Against Ierome Osorius Byshopp of Siluane in Portingall and against his slaunderous inuectiues An aunswere apologeticall: for the necessary defence of the euangelicall doctrine and veritie. First taken in hand by M. Walter Haddon, then undertaken and continued by M. Iohn Foxe, and now Englished by Iames Bell.

AGAINST IEROME OSORIVS Byshopp of Siluane in Portingall and against his slaunderous Inuectiues . An Aunswere Apologeticall : For the necessary defence of the Euangelicall doctrine and veritie .

First taken in hand by M. Walter Haddon , then vndertaken and continued by M. Iohn Foxe , and now Englished by Iames Bell.

Esay . Cap. 11. 65.

There shall no man hurte , nor slay an other in all my holy hill , sayth the Lord .

IESUS CHRISTVS

AT LONDON Printed by Iohn Daye , dwellyng ouer Aldersgate .

Anno. 1581.

To the Christian Reader .

EXperience hath taught me ( gentle Reader ) that it is very daungerous in this troublesome age to committ any thyng to Printe for thy behoofe . So farreforth hath that frettyng canker of carping curiosity preuailed : So busily pryeth in euery Printers shoppe that wayward churle Zoilus : So diuers and variable are the wittes and dispositions of our age , readyer to breake downe open roades thorough other mens hedges , then to stoppe neuer so little a gappe with any frythe of their owne . To such be it aunswered , that the greatest barkers be not commonly the best byters : and it falleth out for the more parte , that such bytesheepe curres smell of the cudgell , when the gentle houndes feede of the croomes . And so I leaue them to them selues , whose sinister Iudgement as I litle regarde , so I groape not after their prayse . Onely my purpose is to profitt the vnlettered English men : Emongest whom the gentle natured will interprete the best , and findyng ought amisse , will with courtesie rather correct ( I trust ) then with carpyng condemne the course of my labours , for whose onely behoofe and benefitt I aduentured vpon this translation , and published the same in Printe . Some bytternesse of speache will now and then occurre , which at the first blushe may happely breede some offence . But if we call to remembraunce the sharpenes of speach , vttered by kyng Dauid , by the Apostle Paule , and by all the holy ones them selues almost , in their feruencie of zeale , agaynst the Enemies of God , and aduersaries of the Crosse of Christ , this offence will be lesse offensiue in respect of the opposed aduersary , whose mouth ruffleth and runneth ouer euery where , with more then Ruffianlike and rascallike tearmes agaynst our most dread Souereigne , agaynst her highnesse Nobilitie , agaynst her subiectes , and the whole state of her most gracious Gouernement , to the vtter defacing of the Gospell of Grace : which no true harted Englishman can endure to Read without greeuous anguishe of mynde . This licentious lauishenesse of rayling tounge sithence outraged so monstruously , was conuenient to be mette withal with some libertie of free speache : That so the gentle Prelate , beyng otherwise squeymishe to heare shrewde wordes , might hereafter learne to wryte more modestly , and more beseemyng his Pastorall dignitie and function , and geaue lesse occasion of iust reproche . The rest I commende to thy gentle consideration , requiryng none other guerdon at thy handes for my trauaile , then thy frendly acceptaunce , and some spare of thyne idle tyme , to be employed in perusing for thy better instruction . So shalt thou encourage me ( as knowledge shall increase and oportunitie serue ) to acquaynte the with the fruites of the rest of my labours , Which I shall hereafter vndertake by the conduct of Gods holy Spirite : who enlighten thyne hart with spirituall vnderstandyng , to the glory of his name , and the establishement of thy Fayth , Farewell .

Thy fellow seruaunt in the Lord . Iames Bell.

To the right honorable and my very good Lord Phillippe Earle of Arundell , grace , peace , and spirituall consolation in Christ Iesu.

IT might iustly be wondered ( right honorable ) that in this so bright a Sunneshyne of the Gospell of Grace , so plentyfully ouerspreading this noble Island with such resplendisaunt beames , so many Englishe Endimions could continue so long , so amazedly dazeled of sight , as not to be able to lift vpp the eyes of their sleepy affections to conceaue , much lesse to pearce into the amyable closettes thereof : If the old auncient Enemy of mankynd , and sworne aduersary of all true Religion , were not more vigilaunt to lulle in securitie , then those sluggardes are willyng to be awakened out of their lamentable blindnes . For if we behold the most happy course of this our floorishing continuaunce in sincere Religion , if we ponder with vpright ballaunce of vnstayned affection , the glorious manifestation of the auncient Apostolicke doctrine , & withall looke into the maruelous discouery of that counterfaict Synagogue of Rome , who could not but wonder at so blockishe in sensibilitie in so manifest light ? A man would haue thought , though Sathan hadd transformed him selfe into an Angell of light , that yet he should not so long haue preuayled , especially emongest so sharpe sighted Deuines , so cunnyng caruers of Scriptures , and profounde Doctors of Schoole , where a thorough Anatomy is vsually made of all manner of Artes , discipline and doctrine . A man would haue thought that of all other knowledge , the heauenly doctrine of Christ , beyng of all partes so forcible and mighty in operation , so able of it selfe to drawe , moue , stirre , renew and chaunge men , to seàrch , examine , to cutt to the quicke , to open the filthy soares of sinne , to launce the festered impostumes of our fowle affections , to pearce the inward & most secrett partes of the hart , to sacke and subuerte the kingdome of Sathan , and destroy his whole armye , could with the authoritie and maiestie thereof , haue stayed , holden backe , and crushed in peeces , all the deuises , attemptes , and countermoyles of Sathans ministers , in such sort , as that either with admiration amazed they might be astonyed , or with their mouthes stopped they might be vtterly confounded . Such is the strength of the Gospell , accordyng to that which we read , Neuer man spake like vnto this man . Iohn . 7. Iohn . 7.

Yet loe such is the carefull watchefullnesse of that Emperour of darkenesse , as will not suffer the carelesse drowsinesse of our Scribes and Pharisees to acknowledge their promised Messiah , though he come emongest his owne : yea though with their eyes they see the blind restored to sight , the dumme to speake , the deafe to heare , and the very man of Sinne to sitt in the chaire of pestilence , moyling , turmoyling , peruertyng , subuertyng , razing , defacyng , reuelyng , and ruffling in all maner of horrible abhominations . But euen as the Iewes deluded by that fanaticall Spirite , conceaued a vayne and foolishe opinion of their Messiah , as that he should come with worldly pompe , in Princely magnificence , after the maner of some earthly Potentate , to make them Lordes of the earth : Euen so our more then Iewishe Romanistes , carryed with like phancie in their forged Vicar of Christ , and bewitched with false persuasion of the stately Royalties of their visible glorious Synagogue , haue their myndes busied about nothyng so much , as about the magnifieng , exaltyng , and glorifieng thereof , blazing abroad to the world the vayne glitteryng shewes of stagelike ceremonies , friuolous traditions , peltyng deuises , & drowsie dreames of their owne idle braynes , which they deliuer ouer as so many Oracles from heauen , contrary to the expresse word of the Testament of Grace , which doth minister to all men aboundauntly , 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 aunsweres 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 scilence 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 th enchauntours , 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 heauen : 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 commodious 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 Christian Religion , namely , our Iustification , Election , Regeneration , and Redemption by the onely merite and meane of the most pure , and precious bloudshed of that immaculate Lambe , slayne before the foundations 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 translation I dare not affirme otherwise , than 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 men 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 commendable report , and opinion that all men do conceaue of your honours godly zeale , and zealous godlynes , to the singuler glory of your name , and vnspeakeable confort 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 consideration of the wonderfull fruite , that may be reaped by readyng the contentes , namely , proceedyng from so well knowen a Spirite , of so godly and faythfull a seruaunt 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 Lord and Sauiour Iesus Christ .

IF I hadd vndertaken this enterprise , not beyng enduced more of earnest consideration of the cause I take in hand , and present necessitie of the tyme , then of any allurement of priuate commoditie , or presumptuous oftentation , or vayneglorious persuation of mynde ( most Renowmed and vertuous Prince kyng Sebastian ) I should not onely haue bene accoumpted blameworthy in the Iudgement of all the godly , but also haue willfully plunged my selfe into deserued obloquy of all the world : that beyng a poore despised abiect , a seely wretched vnderlyng , so meere a straunger , and so farre seuered from you by distaunce of place , without all maner of acquaintaunce either of name , or of Title , neither called nor commended by any desert , nor by any person commaunded hereunto , dare so boldly presume to write vnto your highnesse beyng the mirrour of all Princely dignitie . But as the occasion that moued me to attempt your Maiestie , seemed of no small importaunce : so the oportunitie of the matter it selfe yelded vnto me no lesse euident Argument of assured affiaunce and audacitie ( though in vtter apparaunce vnseemely ) yet pardonable ( I trust ) vpon due examination of the cause . And yet besides this alleadged necessitie emplyeng reasonable excuse , I wanted not many others as commendable aydes to defend my enterprise , if like example applyed in like cause may be allowable . For if Ierome Osorius beyng as then but a priuate man , no lesse estraunged from the Societie of this common weale of ours , then a professed Enemy to the Religion , which we embrace in England , prouoked either of some vayne glorious oftentation , or of greedy desire to maintayne his owne Religion , and to deface ours , vnder zeale of pretensed good will and affection borne , durst be so bold not onely to write so long and tedious an Epistle to our most Royall excellent Queene Elizabeth , but also so vnprouokedly to aduertize her highnes of matters inconuenient , daungerous to her soules health : why should I be condemned of insolency ? if inflamed with sincere inclination of most humble dutie towardes the most valiaunt Prince Sebastian kyng of Portingall , no lesse famous in Princely vertues , then valiaunt in administration of power , if allured by the notable Reporte of his incomparable bounty , do send most humble greetyng in the Lord Iesu , in two or three wordes to his Maiestie , in recommendyng his highnesse to the gracious protection of the allmightie , with no lesse increase of perfect peace and tranquillitie to him and his by Letter , then inwardly I wishe to his Maiesty from the bottome of my hart . Neither do I see any reason to the contrary , why I should be more embraced in conceipte , and driuen from my endeuour , hauyng so many notable commendations vttered by euery godly personadge in the behalfe of the famous kyng Sebastian , Renowmed in eche Coast for his excellencie in prowesse , and Noblesse in dignitie : sithence Osorius through the pleasaunt blast of the Trompe of fame , hath presumed so farre vpon the vnspeakable clemency of our Queenes most excellent Maiestie , whom he neuer sawe : when as also her highnesse of her aboundaunt grace hath with so great lenitie entertayned the Letters of Osorius , and so gently perused them ( though otherwise perhappes vnworthy so noble a personadge ) why should not I persuade my selfe to obteine as much , yea more rather of your Princely magnificence , and heroicall clemency , especially sithence it cann not be credible that kyng Sebastian beyng a man , cann any ioate be inferiour to Elizabeth a woman Queene , in any Princely ornamentes or dutie of Humanitie ?

But there will some peraduenture be founde not farre from emongest vs , to whom this comparison which I do make betwixt vs two Osorius and me , will seeme in no respect agreable : for as much as he beyng a constaunt frend to the true and Catholicke Churche ( as they will alleadge ) doth take vpon him a most commendable and necessary cause : But my defence , they will say , of sett purpose proclaimyng open warre agaynst the most auncient Catholicke Church , agaynst sincere Religion , agaynst the approued supremacy of the Byshop of Rome , hath bene allwayes hitherto atteinted by Iudgement of all Monarches , and by consent of all degrees condemned and banished● and ought not by any meanes be admitted into the Courtes and eares of Princes , as matter exempt from all protection and priuiledge of godly Lawes . This Obiection is no new thyng , & whereof I haue long agoe well & aduisedly debated with my selfe , yea the very selfe same thyng ( most Royall kyng ) wherein I am become at this present your Maiesties most humble Suppliaunt , and whereof I determined to beseech your highnesse in the bowels of our Lord God ( whose aucthoritie and person you do represent in your Realme ) that ye would vouchsafe due consideration , Ierome Osorius Byshop of Syluain bandyng and enforcing all his knowledge and skill agaynst the professed doctrine of our Religion publiquely receaued in England , hath published in Printe three famous Libelles vnder the Title of an Aunswere to Maister Haddon : for Reply wherof we haue framed accordyng to our slender capacitie this Apology , how conueniently to the purpose I haue not to say , to what successe it will come , is in the handes of the Lord , surely for the garnishment of phrase and Stile thereof I haue no great regard . For this our contention tendeth not to the blazyng of excellency in eloquence , neither treate we here of the delicacy and finesse of speach , neither descant we lyke Minstrelles of warblyng of stringes , ne yet tosse we our questions to and fro in vaunt of brauery of witte , Sophisters vse to argue of moates in the Sunne in their triflyng and Dunsticall Schooles : But we dispute as Deuines in matters of greatest importaunce , of true righteousnes , of the way to eternall saluation , and euerlastyng damnation , and of the true woshippyng of allmighty God . This Apology or Aunswere to the quarrellsome and slaunderous reproches of Osorius , how simple soeuer it appeare , we haue thought for no man so meete to be presented , as to your Maiestie ( most excellent kyng Sebastian ) whom we most humbly craue and desire to be both a wittnes and a Iudge of the controuersie .

As for the questions wherewith Osorius doth inueigh agaynst vs , we suppose are allready well knowen to your grace . Now therefore the petition that we desire to obteyne of your highnesse is this in effect . That for as much as Osorius hath vttered all his cunnyng and eloquence by all meanes he may possibly to depraue vs ( whom he vnhonestly reprocheth by the name of Lutheranes ) not onely vnto your Maiestie , but to all other Princes of Christendome also , thereby to bryng vs into vnappeasable hatred , it may please the Royall Maiestie of all godly Princes , not to conspire to geaue sentence agaynst vs , before the matter be heard and debated betwixt vs . And your highnesse especially ( most noble kyng of Portingall ) hauyng allready seene the clamours and brables of Osorius , beyng the best and chiefest Arguments that he vseth to deface the orders and obseruation of our profession , will vouchsafe also with like equitie and patience of minde , to admitte our confutation thereof into your presence : whereby eche partie beyng discouered according to truth , your highnes may more certeinly determine of the cause . There is a notable Law and an othe established in the Iudgementes of the auncient Athenians : To heare with both eares , that indifferent eares should be open to eche partie . But what maner of custome is vsed now a dayes in this perplexitie and combate of opinions , where Byshops armed with the aucthoritie of Princes doe stand raunged in mayne battell agaynst the manifest veritie , and doe so bende the whole consent of their fayth to the one partie that all libertie once to mutter is vtterly cutte of from the other partie ?

But here may some contrary doubtfullnes paraduenture trouble your Royall thought , not so much proceedyng from your gracious nature , as whyspered into your godly eares by the subtill and slaunderous practizes of glaueryng glosers : who vnder the counterfaict vysour of this glorious counterfaict Church , haue wonderfully bewitched the eyes and eares of many noble personadges , & vnder pretence of succeeding course of many yeares , do make glorious bragges , that this new-fangled Church , wherein the Romish Byshopp in enthronized is the onely Catholicke Church , and the supremacy thereof to be onely obeyed , alleadgyng the same Church to be the Empresse and gouernesse of all other Churches , and which of right ought to be esteemed aboue all Kinges & Emperours , as ouer the which Christ hath substituted the Byshopp of Rome his sole Vicar and Vicegerent earth : and therfore that all degrees ought and may safely submitt themselues to the aucthoritie and determination of that Churche , as which beyng continually vpholden by the power and blessing of the holy Ghost , was neuer seene hitherto to haue erred , ne yet could by any meanes swarue one title from the right lyne and knowen trade of the true fayth taught in holy Scriptures . And that all other persons whatsoeuer sequestering themselues from the prescript Rules and Cannons of that Churche , cann not chuse but runne headlong into wandryng errours , amazed blindenes , and extreme maddnes . Wherefore those Lutheranes and Hugonoughtes are worthely to be expelled from the vnitie of that Church , and deseruedly adiudged to fier and fagottes as most dampnable heretiques , not worthy of any fauorable protection , no not their writinges so much as to be touched with any mans handes , bycause they dare presmoūte once to quacke agaynst the supremacy of that Angelicke Ierarchy .

As touchyng which slaunderous surmises , albeit nothyng cann be more falsely and shamefully imagined , then those Sorcerous enchauntementes , it is wonder , how much this poysoned Dolldreanche hath betyppledd the sences of many great personadges , and hath so long preuailed in great admiration with sundry estates , through the onely ignoraunce of learnyng and ouermuch credulitie of godly Princes : vntill of late by the incomprehensible prouidence of Almightie God , the worthy Arte of Emprintyng was erected , by meanes whereof good Letters and Bookes came to the Marte : and Printers shoppes discouered the foggy and darkened cloudes of this olde mothe eaten barbarousnes . Hereby it came to passe , that the tedious & deepe doungeons of lothesome ignoraunce beyng surprised with a certein new and cleare dawnyng day of purer doctrine , as also of all other liberall Sciences beganne to shyne abroade , nor will leaue ( I trust ) to ouerspread his brighte glisteryng beames dayly more and more , vntill with the inaccessible brightenes thereof it do either thoroughly vanquishe the whole kyngdome of darkenes , or at the least chaunge the same into some better countenaunce . And to the ende we may conceaue assured hope of good successe herein , two thynges do minister vnto vs especiall comfort . Wherof the one consisteth in the mearcy of the Lord , the other remayneth in your handes that be Kynges and Princes next vnder the God , being the Lordes watchmen . For the first we haue an infallible Argument which cann neuer deceaue , the assured testimony of Iesus Christ , who hath prophecied in his holy Scriptures , that the same shal be brought to passe : the greater part whereof we haue allready experimented to be accomplished in these our dayes . That the Lord with the breath of his mouth shall confounde the pride of the Beast so arrogantly vaunting him selfe in his holy Temple . For the next : That other is of no small force , I meane your vigilant wisedomes and singuler godlynes , which causeth vs to conceaue well of you that are Princes , whom the Lord of his infinite mearcy hath ordeyned to exercize chief rule and gouernement next vnder him vpon the face of the earth , especially whenas him selfe hath pronounced out of his owne mouth in the Reuelation of Saint Iohn , That he will lende his helpyng handes hereunto saying . Apoca. 17. And the tenne hornes ( sayth he ) which thou didst see vpon the Beast , are those ●enne Kinges , which shall abhorre the Babylonicall Strampett , and shall make her desolate and naked , and shall deuoure her fleshe , and burne her Carkasse in flames of fire : for the Lord hath inspired into their hartes to bring this to passe , euen as it hath pleased him . Apocal. 17.

Wherfore awake you noble Princes and Christian Captaines , march on in Gods name : Atchieue an exployte worthy your noble Race , and be no longer trayned with the trayterous sleightes of subtill sycophantes : but pursue with the power the godly guidyng of the Lord of hostes . Emongest whom I most humbly call vpon your highnes ( most singuler Paterne of Princely Royaltie ) not to the ende to teaze you to exercize cruelty agaynst that viperous generation . Onely my petition is ( that for the loue you beare to Iesus Christ , and your owne soules health ) ye vouchsafe to deliuer simple innocentes from the bloudy iawes of those rauenyng Wolues , and horrible blouddsuckers . That enterchaunge of thynges beyng made , the true and pure word of God may be heard what it teacheth . And that ye lett lowse the reynes of their licentious insolency no longer , so that they do not hereafter abuse you , as the Iewes did handle our Lord Iesu Christ , whose facem when they had blindefolded , they beate his body with whippes . There hath bene to many broyles allreády emongest vs Christians : to much Christian bloud hath bene spilte : to much crueltie and horror hath bene exequuted , whiles you in the meane space ( in whose power rested the staye of this outrage ) either wincked at their bootchery , or at the least , left poore innocentes succourlesse in their slaughter houses . How long shall this Romishe Nymrod vaunt in his throne ? how long shall he make a scorne of your patience ( most excellent Princes ) when will your Royall hartes and noble courage daunte his pride ? when will you resume into your handes the whole sword of Iustice , the better part whereof the Romishe Russian hath bereft you ? when will you surcease to be bondeslaues vnto them , whom the mighty God hath made vassalles to your lawfull Regiment ? how long will ye suffer your mouthes to be mooseled , and your eyes muffeled with such blynde errours contrary to the manifest light of the Gospell ? If the questions ( whereof ariseth our controuersie ) were so harde and intricate , that they exceeded your capacities , I would not haue entruded my selfe into your presence with this maner of persuasion , but would haue referred my selfe rather to the censure of the learned . But for as much as this Religion of Gods holy Gospell , which we professe , is so resplendisant in the eyes and eares of all men , as the bright shyning Sunne in whott Sommers day , the doctrine ( I say ) wherewith we are enstructed , which preacheth Repentaunce to the bruysed conscience , which agayne imputeth vnto the penitent persons free righteousnesse and deliueraunce from Sinne by fayth without workes in Christ Iesu onely , which forbiddeth Idolatry , which restrayneth to adde or diminish any title from the prescript rule of holy Scriptures , which forbiddeth the inuocation of the dead and prayeng to straunge Goddes , which acknowledgeth the humanitie of Christ the Sonne of God to be in no place , but at the right hand of the Father , which approueth honest and honorable estate of Wedlocke in all persons indifferently : which hath made all foode and sustenaunce both fishe and flesh without choyse ( beyng receaued with thankesgeuyng ) subiect to the necessary vse of man , which taketh away all confidence and affiaunce vsually ascribed vnto merites and workes , which calleth vs away from the opinion of soules health , to be set in obseruation of prescribed dayes and monethes : which reduceth vs from the naked elementes of the world , from worshippyng of signes and outward ceremonies , which ( I say ) cleareth our hartes and myndes from the bondage of mens traditions and dreames , and doth ensure and establish vs in mearcy and grace : which allureth all persons indifferently to the readyng of holy Scriptures : which denyeth to no man the participation of the Cuppe of the new Testament in the bloud of Iesu Christ : which abbridgeth all Ministers of the word from desire of all worldly superiority . And to stay here from the reckoning vpp of all the rest , which are more notable and manisest then the bright shynyng Sunne in mydday , what cann your Maiestie atchieue more worthy , or more beseemyng your highe excellency , then to admitt into the secrett closett of your soule this most euident trueth of heauenly discipline ? If your highnesse be not as yet made acquainted therewith : or if ye know the same to be infallible and true , that ye will no longer shrowde vnder your protection such pestilent errours allready disclosed and repugnaunt to the knowen veritie : wherewith your grace may one day hereafter paraduenture desire to be shielded before the dreadfull Iudgement seate of the Lord of hostes , accordyng to the promise of Iesu Christ . And the trueth ( sayth he ) shall deliuer you . Iohn . 8.

And if your highnes shal be persuaded , that this reformation of Religion , whereof I haue treated , doth not apperteigne to your estate , or to the charge of seculer Princes : what doth the wordes of Osori . emporte them ? wheras writyng of our gracious Queene Elizabeth , he doth so carefully admonish her Maiestie to vouchsafe especiall regard to know , what the glory of Christ meaneth , what the law of the Lord teacheth , & how much the rule of sacred religion doth exact of her highnes . Again whereas in the same Epistle he doth very learnedly pronounce , that the speciall duty of Princely gouernement ought to be wholy employed to the preseruation of true and pure Religion ? Pag. 10. But els otherwise if your grace do thoroughly conceaue that is most true , that the gracious restitution of gods holy word doth no lesse concerne the furtheraunce of the Gospell , then the preseruation of your Royall estate , & Saluation of your subiectes , I most humbly then beseech you ( most noble kyng ) by that redoubled linke of pietie , wherewith you are first bounde vnto the Lord : That as your Maiestie shall playnly perceaue this cause which we are entred vpon , not to varye or decline any iote awrye from the true touchestone of the liuely word neuer so litle , that your highnesse of your excellent clemency will vouchsafe to aduertize your Bysh. Osorius : That being myndfull of his profession he do behaue him selfe in debatyng the state of Religion , in the vprightenes of iudgement so as the cause requireth , and from henceforth he desiste from backbyting his neighbours with clamorous lyeng , and slaunderous reproches , who haue rather deserued well of him , then in any respect offended him . If he be of opinion that errours ought to be rooted out of the Church , lett him first conuince those for errours , which he gaynesayth , and shew him selfe abler man to make proofe by Argument , them to resist with onely cauillyng : By such meanes will he be deemed a more profitable member of the Church , and procure him selfe lesse hatred . It is an easie matter for euery common rascall to vomitt out disdaynefull names of infamous persons as Protagoras , Diagoras , Cicloppes , Blindsinckes , Epicures , gortellguttes , and monsters . But it fitteth comlyer for learned men , and more profitable for the Christian congregation , to lay aside distompered choler , and instruct the vnlearned , and reclayme the obstinate with sounde Argumentes and expresse testimonies of the Scriptures . If this order be not obserued , euery carter may soone by aucthoritie clayme to be a common rayler . An other methode of writyng was requisite in Osorius more effectuall to edifie , then as he hath vttered in his bookes . For this sufficeth not for him to reuile men with odious names , as callyng them madd , impudent , childish and infauntes , and to declame whole common places vsed agaynst heretiques . I doe know and playnly confesse . That it is most necessary to oppugne erronious sectes & heresies . But it is not errour forthwith that hath somewhat a bitter smatclie , and is vnsauory to euery queysie stomacke , neither is it allwayes trueth , that is plausible to eche fonde and dotyng phantasie .

But wise men ought chiefly haue considered , how euery mans assertion is framed to the agreablenes of the word of God . Yet now a dayes I cann not tell how , the carte is sett before the horse , and the preposterous frowardnes of some persons haue brought to passe , that bycause men shall not be guided by the Gospell , they will runne before it , & so mens imaginations shall not obey but beare the principall Banner before . But where as the right squaryer of Christian fayth hath none other sure foundation but that onely , which is grounded vpon the holy Scriptures , our dutie hadd bene to direct the buildyng of our Religion by this lyne and leuell , and to ramme fast the wallworkes hereof with this cemente and morter . But now I cann not tell how it is so come to passe , that many do worke guyte contrary . For they despise this well fenced order , and hauyng as litle regarde to the meanyng & purporte of the word , they rayse to them selues a Church ( which they call Catholicke ) and the same they assigne to be the onely guide and gouernesse : yet notwithstandyng they make no demonstration whether it be the Church of Christ yea or nay . But measuryng the same by the onely Title of the Romish See , through swiftenesse of opinion , doe affirme her to be such a Church , as cann by no meanes goe astray , and whatsoeuer this Church doth denounce and commaunde , the same they doe most greedely catche after with the whole bente of their fayth , and defende it with tooth and nayle . Out of this sincke were plumped at the first mens traditions , and sundry preiudiciall opinions , as certein vnreproueable determinations , they call them Vnwritten Verities which by leysure they do conferre with the Scriptures , but in such sorte , that whatsoeuer shall seeme to serue for their purpose , they Canonize the same as inuiolable : but if ought be founde contrary to their expectation , then either they submitt it to the Iudgement of the Church , or with violent wrestyng , do racke the same to colour their suggestions .

And hereof sprang all that Darnell and Cockell of errours and dissensions , bycause many men did fashion their fayth after this frameshapen chaungelyng , and not after the simple conduct of the word . In which Church when they perceaued those and such other doctrines to be embraced , as these , to witte , that the Romish See ought to be supreme Empresse ouer all other Churches : that Purgatory must be beleeued : That Pardons were necessary : that vowes made to remayne vnmaried were meritorious : That Mounckery and cowled profession hadd a certein wonderfull perfection : That Images ought to be worshipped : Sainctes prayed vnto : and that the Grace and deseruynges of Iesu Christ could not of it selfe suffice to the attaynement of Saluation : That no man could obteyne righteousnes through fayth without workes . That Christ him selfe flesh , bloud , and bones was conteined and sacrificed in the Masse vnder bare accidentes : That lay persons should be denied the vse of readyng the Scriptures , & participatyng the cuppe of the Lord . All these and many other like drugges , though they neuer could finde in the liuely wellsprynges of holy Scriptures , yet bycause they perceaue them to be shryned in the Decrees and Decretalles of Rome , they doe constauntly beleeue that they must be of as autentique aucthoritie , as if they were so many Oracles letten downe from heauen . Hereby cometh to passe , that vnder the vysour of the Churche , sondry deformed byshapes of doctrine are fostered vpp in the Church : and vnder the pretence of Christ , the true Gospell of Christ is in no small daunger to be vtterly defaced . So that the lamentable complaynte vttered by Chrisostome , could neuer so aptly be applyed as to this our Age : Many doe walke ( sayth he ) vnder the name of Christians , but very fewe in the trueth of Christ . But bycause we haue debated these matters with Osorius hereafter at large , I will not deteigne your Royall Maiestie with any further Register thereof .

It remayneth , that we make humble intercession to almightie God the Father of our Lord Iesus Christ , that of his immeasurable mearcy and loue , wherewith he disdayned not to disclose him selfe vnto mankynde by his Sonne , he will vouchsafe to beautifie and establishe , and with his mighty power and outstretched arme to defende and make permanent from all errours and bloudy bootchery the true light of his holy Gospell , the bright beames whereof hath allready enlightened the earth . We beseeche him likewise , that by the Trompett and dewe administration of his Gospell , the kyngdome of darkenesse may dayly more and more be subuerted , and the Church and kyngdome of his Sonne Iesu Christ may be dispersed abroad , ouer the face of all the earth , and preached thorough our all Nations and tounges . Lastly we pray , that he will endue all Christian Kynges and Princes beyng sett in aucthority , and especially the puissaunt and victorious Sebastian Kyng of Portingall , with all Princely ornamentes , to enriche him with all perfect and absolute clemency , in vertue and true godlynesse , and to enlighten him with the knowledge of his glorious countenaunce , and establishe his throne , to the settyng forth of his glory , and aduauncement of his Church , through the merites of the same our Lord Iesus Christ : who graunt you in this world millions of his grace , and in the world to come lyfe euerlastyng .

Amen .

¶ Faultes escaped in them printyng with correction of the same . Wherein note that the figures direct to the Foland and A. B. to the first and second Page .

FOl. 3. b. President , Presidentes , ibidem . is verified , which is verified . 15. b. lyfe hereof lyke hereof . 15. b. groundewordes , groundeworkes . 16. a. endyng , enduyng . 23. b. iugglyng , ianglyng . 4.2 . a. you say , lay you . 43. b. can with , can not with . 46 b. slaunder , slaunderer . 56. b. in a , by a. 61. a. knowen , an vnknowen , ibidem . to the , of the. 66. b. was no litle , was litle . 96. b. with , which . 97. a. pitie , pictie .105 . a. of him , in him .106 . b. ofter , after . 10● . b. that may , that we may .111 . b. excludeth , excluded .112 . a. in other , in an other . 114 . b . Sophistically , a Sophisticall lye . ibidem , rather of the , rather the .116 . a. of a. for a .117 . a. requireth , required .118 . a. geauen , be geauen .122 . b. they do , they that do , ibidem , the sentence , these sentences .130 . b. not one no , not one .135 . b. obiect , obiecteth .136 . a. of Luthers owne workes , he alledgeth Luthers owne wordes .136 . b. deny , denyeth .137 . b. do to , to do . 137 . b . nature , the nature .151 . a. frameth , frame .165 . a. do thteach , doth teach . 177. a. iudged , be iudged .190 . a. deliuered , be deliuered .195 . a. to onely , to the onely . 208. a. eare , are .231 . a. is it not .237 . b. may be not , may not be .239 . b. includeth , included .258 . b. finally which , finally in which .259 . a. not but wonder , not wonder .266 . a. agaynst , agayne .275 . a. is neither , as neither .278 . b. to the , by the .280 . a. to credite no , no credite to .285 . a. Minister , Minster . 286. a. fourth , a fourth .292 . a. yee , he .293 . b. circumuerted , circumuented .300 . b. agaynst , agayne .303 . b. passe , to passe .305 . a. successours , predecessours .313 . a. pardon , pardoned .329 . b. newes , new .336 . a. same , the same . ibidem . yea , yee .357 . b. Romeo . Rome do .360 . b. this , these .373 . b. dot , do not .379 . a. hundred , hyndred .392 . a. by , be .426 . b. proued , prouided .430 . a. our , your .437 . a. sword , word .446 . a. seduced , enduced .446 . b. I he , it he .462 . b. this , these , 504. b. herefore there , hereof therefore .

To the godly Reader Walter Haddon sendeth greetyng in our Lord Iesu Christ

A Few yeares past a certeine Portingall named Ierome Osorius wrate a tedious Epistle to the Queenes Maiestic : In the which he imagined many monstruous errours to bee frequented in our church , & with reprochful rayling most vnreuerently depraued the professours of the Gospel . This publicke quarell against my nature countrey troubled me not a litle : To some particular pointes wherof I thought good to aunswere , although not to all in generall . Partly , bycause I wated tyme thereunto , & partly bycause I supposed , that Osorius was deluded by some malicious report of our aduersaries : & therefore I hoped , the man would haue bene somewhat satisfied with myne aunswere . There passed ouer one year● or two , and I in the meane tyme appointed the Queenes highnes Agent in Flaunders , was lydgear in Bruges . At what tyme one Emanuell Dalmada a Portingall borne , Emanuell Dalmada a Portingall , Byshop of Angrence . Byshop of Angrence sodenly sprang vp in Bruxelles . This worshypfull Prelate vndertaking the defence of his frend Ierome Osorius did stuffe a great Uolume full of wounders & brabbles , & in the ende of his booke , caused certein ougly pictures to be portrayde , thereby to deface my personage as much as he might . I perused this Apologie ( for to be entituled that confused llipe ) I neuer saw so foolish & vnsauery a writing , full ofskoffes & absurdities , which two beyng taken away , there remained els nothyng besides . Whereupon I debated with my selfe a whiles , whether I might aunswere the doltish Asse : But at the last I determined to despise the scely wretched dottarde , as one not onely altogether vnlettered , but also so dull and blockysh by nature , & many tymes so voyde of common sence , that he became a iestyng stocke among the wiser sorte of his owne fraternitie . About two yeares sithence my familiar frend Thomas Wilson returnyng from Portingall into England , Thom● Wilson . brought ouer from thence at the request of Osorius , certein Volumes of Osorius framed into three bookes : wherof one he deliuered seuerally vnto me . I receiued it gladly , and perused the same ouer once or twise , trustyng that Osorius beyng now enstalled a Byshop would be much more modest than before . But the matter fell quite contrary . For in steede of a Liuill and sober person , I finde him a most friuolous Sophister , for a graue Diuine nine , a childish counterfaite : and for a discrete byshop , a most impudent rayler . Hereunto was added such store of vanitie , and proude hawtynes , that in respect of him , Thraso might be well adiudged a very discret person . I sorrow to speake so much , for it had bene more acceptable to me , and more honesty for him ( according to the ordinary course of common conference ) to haue debated our matters frendly , and quietly , rather then to combat together with such tauntyng and snatchyng . But sithence Osorius disputeth not as a Byshop , neither will I argue to him as to a Byshop . Neither is it requisite , that I should be myndefull of Osorius estate , sithence he forgetteth his owne & myne also . And it standeth with good reason , that if he haue taken any pleasure in euill speakyng , he loase the same in euill hearyng . Here of ( gentle Reader ) I thought good to premonishe the : partly , that thou mayest perceaue the , course and processe of our writyng : partly , that if I shall seeme sometymes somewhat to sharpe in myne aunswere , thou mayest impute it to the enforcement of myne aduersarie , rather then to the bitternesse of my nature . Now I will request two thynges of thee . The first is : that as I shall haue briefly and throughly confuted the most foolish and spitefull braules of Osorius , so thou wilt be content therewith , not requiring many woordes in matters of so small substaunce . For albeit Osorius can lunite to him selfe no measure nor ende of pratlyng , yet will I so temper my talke , that I neither abuse thy leysure , nor myne owne . Not bycause it is a hard thyng , but a matter rather of no difficultie to fill whole Uolumes with scribling and toyes : But that it is odious to be accused of that selfe same faulte , wherof a man doth condemne an other . My last request is , That thou yeld thyne attentiue mynde voyde of parcialitie in opinions : which two if thou graunt vnto me . It shall easely appeare ( I trust ) both that I haue no lesse godly , then necessarily entred into the honest defence of my countrey . And thou also as playnely perceaue , how maliciously and wickedly England hath bene accused and depraued by her cursed enemy Osorius .

Farewell .

¶ An Aunswere of Walter Haddon , to the rayling Inuectiues of Ierome Osorius .

IN the entrey of this Tragedie , this prattling brawler hath framed a long discourse to shew , Osorius beginneth with a double excuse . how my booke certeine yeares after the publication therof came to his handes , wherein he supposed to finde some mysticall matter . As though to know , when hee receaued my booke were any iote to that purpose , whereof we doe entreate : or as though any man may doubt , whether a writyng sold in euery shoppe , might in foure yeares space be transported into Portingall . Or that myne aunswere publiquely Imprinted , could by no meanes els be brought to Osorius , vnlesse that worshipfull Prelate of Angrence , had come ouer into Flaunders . Nay surely . For as this maketh litle to the matter to know when , or at what tyme my booke came to your sight , so is it not credible that you wanted him foure yeares after the Imprinting . And there is no doubt , but that there were messengers enough , that would haue conueyed the same vnto you , though this Byshop of Angrence had neuer sene Bruxels , yea though he had neuer bene borne . And therefore this friuolous painted Preface of yours might haue bene spared altogether , if it had not bene accompanyed with two iolly mates . The one , that ye might vp this meanes yeld your honorable testimonie of your frende Emanuell , whom you aduaunce for his excellency aboue the skyes . But you come to late Osorius for this your carrion Emanuell departyng from Flaunders , hath left behynd him a most euident monument of his folly , bewrayng his blockyshnesse : wherein alone hee hath vttered so many proofes of his ignoraunce , and impudencie , that no man will beleue you , though you extoll his worthynes with an othe . Wherfore if you haue any delight in his felowshyp , vse the same rather in couert in your owne countrey at home : for els where Osorius shall neuer get honor or honesty by praysing Emanuell . The second part of your narration declareth the laudable custome of your countrey , where bookes of corrupt Religion may not be admitted : and therfore that Emanuell durst not commit myne aunswere vnto you , vnlesse he had first obteined licence thereunto . What do I heare ? Are our bookes so dayly infamed with the slaunderous accusations of your fraternitie , and yet so curiously deteined from you , whom the world doth acknowledge the most sturdy champions of the Romish Sea ? By what example , with what reason , with what learnyng doe you iustifie this ? For where as our writers do publikely inueighe agaynst your Ierarchy , & wholy conuince your superstitions , it is enacted by your Canon Law , and reason yeldeth no lesse , that the writinges of your aduersaries should bee deliuered vnto your Doctours and Pillers of the Churche pardye , that you may burne them and broyle the Authours of them , if they come in your clawes . Reason doth require this , & custome hath this farre forth preuailed with you . This is also established by your doctrine . And yet onely Portingall is so squeymish at our writynges , that Osorius beyng himselfe the most couragious champion of the Romishe facultie , may not handle any leafe therof : Emanuell Byshop of Angrence in Portingall a Popish Inquisitour . no , nor Emanuell a Bishop of Angrence may not dare to send any title therof to his familiar and felow Osorius , though otherwise Emanuell be a most pestilent enemie of the Gospel , a visitour ( as he reporteth of him selfe ) and an Inquisitour of heretiques . O pleasaunt parasites . O delicate deuises , Tully hath a pretie sentence worthy to be noted in this place , which sayth . That hee can not but wonder to ése , how two Southsayers talkyng together can refrayne from open laughter , when they make mention of their blind superstitious opinions . Euen so do I much marueile truely , how you two worshipfull Prelates can keépe your countenaunces , when you meéte together vsing such fonde & dotyng ceremonies touchyng the reiectyng of our bookes . When I name you , I comprehend you two alone , your selfe , and your sweéte brother Emanuell : of the rest bicause I know no certeintie , I conceaue frendly as reason requireth . After this superstitious nycetie , you begyn to declare the causes that moued you to inueigh against my poore defence . Two causes shewed by Osorius why hee writeth agaynst M. Haddog . And here you note if especiall causes , wherof the one you assigne to the holynesse of Religion , which beyng defiled by me , you must of necessitie purifie agayne . As though I accused your Religion , and did not rather defend our owne : or as though I moued this controuersie first , and not rather prouoked by you , did vndertake the defence of my countrey agaynst your malicious snarling , except perhaps ye be of opinion , that a Porting all borne may with greater reason cauil agaynst England , then an English man stand to succour the same . But we will see hereafter whereunto this tendeth .

Your second cause you say proceeded of dutiefull charitie , The second part of the excuse of Osorius . that so you might depraue me for some lacke of modestie , in that to your iudgement my writinges doe represent I know not what arrogancie , so that I seeme to you in some places to ouer reache so much , as standyng still amased in myne owne conceite , I seéme to gape after my frendes commendations . This is a new kinde of charitie truely , with such viperous rancour of wordes to charge your Christian brother of that horrible crime of arrogancie , whom you neuer saw nor knew . Rom. 2. S. Paule doth detest this charitie , pronouncyng that man inexcusable whiche iudgeth an other . And therfore redreth a reason : Bicause ( saith he ) in that he iudgeth an other he condemneth him selfe . In this therfore Osorius being hym selfe a most vayne & arrogant man bewrayeth his owne beastly canckred stomacke , vpbraydyng hawtines to Haddon , especially sithence the demeanour of Haddon by the testimonie ( I trust ) of such as doe know him , doth as farre differre from all hawtines , as the poysoned Pamphlet of Osorius is voyde of all ciuilitie & shamefastnesse . But what shall I say to this babler , who is so captious , that he will not admit one good word of my mouth ? For hee vtterly disdayneth the prayses that I do geue hym : as where I denounce him to be artificiall in his wordes and phrases , hee thinketh I mocke him , or els that I doe so commende his vtteraunce in stile , as otherwise I doe discommend him for lacke of iudgement and knowledge . You are to to nyce Osorius to prye so narrowly into your own prayses . And yet to confesse the truth simply , you are not to be reprehended for it . For thus I iudged at the first , and euen the same I iudge of you still , that you are plentifully flowyng in very apt wordes , but are so drowned in them , that you haue very slender or no vnderstandyng at all in science . Neither shall I neéde any long search to discouer the same : for in your gallant writyng , euen at hand is there a very exquisite discourse vpon this worde Priuate , the whiche I will so expresse by peece meale , that all the world may discerne how much skill and wit is in Osorius .

The name of a priuate person , what it signifieth First you repeate my wordes , in the whiche I seéme to reprehend your saweynesse , that beyng a Priuate man , a meere straunger to our common wealth , so farre distaunt by land and sea , would yet so malapertly write to the Queenes Maiestie . And forthwith you moue a deépe question , and desire to know , what I thought this word Priuate might signifie ? There is no Carter but knoweth it , and you ( if you doubt therof ) must be sent to women and children to schoole . Then you demaund whether it be a word of reproche ? As though you do at any time doubt hereof ? wherein you doe erre very childishly : For this name Priuate doth alwayes signifie a difference in degree , but is neuer named by way of Reproche . But you are not yet contented , and require to be taught farther whether all persons , that be not Maisters of Requestes , ought to be restrained from their Princes presence ? Whom euer heard you say so ? And how came this into your braynes , vayne Tritler ? As it seémely for an old man , yea and a bishop to daunce thus in a net ? And doth Osorius so openly shewe him selfe so vnskilfull in all mens sight & hearyng ? But at the last you come to the pricke , that seemeth most to rubbe you on the gal . Ye do vpbraide me ( say you ) with this name Priuate , as though ye iudged it a word of Reproche . This is your owne dreame Osorius very fitte for so rotten a mazer . Did I name you to be a Priuate man ? And what if I did ? were you not so in deede ? Truly all men knew this to bee true . For when you wrote your letters to the Queenes Maiestie , you had not yet purchased the dignitie of a Byshop as you are now : yea long time after the receipt of your famous Epistle , it was reported that you were a bishop elect . But I did obiect this name Priuate , as in Reproche ye say , how I pray you ? when as this name Priuate is in no respect contuinelious ? nay rather is many tymes applyed ( as your selfe doe know ) to most honest and honorable Personages . That you may therfore know playnly what my meanyng was therein , and withall learne some witte of me : By this word Priuate , I had respect to your estate onely , as when being a Priuate person scarse peépyng out of your cowle , and not yet credited with administration of any publicke function , it was nothing sitting for your personage to be an entermedler in fore in Princes causes , such especially , as were already established , and most firmely ratified by expresse Edict and agreable consent of all Estates , meanyng hereby to call you home from your vnaduised rashnes nothing seémely for your degree , This was my purpose . This I thought , and by this meanes of frendly aduise I supposed you would the better bee reclaymed to some modestie beyng otherwise vndiscreét by nature . And yet ye make no end of your triflyng , for immediatly you proceede on this wise .

As though you would say , that I came of some clownes race , and fostered in some base Villadge , and neuer beheld any kyng in the face , and therefore had committed some haynous offence worthy of punishment , that durst presume to write to Queene Elizabeth , whom for the honor due to Princely Maiestie I alwayes name Gracious . Are ye not ashamed of so many lyes couched into one sentence ? As though I tooke any exception to your birth or parentage , or that I could be ignoraunt that you had sene a kynges personage , knowyng for certeintie , that ye were dayly conuersaunt in the kynges Court ? or as though I were displeased with your writyng to the Queenes Maiestie , whenas I did reprehend nothing in you , but your sawey arrogancie and slaunderous pen in matters of so great importaunce ? and wherewith you were nothing acquainted ? or as though this your tedious quarell about this word Priuate did ought els , but bewray you grosse ignoraunce , and shamelesse impudencie ? Whereof the one denounceth how voyde you are of learnyng : the other , how you dare impudently attempt all thinges : which may be easely discerned by your proude speach aunexed thereunto . For before I was ( say you ) aduaunced to be a Byshop , I did surmount many of your order in fauour , authoritie and dignitie . I pray you Sir , whether doth the modestie of a Christian Prelate appeare here , or that disdaineful craking of that glorious souldiour in Plautus ? Plautus in milite glorioso . I was borne the day after Iupiter which came of Opis &c. what should I here say , but we haue thus in a stage of Osorius newly Sprong vp a proude braggyng Thraso , and vnder the visour of a most reuerend Prelate , a most vayne painted Peacocke : who to make his follie more apparaunt demaundeth of me a profound question . To what end letters were deuised at the first ? Whether to make such as are absent by distaunce of place acquainted with enterchaunged affaires ? Yes forsooth M. Doctour . Euen so do Scholemaisters instruct their boyes in common Scholes . And what hereof I pray you ?

Wherfore then doe you impute this ( say you ) as a fault into me ? that being distaunt and seuered from your Queene so farre by land and sea , of very loue that I owe to her Maiesty I aduertised by letters her highnesse of matters apperteining to the establishment of her estate ? I blamed you nothing because you wrote , but bicause you bent the force of your penne so maliciously & slaunderously agaynst my Natiue countrey , whiche is no lesse deare vnto me then Portingall is vnto you : herein surely I noted in you no lesse default of loue , then defect of wit , knowing that you are familiarly acquainted with that comicall nippe , videl. Are your owne businesse so nothing worth the lookyng vnto at home , that you may so carefully attende the affaires of others , yea those also , which concerne you nothyng at all ? But here you haue not pleasure enough to daunce in a nette your selfe , vnlesse you drawe me also into the same rebuke of follie with you , makyng me to speake wordes , which were neuer myne , but of your owne deuising as though I should in this speach write vnto you .

Acknowledge now I pray you , this your vnaduised remeritie of toung , for such is your talke : with what face dare you presume to attempt the Queenes Maiestie by letters ? being a man neuer trayned in Court , neuer aduaunced to any office in the common weale , as altogether vnskilfull in the Ciuill Law , nor haue at any tyme exhibited to the Prince any Billes or Supplications , whiche of right belongeth to me onely and such as I am . And thus concludyng vpon my wordes . If you doe not perceaue ( say you ) how Childish this sentence is , I must needes a diudge you a man more then halfe franticke . These be yours , and your owne foolish lying wordes properly ( Osorius ) forged in that hammerhead of yours . First you would haue me to yeld , that those wordes bee myne , whiche I neuer knew , nor were once in my thought , as that I should vtter such monstruous speaches , wherof I neuer dreamed so much as one sillable , and which Mydas would not acknowledge if he were now aliue , much lesse any wise or sober person would blunder out , vnlesse he had bene instructed therunto by this vayne glorious Gentleman Osorius . As to that you tearme me to be more than blockish , if I do not vnderstand how childish your former sentence is , I do gladly yeld and do simply confesse my selfe a naturall dolt , if I could seéme ignoraunt in either of these both , either in reknowledging that your Momish communication by you applied vnto me to bee very doltish , or your selfe also the deuisor thereof to bee as wise as Walthams Calfe . Both these I doe know and acknowledge , & this much more also . That where you abuse my name to colour your scoffing toyes , if you were not already enstalled a brawlyng Byshop , you might be inuested a delicate Sicophant . And where as you accuse me as one that doth prohibite godly personages from their due accesse to her Maiestie , chargyng me also with ambition : I trust my dayly conuersation will cleare me of both those crimes , where in as myne innocencie shall appeare the greater to all men , so much the lesse wil your venemous quarell preuaile to cracke my credite with any person that knoweth me . It seemeth also vnto you , that I am a man of very meane capacitie , that in this basenes of myne estate I become so lofty & stately : how lofty I pray pouedo I chalenge to my selfe any preéheminēce before others in fauour , authoritie , or dignitie ? yet were not your self ashamed to bragge of these Titles when you were but a Priuate man . Do I boast that I surmount others in wit or learning ? yet you a litle after spare not to vaunt the same of your self most arrogantly . I would to God ( Osorius ) I would to God that your horned cockescombe did no more puffe you vp in pride , than my seely humble bils of Requestes do me . Truly then should your three Inuectiues haue vomited lesse slaunders and reproches , and denounced you a more charitable man , & farre deéper Diuine . Ye take further occasion yet to charge me , bycause I affirmed , that you accused all England guiltie of horrible noueltie : I perceiue I must now plucke of your spectacles , and turne you to your owne Epistle , where you haue set downe these wordes .

For if after this doctrine of this new Gospell and new Religion was brought into England , there were brought therewithall also honestie and integritie of life . &c. Then a little after . But if none of those were performed through the studie of this new doctrine : nay rather if euer sithence , all rashnes , vnshamefastnes & lechery haue bene embraced in all places , if intollerable pride and arrogancie haue now taken suter footing then before , if seditions , vprores and rebellions haue bene more easily raysed , if treason haue more boldly attempted the Royall Maiestie , and haue more freely pursued the bloud of Princes , &c. What now ? Doe you not hereby name condemne all England of a certeine new Gospell ? & do you not accuse this Gospell to be the very forge of all wickednes ? I confesse ( say you ) that I accuse England , but not all England . But haue you any smatch is Logicke ? Who that wil prayse or disprayse London , Olyssipone , England or Portingall by name , doth he not vnderstand all England thereby and all Portingall ? O chattering Rethorician , but lumpish Logician : which can not conceaue that an indefinite proposition ( to vse a schole terme ) doth reteine the efficacie of an vniversall . And whereas you write , that it is reported vnto you , that a great number of our subiectes do remaine in their old Mumpsimus : either this is not true ( as it is most vntrue ) or if it were true : it would easily argue you to be a common lyar . Who haue slaundered all England with a certeine new Religion in generally , & yet alledge no person particularly . You turne this also to my reproch , that promising to vndertake the defence of my countrey against you , without any dissente of mynde , yet contrary to promise , I do wonderfully dissente from you . What ? may any man or beast iudge me so mad , that I would promise to differre from myne aduersary without any contrary affection of mynde ? what haue I then professed ? what haue I spoken ? myne aunswere is extant , I referre me to bee tryed by the same . Wherefore with good reason you should haue pardoned me , if I an English man borne , the Queéne highnes subiect , did in myne aunswere vnto you deale somwhat franckly , without all rancour of minde ( without all bitternesse of dissention . &c. I make promise to dispute with you without all disagreéyng of stomacke , without all bitternesse of contention : but you peruert my saying , as if I would differe from you without contradiction of consent . Which no man can honestly promise , much lesse performe . Are you not ashamed of this your cold & friuolous quarell ? Surely you may be ashamed therof . But this childish fault is common with you , as I will make euident hereafter in place fit for the same .

Then ensueth your lamentable complaint concernyng the death of the Bishop of Rochester . Syr Thom More . Thomas Moore and certein Charterhouse Monckes , Iohn Fisher Byshop of Rochester . who were ( you say ) must cruelly murthered , and that England hath euer sithence remained in marueilous infamie . Uerely I confesse , that Moore and Rossens . were both endued with great store of singular learning , and lament to seé such excellent learned men runne headlong into such absurde and pesfilēt errour , as to preferre a foreine and extraordinarie power before their liege and soueraigne Kyng . But when as it was enacted by the law of the land , that this crime should be deémed high Treason , it was requisite , that all such subiectes as would wilfully infringe that law , should incurre the punishment prouided in that behalfe . As for the Charterhouse Monckes , the losse was the lesse , how much more they liued to them selues , vnprofitable to their countrey , and could alledge nothyng in their defence but custome and contumacie . The Statutes and Lawes in that behalfe prouided , could not iustly be challenged , or accounted blameworthie , nor were at any tyme , vnlesse with you , and such as you are , whose disliking we accept for our prayse . Other trifles of myne aunswere you hunt after with a great kennell of superfluous wordes , plodding often vpon one thyng . But I will passe , them ouer bicause you note nothyng in them worthy defence .

Two points you carpe at in the ordering of our lawes : the one is , that euery man particularly may not geue his voyce , as though any common wealth doth admit such custome ? Summons are made by wordes , by courtes , by hundreds , but it was neuer seene that euery particular person should bee required by Poll. And therfore that sentence of Liuie . The greater part preuaileth oftentymes agaynst the wiser , hath alwayes bene seene in all auncient ages , and our predecessours also , that a speciall choise beyng selected out of all estates , the same should be adiudged for law , which the greater number approued , and not that whiche the fewer liked of : what order obserue you in making you lawes ? Doe you take together Cobblers , Tynkers , Butchers , Cookes , Mullettours . &c. & other like dregges and outcastes of the people , & enquire their seuerall opinions ? or do ye reduce your infinite multitude to the choice of your wiser Citizes ? But ye accuse this in vs , that our voyces are wrested out from vs violently , and agaynst our willes : No truely : there is no where els more freedome : whiche is wel knowen to all men that are but meanely acquainted with the proceédynges of our assemblies , which we name our Parliament . But here you vrge vs with examples , and with vnsatiable practfling , you runne backe agayne to Moore and Rochester , and demaunde . What those holy and most pure persons had committed ? A very small offence pardye : More , and Rochester rightly conuicted and condemned for traytors by the law . and I can not tell how they offended nothyng at all : forsooth they were condemned for high treason , which is accoumpted the most execrable and horrible fact vnder heauen . But here you cauill & say , that force was vsed in the law , or in the iudgement agaynst them . Neither of them both Syr. It was orderly proceeded agaynst them accordyng to the auncient custome and statutes of the Realme . For when as they violated the dutie of allegeaunce , which they did owe vnto their countrey ordinaunces , and to their liege and souereigne Lord , lineally discended and true inheritour of the Crowne , & erected to them selues a foreine Romish monarche through their waywardnes of opinion , they were worthely punished as decestable traytours to their countrey . But in this point they seemed vnto your iudgement propre holy and pretie Religious men : what then Syr ? We expect not your bald sentence , nor esteéme it of a rushe . We doe not preiudice you in your ordinaunces , no more is it meéte that you should entermedle with vs in our Statutes . Whereas you haue placed in your headroll the terrours of imprisonement and chaines , and the horrible punishmentes that our late Byshops do endure , we doe playnly confesse that this their rebellious obstinacie , whereby they refuse the most lawfull authoritie of their souereigne Princes established by the lawes of the land , ought to be yoked and tamed with extremest punishments prouided in that behalfe . Neither was any iniurie done vnto those men in administration of Iustice , as you do imagine . But they were worthely dismissed from all benefite of law for their intollerable pride , and pestilent example , that refused to bee ordered by the expresse and knowen authoritie of the law . Lament you therfore , and howle as loude as ye list , they were neuerthelesse rightfully punished . For in all well ordered common weales , high treason hath bene alwayes accoumpted most horrible , and worthy of death .

You prayse your purpose of writyng to the Queenes Maiestie as procoedyng of a very zelous affection , that you beare to the truth , and to the publicke sauetie of soules : and this you auowe with a very solemne protestation . Osorius is writing to our Quene vnder pretence of charitie & goodwill couereth extreme hatred against true Religion . Touchyng the secretes of your thoughtes , I referre you ouer to God whom you take to witness herein . But as farre as men may discerne by your wordes and phrases of speache . That stile of yours is enflamed as hoate as fier agaynst the truth of God , & against the publicke state of our saluation . And yet you beare fayre wether with vs , and would make vs beleeue , that you conceaue no malice against vs , but loue vs with a bagge full of loue . The rather bycause you do vnderstand the some English men haue your Epistle in great admiration I wene . If this be true , what obteine you els hereby , but to be esteemed the most vnciuil person of all men , that can finde in your hart to render so churlish a requitall for such gay benefites ? But I do not condemne all England ( say you ) I doe onely confute the errours of some whiche haue brought this new Religion into England . You name England by generall wordes , once , twise , thrise : you barcke against the whole state of our religion : you accuse all the lawes made touchyng the same : you doe violently rend in peeces our whole Ecclesiastical gouernement with most vnshamefast cauillation , you inueigh against the honest conuersation of our maners with most outragious slaunders . And yet to untwyne your selfe out of this manifest flame of cancred malice , you would seéme to charge but a few , whom you call seditious Schismatiques to their countrey . Not so ( my good Lord ) you may not so escape . England vnderstandeth the Latine toung very well , is also of a ripe iudgement , and is myndfull what her selfe hath done , and can not forget , how much and how greuously you haue diffamed her : nor will not admit this your painted satisfaction in three wordes , especially beyng manifestly false : when she throughly considereth the ouerlauish backbytinges of the rest of your laboursome volume . And whereas you persuade your selfe to haue iust cause of quarell bycause you write in the behalfe of Religion : herein truly you bewray your ignoraunce , euen as in all the rest of your doynges : For albeit you be appointed a Sphepheard ouer the sheepe of Siluan in Portingall , you may not therefore sheare the fliece from English and foreine sheepe , vnlesse you had bene called thereunto by lawfull authoritie : vnlesse Paule paraduenture did appoint ouer euery congregation seuerall pastours in vayne : especially when as the same Paul doth charge euery of vs with our vocation ( I vse here his own wordes ) and commaundeth vs to abyde in the same . As for you Syr , I beseech you , who hath called you vnto vs ? or how will you preach vnto vs beyng not sent ? for I doe here gladly vse the simple wordes of the Scriptures . True charitie is sooner pretensed in wordes than truely performed in deedes . Your burnyng charitie I trow , is so whote , that if your bold bragges may be beleéued , you will shed your bloud in the defence of Religion . Be not to bold Bayard . It is an easie matter ( Osorius ) to despise a tempest in a quiet calme , but if any perillous flaw shall happen , the very sounde therof I feare me , will make our glorious Thraso eftsoones to thrust his head in a mousehole . But if you bee of such inuincible courage , stand to your tackle at home , and as neéde shall require , hasarde your lyfe for your owne sheepe . We haue pastours of our own , and seuerall Seés , we neéde no raungyng Prelate out of Protingall .

Afterwardes you beleue that I can not shew you , how that you enforce your writyng of malice , rancour and greedy lust to cauil , bicause as you propes , you were hereunto moued of very loue onely , & pure denotion : Truely if you may be a witnesse in your owne cause , you will easely persuade what you list . But if it be lawfull to vrge your owne Epistle agaynst you as reason requireth , there is nothyng more easie , then to shew by euident demonstration your incredible despight & viperous hatred agaynst our Preachers . Where euery sentence doth swarme with manifest stinges of Scorpion like venime . At the last you come downe nearer to the flat accusation it selfe : the which bycause I perceaued so farced with pestilent poyson , and creépyng for couert into the Queenes highnes presence : I tooke it in very ill part , that my countrey was so cruelly and wickedly accused and slaundered by you : wherfore I desired to haue the causes set down , the persons named , the tymes noted , and all circumstaunces to bee described , that we might haue some sure grounde to begyn our controuersie vpon . Here our clamorous titiuiller taketh occasion to scorne my to to foreward diligence , beyng him selfe most ridiculous in confounding all thinges , making mingle mangle of all thinges , distributyng nothyng into his partes , openyng nothyng distinctly : And beleueth forsooth , that I came to late when Rethoricke was a dealing . Surely my Lord you are come tyme enough to the dole . For in this controuersie which is now betwixt vs , I doubt not but I shal seare you with so good a whote yron , that the very Printe therof shall remaine whiles the world doth endure as a perpetuall testimonie of your grosse ignoraunce . Yet foreward proceedeth his worshypfull Maistershyp and deépely debateth vpon old rules and principles of schooles , and at the last concludeth very grauely , that in criminall and iudiciall causes due order of circumstaunces ought to be obserued : But that his Epistle is of an other hewe , altogether of the perswadyng kinde . What do I heare ? is not your raylyng backbityng Epistle a most slaunderous accusation and execrable Inuectiue ?

No ( you say ) for the Iudge and the place of Iudgement wanted and there was no trespassour somonned . Ueryly you are a very vntoward scholer , that haue so soone forgotten the lesson your Maister taught you , especially beyng beaten into you with so many expresse examples . A good fellowship Syr. What doth Cicero , when hee declameth agaynst L. Piso and Gabinius ? doth he not accuse them ? Cicer. Orat. in Lucium Pisonem . if you seéke for the Guildhall here and the offendours , there was neither of them . For the matter was determined in the Counsell Chamber amongest the Senatours . And yet no man of any founde iudgement will deny that they were accused , and that all circumtaumces of tyme and place were ripped vp against them . The same order is to be seene in his second Phillip . Cicer. Phillip. 2. in Anthonium . agaynst Anthonius , and in the Inuectiue which he made agaynst Saluste . In Salustium . Many like examples may be shewed , but these beyng the Presidens of your Maisters shop chiefly , will suffice to conuince you of Childishe ignoraunce : But you affirme that your quarellsome Epistle lacketh no argument : for that we yeld vnto all those haynous crimes , which you throw out agaynst vs . It is vntrue : we deny all , in the same plight as you haue set them downe . And for your own part , if you had any sparcle of shame or honesty , you would neuer haue defiled your paper with so manifest a lye . You rush vpon me with a sharpe battry of wordes , as though I did not perceiue what were comely , nor could discerne what the cause doth require . Those be yours Osorius your owne drousie dreames , as I haue made manifest by your owne schoolemaister Tullie , the same is also apparaunt enough by your own Epistle , which I can vouche agaynst you for a most euident witnesse . You say that you haue reckoned vp many monsters of Religion . I confesse it . & in how much the number of them is the greater , so much the more deadly haue you helped our pastours considering none of them can be founde in England , as your selfe seéme also somewhat to doubt : for this your write .

If those monsters haue not inuaded England , I do hartly reioyce in your common wealthes behalfe , and confesse my selfe to be in errour to thinke that your Iland was vexed with many such furies . Do ye confesse at length wise wisard ? Wherfore then do you so expressely pronounce in those wordes which I recited out of your Epistle . That a certeine sauadge herde of all Swinish filthynes was crept into England ? So the first you diffame this noble Iland to be a sincke of horrible abominations euen to the Queenes Maiestie her selfe : And afterwardes stand in a dumpe amazed how you may colorably pray pardon of so great a crime so maliciously conceaued . Doth charitie teach you this ? is this seémely for a Byshop , & an old man ? Is this the wisedome of Osorius that blameth lacke of discretion in others ? But you seéme not to be satisfied , bycause with one worde I haue ouerthrowen all your cursed babling . Why sufficeth not to be denied in one worde , that is verified in one word ? You haue taken vpon you to accuse most spitefully & maliciously , which accusation if you be not able to iustifie , you must yeld . For it sufficeth the accused to deny : who vnlesse he be conuinced by good proofe ought to be acquired . Cod. de proba . lib. 〈◊〉 . But I accuse no man ( say you ) before a Iudge , what is it materiall who sit in iudgement ? The court of Christians doth stretch farre & wyde in the whole world , & extendeth it selfe to all nations . Ierome Osorius hath by his infamous Epistle cited England vnto this Consistory as guiltie : and doth earnestly perswade that it is defiled with all maner of monstruous abominations , yea in the prefence of the Queenes Maiestie . Do ye not accuse , Osorius ? Do ye not here ( as much as in you lieth ) deface , nay rather vtterly subuert the good estimation of this noble Iland ? Did ye lacke no arguments to furnish this your horrible enterprise ? or did ye beleue , that your onely affirmatiue was of sufficient credite in so perillous & pestiferous an example ? But you deny that I do perceaue how you haue displayed all things most euidently . in deede so I say , if we will admit your own cauill for a witnes of your own cause ( for what should I els call it , but a mere cauill ) Peruse your Epistle who litle , and he shall finde my saying true . I doe write vnto you , that you conceaue of the doctrine of the Gospell , which our Pastours on professe , as a matter detestable , abominable and damnable , & the Authours therof haynously wicked , common barretiours , subuertours of common weales , enemies of mankind . These speaches you will not acknowledge to be yours , but myne . Nay in deede these pernitious and pestilent wordes are your owne , the whiche though I repeated in myne owne wordes , yet the whole sentence of wordes is your owne : & though ye speake not the selfe same , yet ye speake that , which in effect is all one , like a peruerse Sophister . I did also disclose all your filthy rayling , in so much that no kynde of ignominie , no crime of haynous offence , no spot of beastlynesse , no sparke of impietie could almost be reckoned by , but you had therewith defiled the doctrine of the Gospell , and the professours of the same . The selfe same slaunderous Inuectiue is extant abroad . Iudge of it who will . And yet as though you had played the proper Speareman therein , and as though it sufficed not that this doggishe eloquence was ones throughly swallowed vp by me with toylesome irkesommes , yet are you nothyng ashamed to barke the same agayne in our eares . Truly it greéueth me to be encombred with such friuolous brauling . But bycause this gallant pedler doth make so proude crakes of his braue wares , let vs seé them ( sith it must neédes be so ) and note diligently what metall they be made of .

Osor. pag. 8. I sayd in that Epistle of myne ( quoth he ) that Nonnes consecrated vnto God were defiled with incestuous mariage : Osorius complaineth of subuertyng Religion in England . I sayd that Saintes , Images , Crosses , Crucifixes , and many other godly monumentes were throwen downe from their places , & broken in peeces : I sayd that the auncient Maiestie of Religion was subuerted in your Temples , and other straunge orders supplied in the place . Other thyngs I passe ouer , and reserue them for place fitt for it . You haue sayd Syr. You haue said in deede , or rather in that vnciuil cauilling Epistle , you haue spurled out all those , & sixe hundred such like slaunderous reproches . But let vs seé what substaunce any of them bringeth . First in the vauntegarde you haue placed the Nonnes : Nonnes . and those you say bene defiled with incestuous mariage . We reply to the contrary , and say , that such virgines beyng bounde apprentices to gluttony , idlenesse , & lust , entred afterwardes into lawfull and honorable Matrimonie . Next to the Standerd & mayne battel , Images of Saintes . you place Banuers , Saints , Images , Crosses , Picture of the Crosse. Crucifixes , & other holy monumentes , & those you say are throwen down and broken in peeces . We way not so : but we say , that Ioals , and such tromperies were by good aduise , & for great reason taken from the gaze of Christians eyes : bycause they occupied the places of great perill of Idolatry . In the rereward commeth foorth old raynebeaten bruysed souldiours , which you name the old auncient maiestie of Religion , Auncient ceremonies of the Romane Church . and the same you say is supplanted in our Temples , and other straunge orders supplied : we on the other part do boldly pronounce , that the auncient Religion is restored by vs : and your new stinking superstitions worthely abolished . And for proofe hereof aswell in these , as in all the rest , which you seéme to keépe in store for an other tyme , we appeale to the testimonie of the most auncient primitiue Churche , founded and established in the most blessed age of our Sauiour Iesus Christ and his Apostles : which beyng of all partes absolutely pure , and vndefiled , did neuer acknowledge the durtie dregges of your filthy single life , your superstitious Idolatries , nor your cold naked mockeries of Sacramentes and Ceremonies . But here you require of me to euery of them seuerall proofes . I haue satisfied already euery point , as much as was neédefull for so bluntish an aduersary : Moreouer if the controuersie were debated before indifferent Iudges , the onely authoritie of that sacred tyme , in the which our Sauiour Iesus Christ lyued vpon earth , and the next age , wherein his Disciples preached , would easely confounde and crushe in peeces all those scattered stinkyng maymed shadowes of your Religion . Last of all if alleadgyng nothyng for my selfe , I should onely deny your poysoned accusation : This onely might suffice for all reasonable men , vnlesse you make better demonstration of your assertion by more probable argumentes . And therfore sithence you can not procure me as guiltie to confesse ( as you seé ) you must suborne other witnesses accordyng to your promise .

In the meane space you recite certeine wordes of myne , which are these . The words of M. Haddon cited by Osorius . You exclame as much as you may heapyng a masse of foule words together , which you seeme to haue hoorded vp for the same purpose to deface that your painted Religion , and cutte some throates , whom no man doth know but you alone . In this speach of myne you play the tall man : at these wordes you hurle out your cancred stomacke , obbraydyng me with dronkennes forsooth , and hereunto you haue pretyly stollen the wordes of Cicero agaynst Anthonius , that with you Maisters tooles ye might wounde me the deéper with a false crime . Cicer. in Anthon Phil. 2 . But I pray you Syr , where is this haynous offence ? where is this blockish errour neuer heard of before ? wher with this milde & sober father chargeth me , wishing in me sobrietie some litle while . As though I were alwayes drunken : bearyng me in hand , as though I were furiously mad , that would commit such monsters to writyng : forsooth ( if it please your Prelacie ) it will so be found in these two . First , that your selfe had made ougly your new glased Religion with all maner of filthy tauntes : The other that I added thereunto , is , that some persons throates were cutte , whom no man knew but your selfe . How say you Syr ? are not both these true ? I will alledge examples to discouer the matter clearely , you challenge vs further that we mainteyne a kynde of fayth , whereby euery man settyng aside all sorrow of mynde , not regardyng good workes , and drowning all endeuour of charitie , promi●eth to him selfe hope of euerlastyng saluation . Osor. pag. 9 No maner of person with vs doth acknowledge this glaueryng fayth , no man doth defend it : nay rather all men doe abhorre it and spitte at it . This therfore is your own fayth , hammered out of your own forge : This is your owne lye : This is your own cauill : the which sithence your selfe doe pursue with such opprobrious infamie ( as you doe ) your selfe do disfigure your owne whelpe , you dishoneste your owne creature . In the Treatise of Freéwill , you bring into your stage a certeine kynde of persons decked and apparelled with your owne wordes .

Osor. pag. 9. b. What els ( say you ) is meant hereby ? they keepe mans reason in bondage , they bereue him of his freedome of aduisement : mans will they entangle fast snarled in perpetuall chaynes , and the whole man they doe vnclothe of iudgement and sense : and so turne him ouer , spoyled of all free choyse , that there remaineth no more difference betwixt him and a stone : for all maner of thynges which men doe imagine in their braynes , endeuour and practise in theyr actions , whether they be good or bad , these men do ascribe to God the Authour therof , and doe linke them together with a certeine fatall and vnaduoydable necessitie enduryng for euer . By this tedious talke of yours , you haue forged vnto vs certeine new Tyrauntes very fearefull in deede , of whom we neuer haue heard any mention before this tyme , and which are meere straungers vnto vs : Broyle them you on the gredyerne therfore , and burne them with all your fagots and firebrandes of eloquence : for here you doe scourge none but Hobgoblines and Bugge-beares , Osorius maketh Bugge beares and fighteth with shadowes . with whom we were neuer acquaynted . And therfore we suppose that these be your owne painted Poppettes , deuises of your owne dreames , vpon the whiche when you rushe with your doodgeandagger eloquence , what els do you , then murther shadowes of your own forgyng ? whom no man knoweth besides your selfe . So the same offence and shame wherewith you do accuse others , must neédes rebound vpon your owne head : when you can not finde them , whom you haue accused . Take a familiar example . You call me dronkard , whom all men els ( I beleue ) do know to be sober enough , except you that are scarse well aduised . This dronkennes therfore , if any be , is your owne , your owne lye , and your owne reproch . You exclame that I am madde : whiche , for that you do so manifestly lye , wil be adiudged your owne errour , your owne rage , & your owne ignoraunce . You perceaue now at the length , except you be more then franticke , how truly I wrate , that your selfe had misshaped your owne Religion , & had murthered those persons whom no man knew besides your selfe . Awake therfore hereafter , if you be wise , and deliuer your gorge from this surfet of rancour , and malice , wherewith you are englutted : and charge me no more with dronkennes & madnes , that am in all respects your equal , your Myter onely excepted .

You affirme that you haue wounded Luther and his Champions onely . Osor. pag. 9. b. Luther falsely accused . But herein you haue dubbed a double lye : For when you charge Luther with monstruous opinions , where with that godly man was neuer acquainted , you doe nothyng diffame Luther , but batter downe your owne credite , by coyning a certeine newfangled Diuinitie , begynnyng now , and erected first by your owne cauillations . Luther did neuer allow this your owne counterfaite fayth ( I say counterfaite fayth , ) marke what I speake , nor euer affirmed it : nor did at any tyme argue so fondly and absurdly of Freéwill , as you report of him , how soeuer you barke at him in your writynges . It is no hard matter to espy , and to barke at some one sentence of his , vttered perhaps in heate of disputation , which may haply disagreé with the rest of the processe . But read Luther ouer , Luther to be take whole , and not by pecces . and marke his whole doctrine , & this will remayne certeine and vndoubted at the length , that Luther hath in the Church of God , through Gods singular prouidence , planted inestimable treasure of Christian discipline : And that Ierome Osorius is a most peruerse ouerthwarte brauler , who besides a commendable facilitie in the Latin toung , can profite the common wealth nothyng at all .

Thus much briefly once for all do I conceaue of M. Luther : whom I did neuer vndertake to defend , he hath other notable Aduocates , exquisite men in all kynde of learning , who can with no labour auenge him from your cancred toung . I stand in defence of my countrey , and will persist therein so long as breath is in my body : and although you assayle and wish vpon the same with most poysoned dartes and venemous battry , yet I trust some part therof will recoyle backe vpon your owne breast , and sticke so fast in the very entrailes of your carcasse , that you shal neuer bee able to rubbe out the frettyng sistula of your slaunderous Inuectiue agaynst England : And in this your second fault you were more then poreblind , that , though you would seéme to poste ouer your whole malice agaynst Luther and his associates , you do notwithstandyng endite and accuse England by expresse wordes , rayle on our Byshops with most filthy and false accusations outragiously , condemne our subiectes in generall of stiffenecked crookednes most iniuriously : Our Temples , our ceremonies , our lawes , and our whole Religion with shamelesse toung and most insolent Inuectiue you doe deride most scornefully , condemne most arrogantly , and slaunder most impudently . These your furious assaultes I will for my slender abilitie withstand in the behalfe of my Natiue countrey . I wil encounter your outragious force as much as I may . Wherin I will not speake so confusedly as not to bee perceaued , as you thinke that I do . But I will so expresse all & euery scabbe of your wickednes and ignoraunce in such colours , that all men shall perceiue what maner of man Osorius is , if they will not be willfully blind . At length you come downe by litle and litle , to that slaunderous crime of poysonyng : wherewith when I saw you charge our frendes , of a very insolencie to quarell without any proofe at all , I returned the same into your owne bosome , with approued circumstaunces of tyme and persons . But hereunto our new vpstarte Pythagoras maketh none aunswere , but that my examples are counterfaite and reiected of approued writers . Of whom I pray you ? where ? & how ? what booteth it to enquire further ? my Lord Byshop doth affirme it , & we must needes beleue it . Herein yet your companion of Angrence is somwhat more tractable , who , rather then he will leaue the matter vnconfessed , will set two Monkes by the eares , and confute the one with the testimonie of the other . O gay payre of Byshops , which are so intangled in two examples onely , that the one is enforced vtterly to disclayme : the other to take such witnesses , whom no wise man will admit .

But Osorius forsooth hath gotten an other couert to play boe peépe in , where he shrowdeth him self alwayes when he is narrowly chased . Osor. pag. 10. I force not ( sayth hee ) what rules of lyfe our Monkes obserued , for such haynous offences as are committed in common weales by men not altogether endued with heauenly wisedome should haue bene cured or vtterly abandoned by the sinceritie of your most holy discipline , & by the wholesome medicine of this Gospell and by that excellent remedy , which your Doctours haue deliuered vnto the world . O notable Diuine , is this speach meéte for a diuine and a Byshop ? is it lawfull for you to be murtherers , manquellers & bloudsukers vnpunished ? Is there not one baptisme onely ? one profession : one onely Lord father of all ? one onely redeemer Iesus Christ ? what prerogatiue then can your sect chalenge more vnto your wickednes , then ours ? We allow no amendement of maners , but such as that authoritie of the Gospell & sacred Scriptures do approue : none other integritie of life , but that whiche the Gospell doth exact : if you be exempt from this discipline , the world goeth well on your side : long may you enioy that your freedome a Gods name . But if there be but one profession , one name , one bonde of peace : why do you so dismember this vnitie ? or rather rend it in peeces ? as though it were nothyng materiall in what sorte you behaue your selues , bycause we haue an especiall profession , and regard of innocencie and vprightnes of life ? If this were so , as you do most absurdely confesse , what could this auayle to your Monkes ? how could they be cured of their festered vlcers beyng aboue an hundred yeares old , by these our newly vpstarte lieches ; as you tearme them ? You see here how you rubbe your selfe on the gall where soeuer ye touch : so hard it is to finde a startyng hoale for such frameshapen cauils . And yet beyng altogether vnlucky in handlyng your matters , you hauke after tiltes of wordes , that so at the least ye may fease vpon gnates . I affirmed that you dwelt nearer the worke maister of poyson then I : You demaunde what I meane by that ? whether I note your person , your countrey , or any other nation . Whereunto I demaunde agayne , whether the wordes be not Latin wordes , and playne enough ? But they note nothyng of certeintie ( say you . ) This is your owne fault , who vse to chop of the head of the sentence , and slyly huddle the rest . And I otherwise accusing no man willingly , The cauilling of Osorius vpon wordes and sillables . am ashamed to depraue any whole Nation . Wherfore though you haue endited England by name it shal be lawfull for me to vse more modestie : for more arrogancie and impudencie I can not . You snatch at an other vocable , which is Perpessa , Perpessa . Printed for Persparsa . Persparsa . But yet at the last you release me of this quarell , & confesse that it might be the ouersight of the Printer as though you or any other hauyng any smatch of learnyng , could doubt that I had written , the seédes of warres to be scattered abroad . But you are an immoderate brabbler , that can scarcely admitte that which your selfe do seé must of necessitie seéme to be true .

Here you play hickscorner concernyng the reformation of our maners after the rules of the Gospell : Where you sportyngly promise , that you will sayle ouer vnto vs , to learne this notable discipline of life . Come not at vs I pray you , except you throw away your hypocritical visour , and cal to your memory the saying of the Propheticall kyng . Psal. 119. Thy worde O Lord is a lanterne to me feete : which sentence lyeth drowned amongest you in so deépe a dongeon of bald ceremonies and mens traditions , that like night owles you are starke blynd in the midday : and are not able to endure the bright beames of the cleare shynyng Gospell . Now to the end I might more sensibly disclose the ouglinesse of your fonde superstitions , I noted two speciall botches of your lothsome customes . Two soule abuses noted in Osorius his Religion . Whereof one consisteth in that vnbridled licencious Bulles of Pardons : The other entreateth of prayers ouerunne , and mumbled vp without feélyng , sence or vnderstandyng . These two forlorne matters you ouerskip in the playne field succourles , without touch of breath : wherein surely you deale very discreétly , for your Schoolemaister Cicero him selfe , if he were now aliue , could not perswade this blacke to be white , the matter beyng so absurde . And yet you haue here illfaudredly prouided for your honestie , that so playnly deny , that men were not accustomed to assigne the affiaunce of their saluation to those two plaisters aboue mentioned . For as touchyng those leadden Bulles , what prerogatiue they obteined , how wyde , and how farre they stretched , with how cruell bondage they had cramped mens consciences , not onely the auncient age and receaued custome of many yeares most truly recordeth , but the rotten carcasses also buried in graue will beare sufficient witnes against you . Trust in Popish pardons vayne and wicked . Amongest a great number of whom , were founde caskettes full of pardons safely folded , and lapt together in the bottome of their graues : Which I suppose would neuer haue chaunced , vnlesse vnmeasurable superstitious affiaunce had bene attributed to this peltyng leaden pilfe . Now if the liuely authoritie of the holy scriptures haue so vtterly quasshed & blurred out this bald ceremonie , that at length you confesse now , that all confidence of saluation ought to bee ascribed to the onely bountie and mercy of Iesu Christ , ( as your selfe protest in the selfe same wordes ) Uerely I do hartely reioyce in the behalfe of Spayne . But as I haue no quarell with that famous Nation at all : so haue I very great agaynst you : whose communication is so wonderfully variable , that a man may scarse trust you in this matter . For if it be true , Osorius agaynst hym selfe . that our righteousnesse doth partly depend vpon good workes : agayn if it be meritorious to pray to the virgine Marie , which both you do verifie , and likewise earnestly auow that she hath bene oftentymes founde mercyfull to your petitions : of these then proceedeth a good consequente , that all the hope of our iustification ought not to be ascribed to Christ onely .

But these thyngs shal be better considered hereafter in place fit for them : in the meane tyme call to your remembraunce what a thyng it is to speake honorably , and largely of the incompreprehensible mercy of God , when as otherwise you make but a very slender accoumpt therof . As to that you seéme not to be resolued , whether any Christian were euer so bussardly blind , as to beleue any other clensing of sinne besides that , which consisteth in the onely free mercy of Iesu Christ : surely ( good Syr ) you can not bee vncerteine of this , vnlesse you doubt whether your selfe doe liue , whether you take breath , or whether you walke a man amongest men . For that pure and vndefiled founteine of auncient Religion was long sithence dried vp , when as a certeine deformed counterfaite of outward holynesse was priuely crept into the Church , & had so garnished it selfe , with such a pranckyng cloake of Shole commentaries and scattered br●ggs of foolish superstition , that the same inestimable treasure of Christes bloudsheadyng was almost altogether ouerwhelmed . This is true Osorius . Yea , to true . I would it had neuer bene true , yea rather I would to many remnaunts of this stinking carion were not now in vre : I would those rotten & bleare eyed● Traditions had not ouer many Aduocates , men of great renowme . Lastly I would that our Ierome Osorius were not the very ryngleader amongest them . Truly if Osorius were not , as he is , he would not be so bitterly clamorous agaynst me , in that I doe so earnestly abhorre that lumpishe leaden Idoll : which hath bene most wickedly esteemed for the onely ground-worke and foundation of all other trecheries . For after this gaynefull market of redeémyng of soules was proclaymed abroad by the trumpet of the Pardoner , and the price of saluation valued euery where at a few pence , there ensued such outragious licentiousnesse of lyfe by the meanes of this speady forgeuenes of sinne , that we seemed to haue no neéde of Christ sitting aboue at the right hand of his Father , hauyng here in earth his Uicar generall with vs , who for a small trifle could absolue vs dayly . But here Osorius blameth me further as well for the thyng , as for the name , bycause I do so oft , and so malitiously ( as he sayth ) make mention of lead . Osorius cauilleth about the word , of lead . Wherein the famous Oratour bewrayeth him selfe to be not onely vnskilfull but also a bluntish leaden scholer . For if we call to remembraunce the vsage of the f●repassed aunciencie , no ordinaunces , no contractes , no obligations , no Testaments , no Commissions shal be founde to haue any force , power or authoritie , vnlesse the same were sealed with waxe , signed with writyng , or ratified with some engrauen markes : herein if no man can be ignoraunt beyng neuer so meanely lettered , or any tyme acquainted with the common affaires of the world , with what face doe you so storme at me , for that I call lead by the name of a publique Instrument ( I vse here knowen wordes ) sealed with lead ? doe ye not know the figure Synechdoche ? Synechdoche . or haue you not heard of Metonymia ? Metonymia . if happely you remember not these trifles , you may learne of litle children by whom these rules are dayly practised . But if you do know them , as of necessitie you must , why do ye dissembles ? And hereof you say some men tooke great gleé , who doe loathe my trade of liuyng , as well as yours . But at the last , you depart from this lead , and for your better credite vouch your Romish monarche the first founder therof : for proofe of whose authoritie you thinke it not neédefull to spend much winde , for that your copemate of Angrence hath most learnedly established the same already . Truly this saying maketh me to smile at the old meéry Prouerbe , one Asse claweth an other by the elbow . in deede your companion hath herein played the tall man before you as well as hee might : The Bishop of Angrence . and therefore you play the good felow with him agayne , lendyng him a lye for a tyme , and helpyng to vphold his credite already crusht in peeces . But as I sayd at the first , you lose your labour , the worke is not recouerable . For that infamous Apologie of Angrence , hath geuen his estimation so deadly a wounde , that AEsculapius him selfe can not cure this poysoned fistula , if he were now aliue . Therfore let vs passe ouer that seely wretched butterflye , and stoppe your nose from the ayre of that carion , the remembraunce of whom is either vtterly extinct , or blemished for euer with euerlastyng ignominie . We will harken to you agayne the most arrogaunt slaunderour , not of priuate persons and Diuines onely , but of Princes and common weales also .

First let this be graunted ( you say ) that there is but one Church not many Churches . One Church . Nay rather you graunt the same fondly & falsly . For generally there is but one onely Church of Christ : but out of the same one , many particular Churches are deriued as prouinces . Hereof the seuerall Churches to whom S. Paule entituled his Epistles are sufficient witnesses . Apoc. 1. The Churches also whiche S. Iohn doth recite in his Reuelation doe witnesse the same . After that you take this for a maxime . That it is not enough for a Prince to establishe wholesome lawes , vnlesse he ordeine Magistrates and Gouernours ouer them . This is true surely : but this hangeth nothyng together with your former Maxime : neither can I perceiue to what end it is spoken . Of your third proposition you take handfast vpon my wordes , wherein I consented with you , touchyng a Monarchie . One Monarchie . Truely I did confesse , and will not yet deny , that you did dispute of a Monarchie very aptly . What then ? doe ye conclude hereof that I doe despise or finde fault with other common weales ? doth that person disprayse politique gouernement , which prayseth a Monarchie ? doth he condemne the estate of Uenice , that prayseth the gouernement of Florence ? he that commendeth Wittemberghe , doth he therfore reprehende Auguste , or Argentine ? Liuius 3. Decad. As though that auncient Rome , when it was gouerned by Consuls & Senatours , was not the Empresse of the whole worlde ? or as though that politique Regiment of Athens was not a most florishing Regiment ? And as though in this our age many famous Prouinces are not well ordered , with most sweéte lawes and ordinaunces , which were neuer subiect to one ruler alone ? Let this therfore be the cause that enduced me to esteéme of a kyngly preheminence : either bycause I had learned so , or bycause I was enured thereunto , or bycause the loue of my countrey did so persuade me . Shall your determination be inuiolable therefore in this sort vttered ? For many persons do rend in peeces a common wealth , but one man doth vnite fast Citizens harts together , with great authoritie . If you set downe this as an infallible truth , you do erre monstruously : Polycrates . Phalereus . Dionysius . for the contrary hath bene very often experimented , & sundry notable Regions , which haue bene miserably ouerthrowen through the barbarous crueltie of Tyrauntes , and many common weales beyng at the very brink of ouerwhelmyng , haue bene comfortably recouered , and preserued by the wisedome of many .

Out of these pretie reasons partly false , partly vncerteine and chaungeable , you multiply your conclusion neither true , nor probable . That is to say . That Christ determinyng to establish his heauenly common weale vpon earth , did first ordeine lawes , then assigne his Magistrates the Apostles . Lastly , that this bonde of mutuall societie might not be broken , and so the couenable agreement of this Citie disturbed , he did erect a Monarchie , and therein inuested Peter with the highest soueraigntie . First of all , what heauenly common wealth do you dreame of vpon earth , Apoc. 21. 22. when as that heauenly Ierusalem is aboue ? wherein dwelleth God him selfe , and our Lord and Sauiour Iesu Christ ? & whereas the earth can haue none other Citie then earthly ? Neither did Iesu Christ take vnto him mans nature to the end hee would coyne new lawes but to accomplishe the old : that the glad tydynges might be preached : That prisoners might bee loosed : Luce. 4. ex Esaia . Ad Heb. 10 Timoth. 1. that the sicke might be healed : lastly that by offring vp his most precious body on the Crosse , our sinnes might be clensed , As for any superioritie in gouernement the Apostles receaued none , nor any other authoritie was committed vnto them , but that they should wander through the whole world emptie of all worldly furniture cariyng nothing with them , Luce. 9. Mar. 6. and should sow in all places abroad the comfortable doctrine of the Gospell . Nay rather when arose betwixt them a question , who should be greatest amongest them : our Lord and Sauiour Christ did so vtterly suppresse that ambicious contention , that he briefly denounced , that he which was left , should be greatest amongest them . Agayne when Iames & Iohn had besought of our Lord and Sauiour , that the one of them might sit on his right hand the other on his left hand , when he were ascended into heauen vnto the throne of Maiestie , he reproued them both so sharpely blamyng their ignoraunce , that he told them , Math. 9. They knew not what they asked : and immediatly callyng the rest of the twelue together , he so tempered vnto them lowlynes , humilitie and obedience by manifest Arguments , that they might easely perceiue how they were forbidden all maner of superioritie . Sith these thyngs therfore are true , I wonder what came into your mynde to dreame of so dry a Summer , that a Monarchie was erected amongest the Apostles : and that vnto Peter was geuen the preheminence thereof . Was Peter so appointed the chief ouer the rest of the Apostles , when as Christ him selfe doth so embace them and fearefully terrifle them from all maner of supremacie ? was Peter so worthy to be a Monarche , when as Christ him selfe did hyde him out of the way bycause they would haue made him a kyng ? must we be so subiect to Peter , and his Successours as vnto Princes ? when our Sauiour Iesu Christ came downe from heauen for this entent & purpose , to become a seruaunt vnto others , requiryng of his Apostles the selfe same duetie of abacement ?

But there is nothyng ( you say ) more cleare , then these wordes , Thou art Peter : and vpon this Rocke I will builde my Church : Touchyng supremacie of Peter & his successours . And what soeuer thou byndest vpon earth , shall be bound also in heauen . And I haue prayed for thee , that thy fayth may not fainte : And thou at the last beyng conuerted confirme thy brethren . And many other like . Whereby you will constreine vs to beleue . That Peter was preferred before the rest of the Apostles . I will treate therfore of euery of these seuerally . That it may be euidently knowen , what a deépe insight this Reuerend Prelate hath in Diuinitie . For if he haue made here a strong and sounde foundation , his passage wil be the easier to the rest of his Assertions . But if his groundewordes be planted vpon Sande , the rest of his buildyng will quickely shiuer in peeces , and come to ruine . First of all therefore : Note this to bee commonly vsed throughout the whole Scripture : That when our Lord and Sauiour Iesu Christ would demaunde any question of all his Apostles , Peter would make aunswere in the name of the whole generally , and not in his owne name particularely . So to that question : Marg. 9. But whom do you say I am ? Peter maketh aunswere for them all . Iohan 6. Thou art Christ the sonne of the liuyng God . Agayne , when the Lord demaunded , Whether they his Disciples would depart away from him with the rest of the Iewes ? Peter not onely for him selfe , but for his whole company , denyed , saying , Lord whether shall we goe . Thou hast the wordes of eternall lyfe . The life hereof is in Peters Sermon , when he exhorted the Iewes to repose their whole affiaunce of saluation in Iesu Christ , whom they Crucified , and was risen agayne from death to life . For in the same place it is sayd , that Peter alone did not preach to the Iewes , but with the other eleuen . The wordes were pronounced by Peters mouth onely , but the mynde , sentence , & entent was agreed vpon by all the Apostles . Now therfore , if those Scriptures do admitte these phrases of speach , as appeareth playnly by the wordes of the holy Ghost . Then this is a necessary consequent . That our Lord Iesu Christ did in lyke maner apply his wonted communication vsed with the Apostles , to Peters common aunswere . Aug. Retra . Cap. 11. In the like phrase of speach were those wordes : Thou art Peter , and vpon this Rocke will I build my Church . For as Peter in the behalfe of all his fellowes affirmed , that hee was Christ the sonne of the liuyng God , Chrisost. in Hom. Penthec . To. 3. so Christ likewise though he named Peter onely , yet acknowledgeth the vniuersall consent and confession of all the rest , Hillar. de Trim. lib 6. Cipr. Epist. 3. and in the same doth promise to establish his Church : which interpretation if you will not allow without witnesses , behold ( O●otius ) I haue alledged auncient Fathers , Orig. in Math. Cap. 16. mainteinyng myne allegation agaynst you , and haue noted their places , not obseruyng your disorder herein , Gregor. 1. Distinct. 10. Considerandum . whiche vse to packe together a Rable of names of Fathers omittyng the matter : as though to the resolution of doubtfull matters , needed nothyng but names .

Next hereunto you place in order the promise of Christ in these wordes . What soeuer thou shall bynde vpon earth , shall also be bounde in heauen : what then ? ought this promise to bee restrained to Peter onely ? or was this promise equally communicated to the other Apostles ? whose speach is this then ? Receaue ye the holy Ghost , whose soeuer sinnes ye do forgeue , shal be forgeuen them , and whose sinnes soeuer you doe reteine , the same are reteined . Is not this the gift of Christ ? is not this Christes promise made vnto his twelue Disciples , standyng in the middest of them , and preachyng vnto them all , endyng them all with his heauenly blessing , somewhat afore his Ascention ? Is not this sentence manifest enough the witnesse approued ? the authoritie not comptrollable ? vnlesse paraduenture you will contend like a child , and stand vpon the nycenes of these sillables byndyng and loosing , wherof you made mention before . And yet if ye will obstinately persiste herein , you shal be vrged with sillables , and titles of like wordes . Math. 18. Verely verely I say vnto you , whatsoeuer you shall bynde on the earth , the same shal be bounde in heauen also : and whatsoeuer you loose vpon the earth shal be loosed also in heauen . Here you this ? Do you also perceaue it ? and are ye not ashamed ? will you attribute that vnto Peter particularly , yea and in earnest ? will you vrge and defende stoutly the very same sentence wherein Mathew & Iohn by manifest proofe do conuince you ? who expresly do protest that the very same power of byndyng and loosing , was geuen by our Sauiour Christ to the other Apostles in generall ? what will you not dare to do in the darcke ( good Syr ) that practize to defraude vs of the cleare shynyng sunne , how will you peruert and wrest the fathers , that will so craftely iuggle with the expresse wordes of the Scriptures ? truely you must either bewray your pestilent legerdemayne in this place , or confesse your grosse errour . Your thyrd place is this . I haue prayed for thee that thy fayth saynte not , and thou beyng at last conuerted , confirme thy brethren . And what hereof ? Can any man bee so witlesse to say , that those wordes of our Sauiour Christ were not aswell spoken to the rest of the Apostles , as to Peter by name ? I will therfore first scanne the wordes of the Euangelist in order , that they may be more apparaunt : Luc. 22. But you are they , which haue perseuered with me in all my temptations . And I do prouide for you , euen as my Father hath prouided for me a kingdome that you may eate and drinke at my table in my kingdome and may sit on seates iudging the xij . Tribes of Israell . And the Lord sayd . Symon , Symon behold , Sathan hath desired to sift you as wheate , but I haue prayed for thee , that thy fayth faint not , and thou at length being conuerted confirme thy brethren . In this parcell of Scripture is nothyng particular to Peter , but the same is common to all the Apostles . That they perseuered with Christ was common to them all . Amongest the Apostles no singular power geuen to any one more then all the rest . Iohan. 17. Iohan. 17. The reward likewise is common to them all , videl. to sit at the heauenly table . Agayne the thyrd parcell had relation to them all . Symon , Symon , Sathan hath desired to sift you as wheate . Sithence the whole processe of the Text therfore was referred to them all , by what Argument , may it be applyed vnto Peter onely ? Namely sithence our Lord Iesus goyng a whiles after suffer death , and makyng preparation for his Ascention into heauen , poured out most earnest prayers vnto his Father , with a long and vehement repetition of wordes , not for Peter particularly , but for all the rest of the Apostles in generall , whiche last and generall prayer of Christ to the Father , who so aduisedly considereth , shall easely conceaue , that our Lord Iesu Christ made not intercession for Peters faith alone , but for all the rest of the Apostles : And hereof will also maruell much , how great learned Clarkes dayly exercised in the Scriptures , can Iudge therof otherwise . Truly the most notable of the auncient Fathers do constantly affirme , Orig. in Math. Cap. 16. that the very same sentences wherewith Supremacie is challenged vnto Peter , are common to all the other Apostles together with Peter . And this haue I most manifestly proued by the selfe same places , which your selfe vouched . And albeit we passe ouer all these , & geue eare to the holy Ghost , speakyng vnto vs by the mouth of the sacred Scriptures , yet all this Monarchie of Peter which you do so exquisitely aduaunce aboue the Moone , Augustin . de Agone Christi . and the seuen Starres , shal be founde to haue bene vsurped by the inordinate ambition of Byshops of Rome , and not by any authoritie grosided vpon the doctrine of the auncient Apostolicke Church .

I will begyn with our Lord and Sauiour Iesu Christ , who hauyng spoken these wordes Thou art Peter &c , Math. 16. immediately after calleth Peter Sathan , and commaunded him to departe from him : bycause hee knew not the thynges that apparteined vnto God . How did Christ then ( I beseech you ) erect the supremacie of his Church in the person of Peter , whom immediately , & almost with one breath , he rebuked bytterly , by that most execrable name of Sathan ? and that not without cause : for hee dissuaded him from goyng to Ierusalem . Moreouer if Christ made intercession to the Father for Peter onely , that his fayth should not faynt : how came it to passe , that within a few dayes after , Peter onely with open mouth denyed , & forsware Christ his Lord and Maister ? But I doe much miscontentedly make mention of the fall of so notable an Apostle , whom I do acknowledge the most excellent amongest the famous Apostles . Onely this I would to be knowen , that he was ordeined to no seuerall supremacie in the Churche of Christ , by any authoritie of the Scriptures . We haue heard Christ : let vs come now a litle lower to his Apostles , and namely vnto Paule , who laboured in the Churche of God ( as hee reporteth of him selfe ) more then they all : he therefore doth playnly and constantly affirme , that he had receaued as great authoritie from Christ , to be an Apostle ouer the Gentiles , as Peter had ouer the Iewes : Gal. 2. and addeth further , that he had conference with Iames , Cephas , and Iohn , whom he nameth Pillers of the Church , as the chief of all the rest . Yet in the meane whiles hee acknowledgeth no singular prerogatiue of prheminence in Peter . Nay rather he vseth great libertie of speach agaynst Peter him selfe without all respect of Principalitie , or mention of dignitie . But why seéke we other testimonies ? Peter is a good witnesse concernyng him selfe . Petri Epist. 1. Cap. vlt. I beseech the Elders , whiche are amongest you ( sayth hee ) that am also an Elder , and a witnesse of the Passion of Christ , and partaker of the same glorie , which shal be reuealed &c. Behold here the dignitie , behold the Supremacy , and Monarchie of this reuerend father . He is an Elder amongest Elders : A witnesse amongest other witnesses of the Passion of Christ : partaker with the rest of the same glory to be reuealed . Here is a Triple Crowne truely , yea a most precious Crowne , not made of gold● , nor beset with precious stones . A most honorable Ambassadour of the heauenly glory to bee reuealed , not of any Temporall or earthly dominion . Lastly a most Reuerend Father not in any singular Lordlynes , but by especiall ordinary power of his fellow brethren . Who so will throughly sift the doctrine , the ordinaunces , the lyfe , and conuersation of the Apostles , Act. Cap. 1. 2.5 . shall finde a most perfect patterne of vnchaungeable consent , but shall not smell any tast , no not one sparke so much of this Lordly Monarchie , wherof this ghostly Prelate doth so subtlely , and largely dispute . Unlesse perhaps he will driue vs to friuolous gesses , as to picke vp children kyckesses together . As that Peter went before : That hee spake oftentymes first : that hee looked into Christes Sepulchre before Iohn . But if we shall hunte after such gnattes . Act. Cap. 15. The honour geuen to Iames is of more substaunce . Namely when in their publicke assembly , the rest of the Apostles did subscribe to the ordinaunce that he made : And that other also : to wit when Peter was desirous to know who should betray our Lord & Sauiour Iesu Christ to the Iewes , him selfe did not enquire therof , but beckened to Iohn , whiche did leane vpon the breast of our Lord , that hee might demaunde the question .

But howsoeuer these thynges are construed . The callyng of the Apostles was equall : one maner of function amongest them all , the authoritie indifferent : one selfe same holy Ghost poured vpon eche of them at one tyme , the promises generall , & the reward proportionall . The which though I doe knit vp briefly , makyng hast foreward : yet if any man will behold euery seuerall parcell , and withall enter into a deépe consideration of the most pure , and vndefiled Church of Christ , and his Apostles , as he shall perceaue an enterchaungeable communion in that strickte societie of Apostleshyp , so shall he soundly iudge of that Monarchie and superioritie in possessions , in giftes , and other functions , and all other priuiledges of dignitie especially : That they were vtterly renounced of Peter , and of all that sacred Brotherhood . These former positions therefore beyng now thus well fenced , your cutted Apishe Sophisme is cut of by the rumpe , wherewith you conclude so ridiculously : If it be euident ( say you ) yea more apparaunt then the sunne in mid-day , that Peter was aboue all the other Apostles in superioritie of degree , then is it most manifest , that the same honour and preheminence in dignitie is due to all them that suceede him in place . O leaddagger Argument , in which what shall I blame first ? If Peter ( you say ) were a Prince . It is all one forsooth , as if this our holy father had wynges , perhaps he would flye like a Wildgoose . But admit that Peter were placed in Pontisicalibus , as you would haue it , though it be quyte contrary , as I haue already proued . But we will graunt it vnto you for a tyme . What will you gayne hereby ? That the same dignitie is due to the Successours ? wherfore I pray you ? The priuiledge of the person is not extended beyond the person : The priuiledge of the person reacheth no further than the partie him selfe , vnlesse it be limited by name . And therefore if the Maiestie of Peter were peculiar to Peter , euen so it ended in him selfe . But if you had no leysure to learne the Ciuill Law , can not common reason teache you , that whatsoeuer priuiledge is geuen to one person alone , may not bee translated to his successours , vnlesse it bee limited by name ? But if these two crooches deceaue you , come of , and learne of our Sauiour Iesu Christ him selfe , what kinde of superiority that was , wherof Christ made mention to Peter . Math. 16. Blessed art thou Symon Bariona , for fleshe and bloud haue not reuealed this vnto thee : but my father which is in heauen . Thou art Peter &c. Which wordes doe playnly conuince , that flesh and bloud were not partakers of this promise , nor that any especiall choise was made of the person of Peter , but of his fayth and confession onely : Galat. 2. For God doth not accept the person of any man . In like maner neither flesh nor bloud may challenge any succession in this promise , whether it be Iuly , Boniface , or any other : But the fayth and confession of Peter is the true succession of Peter . For if his succession were due vnto personages , then should this dignitie be oftentymes committed to Sorcerors , and heretiques , but this is altogether repugnaunt to the sacred institution of our Sauiour Christ , to builde his Churche vpon so stinkyng a puddle .

Therfore cast away this your patched conclusion , lame , and haltyng of euery legge . For without all question Peter obteined no such interest in Principalitie : or if he did , it was but in his confession of fayth onely : And therfore can no man clayme any other succession , as lineally from him , vnlesse perhaps you may commaunde God to loue an Italian Prelate , because he is borne in Italic , better then an English or Spanish Byshop : or that ye will locke fast the holy Ghost to the Citie of Rome . Iohan. 3. But the Spirite will blow where him listeth , and the tyme commeth and is euen now already come , that neither in this Mount , nor in Ierusalem , nor in any appointed place God shall be worshipped . Iohan. 4. God is a spirite , and his true worshippers , shall worship him in spirite and truth . But will ye come nearer home ? harken to your own Doctour Ierome , whose iudgement I haue here noted , worthy surely to he engrauen in letters of gold . If authoritie bee enquired for , Iero. and Euagr. the world is greater then a Citie whersoeuer a Byshop be , either at Rome , or at Eugubium , or at Rhegium , or at Constantinople , or at Alexandria , all be together equall of like merite and of like Priesthoode . The power of riches or basenes of pouertie maketh not a Byshop higher or lower . They all are the successours of the Apostles , wheresoeuer they sit , and of what estate so euer they be &c. To the same effect writeth Cyprian , Cypri . ad Simplic . in these wordes . The same thyng verely were the Apostles that Peter was , endued with like partakyng of honour and power : But the begynnyng , first entered by vnitie , to the entent that the vnitie of the Church might be shewed to be one . Is it euen so Cyprian ? is this thy verdite ? that all the Apostles were endued with like partakyng of honour and power ? But you my Lord affirme cleane contrary . Osorius pag. 17. That Peter was appointed chief of all the Apostles , and that this is more manifest then the Sunne in midday , and that hereunto agree the Scriptures , auncient fathers , and that generall consent of antiquitie . Truly you speake many wordes , but no man besides your fraternitie will beleue you , not of any pleasure of gaynesaying : but bycause you alledge nothyng that may enduce to yeld .

And bycause you seéme somewhat tymorous of the successe of your Diuinitie , in this deépe & principall cause of Monarchie , you catch hold fast of a Sophistical target . Osorius ibidem . That in the church wiche is but one , ought to be one chief Ruler vpon whom all men may depende , by whose authoritie troubles may be appeased , and outragious opinions may be suppressed . &c. There is in deede but one Church generally , as there is but one confession of Christian fayth , yet this generalitie of the Church is distributed into many particular congregations : as all Nations haue their seuerall administrations of Iustice . Now therefore as euery dominion is deuided into seuerall distinctions of gouernement , so to euery particular Church are ordeined seuerall Pastours : and yet in the meane whiles finde no lacke at all of your new vpstart Monarchie , whereof was neuer question moued in the golden age of the primitiue church . But you Reply with pretie poppet reasons . That contentious can not bee calmed , nor outrages suppressed , except some one be ordeined chief and head of the Church . Ibidem . This fonde distinction the common course of humaine actions doth vtterly extinguish . For euery seuerall Prince doth gouerne his common weale with wholesome distinct ordinaunces , and yet make not so great aduauncement of this stately Monarchy , as you do phantastically dreame . But perhappes this is neédefull in matters of Religion : why I pray you more then in temporall regiments ? The gouernement of Rome it selfe ( for the singularitie wherof you play the champion ) wil minister examples vnto vs of either part . Augustus was an honorable Emperour . Vespasian indifferent , but Caius Caligula , Sueto . in the lyfe of xi● . Emperours . and Nero were horrible monsters , who did not onely weaken the Maiestie of the Romane Empire , but ransacked and rent in peeces the whole world almost . Euen so the Romishe Byshops in the first swathling cloutes of the first primitiue time of the church , were very godly and sounde , and to vse the wordes of the scripture , did many tymes withstand the enemies of the Gospell euen with losse of lyfe . Platina de vitis Pontificum . But after they had erected this Lordly superioritie of the Papane Monarchy , there was of godlynes , and integritie of lyfe no dramme at all : but of intollerable ambition , & vnbridled licentiousnes , whole swarmes did appeare . And yet I speake but a litle . It is not therefore requisite to hang all the keyes vnder one maus gyrdle alwayes , nor yet scarse good pollicie . For if it were so , there might be some daunger therein , lest the frowardnesse of one person might ouerthrowe the whole estate of Christianitie . There is farre lesse ieoperdy , where seuerall Prouinces are ruled by their seuerall Pastours : for proofe wherof if it be not sufficient to haue alledged reason & experience , I will recite vnto you out of the Register of Romish Byshops for witnes , Gregorie the first : Who in this matter vttereth the same reason , in the same wordes . And for playnesse of the matter , I will set them downe as hee hath spoken them whiche are these . Grego . in Epist. ad Mauri . lib. 4 Epist. 32. If we haue but one onely head , the fall of that head , is the fall of the whole Churche : it any man presume to take vpon him this name of vniuersall Byshop , the whole Church falleth downe from her estate , when he falleth which is called vniuersall . But farre may this name of blasphemie be from all Christian myndes , whereby the honour of all Priests is diminished in part , whiles this arrogaunt singularitie is presumed vpon , &c. May any thyng be sayd more playnly or plentyfully ? can any thyng be pronounced more vehemently , or effectually agaynst this extraordinary and presumptuous Lordlynes of Papacie ? Neither did Gregorie otherwise , then he spake : For when this Satanicall name of vniuersall Byshop was offred vnto him by the Councell of Calcedon , Grego . in Epist. 30.50 36. hee refused it with great detestation , and would by no meanes be acquainted therewith : although you deny the same most shamelesly , as shal be declared afterwardes .

Cant. 2. Osor. pag. 17. But here you obtrude agaynst vs the misticall Sonet of Salomon . Wherein he commaundeth his spouse to catch the Foxes destroying the vynes : which be ( as you interpret it ) heretiques peruertyng the Churche : And this you affirme can by none other meane be brought to passe , except some one be set in authoritie , that may roote vp the mores of hereticall contagion before they be ripe . First of all ( Osorius ) it is hard to establish a firme doctrine by an Allegorie : Moreouer the denomination of Foxes doth no more resemble heretiques , then any other wicked persons . But to graunt this vnto you in some respect , by what argument do ye proue that heretiques can by no meanes els be apprehended , vnlesse your singular Monarchy be admitted ? The Emperour Phocas did first of all erect this Papal Empire in Boniface the iij. What then ? Had not Peter long before Foxes in chase ? and the other Apostles likewise ? Act. of the Apost. the 5.15 . Chap. Call to your remembraunce Ananias , Saphira and Elymas the sorcerour : forget not other pestilent examples like vnto the same , and you will be better aduised . Proceede a degree lower to those graue Fathers , the first Byshops of the Romish Church , Clemens , Anacletus , Marcellus , & many others . Could the holy Martyrs haue sealed our Religion with their bloud , vnlesse they had first daunted the pride of Tyrauntes , and heretiques with the sword of the Scriptures ? But here paraduenture you will Triumph , bycause ? I make so honorable mention of the Romish Seé . I wis it is neédelesse : For I doe here commend Byshops , not Popes : Martyrs , not Monarches . And yet in truth I haue no quarell with the Romishe Seé , or the Byshop therof , nor euer had : It is that vsurped authoritie that exalteth it selfe aboue all earthly power , which I do challenge and will proclaime open warre agaynst , whiles breath is in my body , except I finde a stronger Goliath then you are hetherto .

But we will returne to your Foxes , whereof I haue noted the ouerthrow of sondry most subtill and craftie before the Papacie . This our later age ( praysed be God ) doth punish and vtterly suppresse whole sects of heresies , although the same doth not acknowledge your Papane principalitie I dare be bold to vouch England , and I conceaue no lesse frendly of other common weales , agaynst the which you can not forge any probable reason to the contrary , or why it should not be so . For if there were no vniuersall Monarche of the Churche , sittyng in that stately chayre at Rome , ought that be any estoppell to the Byshops of England , Scotland , Poland , or Germany , yea of Spayne or Portingall , or any other dominion or common weale , but that they may apprehend hereticques , yea and punish them ? Haue they no Magistrates , do they lacke lawes ? are they voyde of sense and vnderstanding ? Put on your spectacles Osorius , and behold all Christian Nations , and marke wel the maners of the people . Are they not sufficiently prouided for their common safetie , and tranquilitie by their owne peculiar lawes ? do not Princes gouerne their seuerall territories in orderly pollicie ? may they administer all other matters well , and can not confute the absurdities of heresies , without this Tyrannous Ierarchy of Rome ? Can not we touch an heretique ? or can not other Regions do the like , which are in the furthermost part of the world , seuered from the costes of Italy , except they gad to Rome for a Pelting Oracle ? do you iustifie this , Osorius ? is this the wisedome of an old man ? are you so altogether voyde of learnyng , experience , and discretion also ? Yea rather , before any Pope was at all , heretiques were layd handes vpon . Euen now also rigour of law is executed agaynst them : Neither can any Foxe be foside so crafty , as your reasons alluded vnto them , are vtterly friuolous & vnskillfull . But ye skippe from Salomon to Paule , and of him you write in this maner .

Osorius pag. 18. b. Therfore Paule in his second Epistle to the Thessalonians denyeth that it may come to passe that Antichrist shall come , before there be a departyng from the fayth . First of all , this is somewhat straunge in you , that you note the place . And surely in very good tyme haue ye done it : for euen here your vnshamefast imprudencie is taken tardy . Paule pronounceth in that place , that our Lord Iesu Christ shall not come before a departyng be of the fayth first : but you for our Lord and Sauiour Christ , haue placed Antichrist . Paules wordes are these . Ad Thessa. 2. Cap. 2. Let no man deceaue you by any meanes , for the Lord shall not come , except there come a departyng first , and that sonne of perdition be reuealed . You are caught Osorius and so entangled in this snatch , that ye can not escape . Are you not ashamed to depraue Paules sentence so blasphemously ? can you with so execrable impietie , and horrible ignoraunce , place Antichrist in steéde of Christ ? and the sonne of perdition , in the place of our Lord Iesu ? And as though Paule had spoken so in deede , can you so beastly proceede 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 , Osorius pag. 18. b. haue reuolted from this your Romishe Monarche of set purpose , bycause beyng exempt from 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 , pag. 19. As though after the abolishyng your Romishe Monarche , it were forthwith caried violently 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 compared to those elder yeares , wherein your Romish Prelate did insolently treade vpon & triumph ouer vs , may wel be adiudged to haue enioyed most blessed prosperitie . Then which heauenvly benefite our victorious Iland doth most thankefully confesse 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 wee 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 Banishment of the Pope . pag. 19. 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 three 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 , Alphonsus de Castro . contra haeret . lib. 4. Cap. 4. 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 commit sheepe 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 proceede 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 amongest your Friers and Monckes ? hath euer sharper stormes bene raysed , then betwixt your Schoolemen , brawlyng oftentymes about moates in the sunne ? pag. 19. 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 proceede in accusation .

The Zuinglians doe inueighe agaynst the Lutherans , and the Anabaptistes keepe continuall warres with the Zuinglians . Osori . pag. 19. b. 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 transubstantiated ( 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 Lombard , Peter Lombarde . 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 can not be founde in the Scriptures . As for the Anabaptistes you did name them without all reasons . For you are not ignoraunt , 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 countrey that I know or , can heare of . What maner of men those Celestianes be , I would fayne learne of you , & of your durtie companion 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 your owne Doctours and their whole doctrine is yours . They were tractable for a tyme in the mariage of Priestes , in the receauyng of the Sacrament , vsing the necessitie of the present tyme , but in all the rest , ( as much as in them was ) they did gorgiously garnishe their Romish kyngdome . And therefore in this last place you were fondly foolishe , to affirme that your owne chieftaines displayed banner vnder your enemyes enseignes . Truly either your memory is very slipperie , or your wittes went a wollgatheryng , when you were ouer earnest in your slaunderous imagination . Yet are you much miscontented with these men likewise , bycause they seéme to varie amongest them selues .

For they correct ( I will vse your intricate wordes by your leaue ) they alter , they turne in and out , they blotte out the old and make new places &c. When you name places , I suppose you meane common places of Scriptures , or litle bookes of common places . If it be so , you ought to haue remembred the Grecian Prouerbe . The second determinations are accompted wiser then the first . Neither can any thyng resemble the Christian modesty more nearely , then if we amend our selues as neéde requireth . We haue a notable example hereof , Aurel. Augustine who made a booke of his errours entitled a Retractation . The Retractation of August . But you are in an other predicament : That is to say , you are apprentices and so addicted bondslaues to these drowsie dreames ( the dayly practize whereof hath so betwitched your senses ) that no strength of the truth can mollifie your harts , cloyed altogether in that phantasticall puddle of schoolemyre . But howsoeuer you shall remaine stiffenecked your selues , you ought not yet reproue the modestie of others , whiche fashion them selues nearest to Christian simplicitie . Neither was any example at any tyme more commendable in the Church of Christ , then this of Augustine was . You seé now what a stinckyng reward you haue gotten for this pursuyte of Sectaries : and yet as if you had besturred your stumpes handsomely , you triumph in these wordes .

What can you Replie to this ? was there a generall consent betwixt them that sprang out of Luther ? no disagreement ? no contradiction in opinions ? But how much better had it bene for you , to haue reuerenced that lead whereat you scorne so much ? then to haue opened such a gappe to so monstruous pestiferours errours ? I aunswere that these your metie questions concerne me nothyng at all . For I am an English man , not a Lutherane . I stand for England and not for Luther agaynst you . Yet do I pronounce this also , that there was a generall consent amongest the Lutherans : There was no disagreement amongest the Lutherans . no disagreément , no contradiction in opinions . For they all sticke fast to Augustines confession , nor will suffer them selues to be drawen from it . But that confession ( say you ) I do not allow . Neither is this matter now in question , what maner of confession that was : for howsoeuer that be , it is most certeine that the Lutherans did perseuer stedfastly therein . Coelest . Anabap. Interem . As for the rest whiche you heape together , are either fayned , or coyned by you , or banished from all men , as well from vs as from you . Or els they be your owne sweéte sworne brethren , sauyng that they haue somewhat more modestie & discretion then you . Therfore this is but a slender Argument to enduce me to reuerence your lead , except I were too too leaddish by nature . But sithence you haue shronke from your tackle , and forsaken the leaden Bulles of your Monarche in so succourlesse a shipwracke , without helme or cable in such dispayred perplexitie , you are to be esteemed not onely a leadden and woodden , but a durtie aduocate also of your Romish Monarchie : if at the least any thyng may be more filthy then durte . Yet that ye may the better proceede , you spitte on your handes , and take hold of my wordes , which are these . But there came a thundercracke into our eares out of the heauenly authoritie of the sacred Scriptures , that made our consciences afrayde : and compelled vs to abandonne and forsake all mens Traditions , and too putte our whole confidence in the onely freémercy of God . Well : I acknowledge this speache to be myne owne , yea and gladly also : And I finde nothyng therein blameworthy .

But what sayth Osorius to this grace ? Doe ye not say gramercy to Luther ( sayth hee ) that linked you so fast with such a singular benefite to abandonne all fearefulnes from you ? What is the matter my Lord ? what Planet hath distempered you ? I haue nothyng here to do with Luther nor with his doctrine of fayth . I shewed that our consciences were terrified with the authoritie of sacred Scriptures , and constrained to flee to the freé mercy of God : you say , Luther hath written erroniously touchyng fayth : forsooth these two hang together like a sicke mans dreame . As if a man would argue in this wise . Osorius is a most impudent rayler , Ergo , his companion of Angrence is a perfect Logician . Are you not ashamed to cite whole sentences from an other writer , beyng vnable to frame any probable obiections agaynst any one of them ? For as concernyng Luther albeit , I haue not vndertaken to defende him ( as I haue oftentymes protected ) yet this doe I suppose , that neither he , nor any other interpretour of that Scriptures ought to bee admitted vpon euery particular Assertion , but to haue relation to the whole discourse and meanyng of the Authour . If this especiall regard bee had vnto Luther ( as in deede it ought ) he shal be founde a profounde scholemaster both of fayth , and a good workes : and so farre to excell you in learnyng , that ye shall not be worthy to beare his bookes after him , howsoeuer you delight your selfe to gnaw vpon a few wordes of his , vnaduisedly throwen out in some heate of disputation . But by the way you stumble also at an other straw of myne , bycause I wrate that we haue forsaken and reiected the traditions of men : And with many i●gglyng wordes challenge vs , that we are beholdyng herein to Luther , Zuinglius , Melancthon , Bucer , Caluin , and Peter Martyr . O my ouer tedious and toylesome lucke , that hoped to dispute with a learned and discrete Diuine , who would without good grounde haue blamed nothyng , nor vsed any cauillations : but now finde all contrary . For I am pestered with a fonde brabblyng clatterer , which delightyng altogether in vncessaunt chatteryng snatcheth and snarleth at thynges ratified and approued by all men . I am therfore constrayned now to play the child agayne , in the principles of Diuinitie as he doth , and those questions must be debated , wherof no man hauyng any skill , can be ignoraunt . In the same maner therfore , we haue cast away traditions of men , as our Lord and Sauiour Iesu Christ hath pronounced in the Gospell , vnder the person of Esay the Propet , But in vayne they worshyppe me teachyng the doctrine and traditions of men : And as our Lord Iesu a litle before rebuked the Phariseis . Math. 25. You haue made frustrate ( sayth he ) the commaundement of God , through your owne traditions . We geue eare vnto men as they be men : but if they ones teach contrary to God , we despise and set them at naught . And enen so we doe allow of Luther , Bucer , and of the rest , so long as they explane the mysteries of the sacred Scriptures vnto vs : wherein those famous men haue oftentymes trauailed very commendably , though you iangle neuer so much agaynst them . As for those beggerly fragmentes of mans inuention , beyng without all couer of Scriptures , yea rather contrary to the same , though they , and you also doe warraunt them vnto vs , we will not receaue them . Now you are taught sufficiently enough ( I thinke ) how we haue forsaken those peltyng phantasies of men : likewise how we conceaue of those notable learned fathers , whose workes wil be thankefully embraced , whiles the world doth endure , though you slaunderously barcke at them neuer so much . And yet I deny not , but they were subiect to sinne and errours , which happened also to the auncient fathers Augustine , Tertullian , Origine , & Cyprian . Who sometymes wandred out of the way , & were estranged from the truth . Yet do I not now compare , nor at any time heretofore did compare our ●ate writers with those auncient fathers , as you cauill agaynst me : but I iudge of them as beseémeth me , and I professe that they were the seruauntes of God .

Whereas you vpbrayde vs with our maner of lyfe by the reportes of our cursed enemyes , such as you are : you follow herein your owne gyddy brayne . For true innocencie will neuer desire better witnesses , then such filthy and slaunderous backbyters : wherin your request to be pardoned is so much the more vnreasonable , by how much you do boldly defend , without all regarde of the grauitie of a Byshop , or the naturall duetie of an honest man , such scattered rumours rashly conceaued of headles report , in steéde of well knowen and approued offences . This also you seéme to mislike in me , as a matter intollerable , that I commende the prosperous raigne of our Queenes Maiestie , and herein your counsell is to for seé the tyme to come , & the troublesome estate of other Princes . The Queenes highnes belike without the aduise of Osorius can not conceaue those matters , wherof no man can be ignoraunt that is but meanely practized in the dayly actions of mans life . Haue an eye to your owne charge of Siluan , and be ye carefull for them . Her Maiestie surmountyng in knowledge and wisedome , regardeth not your peéuishe and dotyng counsell , especially beyng conceaued rather of malice to true Religion , then of any loue to her safetie . Ye keépe a great sturre about the Tumultes in Fraunce , and complayne much of treason conspired agaynst the kyng , and safetie of his person , and with all , that his aduersaries required not his bloud onely , but that the whole bloud Royall should be rooted out of Fraunce . O licencious venemous toung , worthy to be pluckt out by the rootes , from out that execrable mouth , except it recant in tyme . Dare you presume so impudently to make guiltie of so cruell and horrible treason , so many worthy personages of the florishyng Realme ? Namely when as the kyng him selfe by his open Proclamation , acknowledged some of them , ( agaynst whom you rayle so pestiferously ) to be his deare kinsmen , the other his beloued subiectes : and that their beyng in armes concerned the generall safetie of Fraunce ? Many variable , vnciuill , and malicious rumours haue bene blowen abroad in many places , touchyng those ciuill warres : but neuer was any man heard to haue spoken so blockishly , so barbarously , so voyde of reason , and so monstruously as this Gentleman speaketh beyng a Byshop & an old man . And therfore we shall the lesse wonder at your rashnesse and impudencie in controuersie of Religion hereafter , seyng your sauadge boldnesse in this detestable & bloudy accusation of the greater part of Fraunce , without cause , without reason , and without proofe .

When matter and reason doe openly fayle you , then you wrangle about wordes : Bycause I named Luthers doctrine yours : agaynst the which you stand stoutely , and doe most deadly hate it . What shall I say to so captious and bussardly a Sophister ? I terme it not yours , as though you defend it , but bycause you depraue it , bycause you peruert and iumble it with lyeng , that it can not be discerned as you haue mishapen it : whereas otherwise of it selfe , it is a most comfortable treasure of the Gospell somewhat infected with poysoned contagion of childish errours : but in these latter dayes through the inestimable benefite of God discouered , and clensed by the commendable industrie of those singular learned Diuines Luther , Bucer , Caluin , Melanchton , and others : whom though you despise at your pleasure , yet when Osorius shal be dead and rotten , and the name of this reuerend Prelate of Portingall out of all remembraunce , Osorius his ignoraunce in iudgement and triflyng about words . their names wil be commended to eternitie to their immortall prayse . For what man will esteéme of you , who ( besides your foolish and vnskilfull handlyng the matter wherof you entreate ) are altogether ignoraunt in the proprietie of wordes , wherein you may seéme to make a pretie shewe . You thinke this spoken vnproperly by me : videl. that your sluggishnes should be awakened and your dulnes pricked forward , what say you drousie Prelate ? Truly you sleape so soundly , that you snorte agayne that can deny this kynde of speach : A man may be awakened out of sleape , and be pricked forward beyng dull . Learne out of the Gospell : The blynd do see , the lame doe walke , leapers are cleansed , the deafe do heare , the dead do ryse agayne . Luce. 7. Which wordes of our Sauiour doe not argue that the blynd do see , or that the lame doe walke : but that those whiche were blynde and lame , were restored to sight and walkyng . Learne againe of Cicero , Cicero pro Mar. Coelio . who speaketh on this wise . Let young men obserue the boundes of their owne chastitie , lest they defile the chastitie of others , lest they consume their patrimonie , & be deuoured with debt : Let them not offer force to virgines , nor dishonestie to the chast , nor infamie to the vertuous , &c. what ? Can virgines be defloured ? no surely : not so long as they are virgines , but by allurements they may be carried from their shamefastnes . Can the chast be defiled ? no truely , but yet this chastitie may be seduced in processe of tyme to loosenesse . Learne at the last what the old Prouerbe emplyeth , whereby is forbidden to pricke foreward the willyng : which Prouerbe if we do admit , this also is spoken properly enough : The dull are to bee pricked foreward , and the sluggish to be awakened . Neither would you haue euer gaynsayd the same , vnlesse the malice you owe vnto me , had drowned your sences . In good sooth I am ashamed of you Osorius : and so haue bene long agoe : neither would I contend any further with so bluntish & blockish a person , if I were not determined to open euidently , what a senselesse aduersary of this holy father England hath , and how vnmeasurable a bragger he is : in whom besides a vayne sounde of friuolous wordes , no mettall can be founde at all . Hereafter therfore I will spende as litle labour as I may , nor will willyng touche ought of all that huge lumpe of idle wordes , scattered abroad by you euery where , without reason , or measure , more then the necessitie of the cause will require .

After that you haue waded in your accustomed grosse rayling agaynst the lyfe of our preache●s , imputyng vnto them all maner of wickednesse ( where with your Sinagogue swarmeth most euidently ) you recite at the last certeine of my wordes , vouched out of Augustine which be as followeth . Augustine doth greuously complayne that in his tyme such a rabble of beggerly ceremonies did ouerwhelme the Churche of Christians , that the estate of Iewes was much more tollerable . Osori . fol. 24. Osorius affirmeth that I did neuer read this sentence in Augustine . This is well . I will cite Augustine his owne wordes , which are these . August . Epist. 19 . For although it can not bee founde , how they are agaynst the fayth : yet doe they ouerwhelme Religion it selfe ( which the mercy of God willed to be freely exercised vnder a very fewe most euident Sacramentes ) with seruile burdens . That the estate of the Iewes is much more tollerable : who though knew not the tyme of libertie , were subiect onely to the ordinaunces of the law , and not to mens constitutions . What say you ? haue I not cited Augustine truly ? doth he not speake the same , and in the selfe same wordes playnly that I speake ? doth hee not render a reason also , why the state of the Iewes was more tollerable in ceremonies then ours ? which beyng confessed , Osorius his vanitie také tardy . is not your ignoraunce linked with singular vnshamefastnes manifestly conuinced ? deny it if you can may rather bycause you can not , yeld to the truth in the open light . For manifest lyers are not to be winked at , though they bee Byshops . In lyke maner you be ouerseéne in that godly Father Ierome , who requiryng all persons to searche the Scriptures , and to learne them , you would notwithstandyng coyne vs out of the same Ierome , Iero. ad Marcel . in Epist. cuius initium est . Mensur . charit . non habet . a contrary doctrine . Bycuase he wrate vnto Paulinus that certeine persons hauing no vnderstandying , nor being commendable in conuersation of lyfe , did handle the Scriptures to licenciously . In whiche speach of yours what would you haue vnderstoode els , but that certeine wicked persons doe abuse the benefite of the Scriptures ? wherof no wise man doth doubt . You are ouerseéne therfore Ierome , that will so foolishly and so wyde from the matter , obiect Ierome agaynst hym selfe . If you seéke to be further satisfied herein , peruse Chrisostome , Chrisost. in 1. & in . 3. Concione de Lazaro . who hath written of the same matter so much and so plentyfully , as nothyng can bee more copious , and more manifest .

I praysed Basile , and besides him also those later Monckes which obserued Basiles rules , as men that suffred lest losse . Osorius denyeth it , and affirmeth that we doe not contend with men , but with chastitie it selfe . What say you dotterell ? how happeneth that you rehearse the name of chastitie , whereof I made no mention at all ? And with what face do you make our Nation guiltie of monstruous and barbarous crueltie , as though it employed her whole endeuour to the rootyng out of chastitie from out our coastes , whereas that kynde of sauagenes can not be seene amongest the Turkes ? You proue it by the example of certeine Charterhouse Monckes forsooth , whiche were worthely executed for hygh treason about xxx . yeares past , If those men ( say you ) would haue yelded to the wicked decrees of mariage , then should they haue bene acquited of all other punishment . As though the estate of Wedlocke were in any Realme accoumpted a punishment ? or as though we did constrayne Monckes to marry Wiues agaynst their willes ? or as though this most impudent father and shamelesse Byshop cāvtter any thing in word , in deede sensibly ? When as he bealcheth out such foolish and filthy speaches agaynst our common weale , beyng so voyde of all credite and truth , as hauing no droppe of any probabilitie at all . But let vs heare what a worthy conclusion this deépe wise man hath brought for his Lurdeines those mockemonckes . Of the suppression of Monkes . But admit ( sayth hee ) that the greater part of them were full of all filthynes , was it therfore forth with necessarie to suppresse the whole order ? First of all you doe notably defend your order , which you confesse was full of all vice . Then , we deny that we subuerted any order ; but that those disorderous runneagates were reduced to the common societie of subiectes , & their own commoditie , by meanes of our wholesome Statutes and Lawes . in deede traytours were executed accordyng to their desert , as belonged to equitie . The rest we remoued from their stinckyng Smynestyes , defiled with all lazynes and fithynes : & deliuered whole and Iustie to publicke labour and exercise , to prouide so for their liuyng , accordyng to brotherly charitie . But in the meane space ( say you ) they forsooke their orders of Dominicke , and Benedicte , Barnarde and Frauncisce , of whom Portingall hath many perfect professours . Let Portingall reteine such Ioselles a Gods name . We hold our selues contented with that heauenly Oracle , whiche was heard from heauen . Luce. 3 . Thou art my welbeloued sonne , in whom I am well pleased : Him doe we attende vpon : we harken vnto his Prophetes and Apostles , and withall do performe our profession in Baptisme , as farre forth as the frayltie of mans nature will permit : other teachers , other rules , other orders we neither esteéme nor admit . So do we also feéle , and throughly know your superstitious vanitie herein .

You do inueigh bytterly agaynst me , bycause I do compare our later Deuines in all maner of commendation to the auncient fathers , and herein you turmoyle your selfe wonderfully . You shoote at randone my Lord . I do not make comparison betwixt them , nor euer thought to compare them together : and therefore you striue here in vayne , and your whole Turkish eloquence is not worthe a straw . My meanyng was to declare , that the auncient Fathers did agree with out Deuines : And for examples sake , I noted specially some common places , reseruyng the rest , for more conuenient place , bycause all can not be expounded at once . Ouerthrow this my course if you can : but abuse not your tyme , nor myne , nor the Readers with such friuolous lyes , nor seéme to be ouer eloquent , where you haue no aduersary . You are highly offended bycause I prayse Luther . Let not this coumber you , I will prayse him for a very prayse worthy man : so will all the posteritie also : and his studious trauaile in the enlargyng of the Gospell will remaine to that worldes end to his euerlastyng renowme , though you and such as you are chaufe and fume neuer so much agaynst him . And yet I thinke there be few like vnto you , besides that durty pigge of Angrence your sweéte cabbemnate , resemblyng you as it seemeth in nature and maners nearest . Luther vntruly charged with vprores in Germany . But as to that you accuse Luther , as authour of the vprores in Germany : herein you reporte a manifest vntruth : for no man did more earnestly defend all obedience due to the Magistrates , and higher powers then Luther . Whereas you adde hereunto the tumultes in Sueuya . You do erre therein more then childishly , where as the Switzers are farre vnlike vnto him in nature , in situation , in maners and in discipline . You accuse him also as a rayler agaynst Princes , amongest whom you name the Emperour , our famous Henry , of worthy memory , and George Duke of Saxone . You do helye him in Caesar impudently , for Luther did reuerence him most humbly . in deede he did mainteine the cause of the Gospell agaynst our kyng , and somewhat sharpely confuted his Epistle written agaynst him at the first , whom afterward ( beyng amended and reformed in doctrine ) hee embraced most louyngly , and aduaunced with all kynde of honorable title . Long tyme he instructed George Duke of Saxone , George Duke of Saxone . & with most sweéte aduertisementes perswaded him , called vpon hym with incessaunt prayers and Supplications . But after the Duke had hard harted him selfe , and waxed insolently obstinate in all thynges , nor would make any ende of spoyling , and turmoyling Gods people : Lurther beholdyng the lamentable ruine of his Christian brethren round about him , did bitterly inueighe agaynst that trayterous outrage of Duke George , induced thereunto by the example of the holy Prophets agaynst the Princes of Iuda ● and of Iesu Christ our Sauior agaynst Herode the Tetrarche . 1. Kyngs . 18 Luke . 18 .

At the last you conclude That all Luthers preachyngs did tende to prouoke the people to sedition . O shamelesse toung . How would you delude vs , if no man had read Luthers bookes but your selfe ? how would you abuse our age in heapyng lyes vpon lyes , if we had no witnesse agaynst you ? when as Luther left behynde him as many pledges of Christian humilitie , as he wrote bookes . No man more constantly mainteined the authoritie of Magistrates , no man did more often inculcate , more plentyfully preach , more vehemently Imprinte , more earnestly exact Christian obedience , then he did . His writyngs are extaunt , liuely , and florishyng , and will with a whole searyng yron of detraction , marke you for a backbiter to your euerlasting reproch . That was a great and manifest errour that I made : but here ensueth a greater , farre more horrible agaynst renowmed Princes , notable common weales , yea in matters of high treason : by the which as by degrees this reuerend Prelase aduaunceth his shamelesse and execrable vanitie so much , that all men may iudge him not onely to haue forgotten all truth , and modestie , but also vtterly abandoned the same .

This matter hee affirmeth to be most apparaunt , that Lewes kyng of Hungarie , and a great multitude of Christians were slayne in battell through the folly and wickednes of Luther , Luther charged with the ouerthrow of the Hungarians most vntruly . and that hereof ensued the Conquest of Buda , by the Turkishe Emperour . O venemous toung to bee detested of all men , that haue any loue of the truth , or regard of humanitie . Can you doubt or be ignoraunt of this ( most peruerse dissembler ) that this lamentable death of the king , and the losse of Buda , came by the onely outragious vnmeasurable rashnes of that cowled prelate Tomorraeus Archb. of Tholosse : Tomorraeus Archb. of Tholosse . Which had so bewitched the people with hautie & arrogaunt preachyng , that they rushed out headlong , with a small and weake handfull agaynst an huge hoste , and inuincible power of Solyman : in so much that after the Conquest , Solyman him selfe could not keépe countaunce , but smilingly scorned the insolencie of the Hungarians , which had so vnaduisedly yelded into his hands their kyng to be slayne , & their kyngdome to be spoyled ? Is not this true ? do ye not know it perfectly ? Paulus Iouius in his 23 . booke of Histories . Doth not Paulus Iouius your chief a counsell report this story parcell meale ? yea euery title therof ? was euer any man besides you so franticke , as to charge Luther therewith ? The place it selfe doth conuince you , wherein at that tyme scarse any Lutheran had set any footyng : The tyme doth confute you , for Luthers name was as yet scarsely knowen . The circumstaunces of the History doe condemne you , whiche doe cry out agaynst that Monkishe Archbyshop of Tholosse , for that pityfull losse , & lamentable effusion of Christian bloud , as I haue declared before out of Paulus Iouius .

But it is no maruell , if hee can so franckely coyne a lye agaynst a Region so farre distant from vs , when as hee spareth not to presse vpon vs Englishmen here in English , with a most exectable lye . Osorius slaunder touchyng the death of kyng Edward the sixt . For hee affirmeth that Edward the sixt our Royall kyng of famous memory was haynously poysoned in his Childhode . O monstruous beast , can you beyng a Portingall borne so impudently diffame our Region with the horrible crime , without all likely or probable proofe now that swētie yeares he spent and gone ? when as no sober or discreét English man did euer conceaue any such thought in his mynde ? The Phisitians reported that he dyed of a consumption . The same was affirmed by the Groomes of his priuy Chamber , whiche did keépe continuall watch with the sicke kyng . All his subiectes did beleue it for a confessed truth . Neither could your slaunderous Fable haue bene blowen abroad , but amongest tattlyng women , foolishe children , and such malicious English loselles like vnto you : nor yet could this rotten vnfauorie cauill haue had any discreét Authour , had it not bene whispered into that Asse head of Osorius .

He coupleth hereunto Caesar , who he saith was betrayed and destroyed by treason . Of the ouerthrow of the Emperour . Truely Caesar did not onely pursue , but also vanquishe the Germaines , chasing them in Germanie with a great army of Spanish and Italian souldiours . The which ouerthrow the Germaines shooke of as well as they might . But the last warres raysed by Maurice , what they purported , and what successe they tooke I will passe ouer , nor will blame in the dead , whom I confesse a victorious Emperour when hee lyued . Osor. slaunderous lye touchyng the poysonyng of Queene Mary . He ioyneth Queene Mary a Princesse that raigned very lately , and her also auoweth to haue bene destroyed with poyson . Who euer beleéued or reported this but you ( railyng Scorpion ) All the English Nation , and all other Straungers , that were then in England , will manifestly reproue & condemne this your malicious and shamelesse impudencie .

There raunged at that tyme a certeine outragious burnyng feauer , which infected all the estates in the Realme , and amongest the rest , The death of Queene Mary . shortned the liues of the richest and most honorable personages : at what tyme Queéne Mary in many things most commendable , after a few monethes dyed of the same disease . In like maner Cardinall Poole , The death of Cardinal Poole . an excellent learned man , beyng sicke of a quartan , departed this world the same tyme . You demaunde of me●ery mala●ertly , as if the matter were manifest and confessed , whether I vnderstode any thyng of that conspiracie , wherewith most wicked men practized the destruction of Queene Mary , and Cardinall Poole . Ueryly I do simply confesse , that there was neuer any such matter spoken , written , fayned , or surmised , vnlesse by some such madde dogges , as your selfe : which hauyng els nothyng to snarle at , do barcke and houle at the cloudes , moone , and starres , and many tymes at their owne shadowes . You tell vs a tale of some flying vapours and drousie dreames ( Osorius ) imagined in that rotten mazer of yours , when you clatter out such matters , whereof neither I , or any man els euer heard , or could heare one word , except he might chaunceably light vpon some Synon of Osorius trayning , that could with most craftie conueyaunce make a mowlehill seéme a mountaine .

The foreine mariage of Queene Mary . The foreine Mariage of the Queéne was somewhat displeasaunt at the first , and the same was gaynsayd by some men in armes : yet was there nothyng attempted agaynst her highnes person , neither did any man dreame of the returne of Cardinall Poole into England at that tyme : & the solemnization of the Mariage proceeded in most peacyble order : & euery limme of your monstruous lye is trusht in peeces . Osorius doth accuse Fraunce of highe treason . Hereunto Osorius annexoth , as a place fit for it , the vprores , treasons , outrages , and the ouerthrowes of Religion in Fraunce : For with such haynous offences our holy prelate boldly chargeth the greater number of the nobilitie of Fraunce . Amongest these are enterlaced some of the royall bloud : & many other vertuous & honorable personages : whose godlynes and integritie of life , did as much deteste such outragious insolencie , as the toung of this Thraso is voyde of all truth and modesty . Thraso . There are many probable presumptions conceaued of some persons , who were suspected to sowe the first seédes of this Tragicall tumulte in Fraunce : but I will not imitate your Iunaticke waywardnesse in accusing the Nobilitie . Neither will I pursue any man besides you , and your dotyng dearlyng Dalmada of Angrénce , yet much miscontentedly do I this also , and cleane contrary to the milde inclination of my nature : but your hautynes hath altered my modestie , and your excessiue pride hath distempered & broken the gall of my patience : yours especially , whose arrogancie passeth all measure : for I accompt it sufficient to pinche that saély abiect grashopper Dalmada now & then in the chase .

Now let vs returne to Henry the Scottish king , Whom you affirme was cruelly murthered through high treason . The most miserable murthering of Henry the Scottish kyng . Truly you say well herein : For in our age was neuer seene a more horrible acte committed , then in this lamentable slaughter of the kyng : But why do ye not disclose the traytors ? why name you not the persons ? why do ye conceale any parcell of the fact , in so notorious a murther ? The matter , say you , is manifest : they were Lutheranes , that executed this bloudy practize : They were Lutheranes , that enterprised all the former abhominations : They were Lutheranes all , that at any tyme in our age , haue raysed all troubles , and tumultes agaynst Princes , and agaynst common weales . Cursed be that franticke scalpe : Blystered be that blasphemous toung : Cursed be those Swynishe senses , whiche can wroote together all rootes of wickednesse , to oppresse the poore innocent Lutheranes withall . But it is all false that you haue suggested , and this your surmise neuer entred the thought of any discreét person so much as in his dreame , as I haue shewed by particularities before . And the kyng of Scotland ( whom you haue reserued to the last ) maketh most agaynst you : whom your sect ( marke what I say ) your owne sect , most trayterously entrapped , and smoulthered to death with gunnepower . I could declare the very order thereof , but that I am determined to dwell in my former purpose vnto the ende , not to detect any person besides you , agaynst whome neighter I , nor any other person can exclame sufficiently .

This was also a great blocke in your eye , that I sayd Luther was a man of God . I gaue vnto him his right : and euen as truely doe I call you an vncharitable person , voyde of all Christian loue , a slaunderour of Princes , a backbiter of common weales , a very forge of lying : I adde also hereunto most truly , the very bondslaue of Lucifer . You runne ouer certeine common places of Luther , and those you rende in peeces , but after your wonted guise , of a very shamelesse impudencie , without proofe , without reason , without example , without witte , lyke a Lordly comptroller , or like an Emperour rather , whose authoritie may not be gaynesayd : wherof I haue resolued some part in my first aunswere : and the rest I wil confute in their places , when I shall come nearer to the Diuinitie of this glorious Prelate . Afterwardes this graue father inueigheth agaynst the lyfe of Luther : which Erasmus reporteth to haue bene commended of all persons , Erasmus his commendable report of Luther . and whiche no man hath reproued hetherto , besides this Doctour Dottipoll , who yet can pike no iust quarell agaynst his manners , more then that hee was somewhat sharpe in his writynges . At the last to shewe him selfe in his own colours . This foule mouthed Gentleman depraueth and defileth the death of that godly man vpbraydyng him with surfetyng , and dronkennes . Whereas it is well knowen that Luthers yeldyng to nature was so calme , The death of Luther , which was most holy , sinisterly depraued by the malicious slaunderers . & so quyet , in the very last gaspes wherof he expressed so contant profession of Christian fayth , that all men that were present wondred thereat . Which I pray God we may accomplishe when our end approcheth . But we haue spoken of Luther sufficiently : whose lyfe and doctrine I did not vndertake to defende , nor of any other person els . My onely purpose was to acquite this famous Iland , my deare natiue countrey from your vnmeasurable and shamefull rayling . Luther and that golden couple of Fathers Martyr , and Bucer are well enough shielded with their owne armour of vertue and pietie , whose estimation bycause you could by no meanes empaire , you affirme briefly , that this was a sufficient reproche vnto them , that I did commend them so plentifully .

Therefore sithence this troubleth you , I will exasperate your malice agaynst them , and will boldly proteste , that herein I receaued a singular and enestimable benefite of God , that I did once heare , seé , and know these notable Fathers , esteemyng more of one dayes conference with them , then of all the vayne glorious Pompe of your hawty Lordlynes : and that those two worthy personages did as farre surmount you in wisedome and learnyng , as that caluish dole Dalmada is inferiour to you in eloquence , and cleanesse of stile . And so we will passeouer the persons , whom the godly disposed will regarde accordyng to their deseruings . Neither will I hereafter trace out the tracke of your durtie cauillations , nor firrett out all your follies and errours , for I should finde no end of that endlesse maze . I will nowe prye into your cunnyng Diuinitie , and herein will I wrestle a plucke with you , bycause you bragge so lustely of your skill , as though no man were able to wynne the Coller from you .

In this point you charge me with inconstancie , bycause I sayd that our Preachers do alleadge Scriptures onely : and yet within a whiles after I added , that they did vouche the authoritie of the Fathers also . Are you not ashamed ( holy father ) beyng an old man and a Byshop , to lye so manifestly ? In the Epistle to the Queene . pag. 11. and to poast ouer your fayned imagination vnto me . This is your owne lye , yours I say , a whelpe of your owne lytter , very often snarlyng agaynst me with your currishe speaches , but beaten backe agayne , & throwen into your owne bosome by myne aunswere . In myne aunswere . pag. 8. Conferre the places ( gentle Reader ) I pray theé , and thou shalt seé how Osorius bewrayeth his obliuious dotage . I do deny that our writers do vrge Scriptures onely , as you did cauill , & sayd , that they did alledge the Doctours for their defence also : as appeareth playnly by their bookes , but I enterlaced this withall , that if our writers had vsed scriptures onely , they had followed herein , the example of Iesu Christ and his Apostles . What sayth our graue father to this ? Forsoth he Preacheth much of the Diuine power of Christ our Sauiour , how that he was the mynde and wisedome of the father , and the accomplisher of the Law , and did make new ordinaunces of our Religion , which were not expressed in the whole course of the old Law . First of all this vnweldie old man perceiueth not how hee hath ouerthrowen him selfe in his owne turne : for if Christ be the mynde , and wisedome of the father as he hath most truely sayd : hereupon consequently followeth , that all the particular testimonies of Christ , are speciall Oracles of the truth : and that all his particular sayinges ought to be engrauen in our harts , as heauenly Oracles . This did our heauenly Father pronounce vnto Moyses , and Moyses declared the same vnto the people in these wordes . Deut. 18. The Lorde thy God will rayse vp a Prophet lyke vnto me from among you ouer thy brethren , him shall ye barken vnto : Wherfore if we must harken vnto Christ as vnto Moyses , then are we bounde as necessarely to his preceptes , as to the ordinaunces of Moyses . Behold the same more playnly yet in the Gospell , Math. 3. Iesus beyng baptised , came forth of the water , and behold the heauens were opened , and he saw the spirite of God , descendyng as a Doue , and standyng ouer him , and loe there came a voyce from heauen . This is my welbeloued sonne in whom I am well pleased : Therfore sith the authoritie of Iesu Christ is sealed vnto vs by the mouth of almighty God , what greater Maiestie of Scriptures , may be pronounced in the Scriptures , taught or imagined more excellent then this doctrine ? Iam. 4. Iames doth recorde That our Lord and Sauiour Iesu Christ , is the onely Lawmaker , which can saue , and destroy . Wherfore in his onely right and interest , he did partly establishe new lawes , partly amend the old , partly expounde the obscure , partly restore them that were worne out of mynde , and partly abolishe them that were receaued . But what maketh this to your purpose ? when our Lord Iesus doth vse Scriptures , doth he alledge any other then the sacred testimonies of the old Testament ? it could not otherwise bee , say you : doth he vouche any other interpreters then the holy Ghost sent downe from heauen ? he needed not , Iohn . 3. say you : For he whom God hath sent , speaketh the wordes of God : for God doth not geue him the Spirite by measure . The Father loueth the Sonne , and hath yelded all thynges vnto his hand . This is a true saying of Iohn concernyng Christ , which beyng so in deede , that must bee also true whiche I enterlaced . That Iesus Christ beyng contented with the testimonie of the holy Scriptures alleadged none other interpretour , besides him selfe . This is also vndoubted true at the last . That you are a very vnskilfull and blockishe Deuine , whiche professing the knowledge of God , do wauder so erroniously in the nature and power of God .

If I should sift out the examples particularly , that you haue taked together for this purpose , I should finde them altogether voyde of all maner probabilitie , stuffed full with grosse errours . Two onely will I shake out amongest all the rest , which shall condemne you of your disguised maskyng . You deny that this sentence can be founde in the Law , in the Prophets , or in the Psalmes : that the way is narrow that leadeth to saluation , or that we must turne the left checke to him that hath striken on the right . If you exact wordes , you play by that Sophister : If you require substaunce or sentence , I do affirme it to be found euery where both in the Law , in the Prophetes , and in the Psalmes . The old law hath an expresse commaundement . That we shall not bow to the right hand nor the left hand , Deut. 4. nor adde to the Law , nor diminishe there from . Is it not apparaunt therfore , that we are placed in straightes ? Truly Dauid perceaued it well , Psal. 27 who beyng a kyng and a Prophet chosen by that singular prouidence of God to gouerne the people of Israell , yet doth greuously complayne , that hee was partly placed in narrowe straightes : partly forsaken in the darke : Psal. 25. and sometymes maketh most humble supplication to God to direct his feete in the right way : Psal. 119 but very often confesseth that the word of the Lord is a Lanterne to his feete , and a light to his pathes . But what needeth a Lanterne , but in combersome and narrow straightes , where a man may easely goe amasked ? if you be ignoraunt in all those places , what doe ye vnderstand that is requisite in a Deuine and Byshop ? or if ye know them , and dissemble them , what can be more wayward then you ?

Likewise you obiect that saying , of geuyng a blow on the cheékes , which wordes do employ nothyng els , but that we are commaunded to be patient . But patience is most learnedly conteined in that first and speciall commaundement of God . Thou shalt loue thy neighbour as thy selfe . There is no man that will offer iniurie to him selfe in any matter , wherfore he ought not to wrong his neighbour at all : can you haue any thyng more plainly spoken ? The vngratefull people of Israell did exclame and rage agaynst their good , mild , & paynfull guide Moyses , sometyme with secret conspiracies , sometimes with open exclamations , many tymes with threatnynges , and very often with wicked cursinges . What might this gentle Captaine doe in the meane space ? Beyng stricken , yea and buffeted also vpon the cheéke , doth hee not turne ouer his other cheéke ? What els , I pray you , is meant hereby , that he doth often pray vnto God for such cursed caytiues his enemies ? when he doth so earnestly and vehemently cry out to God , either to forgeue them , Exod. 3. or to blotte his name out of the booke of life ? if you require yet a more notable example of patience : Behold our Lord Iesus Christ is prefigured vnto vs in Esay the Prophet , drawen vnto death as a Lambe to be slayne , who beyng rayled vpon on euery side , Esai . 53. vexed by the Iewes , and buffeted with fistes on the face , held his peace : and as a sheepe before the Shearer neuer opened his mouth : what may be thought of the whole history of Iob , but a conquest of patience , and in most miserable calamitie a most ioyfull Triumphe thereof ? And yet this veépe Deuine is so voyde of common sense , that he vtterly deuyeth any sentence to be founde in the Scriptures touchyng patient sufferaunce of our enemyes wronges : You say that you haue passed ouer many thyngs . It had bene better for you truely , that you had passed ouer all thynges , then in all thynges , with malice and foule speakyng , so to turne the catte in the panne , that your wordes can neither finde head , nor foote to stand vpon : can explane nothyng soundly , conclude nothyng duely , proue nothyng effectually , but raunge in rayling , brawle with bare affirmatiues , and with pratlyng past measure , pester and peruert the myndes , and eares of all men . You quarell with Paule , and demaunde where he learned , that those persons should be restrained from the communion and societie of Christians , which retayned Circumcision ? Hee did learne it of Christ our new lawgeuer as I recited before : Iaco. 1. hee did learne it of the holy Ghost , whom by the singular benefite of God , Act. 20. he knew to be that reuealer of the truth , hee did learne it of God , by whom he was by especiall callyng chosen to preache the Gospell . Ad Galat. 1 He did not ( say you ) alledge therfore the old Law to this effect . As though any man is so madde besides your selfe , that will mainteine sundry sentences to be alledged out of the old Testament , which are not conteined there ? This do I say . This is my meanyng : This do I verifie , that our Lord Iesus Christ did obserue this order continually in enlargyng the Gospell , to witte , to vouche testimonies out of the law and the Prophetes : and the same order was also continued by the Apostles . This to be vndoubted true not onely all Deuines , and Byshops , but all mowers also , carters , children , and women do know and confesse , if they haue either them selues handled , or heard the Gospell preached by others . And yet this our graue grayheaded Prelate , in this so manifest light cauillously quarelleth as though the matter were doubtfull , and stuffeth whole leaues with toyes gayly knittyng vp the knot at the length , on this wise .

What is it ( sayth he ) which the Apostles speake in their assembly : It seemeth good to the holy Ghost and vnto vs . They do not say , It is written in the Scriptures . O rotten & gyd dye brayne . How could the Apostles vouch the old Testament , in a new matter , when they made a new ordinaunce ? But in all thynges that were conteined in the law and the Prophetes , these wordes were alwayes vttered in the speaches of our Sauiour Iesu Christ and his Apostles . These selfe same wordes ( I say ) we shall finde many tymes repeated , and euery where redoubled , whiche you doe reiect maliciously , and impudently , It is written . And this also : That the Scriptures might be fulfilled . Shall I annexe hereunto examples ? It needeth not ( say you ) The matter is euident . So is this also manifest , that you doe wickedly abuse the holy Scriptures , to peruert the truth of the Gospell . For where as you do demaunde of me a litle after : How I dare be so bold to say , that the auncient Fathers dyd adde nothyng to the gouernement of the Church , but that they founde in the Scriptures . I will likewise demaunde of you what came into your braynes , beyng an old man , a Byshop , and so reuerend a father , to burden me with wordes which I neuer spake , neuer wrate , neuer once thought vpon ? If it shame you nothyng to make so open a lye , to the manifest viewe of all the world , how will you behaue your selfe in matters of Diuinitie , wherein the vnleattered people haue no iudgement ? I affirmed that the auncient Fathers of the primitiue Church did vouch the Scriptures and the holy Ghost . I do acknowledge these wordes to be myne owne : Tosse them , & tumble them , as ye list , and the more ye gnawe vpon them , the more will your teéth be on edge . For as then your Councels , whereunto you leane so much , were not hatched , neither any interpretours as yet fully plumed . These two , wherof I made mention , were the onely sounde foundations and pillers , namely the holy Ghost , & the Scriptures : after them whole flockes of interpretours flusht in : all which I do not generally condemne . Neither had any iust cause of contention bene betwixt vs in this matter , if you were not vnmeasurably quarellsome . For wheras I had set downe in playne wordes that our late Deuines do produce the Assertions of the Fathers in their bookes ( as euidently appeareth by their monumentes ) what neéde you to prouoke me to a tedious and vnnecessary an aunswere ? and to plunge your selfe into questions , partly false , partly impertinent ? as I haue heretofore declared . But our gentle Byshop is so vnmeasurably geuen to chatteryng ( wherein he delighteth beyond reason ) that he will willyngly permit nothyng to proceede in order , though it be altogether contrary to the purporce of the disputation .

Out of this corruption of your mynde commeth to passe , That you deny , that lust , Rebellion and outrage are reckoned sinnes , with vs : What say you reuerend father ? do not we accoumpt lust , rebellion , & outrage to be sinnes ? For this do you affirme in these wordes . Here I aske an other question of you if you had but one crumme of shamefastnes , humanitie , wit , or modestie , would you with such foule slaunders dissame any kynde of people liuyng in the world ? & yet not so foule as foolish ? for nothyng can be imagined more foolish , then to rayle so absurdely aswell without all shew as likelyhode of truth . Pause here a whiles Osorius & ponder well this your vndiscreét accusation , and henceforth write more aduisedly , except you meane to bewray your amazed madnesse to all the worlde . But how can you handle any matter discreétly , that to pike a quarell to brawle vpon , will wrangle about playne wordes , nay rather gnaw in gobettes , seely sillables and titles of wordes ? For where as I wrate on this wise . You do accuse vs , Aristarchus was a great quareller . as though we had turned out our Nunnes and droues of Monckes to lust , and lowsnes of lyfe , and had sold their houses for money . This sentence our proper witted Aristarchus doth not conceaue : and doth beleue , that these wordes : Their houses sold for money : should bee construed , as though I did meane that the Selles of Nunnes and Monckes were sold for their owne behoofe . When as I affirmed playnly , that their houses were sold to the vse of the weale publique : whiche wordes no man could haue wrested so monstruously but this brablyng rascall . Paraduenture this will seéme a great fault to call a Byshop rascall . And I confesse no lesse in deede . But I do not argue with a Byshop , but with a very Beast crowned with a Myter : who oftentymes calleth me franticke , sometymes dronken , euery where wicked and lyar . Wherfore sithence he hath forgotten and vtterly layd away the personage of a Byshop , he may not gape for any softer speach from me . But if he chaunce to call him selfe home hereafter , and gather agayne some grauitie and modestie agreable to his profession , it shal be very easle for me to returne to mildnesse and fayre speach , which I doe commonly vse with myne acquaintaunce , and with straungers also , vnlesse they bragge in brawlyng , praunce proudly as Princes in ostentation of learnyng , and pietie , disdaynefully despising all other mens iudgementes in respect of them selues . It displeaseth this our Gentleman also , that my stile is so inflamed agaynst those stinckyng sinckeholes of that cowled generation . I spake of ours which I might more easily accuse , then you can defend : for I knew them better you did , my Lord . So had they bene lesse knowen vnto me , if by the especiall prouidence of God I had not happely escaped out of these filthy mischieuous dennes betymes .

You reserue a place for the defence of your Monckes by it selfe and in drawyng their petigreé , you play the Philosopher at large . Wherein you are not onely to childishe and tedious , but so farre estraunged from the purpose , that ye seéme rather to dreame of S. Patrickes Purgatory , them to note our Religion . Osorius a Proctour for monkes . Let vs marke the begynnyng which is this : There be ij . sortes of men ( say you ) that are empaled within the boundes of the Churche . The one , whose function consisteth in generall practize of maners , in a meane course of vertue and godlynes : The other that desire to aduaunce them selues in a more exquisite endeuour of heauenly discipline . Behold here a new Diuinitie . Two sortes of Christians are sprong vp , if we beleeue my Lord Byshop , where as the Scriptures haue authorized but one onely state of Christians hitherto . 1. Cor. 12. There are diuersities of giftes , yet but one spirite , and there are differences of administrations , yet but one Lord : there are diuers maners of operations , and yet but one God , which worketh all in all . For as the body is one , and hath many members , and where as also many members be of one body : Euen so is Christ . For we are all Baptized into one body by one spirite , whether we be Iewes , or Gentiles , bondmen , or free , and we haue all dronke of one spirite . These are the wordes of S. Paule . Wherfore there can not be two sortes of Christians , if there be but one body of Christians : nor a distinct profession , bycause the spirite is one , and the selfe same : Will you haue this made more manifest by sillables and titles ? Ephes. 4. One body , and one spirite , euen as you are called in one hope of your callyng . One Lord , one Fayth , one Baptisme , one God , & Father of all , which is aboue all , and through all , and in you all . All are one , and in vs all as Paule doth affirme . Where is your distinction therfore ? There is no respect of persons with God : but in euery nation hee that doth feare him , and worketh righteousnesse is accepted of him . So doth Peter preach , whom if we admit for our Scholemaister , all your distinction ( wherein you haue trauailed so much ) will lye in the durte . Act , 10. and 11. And therefore sith our profession is but one , and the same common also to all Christians , out of Antioche were all called once first by this common name , Christians . But if you will not be satisfied with the testimonies of the Apostles : Let vs heare our Lord and Sauiour Iesu Christ , sendyng his eleuen Disciples abroad into the whole world speakyng vnto them in this wise . Math. vlti . All power is geuen vnto me in heauen and in earth . Goe ye forth therfore , and teach all nations , Baptizyng them in the name of the Father , and of the Sonne , and of the holy Ghost , teachyng them to obserue all those thynges , whiche I haue commaunded you . This is the pure , and onely profession of Christian Religion , grounded vpon the authoritie of Christ his owne wordes : repeated by the preachyngs of the Apostles , confirmed with the generall consent of the Catholicke and Apostolicke Church , and ensealed with the bloud of the Martyrs in all ages . Leaue this Religion to vs , and reteine to you and your fraternitie that newfounde two horned sect , Cicero in his booke of dueties . Aristotle in his Ethickes . whereof you can vouch no Authour besides Cicero or Aristotle . But let vs pause yet a whiles vpon my Lordes diuision , and consider the speciall pointes of his discreét destruction , distinction I would say . For after he hath enstalled two sortes of Christians , hee doth geue them cognizaunces whereby they may be discerned . There is one sort of them ( sayth hee ) whose function consisteth in common practize of maners , and in a meane course of vertue and pietie . The other desire to aduaunce them selues to a more exquisite endeuour of heauenly discipline . Now I beseéche you my Lord , what mediocritie of vertue and pietie do ye speake of ? Sithence , our profession doth exact of vs a perfect , and most absolute keépyng of the commaundements , by expresse testimonie of both old and new Testament how oft is this sentence repeated in the old Testament Be ye holy : Leuit. 21. for I am holy : Wherfore we ought not to stand still in a meane , but must endeuour couragiously to that perfect holynes of God . This is an expresse commaundement . I am the Lord , your God , Leuit. 19. 20.26 . you shall obserue all my ordinaunces and all my Statutes &c: He commaundeth all , maketh no exception . And therfore this your newfangled meane betwixt both , must bee throwen away , nay rather this meane is execrable & damnable , our Lord & God the Father thundryng the same from heauen . If you will not harken vnto me ( sayth he ) and will not obserue all that I commaunde you , Deut. 27. I will visite you with feare , with tremblyng , and burnyng feauers . &c. The very same wordes are so oft and so manifestly repeated in Deutero. That who so will diligently behold them , can not but wonder at your dulnesse , and ignoraunce in Scriptures : God doth accurse the person , that will not obserue all the preceptes of the law perfectly , to doe them and all the people shall say . Amen . What will you aunswers to this conclusion of Moyses ? he commaundeth a perfection , the Lord doth accurse him that doth not fulfill it , yea euen by his owne mouth , and all the people say Amen . And you contrary to this doctrine do deuide the Christians congregation , or rather disseuer it into partes , & practize to plante in place thereof a frame shapen meane of pietie , whiche neither old , nor new Testament doth acknowledge . You haue heard out of the old law , we will now come to the new . There is also an expresse commaundement of our Lord Iesu Christ to his Apostles in these wordes . Preach ye the Gospell to all creatures , Math. 28. who soeuer beleueth and is baptized , shal be saued , but he that doth not beleue shal be damned : Go ye forth therfore and teach all Nations , Baptizing them in the name of the Father , and of the Sonne , and of the holy Ghost , teachyng them to keepe all thynges , that I haue commaunded you . Behold here one maner of profession , dispersed abroad ouer all Nations , behold , all thyngs must be obserued that are commaunded . Wherefore there is but one sort of Christians , not two : and the same one also endeuoureth to perfection , standeth not still in amediocritie . Our Lord Iesus standyng vpon the mount , compassed about with the people of the Iewes , preached in most godly maner the chief principles of Christian Religion vnto them , and amongest the rest gaue this commaundement seuerally . Math. 5. Wherfore be ye perfect as your heauenly Father which is in heauen is perfect . What impudencie is this Osorius to thrust a mediocritie into our Religion , when our Lord Iesu Christ by expresse commaundement requireth perfection ? But I tary to long vpon matters clearer then the Sunne : And yet this our deépe Deuine doth vnderproppe his lazie Monckerie vpon these pillers , whiche beyng wormeaten & rotten ( as I haue shewed already ) will at length bryng all his other buildyng to ruine , and cause it to shieuer in peeces to the grounde .

Osorius doth preferre vnmaryed lyfe before wedlocke alleadgyng hereunto Paule to the Corinthes . 1. Cor. 7. We also confesse euen as much as Paule sayth , yea very gladly , so that ye alledge Paule whole , and vnmangled . It is good ( sayth Paule ) for a man not to touche a wife , but hee addeth a correction , yet for auoyding fornication , let euery man haue his owne wife . I would ( sayth Paule ) euery man were as I am , hereunto hee knitteth fast a correction likewise . But euery man hath his proper gift of God , one after this maner , an other after that . I might rehearse more to the same effect out of the same Chapter . But Paules meanyng is conceaued sufficiently in these few sentences . And yet to confesse the truth , this your disputation of single lyfe auayleth not properly to mainteine your Monckerie , for vnmaried life extendeth it selfe to all estates of Christians generally , and is not restrained to Monckes onely . But you oppresse vs with examples partly auncient , as of Basile , Paule , Ierome Nazianzene . Partly of these later yeares , as Dominicke , Bruno , Frauncisce . Here I might take lawfull exception to your testimonies if I would : for Frauncisce was no Moncke , besides that also vnlearned altogether , a forger of friuolous superstitions , as appeareth by those durtie dregges , whiche you call Golden Legendes . Legenda Aurea . And who that Bruno was must be enquired amongest the Friers , for els where is no mention made of him , neither yet of Dominicke . The residue of the Fathers except Gregory , professed a solitarie lyfe : but enduced hereunto , partly through desire of learnyng , partly for vprightnesse of lyfe , yelded more commoditie to the Christian profession , then may easily be expressed : whose dayly conuersatiou & rules of maners did as farre differre from the rules of our Monckes , as the heauens are distant from the earth , and good from euill . But let vs graunt all that you will , and admit those Monckes ( whom you speake of ) to bee godly and commendable persons ( for in deede some were such ) may they therfore be compared in equabilitie of estimation to those men , who were conuersaunt amongest the fellowshyp and common societte of men ? will you know whom I will name ? I will first of all name Iesus Christ our Lord and Sauiour : then some that were before him : Abraham , Isaac , Iacob , the Patriarches , Esay , Ieremie , notable Prophetes : next after the commyng of Christ , the glorious company of the Apostles : All these almost ( except Christ alone ) were maryed , and euery of them adioyned them selues to the common societie of men , that they might profite the generall felowshyp of mankynd . What say you M. Ierome ? May your Monckes , though neuer so commendable , be compared to this felowshyp of so excellent and famous personages ? May any equabilitie seéme to bee betwixt them ? either in the excellencie of the holy Ghost ? or in sinceritie of lyfe ? or in antiquitie of tyme ? There can be no comparison betwixt them my Lord , neither was any neéde at all to rehearse these examples , if you had well ordered your talke herein : for this generall company beyng the floure of the auncient primitiue Church , standyng in the face of your drowsie lozelles , will so dazell their sight , that they shall not be able to lift vp their eyelyddes for the inaccessible brightnesse of them .

And yet do not I condemne vnmaried lyfe , or that kynde of sole lyfe . I condemne your false and wicked argument , whereby you would persuade the vnmaried Christian to be better and more holy then the maried , and the solitarie , better then the Citizen . S. Paule is of a contrary iudgement . Rom. 3. But the righteousnesse of God by the Faith of Iesus Christ , is with all men and vpon all men that beleue , for there is no difference . We haue all sinned , and haue neede of the glorie of God , but we are iustified freely by his grace , through the redemption which is in Christ Iesu. Paul doth speake here playnly : There is no difference : Osorius doth make a difference : whom shall we beleue ? Agayne : The same Paule . Glorie honor and peace to euery person that worketh good , to the Iewe first , then to the Gentile , Rom 2. for there is no respect of persons before God . If God doe not respect the person , where is then the singularitie of your Monckes ? if he regard not the place , as appeareth by the wordes of Christ to the woman of Samarie : The tyme shall come , and now is . &c. Iohn . 4. whereunto tendeth your solitarines , wherof you dispute so idlely ? All persons ( sayth Paule ) which are Baptized , haue put on Christ : Galat. 2.3 . here is nother Iewe , nor Gentile , bonde , nor free , man , nor woman , for we are all one in Christ Iesu. If Christians bee all one in Christ Iesu , as S. Paule witnesseth , what shall become of your differences of tymes , and professions ? But we will leaue the scriptures , whiche euery where do confute your vayne superstitions , and false forged distinction . How shall we satisfie the auncient fathers , who do prayse Monckery wonderfully ? They doe commende men excellent in learnyng and vertue , which doe employ their quyet leysures to the commoditie of the Church . Such men will I aboundauntly prayse as well as they . For Iohn Baptist liued in the deserte , then whom arose not a greater amongest the children of women . But what will ye conclude hereof ? Was Iohn Baptist a more perfect Christian liuyng in the wildernes , then our Lord Iesus Christ that was conuersaunt amongest men ? Truly your wicked distinction doth emplye this doctrine in effect : but the auncient Fathers say not so , of whom you rehearse nothyng besides bare names : & although they would iustifie your wordes , I would not beleue them agaynst the Scriptures : neither do they desire to be credited otherwise . And to this point forsooth , your gay defence of Monckerie so stoutly trauailed , garnished with such a trimme Coape of paynted wordes , wherew̄t whole leaues are beblotted , is come at the last : as to be adiudged either altogether superstitious , or wicked , or nothyng necessary . At the last you departe from men and come to women : and with a flat deniall affirme that virgines were not forced into Nunneries . I neéde not to make any great proofe hereof , for all men that do know any thyng at all , are well acquainted herewith : I will therfore for this tyme content me with your own wordes : For you say that it was forbidden by the Tridentine Councell , that from thence forth they should do so any more . How say you fine man ? He that forebyddeth a thyng to be done in after tyme , doth hee not couertly emplye that the same was done before ? Write more circumspectly ( my Lord ) if you can , and if you can not , you were better speake nothyng at all .

But our reuerend father is now at very good leysure , for he now begynnes to Fable with vs . Osor. Fable of an hypocriticall Monckes . He sayth that he had much conference with an idiot or simple Moncke , who was often as any mention is made of the loue of God , so often he falleth grouelyng on the grounde , as if his senses were rauished , and yet the man is prettie witted enough , and is busied about heauenvly thyngs and godly contemplation . Truly this your speach doth not describe vnto vs any godly Moncke , but either some notorius hypocrite , or happely some drunkard , or some one distraught of his wittes . For why should his senses be ouerwhelmed at the namyng of God ? They should rather be liuely and ioyfull . Wherfore should he fall to the ground ( on the deuils name ) if he were a true Christian ? he should rather rayse him selfe vp , and reioyce in him , from whom onely commeth all saluation . How chaunceth this holy father , that you an old man , a Byshop , a Deuine of so great estimation are so fallen to Fables ? Certes a meéte aduocate for so monishe a matter . You demaunde of me , why we suffered our Monckeries to escape vnpunished if there were such licentiousnes of lyfe amongest them ? How did they escape vnpunished good Syr ? we ouerthrew their durtie dennes : The Brothelles them selues beyng bondslaues to all vnthriftynes , we haled out of their swynestyes , & set a libertie : we did abolish the occasions of their treachery , as much as we might , not hatyng that persons but their vyces : when their vyce was rooted out , what els might haue bene exacted , not of you onely ( who blinded with malice know nothyng ) but of any other reasonable person ? To this daunce , you hauge the Uestale virgines , whom the auncient Romanes reuerenced greatly : & so in lyke maner require our Nunnes to be honored of vs . Surely you handle this matter very kindly : Salij Priestes of Mars did daunce naked in their open filthy Pageantes , for this was a speciall Article of their Religion , why then do not you likewise beyng an old priest , thinke it as seémely for you to daunce for Religion sake ? Herein I may seéme to scoffe ouer bytterly : No truely . For what can be lesse tollerable then an old grayheaded Byshop and a Deuine ( as he persuadeth him selfe ) to march with the madde superstitions of the Romaines , agaynst the veritie of the Gospell of our Lord and Sauiour Iesu Christ ?

Of the vowes of widowes . You turmoyle your selfe much about the vowes of widowes , which doth not concerne our disputation , and argue as though virgines vowyng chastitie could not bee ioyned in lawfull mariage without great haynousnesse . How can men or maydens promise single life ? or if they promise rashly , how can they performe truly ? when as chastitie is the peculiar gift of God , and is not in our own power ? Get you to S. Paule , whom you produce in your behalfe touchyng the same matter . These be his wordes . 1. Cor. 7. But euery man hath his proper gift of God , one after this maner , and an other after that : What can be alledged more manifest then this ? If you be not yet satisfied , annexe hereunto our Sauiour Christ , and withall his owne wordes touchyng Eunuches , wherein you triumph so Iollylye , bycause that our Lord , Iesus reported , that some did geld them selues for the kyngdome of heauen . Is not this also added a litle before ? He that can take it , let him take it , all men can not conceaue this saying , but those to whom it is geuen . Luke . 19. Wherefore if chastitie be the proper gift of God : we may not assure to our selues the thyng that is the proper gift of God . And if none can be chast , but to whom it is geuen , how can we promise to our selues , that which we know not whether we shall euer attaine or no ? Great is the force of the truth , & greater then this our great Maister of Israell can comprehend . And howsoeuer he lyst to iangle here , he confesseth the same a litle before in expresse wordes , Osorius fol. 37. Hoc tantum munus . &c. that chastitie is the gift of God , as in deede it is . And for proofe therof vrgeth the same wordes of Christ mentioned before : namely : All men can not comprehend this saying , but vnto whom it is geuen . I maruell much Osorius , that you haue so quickely forgotten your selfe . But I ought not maruell thereat , bycause of a very greedy affection to cauill an ●rabble , you rush headlong many tymes into most pestilent errours .

You accuse Luther , Bucer , Zuinglius , Oecolampadius , Caluin , and Martyr of lust . As though men liued not chastly which hold them selues within the limittes of lawfull Matrimonie ? or as though all the Cowled droues of Sophisters aswell of your Nation , as of any part of the world els , were comparable with these godly fathers in commendable conuersation of life , or excellencie of learnyng ? or as though the namyng of those persons made your cause any myte that better ? or as though Paule ( whom you do wrest and peruert for the mainteynaunce of your single lyfe ) did not sufficiently interprete him selfe ? or as though there were any thyng in you besides arrogancie , cauillyng , and choler ? You moue a very saucie question of Christian libertie : Whether the same appeare greater in your Cowled generations , then in maryed folkes ? I aunswere : that the pure Eunuches whom God hath endued with the gift of chastitie , do enioy most excellent freedome of mynde : but the question concerneth not those persons in this place . But the rest of your mocke Eunuches , haue no freedome , of mynde : except you lift to tearme it a wicked fréedome , & an horrible libertie to whoredome . Neither am I alone of this iudgement , for that were of no credite . Paule is of the same mynde . Who hauyng sayd , It is good for a man not to touch a wife , immediatly addeth : 1. Cor. 7. But for auoyding fornication , let euery man haue his owne wife : and thereof presently rendreth this reason : For better it is to marry then to burne . The first part of this sentence you vrge very stoutly , Osorius , but the later you doe wickedly wincke at . But we may not halt so bycause ( as Paule sayth ) we goe the right way to the Gospell , not haltyng as you do : But halt you as ye lift , Gal. 2. dissemble still , & wincke still at the horrible actions of your cowled Lurdeines , yet is this true , yea to true ( alas ) that these hypocriticall professours of chastitie , doe not burne onely , but swell also , and are enflamed with insaciable firebrandes of Lecherie . And it is not a whiueryng voyce of a vow , blowen out in respect of gayne or idlenes , that can very easely quenche & suppresse in the myndes of young persons , those intollerable flames of naturall corruption . There be great droues , nay rather vnmeasurable herdes of your drousie Uotaries ( to be so bold as to coyne a new name for a new thyng ) whose poysoned filthynesse hath so defiled the earth , that they may with horrible feare , looke for Gods iust terrible vengeaunce to bee poured vpon them , with Gomorrhean and Sodomiticall brimstone , and fire heauen , vnlesse they repent be tymes .

Luthers Mariage reproued . You do reproche Luther with his Mariage : and slaunderously rayle that at the celebratyng thereof , Venus was President , not Venus of Paphia nor Erycina , but Venus the furie of hell . O vncleane mouth . Dare you so blasphemously rayle agaynst the estate of Matrimonie commended with so glorious titles , as which the holy Ghost commaunded to be honorable amongest all persons ? whiche our Lord Iesus Christ did honor with his presence ? which was ordeined of God the father in Paradise ? confirmed by the Patriarches and Prophetes ? established by the Apostles and Martyrs ? Gene. 1. & continued most honorable in the best and purest ages of the world , and by most notable personages ? Dare you with so blasphemous a mouth defile the dignitie of this Matrimonie , beautified with so many ornamentes ? Dare you name that execrable furie of hell to be President at this honorable Mariage ? Beseémeth an old man , a Byshop , a Minister of the Sacraments so to dally and scoffe in matters of so great importaunce ? Forsoth I do reprehend ( say you ) the Mariages which the Votaries do contract together . Uery well remembred Syr , what monument then can you geue vs of those gay professours of chastitie , in that golden age of the primitiue Church , when our Lord Iesus Christ and his Apostles did dwell vpon the earth ? If you can shewe vs no one example of those chast soules in that most blessed tyme : Nay rather if that pestilent contagion of Uotaries did long after begyn to infect the Churche : Packe ye hence with that deuilishe Priest of hell from vs , and acknowledge your owne Priest that Satanish hellhounde Hildebrand , Pope Gregory the 7. Hildebrand by name , was the first that did establishe single lyfe by Decree . who first of all enacted by publicke authoritie that infamous Canon of constrained vnmaried life . Curse ye that your own hellhounde Priest , and batter him with your thunderboltes of wordes and Sentences . For Beelzebub him selfe , withall the furies of hell , could neuer haue practized a more pestilent infection of lyfe .

You proceede to defend Images , wherein you fight so stoutly agaynst your selfe , that you neéde none other aduersary . But first ye furnish your selfe with a startyng hole , wherein you may shroude your selfe from a showre . For you deny that Images are worshypped , Of Images . that pictures are honored , but you confesse that in them is a certeine naturall power , which may bryng some helpe to vnlettered persons . If it were so ( Osorius ) we could be somewhat tractable herein : & would somewhat frendly tollerate the rude weakenesse , and grosse ignoraunce of the people . But how say you ? Is not worshyp geuen to Images ? Truly people fall prostrate before them , they stretch out their handes vnto them : they perfume them with frankencense : they set candles before them : they call vpon them by name : they decke them gorgeously : they carry them solennely abroad , and make a shew of them openly : they waxe hoarse with scrichyng and cryeng out vnto them in their sicknes and diseases : They gadde many a wéerysome iourney on pilgrimage vnto them : they powre out prayers vnto them with great reuerence : they enlarge vnto then magnificently : yea they do beléeue that they do worke miracles . If all these doe not playnly denounce worshyppyng : by what other Argument may a man discerne the nature of worshyppyng ? But if ye yeld not that these blasphemies are committed in your Romishe Church , yea in your owne Temples of Siluania , it is very well , and I would to God it were true for your credites sake . But if you graunt it ( as ye can not deny it ) why doe you so impudently deny in wordes , the thyng whiche you know to bee haynously handled in dayly practize ? How much better had it bene for you ( Osorius ) to haue defended worshyppyng of Images as well as ye could ( though without all colour of truth ) them so stoutly to deny that , which your women and children do sée to be dayly , & hourely frequented in your Churches ? yea your selues the very Authours therof , ministryng example to others ? But you haue lost both your witte and modestie , that in so dayly and manifest abuses will séeme to be ignoraunt , and withall mainteine your vntruth with pretie popet demaundes , so blockish and so farre from the purpose , that a man may iudge you to be fast a sleépe with your eyes open . The Images of Cherubins . You demaunde earnestly of me whether the Images of the Cherubines were placed before the Arcke of Couenaunt in the old tyme ? and whether the Brasen Serpent were erected , that such as were wounded with Serpentes might behold it , The brasen Serpent . and be made hole ? what then wise man ? as though any man could or would deny that Images & pictures were made in all ages ? or that it came euer into my thought to condemne the commendable Arte of Engrauyng & Paintyng : I graunt that there may bee some vse of Images , but I deny worshyppyng of them : I doe allow that there may be pictures , but I do abhorre all honor in them . And the same hath our Lord and heauenly father prohibited by expresse commaundement . Exod. 20. Deut. 5. You tell vs that the Auncient Israelites had diuers Images of Cherubines . I confesse it , but you can not shew , that they were worshypped at any tyme . The Image of the Brasen Serpent● as a remedy for them that were bytten with Serpentes : I graunt it . But when in processe of tyme , the people came at length to worshyp it , the godly kyng Ezechias detestyng their Idolatry , Ezechias . commaunded the Image to be taken downe , and broken in peeces : and herein your selfe do wonderfully commende him . You marre therfore all your owne matter ( Osorius ) by this your owne example . For ye graunt that the worshyppyng of Images is damnable , & defiled with poysoned Idolatry .

Ye deny that men are now at this present or euer heretofore were at any tyme so blockish and senselesse as to beleue that godlynesse was included in Images : and withall yeld your selues to be accoumpted for madde and buzzardly blynd , if this can be iustified agaynst you . What els do ye then ? whenas you throw your selues prostrate before pictures , and neuer make any end almost of embracyng them ? lickyng them ? kissyng them ? deckyng them ? presentyng them with giftes ? goyng on pilgrimage vnto them ? when you call vpon & inuocate the Images of dead persons , by the proper names of your Saintes pictured there ? when you keépe such a sturre before stockes and stones , and confesse neuerthelesse that in them is neither vertue nor sense ? your selues surely be worse than rotten blockes , that will geue such reuerence to dead stockes . But I will sticke somewhat neare to your skinne in this matter .

The people of Israell ( as ye know ) were a chosen Nation , an holy kinred , a peculiar and elect people : and yet in the absence of Moyses they forged a golden Calfe , and beleued that there was in this Image , not onely lyfe and sense , but with open mouth did professe also , that it was God , yea the very same God that brought them out of the land of Egypt . For when they had commaunded that this Image should be borne before them , as the conduct of their iourney , they added hereunto these blasphemous wordes also . Exod. 32. These be thy Gods O Israell , whiche brought to passe that thou were deliuered out of the land of Egipt . There followeth yet more . And Aaron seyng this , erected an Aultar before it . What say you Osorius ? Truely though you conceaue neuer so well of your selfe , and loue your countrey ( as meéte is you should ) neuer so much : yet you do not beleeue ( I suppose ) that those your countrey men what soeuer they be , are more deare now vnto God , then the children of Israell were at that tyme : no nor deéme your selfe more holy than 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 ignoraunce 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 , Sence . in Hercul . fur . the dogge of hell sodenly drawen out of his darcke doungeon into the bright sunne shyne .

First , The Papistes are taken tardy in committyng manifest Idolatry . 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 beseech 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 seely 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 seene 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 Decrees and Canons , which will procure you mortall hatred , or els you must neédes confesse 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 euident 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 , Of the Images of the Crosse. to witte : That the fame was deepely emprinted in the harts of men in that auncient 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 attentiue eare vnto them . For all Scripture ( sayth Paule ) is geuen by inspiration of God , and is profitable to teache , to admonish , to improue , 2. Tim. 3. 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 wo●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 Caunterbury are defaced : Thomas of Canterbury . 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 Religion , agréeyng & consentyng with the auncient Apostles : but if they be tryed by their owne trinckettes , Of Schoole Diuinitie . they wil be founded a pestilent generation of Uipers , full of vnsauory brabbles , corrupt doctrine , altogether voyde of witte , & addicted to all superstition . 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 Schoolemen . And yet you sir Ierome , suppose to bolster out & uphold this sowsie ragged rabble with stout countenaunce . But it will not be , you come all to late . And your labour is all lost . It was not without reason , that I noted how this huge heapes of Pictures were the offcombe of that vnsauory schoolekitchen . Neither did I erre in notyng the certeine limitation of their whelpyng : no more can you cease from your old cankred custome of cauilling scarse one minute of an houre . You flée ouer to your Councell of Nice as to an inuincible bulwarke : The second Councell of Nice . as though what soeuer a Councell doth thrust vpon vs ought to be holden of vs for inuiolable . In déede your filthy vnmaryed life crawled first into the Churche after this maner . So also your friuolous and Sophisticall Transubstantiation was commaunded in the begynnyng . But let vs scanne this Deuine Decrée of the Councell touchyng Images which was vttered in that second Nicene Councell vnder these wordes . Images ought to be worshipped as reuerently as God is worshipped . But you will not admit this to be true I trow , Osori . fol. 47. when as els where you are of opinion that Images and Pictures remaine to be viewed onely , all worship set apart : wherein neuertheles you disagrée in your selfe also . For in the same place , you tell vs a tale of Robinhoode alledgyng miracles withall , to witte , that bloud hath bene séene to gush out of Images perdy , and certeine uertue of healyng hath issued from them . And that for this cause they ought to be worshypped . Hereby meanyng to proue both : of the whiche a litle earst you admitted neither . What grossenesse is this Osorius ? what ouersight ? what forgetfulnesse of your selfe and your owne wordes ? you reporte that Eusychius did behold the Images of the Apostles exquisitely paynted . What hereof ? This was but a commendation of Paynters my good Osorius , and not a prayse of Pictures . Yet you notwithstandyng as though you had made a fayre speake , do affirme that it is without all controuersie , that Images were in the Apostles tyme . How ? or from whence doe you persuade this Osorius ? is this a good Argument to proue that Images were uisited in the Apostles tyme , bycause without comptrollement you tell vs a smoath tale of Thomas of Inde ? of Eusebius and of Pope Siluester ? Do ye so conclude my Lord beyng an old man , a Priest and a Byshop ?

Semblable and lyke drousinesse is in you , where you charge me that I did accuse your Scholemen to be the first founders of Images ? This is false : I doe not charge them withall : but I will abyde by this , that this uenemous doctrine was wonderfull encreased with the corruption of this poysoned Schoole . ●y wordes are as followeth . In myne answere to Osor. Epist. When true Religion began to decay : Images crept into the Churche by title and litle , and that former earnest desire of pure doctrine waxed cold in mens hartes : and that bastard and deformed superstitious Schoole Diuinitie vaunted it selfe at the length , and immediatly all places were patched vppe with Images . &c. Now speake Parrotte of Portingall , I pray you . Did I not orderly enough distinguish the seasons of tymes ? By litle and litle crept Images in , yea long before the péepyng of Schoolemen abroad : but beyng settled in their stalles , all places were stuffed with Pictures . You sée their Originall before Schoolemen , but the increasinges thereof , in the chief reigne and sway of that brotherhoode : And yet ye dare impudently affirme that I named Schoolemen to bee the very wellsprynges of Pictures . And at length ye crye out . What dulnesse ? what negligence ? when as I might more iustly haue exclaimed , O forgetfull dottard , O rayling scolde . After that you haue long turmoyled your selfe in this gulfe , sometymes treatyng of Pictures , sometymes inducyng them as representations of holy personages : you packe vp your trunckes , and returne to your former course of exhortation , wherein you persuade that bycause Images be sauory Instrumentes to enforme the vnlettered people , therefore they ought bee reserued to that vse . But learned and godly men will rather say , that Images are daungerous Rockes of manifest Idolatry . And as I will not much gaynesay , that discréete men and well exercized in the Scriptures may haue in their Closettes without any perill , the Image of the Crucifixe , so doe I boldly pronounce that without great daunger of Idolatry , Images can not be placed in Churches , to the uiewe of the rude people beyng naturally incliuable to all superstition . And therefore it is most necessary to abandone Images out of Churches , and to instruct the people in the holy Scriptures , the often hearyng and readyng wherof , will make the diligent and uertuous followers , to finde no want of any such paynted bables : Sathan carying our Lord and Sauiour Iesus into the wildernesse willed him to fall downe and worshyp him . Our Lord Iesu despising and rebukyng him sayd . Luke . 4. It is written . Thou shalt worshippe the Lord thy God , and him onely shalt thou serue . Ueryly when I ponder the Maiestie of these wordes throughly in my mynde , and the dayly practizes of your Churches , wherein so perillous and euident tokens of Image worshyp and knéelyng to Pictures is frequented , my very hart panteth and trembleth within me , to thinke , how this expresse commaundement of God the Father , and of our Lord Iesus Christ séemeth vtterly buried in obliuion with you .

But runne on , sith it so pleaseth you , and scorche your soules in the flames of Idolatry : we beyng terrified with the Deuine Oracles of the sacred Scriptures , haue vtterly subuerted Images and Pictures , and exiled them from our Churches . In like maner we passe ouer the Saintes in our prayers , & make intercession onely vnto God the Father and our Lord and Sauiour Iesu Christ , and vpon them do we call onely for succour . Unto whom with the holy Ghost we do confesse and professe all glory , all honour , all power , & euerlastyng eternitie to be due . And to confirme this our confession to bee most pure and true , the testimonies of eche Testament are plentyfull : wherein we doe also follow the manifold examples of the Patriarches , Apostles and Martyrs . As for you , there is nothyng vttered of your part sauoryng of the auncient , pure founteine of the primitiue Church , either in conuersation of life or profession in Religion . We haue heard the voyce of our Lord Iesu : Thou shalt worship the Lord thy God and him onely shalt thou serue . Certes if the onely Maiestie of God must be worshipped alone , the worshipping of saintes ought in no case to be admitted them . The Euangelist Iohn began to worship the Angell : The last chap. of the Apocal. but the Angell withstood him & yelded the reason . I am ( quoth he ) thy fellow seruant . If we haue Angels our fellow seruaunts Osor. surely we haue no Saints to be our Aduocates . 1. Timo. There is but one Aduocate betwixt God and man : The God and man Christ Iesu. If Saintes make no intercession for vs , then to worship them is but vayne . Semblably take worshyp away , to what purpose serue Images ? For to gaze vpon them auayleth litle . Let the people heare the Scriptures . Let them be busied therein : There is Christ painted vnto vs : there may the eyes of the soule behold him : in them doth hee breath , in them doth hee lyue , in them doth hee reigne and triumphe .

My Dylemma , or double Argument doth not content you , wherein I did conclude agaynst Images , to witte , that hauing life there was no want of them , & wantyng breath there was no vse nor profite in them . How you say then hereunto ? may not 〈◊〉 parcell be iustified by the Scriptures ? Exod. 1● . Why doest thou cry vnto me ( sayth God the father vnto Moyses ) And yet Moyses in his prayer opened not his mouth . Therfore the spirite beyng present , doth present the prayers vnto God though all the sences els be silent . On the other side . If the hart be otherwise occupyed . God will not accept the prayers though neuer so many and neuer so laboursome . For after this maner the Lord Iesus doth recite out of Esay the Prophet . This people doth honour me with their lippes , but their hart is farre awaye from me but they worshyp me in vayne . &c. Behold here worshyppyng is to no purpose , the spirite beyng absent : Why doe ye therefore spurne agaynst matters so manifest ?

●ay but you presume to contend agaysnt the holy Ghost in these wordes , saying . The spirit being present , Images do no hurt : and being absent , they do very much auayle . Amiddes our prayers thynges may not be enterlaced , that do not hurt ( good Syr ) but matter wherewith our prayers may haue accesse vnto God . But whereas you would haue Images to bée auaylable being without spirite . This is very straunge & monstruous in a Deuine to affirme that our prayers can be commended vnto God by Images or by any other way els without the spirit . God is a spirite ( sayth our Lord Iesus Christ ) and it behoueth his worshippers to worship in spirite and truth . Iohn . 4. The Lord Iesus doth pronounce that the true worshippers ought to worshyp in spirit . Our Prelate doth contend that pictures may auayle to prayer without spirite : Away Osorius Away . For euen on this wise and in the same cause the Lord Iesus did put Sathan to flight . We assuryng our selues vpon the authoritie of God the father and of our Lord and Sauiour Iesus Christ , wil together with the Prophetes and Apostles , honour the Lord God the father , and him onely will we worshyp , the Lord Iesus Christ and the holy Ghost makyng intercession vnto him for vs . As for you ( if you be so altogether persuaded ) raunge on in this your crooked procession together with these gorgeous titles of Councels & Fathers , and with that filthy raggema●oll of your schoolemen . There will come a day , when this matter will be more déepely sifted before the Iudgement seate of our Sauiour Iesu Christ . Then shall we know whether part haue more safely and more duetyfully profited in the worshyppyng of Gods Maiestie . And so now at the last your first goodly Inuectiue is come to an end : from out the whiche if a man will plucke awaye your outrage in cauillyng , your venemous scoldyng & your superfluous sentences : surely very litle will remayne wherein the learned Reader may be desirous to spend any tyme .

The second Booke .

I Am ashamed ( you say ) to vse so many wordes in the confutation of your Booke . It is modestly done of you to confesse your fault . But your vnmeasurable braulyng hath altogether weryed me : of the same opinion are all others also that haue séene your writyng , who with one consent do wonderfully condemne this your idle superfluitie of toung in an old man . Yet can we sée no amendement in you : for the further ye procéede , so many the more Fables you do vtter , wherby all men may perceaue , that you are not induced to writyng of any iudgement or discretion : but enflamed with excessiue malice & violent outrage : with neither of that which your person and grayheaded yeares ought in any wise bee acquainted . But whereas you reporte that I seeme to haue taken wonderfull pleasure in that my litle booke . Herein you follow the example of wayward men , whiche estéemyng other mens affections by their owne be of opinion that scarse any māels can be well disposed bycause they bee vndiscréete them selues . You begyn to quarell at the ouerthrowe of the Sacramentes , wherewith , you say also , that I do séeme somwhat displeasaunt : and therfore you commend me with a scoffe , no lesse vnpleasaunt then vnsauory . But mocke on & spare not . You do trauayle with your contumelious wordes to bryng this noble Iland my deare beloued countrey into obloquie with all men , & with an abhominable lye doe exclame , that our Deui●es haue vtterly subuerted all Sanctuaries , Ceremonies , and Sacramentes . This your infamous , shamelesse , Hyperbole is called an excessiue vehemency of speach . and reprochfull Hiperbolycall speach I haue scattered abroad , crusht in péeces , and brought , to nought , & haue so déepely emprinted your flesh with an . S. for a slaunderour to your perpetuall shame , that neither you nor any of all your feet shal be euer able to wipe it out agayne . You do accuse Luther , Carolostadius , Oecolampadius , Zuinglius , and my Peter Martyr as men that do vnreuerently rende asunder the Lordes Supper .

First of all . I haue sundry tymes heretofore protested , that your controuersse concerned vs , and not them . For your quarell was agaynst our English Deuines , Whereunto the Apologie of Haddon had especiall regard . whom I vndertooke to defend : you slaundered our England , I stoode to the defence of the same . And therfore I might well haue referred all this contention touchyng their doctrine to them selues : & so I do : yet I will presume to say this much by the way , that you deale very vngently herein , to scold so importunately agaynst the good name of them , which can not now plead their owne cause : I do adde hereunto , that the rest ( except Carolostadius onely , of whom I can say nothyng , bycause I doe not know him ) all the rest I meane , were men of such excellencie , not onely in the knowledge of toungues , and other liberall sciences , but also such singular Deuines , as that Ierome Osorius might haue bene scholer to the meanest of them . I say this withall , that you vtter your vnskilfulnesse herein , to couple Luther and Zuinglius together in matter of the Sacrament , whose opinions were somwhat discrepant in the same . Lastly touchyng the matter it selfe , I aunswere briefly : That those famous and worthy patrones of the Gospell and true Religion ( whose names you rehearse in reproch ) did reuerently and religiously treate of the Sacrament of the body , and bloud of our Lord if they may be tryed by the true touchstone of the scriptures : in whom likewise you can finde no iust cause of reprehension concernyng the other Sacraments , vnlesse you suppose , that with your naked clamorous affirmatiues ye may expell them out of the Church , as men are wont to driue common players from the Stage with hissing and clappyng of handes . But they can not be so quayled Osorius . They haue obteined better footyng and déeper roote in the harts of men by their learnyng & vertue , them you can be able to remoue with your penne though it bee neuer so cruell : whom the bootcherly crueltie of your side be it neuer so sauadge , can with fire & Fagot consume out of the myndes of the godly . But this our new maister dispatcheth all thyngs in scoffes & a petie questions . He demaundeth of vs , what is to be vnderstanded of those Sacramentes which we doe reteine ? First of all , if we doe vse any Sacraments at all , you are taken tardy for a common lyar agaynst vs especially : for you rayled a litle earst , that all Sacramentes were vtterly abolished by our preachers , and that you haue as many witnesses of this solemne lye , as England hath inhabitauntes .

But you proceede , and would know . What Sacraments be . If you doe know already and will dissemble , why doe you playe the foole in so earnest a matter ? but if you bee ignoraunt hereof , what maner of Deuine will you be accoumpted ? that know not the first principles of Religion ? Nay ( say you ) I am not doubtfull of the Sacraments of Scholemen : but I know not your bare and naked Images , by the whiche you deny the grace of God to bee obteined . How many faultes Osorius , in so few wordes ? For first of all , who euer called Sacramentes , by this name Images , but you alone ? in déede they are named signes , and markes of holy thynges , many tymes seales of our saluation , many men call them tables : and so diuers men geue diuers names . But your selfe are the very first , that euer gaue this tearme of Images to Sacraments . But as touching wordes , though you be oftentymes ouer captious , we wil be more tractable with you therein , and will prosecute the matter . You say that our Deuines doe place naked Images in steade of Sacramentes . How naked , my Lord I pray you ? we do agrée with S. Augustine , that Sacramentes are signes of holy thynges : or thus : that Sacramentes are visible signes of inuisible grace . I trust you will permit me the same libertie of wordes , which you vse to take to your selfe . We do graunt , that we are by Baptisme regenerate to eternall lyfe : we doe also yeld , that in the holy Communion our Lord Iesus is truely receiued of the faythfull in spirite by fayth . Whereby it appeareth , that our Deuines do not accoumpt the Sacramentes as bare naked signes , but for thynges most effectuall , most holy , & thynges most necessaryly apperteyning to our comfort : they be sacred mysteries of our Religion , they be assured pledges of heauenly grace : Exod. 32. And yet God the father which made vs of clay is not tyed to his workemanshyp , nor bounde to his creatures , Rom. 9. But taketh mercy of whom he will haue mercy , and forgeueth our sinnes for his owne sake , not for the Sacraments sake . Lastly , Rom. 6. Life euerlasting is the gift of God through Iesus Christ , not through operation of the Sacramentes . And therfore we do refuse and detest such naked & falsely forged Images , as dreames of your owne drousie braynes , How we ought to esteeme of the Sacramentes . and vse the true Sacramentes as most sacred thynges , as pledges of our fayth , and seales of our saluation : & yet we do not attribute so much vnto them , as though by the meanes of them , the grace of God must of necessitie be poured our vpon vs , Ex opere operat . Rom. 4. by the Workes wrought , as through conduct pipes . This impietie we turne ouer to your Schoolemen , the very first sprynges of this poyson , For inheritaunce is geuen of faith , accordyng to grace . The Sacramentes are reuerend signes of Gods grace vnto vs , are excellent monumentes of our Religion , are most perfect witnesses of our saluation . If you can not be satisfied with these commendations of the Sacraments , heape you vp more vnto them at your choyse , we shal be well pleased withall , so that you binde not the grace of God to these signes of very necessitie . For we are not saued by the receauing of these Sacraments , Rom. 10. But if we confesse with our mouth our Lord Iesus Christ , and with our hartes beleeue , that God raysed him agayne from death , this confession onely will saue vs . Iulian the Emperour was Baptized in the name of Iesus , yet dyed in manifest blasphemie : Iudas Iscariote did féede vpon the Sacrament of Euchariste , yet immediatly after Supper , hee departed to the enemyes of our Lord Iesu , and betrayed innocent bloud : what néedeth many wordes ? Sacramentes are most precious tokens of Gods fauour , Sacraments are tokens of saluation , but do not worke saluation . 1. Cor. 1. but they doe not obteine Gods fauour : Sacramentes are excellent monumentes of godlynes , but they do not make godlynes : He that will glory , let him glory in the Lord , not in the Sacraments . For by God , we are engraffed into Christ Iesu , whiche was made vnto vs by God , wisedome , righteousnes , sanctification and redemption .

And this much to your generall obiections framed agaynst our order of administryng the Sacramentes . Now I will come to those two principall points , which you séeme specially to haue culled out , that in them you might braue out the nimblenes of your witte , & eloquence of toung : Confession , Confession . Sacrament of the Altar . you name and the Sacrament of the altar , as you tearme it : Of Confession you draw forth a tedious talke , and in the same endeauour to include the Sacrament of Repentance . First of all , you cast your accomptes amisse in your numbryng , Osorius , for if you receaue Repentaunce in the name of a Sacrament , either you must admit eight Sacramentes contrary to the old custome of your Church , or els you must turne one of your other seuen Sacraments out of the doores : wherein vnlesse you deale more circumspectly , you will haue more fistes about your eares then your owne , euen amongest your owne fraternitie . But please them as well as you may , and vs you shall easely winne to wincke at you , which do content our selues with two Sacramentes onely , to witte , Baptisme , and the Supper of the Lord : Two Sacramentes . yet do we also exercize the rest withall as matters singularly profitable , and so fast knitte to the rule of true godlynesse , that Christian profession can not want them . When I name the rest , I do not comprehend all , but Confession , and yet not your hypocriticall and schoole confession ( wherof we will treate hereafter ) but the pure , and auncient confession , authorized by the Scriptures , & practized by the Prophetes , and Apostles : I adde hereunto amendement of lyfe , ordination of Ministers , celebration of Matrimonie , and prayer : although you passe by this last as a foreine straunger . All these ( I say ) are in dayly vse with vs , and had in great estimation , though they reteine neither name nor nature of Sacramentes properly : There be some other also , wherof it is néedelesse to make any mention at this present : for these are the chiefest : which though we do not vsurpe for Sacraments , as you do : yet we do allow of them reuerently , and religiously accordyng to the ordinaunce of the Gospell of God . Whiche I thought méete to touch briefly by the way , left any person vnacquainted with our orders , and geuyng to much credite to Osorius , may estéeme so much the lesse of our Religion . Now I returne to your Confession whispered into the eares of your Priests : Au●icular Confession . whom though you embrace as your swéet babe , and enriche with a great dower of wordes , and decke with gay copes of sentences : yet ye lose herein both your trauaile & coste . For you garnishe but a schooleharlotte , a nurse of superstition , a drudge of couetousnes , and the common shoppe of all abomination . And therfore you do well , that in the enshryning of so filthy an inuention of man , you flye from all ayde of Scriptures : And yet bycause ye produce some , somwhat sty●ye , & according to your discretion apply them as wisely , though ye promise quyte contrary , we will sift them a litle by your leaue , and sée how they will helpe you in your iourney .

I speake nothyng here ( you say ) how in the old law● in their sacrifices offred for cleansing of sinnes , a certein confession of vnpure liuyng was brought to the Priestes . But speake aloude rather , what confession was that you speake of ? by what custome receaued ? in what place , when , and with what circumstaunces was it frequented ? either you ought haue vttered one of these , or els we must playnly iudge , that this confession was a certeine somewhat , we know not what . Whereof is no such thyng in all Scriptures , as you make it : or if any such were amongest the ordinaunces of the Priestes , Heb. 9.10 . the same is worne out of ●re euen as the old sacrifices are , & quyte forgotten : and this you can not deny : vnlesse you be altogether ignoraunt in Diuinitie , No nor that you thinke worthy to be noted ( you say ) that those whiche came to the Baptisme of Iohn Baptiste did of an earnest zeale confesse their sinnes . You do wel ( Osorius ) that you do not , note it , but you had done better , if you had neuer touched that place . For at that tyme were no Massemongers nor Cowled lozelles , into whose eares the wretched rude people might particularly whisper their offences , without whom this your goodly confession is of no value . No , nor it pleaseth you ( you say ) to rehearse the confession that Christian men made to the Apostles of Christ , mentioned in the Actes of the Apostles . If it pleased you not to rehearse it , why do you rehearse it them ? nay rather why do ye make a speciall note out of the Actes , Actes . 2. of that which is not there ? The hartes of the Iewes were pricked at the preaching of Peter , whom also Peter doth exhort to amendement of lyfe . Here is no word of Confession : and yet I doubt not , but they did confesse their sinnes vnto God . But I would not haue you ( Osorius ) beyng a Deuine , and a Byshop so vnaduisedly to vouche any thyng out of scriptures wherof is no mention made there . You say also that you will passe ouer in silence the Commaundement which Iames gaue concernyng Confession . Truly you ought to haue made no mention therof , bycause that commaundement can not be restrayned to Priests onely , but extendeth it selfe to all persons indifferently , and belongeth no lesse to common prayer , then to mutuall confession : Iames the last chap. as is euident by Iames his owne wordes .

Lastly ( you say ) that you will not vse these wordes where with Christ did manifestly commit vnto Priestes the iurisdiction of the soule . Osorius . Ye do very well truly that you will not vse those places , I would to God you would not abuse them . But you do corrupt them fouly ( Osorius ) and that laudable & wholesome order of the Apostles in remittyng offences , whiche they vsed with prayers openly spoken , in the name of our Lord Iesu , you do depraue with a certeine authoritie of your owne , in blynd corners , either for lucre of some powlyng pence , or for someother worse matters . In a straunge toung ye send away the people that come vnto you , nothyng amended , nay rather oftentymes , more apte to deuise mischief : surely for the more part , much more corrupted rather then amended . I do not lye , Osorius , though you stomacke my wordes . Dayly practize , & common experience , and the perpetuall hystorie of all ages , will witnes the same to be true . And beyng here destitute of Diuinitie , you hauke for other helpes abroad , and you raunge to two vertues very godly ones I promise you , yet such as they be , as farre wyde from your forged Confession , as heauen is distant from the earth . You suppose it a goodly matter , that we do know our selues . And so it is in deede . You commende humilitie much , & I agree with you therein : But from whence come these vnto vs ? out of Friers Cowles or Priestes wyde sleéues , or from the bosome of God the father ? Iames. 1. from whom euery good and perfect gift is deliuered vnto vs ? Peruse you that Psalmes of Dauid , what shall you finde in them but submission , Psal. 22.30 . humilitie , knowledge , and embacyng of a mans selfe ? and yet that Prophet of God did not learne them of your Priests , but of the creatour of all thynges God our most louyng , and bountefull father , of that same great & mighty God ( I say ) who pronounceth of him selfe , saying : Deut. 32. Behold therfore that I , euen I , I say , am the same Lord , and that there is no God besides me . I do kill , and I make aliue agayne , I doe make the wounde , but I will heale agayne . &c. Wherefore we must obey Iames , who pronounceth in this maner . Humble your selues in the sight of the Lord , and he will exalte you : But wherfore bryng you these thynges seuerally ? The whole discourse and tenour of the Scriptures doth teach humilitie , and submission of myndes , it breaketh obstinacie , it abateth pride , and ●ameth arrogancie . And yet Osorius a Deuine , and a Byshop doth leade vs away from the Scriptures , and will thrust vs vnto market Confession , to gather preceptes of good lyfe from Massemongers , and Cowled Friers : O blynd guide of the blind . It is no maruell truely , though you and your sheepe of Siluain fall both together into the ditche . But at the length hee bringeth forth an inuincible Argument and doth testifie of him selfe in earnest and as it were with Protestation .

Mercena●ie Confession . That the holy Ghost hath wrought all that goodnesse that is in him by the meane of Confession . He doth playnly Confesse , that confession hath bene his Schoolemystres , and nurse of all his godlynes , in so much that he hath not one sparkle of the loue of God ( for so hee speaketh ) besides that , whiche hath bene reuealed vnto him by illumination of this eare . Confession . First of all ( Maister Doctour ) I am easely persuaded this to bee true that you speake of your selfe : and next I am ashamed , and wery of you , that haue altogether so hanged vpon Confession , that neither prayers , nor study , nor preceptes of holy Scriptures , haue preuailed in any respect to enduce your mynde to godlynesse , beyng a grayheaded Deuine , a man of three score yeares almost : Then also I can not but beleue , that either you haue bene a very blockheaded Scholer , or that your maisters of Confession , were very vnlucky , which in so many yeares , after so much buzzing in their eares , after so many conferences of godly matters , could worke nothyng els in you , them to shape a madde Byshop , of a senselesse Priest . Epicure ( as you know ) was accustomed to glory , that hee had neuer instructour in Philosophie : I beleue it ( quoth Cicero ) for if you had bene taught any thyng at all , you would neuer haue written so absurdely . Euen in like maner may I beleue no man better than Osorius him selfe , that he neuer had any other Schoolemisters besides Confession . For of a wicked and corrupt Schoolemysters , is hatched a proude and hautie sholer , standyng in his owne light , a despiser of all others , an importunate brauler , a prattlyng Sophister , a shamelesse rayler , an vnmeasurable slaunder and a peruertour of holy Scriptures , and true godlynes . How much better had it bene for you , if you had had lesse conference with Massemongers , and bene more acquainted with S. Paule ? Hee would haue instructed you in all sobrietie , modestie , iustice , pietie , fayth , charitie , patience and meckenesse : Whereof you seéme to haue le●rned no title in all your sweéte confessions , nor so much as heard , whether any such matter be , or euer haue bene : So farre and wyde doth both your speach & your reason dissent , and disagreé , as altogether estraunged from them . Yet ye proceede notwithstandyng in this desperate trauaile of Confession , which beyng staggeryng and ready to fall , you doe vnderproppe with workes , least it fall to the grounde , For thus ye write .

Yet notwithstandyng we doe not so content our selues with this Confession of sinnes , but that we exact fruites of Repentaunce , which we vse to name Satisfactions , a word that you scorne at most insolently . Behold this fine scholer of Confession , so well poolished in the schoole of his Massemongers , that hee hath learned , that Christians are required to bryng foorth fruites worthy of Repentaunce . O deépe and profounde doctrine : as though any Cobbler or Carter did euer deny , or were ignoraunt in this point ? but you haue coupled hereunto an other new companion a meare straunger to Christian eares . For you say that the fruites of Repentaunce are named of you by this name Satisfactions . I do know very well that your Massemongers , Friers & schoolemen haue thrust into the church this new wicked name of Satisfaction : but I know this also , that you haue done this , to your great shame , and reproch . For it is a manifest vntruth contrary to all holy Scriptures , contrary to the doctrine of the sacred and Apostolicque Church , & contrary to the iudgements of the approued auncient fathers . But we do heare Iohn ( say you ) exhorting them , which had confessed their faultes , to bryng forth fruites worthy of Repentaunce : and you adde , that the same wordes were repeated by that great maister of righteousnes the Redemer of mankynd . I doe confesse this Osorius , what conclude you hereof ? we must bryng forth fruites worthy of Repentaunce , Ergo , fruites worthy of Repentaunce must be named Satisfactions . Cursed be your Confessours Osorius , that could instruct you no better in Logicke . Osorius hath suckt out of Confession the rules of good lyfe , Ergo , he must do nothyng els . A very like conclusion , a fit whelpe of that schoole where you were trayned vp . But let vs seé , if your Satisfactions be not vtterly ouerthrowen with the same Scriptures , wherewith you thinke to establish them . Iohn pointyng vnto Christ with his finger , Behold ( quoth he ) the Lambe of God which taketh away the sinnes of the world : Iohn . 1. If Christ take away the sinnes of the world , how can workes satisfie ? but harken vnto Christ him selfe whom you do worthely name the great Schoolemaster of righteousnesse . When you haue done all ( sayth hee ) that are commaunded you , say yet , we are vnprofitable seruauntes , we did no more then we ought to doe : Luke . 17. Behold we are vnprofitable seruauntes in the chiefest perfection of our workes , Ergo , your Satisfactions are cold & nothyng worthe .

That pure and chosen vessell of God Paule , doth teache in this maner . 1. Cor. 4. I am not guiltie of any thyng , yet am I not iustified hereby . If Paules vndesiled conscience , cleare of all crimes , were not auaylable to iustification : then of very necessitie all your owne , and the Satisfactions of all your sect , are lame and cripled . But let vs learne of the same Paule from whe●ce true Christians ought to fetche full Satisfaction and absolute perfection . Christ ( sayth he ) hath by one onely oblation made perfect for euer ; them whiche are sanctified . This one onely Sacrifice of Christ , offred vp in the Altar of the Crosse , is our Satisfaction , our perfection , and our witnessing , and shal be for euer , not ours onely , but of all those also , which shal be made perfect in tyme to come . We doe beleue Paule , we doe beleue Iohn , and we doe beleue Christ . If you do not beleue those , there be other companions fit for you to company withall , namely , the Pharisies whiche scorned Christes preachyng , vnto whom he sayd . Luce. 16. You be they , which iustifie your selues before men , but God knoweth your harts : for that whiche is glorious in the sight of men , is abhomination before God . Take heéde Osorius , take heéde ( I say ) that you be not of the number of those Pharisies , lest God abhorre you , & turne his face from your glorious Satisfactions , shyne they neuer so gorgiously in the sight of men . You cauill after your old maner , I can not tell what , agaynst the vanitie of me , and our Deuines : wherein I will not braule with you , lest I fill whole Uolumes with superfluous matters , as you do , but I will meéte with you in those thynges onely , wherein seemeth some matter of controuersie . You bryng a very sit and elegant cause surely , whereby you would shewe , why we should not confesse to God alone , but rather flee out to your Confessours .

For that God ( you say ) can not be so easily perceaued of vs , hee hath appointed his Vicares on the earth , whiche should exercise his authoritie so that who would refuse them , would refuse God him selfe . &c. First of all , ye deny that God can be clearely perceaued : as though the sight of God were necessarie to the damnation of sinners . This is to to lumpish Osorius more fit for that Cowled Asse your companion then for you . 1. Tim. vlt Ad Heb● . vlt. No man euer hath sene God , nor can seé him , and yet through Christ , we do offer vnto God the father , the sacrifice of thankesgeuyng , and magnifie his holy name . This matter apperteineth not to the sight of the eyes , it apperteineth to the mynde , and inward seélyng of the soule which clyming vnto God in harty sorrow , and sighyng is neuer throwen downe from the beholdyng of his infinite goodnesse . Ezech. 33. I liue , sayth the Lord , and take no pleasure in the death of a sinner , but rather that the wicked conuerte from his wicked way , and liue : be ye conuerted therfore , be ye conuerted , from your wicked wayes , wherfore will ye dye , O ye house of Israel ? With like gentlenes doth our Sauiour Iesus Christ call vs vnto him . Come vnto me , all ye that are laden , and I will refresh you , I will geue to them that are thirstie of the well of life , freely . And yet Osorius beleueth , that bycause of the absence of Christ , Uicares must be substituted : Paule taught vs farre otherwise , saying . Apoc. 21. The Lord is neare vnto all them , that call vpon his name : Christ teacheth farre otherwise , of him selfe . Apoc. 3. Behold I stand at the doore , and knocke , if any man heare my voyce , and open vnto me the gate , I will enter vnto him , and will suppe with him , and hee with me . O sweéte and most comfortable voyce of our Lord , & Sauiour Iesus Christ , which if once may be throughly rooted in the inward partes of our soule , will easely rase out , & abolish that priuy blind buzzyng in the eares of those Massemongers and Friers . But Osorius sticketh fast to his substitution and mainteineth earnestly , that the Apostles were assigned to be Christes Uicares on earth , whiche should supply his iurisdiction , and should enterlace their owne definitiue sentences with his . These are both false . God is a ielous God , and will not geue his honour to any other . Hee hath appointed no Uicare , and the holy Scripture doth acknowledge no such word , neither was it his will , that the Apostles should entermedle in his Iurisdiction . Your surmise is false , quite contrary to his heauenly prerogatiue .

Apoc. 1. For Christ onely hath the keyes of hell , and death . Christ onely , is the slayne Lambe , and the Lyon of the Tribe of Iuda , the roote of Dauid , which openeth the booke , and louseth the seuen seales therof , neither was there any besides him in heauen , in earth , or vnder the earth , that could open the booke , and looke into it . Apoc. 5. Our Lord Iesus beyng raysed from death , and appearyng vnto his Apostles spake vnto them in this maner : Math. 28. All power is geuen vnto me in heauen , and in earth . Of this power was neuer iote empaired in any respect , and neuer shal be . What was the Commission of the Apostles then ? Christ him selfe doth open it in the selfe same place . Goe ye therfore , and teach all nations , Baptising them in the name of the Father , and of the Sonne , and of the holy Ghost : teachyng them to obserue all those sayings , which I haue commaunded you . This was the Embassie of the Apostles , this was their Commission , & Iurisdiction , or to speake more playnly & bluntly , this was their function , this was their office . To this authoritie the keyes of heauen , and remission of sinnes and whatsoeuer els of the same kynde must be applyed . S. Paule doth comprehend all these briefly in these wordes . Ad Cor. 4. Let men so esteeme vs , as Ministers of Christ , and Stewardes of the mysteries of God . You be not Uicares then Osori you be Ministers : ye be not iudges to constitute Lawes ( as you do wickedly take vpon you ) but ye be Stewardes to dispose the mysteries of God : or at the lest you ought to bee . But how belongeth this doctrine of Christ and his Apostles to your Massemongers & Confessours ? They haue an other Romishe doctrine , whereby they doe receiue the seely rude people , runnyng in heapes , vnto them , rehearsing their sinnes priuily , and in some close corner , superstitiously : & when they haue vttered what them listeth , they pronounce ouer them , of their own power , an absolution in a straunge language : & in steade of Satisfaction , they do enioyne them some fastyng dayes or some long pilgrimages : and to make an ende of the play , they pike from them a few pence for their labour . This is your vsurped power of Confessions ( Osorius ) which you affirme was geuen first to the Apostles , afterwardes to you , by a cert●ine title of Succession . Tell me now , did you euer read , that any thyng was whispered into the Apostles eares priuily ? or that sinnes were seuerally repeated ? or the people absolued by their owne absolute power ? or any thyng done in a language not vnderstanded ? or any penaunce ( as you tearme it ) enioyned ? or at the last any reward taken ?

What vnshamefastnes is this ? what impietie is it to defend this close superstitious , and mercenarie eare confession vnder pretence of the authoritie of our Sauiour Christ ? & example of his Apostles ? especially when as none of these was euer instituted by Christ , or frequented of his Apostles . But your braynes are so be witched and intoxicated with eare confessions , that ye shame not to alledge other stuffe yet whiche is most absurde of all the rest , You say that it is daungerous for men to bee left in their owne libertie , when they should confesse them selues to God . For if it were so , we would not willingly yeld to that embacing and throwyng down of our selues , which Dauid named to bee the most acceptable sacrifice to God . You do heare and acknowledge your owne wordes , my Lord , then the which I neuer heard any thyng vttered more blockish : The matter shal be made manifest by the same example of Dauid , which your selfe do alledge . Dauid beyng a Patriarche , a Kyng and a Prophet , and a man accordyng to Gods hart ( to vse the wordes of the Scripture ) was notwithstandyng continunually exercized in this kynde of Confession , whiche is betwixt God onely & vs : in whom there is such store of sorowyng , sighyng , lamentyng , weépyng , afflictyng , and bewayling : as the like hath neuer bene in all your se●●et whisperyngs , no not sith the first whelpyng of the same . For 〈◊〉 els is there in all that heauenly & golden Psalmes of Dauids p●ayer ? then a mournefull , and lamentable confession of sinne ? ioyned with hartie repentaunce , & sure hope of pardon ? Psal. 51. Be mercyfull to me . O Lord ( sayth hee ) accordyng to thy manifold mercies , wash me throughly from my wickednes , and clense me from my sinnes : for I do acknowledg● my faultes , and my sinne is ●●er before me . Agaynst thee onely haue I s●●ed , and done wickedly in thy sight . Loe here a true and sounde forme of Confession fully described in Dauid , A true forme of Confession out of Dauid . whom you haue alledged . In this confession we do exercize our selues : In this we remaine , & in this we do dwell . We do also poure out publicke Confessions of sinnes in our Churhes , Publique Confession . where the godly Minister is harkened vnto , which may minister an wholesome plaister to our wounded consciences , some sentence 〈◊〉 of the authoritie of the Scriptures . These be the keyes , wherewith he doth open the kyngdome of God , to them which do vnfaynedly repent , & pronounceth vs that are bounde with the chaines of our sinnes , freely loosed , and deliuered from them in the name of our Lord , and Sauiour Iesu Christ . These Confessions as well priuate as publicke , these keyes , this power of byndyng & loosing we doe acknowledge appointed by the Scriptures , and practized in the tyme of the Apostles . Neither was any thyng done with Iohn in a corner , touchyng Confession , nor yet with the Disciples of Christ . This matter was referred and ended also to and before God : wherof we haue a most manifest example in the Gospell , which ought not onely enter the eares , but also pearce the very hartes of all well disposed persons .

Luce. 15. When the lost and prodigall sonne , had riotously consumed and wasted all his substaunce in so much that he was driuen to eate Peascoddes with hogges , he begynneth at the last , to call him selfe home , and earnestly to deuise how he might be reconciled to his father : herein he prayeth no ayde of any Leuite , nor sittyng in a 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 . An example of priuate Confession in the prodicall Sonne . 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 hereupon , 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 saluation . 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 , Heb. 4. 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 : Esay . 11. 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 interpretation 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 , 1. Tim. 3 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 vpon Serpentes , The place of Esay wrongfully wrested by Osorius . & Scorpions , was graunted to the Disciples of Christ , as apperteinyng to their bodyes , not to their soules : That they should be dayly conuersaunt amongest poyson , without any empairyng of their health : for euen so doth our Lord Iesus promise them . Behold I geue you power to tread vpon Serpents , and Scorpions , and vpon all the force of the enemie , and nothing shall hurt you . Luke . 10. So did Paule shake from his hand into the fier the Uiper , which by chaunce stacke fast vpon him , beyng him selfe safe and whole , when all men did looke that hee should haue swollen and burst in peeces . 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 Confession , 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 chaunge white blacke , and blacke white , that by such meanes that peéuishe and cold inuentions of your Commentaries 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 degree 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 aunswere 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 apparaunt , 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 from the begynnyng which you haue slightly runne ouer . Esay . 11. 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 young ones shall lye together . The Lyon 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 commyng of Christ into the earth , florishyng to the great benefite of vniuersall peace and publike prosperitie , by way of allusion of the concorde and agreement of sauadge beastes accompanyeng together peacybly . And because he would Emprinte the same more deépely into our inward senses , he is plentyfull in comparisons , and figures : The place of Esay explaned 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 Confessours 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 in deede ( 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 to deale with you of the Supper of the Lord : Of the Sacrament of Euchariste . whiche beyng of it selfe a most precious and sacred monument of our redemption , you haue so defiled and corrupted with your traditions , that the true vse therof is almost vtterly extinct . Yet in the meane space You accuse vs as violatours of the Maiestie of this sacred Sacrament , and that we haue in the same , I know not , how haynously offended . Which horrible accusation beyng enflamed with outragious burnyng firebrandes of Sentences , if it be vnfolden & throughly perused , will seéme to sauour of nothyng at all , but of malicious smoke of your shameles railing . You make a preface hereunto in some leaues , with a great rable of wordes , but altogether contrary to the matter , As that we do not conceaue all the creatures of God by reason : and a litle after , you roll in your Rhetoricke commyng downe to the fashionyng of mans body , and the whole creation of the world and herein bycause you will be accoumpted no small Ciceronian , Osori . Tullyes countersaite . you besturre your selfe : & packe and stuffe together a whole sarpler full of Tullies owne sentences , and at length with a long & laboursome talke , ye conclude that , wherof no sensible man of our Deuines euer doubted : That is to say : Cicero . de natura Deo●um . That mans reason onely must not be vsed to the conceauyng of all the creatures of God , but that fayth must be many tymes enterlaced withall : And last of all you name our Lord Iesus Christ commyng downe vnto vs from heauen , and of his infinite mercy takyng vpon him our frayle nature , the whiche you preach to exceéde reason aboue measure . What say you Osorius ? what do you meane hereby ? who hath distempered you ? you do suppose ( I thinke ) that ye write to stones , and blockes , not to men . Who did euer doubt that there are as many thyngs to be woundred at , as be creatures in nature ? Let vs behold all the workes of God . Or what Christian person hath euer bene found amongest vs so blockish , and so voyde of perseueraunce , which doth not confesse the commyng downe of Christ from heauen ? and all the Articles of our belief , to be vnto vs , as secrete and heauenly mysteries of our fayth ? wherfore do you so wastfully lose your own and other mens tyme in so euident , approued , & confessed matters ? why are you so madde in the introduction onely of so great a matter , to make so long a discourse , of Maximes already manifest , and whereof our children can not be ignoraunt .

Forsooth to this end I do it ( you say ) thereby to display your errour . Who doe not comprehend the Sacrament of Euchariste by the mysterie of fayth , but esteeme the same by reason onely . That is false ( my Lord ) it is vntrue : we doe earnestly vrge fayth : Actes . 1. we adioyne the Spirite , we do graunt , & defend it to be both a Sacrament , and a mysterie also . You on the other side , do plucke God out of heauen , contrary to the expresse Article of our fayth : and beyng pluckte from thence ( the holy Ghost crying out agaynst you in the Scriptures ) you shut him vp into bread , and beyng shut vp therein ye doe transubstantiate him , & disguise him with your Argumentes , & illusions of schooleianglers chopt together , framed vpon accidentes , substaunces , quantities , and qualities , and to helpe your iugglyng , you borow a point of Paule , cleane contrary the cause : videl. He that hath not spared his owne Sonne , but hath deliuered him vp for vs all , how hath he not geuen vs all thynges together with him ? I would to God Osorius you did as firmely and sincerely beleue this sentence of Paule , as we doe . There would not then be such a swarme of ceremonies , and superstitions in your Church , there would not bee such gaddyng on pilgrimages , and lyeng grouelyng before Images , neither should we seé the Uicare of God enstalled a Lord ouer mens consciences , vtteryng his pardons of sinnes for a fewe pence , tossing and turmoyling the poore and wretched soules in the flames of Purgatory , not enhaunsing market of the holy Scriptures , after hiw owne pleasure . Lastly your Confessours and cowled generation of Uipers would not esteéme the worthynes of workes as a portion of our Iustification . Yea if you had beleued Paul , you would neuer haue admitted those poysoned monsters of Religion , but would haue confessed with vs : That all thyngs are geuen vnto vs together with our Lord Iesus . But I pray you what doth that sentence of Paule auayle to the Exposition of the Sacrament of the Supper of the Lord ? Truely nothyng at all : yet this our goodly graue father turmoyleth all thyngs , confoundeth all thynges , not regardyng what may be agreable to the cause , but poureth out all thynges at happe hassard as they come into his vagaraunt quill .

Now followeth a decree of your owne stampe in these wordes . I am of this opinion that those persons which do professe the true fayth , should consider nothyng els herein , but how that thyng , that is decreed vpon to bee beleued , may be agreable to the goodnes of God . That no man might doubt by any meanes the mysterie of our Redemption . What speake you ( Osorius ) shall we iudge how agreable any thyng may be to the goodnes of God ? Who hath made vs iudges of the goodnes of God , that we should determine what may bee agreable , and not agreable to the same ? but your toung doth folter : for you would haue sayd , the will of God , or ye should haue so sayd : as farre forth as we can vnderstand , it as farre forth as the Patriarches , Hebr. 1. Prophetes our Lord Iesus also & his Apostles hath reuealed vnto vs by the sacred Scriptures . And if your decree tende to this effect , we will accept thereof . For we make no doubt of the power of God ( although you falsely reproche vs herein ) but do grope after his deuine will in his word , and do humbly apply all our actions thereunto , as farre forth as the imbecillitie of our frayle and weake nature will permit . And therefore teache you I pray you , what thyng God would haue to bee made in that Sacrament , we will neuer enquire whether God be able to performe it : for when we are made assured of Gods good will , we will acknowledge with all reuerence and humblenesse his power , as meéte is : Next after your foolish and childish Preface ensueth a very graéuous accusation agaynst Peter Martyr , a meéte hotchepot for your Confessours , Schoolemen & Friers . For if they had couchte all their noddles together , they could haue vomited out scarsely halfe so much poyson in so short a tyme . To make this matter somewhat playne of all partes what maner a thyng it is , we will rippe abroad his Budget of tales euen as Osorius hath patchte it together . These therefore are the wordes , wherewith Osorius doth challenge the combate agaynst the soule of Peter Martyr .

Osori . Prolopopo●ia agaynst Peter Martyr . O thou most wicked man , how came it into thy mynde to handle that most sacred mysterie ? I would to God my sweéte Peter were alyue agayne , & did heare this franticke slaunder agaynst him . Forsooth he would easely suppres this brawlyng toung , with the chaynes of holy Scriptres , and tame your waywardnes . Now therfore , albeit God hath called him hence vnto him selfe : let vs imagine that hee were alyue , and in fewe wordes confutyng your cursed declamation after this maner . First of all , The aunswere of Peter Martyr agaynst the Prolopopo●ia of Osorius . how may I take this ( reuerend Prelate ) that you beyng an old man , a Deuine , and a Byshop , at the first choppe should call me most wicked man ? whereas I am not knowen vnto you , nor haue euer bene sene o● you , nor haue deserued any euill of you ? Is this the brotherly loue , which Christ requireth of his Disciples ? Is this the mildnesse and modestie of a Byshop , wherof Paule maketh mention ? I haue written ( I confesse it ) & haue spoken in the common Argument of Religion , as seemed good vnto me : I haue not offended you , in any thyng , neither haue I had any disputation with you touchyng matters of Religion , neither was any contention betwixt vs at any tyme . Wherfore then doe you storme agaynst me so vnciuilie ? why do ye call me most wicked , which can not duely charge me with any wickednes at all ? But be it , that your maners are so naturally of an euill disposed inclination , that ye can not choose but oppresse your brother with infamous reproches , whom of duetie you ought gently haue admonished , beyng in errour : why do ye haynously offende in the cause , whiche you haue vndertaken , that you must neédes stampe out so manifest a lye in the very begynnyng : for ye write that the Sacrament of Euchariste , is defaced , defiled & peruerted by me . This is false , and you herein are iniurious and slaunderous : I call to witnes myne owne bookes , let them be brought forth & perused , & it shall euidently appeare , that I haue beautified this excellent Sacrament with most honorable titles , & haue spoken therof alwayes with greatest reuerence : But whereas you demaunde of me , and my maisters , with what face we durst attempt so execrable a fact , contrary to so many former ages : and where you also demaunde if so many Martyrs , and so many Religious men haue strayed from the truth , and we onely haue seene the truth : Truely I can not coniecture what Maisters , what Martyrs and what Religious men you doe meane . Neither doe I presume any thyng vpon my selfe , nor do derogate from any other man , neither can I iudge you to be sober enough , which in matter of nothyng can gush out such a Sea of idle words . But you are come somwhat nearer the matter , and would bee certified of me , What great matter our Lord Iesus Christ did , if in his last Supper he did leaue nothyng els vnto vs but a naked remembraunce of his death ? In this question I turne you ouer to the Anabaptistes , whose speaches are these : A bare signe , bare bread , and bare remembraunce : which their nakednes of speach I do abhorre and condemne as well as you . I do speake honorably , & iudge most reuerently of the excellencie of this godly Sacrament . The Sacrament is the most excellent , and effectuall visible signe of inuisible grace , the heauenly bread , mysticall bread , the pledge , and vessell of our redemption : finally , it is the true body of our Lord Iesus Christ , euen in the same maner , as the true body of our Sauiour may be present in a Sacrament spiritually , by fayth , and in a mysterie . Therfore away with those your bare signes , your bare remembraunce : I call them yours bycause they are your slaunders , your manifest quarels agaynst me : for I do not acknowledge , nor defend any such matter for myne . As often therfore as you do repeate the same ( which you do very often ) so often you do repeate not myne errour , but your owne lye . You imagined in my writyng very monstruous interpretations , and absurde disputations . Wherof I neuer thought of once so much as in my dreame : All whiche come to this onely effecte , as if I had taught , that nothyng had bene in the Sacrament , but a bare signe of Christ Crucified for vs . Wherein you are very farre wyde , not onely from the duety of a Byshop and person of a Deuine , but also from the profession of a true Christian man , for you thrust vnto me a Bastard whelpe as it were myne own , and the same also you tosse topsie tyruie , from post to piller after your own 〈◊〉 , as if it were mine . But this whelpe is not myne , it is a Bastard , I hate it and abhorre it , and will forsweare it also , if you will haue me so do .

At the length you are come to the very bowels of the controuersie , and do stoutly affirme , that the matter is most manifest , & proue the same with the wordes of Paule . But let a man first proue him selfe , and so eate of that bread , and drinke of that cuppe , alledgyng also these wordes of our Lord Iesu. This ( sayth hee ) is my body , do ye this in remembraunce of me , You will therfore that we should stand fast to these wordes beyng so notable and euident , and accuse my wicked interpretation of Christes wordes , & affirme that I do make none accoumpt of the meanyng of Paule . Doe I apply a wicked interpretation of Christes most sacred wordes ( Syr Ierome ) Do I esteéme the sence and mynde of S. Paule of no value ? shewe the place , recite the wordes , bryng forth in the face of the world this haynous crime , that all men may abhorre myne impudencie , detest myne impietie , and spitte at myne ignoraunce . If you can discouer nothing in so notorious an escape , if you exclame against me without cause , if you be clamorous without reason , if none of all these be in me , but if it be your foule and vnshamefast slaunder : what maner of Christian , what Deuine , and what kynd of Byshop shall men surmise you to be ? Now I will returne to your allegations , whereby ( to deale in playne & open tearmes with you ) if vpon those wordes you will haue it concluded , that Christ is truely deliuered in the Sacrament , to the true beleuers , in fayth , and spirite : I will not gaynsay you . But if you meane to grounde the foundation of your grosse , & Idolatrous Transubstantiation vpon the same ( wherof you make mention a litle after ) I must neédes tell you , that I doe vtterly dissente from you , and your Maisters the Schoolemen herein : and do so nothyng refuse to debate this controuersie by the very selfe same testimonies , whiche you haue alledged , that I doe rather desire , and most earnestly require the same . This is therfore the sentence of Paule . Let a man examine him selfe , and so eate of that bread , and drinke of that cuppe : 1. Cor. 11. Which word , Bread , Paule through the whole discourse of that Chapiter , once , twise , yea many tymes doth inculcate . Whereby it appeareth playnly , that when a man hath tryed him selfe to the vttermost , when he hath done all that apperteineth to the due receiuing of the Sacrament , he must yet at the last eate Bread . So that after your consecrations , Bread , remaineth : and neuertheles the Sacrament , yea Bread remaineth euen to the last . Wherfore the substaunce of the materiall Bread can not passe into an heauenvly substaunce ( as you do imagine ) for Bread can not remaine materiall Bread without the substaunce of Bread , no nor be surmised by thought to be Bread .

Paule doth sondry tymes call the Sacrament , 1. Cor. 11. Bread .

But naturall Bread is not the body of Christ .

Ergo. The Sacrament can not be the naturall body of Christ .

I do speake here euen of the consecrated Bread , as you call it , or as Paule calleth it , the Bread whi●h is blessed . Whereof Paule hath an infallible sentence in his Epistle to the Corinthians . The bread which we breake , is it not the partaking of the body of Christ ? 1. Cor. 10. This Sacramentall Bread therfore after blessing , when it is taken to be eaten , is euen then Bread , and broken as naturall Bread . Ergo , it loseth not his naturall substaunce , nor is transubstanciated into the naturall body of Christ , as you vse to speake monstruously in a monstruous matter .

How then ( say you ) doth Paule call Bread the participation of the body of Christ ? For sooth in the same maner : in the which a litle before , he doth call Christ a spirituall Rocke . They did all drinke ( sayth Paule ) of one spirituall Rocke which folowed them , and the same Rocke , was Christ , and by and by after , is set downe in the same Chapiter , We many are one bread , and one body . In both which we do acknowledge the most wholesome , and familiar speache of the holy Ghost , but can not acknowledge your monstruous and newfangled Transubstantiation . To this purpose are the wordes of our Sauiour Christ to bee applyed . This is my body whiche is deliuered for you , doe ye this in remembraunce of me . For the latter part doth explane the first part of the sencence most expressely . For if the transubstantiated bread should conteine in it selfe the very naturall body of Christ , hanged vpon the Crosse and thrust into the side for vs ( as you doe dreame ) what needed then so often a rehearsall to be made vnto vs of the Remembraunce of his body , especially the body it selfe beyng presente , and subiect to our senses , and dayly handled in our handes ? But for as much as our Lord Iesus in the sight of the Apostles ( and the Angell declaryng the same ) did ascende vp into the heauens , Actes . 1. and sitteth there now at the right hand of his father , of his infinite mercy , hee hath left behynde him this most fruitefull , and most healthfull Sacrament vnto our vse : by the receauyng wherof , we might be exceédyngly comforted , and should emprinte deépely in our memory , and reserue inuiolably the liuely and effectuall remembraunce of his most bitter death and Passion , apperteinyng to the sauetie of our soules . Now if any man doubt whether this bee so or no , let him heare our Lord Iesus in the Gospell of S. Iohn , Iohn . 6. so playne and perfect an interpretour of him selfe , that nothyng can be added to make it appeare more manifest . My fleshe ( sayth our Lord Iesus ) is meate is deede , and my bloud is drinke in deede . He that eateth my sleshe and drinketh my bloud , the same dwelleth in me and I i● him . Many therefore of his Disciples hearyng this , sayd . This is an hard saying , who can abide it ? But Iesus knowing with in him selfe that his Disciples did murmure at this saying , said vnto them . Doth this offende you ? Then what if you shall see the sonne of 〈◊〉 ascendyng where he was before ? it is the Spirite that geueth life , the flesh profiteth nothing at all : my wordes are spirite and life . Your speach is a hard speach ( Osori . ) it is a hard speach of transubstantiating the bread into the naturall body of Christ . Touchyng the carnall and fleshly eatyng of Christes body your saying is hard , yea as hard as yron : who can heare or abide it ?

Let vs here take our Lord Iesus to be the Expositour of his own wordes , who doth so attemper & mollifie this his speach beyng in outward apparaunce most hard of all other with a most sweéte interpretation , as that nothyng can be thought more mylde , & more apte for our consolation . Be not offended at my wordes sayth our louyng Lord and most sweéte Sauiour Iesus : for I must ascende vp vnto my father , from whence I dyd de●cend vnto you at the first : And my body I must neédes take vp with me , which you may not from thenceforth handle here on the earth . Therfore in this case , to witte , to conceaue this mysticall eatyng of my flesh whiche I haue commended vnto you , behoueth of very necessitie that you bee endued with a spirituall vnderstandyng . For it is the Spirite that doth quicken , the flesh pro●iteth nothing at all . Iohn . 6. That is to say , the spirituall feédyng vpon my body , which is , geuen for you , shall nourishe you to life euerlastyng . But that fleshly eatyng , which doth trouble you so much , profiteth nothyng at all . At the last our Lord Iesus concludeth this place wholy vnto them in this wise . The wordes that I do speake vnto you , are spirite , and life . Iohn . 6. The wordes which Christ spake of the eatyng of his flesh are spirituall . The flesh profiteth nothyng at all , if we may beleue our Lord Iesus speaking of him selfe . Let vs therefore take hold of that quickenyng spirite , whiche may make vs partakers of euerlastyng lyfe , beyng authorized hereunto by Christ him selfe : and sithence you can not disgest this sweét and comfortable foode of the heauenly Table , by fayth , & spirite , we will leaue that other carnall and grosse banquet of the transubstantiated bread to you , and to your Capernaites . You seé now whereunto your testimonies , that you trusted so much , are come at the last , whose authoritie I do not refuse , but reuerence them : and suppose that your transubstantiation is ouerthrowen and vtterly brought to naught by conferryng those two sentences , with the other processe of the text . Neither am I alone of this iudgement in the interpretation of these places . For S. August . August . de doct. christi . Tertullian . writyng vpon Iohn alledgeth the same sentence in expresse maner of speach . Tertul. also pronounceth the same most euidently in his treatize vpon the distribution of the Sacramentall bread : which two haue bene alwayes accoumpted learned and auncient Authours .

You presse me with a whole forest full of slaunders affirming that this Sacrament is fowly deformed by me , the body and bloud of Christ is troden vnder feete , the power and force of this wonderfull Sacrament is dusked and vtterly extinct by me . I demaunde of you agayne , what my wordes be ? where these botches doe lurcke in my bookes ? what I haue written ? what I haue done , where ? and by what meanes ? I am ready either to repulse your errour , or to confesse mine own : if I haue committed any such fault , I craue no pardon . But if there be no such matter , if it be rather all contrary , if mine innocencie be blameles herein , I call to witnesse God & men , heauen and earth agaynst that most wicked toung , whiche hath practized falsely to condemne the credite of your brother , with so greeuous an accusation , and so horrible a crime . Fie fie ( Osorius ) what vnbridled licentiousnesse of Scorpionlike stinge is this , to make guiltie of the body and bloud of Christ , your naturall brother , that hath not offended you ? as though he had written that which he neuer wrate , as though he had done that which hee neuer did , as though you haue affirmed that which you do not proue nor can euer iustifie : nay rather which you haue not endeuoured to proue : for what haue you alledged of myne ? what wordes what sentences haue you noted out of my writyngs , lastly what one thing haue you explaned ? whereby you may not bee adiudged of all men a most shamelesse slaunderour and notorious rayler .

Your processe that ensueth is stuffed full with demaundes , wherein albeit I dyd pittie your singular amazednesse very much , yet could I scarse hold my laughter in them , they were so cold , so friuolous , so variable , and to speake my mynde at a word , so altogether like Osorius him selfe . Your first question is That though myne eyes are so dazeled in matters of Diuinitie , that I can not conceaue that wonderfull chaunge of earthly bread into the nature of heauenly bread yet why I would notwithstandyng with quarelling peruert so wonderfull a benefite of God ? Truely I doe confesse , right reuerend Prelate , that myne eye sight hath bene alwayes so dymme , that I could neuer discerne this your counterfait Transubstantiation . But I ought to haue beén pardoned herein , bycause it hath beén a generall disease , and blindnes of all tymes , of all ages , and of all Nations . The Apostles neuer saw so foolishe a thyng . The auncient Fathers could neuer discerne so cloudy a forgerie : at the last Sathan opened the eyes of your Schoolemen , & made them so sharpe sighted , that in Distinctions , eccyties and quiddities , they could many time easely seé that thing which was no where at all . This kinde of people , enlumined by the Prince of darkenes , furnished with the authoritie of the Laterane Councell , and Innocentius Pope of Rome , not much aboue 300. yeares past , did rayse out of hell , this newfangled monster of Transubstantiation . Euen then , when that Councell had sitte abrood : Transubstantiation began first to peépe out of the shell , What tyme Transubstantiation was brought in first . beyng neuer heard of before any where , nor knowen so much as by any name . Why then do ye vpbrayde me with blindnes so sharpely , sith your selfe ( I say ) your selfe do know , that all the world was as blind , as I , before that Laterane Councell ? But do you as ye list . I for my part , will continue blind still , with Christ , with the Apostles , with the auncient Fathers , with all the commendable company of godly Deuines , in this Laberinthe of Transubstantiation , rather then I will acquaynte my selfe with so monstruous a frameshapen new start vp puppet , with your Schooleianglers , confessours and lousie Friers . But you begyn here to waxe very whote and teastie and spurre questions at me on all sides : What is it ( you say ) that you do vnderstand ? what do you conceaue in your mynde , and reasons ? Lastly what is it , that your vnderstandyng doth feele and know ? I will tell you , my good father , and without any cholor , I promise you , if you will heare me patiently . First I do seé that you doe childishly wander in this bitter talke , that demaunde one and the selfe same thyng in three seuerall distinct questions . Then I do also playnly seé , that you are so doltishe , and blockishe a patrone of Transubstantiation , that ye can not with any honesty , open your packe amongest your owne pedlers . But you neuer cease demaundyng .

You aske of me what doth trouble me in the mysterie of the Sacrament . Truly nothyng at all , graue Prelate , troubleth me there , but your vnmeasurable vnskilfulnes in so great a mysterie , which is no small reproch to your profession and dignitie , yea & to your gray heares also . But ye will know more yet . Whether I doe mistrust the power or the clemencie of God ? Neither of both , finewitted Gentleman : no more doe I trust your selfe , nor yet your Transubstantiation , bycause ye goe about to throw it vpon vs , contrary to the meanyng of the holy Scriptures , in the which God the Father hath most fully declared vnto vs , his power , and will , by his Sonne our Lord and Sauiour Iesu Christ . Lastly ye demaunde What the cause should be , why I should thinke wherefore you should beleue , that the body , and bloud of Christ , is conteined in the Sacrament in a wonderfull meane , and that I my selfe can not beleue the same ? whereunto you annexe this , that in witte and learnyng ye doe farre surmonte me : It is a very hard matter ( holy father ) to descry any peculiar cause , whiche moueth you to beleue , and defende Transubstantiation : but I will gesse somewhat nearer the chiefest . Forsooth you are addicted wholy to your Schooletriflers , and Confessours , but very litle to the Scriptures : by meanes wherof it is come to passe , that ye skyppe ouer the open Oracles of truth , and are entangled in the weuett of errour : peraduenture also ye are become an apprentice to the Romish Seé , and ye meane to procure with the prety Marchaundize of your pedlers pilfe , some Cardinals Hatte . It may likewise be , that for countenaunce sake ye will face out your false packe with a carde often , bycause ye thinke it will empaire the credite of your gray heares to be ouersene in any thyng . Besides all these , custome perhappes of many yeares had made your iudgement rotten before it was ripe , as men vse to say of common lyers , which redouble a lye so often , that by their often rehearsall beleue it to be true at the length : euen so may you thinke to establishe the countenaunce of your imagined Transubstantiation by alledgyng in defence therof , a continuall allowaunce of long tyme . If none of all these haue moued you : I thinke surely ouermuch pride hath blinded you , wherewith ye swell in such sort , that you dare boldly without blushyng make vaunt of your selfe , more like vnto a bragging Thraso , or if any thing can be more vayne than Thraso , then like a Deuine . A shew of Osorius pride . For you doe not exceede me in witte ( say you ) nor excell me in learnyng . Truely I will not compare my selfe with you , nor with any other person . Neither do I professe my selfe to know any thyng at all , but Iesus Christ , and him also Crucified . As for you , if one droppe of Christian humilitie , or ciuill modestie , were in you , so hautie a bragge of your braue witte , and learnyng , would neuer haue escaped you . Consider with your selfe in good earnest , my holy father , this your foolish communication , and learne somewhat of Christian humilitie , lest almightie God besides this your most vnsauory errour of Transubstantiation , adde a more heauie plague vpon you for your vnmeasurable arrogancie .

You accuse me that I doe trust to much to my naturall senses , but that you doe direct all the course of your life to the fayth of the Churche : and that I doe shake of from my shoulders the yoke of Christ , but you take it vpon you : and that I doe forsake the benefites of God , but that you doe leane stedfastly to fayth . All which are cleane contrary . For you apply your senses to the vnderstandyng of Transubstantiation , wherby you will haue Christ to be felt , to be tasted , & to be swallowed downe into the stomacke . But I accordyng to the doctrine , & approued vse of the true Catholicke & Apostolicke Churche , doe vtterly renounce senses , accidentes , substaunces , & transformations : & do aduisedly behold , and comprehend in my mynde , the Sacrament , the mysterie , and the Spirite . You cast away the yoke of Christ , and embrace the licentious outrage of the Romishe Bulles . I am a poore miserable exile of Christ , and his afflicted seruaunt . You doe choppe and chaunge the benefites of Christ : with the peéuishe trinckettes of your Schoolemen : I do search for the true doctrine of Christian fayth in the most approued preachyngs of Christ , & his Apostles . Ye do snarle at my conuersation of lyfe as if it were most wicked . Wherin though you doe me a great iniurie , yet ye geue your selfe a deéper wounde , which in so open and manifest a lye , doe put all your credite in hassarde of losse . For albeit I am a miserable sinner in the sight of God , yet I hope , I haue so led my whole lyfe , through his onely great mercy , that I neéde not to feare Ierome Osorius to be myne accuser . I could call to witnesse for my innocencie here in Italy , Germanie and England : in euery of which Regions I haue so behaued my selfe , that hauyng testimony of all good & commendable personages , I may easely despise your slaunderous , & shameles rayling . Wherfore a way with this your friuolous , and insolent custome of scolding once at the last , for it empaireth not the estimation of honest persons , whiche though be vnknowen vnto you , yet haue commendable report els where abroad : but it rather hurteth your profession , diminisheth your credite , and loseth your estimation . You doe prayse the Sacrament plentifully , and with many good wordes beautifie the benefites therof . Wherein you doe very well : for what thing vnder the heauens can be founde , more prayse worthy , more comfortable , more honorable , more precious , more heauenly , then this sacred Supper of the Lord ? whiche we not onely call by the names of Synaxim , & Euchariste , as you doe , but also bread come downe from heauen , and Angels foode . Neither can you deuise to speake so fully and aboundauntly , in the displaying of the excellent worthynes of this most singular sacrament but I will gladly consent with you therein .

Cyprian . You say that Cyprian was accustomed to geue this heauenly foode to Martyrs , and that he would lykewise remoue from this heauenly Banquet , men that were notorious for any great crime . We doe acknowledge this godly vsage of Cyprian : and the same do I for myne owne part Imitate as much as I may : and I know not , whether I haue employed any so great endeuour , in any one thyng so much , as that the pure , and naturall honour of this Sacrament might be established , and the same dayly frequented in all Churches . Let my bookes bee perused , let enquirie bee made of my familiars , and such as I haue bene conuersaunt withall , let the continuall course of my maners , and lyuyng bee examined , and I shal be founde of all men to haue bene a most humble , and dayly folower , and guest of this heauenly Supper . Wherfore then do you so immorderatly exclame agaynst me , That I doe mainteyne combate agaynst the ordinaunce of Christ , agaynst the doctrine of Paule , agaynst the excellencie of so delicate fruites , agaynst the knowen experience of that wonderfull commoditie and pleasauntnesse , and agaynst the vndefiled fayth of the vniuersall Church ? Wherfore do you adde hereunto , That I haue reprochfully abused the body and bloud of Christ , and outragiously peruerted the benefite of Gods mercy ? Why do you knitte vp your knot at the length and say , That I doe sport my selfe in these mischiefes and doe infect many persons with the poyson of this pestilent errour ? God confounde that vnshamefast and blasphemous mouth with some horrible plague , most cursed Semei , whose cancred toung can finde no end , nor measure in rayling . I haue alwayes most reuerently esteemed of the Euchariste , as of a most precious , & most fruitefull sacrament of Christes death , as a most assured pledge and Seale of our redemption , as a most precious treasure and mysterie of our fayth , and hereunto haue I bene enduced by the ordinaunce of Christ our Sauiour , by the doctrine of Paule , by the iudgement of auncient Fathers , and by the discipline and receaued custome of the vniuersall Catholicke and Apostolicke Church . Touchyng the doctrine therof I haue often tymes spoken before : now therfore touchyng the Custome : The same is perceaued by the dayly Custome of the Disciples , which after Christ was taken vp into heauen , did continually perseuere together in the doctrine of the Apostles , Actes . 2. and in participation and breakyng of bread and prayers , as appeareth by these wordes : Vpon a day of the Sabbaoth , Actes . 20. when the Disciples came together to breake bread . &c. Awake Ierome Awake : you do heare the holy Ghost call it Bread , and bicause you should not doubt therof , you heare it agayne and ägayne , yea and broken also , and this much more ye finde , that the Disciples of Christ continually remayned in this holy custome : And yet it was not bare Bread , as you do wickedly diffame my sayinges therein : but it was mysticall Bread , sacred Bread , finally , it was the participation of the body of Christ , in the same maner , as the body of Christ may bee deliuered in a Sacrament , by fayth , and Spirite .

Therfore , The confutation of the Transubstantiation . for as much as our Lord Iesus hath so instituted this Sacrament , to the euerlastyng Remembraunce of his death , & passion , sithence Paule doth make mention of the sayd institution after the same maner , sithence the auncient Fathers haue applied their doctrine to the same sense , sithence the primitiue & Apostolicke Churche hath confirmed the same with perpetuall Custome , Awake ( Ierome ) at the length for shame awake if you can , and rid your stomacke of that dronken Schoolesurfet of Transubstantiation , which neither Christ did ordeine , nor Paul acknowledged , nor the Fathers euer thought of , ne yet the Apostolique Church did euer medle withall . It is a new deuised mockerie , founded first by Innocentius , proclaymed by Schooleianglers , scattered abroad by Sathan , to the rootyng out of the true remembraunce of Christ , from out our soules : to the vtter ouerthrow of the power of that euerlastyng sacrifice of the crosse : Lastly to the erecting of a damnable Idoll in our myndes , supplying the place of Christ him selfe to be worshipped of vs . For what els meaneth this your Transubstantiated bread , so much adorned with all ceremony of Religion , so reuerently carried abroad ? so superstitiously reserued , and kept in boxe ? lastly so blasphemously holden vp to the gaze , & worshypped ? did Christ our Sauiour do or teach euer at any tyme any of all these ? did Paule ? did the first and primitiue Church ? did the auncient Fathers ? Christ gaue Bread to his disciples . Paule pronounceth it by the name of Bread , once , twise , thrise . The Apostolicke church brake Bread in the remembraunce of Christes death , and perseuered in the same Custome . The Fathers name it Bread , and a Sacrament , a mysterie , and a figure of Christes body . And yet Pope Innocentius commyng lately out of hell with a detestable superstition & horrible Sacriledge doth Transubstantiate this mysticall Bread into our Sauiour Iesus Christ . Pope Innocentius the thyrd .

There followed him certeine phantasticall Schoolemen , which did most wickedly defile the pure Supper of our Lord , with durtie schoole dregges . And now at the length starteth by our Osorius a braue champion of this Schoole tromperies , Ierome Osorius I say , that great Maister in Israell , a deépe and incomparable Deuine , whom no man exceédeth in witte , nor surmounteth in learnyng , if a man may beleue him as hee reporteth him selfe . Wherfore I would now aske one question ( good maister Proctour ) of you , of this Transubstantiation : whether our Lord Iesus Christ when hee did first institute the Sacrament of the Euchariste , did make any mention in his speach , of any remouing of the substaunce of Bread ? of the accidentes that should remayne ? or whether the substaunce of his body , should supply the substaunce of Bread ? Did Paule touche any of these ? did the primitiue and Apostolique Churche receiue any such thyng ? haue the auncient Fathers made mention of any such matter in their bookes ? Sithence therefore this your wonderfull conuersion of the Substaunce of Bread , into the body of Christ ( whiche your Schoolemen by a more grosse name call Trasubstantiation ) hath bene shapen & forged out of these Monasteries , whereof not so much as one title can be founde in the holy Scriptures , in the Custome of the Apostles , in the bookes of auncient Fathers : it is a wonderfull straunge matter that a bishop , so exquisite in diuinity , as you are , or would seeme to be , would yet vndertake so desperate a cause , and obtrude vpon vs such cold schoole dreames , in steéde of most apparaunt & knowen thynges . Ye seé now how pitthily my Peter Martyr hath aunswered you in all thyngs : whose soule you would not haue teazed to quarell , if you had had any witte . For he was worthely esteemed an excellent Deuine amongest the chiefest Deuines of our age : whose Scholer you might haue bene in all knowledge and litterature , except your eloquence onely in the Latine tounge .

But you do leaue our Peter now at that length , whom if you had neuer prouoked , you had done better : so needed you not to doe me so great iniurie as to challenge me for my familiar acquaintaunce with him . For if you thinke that ye may with your honesty keépe company and vse frendly familiaritie with that doltish Calfe Angrence hauyng no vtteraunce , no witte , no sence & no vnderstandyng : why should not I rather acquainte my selfe with a man not onely excellent in learnyng but replenished with all comlynesse & ciuilitie of maners ? Make choise of your familiars Osorius , as you please . Suffer me to enioy myne owne : neither is it reason that you should limitte me , or I you in this kynde of affaires : humanitie , & common course of mans life requireth that choise be made of frendship as liketh eche mans owne iudgement best , & not to be ruled by others phantasies . Be not you squeymish therfore at the commendations of godly & learned men , my especiall frendes Martin Bucer , and Peter Martyr , I loued them when they lyued , I will not forget them beyng dead , I frequented their familiaritie whiles they lyued as much as I might , their names , & remembraunce of them though they be dead , I will defende as much as I may , and if they were now alyue , I would esteéme more of a whole yeares conference with them , then of one day with you , for their conuersation had a certeine discreéte pleasauntnes , their conference had a wholesome wisedome , the whole course of their demeanour was a most absolute paterne of honestie and godlynesse : And I am throughly persuaded that nothing could haue aduaunced my estimation ( such as it is ) more , then myne acquaintaunce and familiaritie with these two godly Fathers .

You come at the length to our Church , the orders whereof you do captiously snatch at , but this ye do so disorderly & stāme ringly , that all men may iudge that ye did roaue at it in your dreame rather then dispute beyng awake . I affirmed , that fayth came by hearyng . What say you ? is it no so ? I sayd also , that our Preachers are sent abroad into all the coastes of our Realme , to teach the common people their duties in all thynges : what ? will you deny this to be done ? You can not : the matter is manifest . But you exclaime , and say that our Preachers are Lutherans , Bucerans , and Caluinistes . First of all , how know you this to be true ? then , if it be so , let the names goe : confute their doctrine , if you can : But this lesson you learned of your Cowled Coockowes , to braule alwayes with bare names , when you can not ouerthrow a sillable of their doctrine . Your Maister shyp will not allow that our Parliament and publicke assemblie of the Realme should entermedle with matters of Religion , for herein ye suppose that the dignitie of Priestes is empayred . First what thyng can be publiquely receaued , vnlesse it be proclaymed by publique authoritie ? Then , our Prelates and Ecclesiasticall Fathers do propounde the rules of Religion : after that , the Prince , with the consent of the whole estates , do ratifie the same . What may be done more orderly or more circumspectly ? This custome was obserued in the tyme of the kynges of Israell : This vsage preuayled in all Counseils , vntill that Romishe Ierarche had burst in sunder these lawes , with his false ambitious picklockes , and had commaunded all thyngs to be subiect to his absolute power . I wrate also , that there was great reuerence geuen to the holy Scriptures in our Churches , and that vnitie and the bonde of peace was wonderfully preserued . You demaunde on the other side , From whence so troublesome contentions in opinions are raysed in our Churches ? Shew what contentions there be , and we will satisfie your request . But if you will not , or can not , hold your toung most wicked rayler , & require not to be beleued for your onely affirmatiues sake . Deale in this maner with your charge of Siluain , for ye shall obteine nothyng here , but by meare force of Argument .

I did affirme likewise , 1. Cor. 14. that our deuine seruice is ministred with vs in the mother and vulgare toung accordyng to Paules doctrine , & the approued custome of the Apostolicke Churche : Of vnknowen and straunge tounges in Churches . what say you to this ? forsooth you can not like of it , bycause it is repugnant to the ordinaunce of Rome , and yet you can not well deny so manifest a truth : for S. Paule did establish this doctrine of the holy Ghost , with so many and so strong Argumentes , as though hee did euen then foreseé in mynde that some such erronious botches would infect our Religion , that by such meanes they might blot out , & vtterly extinguish out of our Churches this most fruitefull worshyppyng of God , beyng the very foundation of all Christian godlynes . And therfore this godly man , Ibidem . and most excellent seruaunt of God , Paul , trauaileth very earnestly in this place , partly by course of nature , partly by reason , partly by examples , partly by similitudes to proue that common prayers should bee ministred in Churches in the vulgare , and knowen language , and herein is so plentyfull , and so aboundaunt , and vseth so many infallible Argumentes , that if the whole swarmes of Schooleianglers , and Friers , and couled generation did conspire together , they were not able to abyde the force and strength of his disputation . And therefore Osorius , craftely cloakyng this matter , slydeth away from thence to the vices of men . And sayth that some of our Preachers are puffed vp with pride of their science , many of them be entangled in snares and difficulties and doubtfull questions . This is true : & this also is as true , that there is a great rable of false Christians , amongest whom our Doctour Ierome seemeth chieftaine & standard bearer which call light darkenes , & darkenesse light , whiche forbid wedlocke , deny lawfull vse of meates , obserue serue dayes and monethes , yeares & minutes of tymes , which are turned to the naked and beggerly elementes : Gallat. 4. Enemyes of the Crosse of Christ , flow bellyes . Phil. 3. And yet may not godly men be defrauded of the Gospell , bycause such Lurdaines do abuse the holy Scriptures , to their lust & filthy lucre . For our Lord Iesus Christ doth thunder with manifold curses agaynst such Pharisies , Maisters of ignoraunce and darkenesse : saying , Luke . 11. Wo be to you Lawyers , for you haue taken away the keye of knowledge , and haue not entred in your selues , and those that would haue entred in , you haue forbidden . Math. 33. And agayne . Woe bee to you Scribes and ` Pharisies hypocrites . For you shut fast the kingdome of heauen from men , whereunto you enter not your selues , nor will suffer others to enter in that would enter . You are a Byshop Osorius , you haue the keyes of knowledge , or ought to haue , but you keépe it close and hyde it , and will not suffer it to bee opened to your selfe nor to others . You are a Shepheard of Christes flocke , or you ought to bee , you locke fast the Gospell ( wherein is the kyngdome of God ) from your sheepe , and enter not your selfe , nor will suffer others to enter . This is daungerous , this is damnable , you are accursed by the very mouth of our Lord and Sauiour Iesu Christ , yea euen by the testimonie of your owne mouth , Osorius .

For after your long , idle and counterfaite deuises imagined vpon the wordes of Paule , you conclude at length in this maner : Osori . fol. 69. Paule doth not forbid to vse straunge language . Yet he doth preferre and commende prophecyeng , that is to say the expoundyng of the will of God , & the maner of edifieng the Church . If Paule doe preferre prophecieng more , why do you embace it ? if Paule would haue the congregations to be edified , why do you practize to destroy them . 1. Cor. 14. If Paule of an infinite loue , do commaunde all thynges to be expounded in Churches , by an interpretour , by what tyrannie do you procure all thynges to be kept in couert in Churches ? and the people to bee defrauded in all thynges of vnderstandyng by meanes of straunge tounges ? For it is true in deede that you say , that to speake with tounges is allowed of Paul , if you admit also an interpretour , whiche may expresse the meanyng of the tounges , But it is false that straunge languages shal be receaued in congregations , without an interpretour . For this speaketh Paul . 1. Cor. 14. If a man speake with tounges , let the same be done by two , or at the most by three , and so by turnes , & let one interprete : if there be no interpretour , let him holde his peace in the congregation , or let him speake to him selfe and to God . Saint Paule commaundeth straunge languages to be silent in the congregation , if there be no interpretour . Let vs therfore obey him , or rather the holy Ghost speakyng in him with all humilitie , and banish from vs this chatteryng chough of languages to his Confessours and cowled generation .

But we can not so driue away this vnportunate fleshfly from the godly banguets of soules , for he is alwayes bussing about them & at the last fleéth to this desperate carion , That this doctrine of Paule was but for a tyme , and enioyned to be receaued to the Corinthians , and not of vs , bycause we are not so apte to be taught therein , as they were , and are also more inc●inable to arrogancie . Doth this kynde of Exposition please you Osorius , and will you be accompted a Deuine and a Byshop in this your Diuinitie to say that the doctrine of the holy Ghost in matters of fayth , in thynges eternall , in ordinaunces assured & permanent , not in any part chaungeable in them selues , is but a doctrine for a tyme ? Our Lord Iesus commaundeth otherwise . Searche the Scriptures ( sayth he ) the same be they which beare recorde of me . How shall we searche that whiche we do not vnderstand ? or how shall we receaue testimonie in a toung vnknowen vnto vs ? There is a commaundement of God the Father from heauen . Luke . 3. This is my beloued sonne , heare ye him . And how shall we heare him , except he speake vnto vs in a knowen toung ? The Lord Iesus commaundeth vs to watch , and to pray , yea to do the same continually , for that we know not in what houre he will come : what therfore , shall we pray in an vnknowen language ? Truly if it bee so , the spirite shall pray , 1. Cor. 14. but the soule shall receaue no fruite therof , by the euident te●●●monie of Paule . When I name the spirite , I doe meane thereby , the breath that issueth out of the mouth : for so doth Paule interprete it in that place . Did our Lord Iesus vse a knowen or a straunge language , when he taught the Apostles the forme of prayer ? Lastly I demaunde of you whether you can finde one sillable in the whole doctrine of the primitiue Churche , or whether any remembraunce or vse of this praying in a straunge toung , was frequented in the tyme of the Apostles . I adde hereunto , that after the opinion of S. Augustine prayer is nothing els , than a communication betwixt vs , & almightie God . What request then shall we make vnto God the father , for our necessities , when we vnderstand not what we aske ? No sober man will seéme so franticke before men , much lesse will he trifle so pernitiously with God . That foule mouth Osorius , that foule mouth therfore would be choaked vp with euerlastyng infamie , whiche contrary to the manifest doctrine of the holy Ghost , contrary to the receaued custome of the Apostolicke Churches , contrary to nature , to reason , and contrary to all feélyng of common capacitie , will auowe that prayers ought to bee made in the congregation in straunge and vnknowen tounges .

You demaunde further of me . Why we haue committed the interpretation of Scriptures to all Carters and Porters ? I aske of you likewise with what face you could write so vnshamefast a lye in your paper ? You say that all order is subuerted with vs , for that all are Pastours , all are Prophetes , all are teachers and therupon that confusion of all thyngs doth ensue amongest vs . Both these are false Osorius , and it becommeth you nothyng at all , beyng a Bishop and an old man , to imagine all thynges so licentiously & disorderly in the face of the whole world after your owne phantasie . Yet make you no ende of demaundyng . And therfore you desire to know , what we dyd lacke at any tyme heretofore to the sober discipline of good myndes ? There lacked both the old and the new Testament , which is the onely instrument of the health of our soules , beyng close locked fast from vs , by the wicked practize of your Confessours , and Friers and Monckes : Iohn . 21. we wanted godly Pastours , and especially good Byshops , vnlike vnto you , whiche should haue fed the flocke of Christ committed to their charge , with that heauenly foode of the holy Scriptures , accordyng to Christ his own institution . And yet ye demaunde once agayne . Whether we wanted learned Priestes , who could deliuer out so much of the holy mysteries , as was needefull , which without daunger might haue bene expounded to vnlearned men ? What is this that you say ( Osorius ) so much as is neédefull ? do ye beleue that in the Scriptures is any thing to much ? will ye prescribe any boundes or limites to the holy Ghost ? our Lord and Sauiour Iesus Christ was of an other mynde , who spake in this maner . Luce. 4. Man doth not liue by bread onely , but by euery word proceedyng from the mouth of God . Your meanyng is that some tast bee taken onely of the holy Scriptures : Christ commaundeth vs to be instructed in euery word : you teach that men should warely touch so much of the heauenvly doctrine , & as farre forth as may be without daunger . But the holy Ghost by the mouth of Paule teacheth farre otherwise , in these wordes . 2. Timo. 3. All Scripture inspired by the holy Ghost , is profitable to teach , to admonishe , to reproue , to instruction , which is in righteousnesse , that the man of God may be made perfect , & prepared to all good workes . Paule doth commende vnto vs all heauenly Scripture , & iudgeth that we ought to be instructed with the same vnto all perfection of godlynes . It pleaseth Osorius that so much onely be taken , as may be deliuered without daunger . O blasphemous toung , do you feare ieopardie in the doctrine of the holy Ghost ? do you thinke that there is to much in the Scriptures ? or any thyng neédelesse that may be cut of , and left out ?

But this foolish demaunder proceedeth yet forewardes and enquireth , If heretofore wanted any that might supply the place of the vnlearned , that might pronounce this worde , Amen . Truly I dare not tearme you by the name of an Idiot , my Lord , beyng a stately Prelate and a profound Deuine , but I shall not do amisse if I call you a playne blockish Asse . Paule commaundeth all doctrine and all prayer to bee vttered in the congregation , in a knowen tounge , that all the people understanding the matter may say . Amen . You in steade of the whole congregation , do appoint some one Idiote or vnlearned Parish Clarke to vtter this word . Amen . But I beseech you with what reason , by what Custome , with what Argument do you proue your Assertion ? except you will obiect vnto vs the monstruous rable of your Cowled generation and Confessours , late vpstartes , whose wickednesse and ignoraunce we do condemne as execrable and abhominable : at the last our Syr Ierome concludeth . That errours , vprores , pride , and a thousand other discommodities , are wont to ensue by the vnderstanding of Scriptures . These do so in deede as you say Osorius , The knowledge of Scriptures ignoraunce accordyng t● Osoriu● . but they come from the deuill , they proceede out of the durtie pudles of your Massemongers , Confessours and Monckes , not from the pure riuers of holy Scriptures , whiche are plentyfull vnto vs into euerlastyng lyfe : Iohn . 4. Not from the engraffed worde , which is able to saue our soules : Iames. 1. not out of the preachynges of the Prophetes , to whom we must geue diligent heede as to a candle geuyng light in the darke : Peter . 1. Lastly not from the readyng of holy Scriptures , whiche our Lord Iesu Christ commaunded vs to searche , bycause they bee the same that hold most faithfull testimonie of our Sauiour Iesu Christ . You may now perceiue by these most true and inuincible sentences , partly taken out of the Decrees of our Lord Iesus , partly out of the Apostles , how detestable , & blasphemous your conclusion is , which doth make the Scriptures to be Authours of all wickednes : when as by the infallible testimony of the holy Ghost , Psal. 12.19 . The law of the Lord , is an vndefiled law , conuertyng soules , the testimonie of the Lord is true and geueth wisedome to the simple , whenas the Statutes of the Lord are right , and reioyce the hart , and geueth light vnto the eyes . in deede this is the wisedome of your scarlet Doctours , whiles you are not contented to persecute the professours of the Gospell with all maner of crueltie , but also diffame the Gospell it selfe , & make it guiltie of all naughtines . When notwithstandyng that godly reuerend Elder Peter ( whom ye do shamefully alledge as founder of your Churche ) doth in expresse wordes pronounce , 1. Peter . 1. That the word of the Lord , which endureth for euer , is deliuered vnto vs by the Gospell : Now you doe perceaue Osorius , or the Christian Reader may easely vnderstand ( although ye will exclame agaynst it ) how you haue behaued your selfe in this question , not onely mischieuously and wickedly , but blockishly and ignorauntly , whiles ye doe so blasphemously defend that prayers should be ministred in the congregation in an vnknowen language , contrary to reason , contrary to auncient Custome , contrary to nature and contrary to the holy Ghost .

And now glauncyng along by the rest of the doctrine of the Church , you make a long rehearsall of my wordes , & yet touch not one sillable of them so much as to confute them . Surely ( my Lord ) you are at very good leysure , when you can spare so much tyme to entermixt whole sentences of myne in your writyngs , & play mumme budget in them all , if you do allow them , why doe ye recite them ? if you doe not allow them , why do ye not reprehend some one of them ? was euer any man besides your selfe , so franticke , that would in a long discourse recite whole sentences out of the writyngs of his aduersary , and would refell nothyng in any one of them ? This is very fond , foolish , childish , & vtterly to be scorned at , but it is altogether your owne , the common fault of your selfe Osorius . Consider I pray theé ( Christian Reader ) and behold what a sage and wise aduersary I haue . At the last you take vp that by the toe , which I did confesse . That we had shaken from our neckes the Popes yoke . At this you seéme to bee wonderfully displeased , yet I know no cause why you should not be pleased withall . For you proue nothyng , you discouer nothyng with any Argument , but after your old maner heape vp a number of slaunders together , wherein is neither truth , nor any likelyhoode of truth . At the last , you adde hereunto a deuise no lesse wicked then false . To witte , that the auncient Churche is peruerted by our Deuines and a new Church fashioned after our owne phantasies . Whiche doe you call the auncient Church Osorius ? truly you name the Catholicke and Apostolique Churche to be auncient , or so you ought to say , founded in the Patriarches and Prophetes , enlarged by our Lorde Iesu and his Disciples with vndefiled doctrine , and vprightenesse of conuersation . Haue we peruerted this holy Church Osorius ? haue we erected a new ? nay rather , the matter is quite contrary . We do most reuerently embrace this blessed Churche , sealed vnto vs by the finger of our Lord Iesu and ordered by the pure ordinaunces of his Disciples : we do appeale vnto this Church , the same Church do we urge agaynst you : and the same we do oppose agaynst you , we combate agaynst all your filthy corruptions with the decrees of this Churche . Herein we do persiste , and cleaue fast vnto this Church , and fight agaynst you in her defence directly with her owne weapons .

You are fallen away by litle and litle from this auncient Churche the inuincible fortresse of all truth , and haue set your trust vpon the whyueryng reéde of the Romish Seé . Then also you are so whirled vp & downe as it were with whirlewyndes , with the whirlyng and vnsauory Constitutions of Schoolemen , ech contrary to other , that ye can finde no ankerhold any where . Out of these tempests and whirlewindes of vpstart doctrines , out of this immoderate gulfe of your idle braynes , so manifold routes of fayned Gods peéped abroad , so many sundry sortes of prayers , made vnto them , so many and so tedious pilgrimages , to dumme blockes , so many impieties of offrynges , inuocations , massinges , adorations : Finally so many blasphemous markets , and fayres of pardons , and redeémyng of soules out of Purgatory pickpurse are made . To this beadroll may bee linked , superstitious swarmes of Friers , Monckes & Nunnes , sproutyng and dayly buddyng one out of an other , in infinite droues and innumerable factions : This euen this , is the true Image of your Church , Osorius , wherupon you doe bragge so much , increased with the ofscombe of rascall brothells , made dronken with the drousie dregges of Schoolemen , and so farre estranged from the right trade of the auncient and Apostolicke Church , that there is scarse any hope , that it wil euer haue any regarde to her former duetie , or euer returne from whence it is estrayed . In this your new Churche or rather Conuenticle of lozelles , which you haue newly erected vnto your selues with the motheaten mockertes of your Schoolemen , you moyle and wallow after your accustomed maner . We are desirous to renewe the auncient dignitie of the Catholique Church , as much as in vs lyeth . Hereunto we do employ all our endeuoures , to this we doe direct all our thoughtes : that siftyng through , and throwyng away all the damnable darnell whiche the enemy hath scattered abroad at this present in these newe Churches , we may at the length be vnited and gathered agayne into the true , and auncient worshyppyng of God , prescribed vnto vs by Iesu Christ in his Gospell .

Of Christ being a king and a Byshop . And here our old peéuish wayward , piketh a new quarell agaynst me , bycause I will not acknowledge any other chief Bishop , but Iesus Christ , and that I do also by the name of a Byshop , call him a kyng . Truly I hartely confesse , that our Lord Iesus was both a Byshop , and a Kyng , but that the name of a kyng , is conteined vnder the tearme of a Byshop is false , as you haue set it downe as all other your doynges are , for the most part Osorius . But our vnconquerable Logician goeth onward , & demaundeth , Why we do admit any other kyng besides the Lord Iesus , and yet abandone the chief Byshop ? whereas both dignities are conteined in the person of our Lord Iesu : and in this place our glorious Peacocke pounceth out his feathers , and the same question repeateth agayne and agayne very boyeshly , in other wordes and sentences . If it be lawfull ( sayth he ) that ye may haue vpon earth an other Kyng , Vicare of that great kyng : what reason is there that ye will not haue an other most holy Byshop , Vicare of that hygh Byshop ? Will ye know why we do acknowledge a kyng vpon earth Uicare of that great and heauenly kyng ? The holy Ghost shall most euidently and expressely aunswere for vs , and shall aunswere by the mouth of Peter , from whom you deriue your clayme of supreme Byshop : 1. Pet. 2. Bee ye subiect ( sayth hee ) to euery humane creature for the Lord , whether it bee to the king as chief ouer the rest , or to the Magistrates whiche are appointed by him , to the punishment of the euill doers , and the commendation of well doers , for this is the will of God . &c. Behold how playnly , how distinctly , and how plentyfully , Peter doth aunswere you : A kyngly power . which by expresse speache , hath settled the Maiestie of kynges , in the highest place aboue all , vnto whom hee commaundeth vs to be subiect for the Lord . Then next vnder that authoritie , he placeth other Magistrates , whom notwithstandyng he ordeineth , to be Ministers of his highe power . Besides this , hee instructeth vs withall , how commodious this authoritie of kynges is , and whereunto it ought to belong . Lastly to take away all doubt , he concludeth that this Is the will of God .

If you had any droppe of shame at all in you Osorius : You would not haue moued this question so malapertly . Why we doe acknowledge a kynges authoritie vpon earth : When as ye can not be ignoraunt of this doctrine of Peter : nay rather of the holy ghost , being so euident , so firme , so notable , so plentyful , and so of all partes defensible : When as also Peter a litle after commaundeth in this wise , Feare God , honor the king . Rom. 13. When as Paule likewise doth pronounce that A king is the Minister of God , to whom he commaundeth euery soule to bee subiect , to whom hee geueth the sword , and willeth Tribute to be payde , in euery of which thynges most royall and principall souereignetie is conteined . And to the end the sentence of Paule should stand firme out of all controuersie , 1. Tim. 2. he commaundeth That prayers , intercessions , petitions , thankesgeuynges be frequented for kinges , and all others , that are set in authoritie . What say you now , brablyng Sophister , what can you hisse out agaynst so many , so strong , and so notable testimonies approuyng the authoritie of kynges ? What shal be done vnto you ( brablyng Sophister ) that will so maddely , so proudly , so blasphemously kicke agaynst the doctrine of the holy Ghost ? But ye allowe of the authoritie of a kyng ( say you ) in some respect , so that we will likewise admit the supremacie of the hyghe Byshop . We haue already iustified the authoritie of a kyng , by the inuincible testimonies of the holy scriptures , if you can in lyke maner coyne vnto vs out of the same Scriptures , a chief Byshop , we will yeld . But you can not , for there is not one sillable of chief Byshop to bee founde in the Gospell besides our Lord Iesus alone , and besides that question moued of the rites and ceremonies of chief Priest , vsed of old amongest the Iewes . To the Hebrues euery where . Sithence therfore these thynges are so apparaunt , either you doe wickedly dissemble the truth , or you bee shamefully ignoraunt in all Diuinitie , when as in the meane time you being an old man and a Bishop , will neédes be accoumpted a most passing Deuine . Here our Ierome tosseth and tumbleth to and fro , and snatcheth after Sophisticall shadowes , but the more he trauaileth to get out , the more he is entangled in perplexities .

He sayth that we defende the title of kyngs not the authoritie , bycause many are founde aswell in Portingall as in England which do exercise kyngly authoritie without the name of kyng , and those ( a Gods name ) he thinkes must be called petty kynges . Truely I am not able to speake any certeintie of your vsage in Portingall . But of England I dare affirme , that no man as of him selfe doth presume vpon authority royall , further than he is thereunto authorized by the kyng , neither doe we know any such pettye kynges : but of your shamelesse custome in lyeng we are most assured , & the same can not choose but abhorre , in respect of your person . Like idle tyme ye bestow vpon debatyng of your Monarchie . As though it were as necessary , that there should bee one chief supreme Byshop ouer the vniuersall Church of Christ , as we defende in England the supreme power of the kyng . O most senselesse Sophister . Perceaue ye not how your comparison is wrested to thynges that are meere contrary eche to other ? Can you not seé that the one part of your comparison , concerneth the particular Churche of England , the other part indirectly altogether , all the whole Churches of Christendome ? And yet sufficeth it not that you play the foole monstruously your selfe , vnlesse with your supposall ye make me partener also of your errours , which all and euery of my senses doe vtterly abhorte and detest : nay rather your comparison ought to haue bene framed contrarywise . As bycause in all seuerall common weales , seuerall kynges haue the principall and chief preheminence , so in all seuerall Churches , seuerall Priestes should gouerne , who ought to haue singular authoritie in matters of Religion . After this maner should your comparison haue proceeded , if you had followed herein the aduise of Philosophie . But sithence we argue now as Deuines , settyng Philosophie apart , we must enforce onely the testimonies of holy Scriptures , wherein bycause we finde commaunded by expresse wordes , that it is the will of God , That we must honour the king , that we must obey the king , that we must be subiect to the king , that we must feare the kinges sword , that we must pay Tribute to the king , that we must make our supplication and prayers to God , first and chiefly for the king , We can not choose but acknowledge , & reuerence this chief royall & kyngly authoritie , so often & in so many sondry maners mentioned in the Scriptures . As for your high & chief Byshop we will make no more accoumpt of , then of a straunger vntill ye can iustifie his supremacie by the authoritie of the holy Scriptures . And yet in the meane tyme shall you finde amongest vs , all degrees of Iurisdiction Ecclesiasticall : by the which all matter apperteining to the Church is duely and orderly executed . Which albeit can not content our troublesome Prelate , yet we doubt not but will throughly satisfie all vertuous , wise , & well disposed persons .

I did write that the garment of Christ was not cut in peeces amongest our Deuines , as you seemed to conster of vs ; but that the Byshop of Romes Pall peraduenture was somewhat scratchte . What do you say to this ? Do you make any demonstration by holy Scriptures that we have deuided or rente asunder the vnitie of the Church ? ( I meane alwayes the Catholicke & Apostolicke church ) do you alledge any arguments hereunto ? do you proue it with examples ? you do nothyng lesse . What do ye then ? truly euen as you are wont , and as you haue accustomed to doe , & as ye haue learned of your father the deuill : that is to say , you doe continually throw out of that foule mouth , most noysome poyson of slaunderous lyeng : Wherein though ye be so nooseled that hee haue stuffed vp the greater part of your Inuectiues with false & venemous accusations : Yet bycause this place doth bewray your monstruous insolencie by singular demonstration , I will set down here your own wordes , as you haue penned them , that the Christian Reader may by the same , discerne the meékenes of a Byshop , the modestie of an auncient Deuine , and with what spirite also ye were inspired , when ye vomited out this foule filthy cholericke baggadge . And these are your wordes .

When as ye do dayly behold swarmyng rounde about you , such pestiferous dissensions of sectes and so horrible diuisions , whereas you haue no sure fayth , no agreement in Religion , whenas dayly almost you bryng in newe confessions , Articles of the Creede amended , old places blotted out , and new places propte vp in their places , when as many sundry sectes growe and encrease , and the auncient Churche is rent and cut in so many gobbettes , dare ye yet say , that this fallyng awaye hath not cut the garment of Christ in peeces ? A shewe of Osorius slaunderous speach . When as also ye see with your eyes , insolencie , arrogancie , rebellion , lauishnes of toung , slaunderous backbyting , lust , wickednesse , vncleanesse , tumultes and vprores to attempt all thynges in all places boldly , wheresoeuer your maisters take once footyng ? with what face dare ye affirme , that your maners and conuersation of lyfe hath bene well ordered amiddes all this rebellion ? The matter declareth it selfe euidently : dayly examples make good profe therof , the places of publicke gouernement , yea the most secret closettes do bewray the same . Behold here ( good Reader ) the liuely paterne of Osorius his eloquence . Behold a mighty & vnconquerable champion of the Romish Seé , is not this felow worthie to be made a Cardinall suppose you ? that in so many choloricke , sharpe , venemous and Scorpion-like wordes hath vttered nothyng , but that the most Rogishe Rascall commyng out of some Brochellhouse would haue bene halfe ashamed of ? hath hee not made a trimme speake agaynst vs , & proued thereby that we haue most haynously scattered abroad , and torne in sunder the vnitie of Christes Churche ? in this that he doth nothyng els , but exclaime agaynst vs backebiters , insolent , slaunderous , lecherous , wicked , vncleane and rebelles ? O franticke and mischieuous raylour ? of whose cursed speach , bycause I haue deliuered this litle tast , I will from henceforth as much as I may in silence despise & passe ouer his infinite accusations , & will deale with his pretty poppet Argumentes briefly . I dyd cite out of Paule . One God , one Fayth . Now ( sayth he ) neither one God , nor one Fayth is receaued amongest the Ministers of your Gospell . First of all , I did not signifie of what opinion euery of vs were particularly , but I shewed what ought to be receiued of all Christians generally . Then where you affirme that we do not worshyp one God onely , nor professe one fayth onely , how can you persuade so incredible a matter ? It is very manifest ( you say ) for one of you doth sacrifice to lust , an other to frensie , an other to the paunche , an other to slaunderyng . Cursed be thou , thou Chapplein of the deuill . Thy sect doth publickly worshyp a peece of bread , insteade of a golden Calfe , and lyeth grouelyng on the grounde before a God made of bread : your solemnities be ló Bacchus , ló Venus . You are defiled and contaminated with all kynde of wickednesse , you do most abhominably mainteine slewes , and Brothelhouses , and yet in the meane whiles will translate your Idols vnto vs . But ye can not Osorius , Printe , and painte and do what ye list , ye can not bring that to passe . All the world almost is so well acquainted with your horrible filthy lyfe , that a boye of seuen yeares of age , can point with his finger at the places , the persons , and the whole course of your abhominations .

But where as you adde further , that there is one fayth of Luther , an other fayth of Bucer , an other of Zuinglius , and an other of Caluine . This is your old quarell , alwayes hacked vpon , but neuer proued . These worthy persons and graue Fathers of the Churche were alwayes of one fayth : and of most agreable constancy , to the ouerthrow of your erreonious deuises . In some pointes they did varie , but in the substaunce of fayth they were of one mynde . The like blemish happened to Augustine , Ierome and Cyprian , men very famous for their learnyng & vertue : in Origine & Tertullian were somewhat greater blottes : whose fayth notwithstandyng , as farre forth as is agreable with the Scriptures , is not discredited by our Deuines , ne yet by your owne Maistershyp ( if a man may be so bold to tell you , as also what I thinke you shall perhaps know hereafter ) in those your huge Uolumes entituled De Iusticia , The bookes of Osorius De Iustitia . wherin you are of a cleane contrary opinion to that learned man August . in the thiefest part of all , not in any small matter , but in the Treatise of righteousnes it selfe , wherein is conteined the foundation of our fayth : and herein ye wrangle so bitterly , so obstinately , and so ouerthwartly that Cardinall Poole did wonderfully reprehend your arrogancy herein , and thereunto replyed with most godly wordes . Cardinall Pooles iudgement of Osorius bookes of Iustitia . That the abilitie of man could not bee to much embaced , and the power of God could not be to much aduaunced . But sith you can presume so much vpon your selfe , as with such proude boldnesse to attempt the ouerthrow of so notable a father , in the principall point of our Religion : We neéde not marueile , that ye can not forbeare vs , if we varie in small matters of no value : for amongest them truely was no litle controuersie in matters of great importaunce , if they might haue had vpright iudges and learned , vnlike to this our Osorius . The function of the Apostles was equall , their Iurisdiction in all respect one , whereby it commeth to passe , that amongest them no one may be in hyghest authoritie , and this haue we partly approued before by the examples of Paul , Peter and Iames , and the same also haue I made so manifest in this Booke , where I treated of the Monarchie of the Romish Prelate : That you haue now no startyng hole to hyde your head in .

You say that it is euident in the writynges of Clement , of Euaristus , Lucius , Marcellus and Pius , that they were of opinion alwayes that the supremacie of the vniuersa●l Churche of Christendome was attributed to the Romishe See . You rehearse vnto them Irenaeus , Augustine and other holy auncient Fathers . Afterwardes you vouche the whole Register of Antiquitie . What impudencie is this ? What vntollerable arrogancie , nay rather what retchiesse negligence and singular foolishnesse is this ? you doe recken vp many Byshops of Rome by name , and yet alledge no one sillable so much out of their writinges , to establish this prerogatiue of this Romish See : no more do you cite out of Augustine and Irenaeus , any one title for the maintenaunce of this your Ierarchie . Lastly you make mention of all the auncient antiquitie , & yet vouch no one worde out of all that great number of yeares : whereby that may appeare to bee true , whereof you make so stoute a warraunt by your bare affirmatiue . Is this to be accoumpted a Deuine ? Do ye defende the Romishe Seé , no better ? Haue you no better a Target to couer this your holy and Emperour-like power ? Belike ye come vnto vs a new Pithagoras , & would haue the old Poesie in vre agayne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hee hath sayd . But we yeld not so much Osorius , we receaue not your affirmatiue : neither can you wryng any thyng out of our hands , in the conference of matters apperteinyng to fayth , more then that you shal be able to Iustifie by good and sounde Argumentes . We follow not your sayth , as the which we haue tasted to bee almost in all thynges most detestable . Wherfore if you meane to wynne any credite herein : Let this be a watchword for you , that ye must vnfold agayne , all that lumpe of confused disputation , and abandone those vnmeasurable raylinges , forsake those clamorous exclamations , & renounce that vnaduised rashnesse of bare affirmatiues : and argue with probable reasons , iustifie with approued Argumentes , and make good proofe by expresse sentences of holy Scriptures & auncient Fathers . But you are well furnished with Fathers forsooth , for in your Bedroll , ye haue lapped together not onely the old fathers , but vnfold also vnto vs a certeine new Schoole of Fathers . That is to say Ecckius , Coclaeus , Rossensis & Pighius . Auaunte with all these sworne bondslaues of your Monarchie : whereof part were common dronkardes , some lechers , & some traytours , the remembrance of whom is odious as yet , and notoriously infamous for sundry their notable crimes . Or if ye will neédes allowe of these dregges of the Church , beyng in deede the sworne humble vassals of the Romish Seé . Yeld me this much agayne my request , to peruse the writynges of Bucer , Melancthon , Zuinglius , Oecolampadius , Peter Martyr , Caluin and Beza , men most excellent in conuersation of life , and of singular learning . And ye shall seé the contagious botches of your Papacie , so raked abroad and ransackt by them , that ye will neuer hereafter take any regard to any such scabbed Iades , if you be wise .

You seeme to marueile much that I beyng a Ciuilian , and exercized in pleadyng temporall causes would spend my tyme to knowe your mysteries . Truly you are herein somewhat to inquisitiue Osorius . For albeit I do professe the Ciuill Law , yet am I a Christian and desire to be edified in the law of the Lord : And if you will haue this much graunted vnto you , to apply your selfe to the knowledge of the tounges , to be addict wholy to the study of eloquence , to raunge in the bookes of Philosopers , and will notwithstanding be accompted a ruler of the Roast in Diuinitie , as in the speciall peculiar of your own profession : looke not so coye vpon vs poore Ciuilians I pray you , bycause we geue our endeuour to learne the Statutes of Christian Religion , and are desirous to bathe our selues somewhat in the liuely wellsprynges of holy Scriptures , wherewith we acknowledge our soules to bee throughly watered to eternall lyfe . You are very much offended with me , bycause I did write That Gregory would not acknowledge this extraordinary Papane preheminence : and ye do beleue , that I can not iustifie this to be true . If therfore I do cite the place , if I do direct your singer to Gregories own speaches , wherein he doth mislike the name of vniuersall Byshop once , twice , thrise , and more , yea and as much as in him lyeth , vtterly detect and reiect the same from him selfe , what shall men deéme of you reuerend Prelate ? which either of a singular ignoraunce know not , or of an horrible impietie of gaynsaying , will dissemble so manifest a matter ? so confessed & so often rehearsed ? and how dare you desire to bee credited in all the rest of your Protestations , when as your selfe haue wiped away your whole estimation by facyng out so false a proposition ? Gregor. lib. ● . Epist. ●0 . 24. lib. 7. Epist. 3● . lib. 4. Epist. 34. 38. 36. &c. Looke vpon Gregory who that list , turne to the places that I haue noted in the Margent , and iudge the honestie of this man . Nay rather haue recourse therunto your selfe , & learne at the least to shake of this shamelesse custome of cauillyng . I proued by the examples of the Apostles , that the pure , & primitiue Churche did neuer acknowledge this Papall Monarchie . I cited to the same effect , their successours Byshops of Rome , some that were godly men , and Martyrs , which did neuer aspire to that superioritie , and hereupon I argued , that the same principallitie beyng altogether vnknowen to those best , & purest ages of the Church , might also haue bene let slip ouer of vs . What say you vnmeasurable brabler ? why do you quarell so bitterly ? why do ye so contumeliously stomacke agaynst me ? why report you that I proue nothyng , when as I do make all thyngs euident with examples ? why do ye finde fault with the sequele of thyngs then the which there can be none greater or more assured ? Finally why do ye reiect those sayinges as meere false , the falseshoode wherof , ye endeuour not in one sillable so much as to discouer ? vnlesse paraduenture you be of opinion that your bare braules , shal be receaued as infallibe truthes : whiche I will neuer yeld vnto , as I haue sayd before . I added also a litle after that we might lacke this Papane Monarchie well enough , yea that we ought to be without it , aswell bycause the Gospell interditeth it , as also bycause reason reclaimeth agaynst it ( At which wordes , the Gospel enterdityng ) Our Syr Ierome sets vp his bristles & although he know my meaning , yet mooseleth at the wordes , & accuseth me that I can not expresse myne own meanyng sensibly , what say you Osorius . Are ye so sodenly fallen an old Doctour of Diuinitie to a punie Scholer and carper of wordes , are ye so sodenly disgraded from a Reuerend Prelate and become a malitious and hungry fawconer of titles & sillables ? O grauitie beseéming a Byshop , O functio most agreable for those gray heares . But let vs view the matter it selfe . We ought to lacke this Papane Monarchie ( the Gospell interdityngit ) that is to say bycause the Gospel doth enterdite it , forbid it , commaundeth the contrary , letteth it , hindereth it , withstandeth it , resisteth it , openly exclaymeth that no such Monarchie be admitted . Do I not speake after the Latin phrase ? doth not euery of these wordes properly and playnly expresse the thynges that I meane ? Enquire amongest all your Massemongers and of that betlehead Dalmada your familiar and companion . They will all condemne you for tomme trifler . And your sweét piggesnye Emanuell will smoyle close in his sleaue , that somewhat is founde out in the world at the last , that exceédes his filthy Commentaries , and blockishnesse .

But our Aristarchus proceedeth notwithstandyng Peacock-lyke , and requireth proofe , whereby the countermaunde may be manifest , that we should now be subiect to this onely great Vicare of Christ ? First of all , this do I aunswere , that it is sufficient for me to deny all things with a bare nay , to him that affirmeth all things by a bare yea : for there is no difference of authority betwixt our estates , but ye●urisdictiō of a Bishop , whiche may hold your charge of Siluain to consent , but toucheth not me . And therefore after that you had packt together a tedious Epistle to the Queenes Maiestie full of reproches & slaunders , and had in the same vttered all your cankred malice , agaynst the professours of true Religion , yet all the whiles had vsed thereunto neither proofe nor probabilitie , it sufficed for me to haue confuted that pestilent inuectiue , fortified with bare affirmatiues onely , euen by the contrary therof , to witte bare negatiues . But now for asmuch as you haue stopt vp a fewe shardes in these your last tedious Commentaries , though very hardly and quyte from the purpose , yet as well as you could : I thought good to reply likewise with some Argumentes , thereby to ouertake you at euery loupe hoale . So that I haue now so entangled and snarled fast in coupe your Lordly Ierarchy , by force of holy scriptures , euen with the same tooles , that you beleued to haue erected & established it , that I neéde nothing doubt , of the consent of all the godly , but that they are fully satisfied herein . As for you nothyng can content you , that are so captious in titles of wordes , as to slippe from Diuinitie to extreme Sophistrie .

I affirmed that an Italian Monarche could not aptly be a ruler ouer vs , and I alledged the cause in these wordes . For the head can not Conueniently be distaunt from the members so farre asunder : Here Osorius playeth the man , and vttereth all his skill at a brunt . And beleueth that some monster I cannot tell what , lurketh in those wordes , and therfore rusheth vpon me , with pretie young questions . Must ye be taught to speake Latine ( sayth hee ) for what meaneth this ? What is this , conueniently to be distaunt ? For that which agreeth with it selfe , doth not dissent , wherfore when you say that some one thing is conueniently distaunt , To be conueniently distaunt . ye doe not speake true Latine but vse a monstruous kynde of Latine phrase . Listen hereunto agayne prattlyng Sophister . I doe not affirme , that any thyng doth conueniently disagreé , as you doe maliciously imagine : but I do playnly deny , that the head can conueniently be distaunt from the members . But you beyng ignoraunt what difference is betwixt an affirmatiue , & a negatiue proposition , must be turned downe agayne behinde the Schoolehouse doore , amongest the apsie boyes , to learne this lesson agayne . And bycause you are so grosse of conceauyng , that ye can not perceaue a thyng spoken briefly , and aptly , I will rehearse my wordes agayne , and will apply hereunto other phrases of the lyke effect . That all men may know , what a childishe and blockeheaded aduersary I haue . This is it therefore . For the head can not conueniently bee distaunt from the members so farre of . That is to say , it is not conuenient that the head should bee so farre asunder from the members , A frend doth not conueniently disagreé from his frend : nor the Scholer from his Maister , nor the Seruaunt from his Lord , ne yet the wife from the husband : That is to say it is not conuenient that the frend from his frend , the Scholer from his Maister , the Seruaunt from his Lord , or the wife should disagreé from her husband . What say you Osorius , is any of these not spoken after the Latine phrase ? are they not vttered playnly ? and properly ? doe ye not in all these conceaue the negatiue and not the affirmatiue ? Are you not ashamed ? doe ye blush nothyng at all at this manifest fault and marke of your follie ? I haue a boye of sixten yeares age , whom I keépe to Grammar Schoole , who shoulde haue felt the smarte hereof , if hee had made so foule an escape in these Grammer principles . Truely I am wery long sithence ( gentle Reader ) to bee so childishly occupyed in siftyng out the titles and sillables of wordes after this maner , but you may note the amazednesse and ouerthwartenes of myne aduersary , to whom the fault must be imputed accordyng to reason , which beyng both bussardly blynd in ponderyng bare wordes , and also fondly franticke , and senselesse in the substaunce of thynges , doth altogether deny any difference to be in this : how farre so euer a sunder the head bee separated from the members so that they be vnited in one fayth . Surely experience hath not onely taught vs here in England , but the practize of all other nations also doth playnly bewray his singular ignoraunce and blockishnesse , what it is to be seuered from Italy , by farre distaunce of regions when as in matters of Religion iustice & equitie could not bee ministred , but it must bee procured with immesurable charges , and tedious pursuite of many yeares . From whiche inconueniences we have good remedy prouided through the speciall goodnesse of God . For we haue in our owne Realme both Iudges and Consistories .

But our reuerend Father can not disgest this by any meanes , that the Queenes Maiestie should entermedle with the Churche , and after a long friuolous preamble after his accustomed maner at the length choppeth downe to a sentence of myne , videl. The Queenes Maiestie is Lord ouer all maner of persons in England . Dominari . And these wordes he supposeth to be spoken barbarously : bycause the gouernement of a kyng is not with force & Tyranny , nor tendeth to keépe his Countrey people , ( whom he hath vndertake to defende of a fatherly loue ) in seruile subiection nor is referred to the consideration of his owne profite , but to the publicke sauetie of his subiectes : And therfore , sayth he , it is false that a kyng doth rule as a Lord vnlesse we should take him for a Tyraunt rather then a kyng . Harken I pray you , harken vnto this Alderman brable , harken vnto this most subtill corrector of the Latine toung . There was neuer such an other Valla , or Varro in our tyme : for this our notorious Prelate doth farre surmount all Vallaes and Varroes who by his fine pythe and polished Iudgement hath fishte a Poole and caught a Foole : and with his new sharpenesse of witte , hath espied that , wherof no man could euer conceaue so much as a shadow in his dreame , what say you , my Lord Byshop , doth no man rule as a Lord , except he be a Tyraunt ? Ergo , no man is a Lord vnlesse he be a tyraunt , if at least he bare any rule . Truly you had neéde of Helleborous to purge that Calues braynes . Rom. 14. Our Lord Iesus Christ is sayd sometymes to bee a Lord of the quicke and the dead , sometymes to be a Lord in heauen , and in earth , and in all the holy Scriptures throughout is called by this name Lord . Therefore this your blasphemous and horrible Grammar distinction ought be accompted a Tyraunt , this can not be denied . Becommeth you an old Byshop to vtter such mockeries ? can you beyng a Prelate either through fury or maddenesse to be so frame shappenly translated to bee openly franticke and make your selfe a laughyng stocke to litle boyes ? Truely I am ashamed in your behalfe , for I did neuer seé so great , so foule , & so monstruous absurdities in a man of such yeares , that hath bene all his life long conuersaunt in learnyng . A miserable distinction of Osorius . Afterwardes you do make a very subtill distinction I promise you of the authoritie of kynges : that is to say , though they gouerne all their subiectes , yet are they not Lordes ouer all causes . Yes in deede ( good sir ) they are Lordes ouer all causes , aswel Ecclesiasticall as Temporall , which may seéme to apperteine to the good gouernement of the common wealth . How far & in what causes kynges doe beane rule . And yet they do not minister in their own persons in matters Ecclesiasticall , as I wrate before : for how can they so do ? but they doe assigne and authorise other Magistrates vnder them , who may execute euery thyng in due order . In like maner albeit Emperours be onely chief of their Armyes , yet haue they vnder them Centurians , Lieutenaunts , Serieauntes , Corporals , and other meaner officers , which do trayne in due order and exercize the whole affaires , the rest of the Souldiours . So doe Maisters of Nauies and Shippes , appointe vnder them their Mates , and Boateswaynes , and other meaner degrees to their seuerall offices , by this meanes to preserue their course the better at Seaboorde : whereby appeareth that the chief authoritie is resiaunt alwayes in the chief and knowen estates , but the trauaile , toyle , and execution of orders , is ministred by inferiour Magistrates .

But ye require to make demonstration how these things can be so ? First of all , your question is worthy to bee scorned , beyng so voyde of reason : to haue euident demonstration to be made of those thynges which common course of mans lyfe , and dayly practize of all common weales , may assure you , were you neuer so voide of sense . But I will satisfie that captious grossehead of yours in this matter , with three wordes . I do affirme that the authoritie of kynges is aboue all other , and yet that kyngs them selues do not minister in Ecclesiasticall matters . Which two are most manifestly proued aswell by the gouernement of kyngs in the old Testament , as also in the later age , in the tyme of the new Testament . For Dauid , Salomon , losias , Ezechias , and other godly kynges amongest the people of Israell , did commaunde the Priestes in matters of Religion : yet did not they entermedle with execution of any thyng . In the tyme of the Gospell , Paule that great teacher of the Gentiles commaundeth That intercessions and publicke prayers bee made with fayth and truth , first of all for kinges , then for all others that are set in authoritie . 1. Timo. 2. Peter also that excellent Elder , ( For other name then Apostle or Elder did hee neuer acknowledge , howsoeuer you do conuey your false Papisticall Seé from him ) Peter ( I say ) in open and expresse wordes doth verifie my saying , Peter . 1.2 . when as he geueth commaundement in this wise . Submit your selues to euery humane creature for the Lordes sake , whether it ●ee to the king as most excellent , or to the Magistrates as to them that are sent by him , assigning the punishement of the wicked doers and the laude and prayse of them that doe well , for so is the w●ll of God . Beholde you haue both my propositions out of Peter . First the chief and most excellent authoritie of kinges , then rulers and Magistrates sent and assigned by kinges , for the punishment of the vngodly , and the confort of the godly . Lastly you heare also , that it is the will of God , that by this meanes execution of Iustice may duly proceéed . Wherfo●● cast away all your cauillations , and beyng an El●●r your selfe ( if you bee wise ) geue attentiue and speédy eare to Peter the Elder . You thunder out your malicious slaunders agaynst the demeanour and ignoraunce of our Byshops , & discharge your venemous stomacke agaynst them . And here vnhappely as it chaunced , ye begyn your talke with extreme incongruitie , yea redoubling the same for your more skill .

Il●●ne . For thus ye write . What Byshops name you ( Illino ) whether they whom you haue disgraded from their Sees , and deteine them in chaines ? Illi . or ( Illi ) they rather whom you haue taken out of Brothelhouses and Tauernes and haue enstalled in the degree of holy Byshops ? False Latin in Osorius , puttyng Illi , for Illos , Is it euen so proude comptroller ? Can you make so euident a fault contrary the principles of Grammar and write Illi they , in steéde of Illos them ? Enquire of your wormeeaten companion Dalmada , he will amend your escape , and will be sory that you haue s●ypped your penne so childishly , I doe medle with these trifles much agaynst my will , neither would I haue done it at all but to treade downe your hautynesse a litle , which can continually quarell with me for titles , and sillables , yea & without cause . I know that such escapes chaunced many tymes to Tully him selfe : but I ought not forgeue you any fault at all , consideryng you do so with cruell wordes ●ourge my poore speach , though otherwise both cleane and pure Latin . And now this I do aunswere to that your filthy accusation agaynst our Byshops : Ofori . rayling agaynst our Bishops of England . 1. Timo. 3. that they are replenished with more ornamentes of true Byshops ( wherof Paule made mention to Timothe ) then Osorius hath , or euer will haue except he shape him selfe to a new man betymes . And how much the more their vertue & godlynes , beau●ified with singular learnyng , is manifestly approued & extaunt to all our eares & eyes : so much more detestable & hatefull is your quarell agaynst those auncient Fathers , especially for that you do rage so beastly agaynst your brethren , whom ye neuer haue seene , nor do know . Paule commaundeth that a Byshop bee vnreprouable , but you do not onely reproue , but maliciously deface the estimation of Byshops , who haue neuer offended you in word in deede , I pray you good sir , how can you cleare of reprehension and fault , that your cankred choler so lauishly vomited agaynst those graue Fathers whom you know not ? You demaunde also why those same Byshops , did not vndertake the defence of Religion agaynst you ? and by what meanes I crept thereunto beyng a Ciuilian ? Truly I do franckely acknowledge my selfe to be a Ciuilian ( Osorius ) and not a Deuine . As for you , you are neither Ciuilian nor Deuine , and therfore I might be the more ●old to try Maistrie with you . Let any men that will peruse that your tedious Epistle to her Maiestie , and he shall finde nothyng therein , but huge heapes of idle wordes , madde mazes of long Sentences , full of yrkesomnesse , vnmeasurable and haynous lyes and slaunders agaynst true godlynesse . Agayne let your second great Uolume bee layde abroad , what is in it els but a dounghill of tauntes and reproches agaynst me ? No sparcke of Diuinitie except those pestilent deuises forged out of Schoolemen , of pardons , of couled Uipers , Confessions , flames of Purgatory , and other patcheries of these late vpstartes . Wherefore if ye will prouoke our Byshops to disputation , you must open your Budget , and make a shewe of better ware , of purer , or at lest somewhat more learned Diuinitie : then you shall finde what spirite and courage they be of , in the meane tyme , whiles they are occupyed in matters of more importaunce , you may content you with Haddon , beyng but a meane aduersarie , whiche hath and will alwayes haue skill enough to suppresse your insolencie , and confute your trifles .

You demaunde an other question touchyng our Byshops . By what Religion , by what Ceremonie , by what authoritie they were instituted ? who layd handes vpon them ? who consecrated them ? how holyly ? how sincerely this matter was executed ? I aunswere you at a word . Handes were layd vpon them lawfully , and prayers likewise poured out for them , accordyng to the prescript ordinaunce of the Gospell , we doe vse our owne ceremonies , like as you doe yours , and as other Nations doe minister their owne . At the last you Enquire of their holynesse , foolishly forsooth , consideryng it is an inward action of the mynde , and wherof no man liuyng can pronounce any certaintie : Ye murmur I can not tell what Of a confused function of Byshops and Deuines , bycause I ascribed the office of administration of the Sacramentes to Byshops , but of determinyng causes to Deuines . As though Byshops are not Deuines , and Deuines Byshops ? or as though seuerall functions may not be vndertaken many tymes in the Church ? or as though Byshops beyng the chiefest of the Clergy , haue not a charge to execute matters apperteinyng to the Church in their own right : or as though this question seemeth not to haue proceeded from a captious Sophister , rather than from a gray headed Byshop . You say That the rumour goeth abroad how that our Byshops are chosen to this end especially , that beyng contented with some portion of Reuenewes of their Byshoprickes , the rest should be confiscate vnto our possession as a cleare gayne . If this bee a rumour , this rumour is wicked and slaunderous , and such a one , as the grauitie of your person should stoppe your eares from , and deceit in hart . But if this lye be deuised by you , and your fraternitie , into how horrible a sinne doe ye wilfully drowne your selues , that will scatter such wicked slaunders agaynst your brethren whom ye know not ? But you say that I & such as I am , are charged with the greater part of this infamie , for when we choose such Byshops , we geue iust cause to men to conceaue some suspition of our auarice and couetousnesse : Ye write monstruously Osorius : Do we choose Byshops ? or do I choose Byshops ? how long and in what places hath this custome preuayled , that euery particular subiect or the vulgare multitude should choose Byshops ? your franticke communication denounceth you a man more worthy to be whipped in Bedlem , them to be disputed with all in Schooles . For ye seéme to be altogether voyde of common sense . The election of our Byshops Syr Ierome , is ordered accordyng to the auncient , and best receaued Canons : & choyse is made by the Deane and Chapter of the most excellent in vertue , and learnyng : The Prince doth confirme the election . The Archbyshops do consecrate them that are chosen : Of whom some are nothyng inferiour to your Maister shyppe in auncientie of race , wherein you vaunt your selfe so much , yet this discent in gentry , was not valued of Paule amongest the vertues , & qualities , which he assigned to a Christian Byshop : But other ornamentes , where with I wishe you were better acquainted : perhaps ye would then seéme somewhat a woorse Rhetorician , but sure I am you would bee farre better Byshop . But now you haue enured your selfe so much to vnmeasurable raylyng , that ye seéme rather a common brauling Thersites , Thersites a notable brauler Homer in Iliad . than a meéke Prelate .

You thinke that I yelde to much to the authoritie of kynges , because I affirmed that the kynges of Israell dyd rule the Priestes in matters of Religion . And this you say is not true . Why so , I pray you ? Out of the bookes of the Kynges and Paralipom . is it false bycause you say that it is false ? O notable Pithagoras , the credite of your naked affirmatiues beyng bolstered vp with no reason nor witnesse bee not crept so farre on high benche as yet , to be taken for Iudges , I did alledge a litle before Dauid , Salomon , Iosias , Ezechias . Peruse who so list , the Chronicles of them , and then let him decide this controuersie betwixt vs . The sentences of Paule and Peter in the new Testament are very manifest , as I haue sayd before . For Paule Commaundeth prayers to be made for kinges , and for all other set in authoritie . In which sentence you may discerne a distinct degreé of Power , and Nobilitie , & vnlesse you will bee blinded with malice conceaued agaynst the truth , you may also seé the kyng to be placed first and highest . In the same wise Peter Submit your selues to euery humune creature for the Lord , whether to the king , as most excellent , or to the Magistrates , as beyng appointed by him . Loe here the lyke degrees , loe here also the kyng placed chief , and most excellent . Here you cry out & exclame Comically , or rather tragically . O heauen , O earth , O the Seas of Neptune . When as it had bene better for you to stoppe that lauishe foule mouth , with the euident testimonies of the Apostles . But you proceede on rather Saying , if kynges obteine the highest authoritie , the whole world would be turned vpsidowne as ye thinke : for that kynges would bee subiect to flatterers , and so nothyng could bee executed in due order and truth , but all thyngs would be gouerned after the lust of flatterers . First of all , kings of this our age are much beholdyng vnto you surely , and amongest the rest your owne kyng especially . The courtes of Princes subiect to flatterers . For if it bee true that you stampe out so boldly , that all Counsels of kyngs are corrupted by flatterers , what one thyng do ye leaue vpright in their gouernement ? Beholde ( my good Lord ) and behold earnestly , how trecherously and perillously you beguile your selfe with rashnesse and ignoraunce , that blemish all regiment of kynges with so common an infamie . But admit vnto you for this time , that your saying is true in this respect that to to great store of flatterers swarme in Princes Courtes . What then ? doth this let , that in the Palaces of your holy Monarchies , this kynde of vermine ( that we call a flatterer ) is not fostered ? is not dallied with all ? yea n●urished , & had in high price ? I will passe ouer myne owne neighbours and will referre you to all that new puddle of Schoolemen , amongest whom you shall not finde any one sounde Exposition of Diuinitie , but whole Commentaries of flatteries and Parasiticall poyson .

For they beautifie the Pope with these Titles videl. The Popes Parasites . They call him the Sunne of the worlde , they ascribe vnto him both swordes Temporall & Spirituall . They create him the Lord of Purgatory . They aduaunce him aboue the authoritie of the Canon Lawes . They deny that hee is to be directed by any other person . They affirme in their writynges that the Pope hath all lawes engrauen , or rather lockt fast in the closet of his hart . They say that the Pope can be guilty of no fault , though hee throw many thousandes Soules into hell , they make the Pope high Steward of Pardons , as though they were the treasurie of the Churche , so that hee may forgeue infinite sinnes both past already , and sinnes not yet committed . Furthermore they haue enthronized him chief Uicare of Christ vpon earth , who can neither erre him selfe , nor bryng others into errours : vnto whom onely all generall Councels must be in subiection , at whose feete Emperours and Kyngs ought to prostrate them selues : last of all whom all Christendome must honor , and worship as an earthly God . These blasphemous flatteries , detestable and horrible blaunchyngs , are not vttered onely by mouth , at all aduenture , but are extaunt in the monuments and bookes of the Romish patrones , written by them aduisedly and in earnest . Can you charge any kynges Courtes with the lyke ? Ye name Henry the eight a most excellent kyng endued with all kyngly ornaments , Kyng Henry the viij . who ye say tooke vnto him absolute authoritie ouer his subiectes , through the enticements of flatterers & loue that he bare vnto them , boylyng also with malice agaynst the Byshop of Rome , from out whiche fountaine forsooth , I know not how many floudes of wickednes and mischief did issue . These be no proofes of a sober Byshop ( my good Lord ) but dronken dreames of a drousie Sophister . For the noble kyng of most famous memory attempted nothyng , either of loue , or of hatred , or by procurement of flatterours . But when he perceaued that it was most euident by the Gospell that generally all England was committed vnto him , as his proper peculiar charge aswell by the authoritie of Gods law , as mans law , he banished out of his Realme that foreine authoritie , and resumed his owne lawfull gouernement wholy into his owne handes , studying to reserue the same inuiolable to him selfe , as meéte was : wherein he performed the duetie of a wise , and perfect kyng , and easing so his subiectes of great , and importable trauailes , and charges , he left vnto his successours a very riche and florishyng kyngdome . But touchyng the Iustice executed vpon More and Roffensis , was not without much sorow of his Royall hart , in respect of their witte , and learnyng : But after that they were publickly attainted of high treason , and would by no persuasion be reclaymed from their wilfull errours , hee must neédes suffer the law to proceede agaynst them , left wynking at their treachery , he might haue opened a greater gappe of obstinacie and rebellion to others .

At the length you are come to Peters wordes , but by the way spurnyng at me , and calling me a most filthy person . Wherin you do me no small iniurie like a wicked Sophister . You demaunde of me out of what wordes of Peter , I framed my sentence , which I vouched before , touchyng the superioritie of kynges ? whether that enduced me , bycause Peter doth name the kyng to be most excellent ? Not that onely ( graue Gentleman ) but the whole processe of Peters communication . You doe argue in this wise : That men are many tymes called excellent either in nobilitie or learnyng , bycause they be very notable therein , not bycause they are set in authoritie aboue all men : and here a Gods name it pleaseth you to produce me for example : whom though some may bee of opinion to excell in the knowledge of the Ciuill Law , yet will not forthwith vnder that title , yeld vnto me the lyke commendation in the interpretyng of holy Scriptures . All this matter is resolued at a word ( O counterfait Grammarian ) For if accordyng to the doctrine of Peter , and Paule , certaine degrees bee limited in eche dignitie , and by the same doctrine likewise determined , that the royall dignitie of a Kyng doth excell aboue all other power : Then is it manifest by the same decree , that the authoritie of the kyng must be honored without all comparison as chiefest : But after your wonted guise ye runne at raundon with many wordes , concernyng the meanyng of Paule , and of a distinction to bee made betwixt the ciuill and Ecclesiasticall authoritie . First of all no man can so snaffle that vnbridled toung , but that it will roue and raunge triflyngly whether it lusteth : And yet the meanyng of Paule and Peter can not bee vnknowen to any men , that will haue but a will to vnderstand it : for they doe make a diuision , or speciall distinction of Magistrates by certaine degrees , and in the same doe precisely , and manifestly ascribe chief rule , and highest authoritie to kyngs : And albeit ye triumphe iolylye in your difference of tymes , yet this will nothyng preuayle you .

For ye beleue that this speache of the Apostles , ought not to be applyed to Christian kynges , bycause it was written in the tyme of wicked Emperours , which were enemies to Christian Religion . Consider the sayings of the Apostles more aduisedly peéuish Prelate , and acknowledge once at last your owne vnskilfulnesse . Peter writeth in this maner . Submit your selues to euery humane creature for the Lord , whether it be to the king as to the most excellent , or to the Rulers as vnto them who are sent by him to punishe the wicked doers , and to aduaunce the well doers . Now therfore I demaunde this question of you ( Osorius ) whether God did send Nero that sauadge and beastly cruell Tyraunt , Sueto . in the lyfe of Nero. & ( as you know ) an horrible bloudsucker of Christian profession , to punish the wicked & aduaunce the well doers ? if ye affirme that he dyd , you are madde : if ye deny it , then all your former Assertion , lyeth in the durte . Let vs seé likewise what Paule sayth . Whose sentence herein is much more plentyfull : Rom. 13. Princes ( sayth he ) are not fearefull to well doers , but to the wicked : wilt thou not feare the power ? doe well then , and thou shalt haue prayse of the same , for they be the ministers of God appointed for thy wealth . But if thou doe euill , then feare thou , for they beare not the sworde in vayne . For they bee the ministers of God to take vengeaunce on them that do euill . What say you now ? could this speach of Paule touch Nero in any respect , whiche embrued his sword in the bloud of innumerable Christians ? who alwayes oppressed the innocentes ? who wallowed all his lyfe long in all maner of outrage and crueltie ? No discreét or sober person , will thinke so . But albeit the Apostles beyng enspired with the holy Ghost , gaue these preceptes in the time of tyrannous Emperours , yet they had relation thereby to Christian and godly kynges : because they should vndertake the defence of their subiectes , and should be nurses of the congregation of Christ , accordyng to the Prophecie of Esay . And yet due obedience is not thereby forbidden to be geuen vnto kynges in Ciuill causes , though they bee in●idels : as appeareth manifestly both by the example and doctrine of our Sauiour Christ . You are contented that kinges should be placed aboue the Nobilitie , Ciuill Magistrates and other officers in temporall causes , accordyng to the saying of Peter , but not to be aboue the holynesse of Churches , nor the profession of Relig●ous persons , ne yet to reconcile the fauour of God . Paule commaundeth euery soule to be in subiection to the hygher power , amongest whom the kyng is chiefest : Rom. 13. Math. 17. ●uce . 20. And therfore all ye Byshops , together with all other what soeuer Ecclesiasticall orders , are holden subiect vnder the authoritie of the kyng , vnlesse ye bee without soules , as perhappes your maistershyp is : if then ye be subiect to kynges , ye ought to obey their commaundementes , Wherein the office of a kyng consisteth . vnlesse they prescribe agaynst God . And yet they beare no function in your Churches , nor ●it in your Churches as rulers of them , nor administer the Sacramentes : but they may and ought to chastize you , & reduce you into good order , if happely ye neglect your dueties , or behaue your selfe vnseémely in your function , which is to be approued by the authoritie of both the old and new Testament , as it is oftentimes repeated before .

To confirme your Assertion you bryng for example Core , Dathan , and Abyron , of a singular blockishnesse and ignoraunce . For they made Rebellion agaynst Moses , and to vse the very wordes of the holy Scriptures . They were gathered together agaynst Moses and Aaron , Numb. 16. and sayd vnto them . Ye take enough and to much vppon you , seyng all the multitude are holy euery one of them and the Lorde is amongest them . Why lifte you your selues vppe aboue the Congregation of the Lord ? Behold here in this their execrable speach , ouer and besides a most pernitious rebellion , we heare also in the same one onely equabilitie in all degrees . For asmuch therefore as they did abrogate all maner of authoritie from Magistrates , beyng appointed by God , as the Anabaptistes of our age do practize , they were accordyng to their desert swallowed vp of the gapyng gulfe , prouided by God for that purpose : But why do ye thrust these persons into the stage , who can occupy no part of the play ? For we doe neither entreate of any Rebellion , nor of any trayterous suppression of Magistrates , but our communication tendeth to this ende , whether kynges haue any lawfull gouernement ouer Ecclesiastical persons ? No lesse foolishly haue ye patcht to your purpose , Oza , Ozias and Balthesar , whom ye do affirme to haue bene greuously plagued of the Lord , bicause they did rashly handle holy thynges : and thus ye say was done accordyng to their deserte . Likewise should our kynges be worthely punished of the Lord , if they would vndertake to minister Baptisme to infantes , or would in their owne persons distribute the Lordes Supper , or clymbe vp into pulpittes , and vsually preache . For they should entrude into other mens functions , namely Ministers , and Elders , whom God hath peculiarly chosen to execute those orders in Ministerie . Euen so the Lord hath aduaunced kynges in hyghest superioritie , bycause they should commaunde , and prouide that all matters should be executed , by others their subiectes in due & conuenient order . This doctrine beyng both ●ounde and profitable , approued by the testimonies and examples of the purest ages , and most applyable to the ordinaunce of holy Scriptures , yet this our pelting Prelate seemeth so squeymishe at it , that he spareth not to curse vs to the pitte of hell , bycause we will not agree with him in his most friuolous Assertions .

Ye maruell much , why I am so hatefully bent agaynst the Byshop of Rome & why I doe alwayes inueighe at him . Truely I doe not hate the Byshop of Rome , for hee neuer did me any iniurie personally : it is his extraordinarie superioritie , that I write agaynst . Bycause in my opinion it is a manifest rebell agaynst the holy Scriptures , agaynst saluation and the whole state of Christianitie : Neither doe I reproue their Canons , especially those , whiche were established in that first and purer age of the Churche : ne yet those later Canons such I meane , as doe concerne Iudiciall Courtes . Which teach good and commendable preceptes and rules for the administration of Iustice . But I do vtterly detest and as much as in me lyeth abhorre those ambitious , and flatteryng constitutions , and pestilent dispensations , and such like infinite filthy absurdities , erected for the procurement of dignities , or for pillyng and pollyng of coyne . I will alledge two holy constitutions for example sake . Wherof the one is described in these wordes : Distinct. 22. Cap. Omnes . The Lord hath committed the charge of all earthly & heauenly Empire , vnto Peter beyng appointed porter of eternall life . What Christian hart can willingly suffer such Sathanicall arrogancie to be yelded vnto a mortall creature ? And yet I will shewe one other of the same stampe farre more horrible . Decrees ful of blasphemie . The Pope hath an heauenly will , and in those thinges that his will is bent vnto , his will must bee taken for law , neither can any man say the contrary why he should not doe so : For he may dispence beyond all law , and make that to bee right , that is quyte contrary , in amendyng and alteryng of lawes : bycause the fulnesse of all power resteth in him . These be those golden Decrees for sooth , wherewith our Syr Ierome would haue vs yoked . This is that notable Iurisdiction of that Papane Seé , for the whiche our Osorius waxeth so whotte : That ( though I burst in sonder ) yet ought all Christian Nations be subiect vnto it ( as he affirmeth . ) But I on the contrary part do iustifie , that this Papane supremacie is no more mentioned in the Scriptures then a meare straunger , The Popes power . & so altogether vnknowen vnto Peter , vnto Paule , and the rest of the Apostles , and to the succeédyng course of the primitiue and purer Churches , that there was neuer one worde spoken of it , vntill the reigne of the Tyraunt Phocas , at what tyme was the very first hatchyng of it . Afterwardes in deede by litle and litle through pride , pillage , & peltyng flatteryng , it enhaunced it selfe so farre aboue measure , that it claymeth now Iurisdiction ouer Heauen , Earth , and Seas , as I haue declared somwhat before , & doth more plentyfully appeare by other blasphemous Decretalles , published by the very mouthes of these holy Popes them selues . Wherfore this extraordinarie Iurisdiction of the Pope , is a most friuolous , paynted , disguised , and deformed frameshapen chaungelyng , though Osorius would hange him selfe therefore . And kingly authoritie shall beare chief preheminence vpon the earth , accordyng to the sundry and euerlastyng testimonies both of the old and new Testament , vnto the whiche Peter and Paule do in expresse wordes subscribe , & whereunto all commendable antiquity , & most approued auncientie , haue willingly yelded their agreable consent , which hath alwayes exercized their gouernement in so well disposed moderation , as beyng contented with her owne limites & territories , hath not licentiously presumed vnlawfull clayme ouer all the worlde , as your most arrogant chaire of pestilence doth challenge : whose vnsatiable greedy gapyng for filthy lucre the heauens , the earth , nor hell it selfe is able to satisfie . You affirmed in your Epistle : that through the abolishyng of your Canons , all feare , and care was vtterly rooted out of our hartes . I made aunswere , that many men were wonderfully enriched by your Canons : but very fewe enduced to haue any especiall regarde to feare God by the knowledge of them . But you trustyng to discredite myne aunswere , demaunde a question of me , Whether the Ciuill Law doe instruct men in the feare of God ? whiche albeit they doe not ( say you ) yet the monumentes therof ought not be consumed with fire . What is the matter Osorius ? How hanges this together ? The question was moued of Canon Lawes , and you on eche parte vbrayde agaynst vs the Ciuill Law . Our communication was concernyng the feare of God , You deny that the Ciuill Lawes ought to be burnt . Are ye starcke dronke ? or doe ye bable this out in a dreame ? Are ye not ashamed of this monstruous talke ? truely it is very irkesome to me , and I am throughly tyred out with so blockish an aduersary .

I affirmed that the authoritie of the Canon Lawes dyd so farre forth preuayle with vs , as they were founde agreable to godlynes : and that Iustice was ministred by the Decrees therof in our Ecclesiasticall Courtes . You maruaile how this can be true for so much as Luther had already burnte them all . First of all I demaunde this question of you . Why do ye maruaile at that thyng now , which earste ye did so constauntly deny ? why did you so without all shame dissemble in matters so euident ? Wherewithall neither all Portingall nor your Maistershyp could , but bee acquainted , consideryng the dayly entercourse and continuall traffique betwixt vs . Agayne what moueth you to name Luther herein ? Uerely we for our partes haue the name of Luther in such great admiration , that we do firmely beleue that you might likewise haue easely bene his Scholer in Diuinitie . All which notwithstandyng , we name not our selues Lutheranes , but Christians : neither doe we iudge any man so absolutely perfect amongest the whole ofspryng of Adam : whose wordes and deédes we may accoumpt without exception vnreproueable . Furthermore I founde fault with you , bycause you accused our Preachers , as though they taught in their publicke Sermons , vnpunishable libertie in sinning : and herein I likened your saucie malapertenes , to litle better then to blasphemie , because with so horrible reproche you did infamously slaunder the doctrine of the Gospell , preached by our Deuines : whiche sentence after your wonted guise you turne in and out , and peruert the same from thyngs to persons : and say that I doe ascribe Deuine Godhead to Luther , Bucer , and Martyr . O monstruous vermine : did I euer speake or thinke any such matter ? I did esteéme them in deede , when they lyued as famous & worthy personages , in respect of their learnyng and godlynesse , in like maner now they are dead , I will defend the remembraunce of their names as much as I may , namely Bucer , Martin Bucer . and Martyr , Peter Martyr . with whom I was familiarly acquainted : and did know them , to be auncient godly Fathers exquisite in all vertue & learnyng , and so much more furmountyng you in Diuinitie , as you do excell that your drawlatche derlyng Dalmada in your deintie delicacie of the Latin toung . But sithence it hath pleased you with so grosse and foolish a lye , to forge new gods for me , whom I should worshyp : I will be bold by our leaue to disclose your Idoll , The Idoll of Rome . whom maugre your teéth ye shall not deny , but your selfe doe worshyp with Deuine honour , I meane that Romishe Prelate of the Papall Seé : The whiche for asmuch as ( accordyng to your owne saying ) hath authoritie to dispence with sinnes , by vertue of his Bulles , not for a day , a moneth , or for a yeare onely but for euer & euer , which also keépeth the keyes of heauen at his pleasure , wherewith he geueth the kyngdome of heauen vnto some persons , and from others locketh it fast , which is inuested in the fulnesse of all power : & is the vndoubted Uicare of God : to whose most royall maiestie : all and euery other powers and Magistrates must humble , yeld & submit them selues : Whereas ( I say ) you allowe of all those titles of dignitie , and not onely teache and defend them in this your vnbridled insolency , but also so lustely & couragiously vaunte and rayse vp your crest : What doe you els in that blazyng brauerie of speach , but coyne to your selfe & others , a most manifest Idoll which you may worshyp , before whom you may prostrate your selfe , & most lowly & humbly make intercession vnto .

And therfore dissemble Ierome as ye liste , yet that is your Romish Idoll . Your selfe also a manifest Idolatour . You must with all willyngly endure all trauaile be it neuer so hard , to attaine the fauour and blessyng of that your God : perhappes you may picke vp some crommes thereby , and through him be promoted so highe , that ye may more nearely behold that your earthly God , and be enstalled vnder his elbow in his palace , wherin you may do sacrifice vnto his Maiestie . You say that I do prouoke you to disputation . This is vntrue . I do not prouoke you , but confute your false accusations , wherewith you charge vs as mainteinours of a fayth voyde of all vertue and Religion . And euer among you thrust in the name of Luther . What perteineth that to vs ? Cast out your challenge to some one Deuine in England by name , The bookes of Osorius de Iustitia . Tenne . you shall seé how quickly he will take vp your gloue , & with no labour crush your Sophisticall canes in peeces , You do wish me to peruse those your bookes entitled De Iustitia , and in them you say that I may throughly satisfie my selfe touchyng the iustifyeng of fayth . Truly I haue perused your Uolumes deuided into three bookes entitled De Iustitia , in the first wherof ye speake much in the commendation of fayth , and therein vse testimonies and Argumentes , who doth reprehend you herein , I pray you ? And yet all that your endeuour hath obteined no more , but to shewe your selfe an vnnecessary arguer in an vndoubted controuersie . Of the same stampe also is your second booke , wherein you commend much the worthynes of good workes : and herein we do nothing dissent from you , but will aduaunce the same as much as you will wish vs . But your thyrd booke , is almost altogether a Pelagian , and beyng throughly poysoned with the heresies of the Greéke Church , doth blasphemously inueighe agaynst the freé mercy of God the Father in Christ Iesu : and namely agaynst S. Augustine , an vnvanquishable patrone of the heauenvly grace . And therfore this your gaye poppet , so gorgiously paynted , whiche liketh your selfe so well , is partly friuolous , ouerwhelmed with to much tattlyng , and partly wicked and execrable , whiles it practizeth to transforme vs from naturall men almost to be Gods . Neither am I alone of that opinion , for Cardinall Poole also was for the most part of the same Iudgement : whom although Rome had maruailously disguised , yet all men knew to be farre better man in liuyng , and much more expert in Diuinitie then you are : he did alwayes withstand your attempt of publishyng in printe , that your delicate impe , which you as then did so louyngly embrace , and had in so great estimation , as your owne derlyng . And accomptyng the same to be most perillous and pestiferous , gaue this famous verdit thereof worthy to be deépely engrauen in the very entrailes of all Christian hartes . Cardinall Poole his iudgement of Osorius his bookes . It is not possible ( sayth Cardinall Poole ) it is not possible to yelde to much to the mercy of God , nor to abase the strength of man to much . If you had had so much grace , as to haue conceaued and emprinted in your braynes this doctrine of humilitie & abacement , you would neuer haue so nakedly stripped Christ of his grace , nor so hautely and arrogantly enhaunced the power of mans will : ne yet so proudely and boldly reproued and despised S. Augustine .

This worde Osor. signifieth bolde in the Portingall toung . Ascham . But what dare not Osorius doe , who accordyng to the nature of his name dare boldly presume vpon all thyngs ? peraduenture you will demaunde , how I knew Pooles mynde herein . I will tell you . Our familiar & very frend not vnknowen vnto you M. Ascham did sondry tymes aduertize me therof , affirmyng that he did heare the same vttered by the mouth of the Cardinall him selfe . This also doth trouble you very much , bycause I affirmed it to be your own errour , as which being imagined in your own braynsicke mazer , you would falsely lay to others charge . What then ? did I not say the very truth herein ? is it not your owne lye , your owne haynous acte ? your owne slaunder ? yea your owne errour ? fayned , coyned , and imagined by your selfe , though afterwardes you would poast it ouer to others without cause ? And yet you spare not to pinche me cruelly for so saying . And amongest other scornes reproche me of my stammeryng speach as though I can not speake playnly ? But in the meane whiles you wryng your selfe by the nose , and geue your selfe two foule blowes . First of all in the matter it selfe , as euen now , and els where I haue declared sufficiently . Then in the maner of speache : where in steéde of barbarous endytyng , ye reprehende me for my stammeryng toung . Which neuer any person would doe , that hath bene enured to write pure and cleane Latine . Surely Syr I do speake very playnly and distinctly through the inestimable benefite of God , Stāmeryng of ●he toung turned vpon Osorius necke . but your toung doth both stammer and stutte , if the report of them be true , who haue had conference with you , which blemish , bycause it proceedeth of nature , I would neuer haue obiected against you , if you had not first of all vpbrayded me with the same fault , wherewith your selfe are naturally encombred .

At the length you are entred into the treaty of Iustification but first ye snatche at a few sentences of Scriptures , Of the cause of Iustification . which I haue set downe . And the same without all reason after a certeine continuall crooked vsage of cauillyng , ye writhe and wrest ouerthwartely . And therfore I will bid adewe to that your vnmeasurable captious Sophistry : and will sift your Diuinitie a whiles , which wil appeare to be your own , that is to say most foolish & detestably corrupt . You rehearse out of my writing , euen as it is , that these workes are vnprofitable to Iustification , & yet that they ought not be despised : bycause Paule doth seéme to verifie both positions . Let vs seé what our Doctour Ierome sayth to this ? for sooth he raungeth abroad to originall sinne altogether besides the cushian . He doth cruelly accuse Luther , Caluine and Melancthon , bycause they do condemne all the workes of the most holy men , being compared with the glory of God . And that the same could not be forgeuen , but through the merites of Iesu Christ . What then ? doth not Paul affirme truly that Iewes and Gentiles are all concluded vnder sinne ? Doth not the Propheticall kyng Dauid likewise long before him pronounce truly ? Psal. 13. There is not one righteous person , no not one , there is not one , that will vnderstand , not one that will seeke after god . All are gone out of the way they are all together become vnprofitable , there is not one that doth good , no not one . If there be not one righteous man , no not so much as one , what shal be come of the worthynes of your workes then , yea euen amongest the most perfect and godly ? If there bee no man that will vnderstand , then also the best workes of the godly are of no value . If no man seéke after God , what can be duly performed of any person ? If all haue declined out of the way , where be they that haue walked perfectly in the right way ? Lastly if there be no person that doth good , whether then are all your excellent workemaisters vanished a Gods name ? if all , I say all , as well Iewes , as Gentiles , that is to say , if all generally are concluded vnder sinne , where can those pretie holy men bee founde , of whom ye will neédes haue some , but Paule vtterly none at all ? Through the sinne of one man , sinne is poured vpon all fleshe to condemnation . These be the expresse wordes of Paule , which will not admitte any startyng hole , yet your Mastershyp notwithstandyng will vrge a certeine perfection of our workes , contrary to the manifest authoritie of sacred Scriptures .

But this Prelate doth make more accompt of the wordes of Christ our Sauiour , saying . Not he that sayth Lord , Lord : but he that doth the will of my Father shal enter into the kingdome of heauen . And then hee demaundeth . If the yoke of sinne bee so alwayes fastened vnto our shoulders , that it can by no meanes be remoued , how we may then obteine the state of righteousnesse through the grace and goodnesse of Christ ? Your selfe haue told it wise man , truely euen through the very same grace and goodnes of Christ , which you haue named . And therfore Dauid being full of the holy Ghost , lifting his handes vp vnto God , cryeth out in this maner . Psal. 50. Wash me throughly from my wickednes , and clense me from my sinne , for I knowledge my faultes , and my sinne is euer before me : Why should we desire to bee washed , if we did not welter in the filthy puddle of sinnes ? and why should we require to bee clensed , and throughly purified ? if we were not corrupted , & wholy defiled with the stinckyng dregges of sinne ? Rom. 13. As by the fall of one man ( sayth Paule ) sinne is deriued by way of propaganaciō vpon all men vnto condemnation , euen so by the righteousnesse of one , good is extended vnto all men to iustification of life . Agayne . The same Paule : Rom. 11. God hath shut vp all men vnder vnbelief , that he might haue mercy vpon all . From our selues therfore proceedeth euill vnto damnation . And from God commeth Iustification vnto lyfe . Of our selues riseth vnbelief : but mercy issueth from God . But let vs heare our Lord and Sauiour Iesus Christ him selfe most sweétely confortyng vs with these wordes . Math. 11. Come vnto me all ye that doe trauaile and be heauy laden , and I will refresh you . And therfore all anguish and grief of sinne , all burden of trespasses , wherewith we are ouerladen and haled down not onely to the grounde , but euen to hell gates , spryng out from our owne selues : euen so the asswagyng of all sorrowes , and ease of all our importable burdens come from Iesu Christ onely . If you bee ignorant of these sentences good Syr , wherewith the holy scriptures doe euery where swarme so plentyfully , what is it I pray you that you vnderstand in the Gospell ? if you doe know them , why doe ye so maliciously inueighe agaynst those learned men and singular seruauntes of God without cause , especially being as now departed this life ? agaynst whom if they could speake for them selues , ye durst not mutter one worde . For what are you beyng compared with them ? But to let them passe , whom I did not vndertake to defend : what extreme amazednesse is this in you , to rehearse my wordes , and cull them out of purpose , to carpe at them , and from them to glaunce away to Luther and Caluin ? if your quarell be to me , why do you not let them alone ? if ye liste to striue with them , then also cauill not with me . Doth not reason require this ? and is not my request allowable ? Surely it is extreme maddenesse , to challenge me vnto the Barriers , and then to sckyppe ouer away to others , and to pursue them with your venymous toung .

You say further that it seemeth by my maisters doctrine ( for so it pleaseth you to tearme them ) that the force of sinne is not as yet extinguished in vs through the bloud of Christ . Truely you and I both may acknowledge those men whose names you did recite before , to be our maisters , not in Diuinitie onely but in practize of pietie also . But whereas ye would haue them to teache that the force of sinne is not as yet extinguised through the bloud of Christ ( I doe expresse here your owne wordes ) This is onely your horrible and most shamelesse slaunder agaynst them . For vnto this marke alwayes they bent their whole endeuour to expresse vnto you Iesu Christ liuely , before your eyes , & the same also crucified , to emprint throughly , in the very bowels of your soules the most precious bloud of Iesu Christ shed for vs vpon the Crosse : Gallat. 3. to preach vnto vs remission of sinnes through his bitter death and passion , to beate into the blind and deafe eares of the world this glad tydyngs of the Gospell , beyng ouerwhelmed & oppressed by your couled generation , massemongers , confessours and mens traditions , & altogether choaked & buried vnder grounde , through the silence of holy Scriptures , and to disclose agayne abroad into the open light , and put miserable captiues in remembraunce of the sayd doctrine , beyng vtterly subuerted by the tyrannous trechery of your gallauntes . And therfore in all their sermons , lessons , and writynges , they vsed these and such like speaches . 1. Iohn . 1. The bloud of Iesu Christ doth clense vs from all sinne . You do know that you were redemed from your vayne conuersation which you receaued by the tradition of your forefathers not with transitorie thyngs as gold and siluer , 1. Peter . 1. but with most precious bloud as of an vndefiled lambe . &c. Apoc. 1. neither whoremongers , nor worshippers of images , nor adulterers . &c. shall inherite the kingdome of God . 1. Cor. 1. And such ye were , but you are clensed , but you are sanctified , but you are iustified through the name of Iesu Christ , and through the spirite of our God . You heare , men clensed from all sinne , redeémed from their vayne conuersation , washed , sanctified , and iustified through the bloud of Iesu Christ : Ye know likewise that these men did take vpon them alwayes infinite labours and trauaile about the establishyng and enlargyng of the Gospell of Christ : and are you not ashamed to obtrude vnto them this grosse errour whiche is ech where most euidently conuinced in the whole discourse of the Gospell , & treatise of holy Scriptures ? Cankred malice hath not onely blinded you ( Osorius ) but so bewitched your senses that as ye can not seé the truth your selfe , so yet of a most arrogaunt waywardnesse , you will frowardly kicke agaynst the Preachers of the truth .

Rom. 7. And yet this notwithstanding is most true , That sinne doth alwayes dwell within vs , and that there is alwayes a law lurking in our members rebellyng agaynst the law of the mynde , which draweth vs as bondeslaues to sinnyng . But the Lord doth deliuer vs from this body of death through the bloud of Iesu Christ , not by rootyng out sinne from vs altogether , but for Christes sake pardonyng the sinnes of them that repent . And hereof arise those comfortable reioysinges of the faythfull . He that spared not his onely begotten Sonne but deliuered him to be slayne for vs all , how can it bee possible , but that he should geue vs all thynges together with him ? Rom. 8. Agayne , who shall accuse the elect of God ? Thirdly , it is the Lord that doth Iustifie , who shall condemne vs ? These are not spoken to the end to set out our innocencie & perfection , whereunto we can not aspire whiles we are pilgrimes in this miserable flesh : Luke . 5. but doe expresse vnto vs that God doth geue vs free remission through Iesu Christ : so that we will set our whole affiaunce and hope vpon him , which pronounceth of him selfe that hee was sent not to the righteous but to the Sinners , bycause they should repent and amende their lyues . But you can not well disgest these sayinges , my Lord , for what can you beyng an old Byshop , allow in the Scriptures , that haue bounde your selfe apprentice to such bussardly Schooledregges ? And yet this confidence in the death and bloud of Christ , will rayse vs vp into heauen at that dreadfull day , when you and your couled generation , with all your peltyng trinkettes of superstitious workes shal be throwen headlong into hell , vnlesse ye repent in tyme . For we doe assuredly knowe , that if we confesse with our mouthes our Lord Iesus , and beleue stedfastly in our hart that God hath raysed him from death to lyfe , we shal be saued . Rom. 10. For with the hart we beleue vnto righteousnesse , and with the mouth we confesse to Saluation . And yet this confession of fayth , doth neuerthelesse want no testimonie of good workes , as where withall she is alwayes accompanied , for we are not so indebted to the fleshe , that we should walke accordyng to the flesh , for if we liue accordyng to the fleshe , we shall dye . But if in the spirite we mortifie the sinnes of our bodies we shall liue . For all those that are guided by the spirite of God , the same are the sonnes of God . Rom. 8. Wherfore renounce once at the length such lothsome communication : where withall , lyke a most filthy hogge mooselyng in the durtie swynesty of Epicure , you vse most wickedly to scorne and deride the faythfull seruauntes of Christ . For ye write that it is the maner of their thought : We are in good case enough , for we are most acceptable vnto GOD through fayth . Wherfore we are as righteous as Peter and as Paule , yea as the most holy mother of God . Ye goe amasked altogether ( Osorius ) the faythfull Ministers of Christ doe not acquainte them selues with this vnsauory and hautie spirite of pride : but rather doe earnestly call to their remembraunce the sayinges of Paule . Rom. 13. The night is passed , the day is come nye , let vs therefore cast awaye the workes of darkenesse , and let vs put on the armour of light . Let vs walke honestly as it were in the day light , not in eating and drinking nother in chambring and wantonnesse . &c. But let vs put on Iesu Christ , and not make prouision for the fleshe fulfill the lustes thereof . &c.

Hitherto Walter Haddon .

The residue aunswered by I. F. begynnyng where Maister Haddon left agaynst Osorius .

APelles the most famous Painter of the worlde , Plinius lib. 35. cap. 10. endeuouryng in most curious & exquisite maner , to expresse the feature of Venus , at Coe , in Greéce , That is to say commyng out of the Sea . called in Greéke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was preuented by death ( as Plinie reporteth ) when as yet he had drawen but the halfe of the portrait , and thereby compelled to relinquishe the residue so vnperformed , that no man of the Arte , were he neuer so expert , durst at any tyme after presume with pencill to pursue the President . The like lot albeit in vnlike endeuour , that ouertooke Apelles amiddes his blazing the beautie of Venus , seemeth to haue encountred our noble Gentleman , Walter Haddon , in displaying the veritie of the Gospell . For after hee had vndertaken the commendable , and prayse worthy defence of the truth , agaynst Ierome Osorius : albeit he neither obteined to beautifie the part , which he had begon , nor to accomplish his purpose in the rest , and yeldyng ouer to nature , was amyddes his race , constrained to surcease his exploite , yet hath hee so poolished that part , whiche hee left vnfinished , with Apelles Pencill , that is to say , hath framed so singular a Paterne in excellencie of Arte , that with the sight therof the whole posteritie , may be afrayde to set hand to the attempt . For determinyng with him selfe to aunswere the slaunderous Inuectiues of Ierome Osorius , compiled into three bookes , although it was not graunted him to performe the whole , yet hath he so singularely endited one booke , and the halfe of an other agaynst the same , & confuted the reasons , which were none at all : discouered his lyes , whiche were most shamelesse : daunted his hauty pride , and vtterly discomfited his vaine glorious Peacocklike Rhetoricke , with such grauitie , wisedome , and so well disposed stile , that if there were no supply made by any other , the truth of the Gospell beyng of it selfe otherwise vnuanquishable , might seéme to haue no neéde of any other patronage .

Wherefore so long as we enioyed the lyfe of this excellent learned man , and him selfe endured amongest vs , as the Churche of Christ had a very worthy and valiaunt Captaine : So had Osorius also a couragious and puissaunt an enconterer , and meéte conquerour for such a monster . But now sithence he is taken from vs , albeit the veritie it selfe haue no iust cause to dispayre , yet can not we chose but be vnderfully dismayed , if not for M. Haddons sake , yet for our losse chiefly . For as concernyng M. Haddon , hee can not but be in most happy estate , whom Gods good prouidence hath mercyfully translated out of this furious wretched world into more blessed , & quyet calme : euen then especially , when as beyng conuersaunt in the race of perfect godlynes , he employed his vertuous endeuour in so sacred a cause , where now neither Ierome Osorius , nor any other braulyng barker can from henceforth disquyet or molest him . The decease of M. Haddon . There is greater cause rather to moue vs , & all the learned to much sorrow and grief of mynde , who haue lost so great and learned a ryngleader of learning , the losse of whom doth by so much more encrease our heauynes , in respect of this present entreprise vndertaken agaynst Osorius , chiefly , by how much we feéle our selues bereft of so singular a Patrone , and so altogether dispoyled herein , that without wonderfull difficultie , scarse any person of knowledge wil be founde able to supply the rest of the aunswere , with like successe , and commendation : Not for that the matter is of so great importaunce , ( for what can be more easie then to refell the reasons of Osorius , wherin is no substaunce at all ? and his triflyng toyes , which are manifold , as also to despise his slaunders , wherewith he is ouerlauishe ? ) but bycause the person will not easily hee founde ( I suppose ) which after learned M. Haddon dare presume to entermedle in the cause , and to ioyne his owne deuises with M. Haddons writynges . So that I feare me , now M. Haddon is dead , the same wil come to passe in this discourse , that Plutarch maketh Relation of , of a certeine man that was not well thought of : who rashly and youthfully seemeth to counteruaile with the politicke prowesse of Themystocles .

What then ? bycause we can not atteyne to M. Haddons actiuitie , shall we therfore like dastardes flee the field , and leaue the truth of the Gospell succourles in the campe of her enemy ? ( the quarell not so much apperteignyng to M. Haddon , as to almightie God him selfe ) and suffer shame to preuaile more with vs , then pietie and godlynesse ? or bycause one champion is taken from the Barriers , which was approued at all assayes , shall we therfore yeld ouer the conquest of the whole challenge to Osorius ? And permit this glorious Thraso to triumph and treade downe our cowardize ? or bycause we preferre our M. Haddon to the first onset in armes , shall we therefore beare no brunte of the battell ? or shall not his valiaunt attempt rather teaze , and prouoke vs to pricke on with courage ? And yet I neither speake , nor thinke in this wise , as though I did either mistrust the tyme , or the wittes of our age , so plentyfully florishyng at this season especially , wherein I doe know very many that are skilfull enough to mainteyne the quarell , if they would either vouchsafe to yeld their endeuour thereto , or could be persuaded to thinke , that their trauaile would counteruaile their studies . And yet albeit happely may be founde some one , so nymble of mynde , and endued with learning , that can Iudge him selfe able enough to performe , yet scarse shall ye finde that man , who beyng not otherwise exercized in weightyer affaires , will so litle esteéme the losse of his tyme , as in such vnprofitable contention , snarlyng , and snatchyng , to spend one houre vpon Osorius , Osoria melancholycke brauler . that is to say vpon so wayward , and melancholicke an aduersary , beyng nothyng els but a raylyng brabler . Whereby neither profite may redounde to the Reader , nor prayse to the victor .

There is no cause therfore ( gentle reader ) why thou shouldst require at our handes , that exact and absolute furniture in the supply that is commyng forth , & should haue bene perfited by M. Haddon , either bycause it is not so easie a matter to reach vnto that exquisite plot of his singular President , ( as to the table of Apelles ) or els bycause the chiefest of our aduersaries arguments haue bene by sondry persons long sithence crushte in peeces already , and are such in effect , as deserue rather with discretion to be scorned , then with reason to be scanned . I will touch onely certeine chief places of the controuersie scattered here , and there , as they come in the chase , and seé to auayle most for his challenge , reteinyng my selfe within the lystes of Neoptolemus law , that is to say briefly , and in summary pointes to touch , and away . Neither doe I thinke it neédefull to stay long vpon the through debatyng of euery particular point , especially , bycause three wordes onely may suffice to ouerthrow the whole Battrye of these three Inuectiues , be they neuer so tedious . Forasmuch as the Authour hath vttered nothyng in all his confused worke els , but that which sauoreth of lyes , The summe of all Osorius worke , briefly comprehended in three wordes . slaunders , and errours , what other reasonable aunswere may any discreét person require , then three wordes onely , which when I haue spoken , I shal be thought to haue expressed in few wordes , all what soeuer that huge rable of that scoldyng , and triflyng Sophister doth conteine .

1. Mentiris . 1. You doe lye . 2. Maledicis . 2. You do slaunder . 3. Falleris . 3. You doe erre .

And to the end it shall not bee sayd , that I charge him with a lewde deuise of myne owne imagination , contrary to the truth of the matter , I will alledge certeine euident proofes , although not all , ( for it were can infinite labour to number the Sandes of the Sea ) whereby the diligent Reader may easily descry his wonderfull vanitie in lyeng , his execrable wickednes in slaunderyng , and his monstruous blindnes in Diuinitie .

And first of all this one place offereth it selfe to the viewe : wherein two especiall pointes full of haynous accusation are contained . That is to say , two detestable lyes whelped at one lytter ( so pregnant is this worme ) in the one wherof hee doth accuse Martin Luther , as though hee did wickedly teache extreme Desperation , in the other , a bold & presumptuous Confidence of Saluation . Truely this is a greuous and perillous accusation if it be true . Afterwardes out of these two monstruous falsely forged propositions , he stampeth a conclusion forth with no lesse false than malicious : wherein he exclameth against Luther , Exclamat●ō of Osorius agaynst Luther . as the onely subuertour of all vertue , studious Industrie , and carefull endeuour . Nor is this to be wondred , that Osorius doth argue in this wise . For whereas euen from the very begynnyng of his booke , he hath accustomed him selfe to nothyng els but to a continuall course of lyeng , I should maruell more a great deale , if hee would now altogether chaunge his Typpet vnlyke him selfe , and begyn to speake any thyng truly . But the matter goeth well with Luther , that his workes are extaunt as yet , and are vsually frequented , whiche as are true witnesses of his doctrine , so can testifie truely of their maisters innocencie herein . Whereupon two thyngs may be easily coniectured , whereof the one of great likelyhode is to be suspected either that Osor. hath neuer read those thynges , whereat hee cauilleth : or that of very nature hee is a notably shaped Sicophaunt . Osorius pag. 141. Martin Luther ( sayth he ) doth teach extreme Desperation . I would fayne know where , or from whence you haue pyked out this ? Luther preached many Sermons : Compiled many bookes : some published in his owne countrey language : Many also turned into the Latine toung : The readyng & perusing of the which hath recouered many persons ( I doubt not ) standyng vpon the very brincke of Desperation , & in greeuous anguish of mynde : amongest whom I do with an vnfained , simple , and humble conscience thankefully acknowledge before God , my selfe to bee one . But I did neuer heare of one person so much , that hath perished through Desperation , by readyng Luthers bookes , The doctrine of desperation , whether is it more proper to the Papistes , or to the Lutherans . or hearing his doctrine : On the contrary part , diuers monumentes and histories are replenished with examples of such as haue runne headlong into vtter dispayre , which haue gaynesayd , or withdrawen them selues from the doctrine of Luther . As touchyng Frauncisce Spira , who reuolted from the participation of the doctrine , whiche he had once receaued by Luthers preachyng , bycause the Recorde thereof is somewhat old , I will for this present omit , what remaineth in history of him . I will more willyngly vse fresher examples of our later age , and yet not all ingenerall , for it needeth not , neither is any one man able so to doe . But I will rehearse some of the most notable . And first of all a certeine man called Iacobus Latomus , a man sometymes wellbe seene amongest the Deuines of Louayne . I can not tell whether you your selfe knew him ( Osorius ) when he liued . This man mainteinyng the same quarell , wherein you do now turmoyle your selfe agaynst Luther , is reported to departe this life in the selfe same Desperation , whereof you make mention : who at his very last gaspes brayeng out most horrible and feareful roaring noyse , vttered none other sounde in the eares of all men that heard him , but that he was vtterly damned , and forsaken of God , and had no hope of Saluation layed vp in store for him , bycause hee did wilfully resiste the manifest truth , which he knew before to be most true . I will couple two others with hym of the same fraternitie , Guarlacke Reader of Diuinitie Lecture amongest the Gertrudianes , and Arnolde Bomelye Scholer to Tilman : of the first of whom it is sayd , that euen in the last panges before his death , he spake in this maner , that he had liued desperately , & could not endure the Iudgement of God , bycause he did acknowledge his sinnes to be greater , then that they could obteyne for geuenesse . The other ( hauyng fully gorged him selfe with the doctrine of Desperation , wherein he was instructed by his Schoolemaister of distrust ) surprised at length with intollerable gnawyng of conscience practised first to kill him selfe with his owne Dagger , at the last beyng wholy swallowed vp of Desperation , dyd cut his owne bowelles out of his body with an other mans knife .

It shall not be amisse to ioyne vnto those Sadolet Cardinall of Rome , who after sondry disputations mainteined agaynst Luther , gaue vp the ghost , not without horrible trembling and torment of conscience . I suppose also that you are not ignoraunt of the like that happened to Cardinall Crescentius Legate of the Apostolique Seé , and President of the Tridentine Councell , beyng astonyed with sodeine horrour , and troublesome abashement of mynde in the same Citie . 1552. of whom Iohn Sledan hath made relation in his Commentaries . What shall I speake of Castellane Archbyshop of Aurelia ? & of Ponchere Archbyshop of Turone ? who procured to them selues Gods indignation and vengeaunce , as appeared by the wonderfull fearefull passions wherewith they were oppressed at the tyme of their death : not bicause they did heare Luther and read his bookes , but bycause they did cruelly persecute his doctrine . In the same Beadroll may be reckoned the remembraunce of Iohn Eckius , Iohn Eckius with others . whose whole course of lyfe as was nothyng els but a continuall mortall combate agaynst Luther , so his yeldyng to nature was so altogether voyde of spirituall consolation , that euen in the last gaspes hee vttered no other wordes , but of money , and certeine thousand of crownes . And what neéde I here rehearse out of the Recordes of auncient Chronicles Minerius , Cassianus , Renestenses , Martinus , that miserable Moncke called Romanus , Prattes , Lysettes , Rusius , Morines , who beyng horribly plagued by the seuere Iustice of God , may be sufficient Presidentes to teach you , what it is insolently to kicke agaynst the pricke of Gods vnsearcheable prouidence .

The History of the French kyng Henry the second , Henry second French kyng his death . is yet but freshe in memory , and deépely emprinted , not in the myndes onely , but in the eyes also of all men : who extremely boylyng with inward hatred agaynst the same doctrine , receaued his deathes wounde in the selfe same eyes , wherewith he was determined to view the execution of others : and was forced him selfe to become a manifest spectacle of Gods Iustice to all the world , before he could bathe his eyes in the bloud of the innocent . And not long after the sayd Henry , followed also the kyng of Nauarre , who procured vnto him selfe most iust cause not onely of Desperation , but of death also , through none other occasion , but by persecutyng this doctrine , which you doe slaunderously reproche to be the doctrine of Desperation . I could here make a Register of an infinite nomber , not in England onely , but of other Regions also , which after they had receaued wonderfull confort out of the sweéte iuyce of this doctrine , which you call Lutherane , fell headlong into miserable anguishe and gnawyng of conscience , by reuoltyng from this doctrine : who could neuer attayne one sparckle of quyet mynde , before they had reclaymed them selues from their first Apostasie . Last of all , how many thousandes of men , wemen , and children young and old , can this our age truely recorde , who haue shewed them selues more willyng to yeld their carcasses to fier , fagottes , sword , rackyngs , and all maner of horrible Torture , rather then they would recante , and renounce that comfortable doctrine , where with they were enstructed : which I suppose they would neuer haue done , if they had suspected neuer so small embres of Desperation to haue lurked therein . But I perceaue what Osorius doth meane by this word Desperation . If he could either expresse his mynde aptly , and distinctly , or were willyng to deale simply and playnly . To the ende therefore I may frame myne aunswere , hauing regarde to the meanyng of the man , rather then to his speach , I will examine the maner of his disputyng somewhat more aduisedly .

The affiaunce and assuraunce of saluation , wherein is it to be placed . Luther doth teach ( sayth he ) that no man ought to place affiaunce of his righteousnes in merites and good workes . Goe to and what is concluded hereof ? Therfore Luther doth teach the doctrine of Desperation . A very new founde and straunge maner of Argument , framed perhappes after the rule which concludeth from the staffe to the corner . I suppose men of Syluane vse this kynde of arguyng in their wooddy forrests . But I make this aunswere to the Argument . If God had determined , that our Saluation should haue bene purchased through godly actions , and vertuous endeuour of mans life : it were not altogether without reason that Osorius doth speake . But for as much as our hope and confidence is limited within the boundes of the fayth of Christ , and the foundation thereof builded vpon this Rocke onely , I suppose surely , that the person which doth allure vs home vnto Christ , from confidence of workes , and teacheth vs to repose our whole trust in him , as in the onely Sanctuary , and shoteanker of our Saluation , doth declare rather the true way to assured hope , then abolishe the same : Neither doth he by and by , rende in sunder the sinewes of mans endeuour , who doth but embace and disable that part from mans power , which doth properly apperteine to the sonne of God : I thinke that he discouereth rather the well sprynges of the comfortable glad tydynges of the Gospell . But lysten I pray you to Osorius disputation , and wonder a whiles at his deépe insight in Logicke . For in matters past recouery ( sayth he ) and in most assured confidence , there is no man that wil be enduced to rayse vp his mynde earnestly to any vertuous endeuour . You haue here geuen vs a right Rhetoricall position : now marke a concludyng determination more then Catholicke . Ergo ( saith he ) Whereas Luther doth partly dispoile vs of the hope of righteousnesse , and partly doth place the the same wholy in the righteousnesse of Christ , which hope ought to be proper and peculiar to ech person , what doth he herein els then vtterly subuerte and extinguishe all dueties and endeuours of godlynesse in vs ? Truely I do not deny , but that in all maner of enterprises , which happen in vsuall and dayly practize , well conceauyng hope doth minister wonderfull courage to the mynde of man : the whole force , and lyuelynes wherof , through Desperation or distrust , is many tymes vtterly daunted . But to what purpose is this alledged agaynst Luther ? Whose teachyng & Lessons tende to this onely marke , not so much to instruct vs in the rules of good lyfe ( which is the onely peculiar office of the law ) as to lead vs to know , whether we ought in these good workes of ours to repose our affiaunce , or elles to ascribe the same wholy to the freé mercy of GOD , through Iesu Christ : not bycause godly endeuours and vertuous workes are not prayseworthy , but whether our workes be of so great estimation , as may satisfie Gods iudgement , and deserue eternall lyfe , so establishe our consciences in sauetie . This is the grounde , and principall point of the controuersie , which ought in this place to be decided .

For as much therfore , Two kynd● of desperation . as there be two kyndes of Desperation ( as we haue sayd ) it behoued you ( Osorius ) to haue distinguished the same , before you had raysed your Battrye agaynst Luther . There be some persons , which doe vtterly dispayre of forgeuenes of their sinnes , and of the mercy of God towardes them . As for example : the Desperation of Cain , Saul Esau , Antiochus , Iudas , Minerius , Latomus , Sadolete , and such others . And this kynde of Desperation belongeth properly to the vngodly and wicked , whiche are altogether estraunged from God , and nothyng agreable with Luthers doctrine . There is besides this an other kynde of Desperation : as in the attempt of any enterprise , if a man be wholy discomfited to attaine the Maistrie , and can not be the foremost , will not yet bee discouraged , but wil employ his abilitie as much as in him lieth , that he may be the second at the left : For the Archer that shooteth somewhat neare the sticke , Deserueth his prayse though he hitt not the pricke ,

In lyke manner we all , euery one of vs , doe marche onwarde paynefully , in this warrefarre of Gods law , as it were in a runnyng game , to trye Maistric , wherein albeit was neuer founde man , whiche could in this lyfe assure him selfe to attayne the appointed goale : yet are we not therewith so throwen downe in conceite , as to bee in dispayre of our Saluation . Neither ought we so to interprete the law , as though through the practise and guidyng thereof onely , and by no meanes elles , we could obteine euerlastyng lyfe . The law hath other purposes , and endes to direct vs vnto , whiche Osorius might haue learned out of Paule and Augustine , and diuers others , if he would not wittyngly , and wilfully haue bene blynd . The ende and office of the law . The first Rule and vse of the Law is , to represent vnto vs the inestimable righteousnesse of our creatour , after whose Image we are created . The next , to condemne our vnrighteousnesse , and abate our pride . The other , to bee for a tyme in steéde of a Schoolemaister to lead vs to Christ : whiche albeit could not of her selfe geue full righteousnes to that people vnto whom it was deliuered first , might neuertheles in the meane space , through wholesome seueritie , hold them backe and keépe them in feare , and restrayne the vnbrideled licentiousnesse of their fleshe , in some orderly comlynesse , lest-they should runne headlong into all execrable , and wicked impietie . Truly these seéme to me bee the principall vses of the law , the absolute and exact perfection wherof , as neuer any man of that race hetherto was able to satisfie , though vpholden altogether with the gracious ayde of God : So if you ( Osorius ) can remember any one man , sithence that tyme ( the sonne of God onely except ) that hath throughly performed all , and euery part , and duetie required by the law , I beseech you name him , or if you can name no one of all the ofspryng of Adam , which hath perfectly accomplished the whole law , what moueth you so furiously to rage agaynst Luther , who teacheth that all our righteousnes is vnperfect ? But be it , that he hath likewise affirmed ( as the truth is ) that our righteousnesse is not onely vnperfect , but had condemned all our righteousnesse to be more lothsome , than the defilynges of a foule menstruous clothe ? euen as Esay the Prophet did ? or what if accordyng to the saying of our Lord Iesus Christ , hee had adiudged not onely all our deédes , and wordes what soeuer , though neuer so precisely handled , not in the tyme of the old law onely , but after the commyng of Christ also , neither of vs alone , or the rude vnlettered multitude , but euen of the Apostles them selues performed , to bee altogether vnauaylable to the purchasing of eternall lyfe ? yea and that them selues also were in no better plighte , and condition : then seruauntes , and vnprofitable bondeslaues ? what a sturre would this Da●●s haue kept ? But now , sithence no man can be ignoraunt of the most manifest sayings of Christ and the Apostles , either must Osorius cite these felowes vnto the Chapter house together with the Lutherans , or if he do acquyte them , he must not from henceforth quarell with Luther in the cause .

Agayne where the same Lord in the Gospell doth promise a teacher , The lawe vnprofitable to saluation . the holy Ghost , Which should conuince the world of sinne and of righteousnesse , what shall we thinke that he mente by sendyng this teacher other , then that hee purposed to establishe those two thynges especially , which Osorius doth seéke chiefly to discredite ? That is to say , that godly hartes beyng enlightened by the inspiration of the holy Ghost , may bee instructed to feéle their owne weakenesse , that from them selues as from their owne power , they haue no hope of Saluation , and that for the attainement thereof nothyng wanteth in Christ Iesu : and how that without Christ , all that euer we haue , is but in dispayred case : A wholesome kynde of trust and mistrust . but in him all thynges rest most safe , and assured . Out of the one wherof ariseth vnto vs a very confortable Desperation , out of the other floweth a most holy Affiaunce . A Desperation ( I say ) not such a one as doth exclude true trust in Iesu Christ , but which doth abrogate vayne confidence of our workes onely . Neither doe I here meane the confidence , whiche doth let louse the reynes to licentious boldnes , and vnpunishable libertie , but the same confidence which doth minister necessary and comfortable gladsomnes , to the godly & afflicted consciences .

But our Porting all can in no wise allow of this confidence , fearyng this thyng forsooth , Lest this way be to swift , Osori . pag. 141. and to easie to the attaynement of saluation , as that whiche will drawe awaye the variable mynde of man from labour to slouthfulnesse , and therfore it were much better , that euery man beyng vncertaine of his owne sauetie , should be holden still in feare rather . And this perhappes he might seéme to haue spoken not without some reason , if eternall lyfe were such a thyng , as did depend vpon any couenaunt or condition of workes . But whereas now it consisteth wholy , in the freé mercy of God , whiche neither can deceaue , nor hath respect to the worthynesse of him that receaueth this grace , The trust of saluation dependeth vpon promise & not vpon the Law . Ergo , the more assured . but resteth vpon the onely credite of hym , that promiseth : is not apportioned to our good workes , but freely geuen , not to them whiche deserue , but vnto them which doe beleue in him that doth Iustifie the vngodly : what remayneth , but that Osorius must either strippe the Scriptures naked of Gods promise towardes vs , or of necessitie , conclude our trust , and assured affiaunce vnder that promise : or that him selfe is vtterly ignoraunt , what that promise of the Gospell purporteth : and so bewraye his singular blockishnesse herein ? whiche is rather likely to bee true . Now I would haue him first make me an aunswere vnto this . Whether God haue made vs any promise at all ? Promise made before the Law and without the law . Then , whether that promise be the law it selfe ? or some other thyng ordeined besides , and before the law . And hereof Paule seemeth to bee a very fitte interpretour : who reporteth that the promise was first of all geuen to Abraham : Then , that after ii● . C. and xxx . yeares , the lawe was published , and therefore , that it could by no meanes make frustrate the Testament , which was geuen first : For if inheritaunce came of the law , then is it not now of promise : Galat. 3. If we thinke good to beleue Paule rather then Osorius .

The promise of saluation free and simple without condition . These thinges beyng now graunted , I demaunde further , ( if this Gentleman will vouchsafe to teach vs ) What kynde of couenaunt that was of the promised inheritaunce vnto vs ? whether he will confesse the same to be free , or not free ? If he deny it to be free , then will S. Paule forthwith cry out agaynst him , who doth ascribe all that promise made vnto Abraham of the blessyng , of the seéde , of the inheritaunce , of the kyngdome , of eternall lyfe vnto grace , and not vnto the law yea : and so also not onely before the law , but euen when hee was not as yet in Circumcision . But if he will confesse ( as he neédes must ) that the bare promise proceeded not of any couenaunt made in respect of our workes , but was freely offred by the freé goodnesse of the geuer onely , what reason will Osorius render vnto vs , why we should not receaue the same with all assurednesse , and most certeine assuraunce called in Greéke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For if fayth , as Osorius hath described it in his bookes entituled De Iustitia , bee deriued of hauyng affiaunce : vpon whom may a man settle his affiaunce more safely , then vpon God ? or when , more assuredly , then when he promiseth simply without condition : or what can be of more certeintie , then that which is promised by God the Father almightie , to all men , without exception , freely , and of his owne accorde , yea and that through fayth onely ? Freely ( I say ) whereby the bountifull mercy of God poured vpon all fleshe , may shyne more liuely to the comfortable chearefulnesse of afflicted consciences . Through fayth I say , bycause all thynges depende vpon this one condition . That is to say , That we all should beleue in the sonne of God , in whom all the promises of God , are yea and Amen . Fayth onely howe it doth exclude and not exclude good workes . I adde also , fayth onely , not bycause I will exclude good workes from her company , simply , as though they should not be put in vre , but in such sort , as that they shall not be esteemed to bee of such valewe , as to be able to Iustifie : not that beyng Iustified , we should not exercise our selues in them : But that we geue not vnto them , the chief preheminence in Iustification : not bycause we should let lowse the reynes to voluptuousnesse , and treade the tract of vnbrideled lust , or dissolue the seueritie of auncient godly discipline : nor that we should vtterly extinguish all vertuous endeuours , blot out the glory of honest actions , or choke vp the light of true Religion and vndefiled sinceritie : finally not to the end we should defile the commendable prayses of worthy renowne , vnder colour of vnpunishable libertie of sinnyng : in deede these are the paynted florishyngs of Osori . forge , & glorious glytteryngs of his Sophisticall talke . Wherin this our Simme suttle , doth nothyng at all degender from the slye craftinesse of his predecessours . Neither is this any new deuise , or practize of those , whiche , when they are ouercharged with argumentes , whiche they can not resolue , cast vp presently , such smocky , and confused mistes of wordes and slaunderous reproches , of purpose to dazell the eyes of the Readers , that they may not seé the open light . After the very same fashion Tertullus the Aduocate of the Iewes did behaue him selfe agaynst Paule . Tertull. Actc. 24. Whose doctrine when hee could by no meanes emproue , he rusheth vpon him like a Iolye Sycophaunte , with slaunders and reproches , vttered in smoathe and delicate order of speache with lyes , vntrue reportes , forged accusations and outcryes , exclaimyng agaynst him that he was a troublesome man , seditious , a raiser of new sectes , & a defiler of the Temple . For euen with all the selfe same contumelies Tertullus did then reproch S. Paule before Foelix then President , like as now this our Tullian Tertullus with like vanitie ; and no lesse impudencie doth accuse Martin Luther : of all whiche generally hee is as innocent and cleare now , as Paule was at that tyme of his araignement . Surely good consciences wayeng the matter indifferently , can not be ignoraunt , nor Osorius him selfe ( I suppose ) will deny , if he bee willyng to yelde to the truth , but that neuer any such braynesicke thought dyd enter into Luthers head , as to geue any scoape to the vngodly to pursue wickednesse : but rather that hee was alwayes of this mynde , to comfort afflicted consciences , and to discouer the most sure founteines of consolation in Christ Iesu Crucified for vs .

Whereby you may perceaue most vayne glorious Tertully , what maner of Desperation , and what kynde of Affiaunce Luther doth teach , not that Affiaunce which is enemy to Saluation , but that necessary and vndoubted Confidence , which is able to approue it selfe allowable by the infallible promises of God , and most assured testimonies of holy Scriptures . For otherwise if Christian fayth had no other fortresse whereunto it might safely trust , Christian peace and affiaunce . I would then fayne know of you , where that peace , where that reioysing in Christ Iesu is , whereof Paule doth certifie them , Whiche beyng Iustified by fayth , haue peace with God through our Lord Iesus Christ ? wherein we stand assured , and reioyce in the hope of the glory of God . Rom. 5. Rom. 5. Where is that accesse with confidence and boldenesse , through fayth in him ? Ephe. 3. Ephes. 3. Where is that accesse to the throne of grace with assured Affiaunce ? Hebr. 4. Hebr. 4. To what ende doth our Lord so oft in the Gospell encourage vs to conceaue couragious boldnesse ? vsing this reason , That he alone had ouercome the world for the behofe of all people ? Iohn . 16. Iohn . 16. If as yet euery one of vs must be enforced to purchase to him selfe , the victory by his owne endeuour , Where is that fulnesse of ioye in the holy Ghost ? If employeng our seruice after the maner of bonde seruauntes , not as children , we must lyue vnder the law , and hope to attayne the possession of our inheritaunce , as a rewarde of our workes , and not thorough freé adoption rather ? Galat. 4. Where is then that Spirite of Adoption , cryeng in our hartes , Abba Father ? Wherof S. Paule doth so oftentymes make mention ? or if you be not yet satisfied with these sentences , what aunswere shall we make to Esay the Prophet , Esay . 35. Where he foresheweth euerlasting ioye vnto them , which beyng redeemed by Christ are conuerted in Syon ? Esay . 61. Where is that cherefulnesse of hart ? Comfort in steede of mournyng ? glory in steede of Ashes ? the oyle of gladnesse in steede of the spirite of sadnesse ? Esay . 52. Promised in the behalfe of the Messias , that was yet to come ? More ouer where the same Prophet doth wonderfully commende the feete of those , which should preach peace to the people : what other thyng els doth he note in these wordes , then that most excellent glory of the Churche , which should aboundauntly flow through affiaunce of the Mediatour , vpon all that should beleue on him ? what meaneth that chearefull Prophecie of Ieremie concernyng the commyng of the Messias , and the comfortable consolation of the Gospell to come ? Ierem. 23. 32. In those dayes ( sayth hee ) Iuda shal be saued and Israell shall dwell with confidence . Agayne the same Prophet . And I will make them to dwell in Sauetie . Whereunto accordeth likewise the saying of the Prophet Ezechiel : who prophecying of the raysing vp of a Shepheard , and of the blessednesse of that age , euen in the same phrase of speache almost , doth promise , Ezech. 39. That it should come to passe , that men should dwell and rest in securitie , without all feare . &c. Now remayneth to learne of you ( Osorius ) what this sayeng , to dwell in securitie without all feare doth emporte ? whiche for as much as your selfe will not confesse to haue relation to the fleshe , then it must follow of necessitie , that we interprete the same to bee spoken of the Spirite . But in what sorte shall it appeare that this saying must bee applyed to the confidence of the Spirite ? whenas ye shall defraude the Christian fayth of assurednesse of Affiaunce , as though ye would dispoyle the world of the benefite of the Sunne ? Finally what certeinetie of confidence shall remayne , if the same doe depende ( as you say ) wholy vpon workes , and not vpon fayth of the promise , & free mercy of him that doth make the promise ? If you graunt thereunto , one of those two ye must neédes confesse , either that you ought to obteyne so much by the vprightenes of your workes as shall aunswere and satisfie the Iudgement of God : which you can neuer doe : or els that the variablenesse of your mynde shall alwayes stagger hether , and thether , in perpetuall amazed vncerteinetie . Doe ye not perceaue ( Osorius ) into what streightes this your Diuinitie forceth you ? Goe ye to therfore Maister Tertullus , & thinke with your self whether of you two , either Luther , or Osorius with your Tullianisme doe more stiffely maintaine the doctrine of Desperation ? Surely S. Paule will teach you a lesson farre vnlike this : who abrogatyng all confidence in workes , which is none at all , or at the least most vnassured , doth conclude all thynges vnder fayth onely . Rom. 4. Therefore through fayth ( sayth hee ) that it may be knowen to proceede accordyng to grace . That thereby the promise may be assured , to the whole seede . And wherefore I pray you so through fayth ? forsooth bycause if the proportion of affiaunce must bee measured by the deseruynges of our workes : It is so farre of that any man may possibly conceaue neuer so litle hope of saluation , that he shal be forced rather to procure vnto him selfe a headlong downfall into the bottomles gulfe of Desperation .

The righteousnesse of the law and of fayth . And therfore S. Paul discoursing vpon both sortes of righteousnesse aswell of that of the law , as that other of fayth : after that hee had very exquisitely distinguished the one from the other : bycause of the mutuall contrarietie or disagreément betwixt them wherewith they do varie eche from other , doth conclude at the length : That the Principall substaunce of the whole matter dependeth vpon fayth , wholy accordyng to grace . And wherfore accordyng to grace ? verely bycause hauyng abandoned all the righteousnes that commeth by the law , which worketh indignation , and therfore engendreth vncerteinetie , the soule might be established in Grace , & takyng holdfast of the promise , through fayth , might attende for nothyng els , from whence she should conceaue any other assurednesse of hope , to attayne euerlastyng lyfe . For as it is an vsuall custome amongest men earnestly to awayte for due performaunce of these thynges that are promised , so contrariwise such thyngs as are graunted conditionally , are then , & neuer till then assured , but when the conditions are obserued . Now if the conditions were such , as might bee throughly accomplished accordyng to that absolute perfection of fulnesse , wherewith they are limited : them no doubt , the law were of it selfe effectuall enough to Saluation . Leuit. 18. For hee that doth keepe the Commaundementes shall lyue by them . But as the case standeth now , for as much as we are all ( will we nill we ) subiect to the breache of the law : and that no creature can bee founde whiche dare affirme him selfe able to performe all the conditions annexed to the law of God ( that I may be so bold to place your Maistershyp one of the number ) then must we all of necessitie , seéke the meanes of our Saluation not from the law , but from somewhere els : bycause this eternall lyfe must be ascribed to an other mans death , and not to our lyfe : neither after the opinion of our workes , but vnto the freé mercy of God , Whiche doth onely ouercome when hee is Iudged . Wherein for examples sake , let vs heare , how Dauid him selfe though neuer so well beloued of God , doth as it were tymorously humble him selfe in his prayers , beseéchyng God that he will not enter into Iudgement with his seruaunt . Psal. 142. And where with was hee dismayed I pray you ? Bycause ( sayth he ) no fleshe shal be Iustified in thy sight .

If so be then , The affiaunce of workes . this so noble a Kyng , and worthy a Prophet , standyng to be arrayned before almightie God , durst not commit the protection of his cause to the deseruyngs of his workes , shall then Osorius , or Hosius , dare bee so bold to doe it ? We read what remayneth in Recorde of Barnarde , beyng otherwise a prayseworthy man , that when her foresawe the ende of his lyfe to approche , and that he was then Summoned to appeare before the Iudgement seate of the eternall God , that he began to expresse a wonderfull fearefulnesse , and to bee very much dismayed in his mynde : whom as his frendes standyng about him would haue recomforted , and encouraged to cheare him selfe with confidence of the good lyfe that hee had lead : in deede ( sayth he ) I perceaue , Barnard . I may seéme to bee in such estimation amongest you : but I feare me , least the Iudgement of God is farre vnlike the Iudgement of men . Truely this was aptly remembred of Barnarde : Who albeit knew it well enough before paraduenture , yet as then beyng at the pointe of death , he perceaued much more effectually : Euen as we seé to haue chaunced to many others of this Popishe brood : Who though they delite , and flatter them selues neuer so much in the glory of their merites , and vprightnesse of their workes , yet when death knocketh at the doore of their consciences , and willeth them to bidde adiew to the worlde , then forthwith castyng away all trust of merites , and as it were accordyng a recantation of the doctrine , they shrowde them selues wholy in the death of Christ , and hereupon fasten the chiefest shooteanker of sauety , as it were in the most assured hauen of perfect blessednesse . Whereby you may vnderstand ( ye Porting all Prelate ) how all that your frame of righteousnesse , which you builded vpon the deseruynges of workes , is vnioynted , and shaken in peeces : the force wherof was neuer yet of such efficacie , and valew in any creature , as could not onely not abyde the incomprehensible vnmeasurablenesse of Gods Iudgement , but also bee so wholy appalled , at the encountryng of death , that it can not endure the sight thereof , but must neédes yelde as throughly vanquished .

How farre the workes of the lawe come short to true righteousnesse . Moreouer sithence this place offereth it selfe to debate of vertues , I would wish you to consider aduisedly with your selfe , what that wellknowen saying of Augustine doth purporte , and how farre it doth dissent from this your contentious quarell of righteousnesse : whereas treatyng of vertue , and charitie , he speaketh in this wise . Augustine . Uertue , sayth he , is a kynde of charitie , wherewith we loue that thing , which ought to be beloued : This charitie appeareth more in some , in others lesse , in some also nothyng at all . But the fulnes thereof whiche can not be increased , whiles man liueth in this world , was neuer seene in any : for as long as it may be encreased , truely all what soeuer is lesse then ought to be , & will admitte a supply , commeth of default : through which default , all flesh can not be Iustified in his sight : wherein pause a whiles I pray you with me , & debate throughly with your selfe , whether if that charitie , whiche is in Christ●ans , though it be neuer so apparauntly discernable , yea after their regeneration also , be lame , and defectiue , what may be thought of them , in whom scarse appeareth any meane resemblaunce thereof ? but what shal be iudged of your selfe Osorius chiefly , amongest all other , in whom not one sparcke so much of true charitie , nor any iote so much of humanitie can be seene ? in so much , that who so shall read those Inuectiues of yours , may easely coniecture , that he heareth not the modestie of Osorius a Christian Byshop , but rather some Tragicall Orestes furiously ragyng vpon some Stage . But to returne to Augustine , of whose iudgement in Diuinitie I know not how well Osorius will allow : truely what small accoumpt he made of the worthynesse of our righteousnesse , he could neuer haue more vehemently vttered then in these wordes : Aug. Confes . Lib. 9. Cap. ●3 . wee be to the most vpright life of man ( sayth he ) if God examine the same settyng mercy aside : In like maner Gregory doth very litle varie from Augustine in wordes , though nothyng in sence . But altogether dissenteth from you ( Osorius ) where expoundyng the sayeng of Iob in their . Gregor. in Iob. Cap. 9 Chapter , videl. Man can not bee iustified beyng compared to God . The holy man ( sayth hee ) doth perceaue that all the deseruynges of our best workes are faultie , if they be wayed in the righteous ballaunce of the iust Iudge . Gregor. Com. Cap 11. And by and by in the xi . Chapter , as it were redoublyng the selfe saying of Augustine . Bycause ( sayth he ) if excludyng mercy , workes be examined , the lyfe of the most righteous wil be founde to folter and faynte vnder the burthen of Sinne . Hereunto may be annexed the consent of Barnarde ( of whom we made mention before ) worthy to be noted , Barnardu . touchyng the same matter . Who makyng a long discourse of the vnrighteousnesse of mans righteousnesse , demaundeth a question at the last , of what valew all our righteousnesse may be in the sight of God ? Shall it not be reputed filthy ( sayth he ) lyke vnto a foule menstruous clothe according to the saying of the Prophet ? and if strickte and narrow examination be made therof , shall not all our righteousnesse be founde vnrighteous & nothyng worthe ? at the last , as though the matter were confessed , and without all controuersie , he concludeth saying : And what shall become then of sinne whenas righteousnesse it selfe hath nothyng to alledge for defence ?

For as much therefore as it is so , and that this doctrine is so manifold , so manifest , confirmed by so many , and so famous Authours , emprinted in holy writte , allowed with so many inuincible testimonies of sacred Scripture , published by the approued writynges of the best learned interpretour , established with the vnuanquishable authoritie of the holy Ghost , ratified with the common consent of the auncient primitiue Church , finally so manifestly knowen by experience of all ages : where is then that haynous crime , Osorius Pag. 142. that cruell offence , that shameles trespasse , and that intellerable facte ( as you say ) not to bee suffered in Luther ? Nay rather to speake as the truth is , from whence , or out of what puddle haue you sucked the shameles impudencie ( Osorius ) singular foolishnes , vnmeasurable Sycophanticall rage , frantique tragicall furye , and so cruell and vnreasonable a custome of raylyng agaynst your Christian brethren , without all cause , or reason , who haue rather deserued well , than euill at your handes ? I know not whether this proceeded from any cankred malice lurkyng within you , or through corruption of your nature . Sure I am that you neuer learned that insolencie out of holy Scriptures , or out of the rules of the Gospell , or by ensuyng the example of Christ and his Apostles , or their mylde and curteous conuersation . But perhaps Osorius hath determined with him selfe , to leaue to the posteritie some especiall Iewell , as a monument of his eloquence : as Cicero did his Inuectiues called Phillipica . &c. Phillipica . Yea it had bene more conuenient for him , to haue chosen some other Methode to treate vpon , and farre more seémely to haue bent the rage of his penne agaynst some others , rather then agaynst Luther , Bucer and others the lyke . For if he were willyng to confesse the truth simply , what other doctrine doth Luther , Bucer , Haddon and all others , ( who discourse vpon one selfe same Gospell ) teache , then the very same matter that S. Paule in so many his Epistles , doth so earnestly enforce ? That is to say . That we should ascribe all the hope of our saluation in Iesu Christ onely , and in him alone repose all our whole ankerhold of righteousnesse , not in our selues , but in the sonne of God : not in the law of workes , but in the law of fayth : not in the preceptes of godly lyfe , as Augustine witnesseth , August . Epist. 105. but in the fayth of Iesu Christ : not in the letter , but in the spirite : not in the merites of good deédes , but in the mercy of God : Finally after that sorte in his mercy , that we should not accoumpt this mercy , to be mercy at all , accordyng to the saying of Augustine , vnlesse it bee altogether freely geuen . How now ? are Christians now a dayes straighted in such brambles , that it may not be lawfull to speake franckely in the congregation the selfe same , which the Prophetes , Apostles , Christ him selfe , the holy Ghost and the purest Authours of auncient antiquitie haue set downe in writyng , but that the partie so doyng shal be forthwith detected as though hee practized to subuert all honestie , and vertuous endeuour ? and shal be constrayned to pleade for him selfe , as if he were arrayned a common Barretour , and had committed some haynous horrible , and execrable fact more detestable then high Treason ?

Neither are these all the crimes yet wherewith this Tertullian rayler doth rage in his raylyng : but crawleth foreward by enceasing degreées of amplification . For beyng not satisfied to haue accused Luther , as an vndermyner of all honestye , and vertue : to haue cutte in peeces the very sinewes of godly exercise , and vertuous endeuour : besides this horrible accusation he chargeth him also , with a crime passing all measure intollerable . And what is that ? Bycause ( sayth he ) hee doth wrest the mynde and wisedome of Paule to serue his owne lust . pag. 142. And redoublyng the same agayne in other wordes , bycause he will not seéme to be an vnskilfull Ciceronian , hee addeth further . And he doth abuse the testimonies of holy Scriptures to establish his owne vnshamefastnesse . &c. Where Syr I pray you ? For sooth in sundry places of the Apostle , and especially in the Epistle written to the Romanes . Wherein bycause it shall not onely bee conceaued in mynde , but also perceaued by the viewe , how disorderly Luther the Standard bearer of all heritiques , and his Cabbenmate Haddon , and all the counterfaites of this new Gospell haue alwayes hetherto in the interpretation of that Epistle , gropyngly lyke nightowles lumpred in darkenesse : Let vs all and euery of vs open our eyes , & eares now , and lysten to this new starte vp Prophet , whiles this our most elegant Tertullus sittyng at high deske , may instruct vs all blockyshe Asseheades , and as it were an other Archymenides with lyne vpon the sande , chalke vs out a way , and set vp some speciall markes , whereby we may finde out the lyuely & naturall sence , mynde , and meanyng of that Epistle .

Osori . Exposition vpon the Epistle of S. Paule to the Romaines . And first of all concernyng the Gentiles ( bycause he may begyn with them as Paule doth ) he sayth , that it is euident enough , that they were enlightened with a singular gift of nature , endued with excellent vnderstandyng , adorned and beautified with wonderfull ornamentes of Nature . Who hath euer denyed this ? Goe to what followeth hereof ? Pag. 142. Wherefore for asmuch as this so great force of nature , excellencie of vnderstandyng , knowledge in learnyng , yea so great worthynesse of reason and capacitie , could auayle nothyng at all with the Gentiles to perfect and righteous liuyng : ( for they did exceede in all iniquitie and outragious lust ) thereby appeareth playnely , that nature was voyde of all ayde and helpe to attayne the righteousnesse of eternall lyfe . And this much by the waye touchyng the Gentiles . From whom after the Apostle had remoued away all confidence , whiche was vsually ascribed to the law of nature , he turneth his speach forthwith to the Iewes . And bycause the Iewes them selues did in lyke maner place their whole affiaunce in those shadowes and outward ceremonies : The Apostle likewise , yea more sharpely also inueyeth agaynst them , declaryng that all those Ceremonies of the law , and Ordinaunces prescribed by Moyses did profite them nothyng at all , whereby they might bee any iote more restrained from running headlong into all kynde of wickednesse , nothyng lesse enclined to all filthynesse of conuersation , neither any myte lesse estraunged from vertuous endeuour then the prophane Gentiles : whereby appeareth that the effect of Paules Conclusion tendeth to this end : To make this manifest , that neither nature , nor the Ceremonies of Moses law , that is to say , washyngs , Sacrifices , clensinges , Circumcision , and such like corporall ordinaunces , ( with the confidence wherof that people did swell and were puft vp in pride ) did take away sinne , or did any thyng at all auayle to righteousnes . By this discourse of Osorius , I doubt not ( gentle Reader ) but that thou doest sufficiently vnderstand , if thou bee of any capacitie , what the meanyng of Paule , and the whole sence and disposition of his doctrine in this Epistle to the Romanes doth purporte , accordyng to Osorius his Diuinitie . That is to say . That we may learne , how that we may not hope for any ayde towards our Saluation , from nature , or any ordinaunces of the old law : which beyng graunted , it remaineth further to learne out of this Oracle of our great Maister , from whence we ought at length to seéke for the true way of Saluation , and in what poynt it chiefly consisteth : forsooth in righteousnes ( saith he ) that is to say as Osorius doth define it . Wherin the sauetie of a Christian consisteth accordyng to Osorius . In Eschewyng sinne , and earnestly embracyng all godlynesse , vertue , and pietie : vnto the which righteousnesse onely we ought to referre all surety , and ankerhold of our saluation . And hereupon is coyned a new Oracle , not from Delphos in Boeotia , but forged by Osorius in the wildernes of Syluain , worthy to be Registred to eternitie of all people and tounges . Pag. 142. For righteousnesse onely ( sayth he ) doth reconcile God to mankynde . The man hath spoken .

This mystery beyng exquisitely piked out of the hidden mysteries of Diuinitie , sithence Osorius requireth so earnestly to be graunted him without contradiction , what shall become of that Fayth onely , wherewith those Lutheranes and Bucerans do prattle so much , them selues to be iustified by ? Nay rather what shall become of any Fayth at all ( Osorius ) if the onely righteousnesse of workes , doe accomplish the absolute fulnesse of our Iustification ? Oingenious head , and wonderfull deépe conclusion , framed through conference of reasons , and apt application of the middle proposition with the first , and Clarckely concludyng , and shuttyng vp the same into one knotte together . Unlesse this our deépe Deuine had cunnyngly culled this Argument out of the closet of the Popes own breast , as out of some horsepoole , within whose bosome all knowledge of God , and man is enclosed : or vnlesse this Endymyon had soundly snorted in Aristotles Ethickes , as it were in the hill Parnassus : can any man doubt , whether hee could euer haue bene able so happely , to haue pearced into the inward , and hidden meanyng of the Apostles 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 Marchandizes , 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 & Religion 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 growen into great perill of vtter vndoing , & haue bene throwen into an vnrecouerable downfall . For what man in the world would haue interpreted Paules Epistle in this wise , if he had not heard this man before ?

Truely I for my part and others like vnto me , beyng not inspired with so profounde & deépe capacity , did alwayes heretofore conceaue of the matter after this maner : That the Apostles whole endeuour and trauaile in that Epistle tended 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 faythes 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 . Phil. 3. I haue bene alwayes hetherto persuaded that this was the very naturall meanyng and sence of Paules doctrine : The true vnderstandyng of iustification accordyng to S. Paule . 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 : Rom. 7. by examination whereof Sinne is discerned : Rom. 4. Finally the same handwrityng conteyned in the tenne Tables written agaynst vs , Rom. 3. which was fastened vpon the Crosse of Christ . Ephes. 2. 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 . Consideryng 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 , Pag. 143. that the Iewes were commendable 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 ramme 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 attaynement 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 conclusion , 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 deede ( 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 . Deut. 4. 5. Wherfore if their conuersation had bene voyde of all blame , and with like integritie could haue aunswered and throughly satisfied the perfect law of God vnto the vttermost title thereof : it can not bee doubted but that Paule would neuer haue denyed that those should be iustified by the workes of the law , who do lead a perfect and vpright life . Yea rather he would haue affirmed this that he spake there , which is most true : Rom. 2. Glory , honour , and peace bee vnto euery one that worketh righteousnesse , to the Iewes aswell as to the Gentiles . &c. But now when as he foresaw , that the Iewes did swell with a certeine Pharisaicall opinion of their workes , and proudly vaunted them selues vpon them , disdaynefully detestyng all other as Heathenish , vngodly , in respect of them selues , neither seemed to stand in any neéde of the Mediatour : Therfore to the end he might shake away from them that pestilent persuasion of their owne righteousnesse , and force them to seéke succour at Christ : hereupon he did vtterly dispoyle all workes of abilitie to Iustifie : that is to say , he so taketh away all Affiance of our workes beyng of all partes vnperfect , bycause hee may ascribe it wholy to fayth onely , and repose the same in Christ alone .

Therfore that I may orderly and distinctly make aunswere to that your Maior , beyng Hypotheticall , & Copulatiue which you doe so intricately entangle , and miserably choake vp with obscu●e speach . First of all we must remember that the obseruation of the law hath a double vnderstandyng : A double obseruation of the law . for after one sorte Christ dyd obserue the law of his Father : but mortall men obserue it after an other sort : Christ most perfectly and absolutely : but we weakly and rawly , yea I know not if we performe any portion thereof very meanely . Whereupon ariseth a double consideration of righteousnesse : the one perfect , and is peculiar to Christ , and is onely of valew with God : the other vnperfect , & lame which properly apperteineth to man , and perhappes carryeth some resemblaunce of holynesse in the opinion of men , but is of no estimation before God , nor sufficeth to Saluation . Moreouer to the purchasing of that first and sincere righteousnesse , man must bee furnished with two principall Tallentes : the one , that hee so accomplish the whole law , that no part thereof be defectiue : The other , that hee so throughly performe euery part thereof , that nothyng may be added to absolute perfection . Or els hee may heare what the Scripture threateneth . Deut. 27. Cursed be he that persisteth not in all the wordes of the law to doe them . &c. Gallat. 3. Agayne , He that breaketh the least of them , is guiltie of them all . Iames. 2. Now for as much as neuer any man was able to bryng that thyng to passe but Christ onely , it is out of all controuersie , that all other mortall men , as well Iewes , as Gentiles , are fast holden vnder the curse : Whereupon the Apostle , after long debatyng of the matter , concludeth : That no man can bee Iustified by the workes of the law . Which sentence is not yet so to be taken , as though no deédes of the law beyng sincerely , and , perfectly done , accordyng to the prescript rule of lawe , could profite any thyng at all towardes Saluation , for the very same was performed in the person of Christ , whose life being of all partes , free altogether , from all blemish of Sinne , could not be attaynted with that saying of Paule , That no man could bee Iustified by the workes of the law , for that he was iustified through his owne workes , especially . With as good right also , might we mainteine our lyke challenge therein , if our infirmitie were able to rayse it selfe , to that perfection of Christ . Whereupon we heare the Apostle very aptly arguyng in this wise . Galat. 3. If that law ( sayth he ) had bene deliuered , that could haue geuen life , then no doubt righteousnesse had come by the law . Gallat. 3. But wherefore is it sayd that the law can not geue life ? Wherefore the law iustifieth not . Not bycause the law wanted her efficacie to geue life , but bycause we were destitute of sufficient power to accomplish the perfection of the law . For otherwise what can bee of more force to righteousnesse , then the law ? or what more effectuall to eternall life , then righteousnesse ? if at the least the same were perfect , or that our nature were capable of that righteousnesse absolutely . But now beyng enuironed with so great weakenesse of the fleshe , and of all sides beset with Sinnes , yea and sold vnder Sinne , when all our endeuour is yet so vnperfect , that we neither performe the whole law , neither comprehend any small portion therof with duetyfull and exact righteousnesse . Therfore that saying of the Apostle may rightely be applied vnto vs , wherein hee affirmeth That no man is Iustified by the workes of the law .

What workes doe signifie by Paule . For as to that , which Osorius with his crooked conueyaunce doth wrest these deédes of the law to the Ceremoniall law , is altogether fonde , friuolous and worthy to be scorned , as beyng ouerthrowen with many sounde reasons . First , besides that it doth manifestly appeare , by the whole discourse , and phrase of that Epistle it selfe , that Paule treated there , of none other law , then the morall law , it is to be approued chiefly in these wordes , where the Apostle doth not onely testifie him selfe , of what law he made mention in that place , but also of what part of the law : he doth reason in this wise , of the selfe same law . For that whiche the law could not bryng to passe , euen in that part , wherein it was weake by reason of the infirmitie of the flesh . &c. But this part surely consisted not in the Ceremoniall law , but in the Morall law of the ten Tables : whereupon we doe argue agaynst Osorius in this wise :

No man is bereft of righteousnesse , but in that part onely , wherein offence is committed .

But the Iewes offended nothyng in the Ceremoniall law , onely they sinned in the Morall law .

It is manifest therfore , that Paule spake not there of the Ceremoniall law , but of the law of the tenne Tables .

Moreouer whereas Paule did discourse of that Law whiche procureth wrath . Rom. 4. Rom. 4. 5.2 . 3.7.9.13 . Which was geuen that sinne might be more sinnefull . Rome . 5. Which is sayd to be written in the hartes of the Gentiles . Rom. 2. Whiche doth discouer the knowledge of Sinne . Rom. 3. Which forbiddeth to lust , which is called holy , and is spirituall , by the whiche Sinne doth shewe it selfe more aboundauntly to purchase damnation . Rom. 7. From whiche law we be deliuered by the death of Christ . Rom. 7. Which is called the law of righteousnesse . Rom. 9. Finall the full accomplishing whereof is loue . Rom. 13. These and many other places if you haue not perused in Paules Epistles I desire you to vouchsafe to read them . If you haue read them , then I beseech you to aunswere me , whether to your Iudgement these sayinges seéme to concerne the Ceremoniall law , or that part of the law especially , which consisteth in the actions and dueties of maners , and common conuersation of lyfe ?

But you say that the Iewes dyd put ouer much confidence in their Ceremonies : The righteousnesse of the Iewes . And therefore to driue away the confidence whiche they reposed in them , the Apostles meanyng was to aduertize them , that they should ascribe true righteousnes to those outward Ceremonies shadowes and cleansinges . What a iest is this ? as though the Iewes did settle their confidence in the Ceremonies onely ? and did not much more rather glory in their Race ? in their Parentage ? in their worshippyng and callyng vpon God ? in their Prophetes ? in Gods promises ? in the deédes and workes of holynes ? Furthermore whereas this Epistle was not written to the Iewes , but to the Romaines , what aunswere will Osorius make here ? Were the Romaines also instructed to the obseruation of those Ceremonies ? or did they rest so much vpon them , that it behooued the Apostle of necessitie , to forewarne them in his letters written vnto them ? But what better weapon shall I vse in this conflict agaynst Osorius then one taken out of his owne armory ? for thus he speaketh . Pag. 143. If the Apostle had first praysed the Iewes for their vertues , and good deedes , and afterwardes had sayd that those vertues and good deedes were of no valew towardes the purchasing of righteousnes , and then at last had concluded , that they could not haue bene Iustified through the workes of the lawe , then the matter had bene cleare that Paule had not excluded the Ceremoniall law onely , but the Morall law also from righteousnes . Marke well gentle Reader , and note aduizedly what hee speaketh . If Paul had first praysed the workes of the Iewes , & afterwardes had derogated Iustification from these workes . &c. Uery well : and what if out of the same Nation I doe name some men , whose singular integritie of lyfe and study of righteousnesse Paule could by no meanes reproue , yea whose godly endeuour & vpright dealyng procured them no droppe of righteousnes notwithstandyng ? what will this Sophister say then ?

The fayth and righteousnesse of Abraham . And first of all let vs behold the workes of that most holy Patriarche Abraham , who for his inestimable godlynesse , can neuer be condignely enough commended of any of vs . And yet will ye heare ( Osorius ) the testimonie of the Apostle touchyng the same Patriarche ? Rom. 4. What shall we say ( sayth hee ) that our Father Abraham did finde accordyng to the flesh ? For if Abraham were Iustified through workes , he hath wherein he may glory , but not in the sight of God . Rom. 4. What then ? did he not obteine of God to bee called righteous ? Yes veryly : but let vs seé by what meanes , not through workes sayth the Apostle : but by the commendation of his fayth , which onely maketh vs appeare worthy in the sight of God . Gene. 15. For Abraham beleued God , and it was Imputed vnto him for righteousnesse . It is manifest therefore that he was accoumpted righteous , but by what meanes ? forsooth not simply nor in respect of his workes , but by way of Imputation onely . Now what soeuer commeth of Imputation , proceedeth from meere mercy of him that Imputeth , and is not geuen in reward after the proportion of duetie , or of dette . For no man Imputeth that to an other , that is duely owyng vnto him . Now let vs here the testimonies of the Scriptures concernyng that whiche was Imputed . Not bycause hee did the thynges which he was commaunded ( albeit he did many thynges wonderfully well ) but bycause he beleued God , this was sayd to be Imputed vnto him for righteousnesse . And why was not righteousnesse imputed vnto him aswell in those respectes , bycause he did sacrifice vnto God ? Bycause he forsooke his natiue countrey ? Bycause hee offred his onely sonne to be slayne ? Neither doth the Apostle ouerskippe , or conceale those causes , especially bycause that he which was the Parente of the Posteritie , the same also should be the Authour of the doctrine . For why ? this was written ( sayth Paule ) videl. That it was Imputed vnto him for righteousnesse , not for his sake onely , but for vs also to whom it shall likewise bee Imputed , that beleue in him , which raysed our Lord Iesus from death to life . &c. Rome . 4. Rom. 4.

And thus much concerning Abraham , who though alone may suffice in place of all others , so that we neéde none other example , yet let vs ioyne to this holy Patriarche , as holy a Kyng : The fayth and righteousnesse of Dauid . Dauid with Abraham both beyng deare vnto God , both equally endued with like excellent ornamentes of godlynesse and vertue . Whereof the one as he had nothyng whereupon to glory before God , so the other did so disclayme altogether from righteousnesse , that he besought nothyng more carefully of God in his prayers , Psal. 142. Then that hee would not enter into Iudgement with his seruaunt . And rendreth a Reason of his most earnest prayer . Bycause all flesh shall not be Iustified in thy sight . And what other thyng is meant by this , then that which Paule affirmeth in the selfe same wordes almost , That no man is Iustified by the workes of the law ? Goe to then : And where are now those wonderfull fruites of workes ? Where is that glorious shewe of righteousnesse ? Finally where shall Osorius him selfe appeare with all his cleannes ? good disposition ? temperaunce of mynde ? singular humanitie ? lenitie ? patience ? chastitie ? vnfayned charitie ? and with that absolute huge Chaos of bountyfull vertues so vnseparably vnited and linked together as it were chayned fast with yron ropes ? When as Dauid so great a Kyng and Prophet , a most choyse vessell , accordyng to Gods owne hart , dare not presume to offer him selfe to Iudgement ? The righteousnesse of Iob. when as Iob a man commended of God for his singlenesse of hart , and approued holynesse , beyng asked a question of God , durst not aunswere one word .

The fayth and righteousnesse of Paule . It will not be Impertinent to the matter , if we speake somewhat here of Paule him selfe . Whose conuersation ( whiche he led vnblameable , beyng as yet a Pharisie ) Tertullus him selfe could not charge with any fault . The same beyng afterwardes engraffed into Christ , liued in that vprightenesse of conscience , that Osorius can not iustly reprehende him , as worthy of crime . And yet all those so great and so many ornaments of holynesse , did so nothyng auayle him to righteousnesse , that hee him selfe accompted them for drosse . Wherefore consider here with me Christian Reader a good felowshyp , how much difference is betwixt Osorius and Paule : where as the same workes whiche Osorius doth with so glorious pompe of eloquent wordes , garnishe so gorgiously , Paule in playne termes , doth compare them to durtie drosse and filthy dounge , Phil. 3. whereby he may be found in Christ not to haue any his owne righteousnesse by the operation of the law , but that onely righteousnesse grounded vpon fayth which is through the fayth of Christ . &c.

The fayth and righteousnesse of Cornelius before god . Cornelius of whom mention is made in the Actes of the Apostles : was a holy man , and feared God , together which his whole houshold , dealyng much almes to the poore , and makyng continuall intercessions to almighty God . This was a great , and glorious commendation truely , of excellent godlynesse , which no sensible man would say , ought to be referred to the Ceremoniall law , but to the Morall law rather . And yet the selfe same Cornelius , beyng neuer so notable for his commendable bertues , vnlesse by the aduertizement of the Aungell , had sent for Peter , which might haue endued him with the fayth of Christ , what profite had he gotten towardes the attaynement of righteousnesse , by all those helpes , and aydes of pitie ?

What shal be sayd of the riche young man in the Gospell who beyng commaunded to keépe the commaundementes , The riche young man in the Gospell . made aunswere that hee had obserued the same all the dayes of his lyfe ? What shall I recite the example of the Pharisaé prayeng in the Temple , The Pharisie praying in the temple . who vauntyng him selfe proudly vppon trust of his workes , gaue thankes to God , that he was not as others were , that he lyued not of the spoyle , did not fraudulently deceaue any man by contractes , nor prodigally consume his owne goodes , nor defile his neighbours wife , committed not adultery , was not murtherer , or wrong doer to his neighbours , neither was of that sorte like vnto the Publicane , but fasted twise in the Sabboth , gaue the tenth of his goodes , to the poore ? &c. What neéde I to produce Nathanaell , Nathaniell the true Israelite . whom Christ him selfe did both acknowledge to be a true Israelite , and praysed him for his vnfained simplicitie ? Do ye not perceiue that these persons , besides their duetyfull obseruaunce of the Ceremoniall law , did in vtter shewe expresse a certeine resemblaunce of good workes , and studious endeuour in the Morall law ? all which notwithstandyng they were not the valewe of one myte more regarded in the sight of God . Albeit I do not alledge these things to the end I would extenuate the fault of the Iewes , whom S. Paule affirmeth to be inexcusable . But Osorius doth not seé the grounde of Paules accusation agaynst them . First of all the Apostle did very well forseé , that the law of God is of all partes most perfect , and that it requireth an exquisite , full and absolute obedience to the same : which ( as he conceaued ) could not possibly be performed by any industry of man . Neither was he ignoraunt of the vnmeasurable and arrogaunt pride of that Nation lynked with lyke vanitie : which beyng by a wonderfull farre way distant from the meane obseruation of the law , did yet swell , and were puft vp with a most false glaueryng conceite of their owne excellency and perfection , as though they had left no part therof vndone , persuadyng vnto themselues saluation thereby , wherein they had much rather deserued vtter destruction . And so did incurre double offence . First , bycause they did sundry wayes horribly dishonour and defile Gods most sacred law : Then , as though it were not materiall that they had not perfitely accomplished the whole law : a man might iustly marueile , how wonderfully they flattered them selues , and as though they had trimmely behaued them selues at all assayes , seemed in their owne conceite to bee prety holy men , despising with a certeine Pharisaicall hautines all other Nations besides them selues . Wherfore the Apostle indifferently tenderyng the miserable errour of eche Nation aswell Gentiles as Iewes , doth earnestly debate three thynges chiefly in that place . The scope of Paules disputation to the Romaines . First , that he might conuince the Iewes , as also the Gentiles indifferently , that they were sinners before God . Then , that he might remoue from them all false opinion of Affiance . Lastly , that hee might emprinte into them the true way of Confidence . And in this last purpose of the Apostle , Osorius doth openly bewray his blockishe ignoraunce , swaruyng and varyeng altogether from the entent of the Apostle . For although his Iudgement bee sounde , and agreable with the Apostle in this , that the trust whiche the Iewes reposed in the law of Moyses was no lesse vayne , and voyde of reason , then the Confidence of the Gentiles , who framed their life after the law of nature : yet when question is moued touchyng the assignyng of true righteousnesse , Paule will teache one thyng , but Osorius an other .

Workes of the Ceremoniall and Morall law both are excluded from Iustification . For whereas Paule doth bende the whole force of his disputation to this onely marke , that excludyng all other deédes , workes , and endeuours , whether they apperteine to the Ceremoniall or Morall law , or to the rule and doctrine of maners , hee might referre the summe of our Iustification , and hope of Saluation wholy , and onely , in the fayth of the sonne of God . What other thyng els doth this Ciceronian Tertullus discourse in those bookes entituled ` De Iustitia ? Wherein he playeth so much the Philosopher , as though he were in the Schoole of Morall Philosophie , what els doth he breath , practize , and and so greédely mainteine ? then to persuade vs , that wheresoeuer S. Paule doth exclude workes from Iustification , Osori . doth take the workes excluded from Iustification for the Ceremonies of the law . he doth exempt nothyng els but the Ceremoniall law : And so for conclusion , that true righteousnesse is not that righteousnesse in the sight of God , whiche Christ doth Impute to the beleuers through fayth , but that righteousnesse , which euery man doth properly procure , and make peculiar to him selfe , through his owne vertue , sinceritie , innocencie and good conuersation : Offryng the combate pardy to Paule : whether in this quarell of Iustification , S. Paule shall with more probable Arguments exclude Confidence from workes , or Osorius driue fayth into vtter exile : vnto the which fayth in all his bookes he leaueth no maner of place , truly yeldeth very litle credite thereunto . Neither is it any maruell : Pag. 142. ● , 140. ● . For if the matter be as Osorius doth reporte , That we ought to be iuste before God , and not Iustified before God : Fayth hath no place almost with Osorius . And if righteousnesse onely doe procure the fauour of God and Reconcile God to mankind , wherein onely we ought to settle all our sauety and worthines : And if no man an be righteous but hee that keepeth the lawe . That is to say : if the iuste man shall now liue but by workes and not by Fayth . Iudge I beseéche theé ( gentle Reader redeémed with the bloud of Iesus Christ ) of what efficacie either Christes bloud shed for theé may be , or of what estimation thy fayth towardes Christ must be . Truly by this meanes Osorius with his glorious eloquence , may aswell plucke downe Christ out of heauen , banish Fayth out of the earth , snatche Paule out of our handes , roote the Gospell out of our hartes , and all comfortable consolation from our consciences : Finally despoyle the world of the light of the Sunne , that we may all together lumper and groape in darkenesse , after this blynde guide and Capteine of darkenesse .

But here are one or two places of Paule obiected agaynst Paule him selfe , whereby Osorius may the better mainteine his challenge agaynst Paule with Paules owne weapons . Pag. 143. What ? had not Paule ( sayth he ) a most sharpe conflict with the Iewes alwayes touchyng the Ceremonies ? What hereof them ? Doth he not in his Epistle to the Galathians , protest in this wise ? If ye be Circumcised , Christ doth nothyng profite you : I confesse this to bee true . In lyke maner writyng to the Hebrues , doth he not say that the lawe doth auayle nothyng to perfection , meanyng the Ceremoniall law ? Conclude at the length therfore Osorius in despight of Logicke though she be neuer so angry . Ergo , wheresoeuer Paule doth make mention of abandonyng the law in the treatie of our Saluation , there we must of necessitie interprete the same to be spoken onely of the Ceremoniall law , and in no wise of the Morall law . Ueryly I would not much sticke with you herein good sir , if accordyng to your Logicke it may be lawfull to deriue a conclusion from the part to the whole . Osori . obiection confuted . But what kynde of Argument is this ? or who instructed you to frame an Argument in this sorte ? In some places Osorius sporteth bitterly enough , vsing his Rhetoricall digressions , and is sometymes very pleasauntly disposed to play with Haddones Schoolemaister his nose , who soeuer hee were that enformed him in the principles of Rhetoricke , when hee was young : but how much more iust cause might I take here , if a man would vse the offered occasion , to geue the counter scoffe agaynst your own Maister quareller , whosoeuer he was whiche nooseled your youth in Logicke , Osori . doth erre in the rules of Logicke . and taught you so foolishly and senselesly to make bald Arguments , and to fetche a Conclusion from an vnsufficient numbryng of partes to affirme the whole ? For this is your disordered order of arguyng in this place . Paule once or twise , or perhaps speakyng oftentymes of the law , hath relation to the Ceremoniall law . Ergo , wheresoeuer hee maketh any discourse about the law of God , there his meanyng tendeth to the same construction , euen through his whole discourse , and in all his Epistles : Nay rather , if you did vnderstand Paule throughly , and would not crookedly wrest his meanyng after your owne grosse sensualitie : Ye should easily perceaue , Osori . Paralogisme from the insufficient , enumeration of partes . that by way of Negatiue , hee doth orderly proceede , after the surest maner of arguyng , from the whole , to the partes , and from the vniuersall , to the particular : For if the vniuersall proposition may iustly be denyed , it followeth of necessitie , that the particular propositions may not be admitted . As where he doth say . No workes at all of the law do Iustifie , ye may duely conclude hereof . Ergo , neither the Ceremoniall , Morall , Naturall , Politicke , Ciuill , nor any other law doth worke Iustification .

And marke here Osorius how much I doe beare with you when as I doe cut of so much of myne owne right vnto you , whiche you could neuer bee able by Argument to wynne at my handes . For to admit the foundation of your Argument , which is otherwise altogether false , we will yet for this present tyme graunt it to seéme true , as you would your selfe it should bee : that when Paule doth reason of the law , he doth chiefly meane thereby the Ceremoniall law . Yet what a monstruous Argument is this , whereby ye trauaile to confirme the affirmation of one part , by the nagation of the other part , in this wise : Paule doth deny that the Ceremoniall law doth Iustifie the Iewes . Ergo , the Morall lawe doth Iustifie them . Nay rather how much more soundly should you haue reasoned turning your conclusion backward ? If the Ceremoniall law which was the principall substaunce of Moyses law doe not Iustifie , Ergo , neither any other part of the law doth Iustifie . Albeit I will not deny , but that in the very swathlyng cloutes of the primitiue Church , many doubts arose amongest the Disciples them selues , touchyng the reteinyng of Moyses Ceremonies , in so much that Peter him selfe durst not be so bold as to receaue Cornelius the Captaine into the felowshyp of the Gospell , before he was commaunded by the heauenly Oracle . Neither could the strife about the Ceremoniall law , be yet so appeased amongest the brethren : for the false Apostles , and such as were of the Circumcision , did stiffely , as it were , with tooth and nayle , The Ceremonies of the law very hardly abrogated in the primitiue church , Actes . 15. defende the obseruaunces of the Ceremoniall law , neither would geue their consent , that the Gentiles should be receaued into the congregation , vnlesse they would be Circumcized after Moyses law , and endeuoured all that they could to charge the Christians with the yoke of the Ceremoniall law , Vntill in a Counsell holden at Ierusalem the holy Ghost did determine , that the Gentiles , should not be charged with any Iudaicall Traditions , except a very fewe onely . And it is not to be doubted , as Osorius doth say , that Paule had much adoe in euery place , about this Ceremoniall law , yea and dealt oftentymes therein , not without manifest perill of lyfe . Yet all this whiles , appeared not so much as one sparckle of dissention , or doubtfulnesse , nor any one question was raysed amongest the brethren , agaynst the Morall law , the keépyng whereof was yet adiudged most necessary . The controuersie remayned as yet about the Ceremonies & customes of Moyses law . At the last , when this question was decided , further enquirie began to be made afterwardes of that part of the law , which seemed to challenge chief authoritie and especiall gouernement ouer the consciences of men .

The morall law abrogated , not in respect of the vse , but in respect of Iustification . And euen here through the inestimable benefite of GOD sprang vp vnto vs S. Paule . Who first of all did call backe the controuersie of this question , from the speciall , or particular , to the generall or vniuersall : disputing not onely of the outward Ceremonies , but of the whole doctrine of the Morall law also . Whereunto I suppose hee was moued not without great cause . For he had an incklyng surely , that the very same thyng would ensue thereof , which afterwardes came to passe . That the Ceremoniall law beyng once made altogether vneffectuall , many persons would wrongfully ascribe their freé Iustification purchased with the bloud of Iesus Christ , to the workes of the Morall law : which thyng as Paule did foreseé in the false Apostles , the selfe same wee may easily perceaue now to happen in our Pharisaicall Rabbynes in these our dayes : and amongest all other in this our Osorius chiefly , at this present : wherfore it is not to be doubted , but that S. Paule was raysed vp by the speciall prouidence of God , euen for this purpose : who discoursing throughly vpon the whole law , and vpon the effect , vse , office and end of the law , doth fully describe vnto vs , how much we ought to attribute to our workes , and how much we ought to yelde to the grace of God : & herein discouereth the very well-sprynges of sounde doctrine : finally declareth vnto vs , whiche is the false , and which is the true righteousnesse in the sight of God : and wherein the same doth consist . Likewise whereunto it ought not be referred : Psal. 142. Not to workes ( sayth he ) for no man liuyng shal be Iustified by workes . Well then : if not by workes , how then ? Galat. 3. Through Fayth ( sayth he ) in Iesu Christ . Yet is not this all that he speaketh : But adding thereunto a proofe , he yeldeth this reason . Rom. 4. Bycause if through workes ( sayth he ) then is it not now of promise . After this maner teacheth Paule both learnedly , and playnly . But our Osorius practizeth to wype away this negatiue proposition of Paule with a trimme shift , as though Paule in all those places , where he dischargeth workes from Iustification , did meane nothyng els , but that no man should repose trust of assured sauetie in the Ceremoniall law onely . Uery well : then is it reason that he teach vs whereupon we should grounde our Aff●aunce . Veryly in Fayth , sayth the Apostle Paule , and so in Fayth , that if in workes , then not in Fayth at all . This is truely spoken by the Apostle . But what sayth Osorius ? in the Ceremonies of the old law ? no , not so : for that were altogether Iewish : in Fayth therfore ? neither yet so in any wise , for this is the very doctrine of Luther . Uouchsafe therfore a good felowshyp ( Osorius ) to escry out one safe Hauen for vs , wherein we poore forlorne abiectes may cast Anker , & saue our selues from shipwracke .

Forsooth in workes ( sayth Osorius ) and in keépyng the prescribed rules of vertuous lyfe . Osori . Iudgement of Iustification . That is to say , in Innocencie , in chastitie , in modestie , in abstinence , in vprightnesse of mynde , in holynesse of Religion , in feruentnesse of the spirite , in aboundaunce of the loue of God , in earnest endeuour of godlynesse , in deédes of righteousnesse , dueties of pietie , in geuyng much almonesse , in obedience , in keépyng peacible vnitie , and such like ornamentes & treasures wherof Osorius in many wordes maketh a long rehearsall . Of all whiche vertues , there is not so much as one croome , or sparckle in these Lutherans , and Buceranes , and these new Gospellers : then which kynde of people nothyng can bee named more wicked , nothyng thought vpon more pestiferous , nothyng more troublesome in the common wealth , nothyng more readyly armed to rayse maliciousnesse , to sow contentious quarelles , strife , & enemitie , nothyng more pernicious to procure the destruction of Princes , none more geuen to bloudsuckyng and Treason , who beyng embrued with all wickednesse , licentiousnesse , libertie , lust , with all manner shamelessenesse , crueltie and madnesse , outragiously rushe into all places , whereby they may thrust their Gospell in place , and defile all thynges with filthy stenche : wheresoeuer they make neuer so litle abode , they corrupt the land with trecherous villanies : finally they doe poyson the ayre , they doe abandone chastitie , geue full scope to voluptuousnesse , roote out all feare of Gods law , and mans law : and in all this outrage they promise vnpunishable libertie . On the contrary parte , The fruite of good workes betwixt the Papistes & Protestates to be wayed indifferently . I meane in the Court of Rome , and in all that most sacred Citie florisheth a farre other maner of countenaunce and Maiestie of seuere discipline , and vertuous lyfe . And first of all in that most royall hygh and chief Prelate , and most renowmed Monarche of all Prelates , sittyng in Peters owne chayre . In those Reuerend estates of the Tridentine Councell , in the worshypfull Massemongers of the Romish Church , in the great Doctours of that old Gospel , in Monasteries , and Dorters , the very forgeshops of most pure doctrine , in the most chast Selles of holy Nunnes , finally in all that sacred Senate , and Catholicke people , no such Presidentes of wickednesse , and abhomination may bee seene : no spotte so much of corrupt infection raigneth : no ambition , no lust , no insolencie , neither any kynde of malice , no quarellyng , no crueltie , no foule or vnseémely thyng sauoryng of any earthly contagion can be discernable amongest this generation : But whole heapes yea huge mountaines of godly and heauealy store doth florishe and abounde : no vnquietnesse or molestation of Empires , and Princely gouernement , no seéde plottes of mortall warres , no shew so much of bloudy battell , no Treason , no ouerthrowe of Kynges , and publicke authoritie , nor any seditious plantes of contentious discorde : finally no earthly thyng in the secret closettes of the Romishe Court , in so much that if Diogenes would in midday , with torche in hand , prye neuer so narrowly , he should no be able to finde in all the Citie of Rome , one Harlot , or strumpet so much : To conclude , it is not possible to heare amongest that most sacred Catholicke conuenticle , any sounde of cauillation at all , no mutteryng of outragious slaunders , no blaste of cunnyngly forged lyes , wherof as all others of that sect are cleare , so are these bookes of Osorius chiefly most purely purged : wherein appeareth no smatche of brabling distempered affections , no lyeng slaunder , nor iarre of erronious doctrine , no signification of a mynde troubled and seuered from the Castle of Reason . But all thynges are debated and expounded with peaceble gentlenesse , quyet tranquillitie of mynde , wonderfull lenitie and mildenesse , not with rigorous and malicious wordes , not with slaunderous & carterlike reproches , but with inuincible Argumentes , as forcible as the dartes of Achilles , or Hector , discharged ( I thinke ) out of the very guttes of the Troian horse , nothyng vttered to the vayne ostentation of witte , or reuengement of spightfull hatred , as it were in Triumphe of victory ( fie beware of that gentle Reader ) but of a very simple & earnest desire to aduaunce vertue & pietie , for this especiall cause forsooth , that those sparkes and Embres of honesty , and godlynesse , which Luther hath raked vp , buryed and vtterly quenched out , might once agayne be quickened and florishe in that most sacred Seé of Rome .

These , euen these same , The markes of true righteousnesse among the Papistes . bee the workes ( if ye will neédes know them Catholicke Reader ) and good deédes of those men , wherewith they doe prepare an entyre to true righteousnesse , and furnish their iourney to heauen , and wherewith , as it were with ladders , they clymbe by steppe to the purchase of eternall inheritaunce . And how els ? this euen this must bee the right way to heauen . But in the meane space with how many foggy , and thicke cloudes , hath S. Paule the seruaunt of God , & Apostle of Iesus Christ , ouerwhelmed the Christian people ? And into how deépe , and darkened doungeons hath he drowned our senses ? Who albeit was rapt into the thyrd heauen , had not as yet conceaued this incomprehensible wisedome out of the very forgeshops of mysticall Philosophy ? Belike he could not escry throughout all the heauens , this hidden secret , that men are not Iustified by workes , but are made righteous by the Fayth of the sonne of God , & so by fayth , that in no respect by workes : Finally that the especiall meanes and singular substaunce of our Iustification , is in this sorte to bee wayed , as that it may not be attayned els where then in Christ onely , nor by any other meanes , then through Fayth onely in Christ . But if S. Paule had not receaued this doctrine from heauen , or had not taught vs the doctrine which he receaued from thence , or if you for your part ( Osorius ) had disputed after this sort as ye teach now , in any Paynyme common wealth , or before any Ethnicke Philosophers , or amongest the Iewes or Turkes , it might happely haue come to passe ( I suppose ) that this your Aristotlelike Iustice might haue obteined at the least some resemblaunce of truth , or perhappes crept into some credite : nay rather it is not to bee doubted , but if the Iewes them selues , or Turkes , were now consederate with you in Portingall , in the same Argument , they could not scarsely alledge any other proofes then you bryng forth vnto vs at this present , neither would , I thinke , expounde the same in any other phrase of words , then your selfe do vse . But now , for as much as we contend not together in Tullies Tusculane questions , nor in his Academycall probabilities , nor in Platoes common wealth , nor in the Iewishe Thalmude , ne yet in the Turkes Alcaron , but in the Churche of Iesu Christ : surely ye ought to haue regarded the place chiefly , where you were when ye wrate this : and to know how you ought to haue behaued your selfe , when you were there : what doctrine you ought haue published in so great an Auditorie , what personage ye doe represent in your countrey , not the person of a common Ruffian ( I suppose ) but of a Byshop : mary now you haue played so the part of a very rascall vnder the visor of a Byshop ( pardon me I pray you speakyng the truth ) that no common barrettor , nor Rogish Ruffian could vomitte out more shamelesse scurrilitie . S. Paule doth so little esteéme the credite of any other Gospell , That hee holdeth him no better then accursed , yea though an Aungell from heauen doe bryng a contrary one to this same . And shall we beare with this collouerthwarte Osorius like a vice in a play , with a new founde chaungelyng , to make myngle mangle with the sacred worde of the Lord ? and with such vnsauorie subtelties , to peruert the pure , and vndefiled sinceritie of the Gospell of grace ? and like a wild Boare , to moyle vp by the rootes , the florishyng and most plentyfull Uynearde of our blessed felicitie planted by the Lord him selfe ? If that blynd bussardly Owle eyes of your mynde ( Osorius ) be as yet wrapped in so darkened a cloude , that this cleare light of the gracious mercy of God , shynyng from aboue , can not pearce into those dull dazeled senses , to seé the manifest light of the truth : it should yet haue bene much more seémely for you to haue comforted them , whom the holy Ghost had enabled with better grace to teache the truth , & so simply to haue yelded to the same : Truely it behoued you to haue quallified your rage , and vsed more modesty at the least , towardes them that did dissence from you . And if your selfe were not willyng to pursue the true pathe to heauen , ye should not yet haue foreclosed the entrye to others , that were willyng to enter in : And knowyng your owne disabilitie in teachyng , ye should yet more , shamefastly haue bewrayed your vnskilfulnes , and made some end once at the length , or at the least reteyned some reasonable order , from that rascallyke raylyng , and immeasurable insolencie : and not so wilfully haue rushed into such Tragicall exclamations , before you had bene better acquainted with the cause . But as now you tosse and turmoyle your selfe in these questions as though ye were of some other profession , and a meere straunger to the matter : wherein you scarcely sauour any thyng at all , surely vnderstand so little , so coldly and senselesly , as no man more brutishly , and with all vse your selfe therein so disorderly and outragiously , as the very furies of Hell could not more horribly .

You must pardon me ( Osorius ) if I spake playnly , & franckly as I thinke , wherein I will not speake as moued of malice , or of any melancholicke affection , agaynst your person : whom I wish well vnto truly , and beseéke God hartely , to graunt a more sound Iudgement . But I feare me ( Osorius ) least within this Osorius dwelleth some other guest besides Osorius , & hee not all the best perhappes , whatsoeuer he be , that doth continually teaze , and pricke foreward those busie braynes of yours , to poysoned and pestiferous deuises : of whom I wish you to be well assured ( Osorius ) if you loue your soules sauetie . But if wholesome Counsell of a wellwiller shall litle preuayle with you . I would aduertize the tender vnskilfull youth of the posterite in the bowels of Iesus Christ , An exhortation to the Readers . that they take diligent beédefulnesse to the readyng of Osorius his bookes , left beyng allured with sweéte poysoned bayte , as with Mermaydes melody ( do vse the wordes of S. Ierome ) they bee hooked vnwares , and carryed away into delusions and errours . I know how plausible , and easie a matter it is to the Iudgement of the flesh , learnedly and plentyfully to preach of the payse , and commendation of vertue , or righteousnesse , of the rules and preceptes of mans lyfe , of Ciuill gouernement , of polliticque Statutes and ordinaunces , and of the excellencie of lawes . And there happeneth not for the more part in any other Theame , a more swifter readynesse of speach , a more sensible sharpenesse of deuise , or more vsuall admiration of worldlynges : The prayse of Cicero and other auncient Philosophers discoursing vpon vertue . Wherein many notable Rhetoricians , & most subtill Philosophers heretofore haue thought best to employ their endeuours , and whole force for their eloquence , not without great commendation of witte , and singular prayse of ingenious inuention : whole laudable trauaile therein , I ought and can not chuse but accompt prayseworthy , as men that were desirous to emparte to the posteritie most worthy mo●umentes atchieued through excellencie of learnyng , and nymblenesse of capacitie , and seuere pursuyng of vertue and vertuous discipline , wherewith they were wouderfully beautified . But I returne to Osorius , whose diligence also in Imitation I doe commende , for that he hath made his choyse of such especially , after whom he may direct his Imitation . But whereas he doth nothyng els but affect their Heathenishenesse , I doe not onely not prayse him , but vtterly disallow and refuse his order of study herein . These men hauyng none other so commendable an exercize , wherein they might bestow their tyme , as by all meanes possible to beautifie the giftes and ornamentes of nature , and to allure men thereby to honest and seémely Ciuilitie , did worthely deserue the prayse of that , whiche they so earnestly pursued . And therfore M. Tullius Cicero hath of right obteyned the garland of an honest Citizen , and learned Philosopher : who bendyng all the powers of his excellent vnderstandyng , in blazyng the dueties and offices of mens lyfe , and defence of vertue agaynst the beastly and swynish pleasures of Epicure , esteemed that matter worthy his study and trauaile . Wherein he bestowed such diligence and actiuitie of witte , as that him selfe did neuer better in any other Theame , nor any man els could haue handled the same more aboundauntly . And euen the same dyd he as then , accordyng to the necessitie of the present tyme , with singular learnyng : for as yet , besides the orderly course of naturall doctrine , were not any other preceptes of purer discipline , extaunt amongest those Nations , wherein the fine and nymble wittes might exercize them selues . And therefore it was no maruell if hee beyng a man endued with wonderfull instinct of nature , did embrace that thyng , as the chiefest felicitie , worthy whereupon he might discourse , and whiche he sawe to be most notable , and had in greatest prize amongest all the workes of Nature : neither could rayse his mynde beyonde the limites of Nature , nor stretche out the force of his capicitie , further then to that outward righteousnesse , obteyned by speciall pursuite of vertue .

But now as the state of the tyme is altered from that which was then , so haue we now receaued an other Schoolemaister from heauen , whose Maiestie , as surmounteth in glory all worldly state & condition , so his doctrine being not straighted within the boundes of Nature , doth disclose vnto vs thynges farre passing the reach of all Nature , whose Scholer you ought to haue bene ( Osorius ) especially sithence ye be aduaunced to so high dignitie in the Church : for we haue receaued now not a M. Cicero playeng the Rhetorician in his Tusculane walkes , but the very sonne of God him selfe from out the bosome of the Father , who beyng sent downe into the earth may teach vs , not the hidden secretes of mans Philosophye , The difference betwene Morall and Christian Philosophy . but make discernable the will of his Father vnto vs : not define by reason , distinguish by Arte , and propose in order the Morall principles of prophane Phisolophye , ( albeit he doth describe the same many tymes as occasion is offred ) but commeth forth with farre higher mysteries , instrustructing vs of the kyngdome of God , of eternall life , and of true and euerlastyng felicitie , neither instructyng vs onely , but by his doctrine powryng also the same blessednesse into vs : obteyned it by his death , confirmed it with his rising agayne , doth dispose it by his dayly raignyng ouer vs , doth enseale it vnto vs by his Sacraments , and promiseth it in his word . To conclude doth geue the same felicitie of his owne liberatie without all respect of reward freely , to all that beleue vpon his name . Now therfore , since the tyme is altered , & the Schoolemaister chaunged , the order of doctrine must likewise neédes be chaunged : not bycause we reiect those things in meane whiles as vtterly false , which the auncient Philosophers did in tymes past deliuer vnto vs , teachyng the preceptes of orderly liuyng , wherof you debated earst concerning good maners and godly actions : But bycause the Euangelicall Philosophye doth call vs higher to farre deéper mysteries , the doctrine whereof consisteth in greater and better rudiments : Our study therfore must haue regarde to an other marke : That is to say . We must not onely learne seriously to know , how to direct the course of this transitory lyfe , but also , The end of Christian Philosophie . by what meanes we may attayne euerlastyng lyfe : not how much our righteousnesse auayleth in the sight of men , but what thyng doth Iustifie vs in the sight of God . You beyng addicted altogether to the rules of your old Maister of Ethnicke Philosophy , heape together many good and commendable preceptes of perfect righteousnesse , wherein you are not so much to be misliked : But in that ye doe nothyng els but the selfe same thyng , whereof they haue treated much more cunnyngly and plentyfully before your tyme , Whom Osorius doth chiefly imitate . as Cicero in his bookes of Offices , Aristotle in his Ethickes , Plato in his bookes De Legibus , and many other learned men in their bookes likewise : herein surely you can not be excusable nor voyde of blame : not bycause you agree with them in those good preceptes , whereof they dispute well , but bycause you are so fast tyed to their opinions , that ye skippe away from Christ , and obstinately resist his Gospell : not bycause you Imitate them whom we accompt to be learned , the ensuyng of whole studious industry we do not neglect , but for that you do so much Imitate the prophane writers , as that ye seéme to doe nothyng els then Imitate them , as though with Paganes you would become a professed Pagane : & for that disputyng so carefully of righteousnesse and good workes , ye make stay , and rest your selfe wholy there , from whence you ought haue stept a degree further , and pursued the better way to higher mysteries , and matters of greater importaunce . Vertue to be embraced of all men . And as though there were no difference betwixt Morall Philosophy and Christian Diuinitie , ye so racke all thynges to the practize of vertue , and pursuyng the perfect plotte of righteousnesse : and ( with I know not how huge a heape or wordes ) blaze out vnto vs a certeine absolute portraite of innocencie ( whereof happely ye can painte some shewe or shadowe in your bookes , better then expresse in your conuersation . ) And yet are we not so much displeased with that imaginatiue deuise howsoeuer deuised and engrauen by you . For we know , and doe confesse together with you ( Osorius ) & all the whole secte of auncient Philosophers , that there is nothyng more beautyfull amongest all the actions of mans lyfe , then vertue : and nothyng of more estimation then righteousnesse : and do withall as hartely , and earnestly , as you wishe and desire , that this integritie of life might be throughly emprinted in all mens maners , and conuersation , ] whereof you finde so great a mayme , and want in these new Gespellers . But will you heare agayne Osorius ? True innocencie in mankynde loste long sithence . This integritie of innocent and vndefiled lyfe , whiche you require so earnestly , yet performe nothyng lesse , will we , will we , is lost long agoe , not in you or in me onely , but in the whole nature of mankynd generally also , and so altogether lost that it can neuer by any meanes be restored with good life , but by beleéuyng onely .

But you will say . That this righteousnesse though altogether lost in vs , may bee restored through the grace and bountie of Christ , and so many times is restored in the faithfull . Ueryly I would graunt vnto you as much as ye speake ( Osorius ) if you would either aptly define that Grace , Osor. obiection confuted . whereof ye make mention , or rightly distinguish that rigthteousnesse . For it is not to be doubted , but that the comfortable Grace of Christ doth purchase vnto vs perfect Righteousnesse . By what meanes we doe recouer true innocencie . But this Righteousnesse ( if ye will know it good Syr ) consisteth not in that which we doe procure by well doyng , but in that which by onely forgeuyng is not Imputed . Wherefore all that Righteousnesse and blessednesse whatsoeuer is in vs , is grounded rather vpon the remission of sinnes , then vpon any vertuous workes . Will you heare the summe of all your felicitie described vnto vs , and knit vp in few wordes , in the mysticall Psalme , and mentioned by the recitall of the Apostle ? Psal. 31. How the grace of God doth geue righteousnes to men . Blessed are they ( sayth he ) whose sinnes are forgeuen , and whose Iniquities are couered , blessed is the man to whom the Lord hath not Imputed his offences . Psal. 31. Furthermore whom that Mysticall melodious Psalmiste doth call blessed , the same man onely Bernarde doth denounce to be blessed , meanyng thereby the same thyng in deede , which is most true , that there is no meane nor ayde from whence man may hope for eternall felicitie , besides this onely and alone . Why so ? Ueryly bycause the whole Nature of mankynde is so ouerwhelmed with sinne , that vnlesse the continuall mercy of God dyd preuent vs , winkyng at our wickednesse , who ( I praye you ) could stand in Iudgement ? not I. No , nor yet your selfe Osorius . For we haue all sinned , and we all haue neede of the glory of God . And yet notwithstandyng through his onely mercy pardoning vs , our offences are in the case as though they neuer had bene committed , wherein if you , beyng an old raynebeaten souldiour , dare not geue credite to our new Gospell : Let it not loathe you yet at the least to heare Bernarde him selfe , a witnesse both of our Gospel , and of our Iudgement herein : who albeit is reported not to haue seene all things , yet did discerne this perfectly enough . For thus he speaketh . Whatsoeuer he hath decreéd not to Impute , Bern. in Sermo. 23. super Cant. is as though it neuer were : & hereunto addeth an other saying which I would wish you to note aduisedly . Not to sinne is the Righteousnesse of God , but the righteousnesse of man is the mercyfull indulgence of God . And the same sentence hee doth reiterate agayne in an other place in the selfe same wordes , or at least doth confirme it with wordes not very much different from the same . For the sinne ( sayth he ) that is committed can not be vndone , and yet if God doe not Impute the same , it shal be as though it neuer were done . &c. Surely if the sinne shall not be accompted sinne that hath bene committed , no more shall the Sinner bee taken for a Sinner that hath committed the sinne . And so it followeth necessaryly hereupon , that he must neédes be righteous and blessed . Whereby you do perceaue ( I suppose ) from whence all this sappe or iuyce of our Righteousnesse and Saluation springeth , not out of the workes of our righteousnesse , which is none at all , but from the onely meere mercy of Gods free pardon , as hath bene declared by the testimony of Bernarde .

Or if the authoritie of Bernarde can not obteine so much credite with you , yet let the Fayth of Basile , Augustine , Origene and Ierome persuade you , or their auncientie moue you , for I perceaue that you are much delighted with antiquitie . And first what can be more notable then the wordes of Basile ? Basil. in Psal. 32. For he that trusteth not to his owne good wordes , neither looketh to be iustified by the deseruyng of good deédes , all his hope of saluation he reposeth onely in the meéte mercy of almightie God .

Orig. ad Rom. Lib. 9. Cap. 12. I will adioyne vnto him a companion of the same iudgement and auncientie , that notable Clarcke Origene . Bycause all thynges ( sayth he ) are concluded vnder sinne , therfore mans saluation consisteth not in merites of workes but in the freé mercy of God . Neither doth S. Augustine differre from them , who treatyng of the ende of the last Iudgement seemeth to haue setled all the hope of our sauetie in the onely mercy of God : Aug. Epi. 105. Ad Sixtum . God will crown vs ( sayth he ) in the end of the world with mercy and compassions : Yeldyng the same in the Latine toung almost , which Basile before him dyd expresse most manifestly in the Greéke toung in this wise . Baūl . in Psal. 32. There is Iudgement not without mercy bycause here is no such man to bee founde pure and immaculate without some spotte of sinne , yea though hee be an Infante dyeng the same day that he is borne . And agayne the same Augustine in his booke De Ciuitate Dei . 19. booke and 27. Chapter , Aug. de Ciuit . Lib. 19. Cap. 27. purposing to declare , what accompt may be made of our righteousnes in this transitory life , affirmeth it to be such , as ought , rather to be valued by the forgeuenesse of sinnes , then by perfection of vertues . And agayne the same Augustine in his first booke of Retractations . 19. Chap. Aug. Retra . Lib. 1 Cap. 19. All the Commaundementes ( sayth hee ) are then reputed to be performed , when that whiche is left vndone is pardoned . And I know not whether Ierome haue declared the same more euidently , Ierome . Our saluation consisteth not in our owne righteousnesse but in the free mercy of God . who referryng all thyngs to the freé mercyfulnesse of God forgeuyng vs , speaketh in this wise . In Christ Iesu our Lord in whom we haue our hope , accesse , and affiaunce by the faith of him , not by our righteousnes , but by him , through whose fayth our sinnes are forgeuen vs .

But why doe I stand so long vpon a matter that ought to be without all controuersie ? when as the generall consent and agreement of all learned Authours and antiquitie , can not be founde more constaunt , nor for the more part more consonaunt , in any one thyng so much , as in this . The matter therefore beyng so playne , it remayneth that of two meere contraries , we allow the one , and vtterly forsake the other ; that is to say : either that , which you doe cauill , touchyng righteousnesse or els that , which they doe teache vs touchyng Gods gracious forbearyng . For these two are farre different eche from other , and can not be admitted both : for it righteousnesse be obteyned by integritie of workes , then what neéde haue we of any further forgeuenesse ? But if this come vnto us by the onely freé benignitie of the forgeuer . I beseé you then for the loue ye beare to your Myter , where is now that integritie of workes ? that vprightenesse that may make our righteousnesse perfect ? For as farre as I can gesse , pardon is not geuen to well deseruynges , but reward rather offred as of duety : Neither can it be truely sayd : That pardon must be craued where no offence is committed . But ye will say paraduenture , that some imperfections doth lurcke secretly in our deédes , though they be wrought by the grace of God , which yet wanteth the mercyfulnesse of God . It is well sayd truely . And why then doth your darkyng penne so cruelly rage agaynst Luther ? Who franckely & of his own accorde doth professe the selfe same thing , though in other wordes , which you are driuen by force to yeld vnto , whether ye will or no. That is to say : That our deédes are vnperfect , lame , blynd , naked and so altogether barren and hungry , that vnlesse they bee clothed and vpholden by the mercy of freé pardon , no defence wil be pleadeable before the Iudgement seate of God : and shal be accompted rather in place of sinnes , then seéme to deserue any reward of vertue . If ye be not satisfied with these testimonies , but will obstinately persiste in this your opinion still : that our workes may be so absolutely perfect as to deserue : I beseech you make proofe therof by some reasonable authoritie , either vouched out of holy Scriptures , or out of some approued auncient Authours : And if ye can make no sound proofe in that behalfe , deale yet somewhat more soberly with vs . For these your reproches , rebukes , lyes , scoldynges , outcries , spyttynges , cursinges , glorious & hauty speaches , and triflyng wordes make nothyng to the purpose . On the other part , if ye can neither make proofe vnto vs of this perfect Righteousnesse of workes by any demonstration of your owne workes : nor any man els besides you dare presume to offer him selfe in iudgement to tryed by his workes , what els doe ye , in chargyng Luther so sharpely , when ye so condemne him for a franticke , and braynesicke man : Then Tertullus did sometyme , accusing Paul to bee a seditous person ? sauyng that he accused Paule but at one tyme , once : and your penne vomityng out nothyng els besides furies , frensies , and madnes of Luther , doth so continually crawle in ragyng by degrees , as will seéme neuer to make any ende at all thereof , vntill ye bryng your selfe amongest the Iewes at the last , and crye out as they did , Crucifige vpon him , Crucifige vpon him .

Iob. Euen the most perfect workes of men of no valew with God . Iob a most vpright lyuear did stand in doubtfull feare of all the workes of his life . Esay the Prophet doth compare all our righteousnesse to a foule menstruous cloth . Christ him selfe doth pronounce that all our endeuours and workes are vnprofitable . Paule as it were loathyng the remembraunce of his owne righteousnes , Paule . how glorious so euer his works appeared , yet did adiudge them so farre distaunt from true righteousnesse , that hee esteemed them no better then doung . Dauid durst not presume to enter into Iudgement with God . Dauid . Augustine feareth that if God behold his workes he shall finde more offences then merites : August . in Psal. 94. and " if he shall deale with vs accordyng to our desertes , he shall finde nothyng in vs but damnable . Ierome doth so call vs backe from all confidence in our deédes , Ier. in Esay Cap. 64. that he boldly pronounceth that , if we consider them in their own nature we should vtterly dispayre . What ? and may it not be lawfull for Luther to vtter his mynde with Christ ? with the godly Prophetes ? with the holy Apostles , with the learned auncient Fathers ? Are they commended in the old Gospell for that they spake well , and shall Luther , Melancthon , Bucer , and Caluin● be reproched in scoffyng wise , with a new founde name of new Gospellers , bycause they thinke , and speake the selfe same thyng that they did ? If Luther were such a kynde of felow as would take part with Epicure , Luther defended agaynst Osorius . and would practize to let louse the reynes to voluptuousnes , turning mens myndes vpsidowne , and carry them away quyte from vertuous endeuour , from loue of godlynesse , from their duetie , and honest trade of godly lyfe , to lust and licentiousnesse , and would place all mans felicitie in this corruptible body , and the vayne ticklyng delightes therof : it were not altogether from the purpose that ye speake ( Osorius ) nor you should be much blamed for makyng him companion with Epicure : neither would I refrayne my penne ( so Christ helpe me ) but would inueigh agaynst him with all my power as sharpely as your selfe . But peruse now all Luthers bookes , searche , sift , consider and ponder all Luthers writynges , all his exhortations , his doctrine , his Lessons , his Sermons , and all his imaginations : yea prye narrowly into his lyfe and conuersation : if you can shewe out of all these , I will not say one place , or example , but one worde or sillable so much , which doth sounde agaynst the loue , and practize of vertue , which may seéme to rende the sinowes of righteousnesse and holynesse , or breéde dislikyng to the embracyng therof : or which doe bruyse the fruites of good workes , weaken serious trauaile , breake of honest industry , or hinder godly enterprises from doyng well , or by any maner of meanes doe extenuate the feare due to the lawes of God and man . Finally where he may seéme to thinke lesse then may bee seene a perfect Deuine : or behaue him selfe more dissolutely in his maners , than he resembleth in honest iudgement : Nay rather if he do not employ all the care possible to rayse vp all men in euery place , to the dewe feare of Gods law , to true obedience , and to all honest conuersation , and earnestly emprinte into the sight and myndes of all men , the renowne , dignitie and worthynesse of vertue , pic●e and godlynes , you shall haue the Conquest .

Osori . pag. 141. But euen the same thyng ( say you ) Epicurus did . I confesse that to be true Osorius , which ye reporte of Epicurus , and which you haue very finely pyked out of your M. Cicero . Cicer. Tuscul Lib. 3. Who doth deny in his thyrd booke of Tusculane questions . That Epicurus was Authour of any voluptuous sentences , and with all sayth , that he vttered many and soudry notable sayinges seémely enough for a true Philosopher : But what doe ye conclude hereof ? Epicurus doth commende vertue in some place . Luther doth also the lyke . Ergo , Luther is an Epicurean . Osori . accuseth Luther to be an Epicurean . Why doe ye not also conclude agaynst S. Paule that hee is an Epicurean , bycause he doth also the selfe same thyng . O rare and singular sharpe witted Chrisippus : whiche if had not altogether beéne nooseled in his old Gospell , could neuer haue knitte such knots together of meere particular propositions : neither would this wonderfull Logician haue euer coupled Luther with Epicurus . But bycause Osorius hath borowed this Argument out of Cicero , we will open his iugglyng boxe in fewe wordes : and first of all shew what Cicero speaketh , next how west this Ciceronian doth agree with Cicero . And first as concernyng Cicero . Whenas he maketh mention of Epicurus sentences , he doth not reprehend the quicknesse and nymblenes of his witte : but rather prayseth him therfore : onely he noteth the scope and end of his doctrine . Neither doth he condemne those sentences which Epicurus spake well , but bycause he did so define chief Felicitie , as though it consisted onely in voluptuousnes , herein he founde fault with him , and not without cause . For Epicurus amongest other his sayinges wrate in this maner . That mans lyfe could not be pleasaunt if it were not ioyned with vertue : he denyed that fortune was of any such force , as to apall the courage of a wise man : That the meane lyfe of the poore , was better then the riche . He denyed also that there was any wise man , but the same was also happy . Truely all those sayings are worthely spoken by him as Tully him selfe reporteth . Now let vs see what Argument our Ciceroes Ape will shape out of all this .

Pag. 141. And Luther ( sayth hee ) doth offer the same order perhappes exhorte his Auditory in his writyngs and Sermons to the same dueties of lyfe . &c. If Luther doe so ( Osorius ) he doth very well . What then ? will you finde fault with this ? No , but as Epicurus disputyng sometymes gloriously of vertue , How absurdely Osorius doth compare Luther with Epicurus . did notwithstandyng with his preceptes vtterly wipe away vertue , euen with lyke craftie conueyaunce Luther doth subuerte and ouerthrowe all dueties of vertue and godlynesse . Speake out Parrotte , in what place doth Luther subuerte the dueties of vertue ? Where doth hee blotte out honesty and godly carefulnesse of good men ? May this be tollerable in you , with slaunders , and lyes , to deface the good name of a man , that neuer deserued it , who is also dead ? to condemne his writynges ? & after you haue geuen him a most cruell wounde , to be so voyde of all reason , as to be vnable to alledge one Title , one place , one sillable so much of iust accusation wherfore ye should so do ? Nor make your slaunderous reproches to carry any shew of truth ? let vs throughly peruse the begynnynges of Luthers doctrine , the proceédyng and dayly increasinges therof , let vs sift out the ende , and the whole course and purporte of his proceédyng , what ? doth he forth with plucke vp the rootes of vertue , which abateth the Affiaunce of mans workes ? and ascribeth all our saluation to the onely bountie and mercy of God ? Which doth likewise affirme that the workes of the Saintes in this world , if they be examined to the vttermost pricke , are not able to counteruaile Gods wrath , nor satisfie his iudgement ? but preacheth that of all partes they neéde mercy , directyng vs in the meane whiles to the true marke of assured Confidence ? is this man to be coupled with Epicurus , as though hee should be Authour of the ouerthrow of all honesty ? or rather shal he be adiudged a good Phisition of the Soule ? as one that doth minister wholesome medicine agaynst poysoned errours ?

But you will inueigh to the contrary . That if that maner of doctrine be admitted wherof Luther is Authour , Osorius . then will all studious care of pietie decay , and hauocke will bee made of all godly endeuour , and licentious liberty will be made free for all estates . in deede this may happely chaunce amongest some persons : for what can be so well spoken at any tyme , or so circumsplectly handled , but that the malice of the wicked will take thereof euill occasion to wrest to their filthy lust ? So in the tyme of Paules preachyng , there wanted not peruerse people , which in like maner tooke occasion to slaunder his doctrine with his owne wordes : Rom. 3. videl. Let vs doe euill that good may come thereof . There were also some whiche were not ashamed to say , that Paule did destroy the law , & did geue to much scope to libertie . Of that kynde of people Peter doth complayne , which with sinister deuises practized to wrest Paules writyngs crookedly to their own confusion . Shall not good men therfore frequent his Epistles ? Euen by the same Reason ( Osorius ) let not flowers grow in the spryng tyde , bycause the Spyder doth aswell sucke poyson out of them , as the Beés matter to make theyr honnycombe . But if so bee that , when good men doe geue vertuous and necessary exhortation of those thynges , whiche they do thinke worthy to be embraced , accordyng to their duety , and profession of their fayth , wicked men in the meane space starte vp betwene , whiche will abuse the same good thynges to their owne destruction , is this the fault of the teacher , or rather the fallax of the accident , as Logicians do terme it ?

Luther falsely accused to bee the Authour of wicked boldnesse . Many persons ( say you ) do take occasion of wicked confidence and vnpunishable libertie through that new Gospell of Luther . But many on the contrary part do receaue from the same very comfortable consolation , and finde them selues thereby to be much more pricked foreward to pursue godlynesse with more carefulnesse . If Luther teach the truth , shall not his doctrine therfore be published bycause wicked men doe abuse it ? But if you thinke his Assertions to be erronious : Why do not you ( O Thales I pray you ) vouchsafe to prescribe , as becommeth the fulnesse of your wisedome , some pretie rules of sounder doctrine , whereunto Luther might more safely haue directed his opinions ? The opinion of Schoolemen and Papistes touchyng the waye of righteousnes is false & wicked . I beleue that he should by your aduise , haue associated him selfe with the Schoolemen and Monckes , and with that sacred Inquisition of Spayne , and vsed these kyndes of speaches , videl. That the kyngdome of heauen is a due reward for our good workes , if it were not , we should otherwise be vncerteine thereof . Bycause that which is of duetie is most assured , but that proceedeth from mercy is vncerteine . Or els ye will require perhappes that he should teach vs as your Hosius doth preach , Hosius . who doth affirme that euerlastyng Saluation is obteyned by deseruinges proceédyng from the grace of God . Or els as our Osorius doth : Osorius . Who calleth faith onely , to be onely rashnesse , & boldly pronounceth that all the meanes and worthynesse of our Saluation consisteth in righteousnesse , not that righteousnesse whiche we receaue by imputation from Christ through fayth : but that same , which euery man maketh peculiar to him selfe , by his owne purchase , through workes . Or els as the Schoolemen of your old Gospell do professe , who bablyng very much about Iustification , haue decreéd at the length , that it must be taken two maner of wayes : one way which is obteyned before any workes be done , through grace geuen freely as they say , Rosfenfi● against Luther . as in Infantes beyng Regenerated by Baptisme . The other in elder yeares , through great store and perfection of workes : That is to say , through the resistyng of the froath & enticementes of sinne , & dayly subduyng therof : which they call in their phrase of speach , Grace making acceptable , or acceptyng Grace . And although good workes doe not bryng to passe that first Iustification , yet they do geue the second maner of Iustifieng , the grace of God workyng together with the same : which doth minister strength sufficient as well to worke stoutly , as to striue agaynst the very stynges and prickes of the flesh effectually : so that it may not onely be possible to lyue cleare from deadly sinne , but also to atteine to be Iustified , pe● Congruum & Condignum . Congruum Condignum Conueniencie and worthynes . You knowe well enough these fayre flowers Osorius ( if I be not deceaued ) and glorious speculations of your old Diuinitie : Whiche how agreably seéme to accorde with your old Gospell I know not : Sure I am that Christ neuer knew this Gospell : the Apostles neuer taught it , nor the Euangelistes , no , nor the approued auncient Catholicke Fathers had euer any smatche thereof . Nay rather Christ , Paule , the Apostles and Euangelistes , and auncient Doctours of the Church when soeuer they treated of Saluation , and of lyfe euerlastyng , do endeuour nothyng more seriously , than that ( seueryng our workes from the cause of Iustification altogether ) they might dispoyle vs wholy of Confidence of our owne sauetie , and so referre vs ouer to the onely mercy of God , who onely geueth the kyngdome of heauen , not for any our deseruynges , but for his promise sake onely . But we haue sayd enough herein . Let vs now proceede to other cauillations of this troublesome trifler though it be somewhat greeuous , and as neare as we may , if we can not all , yet let vs briefly and orderly cut of the toppes of them .

Pag. 141. ● There is no man that will geue him selfe to any good workes if he haue once heard Luther for his Schoolemaister . &c. Whereas Luther doth not take vpon him the person of a Schoolemaister , nor hath challenged to him selfe the dignitie of high deske , nor euer taught any Schooles of new factions , nor euer lead any trayne of Scholers , but amongest other Christians followed alwayes Christ the common Schoolemaister : And was neuer knowen to haue vttered any other doctrine , than that whiche he receaued of Christ , what should moue this quarellsome Doc●or to reproch him with this enuious title of maister ? Many good and vertuous men haue heard Luthers preachyng , but no man ( as I suppose ) acknowledged him for his Maister . For that needed not , for through all Christendome , in Uniuersities and common Schooles , are whole droues of Maisters scattered abroad , as though they dropped out of the Troiane horse . Whom we doe heare also , when they teach , what they teach . I will not here stand to discusse : nor I make any estimate thereof . The Christians did sometymes heare the Scribes , and Phariseés teachyng in Moyses chayre , neither doth the Apostle forbyd vs : ● . Thess. 5. But that may take a tast of all doctrines , but pet so tast them , as we hold fast nothyng but that which is good . If Luther teach any doctrine of his owne imagination , him selfe refuseth to be beleued therin : but if the teach the doctrine of Christ , and those thynges , which he hath sucked out of the sweéte iuyce of Christes Gospell : I beseeche you Syr , doth he therfore professe him selfe a Maister to Scholers ? or a Scholer rather to his Maister Christ ? And therfore this scornefull title of schoolemaister wherewith ye reproche him , is a scoffe more fitte for a common Ruf●ian , then a Deuine : surely altogether vncomely and vnseémely for a Byshop .

Osori . ibid. O●or . cauill agaynst the Lutherans workes . But whereas ye pronounce that Luthers Auditory haue not geuen them selues to any good workes . How know you this to bee true ? For I am assured that in Porting all and in Spayne good prouiso is made , that no man be so hardy to touch any of Luthers bookes : if you referre your Assertion to England or Germany : I doe not a litle marueile how this monstruous Spynx can cast his eyes ouer so many Seas , so many high mountaines , and so great distauuce of Countreys , and so curiously behold the lyues of men ? and prye so precisely into their maners ? vnlesse some Phebus haue cloured vpon this Mydas head not the eares of Osorius , but the eares of some lolleared Asse , in the truncke wherof he may catche euery blast whatsoeuer , any where blowen abroad or deuised in secrete , through the reportes of whisperyng Talebearers : & like a credulous foole beleue the same forthwith . But howsoeuer those Lutheranes in England and in Germany do exercise them selues in no good workes , it goeth very well in the meane tyme with Porting all and Spayne that men lyue there holy and Angellike . For I do beleue surely that men in those Countreys do so glytter in sinceritie of life and brightenes of vertues , that their very shadowes do shyne in the darke , and glyster more lyke Aungels then men , that they are such men as plante their feete no where , but that they leaue behynd them a certeine wonderfull fragrant sauour of modestie , curtesie & singular chastitie , & so make the very heauens in loue with their puritie , & sweétenes of their vertues .

But goe to Osorius tell vs at the length a good fellowshyp what the cause should be , that such as doe geue eare to Luther will not apply them selues to doe good workes ? Truely I suppose , that bycause he teacheth , that men are Iustified in the sight of God by fayth onely and not by workes , therfore it must be an infallible consequent : That whosoeuer attende to Luthers doctrine will forthwith abandone all thought to lyue vertuously , and yeld him selfe carelesly ouer to all idlenesse and filthynesse . As though with honest and well disposed persons fatherly clemencie shall cause the children to be sluggish to do their duties ? or as though the voyce of mercy doth at once vtterly abolish all Morall vertues ? To what ende therefore doth Christ so much not commende vnto vs that fatherly affection in the mercyfull father mentioned in the Gospell towardes his prodigall sonne : but also painte him out vnto vs for an example ? if that doctrine of the freé mercyfulnesse of God be not true , or if it be true , that it ought not therefore be published , bycause many vnchast and corrupt persons will abuse the same ? Nay rather why ought net the truth of God of greater reason be generally and openly preached , for the necessary comfort of the godly ? Neither behoueth vs to be inquisitiue how much this doctrine doth worke in certeine particular men , but rather to know , how true this doctrine is of it selfe . And accordyng as we doe finde the same to be true and constant , so to preach the same , accordyng to the capacitie of the hearers .

A threefold lye of Osorius . But Osorius doth vrge vs agayne with three Argumentes chiefly as it were with a three square battell , & lyke a three headed Cerberus doth rushe vpon Luther with three sondry assautes , attemptyng to proue by his Logicke , that this Luther of whom we speake , doth ex●irpe and roote out all vertue , honestie , and godly endeuour . First by his disablyng of workes , Disablyng of workes . secondly through desperation of honestie , Desperation . thirdly , by Confidence of false righteousnesse . Confidence . In three wordes as it were three lyes . And first of all touchyng Desperation and Confidence , I thinke we haue spoken enough before : where we haue so proued both to be falsely imputed to Luther , as that we doe yet acknowledge them both in Luther . After what maner Luther teacheth Confidence and Desperation and how not . For Luther doth describe Confidence , but the same which is the true Confidence : he teacheth also Desperation , I confesse it : but the same very comfortable : And therein teacheth nothyng els , but the same , that the Euangelistes , and Apostles haue alwayes taught . For what can be more true , and assure● Confidence , or more comfortable Desperation , or more ●onson unt with the Gospell of Iesu Christ and his Apostles , then that we beyng in full dispaire of the righteousnesse of our owne workes , doe shroude our selues wholy vnder the mercy of Christ and in his freé bounty and elemency ? That is to say , not in workes , whiche the grace of Christ hath wrought in vs , but for vs ? As touchyng the brablyng that he maketh about the despising of good workes , by what Logicke will hee proue his cauillation ? And now pause here a whiles ( good Reader ) & note the passing pearcyng witte , nurtured not in the Schoole of Stoicke Philosophy , but nooseled by rather I suppose in some swynesty .

Luther doth strippe our merites and workes naked from all Confidence .

Ergo , Luther rendeth in peeces the very sinewes of all

godlines , setteth at nought and vtterly abolisheth all the efficacie and dignitie of good workes .

And though Osorius haue not placed his wordes after this order , yet the bent of his conclusion tendeth to the same effect . For what did Luther els in all his writynges and Sermons , but cut of all hope of workes , and so by that meanes allure vs to take ankerhold in the onely ayde & helpe of the Mediatour ? if this be the waye to choake vp vertue , and to bury her vnder grounde , I confesse that Luther was an abolisher of vertue , and S. Paule also as well as he .

But Osor. doth many tymes deny this Assertion of the Lutherans to be true , that our righteousnes & hope of our saluation so dependeth vpon Christ , as that the same should be Imputed to vs of God , & accounted our own by Imputation through fayth onely . For he supposeth this way to be ouer easie , and that it will hereof come to passe , Pag. 141. that no man wil be carefull , studious or desirous to accomplish any good worke . in deede I thinke Osorius is of the mynde of many persons , whiche vnlesse be continually beaten , & pricked foreward , lyke dull Oxen with goades and cudgels , will neuer yeld their bodies to labour , but forced as it were with threatenynges and stripes , are drawen to the yoke quyte agaynst their willes . But this neuer happeneth in natures of mylde and good disposition : but rather the contrary : so as by le●●ie and remembraunce of receaued benefites they are rather encouraged chearefully to doe their duties . The bountifulnesse of almighty God is not to be measured after the proportion of mans imagination . Neither ought we regarde how the wicked doe interprete thereof : but rather what Christ doth commaunde to be preached : how much the will of God will permitte : and what thynges true discipline will allow of . I know that there hath bene euer great store , and that we shall neuer want to great a number of that sorte of people , which will wickedly abuse all thynges , that otherwise of their owne nature ought chiefly bee embraced . Neither is it reason to defraude vertuous personages of their right , for the abuses of euill and peruerse disposed persons . Yet such is the maner of of Osorius disputation , as though no man could be founde that would amende his life , or embrace godlynes at the preachyngs of the Gospell . And as though nothyng ensued therof els , but vnbrideled licentiousnesse and outragious boldnesse , to rushe and range headlong into all vnpunishable libertie and lust , the decay and ouerthrowe of all vertue , the subuersion and drownyng of all godly discipline , finally the very sinke and receptacle of all abhomination , whiche as is most falsely belyed vpon him , so I can not yet gesse , to what end it is alledged , vnlesse he meane thereby to persuade vs to abandone and banish the preachyng of the freé mercy of the Gospell , and so to slide backe agayne to old Iewishnesse with the Scribes and Phariseés , marg marg The marke of Osorius accusation considered . and that in steéde of Christ & Paule , Moyses may rule ouer our consciences agayne , & Cicero may be preached in our Churches . Truely this is the marke that Osorius , or rather in Osorius the auncient enemy of mankynd seemeth to shoot at : who hauyng now spent all his shot and pouder , vnable at the last to enfeéble or resiste the glory of Christ any longer , practizeth by subtill engynes of crafty lyeng and slaunderous cauillations to vndermyne , and batter his doctrine , and to bryng this deuise to passe , findeth none so fitte an instrument as Osorius chief champion of his garde . I haue now set out vnto theé ( gentle Reader ) the substaunce of Osorius Diuinitie , the grauitie of his doctrine , and the forme of his accusation . Whereby thou mayest perceaue the poysoned fistula , whereof he would empeache Luther . For this is his practize , to enduce men to beleue , that Luther doth teach extreme Desperation , boldnesse to sinne , and contempt of good workes . Now remaineth to discusse by the sequele of his discourse , what force of Argumentes and sleight of deuise he is furnished withall to mainteine his challenge .

Pag. 145. Two lyes vttered by Osorius . And therefore Paule doth not in any wise promise inheritaunce of the kyngdome of heauen to those persons who rest them selues vpon the onely fayth of Luther , but vnto them which do exercize them selues in good workes , and do direct all their labour and trauaile , to set forth the glory of Christ through the whole course of their lyfe . &c. In one sentence two euident lyes : the one imagined agaynst Luther , the other deuilishly deuised agaynst S. Paule . First of all wheras hee burtheneth Luther to be the founder of this doctrine of Onely Fayth : Onely faith doth Iust●tie . it is as false , as there is no truth in Osori . mouth . in deede Luther wrate much touchyng Fayth onely , but neither he alone , nor he the first : nor taught he other doctrine , then many famous Doctours of auncient antiquitie did teache besides him : Who did not onely excell him farre in learnyng , but lyued many hundred yeares before he was borne . And namely amongest all other S. Paule : who through all his whole Epistles , doth with a wonderfull vehemencie harpe ( as it were ) alwayes vpon this one string , That true righteousnes commeth to no man by the law , nor by the workes of the law , but through the fayth of Christ freely , without workes , and so without workes ( as it hath often bene spoken before ) that if any man will take hold of workes , he is excludeth forthwith from Fayth . The testimonies of most auncient writers touchyng Onely Fayth .

But Osorius will say . That no mention is made any where in S. Paule of this exclusiue word Onely . Whereupon these Lutherans doe stand so much . In Letters perhaps , as you say Osorius or in sillables : But why prye we after sillables , when we hold the substaunce of the worde ? or to what purpose striue we about wordes , when we are assured of the matter ? First of all I suppose no man will deny , but that Paule doth denounce men to be Iustified by fayth . Now hee that doth tye righteousnesse so fast to fayth , that he vtterly abandoneth the law , and all the workes of the law from Iustification , what doth he meane els thereby ( though he professe it not in bare wordes ) then that fayth is the chief , yea and onely foundation and builder of Iustification ? vsing herein the very same rule , that Logicians doe vse in their Schooles , framyng a sounde & probable Argument from the proposition Exponent , An Argument from the proposition exponent to the exclusiue . to the Exclusiue . Euen as if a man disputyng with you would proue by Argument . That Christ is the knowen and assured head of the Churche , would argue thus : that besides Christ , is none other head of the whole Church vpon earth . I beseech you Syr , what meaneth he elles that argueth so , then that Christ onely ought to be acknowledged the head of the whole Church ?

If it be so : that this word Onely , The vocable Onely . seéme so haynous to you , and others of your fraternitie , that it may not be admitted , as in any respect tolerable , yet can ye not accuse Luther for the same , but you must withall endite guiltie of the same crime , the best and most approued Doctours and interpretours of elder age , who to expresse the meanyng of the Apostles doctrine more liuely , haue not onely accustomed them selues sundry tymes to this word Onely in their Commentaries , but also deliuered the same to the posteritie to be vsually frequented : so that Luther now shal be founde to coyne no new thyng herein , but rather make report of the studious carefulnesse , and carefull trauaile of the auncient Father in this behalfe .

And first of all we will begyn with Ambrose , vnto whom I pray you geue eare what he writeth herein : who as it were one of the same number whom Osorius doth reproch to be wholy bent to this doctrine of Luther , many hundred yeares before the name of Luther was knowen , Ambr. in 1. Cor. 1. hath written in this maner . God hath decreéd from eternitie ( sayth hee ) that the beleuyng man " shal be Iustified by Fayth Onely . Whereby appeareth that this word Onely came not first from Luther but from Ambrose rather . But bycause the truth shall not want substaunciall witnesse , and authoritie worthy the same witnesses , we will adioyne to Ambrose the like testimony of Ierome , whose wordes if may obteyne any credite with Osorius will be of such force & efficacie for our present purpose , as that they will seéme to haue bene written for none other entent , then to conuince this Iewish opinion of Osorius . Chrisost. in Epist. Paul . ad Galat. Cap. 3. And these are his wordes . The Iewes ( sayth he ) did affirme that he which trusted to Fayth Onely was to bee abhorred . But Paule on the contrary part doth auerre that whosoeuer trusteth in Fayth Onely is blessed &c. I beseéche " you tell me for your Myters sake , what can be spoken agaynst you more substauncially ? Let vs now conferre your saying with Chrisostome . You do adhorre them as Lutherans which doe rest them selues vpon Fayth Onely , bycause Paule doth promise the kyngdome of heauen , as you say , to them that worke good deédes : on the contrary part Chrisostome doth note them for Iewes especially , and accompteth them execrable which deny that men ought to trust to fayth , vsing this reason , bycause Paule ( sayth hee ) doth professe those men blessed that trust to Fayth Onely . Now chuse you therfore one of these two whiche ye will , whether we shall adiudge Chrisostome a Lutheran bycause he trusteth to Fayth Onely : or your selfe an execrable Iewe which set your Confidence vpon workes . Agayne , the same Chrisostome in other place , makyng a Commentary vpon the Epistle to the Ephes. vseth the selfe same exclusiue word . By Fayth onely ( sayth hee ) shall Christ saue the offendours of the law . And bycause ye shall know his meanyng perfitely , not the offendours of the ceremoniall law , but of the same law namely , which was endited by the finger of God , in the most sacred Tables conteinyng the tenne Commaundementes .

Adde also hereunto the saying of the same Doctour in his fourth Homely vpon the Epistle to Timothe . Chrisosto . Homel . 4. in Timoth. What thyng is so hard to beleue , as that such which are enemies , and sinners not Iustified by the law nor the workes of the law , obteined forthwith to be placed in the chiefest dignitie of merite through Faith Onely ? &c. We haue recited a litle before the wordes of Basile vpon the Sermon De Humilit . Basil. in Homel . De Humilit . so that it needeth no further rehearsall , where in expresse speach , excludyng from man the glory of his own righteousnes , he doth testifie that we are euery of vs Iustified by fayth onely in Christ Iesu. I might cite his owne wordes agayne vpon the 32. Psalme , Basil. in Psal. 32. as effectuall as the rest , where he describyng a perfect man , doth describe him to be not such a one as trusteth to his own good deédes , but such a one as reposeth all his whole confidence in the onely mercy of God .

In like maner also Theophilact . Theophil . in Epist. ad Rom. Cap. 3. Now doth the Apostle ( sayth he ) declare euidently that very Fayth Onely is of power to Iustifie . And by any by he citeth the Prophet Abacuc as most credible witnesse thereof . Briefly what shall we thinke that those auncient Fathers of the purer age and primitiue Churche dyd determine therof . Whenas Thomas Aquinas him selfe chief champion of this Sinagogue of Schoolemen , being otherwise in many thynges a very wrongfull and false interpretour . Yet vanguished herein with the manifest truth was enforced no lenger to dissemble in this question of Fayth Onely . For in his thyrd lesson vpon the first Epistle to Timothe the 3. Chap. disputyng of the law , and concludyng at length that the wordes of Paule did not apperteine to the ceremoniall law but vnto the Morall law . Thom. Aquin . in . 1. Tim. 1. Lect. 3. There is not ( sayth he ) any hope of Iustification but in Faith Onely , and arguyng agaynst Osorius of set purpose as it were , he citeth to this effect the testimonie of S. Paule , We suppose ( sayth the Apostle ) that man is Iustified by Fayth without the workes of the law . Rom. 3. Rom. 3. I am not yet come to this point● to discusse , how true this doctrine of Luther is touchyng Iustification by Fayth Onely . But whether this doctrine was erected first by Luther . And I trust I haue sufficiently proued that it began euen from the first age of the primitiue Church , and in the very dawnyng of the Gospell , and hath bene so deliuered ouer from the most auncient writers , and continued vnshaken , euen vntill our age : so that no man needeth hereafter to geue credite to Osorius : makyng so shamelesse a lye vpon this doctrine , of Fayth Onely Iustifieng . And this much hetherto concernyng Luther .

I come now to that point wherein Osor. did likewise shamefull belye Paule . And what doe I heare now Osorius ? Doth Paule ( as you say ) so promise the inheritaunce of the heauenvly kyngdome to them which worke good deedes ? Pag. 145. and not to them also whiche rest vpon fayth onely ? That is to say . Which haue reposed all their affiaunce in Iesu Christ onely ? How shall we conceaue this ? where finde you this ? and how doe ye enduce vs to beleue this ? out of the Epistle as I thinke to the Vtopēses . Looke there Reader at thy bestleysure : for Osorius was at good leysure to lye , but had no tyme at all to confirme his lye . But he alledgeth somewhat I suppose out of the Epistle to the Gallat. 5. Chapt. Osori . his Obiection framed out of the Epistle to the Galat. Cap. 5. That is to say that the Apostle doth threaten vtter banishement from the kyngdome of God , to the wicked and haynous sinners , which yeld them selues ouer wholy to all filthynesse of sinne . This truely is a true saying of the Apostle . Who denyeth it ? But what doth Osorius in the meane space gather hereof ? Forsooth bycause the horrible wickednesse of men doth exclude those persons from the kyngdome of God , which are endued with a false fayth onely , or none at all rather , hereof doth he conclude his Argument by opposition of contraryes . That life euerlastyng is promised to the good and vertuous workes of men . The Aunswere . O clownishe Coridon . But we are taught by the rules of Logicke that if a man will frame a good Argument of contraries , hee must bee first well aduised , that those propositions which are appointed for contraries , must dissent and disagreé eche from other by equall and proportionable degrees . Wherby it is cleare , that this is not a good consequent .

The filthy lyfe of the wicked doth exclude men from the inheritaunce of euerlastyng habitations .

Ergo , the honest and vpright lyfe doth obteine euerlastyng habitations .

And why is this no good Argument ? bycause the propositions ●oe not agree together in proportionable qualitie . The offences that are committed by vs , are of their own nature of all partes vnperfect & euill , & purchase to them selues most iust damnation . But on the contrary part , our good and ver●uous deédes ( yea beyng most perfectly accomplished by vs ) want yet alwayes somethyng to absolute perfection , and of their owne nature are such , as rather stand in neéde of the mercy of God , then may deserue any prayse in the sight of men . Bernarde . To the same ende spake Bernarde very fittely . Our righteousnesse is nothyng els then " the indulgence of God . But here commes yet an other place of S. Paule out of the whiche this wylde wiffler may rushe vpon vs with his leaden dagger not altogether so blunte and rustye herhaps . The wordes of the Apostle a Gods name , in the second to the Romaines . Rom. 2. Not the hearers of the law onely , but they that performe the law in their lyfe and conuersation , shal be accompted righteous before the Iudgement seat of God . &c. To aunswere briefly I will gladly allow that , which this enemy to Paule doth obiect out of Paule , so that hee will not in like maner refuse the the whole discourse of the Apostle , and ioyne the first with the last . For the whole Argument of the Apostle in those iij. Chap. is concluded in this one Sillogisme .

All men shal be rewarded with the commendation of true righteousnesse ( God him selfe witnessing the same ) whosoeuer be able with their owne workes to accomplish the whole law published in the tenne Tables , The summe of Paules disputation comprehended in one Syllogisme . and commaunded by God to be kept absolutely , as the law requireth .

But there is no liuyng creature whether he be a Iewe , and is ruled by the law of the tenne Tables , or a Gentile and lyueth after the law of nature , that is able to accomplishe the law as he ought to do .

Ergo , No man linyng is able to attaine the true commendation of his righteousnes , but in respect of his workes is of necessitie subiect to the Iudgement and curse of God .

In this Argument doth the whole force & pithe of Paules disputation consiste , if I be not deceaued . In the Maior & first proposition whereof , he setteth down before vs the seueritie of Gods Iudgement : In the Minor or second proposition , he condemneth all men generally as guilty of sinne . By the conclusion he allureth and as it were driueth all men to Christ necessaryly .

By this Argument you may playnely perceaue vnlesse you wil be wilfully blind like a want , how you haue piked out not one scrappe so much of all that you haue hitherto raked together , to salue the credite of your cause . Finally to make shorte with you . I referre you to note , marke , examine and search out all whatsoeuer the Churche doth acknowledge of the sayd Apostles Letters , Epistles , yea all his sentences . Ye shall finde in them all , so nothing agreable to this your Assertion : That Paule should attribute righteousnes to workes , or promise be meanes therof possession of euerlastyng inheritaunce , as that his whole bent and endeuour may seéme to bee in no one thyng els so earnest as in this , wherein he trauaileth earnestly to persuade , that the promise of God poureth out vpon all them that beleue in Iesu Christ most plentyfull and assured freedome : yea such a freedome , as is clearely deliuered from all entanglyng of workes . So that the same Apostle doth inferre his conclusion on this wise : Gallat. 3. If inheritaunce come by the law , then not of promise . And in an other place . If we bee made heyres through the law , then is our fayth made frustrate , and the promise of none effect . Rome . 4. Rom. 4. And agayne . If righteousnesse come by the lawe then did Christ suffer in vayne . Gal. 2. Galat. 2. And least that your lying spirite should with sinister interpretation wrest those sentences spoken of the law to the ceremoniall law , you may heare the Apostle there treating of that law , which was geuen for offendours vntill the promised seéde should come : which law should in steéde of a Schoolemaister lead vs ( as it were ) by the hand directly to Christ : which law did shut vp all vnder sinne , as well Iewes as Gentiles , that the promise might be geuen vnto the beleuers through fayth in Iesus Christ . All whiche titles of the law can not be construed to haue any apte agreement with the ceremonies of the Iewishe Sinagogue . And where are now those workes of the law ( maister Osorius ) vnto whom Paule doth promise possession of the kyngdome , if you exclude those wherof Luther preacheth ? Sitheace Paule him selfe doth so wisely and carefully not onely exclude all presumption of mans righteousnesse , from the inheritaunce of the kingdome , but also render a reason wherfore he doth so . By what law ( sayth he ) by the lawe of workes . No ye may not beleue so Osorius . And therfore that ye may the better vnderstand , how no matter of Confidence at all is left to the consideration of the workes of the law : But by the law of fayth ( sayth S. Paule ) the same lawe which consisteth in fayth and not in workes . That is to say , if we beleue the Paraphrast . The very same law which requireth nothyng but fayth .

Now therfore sithence these matters are so throughly debated in the holy Scriptures , Right of inheritaunce is not promised to workes , as Paul affirmeth . & discouered manifestly by the holy Ghost : with what shamelesse face dare Osorius thrust those workes in the doctrine of freé Iustification , whiche the Spirite of God doth so openly reiect ? or with what impudencie dare he affirme that Paule doth promise the right and title of inheritaunce to them whiche worke good deédes ? Whereas the same Paule mainteynyng the challenge of fayth , and not of workes , pronounceth so expressely , That God doth accept his fayth for righteousnesse , whiche doth not worke but beleueth on him that doth Iustifie the wicked . Which two sentences beyng so meérely opposite and contrary eche to other , I referre me to the Readers Iudgement whether Paule shal be accompted vnconstaunt , Osori . taken tardy . or Osorius a false Fabeler . But I heare a certeine gruntyng of this Pigge beyng no lesse an enemy to the Crosse of Christ them to Paule : who assoone as he heareth good workes to be banished from the effect of Iustification , doth straightway cite vs to the Consistorie , as though we did vtterly choake vp all care & studious endeuour to liue vertuously , and destroy all preceptes and rules of godly conuersation . And hereupon conceauyng a vayne errour in his idle braynes , he rageth and foameth at the mouth outragiously , not much vnlike to Aiax Sometyme : called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That is ●o say a scourger . Who beyng swallowed vp of extreme frensie did most foolishly assayle and batter poore seely sheepe in steéde of Agamemnon and other noble Pieres of Greéce . But let vs once agayne geue eare to his gay Logicke , which being sometyme esteemed the Schoolemystres of Inuention , and displaying the truth , this Gentleman hath made therof an Arte of lying and desceit : as thus .

Luther doth exclude all good workes from the cause of Iustification .

Ergo , Luther doth extinguishe all vertue , and abolishe all Morall and Ciuill actions .

Agayne . Luther doth make fayth onely beyng voyde of good workes the cause of Iustification .

Ergo , Luther doth require nothyng in Christians but Fayth Onely .

I aunswere that this is a Fallax and a Sophisticallye deriued from the proposition that is tearmed in Schooles Secundum quid , Fallacia a dicto secundum quid ad Simpliciter . to Simpliciter . Furthermore herein also hee doth bewray his Sophisticall iugglyng , whereas by his liedgerdemayne , he conueyeth away the state of the question which concerneth the thynges onely , to the circumstaunce of the persons . For whereas we ( agreéyng herein with Luther ) do enquire the thyng onely , which is the instrumentall Cause of our Iustification before God , he in his aunswere doth describe vnto vs , what maner of life they ought to lead that are already Iustified . And bycause it is most requisite , that those which are Iustified by the freémercy of God through fayth , shall continually exercise them selues in good workes , hereupon he concludeth . That Luthers proposition wherein he affirmeth that fayth onely doth knit vp the knot of our Iustification without all ayde of workes , is vtterly false . As though Luthers disputation concerned the actions , and endeuours of them to whom righteousnesse is geuen , and not rather of the cause of Iustification onely ? or as though he did not as carefully require all faythfull persons to the dayly and continuall practize of godly lyfe , as any of all the Byshops of Portingall doe . But if you be so vnskilfull Osorius as you seéme to be , you must learne , that it is one thyng to treate of the persons , whiche are made righteous , and other thyng of the Cause that doth make them righteous . And therfore this is a deceitfull and a friuolous Argument .

The possession of heauenly kyngdome is promised to them which doe good deedes .

Ergo , Onely fayth doth not Iustifie .

This conclusion is altogether false , Fallacia a non Causa , vt Causa . and the subteltie therof transposed from that which is not the Cause , to the which ought to be the Cause . in deede the inheritaunce of heauen is geuen to them which doe good deédes , but not in respect of those good deédes whiche they doe . But there is a certeine other thyng , whiche doth both Iustifie the persons , & the good workes of the persons also . That is to say , which doth make the persons and the workes good also . Fayth doth iustifie both the persons and the workes . And therfore you do confounde those thyngs very vnskilfully , which ought of necessity haue bene distinguished . If you will make this the grounde of the question , to enquire of what behauiour those persons ought to be , whiche are called to the inheritage of euerlastyng lyfe . Luther will neuer deny , but that they ought to be such , as must be conuersaunt in this world godly , holy , & vnblameable , as much as may be possible : But if the state of the question tende to this end , to shew , what maner of thyng amongest all the good giftes of God , that one thyng is in vs , whiche doth procure our Iustification in the sight of God : Luther will boldly pronounce , that is Fayth Onely , yea and approue the same with inuincible testimonies of Gods scriptures . Neither will Osorius deny it without great reproch of errour . Afterwardes he proceedeth to his accustomed trade of lyeng .

Workes do follow fayth ( as the Lutherans say ) not bycause they prepare a way to saluation ( for they shall not of them selues be cyted to iudgement ) but bycause they are deriued from faith as by a certeine way of procreation : Pag. 141. 146. for as the tree bryngeth forth fruite by force of nature , so doth fayth of necessity engender good workes which both propositions are false . Or els Osorius doth lye for that wanted to make vp the periode . But go to , let vs seé what those two false propositions be , which the Lutheranes do teach : The first is , A double lye made by Osorius . that workes do prepare no way for vs to obteine Saluation , bycause of them selues they shall neuer be cited to Iudgement . The second is : That workes do follow fayth of necessitie none otherwise , then as fruite by force of nature is engendred of the tree : Upon these he hath geuen sentence that they are both false . But what reason alledgeth hee thereto ? Forsooth bycause workes ( sayth he ) do either procure vnto vs Saluation , or Damnation vndoubtedly . And yet Osorius ceaseth not to keépe his old wont to lye . Pag. 146. And hereof no man ought to be in doubt , but that our deedes shal be throughly examined apart by them selues by Gods sharpe Iudgement . Yea ? say you so Osorius ? What shall they stand apart by them selues ? what ? naked & vnclothed of all succour of Christ ? of the promise ? & of mercy ? Go to , & what shal be come of fayth than ? Shall she stand ● the meanes whiles with her finger in a hole , Workes are not examined a part by them selues in gods Iudgement . Tit. 3. like a Mome in a corner vnprofitablye ? whiles ( mercy being banished ) mens deéds shal by them selues be arrained before gods iudgement seate ? If this be true , why do we not rase & scrape cleane out of all bookes that saying of S. Paule ? Not thorough the workes of righteousnesse which we haue done , but according to the greatnes of his mercy hath he saued vs : For if saluation be yet to be measured by the law of workes , & to be wayed after that Standard of Iudgement , what place then remayneth for fayth , or for mercy ? Collos. 2. And by what meanes is that handwrityng of the law blotted out by the Crosse and bloudsheadyng of Iesu Christ , if as yet we be holden fast yoaked vnder the curse of the law , and not deliuered by grace ? for what doth the law elles ( if we dare beleue S. Paul ) Rom. 3. but engender wrath , and procure to be accursed ? not bycause the law is of it selfe vneffectual , if it might be accomplished : but bycause we are all vnprofitable seruauntes vnable to performe the law . And for your part , doe ye thinke any mans workes to be of such valew , as beyng throughly examined after the vttermost exaction of Gods Iustice , can either endure the immeasurable horrour of Gods wrathfull indignation , or by any meanes escape it ? Dauid terrified with the terrour of the law . Surely Dauid that godly Kyng and great Prophet perceauyng that there was no mortall creature but was ouerpaised , and pressed downe with this heauy burden , and weight of Iudgement , beseécheth of God nothyng more earnestly , then that he would not way his seruaunt in the ballaunce of his Iudgement . And therfore in an other place he addeth : If thou examine our iniquities Lord , who abyde it ? Of this mynde was he euen then , when he was a most trusty seruaunt of God . As for Osorius I know not whose seruaunt he is , neither am I hereof any thyng Inquisitiue : but what Lord soeuer he serue , I doe not a litle marueile at this , in what place of heauen this Gentleman shall stand , whenas his wordes , deédes , yea all his thoughtes , when so many his lyes , slaunders , errours , blasphemies reprochfull speaches , furies , impieties ( whiche as it were to discharge his gorge he hath belched out in his bookes without measure or end ) shall come forth into brightnesse of Iudgement : and shal be seuerely measured by the playne and streight squyer of Gods exact Iustice ?

But let vs now ponder by the rules of the Scriptures the pretie reasons taken out of the same whereupon hee buildeth his defence . Pag. 146. Osor. obiection in the behalfe of righteousnes by workes agaynst righteousnes of faith . And first of all that sentence offereth it selfe vouched out of the mysticall Psalmes , where the holy Ghost doth witnesse , that God will render to euery man accordyng to his workes . This sentence I suppose is to be founde in the 62. Psalme , for Osorius had no leysure to note the place . And I know not whether him selfe euer cited the same out of the very founteines them selues , or rather scraped it out of the mustie Ambry of Hosius , sinisterly applyed by him there , and so this Marchaunt would wrest the same crookedly to fitte his owne drift . After this S. Paule is vouched of a witnesse but no place noted , Rom. 2. where the Apostle doth affirme that all men generally and euery of vs particularely shal be summoned to Iudgement : where euery one shall render accompt of the life that he hath lead , and receaue reward accordyngly . You shall finde this in the second Chap. to the Romaines . Hereunto is annexed an other testimony of the same Paule : All shall appeare and be arraygned before the Iudgement seate of Christ , that euery man may receaue reward according to the deserte of his life , and euery mans peculiar worke may bewayed and measured in the iust and vpright ballaunce of seuere Iudgement . Where is this Osorius ? 2. Cor. 5. Thou must seéke for it Reader . The place is extaunt in the second to the Corinth . the v. Chap. Here withall is also coupled that saying of Christ with like vncited place . Iohn . 5. They that haue done well ( sayth he ) shall come forth into resurrection of life , but they that haue done euill to the resurrection of death . He had many other places to this effect besides these ( saith he ) if he lifted to prosecute euery of them , but bycause they were beyond number , the man beyng otherwise occupied in other studies pardy , seemeth well enough furnished with these few , whiche he hath piked out of Hosius ( if I be not deceaued ) and so thought good to rehearse no more .

Well now . Let vs seé what peece of worke hee meaneth to frame out of these places of Scriptures so raked together , and whereunto to he bendeth his force . We shall all be summoned before the Iudgement seate of Christ . This is true . Euery person shal be clothed agayne with his own body . Those that haue done well shal be crowned with immortall felicitie , and those that haue done euill shal be throwen into euerlastyng torments . This is also vndoubtedly true . Agayne , the most iust and vpright Iudge shal be present , which shall reward euery one accordyng to his workes and deseruynges . I heare it and confesse●t to be true . For who is ignoraunt hereof ? But what hereof at length ? what will Osorius Logicke conclude vpon this ?

Pag. 146. Ergo , not fayth but workes ( sayth he ) doe iustifie , which shall purchase for vs Saluation or Damnation . But this ilfauored shapen consequent which you haue most falsely deriued from true thynges and confessed , we doe vtterly deny vnto you : and not we onely , but the holy Scripture doth deny & condemne : all holy write doth reiect , the whole fayth of the Euangelistes , and doctrine of the Apostle , and all the promises of God with generall consent do crye out agaynst & hisse at it . If out of these places of Scripture you would haue framed an Argument a right , and accordyng to the true meanyng of the holy Ghost , ye should more aptly haue concluded in this wise . For as much therfore as there remayneth for euery of vs such a Iudgement , wherein euery one must yeld an accoumpt of his lyfe spent , there is no cause why any man should flatter and beguile him selfe with a vayne promise , that his wicked deédes or wordes shall escape vnpunished after this lyfe , but rather that euery man so behaue him selfe in this transitory world , that neither his good workes may appeare without fayth , nor his faith want testimony of good workes . Truely this conclusion , would haue bene preached to them ( the number of whom is infinite , not onely amongest the Papistes ) but also euen amongest the professours of the Gospel , who professing the name & fayth of Christ , liue notwithstandyng so dissolutely as they bryng the name and doctrine of Christ into open obloquy . And as though it sufficed them to professe Christes most sacred Religion in wordes onely , or as though there should be no Iudgement at all to come , make no accompt of their callyng , but are caryed headlong agaynst equitie & conscience into the gulfe of all licentious filthyues , to the great dishonour of almightye God , and the manifest ruine of their owne Saluation . Surely I am of opinion if you had directed your conclusion in this maner agaynst those persons , and others lyke vnto them , which do so wilfully rash and throw them selues carelessely into manifest abhominations without all respect of equitie and conscience , the consequent would more aptly haue bene applyed and of more force .

We shall all be summoned before the Iudgement seate of the hygh Iudge , where accoumpt shal be made of the whole course of our lyfe .

Ergo , who that wil be carefull for his Saluation , let him haue especial regard to the vttermost of his abilitie that his life be agreable to his profession , and stand assured ( as much as in him lyeth ) in the testimony of a good conscience knit together with a true fayth voyde of all hypocrisie .

For otherwise we doe heare what the truth it selfe speaketh . And those that haue done euill shall goe into the resurrection of Iudgement . We shall likewise heare what Paule sayth , Collos. 3. Euen for these thynges ( sayth he ) the wrath of God doth come vpon the children of disobedience .

But to what purpose Osorius is this alledged agaynst the Iustification of fayth in them , who hauyng receaued the fayth of Christ , doe ioyne withall fruites of obedience as companions if not altogether pure and absolutely perfect , yet do yeld their endeuour and abilitie at the least such as it is , after the small proportion and measure of their weakenesse . This trauaile & endeuour though it be farre distaunt from that exact requireth perfection of the law , is yet neuertheles accepted in place of most full and absolute Iustification in the sight of God , who doth supply the want of our workes with his owne freé Imputation , for the fayth sake in his sonne onely , whiche is not Imputed for righteousnesse to them that do worke , but to them that do beleue in him : For what although the horrible rebellion of the vngodly whiche walke not after the spirite but after the fleshe , doe procure vnto them selues most iust Iudgement of condemnation , yet shall this saying stand alwayes inuiolable notwithstandyng , and remayne assured for euer , The righteous shall liue by fayth : And he that beleueth in me shall not dye for euer . Iohn . 11. Iohn . 11. But yet that promise ( say you ) doth abyde most euident and vnuanquishable , whiche doth promise resurrection of lyfe to them , that do liue godly and good deédes . Goe to , and what conclude ye hereof ? Ergo , Faith onely doth not iustifie vs ( say you ) . The Obiection confuted . Nay rather neither Faith Onely , nor fayth any way els taken doth Iustifie a man , or auayle any thyng at all to Iustification , if workes accordyng to your interpretation bee examined by them selues , by the waightes and ballaunces of Gods Iudgement , shall make full satisfaction . But ye conceaue amisse of the matter Osorius , and therfore your conclusion is as ilfauoredly shapen . Doe ye expect a reason ? Forsooth bycause you fayle in the rule Topicke : whereby we are taught to apply true proper Causes , Fallacia a non causa , vt causa to true effectes . And therfore your consequent is faultie , and a Sophisticall cautell deriued from that which is not the cause , to that which is the proper cause . Let vs discusse the very order of your wordes . And they which haue done well : What they ? shall come , ( sayth he ) into the resurrection of life . &c. First of all , ye perceaue that the workes alone are not treated of simply , but the persons that doe the workes . Surely in Iudiciall Courtes is no small obseruation vsed chiefly of the difference betwixt the circumstaunces of the Causes , and circumstaunces of the persons . As when a Seruaunt shall commit the very same which a Sonne shall doe , although the factes be of all partes equall , yet I suppose that the Sonne shall finde more mercy in his cause , of his Father being Iudge , then the seruaunt of his Maister being Iudge , especially where the Iudge is not constreined to yeld Iudgement by any coaction , or expresse rigour of Statute and Law , but is at libertie to vse consideration of the trespasse , accordyng to his own discretion . Euen so , neither do I thinke it all one , if a Christian man ( I say a true Christian man ) shall mainteine his cause before Christ his Redeemer , as if a Turke or Infidell should pleade before the same Christ his Iudge . And why ? bycause the one is very much holpen by yeldyng his fayth to the promise , the other hath none other ayde to trust vnto , but the rigour of the law . But let vs proceede , that we may come at the last to the pricke that is shot at . I vnderstand therfore by these wordes of Christ , what shal be betyed of them at the last that haue liued well , that vnto those that are founde such in the Iudgement shall geuen possession of eternall life . The words of Christ expounded . I heare this well . But I would fayne know at the length , what the Cause should be , why this mercyfull Iudge will vouchsafe to reward those workemen so highly ? For our controuersie consisteth not in this point , that reward is geuen , but in this , for what Cause reward is geuen : The person accepted not for the workes sake but the workes for the persons sake . Whether of any desert , or without all desert ? whether for the proper worthynesse of the workes them selues whiche you call good , or rather for the Fayth of the person , from whence those workes doe obteine both to bee called good , and to bee esteemed for good ?

You will say that the spring of this together working grace floweth vnto vs out of the founteine of Fayth , An Obiection . from whence all abilitie to do good deédes is so aboundant within vs , whiche being receiued : afterwardes through the bountifulnesse of Christ , fruites of holy workes do issue out from vs , which do make vs worthy to be Iustified , and to place vs in the possession of euerlastyng kyngdome . I do aunswere , The Aunswere . that ye do neither speake as much as ye ought , nor that altogether true , that ye doe speake . For albeit we confesse , that all the good whatsoeuer we do , proceedeth from the bountyfull gift of God : yet this is farre wyde from the marke of our controuersie now in hand , neither is this matter in handlyng now , to know from whence the fruites of good workes do spryng : but after they are come vnto vs , the question is , how much they do auayle vnto vs : whether they them selues through their owne worthynesse do worke our Iustification before God ? or whether they stand destitute of any other ayde , whereby they may be Iustified them selues ? whether doe ye thinke workes of their owne nature so effectuall , as to bee able alone to endure the heauye burden of Gods Iudgement , or that the operation of the Fayth of the beleuer , rather than of the worke , doth present the persons together with their workes , to Gods free Imputation , and so accomplish Iustification ?

But I doe heare a continuall ianglyng of this Portingall Coockoe chatteryng alwayes one maner of laye in myne eares , * * Pag. 146. The words of Christ not wel vnderstoode but crookedly wrested by Osorius . Not fayth but workes ( sayth hee ) wayed in the ballaunce of Gods Iudgement do purchase either Saluation or Damnation vnto vs . Where finde you this ? Out of the wordes of Christ : And those that haue done well , shall goe into euerlasting life : but those that haue done euill into euerlasting destruction . I aunswere , it is most true that the Lord speaketh , but most vntrue that Osorius concludeth hereof . Christ comprehendyng the fruites of workes together with the whole treé , and ioynyng the Causes together with the persons , doth encourage them with the hope of eternall lyfe , which do yeld their endeuour manfully to their vtterest abilitie to performe the rule of the Gospell , not defiuyng what the proportion of their workes doe deserue , but declaryng how bountyfully and manifoldly he will require their labours , whiche haue suffered any kynde of affliction for his names sake . Osorius framyng hereof meérely false propositions doth with his crafty conueyaunce wrest & force those thynges to the workes them selues onely , whiche the Lord doth apply to his faythfull that liue vertuously , and so at length turnyng awry , that is to say : Osor. fallax a Concreto ad Abstractum . From the Concreto to the Abstractum ( to vse here the termes of Sophistry ) & seueryng the persons from the thyngs doth conclude disorderly after this maner of false conclusion .

Faythfull and godly Christians liuing vertuously shal be rewarded with eternall lyfe .

Ergo , Good workes by them selues wayed in the ballaunce of Gods Iudgement doe deserue eternall lyfe .

What can be more falsely imagined or more foolishly concluded than this lye ? in deede workes are the fruites of Christian fayth , and tokens , not causes of Saluation . Euen as a tree that bringeth forth fruites , if the tree be good , it appeareth by the fruites , not bycause the fruite maketh the tree good , but bycause the tree maketh the fruite good . In lyke maner the deédes of the godly , haue nothyng in them selues that may enable them to stand vpright in Iudgement . But if they finde any grace or reward , the same may not bee ascribed to their owne merite , Mercy forgeueth our ill deedes . Imputation acknowledgeth our well doynges for good . but partly to Mercy , partly to Imputation , through the sonne that is the Redeemer : to Mercy , I say , which doth forgeue our euill deédes , to Imputation whiche accepteth our good workes though they be of them selues neuer so vnperfect , as though they were perfect , and doth reward them with a crowne of glory : so that the glory hereof is not now to be ascribed to men but to God , not to righteousnesse but to grace , not to workes , but to fayth , not to Iudgement but to mercy . For confirmation wherof , if we seéke for authoritie , who may require any one a more faythfull witnesse , or of more approued authority then the Apostle ? who beyng sent vnto the Gentiles as to his proper & peculiar charge , what doth he preach vnto them ? Not by the workes which we haue done ( sayth he ) but for his mercy sake he hath saued vs : If wordes may obteine any credite with you , what can bee spoken more playnely ? if the authoritie of the witnesse may preuayle , what more assured testimony can be sought for , then Paule , that speaketh him selfe ?

But Osorius lacketh not a shift of descante here , An other Obiection of Osorius . thinkyng thereby to craze the force of veritie . For whereas Paule affirmeth that we are saued for his mercyes sake , he doth interprete this saying to be verified after this sort . Bycause mercy doth endue vs with abilitie and power to worke , that hereof those godly deedes of pietie doe ensue , In what wise Osori . doth ascribe Saluation of Gods mercy . which may make vs vs righteous before God , and that hereof likewise it commeth to passe , that all whatsoeuer true righteousnesse appeareth in vs , doth proceede from the mercy and bountie of God , and not from our own nature . Such is the doctrine that he scattereth abroad euery where in these bookes , & in those other also , which he hath entituled De Iustitia , followyng herein ( as it seemeth ) his forerunner Hosius , Hosius . who maskyng in the like maze , doth affirme that life euerlastyng is geuen to men so farreforth through the grace of God , as it is deliuered to mens merites , which do issue out of the mercy and grace of God . But Augustine will helpe to vnlose this knot easely : so will also all the most famous and auncient interpretours of the Greeke & Latine Churche , who altogether with one voyce doe so ascribe all our saluation to the mercy of God , not that which is obteined by doyng good deédes in this corruptible body , but which consisteth rather in remission of sinnes , and which after this lyfe will supporte the neédy and naked weakenesse of our workes ( be they neuer so feéble ) agaynst the importable burden of the rigour of the law . Of which mercy Augustine maketh mention in this wise . August . de temp. 49. Stand not in Iudgement with me O Lord , exactyng all thyngs which thou hast commaunded me : For if thou enter into Iudgement with me thou shalt finde me guiltie . Therefore I haue more neéde of thy mercy then thy manifest Iudgement . Agayne in an other place treatyng of the last Iudgement . He shall crown theé ( sayth he ) in mercy & compassions . This shall come to passe at that dreadfull day , whenas the righteous kyng shall sit vpon his throne , to render to euery man according to his workes , who then can glory that hee hath a pure and vndefiled hart ? or dare boast that he is without sinne ? And therfore it was necessary to make mention there of the compassions and mercy of the Lord . &c. August . de Spirit . & Liter . Cap. 33. And agayne somewhat more playnly , where hee describeth what maner of mercy shal be in the day of Iudgement , he doth set it forth in this wise . This is called mercy ( sayth he ) bycause God doth not regarde our deseruynges , but his owne goodnesse that thereby forgeuyng vs all our sinnes , he might promise vs euerlasting life . Hereunto also may be annexed the testimonie of Basile no lesse worthy to bee noted , touchyng the mercyfull Iudgement of God towardes his chosen people , you shal heare his owne wordes as they are . For if the Iudgement of GOD were so rigorous and precise in it selfe , Basil. in Psal. 32. to render vnto vs after our worthynesse accordyng to the workes that we haue done , what hope were then , or what man should bee saued ? But now he loueth both mercy and Iudgement , that is matchyng mercy equall with him selfe , to beare chief rule in the regall seate of Iudgement , and so bryngeth forth euery man to Iudgement . That is to say , if Gods Iudgement should proceede of it selfe precisely and exactly , requityng euery of vs accordyng to the deseruynges of our deédes that we haue done , what hope should remayne for vs ? or what one person of mankynde should be saued ? But now God loueth mercy and Iudgement : And reseruyng mercy for him selfe , he hath placed her before the Royall Throne of Iustice , as chief gouernesse and so citeth euery man vnto Iudgement . You seé here mention made of mercy and the grace of God , not that grace onely that doth engender in vs good workes , but the same rather whiche doth forgeue sinnes and Sinners through the bloud of his sonne , Ephes. 1. In what thyng our redemption chiefly consisteth . in which forgeuenesse consisteth our whole redemption , accordyng to the testimonie of Paule the Apostle : In whom ( sayth hee ) we obteine redemption through his bloud , and remission of sinnes through the riches of his grace . &c.

If I needed in this matter to vse a multitude of witnesses , rather than substaunce of authority , it were no hard matter for me to cite for defence of the Cause , infinite testimonies out of Ambrose , Ierome , Gregory , Bernarde , & others . But what neéde I protract the time of the Reader , in vouching a number , whenas it is euident enough already ( I suppose ) by those sayinges spoken before : that our saluation can by no meanes obteine place , in Iudgement without the mercy of God , and his freé Imputation . The first wherof our Sinnes neéde to be couered withall , the next euen our best workes shall want of necessitie . Whereupon that saying of Bernarde , wherof we made mention before , as diuers other Sentences of his to the same effect , bee very pitthye : Not to sinne ( sayth he ) is the righteousnesse of God , Remission . the righteousnesse of man is the freé pardon of God . Bernard . Serm. 23. in Cant. Of which pardon Augustine very litle differring from Bernarde maketh rehearsall in these wordes . Thou hast done no good thyng ( sayth hee ) yet thy sinnes are forgeuen theé : August . in prima quinquagena in Prolog . hitherto thou hearest the worke of mercy : Marke now for Imputation . Thy workes are examined , and they are founde all faultie : and forthwith concluding addeth . Psal. 31. Imputation . If God should require these workes after their deseruynges , he should surely condemne theé . But God doth not geue theé due punishement , but graunteth vndeserued mercy . Thus much Augustine . Euen as though hee would say . Our best deédes seéme in none other respect good , then as farreforth as they be vpholden by his pardon and freé Imputation : who if otherwise should searche all our workes euen to the quicke , after the most precise rule of his seuere Iustice , hee should surely finde nothing sounde in our best deédes , many things lothsome , The defeéco of mercy doth not abolish Iustice . and wicked in our workes , all thyngs in vs altogether corrupt and defiled . Wherein we do not so aduaunce the mercy of God in his Iudgement , as though we would haue all the partes of his Iustice excluded from thence . But we doe mitigate rather the frettyng wounde of his Iustice ( which you do so stiffely mainteyne with your speache ) applyeng thereunto the sweéte and wholesome playster of his mercyfull Imputation . For who can be ignoraunt hereof , that God shall Iudge the quicke and the dead with Iustice and equitie ? And who on the other part is so blind , that can not discerne this to bee most false , that Osorius mainteineth ? who rakyng all thynges to amplifie the estimation of pure righteousnes , doth so stoutly defende this pointe : That all our wordes & workes are of such force and value in this Iudgement , that of their owne nature they are auaylable towardes the purchase of the euerlastyng inheritaunce , or els do procure vs a ready downefall to euerlastyng destruction : In deede he speaketh truly in respect of the condemnation of the vnfaithful , and vnbeleuyng persons : and of them which beyng estraunged from fayth , haue not acknowledged Christ in this world : and of such as abusing their fayth , haue despised Christ : and of them also , which seékyng to establish their own righteousnesse , would not submit them selues to the righteousnesse of Christ . Neither is it any maruell , if God doe execute his Iustice somewhat more sharpely agaynst those persons , whenas their deédes beyng founde guilty , haue no ayde to pleade for them , that may stand them in steéde besides Christ . Ill workes whom they do condemne and whom not . Iohn . 3. For Christ is nothyng elles but a seuere Iudge to them that are not within the fortresse of Fayth , as in effect the Gospell doth denounce vnto vs . Who so hath not beleued the Sonne , the wrath of God dwelleth vpon him . Iohn . 3. But the matter goeth farre otherwise with them that are engraffed in Christ by faith , of whom we read in Iohn the same Chap. He that beleueth the sonne hath euerlasting life . How christ is called a Iudge , how a Redemer . Wherfore as Christ appeareth not a Redeemer , but rather a Iudge to them , which without the Castle of Fayth , seéke to be rescued by the law : so on the contrary part : Those that shrowde them selues wholy vnder the assured Target of fayth , and protection of the Sonne of God , shall not finde Christ a rigorous Iudge , but a mercyfull Redeemer . The whiche sentence he doth verifie him selfe by his own testimony and promise , where prophecyeng of the tyme of his commyng of Iudgement . Luce. 21. When you shall see the beginning of those thinges ( sayth Christ ) looke vp , and lift vp your heades : and so proceédyng yeldeth therof this Reason : Bycause then your redemption draweth nye : Marke well Osorius he doth not say your Iudgement , but your redemption draweth nye . And why did he choose to put his Disciples in remembraunce of their redemption rather , keépyng the name of Iudgement in silence ? Ueryly bycause there is so no Iudgement of condemnation to them , which are of the fayth of Christ Iesu , as thereis no redemption for them , who without the fayth of Christ Iesu , do wholy yeld their seruice to the world and to the fleshe . Whereupon we may heare him agayne debatyng the same matter touching the freedome of Iudgement in the v. of Iohn . Iohn . 5. Whosoeuer heareth my voyce , and beleeueth on him whiche hath sent me , shall not come into Iudgement , but hath already passed from death to life . And in an other place turnyng his speache to his Disciples , whenas hee could promise them no reward of more excellencie : Luke . 22. And you ( sayth he ) shall sit together vpon seates Iudging the xy tribes of Israell . Luke . 22. What neéde I rehearse Paule writyng to the Corinthians ? 1. Cor. 1. Doe ye not know ( sayth he ) that the Saintes shall Iudge the world ? And raysing vs vp beyond the reache of earthly thynges to the excellencie of Aungels . Doe ye not know that we shall Iudge the Aungels ? 1. Cor. 1. What then ( will you say ) shall we not all come into Iudgement ? shall we not all be arraigned before the Royall seate of the Maistie ? Gods iudgement two fold according to August . De Consens . Euang. Lib. 2. Cap. 30. Yes Osori . we shall all come to Iudgement : But Augustine will discouer vnto you a Distinction of this Iudgement . That the one part therof shall concerne Damnation , the other sequestration , whereby the Goates shal be seuered from the Lambes , but the Lambes not condemned with the Goates . And therfore I do firmely beleue , that we shall come all vnto Iudgement : but my assured hope and Affiaunce is , that the elect shall not come into Iudgement of condemnation . I know that all shall yeld accoumpt , but this Awdite shal be so easie , and so voyde of all feare vnto them which are engraffed into Christ , as on the other side it will be most rigorous & dreadfull to them , which shall come forth into Iudgement with out Christ , and the weddyng Garment . And why so ? veryly , bycause whom Fayth doth clothe with her Roabes , the same doth Christ so shield , defende , and saue harmelesse with his innocentie , agaynst all bytternes of tempestuous Iudgement , as though they should neuer appeare before any Iudge at all , but passe presently from death to life .

And this truely , euen this same innocencie of Christ is that pure righteousnesse of Christians , The Innocencie of Christ is the righteousnesse of Christians . which the Father doth none otherwise Impute vnto vs that beleue in his Sonne , then he did once Impute to the same his Sonne all our sinnes , when he suffred his Passion for sinners . And he ( sayth the Prophet ) did beare vpon his backe all our Iniquities . Gods Imputation in respect of Christ , and in respect of vs . Esay . 53. On the contrary part such as refusing this ankerhold of Christ , and trustyng to their own tackle , will hazard the sauetie of their soules before the seuere Iustice of God , otherwise then clothed with this weddyng Garment , must neédes suffer shipwracke of their soules , voyde of all hope to recouer the hauen of perfect felicitie : & so beyng turned ouer to the furniture of their own store , must neédes be bulged through , and ouerpa●sed at ●ast with the buroē of Iustice , whiche they could neuer reach vnto in this life . And hereof ariseth all that difference betwixt them which are ioyned to Christ , and the rascall rable of Infidels . For although in this iust Iudgement , a reckonyng shal be made of all the deédes of all men before God , and likewise reward decreede vndoubtedly accordyng to euery mans deseruynges : yet the order of this Iudgement shall farre otherwise proceede with the faythfull , them with the Reprobate . Of the reckonyng to be made in the last Iudgement . For such as will challenge their Saluation as due vnto them , for obseruyng the righteousnesse of the law , thorough their owne workes , and not through fayth and Imputation of Christ : Those men surely shal be rewarded according to the deserte of their own workes , vnder this condition : That whosoeuer haue accomplished the rule of the law , with that absolute perfection that he ought to haue done , shall lyue accordyng to the decree of the law . But if he haue fayled one tittle in performaance , lesse then the law required : what may he hope for els , then accordyng to the sentence of the law ( which holdeth all men fast chayned vnder euerlasting malediction , that haue not continually in all the course of their lyfe perseuered vpright and vnblameable of all partes therof ) That no blemish , be it neuer so litle , may be founde in the breache of any one iote of the law , whiche may procure most heauy matter of vtter condemnation vnto him . And euen here most manifestly appeareth the Iustice of God : for hee that of him selfe is altogether vnable to atteyne perfect righteousnesse , and will likewise wilfully refuse the same , beyng offered vnto him by another : The diuersitie of them which shal render an accompt is distinguished if he suffer punishement for his owne vnrighteousnes , hath no cause to accuse the law of iniustice , but must referre his plague to his owne infidelitie . On the other part . Those that departing hence with fayth & repentaunce ( I speake here of sinners which are truly penitent in Christ ) do so prepare them selues , as men reposing all their whole righteousnesse in the onely innocency of Christ , and not in their workes , shall neither bee impeached for their sinnes , whiche Christ hath healed with his woundes : And yet if they haue done any good worke , they shal be rewarded with the inheritaunce of eternall lyfe , not for the worthynesse of the workes , but bycause of his freé Imputation , he doth vouchsafe those weake workes , bee they neuer so barren and naked , worthy to obteine the promised inheritaunce : not bycause they haue deserued it , but bycause hym selfe hath promised it .

I suppose these manifold and manifest sayings hitherto are sufficient enough to declare the truth , In Osorius writynges order wanteth , and in distinguishyng thinges Methode . and discouer the falshoode of all this quarell of Osorius : nay rather to shewe how many sondry faultes he hath couched vp into one conclusion : how many errours he hath clouted together , and into how many absurdities hee hath tombled him selfe headlong . For endeuouryng to proue agaynst the Lutheranes : That there is none other way to attayne true righteousnesse , then by liuyng vertuously : he seemeth to pretende a colour of a certeine few sentences pyked out of the Scripture , such , as him selfe scarsely vnderstandeth , or hath ilfauouredly disguised to make a shewe in his maske : and makyng no distinction meane whiles betwixte the persons and the thynges , disposing nothyng in his due place and order , but choppyng and shufflyng all thynges together in a certeine confused hotchpotte ( as it were in the old vnformed Chaos ) though they be as farre distaunt as heauen and earth , iumbleth them together without all discretion , confoundyng the law with the Gospell : the persons with the thynges them selues : righteousnesse of fayth with righteousnesse of workes : neither noteth which are the naturall causes of the thynges , nor which are the proper effectes of the causes : but disguiseth the causes vnder title of effectes , and effectes likewise misturneth into causes . For where as workes are properly the effectes of fayth , neither are of their owne nature good , nor can be esteemed for good , but through Iustification goyng before , yet our Osorius frameth his discourse , as though the chief and especiall bullwarke of all our righteousnesse were built wholy vpon workes . Accordyng to workes . For the works sake . And that which he readeth in Scriptures shall come to passe accordyng to workes , the same forthwith he concludeth to be done for the workes sake , as though heauen were now a due reward for our trauaile and labours : & not the gift of grace : & as though they do worke , might clayme it as due dette for their workes sake , and were not rather promised to them that beleue for the Sonne the Redeemer his sake . But we haue discoursed enough vpon this matter : it remaineth that we pursue the tracke of the rest of his disputation . And bycause we haue spoken sufficiently ( as I suppose ) of the one of those two propositions , which he calleth false , and whereof hee hath accused Luther to be the Authour : Let vs now fyritte out the other , and seé what vermine it is , and how it is able to defende it selfe .

First of all , whereas Luther hath noted this saying , to be the chief piller and foundation of Christian doctrine : That no man ought to ascribe the meane of his Saluation , in any thyng els then in the onely fayth of Iesus Christ : afterwardes he proceedeth to the other pointe : That the fruites of good workes are engendred , and doe issue from this fayth , euen as the fruite is engendred of the roote of a good tree : and that workes doe follow fayth of necessitie , none otherwise , then as a fertile tree budding out first his greéne leafe , and beautifull blossome , doth at the last by course and force of nature , bryng forth fruite . The sentence Osorius iudgeth to be haynous & in no wise sufferable : and yet in the meane tyme denyeth not , but that good workes do follow fayth . Osori . doth deny that good works to followe Luthers fayth . But he cryeth out with an open mouth this to be false that good workes doe follow Luthers fayth . But it is well yet that we heare in the meane whiles , that good workes are engendred out of Fayth , but in no wise out of Luthers fayth . I would therfore learne of you Osorius out of whose Fayth good workes doe proceede .

Pag. 146. Forsooth my fayth ( sayth hee ) is not Luthers nor Haddones fayth if he bee Luther Scholer herein . Come hither Osorius a good fellowshyp that I may stroke the smoath shauelyng of yours a whiles . Truely I can not choose but all to beloue you , and beleue you also when you speake the truth , for I I suppose that the Oracle of Apollo can bee no more true then this Oracle is , that workes doe follow your fayth as you say . They follow in deede apasse in great clusters . And bycause ye vouchsafe not your selfe to expresse vnto vs what kynde of workes those are , What maner of workes doe follow Osori . fayth . it shall not greéue me to do so much in your behalf . And yet what neéde I make proclamation of them ? whenas your owne bookes do so aboundauntly and manifestly vtter the same , as that no man can be so blynd or deafe , but he must neédes seé & heare them . What ? art thou desirous ( Reader ) to haue described vnto theé as it were in a painted Table , what blossoms this pregnaunt fayth of Osorius doth shewe forth ? Peruse his writynges and his bookes , especially those Inuectiues compiled agaynst Luther , & Haddon . Was euer man in this world , that hath heaped together so many lyes vpon lyes : hath compacted so many blasphemies and slaunders ? hath vttered so many errours ? hath euer by writyng or practize imagined , expressed , & vomited out so many tauntes , reproches , madde wordes , vanities , cursinges , bragges , follies , and Thrasonicall crakes ? so much rascallike scoldyng mockes doggishe snarllyng as this beast hath brayed out in this one booke ? wherein you shall neuer finde Luther once named , but coupled together with some title of reproche , as outragious , franticke , or madde : If those trimme monuments of your gay workes , do cleaue as fast to your dayly conuersation , as they are ryfe to be founde euery where in your bookes , and the testimonies of your witte : I Appeale to the iudgement of the indifferent Reader , what consideration may bee had of that your fayth , which whelpeth out vnto vs such a monstruous lytter . For if a good ●●●●growyng vpon a sounde roote , do not commonly bryng forth fruites vnlike to the stocke : And if children doe vsually represent their progenitours in byrth , in some lineamentes of personage , resemblaunce of maners , or other applyable feature of Nature ( for the Gleade , as the Prouerbe is , doth not hatche forth Piggeons ) it must surely follow of necessitie , that either your workes whereof you vaunt your crest , do by no meanes follow your fayth : or els we must neédes adiudge you a man scarse of any fayth at all . And therefore to aunswere briefly to those glorious vauntes , whiche you make touching workes that follow your faith , and not Luthers fayth : if you meane those workes which I haue rehearsed , I will gladly agree with you : but if your meanyng tende to good workes , truly your owne writynges will without any other witnes condemne you for a great lyar . But go ye to . Let vs allow this vnto you , which you require to be graunted , that is to say . That your Fayth doth necessaryly drawe after it good deédes , as the Southeast wynde doth draw along the cloudes : yet what should be th estoppell in the meane space , to barre good deédes from Luthers or Haddones fayth more then from yours ?

Pag. 146. Bycause ( say you ) fayth commeth by hearyng , and hearyng by the word of God . I do acknowledge this a very Catholicke maxime , & a sentence meéte for a true Christian. But I wonder what monster these mountaines will bryng forth at the last . But Luthers fayth commeth not of hearyng , for hee doth not heare the wordes of Christ . What wordes I pray you ? and where are they written ? Forsooth where Christ ( as he sayth ) doth promise euerlastyng life to them that Repente : and doth man ace hell and destruction to them that are impenitent . Where is this ? Seéke it Reader .

Luthers fayth yeldeth no good workes accordyng to Osorius . Pag. 146. And bycause Luther doth not heare those wordes of Christ .

Ergo , his fayth commeth not by hearyng , and therefore yeldeth no fruites of good workes , but starke bryers & brambles onely .

Go to . And what doth your fayth in the meane space Osorius ? Let vs heare what grapes it produceth . But my fayth ( sayth he ) that is to say , the faith of holy Church , whenas it consenteth to the wordes of Christ : And whenas also Christ hym selfe doth threaten destruction to the impenitent sinners , this fayth therfore wherewith I doe beleue these wordes of Christ causeth me to be repentaunt . What do I heare Osorus ? why ? what needeth repentaunce at all , where so manifold , & so great treasures of good workes doe flow so plentyfully out of that riuer of fayth , which workes do prepare an assured way to perfect righteousnes ? For what man is he that dare presume to challenge the name of a righteous man , in respect of his vnrighteous dealyng ? or who is he that repenteth him of his good deédes ? But let vs marke the sequele of this tale .

Ibidem . Agayne whenas the same Lord doth say : you shall bee my frendes if ye do the thynges that I commaunde you . If I do geue credite to Christes wordes , The fayth and workes of Osorius . and doe earnestly desire to be receaued vnto his frendshyp . I will employ all the power of my soule to fulfill all his Commaundements . &c. Truely I do commende you Osorius , and accompt you an happy man also , if you performe in deédes , that ye protest in wordes . But what needeth then to make any playster of Repentaunce , for as much as you do accomplish all Gods commaundementes as you say ? No , but I doe apply all the power of my soule that I may accomplish them . How so ( I pray you ) Bycause I doe beleue Christes wordes , and therfore yeld my carefull endeuour that if I doe any thyng amisse , I may purge the same with Repentaunce , and that I may obserue all his good preceptes to the vtterest of my abilitie . Behold now Reader the platforme of Osorius his fayth : Whiche by succeédyng encreasinges of dayly buddyng blossomes yeldeth continuall fruites of most beautifull and holy workes , conteined in the sappe , braunches , and barke of that pleasaunt stocke . How commeth this to passe ? First of all : bycause hee is endued with that fayth , which fayth is proper and peculiar to holy Church : Then bycause he doth beleue the wordes of Christ : Furthermore bycause he doth prepare him selfe through this fayth , that he may clense his sinnes with Repentaunce ( and what shall become in the meane space of righteousnesse of workes in the Confession of sinnes ) Lastly bycause he doth addresse the conuersation of his lyfe , as neare as he can , after the line and leuell of Christes rules . Go to . Let vs compare this platforme of his fayth , and the fayth of Luther and Haddon together . Osorius a Gods name doth credite Christes wordes : Luther and Haddon distrusting Christ , hath geuen no credit at all to the wordes of Christ . Osorius beleuyng Christ , and esteémyng aright of his wordes , gaue him selfe to Repentaunce , as became a good Christian man , and so enured him selfe thereunto , that hee abhorreth his owne wickednesse , and is become obedient to Christes Commaundementes . These iollyfellowes haue raunged all their lyfe long in such carelesse securitie , as men neuer touched with any remorse of Repentaunce , or regarde of amendement of lyfe after the doctrine of Christ . Auaunte therefore cursed Luther and his companion Haddon both byrdes of an ill feather , with this your vnbelief , which could neuer be enduced to haue a will neither to beleue Christ , nor to come to Repentaunce , nor yet to accomplish Christes preceptes . You might at least haue taken example by Osorius patterne , and thereby haue learned fayth , and bytternesse of Repentaunce .

A shewe of Osorius fayth . But goe to now . Bycause Osorius doth triumph so gloriously of the credite that hee geueth to Christes wordes : Let vs discusse the truth of his speach : and search out the difference betwixt this his fayth , whereof he maketh such bragges , and Luthers Fayth . Take an example . The wordes of Christ in the Gospell are these : Iohn . 6. This is the will of my Father that hath sent me , that euery one that seeth the Sonne , and beleeueth in him shall haue euerlastyng lyfe , and I will rayse him vp in the last day . Iohn . 6. And immediatly after the same Christ redoubleth the same wordes agayne , and agayne , thereby to emprinte them more deépely , into their mindes . Veryly , veryly , I say vnto you , he that beleueth in me , hath euerlasting lyfe . Iohn . 1. 3. Agayne Iohn the first . To as many as beleeued in him , he gaue power to be made the Sonnes of God . And by & by in the 3. Chapter . He that beleeueth in the Sonne , hath lyfe euerlasting . And how oft doe you heare in the Gospell , the sondry sentences , and the notable titles , and Testimonies , wherewith the Lord doth aduaunce the fayth of his Elect , and the wonderfull commendation , wherewith he doth amplifie the force , and efficacy therof ? Thy fayth ( sayth hee ) hath saued thee : Be it vnto you accordyng to your faith . Math. 9. Math. 9. Be it vnto thee as thou hast beleeued . Math. 8. Math. 8. Feare not beleeue onely : Mar. 5. Mar. 5. Beleeue onely and thy daughter shal be made whole . Luc. 8. If thou canst beleeue all things be possible to the beleuing man . Math. 9. And he that beleueth in me shall do the workes which I do , and greater workes than I do , shall he do . Iohn . 14. You doe acknowledge these wordes of Christ ( I suppose ) which you can not deny : A comparison betwixt the fayth of Osorius and Luthers Fayth . I demaunde of you now whether your fayth , or Luthers fayth do agree better with the wordes of Christ ? Luthers , that doth call backe all thyngs vnto fayth ? Or yours , that doth yeld ouer all to the workes of righteousnesse . Whenas the Lord being dayly conuersaunt : with the Publicanes ( as the Gospell reporteth ) doth preferre the Publicane before the Pharisee : Mary Magdalene before Simon : Banqueteth his prodigall Sonne more sumptuously , then his obedient brother : whenas he carrieth vpon his shoulders his scattered and lost sheepe : looketh narrowly for his lost groate : bindeth vp the woundes of him that fell among theeues : offereth him selfe a Phisition to the sicke more gladly , The righteousnesse of sayth accordyng to the Scriptures . then to them that were sounde and whole : whenas hee placeth Harlottes and Sinners in the kingdome of God , before the Pharisees : when hee requiteth their trauaile with equall wages , that came to worke the last houre of the day , with them , that bare the brunte , and heate of the whole day in the Vynearde : when hee compareth , and setteth the last , before the first : when hee promiseth Paradise to the theefe , for his faithes sake onely : when he fashioneth Paule , of a deadly Enemie , to be an Apostle : whenas he doth not onely receaue to mercy the Gentiles castawayes by nature , excluded from the promise , voyde of all hope , Reprobates for their Idolatrie , but hath them in greater estimation , then his naturall Sonnes : What did hee meane els by all these examples , then to disclose vnto vs the secret mystery of our Iustification ? Which consisteth rather in forgeuenesse of Sinnes , then in doyng good deédes : which is to be esteemed by the onely mercy and promise of God : wherof we take hold fast through fayth , and is not to be wayed by the valew of righteousnes , nor any merites of workes . Therfore sithence all you opinion doth so wholy discene from this kynde of Doctrine , with what face can you affirme , that your Fayth is consonaunt with the wordes of Christ ? and Luthers discrepaunt ?

The Apostle doth in so many places throughout his whole Epistles thunder out ( as it were ) that there is no righteousnesse but through the faith of Iesu Christ : Osori . doth neuer name in his booke this worde , Imputation . that no saluation is to be obteined , but by the Mediatour the Sonne , through whom righteousnesse is Imputed , not purchased by workes , neither to him that worketh ( saith hee ) but to him that beleeueth in Christ , that Iustifieth the wicked : And yet you seémyng not to bee so much as acquainted with this righteousnes by Imputation , as that ye dare not once name this worde Imputation , doe notwithstandyng stand so much in your owne conceite , as though Christ at his commyng should finde all fayth in Osorius , A playne demonstration that Osori . geueth small credite to the wordes of Christ . but no fayth at all in Luther . If a man might be so bold with you , it were no vneasie matter to pike out diuers other sentences out of Scripture , whiche would quickly cracke the credite of your fayth . As where the Apostle writyng vnto Timothe doth so manifestly Prophecie : That it should come come to passe before the end of the world . That many should departe from the faith , beleeuing lyeng Spirites and doctrines of Deuilles , forbidding Marriadge , and the eating of meates , which the Lord hath prepared to be receaued with thankes geuing . These doctrines of Deuils for as much as the lying spirite of Osorius doth so stoutely mainteine , & bende all his force to vphold in this latter age of the world , as besides him no man more obstinately : what may be thoughe els , but that either he is departed from the fayth ? or that the Apostle is an open lyar ? Agayne : Where the same Apostle writeth touchyng Antichrist , paintyng him out in his colours ( as it were ) & so liuely expressing him to the apparasit view of the world his Throne , his wickednesse , his iuggling , 2. Thess. 2. his lyes , his pride , his immesurable arrogancie vauntyng him selfe beyond all hautynesse of mans Nature . What may a man Iudge of these sentences ? the meanyng of the whiche can by no meanes possible be applyed to any thyng els them to the Romish Sée . 2. Thess. 2. Agayne in the Reuelation of S. Iohn : where the same Antichrist is set in open stage , hauing the shape and countenaunce of a meeke Lambe , whiche vnder the visour of false hornes , Apoc. 13. should resemble the true Lambe , and restore the Image of the wounded beast to lyfe and speache . Whiche place of Scripture bycause can not be wrested any other wayes , then to that Romishe Ierarchie ( whiche bendyng to ruine at the first , was restored by that great Archeprelate of Rome ) yet in this most apparaunt Text of Scripture , if Osorius faith he demaunded , whether it may be applyable to the Bishop of Rome , we shall finde him as farre dissentyng from the purpose of this Prophecie , as if he were demaunded the way to Canterbury , he might aunswere , a poake full of Plummes . We haue hitherto sufficiently enough declared ( I suppose ) that Osorius for all his bragges is voyde of all ayde to defende his Fayth : And so for this tyme I will commit the cēfure of those gay workes , which flowe so plentyfully out of that glorious Fayth , to that Iudge which shall display the hidden corners of darkenesse : and to the consideration of them , who by the view of his bookes , haue skill to discerne a Lyon by his pawes , or rather an Asse by his lolieeares . Now remayneth at length to discouer briefly that , which he barketh agaynst Luthers fayth .

Pag. 146. Now let vs see Luthers fayth ( sayth hee ) whether it can bryng forth any liuely fruite . Osori . doth discusse the sayth of Luther . It can not by any meanes . &c. Lye on yet more a Gods name . First of all , bycause hee teacheth that all workes appeare they neuer so godly are defiled with sinne . Nay rather : but that you were by nature of so corrupt a Iudgement , that ye can not frame your selfe so much as to speake the truth , you would neuer haue patched this lye amongest the ragges of your leasings . Luthers disputation concerning faith & good workes , tendeth to nothyng els , but that which the Scriptures euery where , the sacred spirite of truth , and S. Paule inspired with the holy Ghost doe by all meanes , and reasons confirme , & which we all ought of very duetie to embrace . For Luther endeuouryng to make euident the doctrine of Iustification , & comparyng our good workes with the lawe of God , is enforced to confesse the very truth of the matter : that is to say , That there is nothing so holy in workes , but beyng of it owne nature , in some respect vncleane and defiled , must néedes be vnsauorie in the sight of God , if without Christ it bee racked with exact scrutyne of Gods seuere Iudgement . And hereof quarell is pyked forthwith agaynst Luther , Note here the cauill of Osorius . as though he should affirme that whatsoeuer workes the very regenerated , & engraffed in Christ them selues did worke , were nothyng els , but méere sinnes , and wickednesse . And bycause he doth abbridge good workes in that part onely , wherein they be falsely adiudged to be of valew , to Iustifie before God : Osorius doth argue agaynst him in this wise , as though he did vtterly roote out of mans lyfe , all Ciuill and Morall vertues and vertuous conuersation . Wherein a man can not easilye determine , whether he doth shewe him selfe more iniurious to Luther , or bewray rather his owne blockish grosenesse . No man euer taught more soundly , The doctrine of Luther touchyng good workes . no man more highly commended good workes , then Luther did , beyng separated a part from the doctrine of Iustification . And whereas he doth extenuate the force of workes in the treatize of Iustification , he doth not therein so altogether derogate from workes , as rather frendly aduertize them , whiche through vayne Confidence of workes , doe challenge to them selues righteousnesse in the sight of God , and do depende so much vpon the deseruynges of workes , as though there were none other founteine from whence our Saluation might be deriued . Luther therfore vsing Argument agaynst those persons , doth boldly auow , that all our workes are defiled , yet not simply , but in respect of their application , beyng considered without the fayth of the Mediatour . Whiche beyng most truely spoken by Luther , is as sinisterly wrested by Osorius as though he had spoken it simply , that there is no good or commendable thyng in workes , nothyng in them acceptable to God , though neuer so duetyfully , or vertuously performed . And for this cause hee concludeth at last , as with an vnuanquishable Argument . That by no meanes possible , Luthers fayth could bryng forth any frutefull workes , like as that barren figge tree , growyng neare vnto the high way , whereupon grewe nothyng but leaues . But this is Osorius his owne conclusion not Luthers , a Sophisticall cauill concludyng falsely . If S. Paule doubted nothing at all to esteeme all thinges sinnefull which were done without faith . Rom. 4. Rom. 14. Aug. in prima quinqua gena ex Prologo Psal. 31. If it were lawfull for Augustine to write in this wise . Thy workes are examined ( sayth he ) and are founde all defiled . Why doth he rage so furiously agaynst Luther , bycause he doth professe , that the déedes which we call good , are in none other respect to be daémed for good , them as they bee valued by the fayth of the Mediatour ? The consideration of this doctrine as is of it selfe most assured , so doth it not tende to that end , that Osorius imagineth , to discourage godly myndes from vertuous endeuour . Rather well disposed persons are so much the more enflamed to embrace vertue , by how much they finde them selues more bounde to Gods bountyfull mercy : for as I vnderstand , nature hath so prouided , that fayth workyng by loue , should alwayes be more effectuall , than the law constrainyng through feare .

If this rule of Paule can not yet be beaten into that bussardly braynes , how that our déedes be voyde of all prayse , and estimation , teachyng you that all thyng is Sinne , that is wrought without fayth . August . Let Augustine yet preuayle somewhat with you . Beléeue ( sayth he ) in him that doth Iustifie the wicked , that thy good workes may proue good workes : For I will not vouchsafe to call them good , as long as they do issue from an euill trée . And therefore our Sauiour him selfe recityng and rewardyng the good déedes of his faythfull , Workes are not in any other respect accompted for good in the sight of god then in respect of Christ thorough faith . doth not speake in this maner as though he spake generally . Thou hast fedde the hungry . Thou hast lodged the harbourlesse : Thou hast refreshed the néedy , and clothed the nacked , but restrainyng all these thynges to the fayth , which ought to be towardes him . I was hungry ( sayth he ) and ye fedde me , and I was naked , and ye clothed me : I was in miserie , in chaines , and emprisoned , and you visited me and gently refreshed me : I was harbourlesse and ye refreshed me . &c. So that he regarded not so much the deédes them selues , which are indifferently employed vpon the relief of the néedy , as he esteemed the fayth which worketh those déedes for Gods sonnes sake & his names sake . Wherefore forasmuch as vpon this fayth dependeth not onely the Iustification of all mankynde , Good workes are Iustified by fayth . but of all the actions of mans lyfe , in the sight of God , as vpon this onely roote , and foundation , what absurditie ensueth hereof to say . That all our workes as of them selues , & their owne nature , are filthy in the sight of God , vnlesse they be sprinckled with the fayth , & bloud of the Mediatour ? Now these thyngs beyng agreéd vpon . Let vs returne to the Argument of Osorius . Pag. 146. The fayth of Luther ( sayth Osorius ) can by no meanes yeld any good fruite . Why so ? Bycause hee doth say that all our workes seeme they neuer so holy , are infected , and wholy defiled . Go to , and what more ? Ergo. No liuely fruites of good workes ( sayth hee ) can ensue from Luthers fayth : for as much as all our doyngs are corrupt and sinneful , as Luther him selfe witnesseth . I do heare you & aunswere you . That the Antecedent is true , but the consequent most salfe . For to confesse that to be true , which Luther hath most truly alledged , that all our good deédes beyng viewed with the eyes of Gods Iustice , without fayth , and without the Mediatour , are of them selues no lesse abhorred in the sight of God , then wicked sinners : yet is not Osorius conclusion therefore true , that Luthers fayth is the wellspryng and seédeplot of all vngodlynes . The reason therof is euident . For whatsoeuer actions , or endeuours of mans life are of their own nature blame-worthy , the fault of the same proceedeth not from fayth , but from the poysoned corruption of our weake fleshe . And therfore Luther agreéing very wel with Augustin , commaundeth to take hold-fast of fayth . That our workes may thereby be made good workes , For as much as whatsoeuer is not of fayth , and is not onely not shielded vnder her protection , deserueth not to be accompted for good , but also after the testimony of Paule , is esteemed in the sight of God no better then very sinne and offence .

The Argument recoyleth backe vpon Osor. him selfe . This matter beyng confessed , a man may frame an Argument agaynst Osorius much more fitly after this maner .

For as much as the law in her proper effect can do nothing , but engender wrath , and was for this purpose published , that sinne should appeare much more sinnefull .

It followeth rather by Osor. doctrine ( who seemeth to mainteine with the whole bent of his skil the glory of the law ) that no good workes are engendred of the law , but sinne rather as from whence more plentyfull matter of wrath is raysed to our destruction .

But Luther handleth the matter farre otherwise , all whose Diuinitie howe much the more carefully doth enseale vnto vs the fayth of Christ , which is the onely mother , and nourse of all vertuous deédes , so much the greater encrease of good workes must of necessitie spryng by his doctrine . And therefore ( as I suppose ) we haue handsomely enough , for this tyme , wrong out of Osorius his fingers , this choakyng bone , wherewith he hath kept all this sturre agaynst Luther , and thrust it into his owne throate : That Luthers fayth is the well spring & seede plot of all wickednes , but his faith the founteine of all vertue . But here comes an other bolt , out of the same quiuer , as well made , and as wisely shotte . Let vs behold how neare the marke he shootes withall .

Pag. 146. Agayne bycause Luther doth affirme that the force of lust is so strong , that he beleeueth no man able to resiste it . It is a common custome ( I perceaue ) amongest many persons to extenuate and despise boldly Originall sinne , and that decay of nature in wordes : but I could neuer finde any one , that was able to suppresse and vtterly subdue the strength therof in deede in this mortall lyfe : except that onely man of whom it is written : Whiche of you doth accuse me of sinne ? vnlesse we will couple this our Osorius next vnto him , and make him his equall : who with singular & vnspeakeable courage , doth fight agaynst nature , so stoutely ( I thinke ) that no force of naturall corruption , no entycementes of ticklyng lust can driue him from his state of innocencie . But I will no more rippevp the lyfe and maners of Osorius I will examine the force and vigour of his Arguments and the vnioynted ioyntes , and shiuered sinewes therof .

Luther doth deny that man in this lyfe , is able to vanquishe the strength of sinne vtterly , raignyng in the fleshe .

Ergo , No good workes doe proceede from Luthers Fayth .

Why do ye not by the same Logicke conclude likewise .

Ergo , There is nothyng in the world besides the Crowe that is blacke .

Nor any skill in the learned that is not in Osor. packe .

But go to let vs chaunge the names of men & let the matter remayne . And in place of Luther let vs vse the name of Paule . Marke now as wise a reason , or rather the very same , onely the names of persons beyng chaunged .

Paule complainyng of the sinne , which doth accosiber his flesh , doth protest , that in his flesh , dwelleth no good thing .

Ergo , No good workes are engendred out of Paules fayth .

For what difference is there I pray you betwixt the wordes of Paule , & Luthers position , if ye compare them together rightly ? whenas eche of them with vnelagreable assent , haue relation to the selfe same vnuanquishable tyranny of Originall Sinne . But now let vs heare how necessarily this consequent must follow of this wonderfull reason , wherewith hee would seéme to proue that Luthers fayth is the vtter subuertour of all good workes : for in this wise crawleth forward that lyeng spirite out of his mouth .

But for as much as no man can enterprise any good action , vnlesse he doe first utterly cut of the kyngdome of Sinne . Pag. 147.

But the kyngdome of sinne can not be vtterly cut of , if it be true that Luther teacheth .

It remayneth therefore that no man is able to worke any good deede .

As touchyng the forme of this Argument , Osori . Argument faultie in the forme . perhappes the punyes in Sophistey may somewhat allow : but if ye behold the matter thereof . Certes the Doctours of Diuinitie will reiect the same as faultie . Vnlesse ( sayth he ) the kyngdome of sinne be first vtterly cut of . &c. Truly I would not much stand with you here Osorius . If you will first expresse vnto vs apely and distinctly , A twosold kyngdome of Sinne . what you meane by this worde kyngdome . For whereas Deuines do agree , that there are two sortes of sinne , whiche we call actuall sinne : whiche also they doe distinguish two maners of wayes , into Sinne reigning , and Sinne rebelling , you must teach vs , whether of those two you meane . For it is not all one thyng to suffer thy selfe to be carryed away with sinne , & to yeld thy selfe willingly captiue into his Tyranny , as to be vanquished of sinne through weakenes : For the first commeth of will : the next of Infirmitie : We are all many tymes ouercome of sinne , neither liueth any in this flesh , but offendeth sometymes sondry wayes . Yet are we notwithstanding ouercome agaynst our willes , and drawyng backe as it were . The most chosen seruaunts of God are sondry tymes cast down through Sinne reigning in their members : But neuer yeld ouer wholy as subiectes to his kyngdome . Uery well therfore doth S. Paule counsell vs : Let not Sinne reigne in your fleshly bodies . Rom. 6. Rom. 6. And yet the same Paule did not alwayes bring to passe the good that he would . But did worke many tymes the euill that he would not : Not he now but Sinne dwellyng within him .

These thynges beyng thus opened : Let vs search out the pythe of the Argument . The substaunce of the Argument is discussed . Hee denyeth that vertue hath any place there , where the kyngdome of Sinne is not vtterly rooted out . If Osorius do meane the kyngdome of Sinne , as a kyng or a tyraunt doth reigne ouer his subiectes . The Maior proposition is true , but the Minor most false . For Luther did neuer teache , no not so much as dreame otherwise , then that Sinne should bee suppressed as much as were possible . But if his meanyng tende to this end . That no man can enterprise any good worke , vnlesse the tyranny of Sinne beyng first brought vnder yoke , he haue so tamed the fleshe , that no motion so much may bee felt to rebell within , that may wounde or infect the conscience : how can Osorius make proofe of that which he verifieth in his Maior ? or confute that which he doth obiect agaynst Luther in his Minor ? Or where shall he finde that conquerour of Sinne , who hauyng throughly mortified Sinne , and vtterly vanquished the ragyng Rebellion of naturall corruption , dare promise rewarde of perfect righteousnesse vnto him selfe ? Iob a man of all other famous for his vprightenesse of lyfe , Iob , was yet so displeasaunt with him selfe , that hee seemed to stand in doubte of all his workes . Esay , Esay doth condemne all his righteousnesse , to be more lothsome then a menstruous cloute . Who was more holy , or more acceptable to God then Dauid ? Dauid , And yet besides that he dare not presume to offer him selfe to Iudgement , as beyng dismayed with feare of his secret conscience , he doth not spare franckely to pronounce , That no fleshe liuyng can bee founde righteous in the sight of God . The greate Prophete Daniell doubted not to make his humble Confession together with the people , saying , Daniell . That he had Sinned with his forefathers . What shall I speake of Ionas , Ionas . and the other Prophetes ? And to let passe the other Apostles , what shall I say of Paule and Peter ? S. Iohn declaryng That we all are Trespassours in many thinges , Iohn . doth not exempt him selfe out of the same number .

Next to the Apostles , ensued the Age of auncient Antiquitie and learned Fathers , who although with all their power & might , did valiauntly mainteyne continuall battell agaynst the assaultes of sinne , yet could they neuer so surely encampe , & gard them selues in so firme a grounde , but they should be vndermined with the countermoyling of her outragious Pyoners : that lyke dastardes mistrustyng their owne strength , they should feéle them selues enforced sometymes to forsake their standyng , and flee for rescue to the onely mercy and forgeuenesse of God , as to the onely vnpenetrable rocke of their Saluation . And therfore S. Ierome in playne wordes doth note truly , Iero. in Ezec. Lect. 14. Cap. 46. that though man did atteine to perfection , hee should yet stand in neéde of Gods mercy : and that mans full and perfect perfection did depend vpon grace , and not vpon deseruynges . &c. No lesse effectually Augustine writyng to Boniface touchyng perfect righteousnesse , or rather of the imperfection of our righteousnesse . August . ad . Bonif. Lib. 3. Cap. 7. Uertue ( sayth he ) whiche is now in a righteous man , is sayd to be so farreforth righteous , as vnfayned acknowledgement , and humble Confession of his owne imperfection doth admitte the same to bee perfect . Agayne the same Augustine in an other place doth accompt that man to haue profited much in this life , August . de Spirit . & Lit. Cap. ● . who by profityng doth feéle in him selfe , how farre he is distaunt from true perfection . And bycause the Latin Church shall not seéme to want the testimonies of the Greékes . Let vs heare the wordes of Basile treatyng of mans righteousnesse . Basil. in conc . de humilit . This is full & perfect reioysing in God , when as a man is lifted vp not with any righteousnes of his own , but knoweth him selfe empty and naked of true righteousnesse , and so to be iustified by Faith Onely in Christ Iesu. Whereby Osorius may perceaue , what estimate is to be made of our owne righteousnesse , though it seéme neuer so beautyfull : which Augustine him selfe adiudgeth worthy of execrable curse , if it bee examined besides the mercy of God . Aug. Lib. cont. 9. Cap. ●● . But bycause ( sayth he ) thou doest not narrowly & sharpely searche our offences , we doe hope assuredly , that we shall obteyne some place for pardon in thy sight . It is not neédefull to " make a Register of all the testimonies of writers ( the matter especially beyng so euident , and so strongly fenced with multitude of authorities ) whenas the consent and agreement of all writers , is in no one thyng more generall , and stedfast , then in the abacyng of perfection of workes , and humbly crauyng pardon of our owne imperfection . Aug. Serm. de temp. 49 Whereupon Augustine , stand not in Iudgement ( sayth he ) agaynst thy seruaunt , requiryng of me all thynges that thou hast taught and commaunded . For if thou enter into Iudgement with me , thou shalt finde me guilty . I had neéde therfore of thy mercyes , rather than thy seuere Iudgement . I demaunde now what you conceaue of the wordes of Augustine ? Surely although I doe not thinke , that the man was voyde of wonderfull willyng endeuour , yet if he had bene of all partes endued with that integritie of vndefiled lyfe , and had vtterly rooted out the whole kyngdome of Sinne , with the concupiscence thereof : and had obteined to be deémed prayse worthy , in respect of absolute accomplishyng the Commaundementes of God : his soule would neuer so humbly haue disclaymed from Gods Iudgement , and submitted all comfort of pardon to the onely freé mercy of God .

Let vs annexe hereunto the same Aurel. August . altogether disagreéyng from Osorius where hee setteth downe the same much more playnly in his booke De Spirit . & Liter . August . de Spirit . & Liter . Cap. 11 I said ( quoth he ) that it was possible for a man to be without Sinne , if he haue a will thereunto , & Gods assistaunce withall : but I neuer sayd , that euer was , or euer should be , any one , who in this lyfe could be so perfect , except that one onely , in whom all creatures shal be quickened . &c. Of what force therfore can this your wyndeshaken crooche be , more then Catholicke , which you haue scraped out of Hosius , Roffensis , or Cicero ( as I suppose ) where upon your lame cripled workes do rest so boldly ? namely : that a man may so order his lyfe in this rotten Tabernacle of the flesh , after the right squarier of righteousnesse , by the assistaunce of God : as hauyng throughly conquered the kyngdome of Sinne , he may easely accomplish all the Commaundementes of the law ? And therfore to aunswere at a word for all , what shall I speake els , then as Ierome reported to Ctesiphon , when he wrate agaynst the heresie of Pelagians . So shall I set Augustine agaynst Osorius , & S. Ierome agaynst Syr Ierome . Ierom. ad Ctesiphon . x Pelag. Tomo . 3. Thou doest say , that the Commaundements of God are easie ( sayth S. Ierome ) and yet thou canst name no one man , which hath performed them all . &c. And so the same S. Ierome proceédyng foreward : Utter no such blasphemy agaynst the heauens , whereby thou mayst delude the myndes of simple folke with these wordes . It is , and it may be : for who will graunt vnto theé , that a man may do that , which neuer man could doe ? And agayne the same Ierome , what is our wisedome ? nay rather what ought our wisedome to be , which are not perfect ? Our simple Confession , that we are vnperfect : and that we haue not yet atchieued or attayned full perfection . Ierom. x Pelag. Lib. 1. This is the true wisedome of man , to know him selfe to be vnperfect . And I will be bold to speake it , that the perfection of the best and most righteous , whiles hee dwelleth in this fleshely doughill is altogether vnperfect . &c. What neéde I alledge any more in a matter so manifest of it selfe ? so throughly confirmed with Testimonies , and so playnly and notably discernable by the dayly examples of mans life ?

But amongest the rest of this innumerable ouerflowyng multitude of Sinners , here shal be a Reply made ( I beleeue ) of the Deuine integritie of this one Gentleman Osorius , of his wonderfull conuersation , absolute holynes , Angelike chastitie , culuerlike simplicitie , linked together with a more then Seraphicall humilitie , and incomprehensible innocencie , who alone amongest the children of women , hath beautified the whole world with such brightnesse of righteousnes , who carrieth about him all vertues fast lockt in the sacred cheéste of his breste , and dayly numbred them : who hath so quenched the boylyng froathe of Originall Sinne : hath so vtterly subdued , and brought into bondage , the whole empire therof euen at one pushe : hath of all partes so absolutely fulfilled eche tittle of the Commaundements : hath tamed the flesh and all the concupiscence thereof : hath supressed his affections : hath with so well disposed order , addressed the whole course of his life : and euen now haled up on hygh , The holy & and perfect life of Oso . compared with S. Francise . with a certeine out stretched reache of mynde beyonde the heauens , and rapted now into the fraternitie of S. Frauncisce him selfe , is enflamed with vnquencheable desire of Deuine zeale , that hee will not once treade awrye so much , nor wil be blotted with one spotte of crime , or suspition of crime , bee it neuer so litle : will not yeld to any temptations of Sathan , or infirmitie of the flesh : will not be seene with blemish or suspition of Sinne , no not one Solecisme or Incongruitie : no nor yet idle speache in all his wordes , no disorder in his whole lyfe and conuersation : out of whose mouth shall issue no idle word , nor lye no ( I dare boldly say ) not one no erronious doctrine , no contumelious cauill in his bookes : no rascallike slaunder : no Sycophanticall outrage : but all thynges shal be founde within him so attempered , and quallified with a certeine marueilous peacible modestie , and lenitie , that no defect may bee founde neédefull to be added to fill vp a full Bushell of perfect righteousnesse . And bycause thou shalt not wonder ( Reader ) by what meanes , this our most Reuerend Prelate hath climbed to this immesurable excellencie of generall righteousnes , and with what Pillers he vnderproppeth the same , and learne withall , how auayleable and effectuall , this most sacred Sacrament of Confession is : vouchsafe I pray theé to heare Osori . him selfe telling his owne tale . Osor. Lib. 2 Cap. 100. I doe call to witnesse ( sayth ) he Iesu Christ my Lord and my God , that by the meanes of this comfortable Confession sondry times frequented , How great the force of Popish confession is . I haue escaped from infinite wickednesse : wherfore if I haue at any tyme subdued lust , if I haue forsaken voluptuous filthynesse , if I haue bene desirous to embrace Chastitie : If I haue bene enlightened with any sparckle of godly zeale : I do wholy ascribe the effectuall operation therof to the same Sacrament : through the whiche the holy Ghost hath emparted vnto me great store of his grace . &c. What a test is this ? If beyng first ouerwhelmed with innumerable iniquities , hee haue attayned that righteousnesse at the length through the vertue of that most sacred Sacrament , in so much as he hath shaken of the yoake of all concupiscence , hath cut the throate and cut of the head of the kyngdome of Sinne : what neéde hath he then to repeate his confessions so oft ? when the wounde is whoale , what neéde any playster or further Surgery ? If all Sinne bee abolished , to what purpose serueth dayly custome of Confession , and to what end is absolution craued ? But if he feéle yet somewhat lurkyng within him , that forceth him betwixt whiles , to runne agayne so oft to Confession , and to the drugges of absolution : how is it , that he affirmeth so boldly , that the kyngdome of Sinne is wholy conquered in vs , so couragiously fightyng agaynst Luthers doctrine in wordes , whereas in very life he agreeth altogether with Luther .

Finally if Osorius dare presume to stoutely vpon his owne conscience , as hauyng vtterly crusht in peeces the kyngdome of Sinne , that hee is now no more acquainted therewith : what may preiudice him , but he may forthwith frankely Iustifie him selfe with the Phariseé and say , I thanke theé , O Lord Heauenvly Father , that I am not as other men are , nor like vnto this Publican Luther , and those seely sheépish Bucerans . I do fast twise in the Weéke : I geue the tenth of all that I possesse : yea besides all this I do also dayly enure my selfe to holy Confession . &c. But hereof enough : Let vs proceede to the remnaunt rable of his raked lyes as they follow .

Furthermore who be holy & vnblameable before God ? Pag. 148. Euen those truly which are voyde of all crime , but accordyng to Luthers doctrine , you can not bee voyde of crime : for hee denyeth that sinne is extinguished , and affirmeth that the flames of all abomination do broyle out therof , as out of a whotte flamyng Ouen , scorching and consumyng all things : by meanes whereof no man can bee founde vnblameable & without spotte . The sutteltie of this Sophisticall cauill tendeth at the last to this end .

God hath chosen vs ( sayth the Apostle ) that we should become holy , and vnblameable .

But according to Luthers doctrine , no man can be holy , and without fault , in this lyfe .

Therfore hereof ensueth an vnauoydeable conclusion .

Bycause no man liuyng is cleare from offence , therfore neither Haddon , nor any of all the Lutheranes can be reckoned amongest Gods Elect.

Packe ye hence therefore as banished outlawes all ye vyle Lutheranes , packe ye hence with all your torne & ragged workes into the helles of Osorius damnable curse . For the gate of Election is not opened to any , but vnto Popes , Osorians , Phigianes , Hosianes , Eckyans , and others the like Lordynges , in whose most pure and choise behauiour , no droppe of filth can be founde worthy of Reproch . If Osorius him selfe had not bene so shamelesse beastly , as to blaze abroad this trifling Argument , it would haue loathed me to haue rehearsed the same in this place : nor would I vouchsaued any aunswere thereto : but that I thought good to geue the Reader a tast of his blockishe ignoraunce , that he might smile at it a whiles , or at the least , learne by this , to esteéme of all other his poppet reasons almost in all his booke : for scarsely any founder matter is scattered in any part thereof .

Osori . Argumentation discussed . FIrst of all . The Apostle both teache that we are elected and chosen , that we should become holy . This is true . Whereby you may perceaue ( Osorius ) that whatsoeuer holynes we be endued withall , doth neither goe before , nor accompany election , but that it ought to follow altogether , not in order of tyme onely , but in respect of the end and effect thereof . For the Apostle doth not say : GOD hath chosen vs bycause we were holy , or should afterwardes proue holy , but that we should become holy : so that Gods Election is now the cause , not the effect of our good workes . And if good workes do follow Election in order of time , I seé no cause to the contrary , but by the same reason , our Iustification should likewise necessaryly follow . For as much as the consideration of them both is all one . For whom hath chosen , the same he hath Iustified : and with the same grace that he hath chosen vs , hee is sayd also , to haue Iustified vs : by one selfe same meane , and to one selfe same ende . For God hath chosen vs , if ye aske here the cause : of his freé mercy accordyng to the good pleasure of his will , if ye seéke the meane . In Christ Iesu , If ye looke for the ende to worke good deédes , not for the good deédes sake , not for any our deseruinges , but to the prayse of the glory of his grace . Truly none otherwise fareth it in the matter of Iustification . For whom God of his freé mercy hath chosen , the same also he hath freely Iustified , not by any other meanes then in Christ Iesu : not bycause he foresawe , that we would be holy , but to that ende , that we should walke circumspectly and holyly in his sight .

But what emporteth this saying , To be irreprehensible how it is taken in the Scriptures . that we should become holy and vnblameable ? paraduenture Osorius bee of the opinion , that the Catharres , Celestines , and Donatifies were imaginyng , that herein our full and absolute regeneration of our renewed nature was signified vnto vs : and that we should accomplish such a kynde of thyng as the Grecians do call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without the which , Gods Election and our Iustification could not by any meanes consist . Ueryly I could wishe withall my hart , that we all could direct the course of our lyfe in such sort , accordyng to this Puritanisme of Osorius . And that we were all endued with such integritie , and Angelicke innocencie , that no part of our life might be defiled with blemish or iust reprehension . But what shall we say ? Such is the condition of mans life , such is the weakenesse of the fleshe , that euery man hath his infirmitie : And we haue not as yet so put of the Nature of man altogether , that we should bee forthwith transformed into Angels . Goe to then ? what if it come to passe , that in this brickle estate of our frayltie , any of vs doe folter and falldowne ? are we therfore excluded forthwith from our Election ? or haue we by and by lost the benefite of our Iustification ? I doe not thinke so Osorius . For in what sence shall the Election of God he sayd to be permanent , if it may be cut of , and haue an ende ? or how shall it be called stedfast and assured , if it hange vpon the vncerteintie of our frayltie ? But do not the true elect ( say you ) fall at any tyme into deserued rebuke ? what then ? shall euery one that is worthy rebuke , be forthwith cast of from his Election ? A good felowshyp ( Osorius ) What if this fall happen before Baptisme ? You will say that Baptisme doth washe it cleane away . What ? and shall not fayth and Christian Repentaunce clense our offences after Baptisme likewise ? If there be no forgeuenes of those Trespasses which we Christians doe commit after Baptisme : To what ende is that Article in our Christian Creéde , wherein we confesse remission of Sinnes ? If no offence be made , to what purpose serueth Pardon ? Surely where nothyng is blame-worthy their Pardon may goe play . Let vs seé now : will you now dispoyle vs of an Article of our fayth , and withall bereue vs of hope of remission , that erste bosted so boldly of your strong belief in the wordes of Christ ? But you say . God did chuse vs that we should be vnblameable . I do heare you Osorius & allow your Obiection , if you will likewise accept of myne aunswere . Whatsoeuer is forgeuen to the guiltie by Pardon , and purged by forgettyng and forgeuyng : there is nothyng remaynyng to terrifie that person from Imputation , or make dismayed for any controllement . For ( that we may so bold to glory as Paule doth ) . Rom. 8. What is he that shall accuse the elect of God ? God is he that doth Iustifie , who shall then condemne vs ? We may lawfully adde hereunto . Who shall comptroll vs ?

You seé therfore in what wise Gods elect doe appeare now excusable and righteous : not so much through the cleannesse of their deédes , as through the bountie of him that Imputeth : Not from the begynnyng of vnrighteous nature , August . Epist. 95. ( to speake Augustines own wordes ) but by conuersion from sinne to righteousnes . nothyng blame-worthy , but bycause it doth not please the Fatherly clemencie , to exact sharpe and narrow triall of them , whom he hath chosen in his Sonne . And therefore the Apostle notyng the same thyng , sayth . The Cause and end of Election . Whom he hath chosen in Christ Iesu , that they should become holy and vnblameable . &c. Wherein you haue both the cause , & the end of our Election . The cause is Christ , or the grace of God in Christ : The end is herein signed , that we should become holy & vnblameable . For he speaketh not in this wise : he did chuse them which had lead an vncorrupt life , to the ende he might engraffe them in Christ . But he did chuse vs in Christ Iesu first , that we should liue holy , and vnrebukeable . Osori . Obiection . But by what meanes vnrebukeable ( say you ) whenas the very elect them selues can not be free from faulte , as Luther doth say ? The aunswere is playne and easie .

Whereas Luther doth deny , The confutation of the Obiection . that Gods true elect are free from all guilt , he seemeth therein to haue regard to the frayltie of mans nature , & making a comparison therof , doth set the same directly opposite against the seuere Iustice of Gods law . This weake nature bending her force as much as she may , agaynst the assaults of sinne , although she get the vpperhand sometymes , yet , besides that she yeldeth ouer very oft as vanquished , euen then chiefly , when she hath obteined the maistry , she doth neuer yet expresse the immaculate sinceritie , & vndefiled vprightenes in mainteinyng the battell , but some default may be founde in her most perfect obedience : & so pumples will yet sticke fast in the flesh , that they may be easily espied : For curing wherof she shal be constreined of necessitie to pray in ayde for the generall triacle of the Church . Lord forgeue vs our sinnes . &c. So that Augustines wordes may well be verified here , August . de natura & gra. Cap. 53. why is the possibilitie of nature so much presumed vpon ? It is wounded , maymed , troubled , and vtterly destroyed : it needeth a true Confession , and not a false purgation . &c.

Furthermore where the Apostle maketh this addition : Thar " we should become holy & vnblameable , he seemeth not therein so much to respect the naturall perfection of innocency ( which I doubt whether may be founde in the very Angels ) as the zealous mynde , godly will , & earnestly bent affection of euery of vs in this life , & vprightnes in euery our seuerall vocation : meanyng nothyng in this placeels , them as he did in an other place : where speaking of the vocation of widdowes commaundeth them to be instructed to lead an vnreproueable life . 1. Timo. 5. 1. Timo. 5. Likewise making mention of Byshops : sayth . That they must be vnblameable , & haue a good testimony , left they fall into reproch and reprofe of the slaunderer . 1. Tit. 3. 1. Tit. 3. Agayne setting an order for seruauntes , commaundeth them to haue regard to their calling , 1. Timo. 6. lest the name of God & the doctrine of their profession should be brought into obloquy . In like maner to Titus the 2. chap. Appointyng a rule of comely conuersation , he doth exborte all persons that euery one so behaue him selfe in his vocation , Tit. 2. that the word of God be not blasphemed : & that the aduersary may be ashamed , hauing no iust quarell to accuse vs . And agayne to the Colloss. the first chap. Collos. 1. That he may deliuer you holy and vndefiled and vnblameable in his sight . &c. Which sayings tend not to this end , as though mans nature could put on that perfection , wherby by she might be preserued from fallyng at any tyme afterwardes by frayltie from the state of integritie : but prouoke vs rather thereby to take heéde , that our will be no more in thraldome vnder wicked rebellion , & so voluntary yeld ouer the members of the body to sinne , or by any meanes bryng her selfe in bondage to wickednes . And this is the meanyng of the Apostle ( as I suppose ) That we are therfore chosen of God , not to be delighted in mynde with the concupiscence of the flesh , to fulfill the lust therof But to become holy : That euery of vs in this world should demeane our selues in our callying soberly , vprightly , and godly , as be seemeth the chosen , and holy ones of God .

Whereby you may sufficiently perceaue ( if I be not deceaued ) That those sentences , How holynes & frayltie be concurraunt in the holy ones . which Paule hath written concernyng holynes , and Luther touching naturall infirmitie , are not so repugnaunt one agaynst the other , but they may both be admitted well enough . For hereof ariseth no repugnauncie , but that in outward conuersation , and obseruyng the rules of our function duely , it may be sayd after a simple maner of speach and vnfaynedly : That is to say , in the sight of God a man may demeane him selfe honestly , in whose nature notwithstandyng some such filthe may cleaue , as may of necessitie compell him to crye out with that elect vessell of God , wretched man that I am , who shall deliuer me from this body of death ? Rom. 7. But Osorius perhappes will chaunte vs an higher note , not with this miserable Paule : Vnhappy man that I am , who shall deliuer me ? But will descaunt ( I suppose ) with that blessed Phariseé . I thanke thee , O heauenly Father , that I am not as other mortall men are . &c. But let vs goe foreward , and pursue the Reliques of this notable monument . And sithence we are come now to the treatize of Predestination and Freéwill . Let vs marke well what stuffe this Raunger hath brought out of his Forrest : and what dogges he leadeth to course other mens game withall .

¶ Of Predestination and Freewill .

LVther affirmeth that freewill is a thyng in name onely , Of Predestination and Freewill . Pag. 149. 150. 151. or a Name without substaunce : That man is the patient and not the agent : That he is drawen , and doth not purpose or Deliberate any thyng : That man is an instrument onely , and as it were a Sawe , or Axe whiche God doth frame and force whether he will , and whereunto him pleaseth : and that man hath no power nor strength reserued him either to doe good , or to commit wickednesse : in so much that we are not able not onely not to do good or euill : but also not to thinke any thought by any meanes of our selues . Moreouer when I name Luther , I vnderstand also withall Melancthon , Bucer , Caluin and the rest of your Iolly fellowes : whose opinions and writynges tend to this effect at the length . That no difference at all may seeme to be betwixt man , and any other toole or instrument .

In uery good tyme Syr , blessed bee this houre , wherein we are come now at the length to the most combersome and crabby treatie of Freéwill , which beyng heretofore so oft tost to an fro in common Schooles , in assemblies , and disputations of Deuines , after so many combates & turmoyles , hath now at the last founde out a champion ( hope I ) through whose onely force and actiuitie beyng defended , and shrowded ( as it were vnder the Target of Aiax ) she shall be able to endure and withstand all the assaultes , and countermoyles of all heretiques whatsoeuer . For whereas heretofore this vnsearcheable gulfe hath encombred & entangled the wittes , and studies of so many notable Clerkes , Cardinalles , Byshops , and Priestes : the bottome and depth whereof could notwithstandyng neuer yet bee attayned vnto : I suppose the onely let thereof hitherto hath bene , for that our Osorius was not hatched as then , nor produced to be Proctour in this cause . But now sithence this vpstarte wrestler is skipt ouer the old barriers , and hath catcht the collers in hand , may any man doubt but that ( the whole force of the Enemy beyng vtterly discomsited and compelled to flee the field , the Maiestie of Freéwill hauyng bene long tyme wounded and weakened with greeuous maladie , yea and through feéblenesse euen yeldyng vp the ghost ) shall presently recouer health ? stand vpon her feete , and be strong ? For this lusty gallaunt disdayneth to encounter as Bythus did sometyme with Bacchius or as Ecerinus with Pacidianus , or as Hercules agaynst two , Hercules not able to stand agaynst two , yet Osorius agaynst foure . or as Horarius agaynst three brethren at once , or with one man hand to hand onely : but of valiaunt courage , challengeth the field agaynst foure choise and tryed souldiours at one choppe together : to witte , Luther , Melancthon , Bucer , Caluine . Yea with them also agaynst the whole armye of Lutheranes . Agaynst whom neuerthelesse if Osorius durst haue cast his gloue , when they liued amongest vs : or if they were present now to aunswere the challenge , and defende the cause , no doubt the iustie crakes of proude Iacke bragger would carry but a small countenaunce to moue the godly to be displeasaunt withall . But as to rake the dead out of their graues , and to pike quarell agaynst ghostes and spirites , is the common guise of euery rascall varlet : so to the discreét and well disposed hath it bene accompted most filthy and contemptuous : yea most to be abhorred in our Osorius at this present : who in all this his discourse of Freéwill alledgyng no one thyng agaynst them , but that whiche in their writynges and bookes is fully aunswered and satisfied : yet ( as though they had made no aunswere at all ) crawleth hee foreward neuerthelesse , patchyng together his rotten and motheaten trumperie : wherein neither is any thyng of his owne inuention , nor any new stuffe , but that he hath somewhat furbushed the old rusty Argumentes of other raynebeaten souldiours , with a fresh glaze of raylyng and slaunderous tearmes , like the foolish Choughe attiryng him selfe wholy with the feathers of other Fowles : and in this respect also more vyle and lothsome : That , where the other doe in their arguyng make a certeine shew of some reason vouched either out of Scriptures , or of Doctours wrongfully wrested : but he for the more part doth so frame his discourse , rather to the accusing of men , then to the discussing of the controuersie : and doth so handle his matters , Osori . more couragious in accusing , then in arguyng . as one hauyng regarde rather to the persons agaynst whom hee quarelleth , then to the cause , which ought to haue bene discouered by him .

Osori . his stinolous & foolish treatyng of Free will . The man is fully persuaded that Freewill ought to be mainteyned by all meanes possible . But what the will or choyse of man is what thyng is free , or not free in the will of man : what is necessary , and what difference is betwixt freé , and necessary , and how many maner of wayes necessary to be taken , he doth neither discouer by definition , nor distinguishe by Argument , nor deuide by partition , nor doth declare what diuersitie and difference ought to be betwixt braunche and braunche . Many & sondry persons before him haue stoutely maynteined the quarell of Freewill , yea with no lesse courage , then they would haue done , if the state of their countrey had bene in hazard . In the same quarell long sithence , the Celestines and Pelagians kept a great sturre agaynst Augustin . Amongest many others of late , yeares , wrate chiefly Roffensis and Eckius agaynst Luther . Cardinall Pighius hath stuffed vp tenne Inuectiues full agaynst Caluine . Likewise many others haue written agaynst Melancthon agaynst Bucer and others . All which albeit preuayled very litle agaynst the truth , yet to the end they might the more easily deceaue vnder a certeine visour of the truth , they did shuffle amongest their owne writynges many sentences of the Scriptures , and many also of the most approued Doctours . After all these our Osorius intendyng to vphold Freewill beyng in great ieopardie to perish , what doth he ? what bryngeth he ? what vttereth he at length elles ? but certeine simple croppes scattered here and there in the fieldes of holy Scriptures , which he hath gleaned together and wretchedly misordereth , to make his Assertions get some credite , yet nothyng auayleable to his purpose , God knoweth . In the meane whiles he citeth not one world so much out of the autenticke monumentes of the auncient Authours , nor out of Augustine : who was altogether busied in decydyng this controuersie , and by whom he ought chiefly haue bene guided in this cause : either bycause he hath practised other sciences , and read nothyng of this writer : or els bycause he is wicked and craftely dissembleth the thynges whiche he hath read . And yet all this notwithstandyng this our Portingall champion so carrion leaue in the knowledge of Scriptures , altogether disfournished of Doctours , persuadeth him selfe to be man good enough ( if it may please the Muses ) to beare the whole brunt of the battell in the behalfe of Freewill against freely Luther , Melancthon , Bucer and Caluine , not with mayne strength onely , but euen with a proude Portingall looke .

The principall partes of Osor. accusation , reduced into certeine places . But go to : bycause we will not protract any long tyme with the Reader , in wordes purposing to wrestle somewhat with Osorius herein . Let vs approche to the marke . And bycause the whole force of his communication seemeth to tend to this end , to accuse men rather then to open any matter worthy to be learned : and for as much he obserueth no order in teachyng , in accusing , ne yet in disputyng : but beyng violently whirled and carried ( as it were ) in some forcible whirlewinde of accusation raungeth the field without Iudgement and out of all aray , and after a certeine confused maner of talke doth wrappe vp , and mingle all thynges togethers as it were vnder one confused heape : we on the contrary part will to temper our aunswere , that ( as neare as the matters will permit ) we may dispose in some reasonable frame , the chief pillers and Arguments of his accusation , which him selfe hath set downe most disorderly . And therefore in my simple conceite the whole substaunce of all his accusation whatsoeuer , may bee gathered into foure or fiue principall places chiefly , whiche he seemeth to finde fault with all most in Luthers doctrine , as matters full of absurditie , and which he obiectagayust Luther in this wise .

First , that Luther affirmeth that there is no freé choyse , or freedome in the will of man .

That all thyngs haue their begynnyng through absolute and vnanoydeable necessitie .

That impossible thynges are commaunded by God .

That men are damned , for the thynges which they commit not of their owne freé and voluntary motion , but compelled by fatall necessitie .

That God is to be taken for the originall and Authour of all mischief and wickednesse .

For into these few places , as in a short Cataloge may be deuided all whatsoeuer is comprehended in this huge masse of Osorius Inuectiues . Which beyng in this wise placed , it remaineth , that we frame our aunswere to euery of them particularly , as oportunitie and place shall offer them in the discourse , and so to purge and wash away ( as much as in vs lyeth ) all his cauillations & Sophisticall subtelties . For thus would I wish theé to be persuaded ( frendly Reader ) that besides naturall scoldyng , and meere cauteles of wordes voyde of all substaunce of truth , there is els nothyng of all whatsoeuer he doth brabble in all this discourse , yea & that also stroakyng him selfe rather with vayne conceipt of his own opinion , then of any grounded knowledge or Iudgement at all .

And first as touchyng Freewill : In steéde of a proofe & testimonie of Luthers owne workes and yet the same also , neither doth he alledge whole as they be , nor fully : nor doth hee couple the first with the last : nor directeth to any certeine place of the Authour . But goe to . What maner of haynous crime is this ( a Gods name ) wherewith this Portingall Inquisitour doth charge Luther so greéuously & cruelly ? Forsooth it is this : That he did dare mutter against Freewill , Saying that it was a thing in tittle onely : and whiles it followeth his owne nature , it doth nothyng but sinne deadly . And where is this written ? In the volumes of Luther ( I suppose ) or els in Sybilles leaues . Seéke there Reader , or els where if thou wilt . For as our Reuerend Maister Inquisitour assigneth no place to the Reader , so ( I thinke ) he neuer did read in Luther the thyng , whereat he cauilleth : nor thinketh that it concerneth his credite at all to vtter whatsoeuer him listeth , in what sense , with what phrase of speache , by what authoritie , or with what testimonies it bee bolstered so that somewhat bee suggested whereat hee may frame some quarell . But proceede on , and what followeth ? Then afterwardes the same Luther correctyng him selfe , what sayth he farther ? I haue erred ( sayd hee ) I spake vntruely : that Freewill is a thyng in name onely before the tyme of grace : Luther in his Assertion Article . 36. but I should haue sayd simply . That Freewill is a fayned deuise or a tittle without all substaunce . Luther in his Assertions written to Leo the tenth the 36. Article . Well and what is it at last , that this Maister Inquisitour will frame vnto vs out of this ? Ergo , Pag. 151. Luther is an heretique , who dispoyleth man of all his Freewill , and traueileth chiefly to this end , to affirme that mans mynde is alwayes holden captiue , his will fast bound , all power of workyng taken away , in so much that we can do neither good nor euill , nor can thinke a thought so much by any meanes . And this doth not Luther teach onely : but Melancthon also aboundauntly , yea much more plentyfully Caluine doth debate the same . I not heare you Osorius & do aunswere , not I for Luther , but Luther shall aunswere fully for him selfe .

And first touchyng that whiche we terme mans choyse , whether ye conster it to be reason , or will : surely Luther did neuer deny . The same dare I boldly affirme in the behalfe of Melancthon and Caluine also . Certes these men were neuer so reasonably madde , as to despoyle man ( whom they define to be endued with reason ) of reason and of will . For by no reason can the operation of will be sequested from that part , The repulse of the cauill . where the vse of reason resteth . Howsoeuer nature was corrupted through the first originall of Sinne : yet remaineth neuerthelesse that thyng after a certeine sort within vs still , which we receaued of the tree of knowledge of good and euill : Will can not be seuered from Reason . but thus must be noted chiefly in what wise it remayneth , not that it can auayle any way to saluation , but that it hurteth rather thereunto . And therfore as concernyng those naturall properties of will , Luther was neuer so foolishe , nor any of all the Lutheranes , as to exclude that will from nature by any meanes , which nature it selfe had engraffed into men . Let this therfore remayne vnshaken in this controuersie as touchyng the substaunce of Freewill , that the essenciall substaunce therof vnited together with sensible reason doth alwayes cleaue inseparably to nature : The substaunce of Freewill is neuer seuered from Nature . which neither Luther deny , nor any of all the Lutheranes did euer deny . What is it then ( will you say ) that Luther did deny in Freewill ? I will tell you : so that your vnderstandyng be able to conceaue it .

Adam created in absolate freedome . It is out of all controuersie that Adam in his first creation , was endued with wonderfull and absolute freedome of will : to the vpholdyng of which freedome of will , the grace of God was not wantyng at that tyme , without the which he could not stand fast in that good will , wherein he was created though he would : now to haue a will to stand fast was not geuen him , but was left in the power of his Freewill , and so left , that if hee would haue stoode fast , hee had neuer bene euill , if he would not bene euill . And yet neither could he bee good through the force of his owne Freewill , without Gods speciall grace . But what did he ? Beyng thus left in the power of his owne Freewill , when he neither would stand fast , nor could fall without sinne : By Sinnyng ( abusing his owne freedome ) he brought to passe , that he both lost and cast away him selfe , and his freedome withall : and yet not in such wise , as that there remained in him neither sense , nor feélyng , nor vse of will : but he so lost it , that , whereas he was before immortall and free , now hath he both lost his freedome , and also his immortalitie and righteousnesse withall . Whereby it came to passe , that the wretched man ( by losing that pure freedome of good will , which he receaued in his first creation ) purchased to him selfe and all his posteritie most miserable and lamentable bondage . Now therfore beyng clogged and fastened to this state of bondage ( as it were cloyed in claye ) albeit after a certeine sorte we reteine still that power of vnderstandyng and appetite , whereby the mynde of her freé motion is able to discerne betwixt sensible obiectes : yet can we neuer of our selues aspire agayne to that vprightenesse and immortalitie , which we haue lost : for beyng now fast yoaked , and sold vnder this yoake of seruitude , we doe serue such a seruile thraldome in this fleshe , that we can turne our selues to no one side , through any force of freedome , but we shall alwayes be the bondslaues of sinne & death , vnlesse the grace of Christ do helpe vs , and set vs at libertie .

Whereby you may easily perceaue ( Osorius ) what is the state and condition of Freewill : How mans will is free , & not free . to witte : that in one sense it may be taken not altogether free , and agayne in an other sense , not otherwise but free . For if ye call backe the nature of mankynd to her first creation , and then will demaunde generally , whether there be no freé will in nature ? I doe aunswere . That nature it selfe was created vpright at the first , & that God the good Creatour endued it with Freewill : but that man him selfe became enemy to that freedome , & destroyed the same in nature vtterly . But if you will proceede , & make a further question , & demaunde what kynde of will ( after sinne entred once ) was in man towardes naturall euill thyngs , and towardes deceitfull good thynges ? I do aunswere that mans will ( which they call Freewill ) is altogether prone and enclined to wicked and euill thynges : The title onely of Freewill . And here you haue the bare title of Freewill . But if you demaunde how mans will is affectioned to good and godly thynges : Luther doth affirme that it is neither freé , nor effectuall of it selfe , or inclinable thereunto & will boldly confesse that it is bond , seruile , & altogether captiuate , vnlesse it be hoipen . Not bycause mans will is vnable to will or to attempt any thyng of it selfe : but bycause of her owne power it is not able to will well , or do to well , in those thyngs that apperteine vnto God . The name of Freewill without effect . Where agayne you may seé the name of Freewill , but voyde of vse or substaunce . But as concernyng the proper qualitie or operation of freedome , albeit it reteine the name of Freewill in the Church in respect of the title : bycause it seemeth alwayes free either to righteousnes , or free from sinne , yet ought it alwayes to be holden in such sorte freé , as not beyng alwayes good , yea rather neuer good in deede , vnlesse it be gouerned by the goodnesse of the almightie God . Which thyng Augustine doth notably expresse saying . August . vpon the wordes of the Apost. Serm. 13. Freewill ( sayth he ) is nothing worth vnlesse God doe gouerne the same . And immediately after . To this effect is thy will , whiche is called free , apt and sufficient , that by doing ill , it becommeth a damnable bondmayde . &c. Harken Osorius . If it be a bondmayde , now is it not free them . If by doing ill it bee damnable ( for that as Augustine reporteth of it selfe it can do nothyng but euill ) . Wherefore is Luther condemned for saying that Freewill doth sinne deadly , when it worketh what it can of it selfe ? &c. or what can your selfe Osorius discerne other then a title voyde of substaunce in that Freewill , wherein you can finde nothing effectuall to the purpose , that is to say , to the worke of Saluation ?

Luther doth not take away will from man , but freedome from will . For as much therefore as it so : what request is it that this accuser maketh ? who contendeth so friuolously agaynst Luther for the Mooneshyne in the water , and for a title onely ? whether is it bycause hee taketh away will from men , or freedome from will ? As touchyng the substaunce of the matter , there is no quarell agaynst Luther : The whole controuersie ariseth then about the forme and qualitie of will . Well then Luther doth not deny the will of man ( as I do vnderstand ) but the freedome of will onely . Be it so Osorius : yet this may not suffice in the accuser , that he which is quilty shall make a simple denyall onely . But it behaueth to consider diligently in what sense , & with what wordes deny all is made , what libertie hee meaneth , & in what maner of persons , and in what thyngs that libertie may be knowen to be . For neither doth Luther so vtterly abandone from nature of man all freedome , as though there were no freedome at all , or as though it were so fait chayned with yron roapes , that it could moue it selfe to no vse . Albeit ( I say ) he do deny that will is free , and confesse it to be a thyng of name and title onely : yet doth he not affirme this so to bee simply a title , as though man had no will at all , or as though it were neuer , or neuer was and neuer should be free . And therefore in the same Article , he doth very learnedly annexe these wordes of restrainte . Post peccatum , After sinne , whiche wordes of Luther our Osorius doth very craftely dissemble and skippe ouer . The words of Luther touchyng title onely are expounded . Besides this also is added thereunto an exception of tyme , to witte , Ante iustitiam & gratiam .i. Before righteousnesse and grace . By whiche playne wordes you might ( as you are otherwise sharpewitted enough ) haue easely discerned that Freewill is not so , simply , nor altogether taken away , neither from all men , nor out of all order of nature : seyng as the state of Adam before sinne was most perfect in that integritie of Freewill : also seyng as after grace receaued Freewill is mighty in those persons , which are made free through Christ . As for the rest , who as yet stickyng fast cloyed in that old puddle of Sinne , are not yet come to bee regenerated by grace : in these persons if question be moued , what Freewill is in them , and of what efficacie in her owne nature : Freewill beyng with out grace whiles she doth what it can of it selfe , sinneth deadly . Luther doth aunswere truely , that it is a thyng of title onely , and that it sinneth deadly , when it worketh what it can of it selfe , though she endeuour the best that she can : meanyng hereby , that albeit Freewill continue to bee called Freewill after her first de●●●mination and state , yet that she hath vtterly lost the very substaunciall operation thereof , and so lost the same , that whatsoeuer enterprise it attempt , yet can it not auayle one iote so much to the very substaunce of the matter , vntill the first nature beyng renewed by fayth , be fashioned a new , into a new creature . Well then , and what haynous matter at the length conteineth this sentence that may prouoke you to barke so cruelly ? or what haue you espied in this Freewill , that may auayle you or any other person to God-ward ? If there be any thyng , declare it I pray you : If there bee nothyng : wherein then hath Luther offended ? who perceauyng , as truth is , that Freewill is altogether vneffectuall to profite vs , doth therfore make small accompt therof .

Of Luthers Hyperbolicall maner of speach . But your Catholicke stomacke is somewhat queysie perhappes at the sounde of that Hyperbole of Luther not vsually frequented in your Schooles , whereby he doth so embase Free-will to be nothing els but a title , and a forged fantasie amongest naturall causes : As touchyng Luthers frequentyng of Hyperbolicall speaches : Admit I would somewhat yeld vnto you : yet sithence the Scripture it selfe doth not altogether vnacquaynte it selfe with such kynde of figures , reseruyng alwayes the truth of things : what waywardnesse is this of those men not to vouchsafe in Luther to expresse certeine wordes with some sharpe vehemencie of speach , Outragious Hyperbolicall speaches in the Popish doctrine . whenas they them selues meanewhiles , either for very blockyshnesse doe not marke , or for very malice do not reforme , not onely the most friuolous barrennes of words , but also the most outragious excesse of speaches , wherewith their whole doctrine swarmeth euery where ? And what maruell is it then , if Luther inueighyng agaynst those so monstruous outrages of doctrine , waxe somewhat whotte sometymes , after a certeine more vehement maner of speakyng ? But if any man adiudge him worthy to be reprehended in that respect , I would fayne haue the same man required : if hee will not vouchsafe to Impute that his heate to the vehemencie of Gods Spirite ( which after the purpose of his good pleasure directeth his Instrumentes as him lysteth ) that hee will yet at the least bethinke him selfe , of how great Importaunce the cause was wherein Luther trauayled at that tyme : & weighe aduisedly the manifold darkenesse , and errours of that season : and withall enter into a deépe consideration of the vnmeasurable iniuries of his aduersaries . Luther did then mainteyne the most iust quarell of Gods grace & mercy agaynst the innumerable droues of drousie Monckes , who hauyng ouerwhelmed the glorious Maiestie of the Grace of the Gospell , The Papistes can neither away with fayth onely : nor with grace onely . did of an incomparable shamelesse excessiue Impudencie extoll aboue Moone and Starres , yea beyond all compasse of reason , the force of mans Freewill : in such wise that nothyng might beare palme besides mans merites onely , and the workes of Freewill ( the mercy of God beyng vtterly banished and exiled ) Or if they did at any tyme admitte Grace to be cape marchaunt ( as it were ) with Freewill , least they might seéme vtterly to exclude Grace : Yet did they so admitte her , as they dyd the Article of Iustification . Wherein as they did with most vayne practize enforce this one point continually : to witte : That fayth onely without workes could not Iustifie : euen so and in lyk● maner in this question of Freewill , they would neédes haue this to bee graunted , that the Grace of God was not the onely foundresse of good workes , and of our Election , but a seruaunt rather , or at the most a companion of Freewill .

Whose vnmeasurable errour forced Martin Luther to that vehemet sharpnesse of speach , Luthers vehemencie whereupon it began . and not without good cause . And yet in all that his heate of wordes , what can any man ( I pray you ) finde , beyng not otherwise lead by corrupt affection , that is contrary to the naturall truth of thyngs ? or that is not in all respectes faithfully agreable with the very spirite & wordes of Gods Scriptures ? Freewill is denyed to be of any value , not bycause it is of it selfe nothyng ( if you respect the substaunce of it ) but in respect of the operation therof , it is sayd to be altogether vneffectuall to that worke , whereunto it is supposed to be conducible : not much vnlike to that figuratiue phrase of speach , wherewith Paule doth esteéme of Circumcision , and Uncircumcision to be nothyng worth : wherewith Esay the Prophet doth tearme Idolles and Idollmakers to be nothyng : and wherewith Ieremy beholdyng the earth with open eyes , was sayd hee saw nought . Or as a man might say , that Osorius doth say nothyng at all , when as otherwise he is ouer lauishe of toung , if you regard his wordes and sillables : but nothyng at all to the purpose , if ye consider his Argumentes . Semblably Freewill is called a fayned deuise amongest thynges , or a tittle without substaunce , from whence ariseth no preiudice to mans nature : onely the corruption of nature is discouered hereby . August . de grat . & Lib. A●bit . Cap. 16. For it is vndoubted ( as Augustine truly teacheth ) that we do will , when we will : and that we doe worke , when we worke . But to be able to will , and to be able to worke Bee bringeth to passe in vs , of whom it is sayd , God is hee that worketh in vs both to will , and to doe : geuing most effectuall power to our will : whiche sayd , I will bring to passe that you shall doe . Aud agayne in other place . Aug. in his booke de bono perseuerentie . Cap. 13. Thinking ( sayth he ) we do beleue , thinking we doe speake , thinking we doe all whatsoeuer we doe . &c. Loe here you haue the tittle of Freewill . And forthwith in the same Chap. But to the attaining the way of righteousnesse and the true worshipping of God , we are altogether of our selues insufficient : for all our sufficiencie herein proceedeth from God . &c. Where you may easily conceaue the substaunce it selfe , which Augustine acknowledgeth to be none at all in Freewill , but affirmeth boldly to consiste wholy in God . Albeit neither doth Luther him selfe ( when he tearmeth Freewill to be a fantasie or deuise in thyngs ) simply and barely affirme the same to be so : but annexeth thereunto an addition : namely Post peccatum , & ante gratiam . That is to say . After Sinne , and before Grace . Whereby the godly Reader may vnderstand , that those persones are not noted here , whom either the Grace of Christ hath vouchsafed into Freedome or whom , after Grace receaued , Christ will crowne in glory to come .

For there be certeine distinct differences of tymes , and persons ( if you know them not Osorius ) whiche ought chiefly to be obserued : The differences of tymes and persons must bee distinguished . wherein if you be as yet vnskillfull , ye may repayre to your M. Lumbard , who will lead you to a description of Free-will , deuidyng it into foure braunches as it were .

Wherof the first is : The same that was created ioyntly with mans nature at mans first creation , sounde and perfect . Foure degrees of Freewill after Lomband . 2. Lib. Distinct. 25 The second whiche after mans fall , was throwen downe in them that were not regenerated . The third , whiche is proper and peculiar to the godly , after their conuersion vnto Grace . The last , which shal be accomplished in those that shal be glorified . As touchyng the first and last whereof , the Deuines make no question at all ( as I suppose ) Agayne if you will assigne Freewill to the thyrd braunche , Luther will nothyng gaynsay you : whose disputation concerneth those persons chiefly , who after Sinne , & before their conuersion beyng wounded with originall Sinne , haue not as yet recouered health in Christ Iesu , through the triacle of better Grace . In which sort of people , if you be of opinion that the state of Freewill ought by any meanes to be defended , I would fayne learne of you first , whether ye will inueste those persons with Freewill playnly , perfectly , whole , and not diminished , or otherwise ? If you will attribute such a freedome vnto them : it remayneth then , that by way of definition ye expounde the difference betwixt the state , and condition of the first man before his fall , and this latter state and condition after his fall . But if you will dismember it , and will graunt vnto them certeine vnperfect dregges thereof onely , neither will Luther vary much from you herein : Freewill weakened after the fall , but here must be obserued a distinction of actions . so that ye will yeld some distinction thereunto , and vtter playnly and distinctly what kynde of libertie you meane : in what thynges you settle it , and how it ought to be taken : what this word Freewill emporteth : and to what actions of mans lyfe it ought to be referred : and withall will vnlose those crabbed knottes of equiuocations , wherewith ye seéke to entrappe the truth .

For whereas the actions of mans lyfe are not all of one sort or kynde : some wherof proceédyng from nature it selfe be naturall , others altogether faultie and corrupt , others politique and apperteinyng to maners are morall , called good : Agayne some other spirituall , and consiste in the worshyppyng of God : It behoued you here to make manifest vnto vs , whiche of those actions you do meane . If you speake of the first kynde : certes euen vnto these , by the very law of common nature it selfe , we are all fastened & bounde of necessitie , wherby we are bereft of the greatest part of our freedome . For what freedome can bee so mighty in mans wil as to preserue man so , that he neuer neéde to sleépe , but be alwayes watchfull : that he neuer be sicke , but alwayes healthy : neuer receaue sustenaunce , not to disgest the foode receaued , Naturall actions . not to prouide for his houshold , not to be carefull for him selfe & his family , not to be busied abroad , not to rest at home , not to enioy the common ayre , not to lyue , not to dye , not to performe the other dueties apperteinyng to mans lyfe , whereunto we are forcibly drawen by course of nature , not so much by allurement of will , as by very constrainte of necessitie . Ciuill actions belongyng to the vse of common lyfe . I come now to the vse and handlyng of Ciuill trades and forreine disciplines , and to other dutiefull actions , and considerations of the same kynde which are dayly frequented in mans lyfe . In the whiche albeit Luther will confesse many thynges to be conteined that are subiect vnto Freewill , yet will he not otherwise graunt thereunto , but that euen in the selfe same , the vnderstandyng mynde is many tymes deceaued , will defrauded , and freedome altogether ouerthrowen . And yet doe we not for that cause vtterly extinguishe will or freedome , nor wrappe vp and entangle the mynde , nor spoyle reason of counsell , nor dispossesse man from his auncient inheritaunce of choyse or will : howsoeuer the cruell outrage of Sinne hath weakened , and wasted the sinewes and strength of nature , beyng well created at the first : yet remayneth neuerthelesse that naturall power of the soule , not onely in those that are renewed in spirite , but in them also that are not regenerate , in respect of those actions especially , wherof I made mention before . Actions merely spirituall . But if the question be remoued to those actions , which do not belong to the naturall and common conuersation of life , but apperteine to the spirituall worshyppyng of God , and concerne the kyngdome of Christ : who can not here easily discerne that Freewill before it receaueth Grace , though it be garnished with neuer so gorgeous a tittle , hath besides a glorious tittle onely , nothyng els , whereby it may defende it selfe from seruile bondage , or rayse it selfe vp to attaine the true freéedome of Saluation . I doe not speake here of that freedome ( Osorius ) which is properly opposite to constrainte and compulsary violence , wherof we vaunte all in vayne : nor of that naturall power of the reasonable soule , whiche we seéke not to shake of : ne yet of mans will beyng regenerated , which we do not disable : finally nor yet of those actions wherewith this sensible lyfe is beautified , but I speake of those affections which are ascribed to the spirituall lyfe of the person that is regenerate in Christ . Fiue kyndes of Questions . Whereupon accordyng to those fiue distinctions afore mentioned , as many seuerall kyndes of questions do arise : which for auoydyng confusion , must be seuerally distinguished .

1. Quest. First , if a question be moued of the freedome of nature being pure and sounde : as was before the fall of Adam : who doth not know that the state of that will was most pure and free . Aug. vpon the worde of the Apostle , Serm. 2. And it is not to bee doubted , that mans Freewill was absolutely perfect in his first creation . But that man by sinne , lost the same freedome altogether . August .

2. Quest. Secundarely , if the question bee remoued ouer to the substaunce , and to that part of man wherewith the mynde is endued with vnderstandyng and appetite : as if this be the question , whether mans will which is called free , were after the fall of Adam vtterly extinct , and of no substaunce ? we do aunswere here with Ambrose , Ambros. of the callyng of the Gentils . Lib. 1. Cap. 3. that the Iudgement of will was corrupted in deede , but not vtterly taken away . And agayne . The deuill did not spoyle man of his will vtterly , but bereft him of the soundenesse and integritie of will . For although mans will and the vnderstandyng parte of his soule , was miserably corrupted through originall Sinne , yet was it not so altogether abolished , but that there remayneth some freedome to doe : free I call it in respect of those thynges , which are either naturally carryed to motion without Iudgement , as brute beastes : or whiche are forced by coaction agaynst nature , as stones . By this therefore that is spoken , it appeareth that will ( wherewith we are naturally endued in respect of the essentiall and naturall disposition thereof ) doth alwayes remayne in mans nature , how corrupt soeuer it be : yea and remayneth in such wise , as hauyng alwayes a freé and voluntary operation in naturall causes , without all forreine coaction ( vnlesse it be hindered ) and a naturall sensibilitie also , and capacitie ( as Iustine tearmeth it ) in heauenly thynges , Capacitie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . if it be holpen . And this is it that Augustines wordes seéme to emporte to my Iudgement , where speakyng in the defence of Freewill vseth these wordes . August . Epist. 46. Beleeue ( sayth hee ) the holy Scriptures and that will is will , and the grace of God , without helpe whereof , man can neither turne vnto God , nor profite in God . Agayne in his second Epistle to Valentin . The Catholicke faith doth neither deny Freewill applyable to good life or badd life , nor doth esteeme therof so highly , as though it were of any value without the grace of God , either to turne from euill to good , or to perseuer stedfast in good , or to attaine to euerlasting goodnes , whereas it feareth not now , left it may fainte and decay . &c. And agayne in an other place . August . de grat . & Lib. A●b . Lib. 1. Cap. 15. I confesse ( sayth hee ) that will is alwayes free in vs , but it is not alwayes good . But the maner how it is sayd to bee alwayes free , must be learned of the same Augustine : It is either free from righteousnesse ( sayth he ) when it is the bondslaue of sinne and than is it euill : or it is free from Sinne , when it is handmayd to righteousnesse and then is it good . &c.

It appeareth therefore by this twofold freedome of Augustine , Mans freedome is twofold . How freedome of will must be construed . that mans will is alwayes free both in good thynges and in euill thynges . But we ought to conceaue of this freedome in this wise : not that she hath power of her owne strength to make choyse of good or euill , namely in spirituall matters , as our aduersaries doe dreame : But accordyng to Augustines interpretation , when will is naught , it is of her owne disposition naught : when it is good , then is it guided by grace not vnwillyngly , but voluntaryly , without compulsion : How Free-will must be taken . yet free notwithstandyng alwayes , whether it be good or bad : bycause it is alwayes voluntary & neuer constrained . And this much touchyng the propertie & naturall disposition of mans will , which who so will deny seemeth in my conceite to do euen all one , as if he should deny that man is a reasonable creature , for I seé no cause why reason may be more sequestred from man , then will ought to be seuered from reason . Which two thynges are so vnited together with a certeine naturall affinitie , & are so mutually linked together with an inseparable knot in the reasonable soule , that Reason can neither performe any exployte without will , nor will enterprise any thyng aduisedly without the guidyng of Reason . Therefore as Iudgement belongeth properly to Reason , so to will and to worke , apperteineth properly to will , whether it be to good , or to euil . The one wherof respecteth the substaunce of will , the other is peculiar to the disposition therof . But as this liuely Reason being enclosed within her certeine limittes & boundes hath her proper & peculiar obiectes , so that she is vnable to rayse it selfe beyond the compasse of naturall & vitall causes , vnles it be enlightened : euen so will , beyng straighted within the same limittes & boundes of naturall causes , hath no power at all in it selfe either to attempt or to atchieue those spirituall good things , vnlesse it be holpen .

3. Quest. For as much therefore as reason and will doe in their owne right exercize their actiuitie & dominion in naturall thyngs onely ( as I said before ) as it were in their lawfull prouinces , hereof springeth the thyrd question . Whether there be any such freedome in will , as to be able of it selfe to embrace or eschewe those thyngs , which are gouerned by the externall senses , and by reason ? Whereunto the aunswere is very easie : Whether will be free to those thynges whiche are ruled by reason . for it is not to bee doubted , but that the mynde and the wil ( out of which two Free-will is deriued ) do yet still reteine some certein sparckes of freedome , such as they be , euen in the forlorne nature : for the mynde after a certeine sorte is able to thinke , to purpose , to take counsell , to Iudge , to allow or disallow : The Maister of the Sentences . 2 booke Dist. 24.25 . in like maner also will doth enioy her certeine freedome in those thynges , whereunto Sense and Reason do direct . For it as able to wil , or not to will , to chuse or not to chuse , to desire , or to forsake , to stay his purpose or to chaunge it : to moue hether and thether : and after a certein maner to exercize it selfe in her kynde to externall discipline , that is to say : to worke externall honest actions agreable with the law of God , & to eschew the contrary . Which thyng besides that many other thynges doe approue to be true : as well the sundry examples of Ethnicke people , as also the whole politicall estate doth verifie . So is it true also , that the same is not performed without Gods guidyng : which thyng Nazienzen did notably aduertize and expresse in his Oration . Nazienzenus in Oratione . I know ( sayth hee ) that the Goale is not attained by the quyuernes of the person , nor successe of battell by prowesse , nor conquest atchieued by fighting , nor yet safe and sure Roade alwayes at skilfull saylers commaundement , but it is the onely worke of God to geue victorie , and to conduct the Shippe safety vnto the happie hauen . &c. But for as much as these actions are referred more properly to politique reason , then to Diuinitie , nor concerne Luthers discourse very much , it shal be neédelesse to bestow any great labour herein .

Fourthly , to approche somewhat neare to those thynges which are peculiar , 4. Quest. and belong chiefly to the doctrine of Deuines : and first of all if question be moued , whether mans Freewill do beare any stroake in actions meérely euil and corrupt , the doyng whereof doth defile man in the sight of God ? our aunswere herein will forthwith be supplyed with the wordes of Augustine . August . de peccat . merit . Lib. 1. Cap. 5. God doth not helpe vs to committe Sinne ( sayth he ) but in that we fall from God commeth of our owne corruption . And this is our corrupt will . And agayne , where he reciteth the Obiection of Iulian , writyng agaynst the two Epistles of the Pelagianes , Aug. writyng against 2. Epistles of the Pelag. 1. booke Cap. 2. Did the Free-will of the first man perishe therefore ( sayth Iulian ) to the ende it should compell all his posteritie to Sinne in their flesh of very necessitie ? To whom Augustine maketh this aunswere : Which of vs dare say that mankinde was vtterly spoyled of Freewill by the sinne of the first man ? freedome perished in deede through Sinne , but it was that freedome wherewith man was created in Paradise , free to enioy full righteousnes with immortalitie : for the which the nature of man standeth in neede of Gods grace , according as the Lord him selfe doth testifie , saying : If the Sonne do deliuer you , Iohn . 8. them shall you be free in deede : Free I meane , to liue well and vprightly : for so farre is it of , that Freewill did so altogether perishe in Sinners , that by the same Freewill men do offende , especially they that take pleasure in Sinne , and which being delighted with the loue of Sinne , do with pleasure greedely folow their owne lust . And in the 3. Chap. In the same booke the. 3 Chap. We do not say , as they report that we say , that all men are constrained to fall into Sinne through the necessitie of their flesh , and as it were against their willes . But after they be growen to that rypenes of yeares , that they may discerne the inclination of their own minde , and finde them selues fast holden in Sinne , through their owne consent , and so suffer them selues to be carried headlong from Sinne to Sinne wilfully and wittingly . This will now whiche is free to euill thinges , wherein it taketh pleasure , is therefore not free to good things , bycause it is not made free . &c. Adde hereunto the wordes of the same Augustine to the same effect discoursing vpon the wordes of the Apostle . Aug. of the wordes of the Apostle Serm. 13. To doe euill thou hast Freewill , without the helpe of GOD , albeit that will is not free . For of whom soeuer a man is holden bounde , to him is hee a bondslane . And agayne in an other place , To fall ( sayth hee ) commeth of our selues and of our sluggishenesse : Moreouer writyng agaynst the same Pelagians . Aug. of the wordes of the Apostle Serm. 2. 11. That person hath Freewill to do euill ( sayth he ) either whom Sathan allureth to take pleasure therein by couert or open suggestion : or who that persuadeth him selfe thereunto . Finally , if a man might tarry still in alledgyng the testimony of Augustine , what can be clearer than these wordes . De Ecclesiastic . Dogmatibus , 21 Freewill being captiued hath no power to worke any thing but sinne , and is altogether vnable to worke righteousnesse , vnlesse God geue it free passage . Whereby you may perceaue how mans will is at one tyme both freé and captiue : Mans will how it is free , & not free . to witte , free to doe euill , in as much as pursuyng lust with voluntary delight , needeth not any forreine coaction to worke euill : whiche also Luther doth not deny : but in no respect free to do good , vnlesse it be set at libertie by Gods grace , & to speake Augustines words , vnlesse it be guided to euery good action of doyng , speakyng , & thinkyng . And where be these iolly fellowes now , which do so stoutely yeld to mans will equall freedome to do good , or euill in this corruption of nature ? and yet this might be graunted also after a sort , so that it be interpreted accordingly : for if they meane of will regenerated , it is tollerable enough , neither will Luther be agaynst it : all whose discourse of Freewill tendeth not to any other will , then to that wherof mention hath bene made out of Augustine , whiche beyng without grace , is altogether vneffectuall of her owne nature to doe any thyng but to Sinne .

And hereof springeth at the length the whole substaunce of the fift question . 5. Quest. Wherein the chief and speciall state of Luthers discourse consisteth : to witte , touchyng spirituall motions and actions : touchyng heauenly thynges and workes apperteinyng vnto God : touchyng spirituall righteousnesse : inward worshyppyngs : fayth : repentaunce : conuersion : loue & new obedience . &c. As if the question were demaunded now , not of the substaunce of reasonable will : whether after the fall , there remayne in man a power of vnderstanding , & appetite to those thynges , which nature hath made subiect to mans witte and capacitie ? or whether man haue any freedome of will to corrupt affections ? but rather that the question be after this maner , Whether nature beyng not regenerated haue any free motions in spirituall thinges . whether mans will after Sinne , do reteyne still that force and strength of freedome in those spirituall thyngs before rehearsed , as that it be effectuall of it selfe before Grace , or beyng holpen by Grace , could preuayle so farreforth inspirituall thynges , as that through grace and the naturall force of Freewill workyng together , it might become sufficient cause of it selfe , to enterprise spirituall motions , and with all to put them also in practize ? For all those thynges must be duely considered Osorius : If we will shew our selues vpright and handsome disputers of Freewill : in debatyng of which question , if ye will permit our Confession to be coupled with the authoritie of the most sacred Scripture , we must of necessitie hold this rule fast , whiche teacheth : that albeit mans nature is fallen from the integritie of that excellent and absolute freedome , yet it is not ouerthrowen into that miserable state of seruilitie , whiche is proper to brute beastes : neither that it is so altogether dispoyled of all the power of the first creation , as hauyng no sparkes at all of her auncient dignitie remaynyng . For the nymblenesse of the mynde deuiseth many thynges with vnderstandyng , digesteth with Reason , Reason . comprehendeth with memory , debateth with aduise , gathereth in order with wisedome , inuenteth Artes , learneth Sciences , Recordeth thinges past , obserueth thynges present , and prouideth for thynges to come . Semblably will doth chuse , Will . and refuse the thynges that seéme either agreable to reason , or profitable to the senses . So that by those qualities appeareth sufficiently ( I suppose ) the difference that is betwixt vs , and brute beastes , and vnsensible creatures . Which actions beyng naturally engraffed within vs , yea without grace , albeit proceede from the voluntary motion of the vnderstandyng mynde , yet bycause they extende no further , then to this present lyfe , and perishe together with this mortall body , serue but to small purpose : yea euen then chiefly , when we make our best accompt of them . Moreouer although they bee after a sort freé of their owne nature , yet stand they not alwayes in such an vnchaungeable integritie , but that reason is many tymes deluded by great errours , will ouercharged with waywardnesse , & the power of the mynde suffereth many defectes . Almightie God many tymes by secrete operation communicatyng his handy-worke to gether with these actions , doth apply the willes of men hether and thether , whereunto it pleaseth him : confoundeth their deuises , aduaunceth their endeuours , not after the free Imagination of men , but according to his own freé decree and purpose . And this much hetherto concernyng those obiectes , and externall operations onely , which concerne the common preseruation of this present lyfe , and which perish together with the same .

Freewill in respect of spirituall functions is not onely weakened in vs , but altogether blotted out . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , power . But yet truely as concernyng either the enterprising , or accomplishyng of those spirituall motions and operations , for as much as they do farre exceéde the capacitie of mans nature , the Scripture doth vtterly deny that man ( beyng not as yet regenerated ) is naturally endued with any force or abilitie of will sithence the first creation : but that all those giftes are vtterly lost through the greatnesse of Sinne , and that by this meanes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imbecillitie and weakenesse of nature , is by propagation discended vpon all men , and nature it selfe corrupted with miserable faultinesse , yea and not with faultynesse onely ( that doth exclude vs from those euerlastyng good thynges ) but besides this also , that through this corruption of nature hath succeéded in steéde of that auncient integritie , a certeine rebellious contumacie , and filthy infection of Diabolicall seéde , which doth depriue vs of all heauenvly knowledge , and carry vs headlong into all maner of abhomination : whereupon the doctrine of Luther is not vnfitly confirmed , wherewith they do conclude with Augustine most truly as agaynst the Romish Doctours , that Freewill is not onely weakened in vs , but vtterly extinct also , and so thoroughly defaced , that if we bee any tyme enlightened with any sparcle of Regeneration , the same ought wholy be ascribed to the grace of God , and not to Freewill , nor to any strength of ours , and ( to speake the wordes of Augustine ) neither wholy , Aug. de bo●● no perseue. Cap. 6.13 . ne yet of any part . For vpon this point chiefly dependeth the whole variaunce betwixt vs and the Papistes touchyng Freewill .

These thyngs therfore beyng in thus sort discouered , Luthers proposition of bonde will defended . which ought in deede haue bene distinguished at the first , for the better demonstration of the manifold diuersitie of questions . I will now returne agayne to Luthers position , who doth professe that Freewill is a thyng of Title onely , and a Name or Title without substaunce . Wherein if Osorius shall Iudge any worde to be misspoken and blameworthy in him , hee must then first aunswere me to this question . For as much as Freewill is not all alike in the persons that are regenerate , and in them that are not regenerate : and for as much as libertie also is to be construed in humane actions after one sort , but taken after a contrary construction in spirituall exercizes : hee must ( I say ) tell me which sorte of Freewill , or what maner of actions he doth treate of . If he meane that Freewill , which is now gouerned by the Spirite of God : Surely Luthers position maketh therof no mention at all . Or if he meane those naturall obiectes , whiche proceede of common nature , or whiche are vsually frequented in the dayly practize of common conuersation , after the conduct of Morall reason , either in doyng right , or executyng wrong : So doth not Luthers position tende to these actions in any respect . But if the question bee after this maner : Of how much force and efficacie the bare choyse of man may be of her owne naturall abilitie , either in enterprising or performyng those thynges , The bare Freewill of man beyng deuoyde of grace , is none otherwise than as a dead man without a Soule . which doe obteine Gods grace for vs , or make an entrey for vs into heauen : then will Luther aunswere most truly : That there is scarse any substaunce at all in Freewill , auayleable to the purchassing of the kyngdome of heauen , except a glorious visour of Title onely : no more substaunce veryly then is in a dead man , who besides the onely shape and denomination of a man , hath nothyng in him whereby hee may receaue breath , and recouer life to the dead carcasse . For of what force is mans Freewill els towardes the thynges that apperteine vnto God , before it haue receaued grace , then as a dead man without lyfe ? And for this cause the Scripture in many places , expressing our natures in their most liuely and natiue colours , calleth vs darkenesse , blinde to see : deafe to heare : vncircumcized of hart : wicked in the deuises and imaginations of our conceites : stonie harted : cast awayes : enemies in respect of our fleshly thoughtes : Rebelles against the Spirite : vnprofitable Seruauntes : bondslaues : sold vnder Sinne : dead vnto iniquitie : vnexcusable : subiect to wrath . S. Paule describyng the callyng of Gods Elect in the first Chap. of his first Epistle to the Corinthes . 1. Cor. 1. And those thinges whiche were not ( sayth hee ) God hath called . &c. If Paule doe affirme that the thynges which are , were not so at the first , and that truely : How can Osorius Iustifie , that will was any thyng worthe in them which as yet were not ? I will rehearse vnto you the saying of our Sauiour in the Gospell , where settyng vs forth to behold our selues , as it were in a glasse : Let the dead ( quoth hee ) burie their dead , Come thou and preach the kingdome of God . Tell vs here Osorius , in what sense did Christ call them dead , whose bodies were not dead , if their life were endued with Freewill able to come vnto God in any respect , howsoeuer they seemed to be alyue in the Iudgement of men ? But and if they had no lyfe in God , how then could Freewill be liuely , and forcible in the dead ? Goe to : And how can the dead by any meanes restore him selfe to lyfe ? May it please you to heare Augustine treatyng of the same matter . Aug. in his booke of Retract . Man can not rise againe ( sayth Augustine ) of his owne accorde as hee fell voluntaryly : Let vs take holdfast of the right hand of God , which he reatcheth out vnto vs . &c.

So that I would wish you to consider with your selfe aduisedly , what thyng it is whiche we ought to receaue at Christes handes , without Freewill first : and what afterwardes of Free-will , without Christ : for the which we ought to be thankefull to him for them both . For if accordyng to the testimony of Augustine , Aug. En●hirid . There was none other cause of our destruction greater , then mans Freewill , by abuse wherof man lost both it , and him selfe : by what reason will you proue that to be sounde : which Augustine affirmeth to bee vtterly lost ? or how can you restore lyfe to that thyng , whereunto you are indebted for your owne death ? Freewill of it selfe vtterly lost . Or what reliefe can you finde towardes the purchasing of eternall life from nature beyng so vtterly dispoyled ? which euen then especially , when it stoode in most perfect integritie , could neither helpe you nor her selfe , nay rather whiche brought you and her selfe both to vtter destruction ? The Lord cryeth out in a certein place by the mouth of his Prophet . Os●c . 13. O Israell thy perdition is of thy selfe : but in me onely is thine helpe . &c. If there bee no helpe els where , then in the Lord onely , vpon whom alone all helpe dependeth , what is there left then in Freewill , that we miserable wretches may trust vnto ? If you be ignoraunt therof ( Maister Osorius ) the Prophet will forthwith declare it vnto you : Forsooth what els think● you , but vtter destruction ? For in as much as one man by one faulte onely , wherein he alone offended , did through his freedome of will ( whenas yet it was most pure and sounde ) throw headlong both him selfe , and all his ofspryng into so horrible thraldome , from most absolute and most perfect Maiestie of freedome : what other thynges will Osorius then gape after , out of this his Freewill , sithence nature is altogether defiled now , who hath made so often shypwracke of his freedome & of all his Freewill also , & standyng ( as it were ) in dispayred case , is enforced dayly to runne to the second table of Penitentiary Confession for relief , but vtter perdition ? vnlesse he take holdfast by fayth of that right hand of God , whereof S. Augustine doth make mention before . Therfore let this great Proctour of Free-will take good heéde , least whiles he accuse Luther to much , he commit a more execrable fact , & bewray him selfe a more deadly enemy to Gods grace , than the other may seéme aduersary to Free-will . For if this controuersie here debated touchyng the merite of Saluation tende to this end onely , to sifte out from whence the cause therof ariseth : to witte : whether from the onely grace of God ? or whether from Freewill as a necessary and vnseparable coperterner therewith ? truely , if it be true which the Propheticall Scripture doth most truely conclude , The Grace of God without our Free-will onely sounde and perfect , That all helpe consisteth onely in the Lord , and in our selues nothing but destruction . I can not seé , but that by how much soeuer it shall please Osorius to establishe Freewill , by so much shall hee disployle GOD of his Grace and that most iniuriously .

But I heare the colorable pretence of Osorius , wherewith he practizeth to make his defence carry a certeine shewe of truth , paintyng it out with a deceauable foyle : so that hee may seéme neither to yeld all to the grace of God , accordyng to the Catholicke fayth , nor yet ( after the errour of the Pelagians ) leaue nothyng at all to the operation of Grace . August . de Nuptijs & cōc●p . Lib. 2. Cap. 3. For whereas the deuilish doctrine of the Pelagians ( which taught that euery man was endued with sufficient freedome to doe good without the helpe of God ) hath bene long sithence condemned for hereticall , accordyng to the testimony of Augustine : This Gentleman fearyng to bee deémed a Pelagian , doth deuide his Assertion after such a sort , that he may neither seéme vtterly to exclude Grace altogether , nor yet so yeld ouer all to Grace , but that Freewill must of necessitie be copemate with Grace . But let vs heare Osorius vtteryng his owne wordes .

Pag. 148. Veryly we do confesse this to be true , that our thoughtes & our workes which we deuise & bring to passe vertuously and godly ought to be ascribed vnto God , through whose grace and fauour they are accomplished in vs . Behold godly Reader , how this godly Prelate , of his Catholicke pietie , attributeth some thyng to the Grace of God : whiche doth ascribe our godly sayinges , thoughtes , & deédes to the worke of God . And this much truly did neuer any of the Pelagians deny , but affirmed alwayes , that onely God must bee accompted the Authour , not onely of our lyfe , of our beyng , yea of all the actions also of our lyfe : but also that all our Freewill ought to be referred to him , beyng the Authour thereof . But this is not enough Osorius : for question is not demaunded here , whether God be the Authour of all good workes , which no man will deny . But the question is whether those thynges , Whether our conuersion be the worke of God onely . which belong to the purchasing of our conuersion and Saluation in the sight of God , do so proceede from God the Authour therof , as that his onely Grace do worke the same altogether in vs : or whether Freewill also doth worke any thyng together with Grace . For herein consisteth the chief knot of all the controuersie . Which shal be debated afterwardes more at large in place fit for it by Gods grace . In the meane space , let vs marke how Osorius goeth foreward .

For vnlesse God had restrayned me from rushyng wilfully into wickednesse : vnlesse Gods spirite had forewarned me with his counsell , that I should not throw my selfe headlong into euerlastyng calamitie : vnlesse he had strengthened me with his wholesome and strong protection , & made me able to worke the good worke that he commaunded me , I should neuer haue bene able either to thinke a good thought , or to doe a good deede : and all myne endeuour employed either to the purposing or accomplishyng my worke should haue bene vtterly vneffectuall . What neéde I aunswere much hereunto ? Neither could Luther him selfe ( if he were alyue ) speake or professe any sentence more godlyly , if a man regard the wordes , and not the meanyng of the man . For what can be more truely or more substauntially spoken , than that Freewill can worke nothyng but wickednesse , destruction , headlong ruine , and euerlasting wretchednes ? nothyng but noysome thoughtes , vnlawfull Imaginations ? finally nothing that is godly or good , except it be guided by the grace of God ? which Grace doth restrayne from wickednesse , doth recouer from destruction , doth direct from wandring , doth reforme with wholesome counsell , and bryng into the right way those that goe astray . Truely if the matter go thus altogether , as the wordes emporte : That is to say : If the very founteine and perfection of all our actions , thoughtes , and deuises tendyng to godlynesse and poured abroad into our lyues , doe issue vnto vs from no where els , them from the onely wellspryng of Gods grace : what other abilitie then shal be left in wretched Freewill to worke any good worke ( if Osorius he the man he would seéme to be ) but an vnprofitable and naked name onely ? But least peraduenture he may seéme to be hyred by the Lutheranes , to write so effectually in the defence of Grace , our Catholicke Byshop returneth agayne to the patronage of Freewill , endeuouryng to proue by his Diuinitie , that the worke of our conuersion doth not so altogether depend vpon Grace onely , but that Freewill also must play his part withall . And why so ?

Bycause ( sayth hee ) it is in our power not to consent to good counsell , Pag. 149. to reiect it beyng offered , to refuse courtesie , and through wickednesse and outrage to treade vnder foote profered grace . And who doth deny but that we may so do ? Nay rather what els doth Freewill at all , when it worketh after her owne nature , but by resistyng & refusall throw headlong into errour ? ( Luther him selfe witnessing the same ? ) But for more credite of the matter Augustine shall aunswere for Luther . An aunswere of August . De peccat . & merit . Lib. 2 Cap. 18. In that we turne our selues away from God ( sayth he ) commeth of our selues , and this is euill will . But in that we turne vnto God , we can not , except he styrre vp and helpe vs thereunto . And this is good will . Thus much Augustin . We may therfore resiste ( say you ) and withstand the holy Commaundementes of God accordyng to the operation of our Freewill . in deede there is nothyng more easie , neither needeth any helpe hereunto . Agayne , We can geue our consent vnto , and embrase Gods Commaundementes also : Surely this is true , if the Grace of God doe guide vs : But if Gods grace doe not gouerne vs , we do then vtterly deny it , Augustine agreéyng with vs herein . To Sinne ( sayth Augustine ) we are not holpen by God : August . De peccat . & merit . Lib. 2 Cap. 5. but to doe well or accomplish the Commaundementes of righteousnes throughly , we are not able except God helpe vs : And immediatly after . If we be turned from God , August . De peccat . & merit . Lib. 2. Cap. 5. it proceedeth of our selues , and then we be wise accordyng to the flesh : God therefore doth ayde men beyng conuerted , and forsaketh them beyng reuolted , yea he doth not onely helpe them beyng conuerted , but helpeth them also that they may be conuerted . Thus much Augustine . Go to , and what will Osorius Logicke conclude hereof at the length ? Obiection . Forsooth if euery man of his owne freé power be able to dissent from , and consent with the Grace of God , it appeareth then , that Freewill is not altogether vneffectuall . For to this effect I suppose will he direct the force of his Argument . But I doe aunswere agayne with Augustine . Aunswere out of August . That the same might be so construed and graunted well enough , if it were not spoken by them , whose meanyng is apparaunt . For to admitte that man him selfe may will , and may condiscende , and yeld , and do somewhat in his conuersion , and spirituall workes : yet hath not man this power of his owne naturall strength neither in whole , nor in part : but he receaueth that strength of him , which worketh in man , both to will and to do .

Freewill hath no power of her selfe either of the whole or of any part to worke . And therfore the reason that Osorius frameth here , of not reiectyng , and of condiscendyng : if hee meane of naturall giftes : Augustine doth playnely declare , that this is the very errour of Pelagius . If he meane of the power of Grace , hee gaynsayeth Luther nothyng at all : who did neuer so dispoyle mans Free-will of freedome , but that beyng manumysed and aduaunced by Gods grace , it was able to do much : and agayne he did neuer so vphold this freedome , but that man might of his owne proper strength refuse Grace , beyng at any tyme offred : ( for neither Luther nor any other did euer dreame ( I suppose ) that Grace was so necessaryly throwen vpon mans will in his conuersion , as that he should be enforced to reteine it beyng offered , whether he would or no , lyke as when a marke is emprinted into the fleshe by a who●e yron , or as stones that are violently whirled out of a Crossebow . But this is generally affirmed , that the holy Spirite of God doth by his secret operation , worke such an effectuall influence in the myndes of the faythfull , that the grace which he offreth may bee receaued , not with vnwillyng will , but that will may with gladsome cheare delight to embrace it , with most earnestly bent affection . But if it happen to be reiected , the fault therof to spryng from out the corruption & malice of the flesh . If Osori . will not be satisfied yet , but will vrge still with this his Argument , that euery person accordyng to the proportion of his Freewill , may freely reteyne , or refuse the Grace of God , if he will . I will then aunswere briefly and resolutely , that the disceit of this suttle Sillogisme is framed of the Fallax : A Fallax , a Diuisis ad Coniuncta . to witte : a Diuisis ad Coniuncta , as the Logicians do terme it . For albeit will ( beyng seuered from Gods grace ) be of it selfe free to reiect Gods callyng : yet is it not after the same sort free to obey Gods callyng , vnlesse it bee altogether vpholden by the ayde of Gods grace . Let vs now seé further the remnaunt of his disputation .

I do stand at the doore ( sayth he ) and knocke : Pag. 149. hee doth not say , I do breake open the doores , or I do rende abroad the henges and doe violently rushe in : but I knocke onely : that is to say : I do admonish : I do foretell the daunger ensuyng : I doe foreshew hope of Saluation , I promise to geue ayde : and I allure vnto me , with fayre promises . in deede Osorius hee standeth knockyng at the doore , and they to whom it is geuen do open vnto him , but vnlesse it be geuen vnto them they open not at all . Therefore in that hee doth knocke , this is proper to the callyng : but in that an open entrey is made , this is to be peculiarely ascribed to Election and Grace . So likewise he doth not heaue the doores of the hookes , nor rusheth in forcibly : and yet although hee presse not vpon with any foreine force , he worketh notwithstandyng a secret effectualnesse , and draweth them vnto him , whom he hath chosen , and entirely loueth , through inward operation of voluntary will . Against the 2. Epistle of the Pelag. 1. booke Cap. 18. Neither is any man good that will not be good ( as Augustine reporteth ) yet to haue a will to be good , must the grace of God needes be assistaunt : bycause it is not written in vayne : God is hee that worketh in vs , both to will and to do accordyng to his good pleasure , and the Lord doth first frame and fashion the will . &c. Therefore whereas it is sayd that God doth knocke at the gate of our will , I gladly yeld hereunto : but to say that he doth no more but knocke , this I do vtterly deny : In lyke maner whereas you say that hee admonisheth , that hee foretelleth daunger ensuyng : that he feédeth with hope : that he promiseth ayde , and that he allureth with reward , truely these are not vntruely spoken Osorius : But ye speake not all , nor as much as should be spoken . And therefore herein your haltyng bewrayeth it selfe playnely . For you are flowen into a Fallax , which the Logicians do tearme Ab insufficiente causarum enumeratione . The sutteltie of the Argument framed by not yeldyng cause sufficient . True it is , that the grace of God doth knocke : doth forewarne , and doth allure : what ? doth grace therfore nothyng els but knocke ? forewarne ? promise ? and persuade ? Doth it not also create within vs a cleane hart ? doth hee not renew a new spirite within our bowels ? doth he not plucke out of our fleshe the stony hart , and engraffe in steéde therof a fleshly hart ? Yea doth he not also alter all our whole nature ? I meane all those inward naturall qualities : doth hee not make them plyable and ( as it were ) out of an old deformed lumpe , new fashion it into a new creature ? doth he commaunde those thynges , which he willeth by admonishyng onely ? by callyng , and persuadyng onely ? doth not Gods Grace geue also that which he commaundeth ? And where in the meanes whiles lurketh then the law that is written within , in the hartes of the faythfull ?

When we heare these wordes in the Gospel : No man commeth vnto the Sonne , but he whom the Father draweth : Tell vs a good felowshyp , doth he which draweth nothyng els but admonish ? but call ? but allure ? August . agaynst the 2. Epistle of Pelag. 1. booke Cap. 19. What is he ( sayth Augustine ) that is drawen if he bee willyng ? for the willing are lead , and none are drawen but the vnwilling . And yet no man commeth , but he that is willing : but to this willingnesse he doth draw vs by wonderfull meanes , who is skilfull to worke within , euen in the very hartes of men , not to make the vnwilling to haue fayth , but to frame the vnwilling plyable to be willing . &c. If it be so that the heauenvly Grace by inward operation do make men willyng , that before were not willyng : I would fayne learne now whether Grace do nothyng els , Grace doth not knocke alone , but openeth mans will also . but knocke onely ? Go to , and whiles Grace is a knockyng , who is it within that openeth ? Freewill , I suppose : But now for as much as this Freewill is powred into all persons indifferently by a generall influence , as much in one , as in an other , why doe not all alyke open to the heauenly Grace , when the Lord doth knocke ? forsooth bycause they will not ( you will say ) yet doth the wheale runne neuerthelesse as rounde as it did before . For I demaunde agayne , why some seéme to be willyng whiles others are vnwilling ? what els thinke you to be the cause hereof , but bycause God doth open their Freewill first , whiche do open vnto God , that they may be able to open , otherwise it could neuer open vnto him . Whereby you may easely perceaue , that Freewill is not the porter to let in Grace , so much as the very gate it selfe : and that it doth not els open , but as it is first opened by his meanes whiche doth knocke , and that it applyeth not any way els , but as it is made plyable , and so made plyable , that it may seéme rather to be drawen , then to bee lead : neuer goyng before Grace , but followyng altogether , and to speake the wordes of Augustine , August . de verbis Apost. Sermo 13. Neuer as a foregoer , but as an handmayden of Grace onely in euery good worke . If you will deny this to be true , what Argument shall I better vse agaynst you then the wordes of your owne mouth ? For what meaneth it els that you your selues of the Romish Sinagogue at the begynnyng of your Mattens , pray dayly to the Lord Domine labia mea aperies , Lord open thou our lyppes , O Lord open thou our lyppes . if they open of them selues , and are not rather opened by him ? And in what sorte doe you then desire the Lord to open your lyppes , that your mouth may shew forth his prayse , whom you affirme to do nothyng els but knocke onely ? Why therfore doe ye not rather amende your booke , that your prayer may bee agreable with your desire , and sing an other song on this wise : our Freewill shal open our lippes O Lord , and our mouth shall chaunte forth thy prayse .

Obiection . What then ( will you say ) is it not in our owne power to moue our lyppes ? Aunswere . Yes truly Osor. there is nothyng more easie then to moue them to contention , to quarellyng , to lyeng , to blasphemous communication , to noysome talke , and vayne tittle tattle . But I will in no wise graunt that we are able to moue our lippes , or to open our hartes of our owne will , to shew forth the prayse of God . All which notwithstandyng tend not to this ende , as though Freewill did worke nothyng at all : yes it worketh surely : but how it worketh and how it is wrought , bycause Osorius doth not declare sufficiently Augustine shall make playne vnto him . Aug. vpon the wordes of the Apostle the. 15. Sermon . Not they that are carried of their owne motion but as many as are carried by the Spirite of God , they are the children of God . Here will some man say vnto me . Then are we plyed , and do not plye our selues . I aunswere , yea rather thou doest both apply thy selfe and art applyed : And euen then doest thou plye well , if thou be plyed by Gods spirite , without whom thou canst doe no good thing : euen so also thou doest apply thy selfe of thine owne Freewill without the helpe of Gods Spirite , & then doest thou euill . To this ende is thy will , which is called free , prone and effectuall , that by doing euill , it become a damnable handmayd . &c. Whiche wordes you must interprete to bee spoken of Augustine in this wise : not that will doth worke nothyng , but that it worketh no good thyng without Gods helpe . And that you may conceaue the same more effectually , harken what the same Augustine teacheth in his treatize De Gratia , & Lib. Arbit . August . de grat . & Lib. Arbit . Cap. 16. It is vndoubtedly true ( sayth hee ) that we doe , when we doe : and that we will , when we will : but he bringeth to passe in vs to will , and to do geuing to our will most effectuall abilitie , which hath sayd : I will make you that ye shall be able to do . Briefly to conclude . It shal be lawfull for me to speake the same and in such wise touchyng openyng , whiche and in what wise Augustine spake of doyng , when the Lord doth knocke we do open with a Freewill in deede , bycause when we do open , we do it freely and willingly : but that we may be able to do so , not we , but he doth open our harts first . Whereby you may perceaue to what end this our discourse tendeth , not that Freewill hath no place , Freewill is made naked of all maner merite . but that it be voyde of merite , vnworthy of prayse , and to be taken for no part of any cause , not bycause we dispoyle her of all maner of motion , but we doe distinguish the maner of motion in such wise , that all the prayse of well doing be ascribed vnto him , vnto whom onely all is due , whatsoeuer we will or can , as Augustine reporteth : and that in this respect Freewill is endued with no actiuitie , whereupon it may vaunte her force : Aug. in the same booke the 13. Chap. For so shall we liue more out of daunger ( sayth he ) if we yeld ouer all vnto God , and not commit part of our actions to him , and part to our selues . &c. And agayne in the xiij . Chapter of the same booke . I graunt in deede that we will and worke , but God worketh in vs both to will , and to worke , according to his good pleasure . Thus it behoueth vs to speake and beleue . This is godly : this is true , that by this meanes our Confession may be humble and lowly , and all attributed vnto God . &c.

But I heare what this arrogaunt hautynes of Frewill doth whisper agaynst this humble Confession .

If all this ( sayth he ) be the worke of God , Pag. 149. and no power bee left in mans endeuour that may procure furtheraunce to our conuersion .

Ergo , sithence there is nothyng left in vs to doe , what are we then , other then as good as stones & stockes .

Which Argument Osorius hath gathered ( as hee sayth ) not out of S. Paule , but out of Luthers braynsickenesse . I would haue marueiled if Osorius could haue gathered any Argument from any without some reproche , or could haue reproched any man without a lye . But thus to doe is not to gather some thyng from an other , but to lye rather : not to dispute by Arguyng , but to play the part of a captious scoffer . But to let passe this dronken scoffe , as which neither furthereth his cause , nor empayreth Luthers estimation : we will turne our talke agayne to the matter . Luther is here therfore cited for a drunckard , who by blazing abroad Medusaes head doth enchaunt men into stones and flyntes . And why so ? Forsooth bycause he doth deny , that we do aspire to the fauour of God of our own strength : but affirmeth that all whatsoeuer we do take in hand , The beatyng down of Osorius Argument . or bryng to passe towardes the attaynement of saluation , we obteine the same wholy through the onely worke of Gods grace , which worketh all in all in vs . Hereupon Osorius cryeth out forthwith , That will is fast tyed , bounde , and restrayned with euerlasting fetters , so that men must of necessitie be chaunged into stones , rockes and stockes . So that it is much to bee feared , least by this Argument he turne Peter also into a stone , bycause Christ called him a Stone : & least he chaunge Christ him selfe Peters Maister also together with Peter into some stony substaunce , bycause Paule calleth him a Rocke , and bycause the Prophetes doe nominate him the Corner Stone . It is also to be feared , least he bewitche into stones all the whole auncient race of the old Testament : of whom we heare the Prophetes speake in this wise . Ezechiell . 11. Chap. and 36. Chap. And I will take away from their fleshe their stony hart . &c. If the propheticall Scripture do accustome to resemble the properties of personages by some similitude of domme creatures , after an vsuall phrase of figuratiue speache : may it not likewise be lawfull for vs to expresse the hardnesse of mans nature , vnlesse we enchaunt men forthwith into stones , stockes , & flyntes ? I beseech you . Or bycause we professe that Freewill is all together vneffectuall in those thynges , which apperteine vnto God , and to worke or vnderstand things , which passe beyond the reache of mans capacitie ( vnlesse it be plyed by Gods Spirite ) is there no force therfore in Freewill to worke in other thynges ? The Fallax from the proposition Secundum quid , to Simpliciter . or to worke in those thynges , which belong vnto God beyng holpen and assisted by the grace of God ? And will you so frame your Argument from the proposition Secundum quid , to conclude with that , which the Sophisters terme Simpliciter ?

Osori . double fault . Wherein though you be a Byshop , your fatherhoode seemeth to me to haue committed a double errour . First bycause you conceaue not the sense of those men sufficiently , whom you quarell against : next bycause you deceaue your selfe in the selfe same Assertion which you do mainteine . For those men , which do call backe all the causes of actions from Freewill , attributyng them to Gods grace onely , doe not conceaue of it after such sort , as though the mynde beyng endued with heauenvly strength , when it is made plyable , doth not apply it selfe any thyng in the meane space . Aug. contra Iulian. Lib. 4. Cap. 3. For euen as Gods secrete Grace through Iesus Christ our Lord , is not powred into stones stockes or brute beastes ( as Augustine doth truly record ) but into him which was created in the Image of God ) : euen so God doth not worke in this his owne Image , as hee worketh in a stone : or after the maner as huge heauy burdens are drawen by mans pollicie : in the which abydeth no inward operation ( as Aristotle sayth ) which may auayle to motion : Aristotles Ethickes booke . 3. Cap. 1.5 . The matter goeth farre otherwise here : and the natures are farre vnlike . True it is that the heauenly grace doth draw vs in deede , not through any force of externall coaction , as blockes & Images are drawen : but God leadeth and boweth , which way him listeth , euery person inwardly by his owne will , or plyeth hee any man otherwise then voluntaryly .

It is well then ( say you ) If will do nothyng but when she will , Obiection . and if it will alwayes first before it do : how then shall will bee sayd to worke passiuely , whiche both willeth alwayes those thynges which it doth , and doth nothyng but that whiche it willeth ? The Aunswere . The Aunswere is easie : Will in deede doth nothyng , but when it willeth : this is true . For otherwise it could be no will , vnlesse it did doe willyngly and voluntaryly . But yet neither doth will alwayes all those thynges whiche it willeth : And agayne to be able to will , it is alwayes made plyable first . By the one whereof may be vnderstanded the Instrument or toole of action , How mans will doth execute the force of an instrument . by the other the cause of action . Wherfore whenas will is taken after this maner , that it yeld to the guiding of the workeman in the maner of a toole , by what meanes can it be called either free , which serueth as bounde ? or how can it be sayd to do , which in doyng doth alwayes suffer and is driuen ? And yet it doth not so alwayes suffer by doyng , that it neuer doth any thyng of it selfe : and agayne doth neuer so doe in those thynges which apperteine vnto God , but that it is made plyable to doe . And therfore the maner how it doth , and how it suffereth , must be aduisedly considered . By what meanes wil doth both worke and suffer . For we doe confesse that both are true after a certeine sort , as Augustine testifieth in his booke De Correp . & gratia . Let them not deceaue them selues therfore ( sayth he ) which say . To what purpose are we taught and commaunded to eschue euill and to do good , if we can not doe it , but as God doth worke the same in vs , Aug. Lib. de Correp . & gratia Cap. 2. to will and to worke ? Nay rather let them vnderstand , if they be the children of God , that they are made plyable by Gods Spirite , to doe the thynges that ought to be done , and when they haue done so , to yeld thankes to him , by whom they were made to do so . For they are made plyable , bycause they should do something , not bycause they should do nothing . &c.

Which saying doth make euident vnto vs , that eche of these two are to be founde in Freewill , both that it is made to do , when it doth well , and agayne that it selfe also doth , when it is made to do . How will demeaneth it selfe passiuely and actiuely . So that herein is no contrarietie at all , but that it may both demeane it selfe by suffering , and also by doing ( and to aunswere for Luther with Luthers owne wordes ) to witte , after diuers and seuerall sortes , and after the common phrase of speach in diuers and seuerall respectes . For in respect of the worke it selfe , whenas will occupyeth the place of an Instrument or toole , it both doth , & is made to do , euen as other tooles do in any matter whereunto they are applyed . But if you haue relation to the efficient cause or workeman , to whose vse it serueth in steéde of a toole : in this respect the will of man demeaneth it selfe altogether sufferyngly , as the which in respect of procuryng of Gods Grace ( from whence issueth all motion of good will ) it worketh nothyng at all , but simply obeyeth & suffereth . For in any good worke , what is mans will elles , then an instrument of the holy Ghost ? Mans will is taken for an Instrument , yet free neuerthelesse . voluntary in deede , bycause it is moued whether soeuer it is moued of her owne accord , yet is it an instrument notwithstandyng , bycause of thynges well done , it is neither the cause it selfe , nor any sparcke of the cause in respect of the worker , but a seruaunt rather , and a handmayde onely : whose seruice , the Spirite of God being the worker , doth apply to do these things which it pleaseth him to haue to be done in vs : for the accomplishyng wherof it ministreth no helpe at all , as of her selfe .

But the Papisticall generation can not disgest this by any meanes , to whom sufficeth not that Freewill shal be taken as an instrument , Wherein the papistes do attribute to much to Freewill . or as it were a workeshoppe onely , vnlesse it beare as great a stroke or rather with Gods Spirite workyng together with it : nor doe they thinke it sufficient that the whole action of our Election and regeneration bee ascribed to the onely freé mercy of God , vnlesse we also as felow workemen , be coadiutours of this worke together with God . For euen the same doe Osorius wordes emporte manifestly , which folow in this wise .

Pag. 149. Do ye not therefore perceaue ( sayth he ) by Paules owne wordes , that Freewill is approued by his authoritie , which Luther doth practise to ouerthrowe ? For to what ende would he haue called vs fellow workers with God , if none of vs did further the worke that GOD worketh in vs ? to what purpose would he haue admonished vs to worke our owne Saluation , if to do it were not in our owne power ? We are together Gods labourers as Paule reporteth . 1. Corinth . 3. 1. Cor. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Where I know that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth signifie together labourers . But what is this at the length to the purpose ? doe you not here playnly put the old Prouerbe in practize ? to witte : I aske you for Garlicke , and you offer me Oynyones , I desire to borrow sickles , and you lyke a churlishe neighbour deny that you haue any Mattockes . How carefull the Apostles were in plantyng the doctrine of the Gospell we are not ignoraunt , nor do deny . And it is not to be doubted , that Gods prouidence vsed them as most choyse instrumentes to addresse , and husband his Uynearde , yea and that not without singular profite . But we make no enquiry here as now , how much mans industry did bryng to passe by the outward preachyng of the word , or whom it profited most : but the question is here touchyng the fruite of inward conuersion , whether Freewill of her selfe do worke , or not worke any furtheraunce towardes the embracyng of fayth , towardes repentaunce , towardes spirituall righteousnes , towards attainement of Saluation , and towardes the regeneration of lyfe : So that the state of the question be now , to witte : Whether mans mynde and will beyng of the selfe same nature ( that it was when we were first borne ) be endued with any actuall or effectuall power able to worke together , The state & substaunce of the question of Free-will . with Gods holy Spirite towardes the begynnyng of our conuersion , and entryng into our godly consideration of good purposes , and actions of inward obedience ? Wherein many writers doe vary in Iudgement and opinion , yea that not a litle .

But Osorius proposition alledged here of the Apostles together workers maketh nothyng to the purpose , How it is to be vnderstanded that the Apostles were together workers with God . nor auayleth to the maintenaunce of Freewill a rushe . For to admit that the Apostles were together workers with God : yet that those same together workemen should be hypred to worke in this Uyneard , and sent abroad into the Lordes haruest , proceeded not of their owne voluntary motion or Freewill , but of the freé Election and callyng of God onely . Agayne this their Ministery ( as farre forth as concerneth their own persons ) euen then when they laboured most earnestly , was extended no further , then to the outward preachyng & dispensation of the word : for as touchyng the inward conuersion of the hearers , & nourishment of their fayth , this was the onely worke of the holy Ghost , and not of the Apostles : Paule did plante : Apollo did water . But what doth this helpe to Freewill , when as neither he that planteth , nor he that watereth are any thing at all , but God onely who geueth the encrease . And what is the reason then , why they are sayd to bee nothyng ? Is it bycause he that planteth , and he that watereth , and he that ploweth doth nothyng at all ? was Paule nothyng ? or did he not worke at all ? who beyng continually trauailyng is reported to haue laboured more then all the rest ? or shall we say that the rest of the Apostles did nothyng , which did employ not their trauaile onely , but shedd their bloud also in furtheryng the worke of the Gospell ? Yeas veryly , wonderfull much , if you respect the outward Ministery of Preachyng the word and their function . But we doe enquyre of the inward operation of conuersion , and the renewyng of the myndes , which is the onely worke of God , not of Freewill , nor of mans outward endeuour . Godly Preachers in deede doe pearce into the eares of men with outward voyce , & set downe before them the wordes of fayth and truth : And yet thus to do , springeth not of their own Freewill , but from the freé callyng of God , whereby they are lead to do the same : but to beleue the doctrine inwardly , to become faithful hearers of the wholesome word , is the onely worke of the holy Ghost , who by secret inspiration doth dispose the myndes , doth renew the hartes , doth inspire with fayth , finally of unwillyng doth make willyng : so that here is no place left now for Freewill to challenge , but that he onely possesse the whole , which onely worketh all in all : who thrustyng out workemen to preach the word , doth frameth the wills of the hearers that they may beleeue . Whereupon I do aunswere to that suttle Argument of Osorius briefly , and playnly in this wise .

Whosoeuer worketh together with an other , worketh actiuely and not passiuely onely . The Argument of Osorius and the Papistes .

The Ministers of the Gospell are together , workemen with God .

Ergo , The Preachers of the worde , when they worke with God , do not suffer passiuely onely .

I aunswere , Tne Aunswere . that in the Maior proposition should haue bene added these wordes Per fe , & inys que ngit : That is to say : Of him selfe , & in the things wherein he worketh . For the thyng that of his owne power worketh together with an others helpe , doth somewhat in deede in those thynges , whiche it doth , and is not wrought onely . That is true . And for the same purpose the Minor proposition must bee denyed : for the Freewill of Gods Ministers doth neither worke in Preachyng the word Per se , of it selfe , except it be holpen by Gods Spirite : nor doth proceede any further euen when it is holpen , than to the outward action of preachyng . But as concernyng the inward fruite of preachyng , ( namely nourishment of fayth , and the operation of conuersion ) all this action proceedeth from the holy Ghost , and not from Free-will . And this seemeth to bee the very meanyng of Luther , How Luthers wordes are to be construed . to witte , hauyng respect to those thynges onely , wherein Freewill can not challenge to be any meane of effectuall operation , either in workyng , or in together workyng , nor can make any title of clayme therein , nor prescribe to bee any partener with the holy Ghost in the worke .

It remayneth that we arme our selues agaynst the other sutteltie of Osorius , An other Argument of Osorius , Pag. 149. which he coyneth out of the Apostles wordes .

S. Paule writyng to the Phillipians , doth counsell them in a certein place to worke euery of them their own saluation with feare and tremblyng .

I doe heare it , and I awayte what this choppelogicke will stampe out hereof .

Ergo ( sayth Osorius ) we are able to worke our Saluation of our owne Freewill .

I doe aunswere . An Aunswere . The antecedent is true , but the consequent most false , and altogether sauoryng of Pelagius errour , nor agreable with the antecedent . For this word working , which the Apostle vseth , doth not signifie any such thyng as may vphold the force of Freewill , or declare it to be the efficient cause of Saluation , as though it did depend vpon the dignitie of our workes : but is onely a word of exhortation , to comfort them to goe foreward diligently , and to perseuer carefully in the course of Saluation , where they were now settled . Phil. 2. And withall teacheth them further how they ought to perseuer with feare ( sayth he ) and tremblyng , to witte , exhortyng them to take vnto them the feare of God in humblenesse of mynde , which might hold them alwayes conuersaunt in good workes , whiles they made hast to attaine the goale of Saluation . Finally that no man might cauill & say , that this vertue of perseueraunce did farre surmount their weakenes , he addeth forthwith , callyng them backe as it were to a better hope through confidence of greater helpe : For it is God ( sayth he ) which worketh in you both to will and to worke accordyng to his good pleasure . &c. If God do worke in vs ( Osorius ) both to will and to worke , what is it then that Freewill can will or doe ? Furthermore if life euerlasting be the gift of God , not for the workes sake whiche we haue done , how shall Saluation be obteined by good workes ? wherefore you trippe twise in your Argument . First , whereas you place Saluation in good workes . Then , whereas you deriue good workes out of mans Freewill , as from the sprynghead therof . For thus ye conclude . If it were not in our own power ( to witte in our Freewill ) which both are false and most friuolous . The double errour of Osorius .

And yet after all these manifest trackes of Pelagius playne footesteppes , not vnlike that craftie varlet Syrus in Terence , whiche cleareth him selfe to his Maister , as vnacquainted with the Mariage of his sonne : euen so least he should seéme to be defiled with some spotte of Pelagius errour , addeth immediately : What ? Pag. 149. Are we such as will consent with Pelagius ? Did we say at any tyme that we were able to worke any godly or prayse worthy worke through our own strength and industry ? If you will abide by your wordes Osor. you haue so said in deede . For he that doth auow , that it is in our own power to worke our saluation : what doth hee meane els by these wordes , but that we be able of our owne strength to worke somewhat worthy commendation ? But whether he agree herein with Pelagius or no , let the indifferent Reader Iudge as seemeth him best . But I pray you sir , by what meanes do you affirme that to be in our owne handes , which you deny agayne to be in our owne power ? Or how can ye defend them both , but you must neédes make a lye in the one ? or what slipper deuise will you vse here to couer your lye withall ? You say that Saluation is not obteined by our own strength ; but through Gods grace workyng within vs . And why then chaufe you so maliciously agaynst Luther , Melancthon , Bucer and Caluine , which affirme the same that you do ? But a litle earst ye confessed the thyng , which ye do now deny . Be stedfast therfore , and set downe your mynde whereunto you will stand , that we may know once where we may finde you . If you affirme that all consisteth in our owne handes , then do you not agree with Pelagius , but you go farre beyond him : If you ascribe all to the grace of God , what needeth any more scoldyng ? But you will deuide your meanyng perhappes , and will allowe to Gods grace such a parte of the worke , that Freewill also may occupy some part with all . Osori . doth attribute our Saluation , partly to Grace , & partly to Freewill , Yet doe ye not vntwyne this meashe notwithstandyng . For if you will so cut asunder this shippe , which can by no meanes bee vnioynted , and will yeld ouer the forepart therof to mans guidyng , & the powpe to Gods tuition : surely S. Paule will gayne say you euery way , which yeldeth the whole interest of both , aswell the former as the hinder partes to God , whether Osori . will or no : Declaryng That it is God that worketh in vs both to will , and to bryng to passe all thyngs accordyng to his good pleasure . But you will finde out some meane thyng paraduenture betwixt both , whiche you may attribute to Free-will . But euen here agayne you shall be driuen backe , whereas you may heare Paule pronounce That it is God that geueth the increase , so that now not onely the originall of good will , but the encrease also of well doyng , the accomplishyng , proceédyng and successes also flow from out the holy Ghost , and not from man .

If it be so then ( will you say ) that Gods grace doth worke all in all in vs , Osorius Obiection . to what purpose serueth the Freewill that is naturally engraffed within vs ? or beyng holpen by grace , how is it sayd to doe any thyng , if you shall thinke that it ought not to be accompted in any respect a partener in workyng a good worke ? For aunswere wherof , Aunswere . I would wishe you to harken not to the wordes that I speake , but vnto Augustine . It is most true Osori . that whatsoeuer good worke is wrought by vs , the prayse thereof ought to redounde wholy not to our Freewill , but to Gods grace , which performeth all whatsoeuer is performed by vs godly , and worthy prayse . For that is it that the wordes of Augustine emporte , that true and humble confession doth require in vs . That is to say . That we referre all vnto God . And yet this grace of God doth not so worke all that whiche is proper to it selfe , by her selfe onely , as workyng in vs without our Freewill . And agayne it neither worketh so together with our Freewill , that any portion of prayse or rewarde should bee ascribed to Freewill , for any of all whatsoeuer is due vnto God . And therefore where as Augustine in his booke De gratia & libero arbit● both affirme , August . de grat . & Lib. Arbit . that neither grace without Freewill , nor Freewill without grace is sufficient : We do confesse both to be true : for either of them worketh with the other I confesse it : but yet after a certeine seuerall sort . For the Grace of God worketh , when it helpeth mans Freewill , yet it worketh in such wise , as that it is neuer wrought by an other : it doth so helpe Freewill as beyng neuer holpen by Freewill . Furthermore it doth so helpe , but that it is alwayes free not to helpe , if it will : In fine whenas Gods grace doth worke most effectually by helpyng mans will , Otherwise worketh Gods Spirite , otherwise mans Freewill & the diuersitie of them both . yet worketh it not so with mans Freewill , as standyng in neéde of the helpe of Freewill by any meanes , but rather vsing the seruice therof . But the state of Freewill is farre otherwise : For Freewill worketh together with Gods spirite , not as commaundyng his seruice at any tyme , but alwayes wantyng his assistaunce . In the one wherof you perceaue the efficacie of the cause that worketh , in the other the seruice onely of the Instrument . Will doth nothyng in good things but when it is holpen & applyed . Moreouer when will doth worke most effectually ( Gods grace directyng it ) yea and freely , bycause it worketh voluntaryly , yet doth it neuer attempt any good thyng of her selfe , without the direction of grace , neither by any meanes otherwise , then as it is holpen , but neuer helpeth grace by which it is both wrought and holpen . Yea and then also when it is wrought it so worketh , that it can not chuse but worke of very necessitie . Euen as Seruauntes in respect of their birth are free , but beyng commaunded by their Maisters ( whom they be bounde vnto ) they must obey whether will they nill they , of very Necessitie . In like maner fareth it with mens Freewilles , albeit they stand in such plight as that they be alwayes carried with freé motion , that is to say , with voluntary motion to the thynges whatsoeuer they do , yet is it so farre of to be able enough of their owne power to prosecute their purposed imaginations as they would wishe them selues , that many tymes they are withdrawen agaynst their willes , Grace doth plye , but is neuer plyed from executyng the mischief whiche they conceaued . Agayne to do good deédes , they are so the Seruauntes of grace , that when they are drawen , they can not chuse but obey of very necessitie .

What neéde examples in matter most apparaunt ? Examples of mans will beyng hindered euen in the euill whiche it purposed . How often and how many doe we finde , that purpose many thynges in their myndes , which notwithstandyng come to a farre other maner of end then they were deuised for , beyng quite ouerthrowen by the onely countermaunde of almightie God . As appeareth in Balaam , and the brothers of Ioseph : of whom the first was barred from speakyng that which he determined : the other from executyng their deuises by the wonderfull prouidence of God . It would be to much to recite all the examples mentioned in the scriptures to this effect as Pharao , Sennacherib , Hamman , Antiochus , Herode , the Pharisees , Iulian and innumerable others of the same sorte : whose Freewill beyng wonderfully interrupted euen amiddes their chiefest practizes , was neither able to do any good thyng well , nor yet accomplishe the euill that they had imagined accordyng to their determinate purpose . It shall suffice to produce one or two examples , whereby it may make both euidently appeare , how that it neither resteth in the choyse of man to proceede in euill doyng after his owne will , nor to leaue of from doyng well beyng drawen by Gods Spirite . Saule breathyng forth as yet slaughter & threatenynges , whenas he persequuted the Christians with wholy bent affection of Freewill , Will obeyeth the spirite of God many times whether it will or no. what crueltie would he haue executed , if he could haue brought to passe the deuise , which he had throughly determined in mynde ? And why could hee not doe it ? But bycause there is no freedome in mans Freewill of it selfe , euen in workyng wickednesse , but such as beyng hindered many tymes , & alwayes bonde , must be enforced to acknowledge her owne weakenesse on euery side .

Let vs couple with Paule the Apostle Peter : The example of Paule & Peter . that we may learne in them both , how that we are not able of our selues either to frame our lyues altogether to wickednesse , or to direct the same sometyme to godlynesse . And first touchyng Saules wicked will in his most wicked enterprises , how litle it auayled hath bene declared already . Let vs now behold Peters fayth , not by what meanes he receaued it at the first , but let vs seé what his fleshly will was able to doe , to the vttermost of his power , either in refusing fayth when it was geuen him , or in forsakyng it when he was holpen . Upon which matter let vs geaue care to the testimonie of Augustine : August . de Correp . & grat . Cap. 8 When it was sayd vnto Peter ( sayth hee ) Peter I haue prayed for thee , that thy fayth may not fainte : Darest thou presume to say that ` Peters fayth should haue fayled though Peter him selfe would haue wished it to haue fayled , considering that Christ prayed that Peters faith might not fayle , as though Peter would haue willed any thing elles , then as Christ had prayed for him , that hee should will ? Whereupon appeareth that Peters faith did not depend so much vpon his owne will , is vpon the prayer of Christ : who did both helpe his faith , and direct his will : And bycause his will was directed of the Lord , therfore could not the prayer made for him be vneffectuall . And therfore when hee prayed , that his faith might not fayle , what prayed hee for els , but that he might bee endued with a most free , most valiaunt , vnuanquishable , and most perdurable will in the faith ? Thus much Augustine . Ierem. Cap. 10. And therfore Ieremie the Prophet cryeng out vnto the Lord most worthely : I know O Lord ( sayth he ) that the way of man is not in him selfe , neither is it in man to walke and to direct his owne steppes . Whiche wordes me seemeth that Luther did note not altogether vndiscretely , whose wordes if I would here set downe , I can not seé which part therof Osorius would be able to confute . For in this sorte doth Luther argue : Luther in his booke of Assertions . Art. 36 If mans way & mans steppes be not at his owne disposition , how shall the way of the Lord , & the pathes of the Lord be at mans direction ? And hereupon deriuyng an Argument a Comparatis , as they tearme it in Schooles , addeth forthwith , how then is man able to dispose him selfe to good , whenas he is not able of him selfe to make his wayes euill ? For otherwise if he be able , how then did the Prophet say , that he knew that mans way was not in him selfe ? or how is it that in the 16. of his booke of Prouerbes the wise Kyng beyng enspired with the same Spirite confesseth , that he knew as he testified ? Prouer. 16. The hart of man ( sayth he ) purposeth his way , but the Lord doth direct his steppes . Albeit this is not spoken to this end , as though we did affirme that mans will is no wayes free towardes wicked thynges : Man is not altogether depriued of free will to euil , though the same be many tymes stayed . for who knoweth not how frayle and prone the disposition of mans will is alwayes to catch hold of euill ? though from doyng therof , it be many tymes hindered . The comparison tendeth to this ende onely , that if mans Freewill beyng hindered , and bonde , seéme many tymes lesse free to put in execution euill thynges : how much lesse freedome thinke you doth it enioy towardes the thynges that further vnto godlynesse ? for as much therfore as this appeareth to bee most true by the euident testimonies of the Scriptures , and experimented by the continuall course of mens actions and conuersations : Let vs heare what Osorius doth obiect agaynst Haddon .

But I say thus that all good men , Pag. 151. all godly men , all men most endued with heauenly giftes doe testifie , that in this sentence of thine lurketh haynous wickednesse : vnshamefast impudencie : detestable maddnesse and most execrable treacherie . Unlesse your so manifold lyes hetherto dispersed abroad , and as it were clouted together in one lumpe , vnlesse your shamelesse face Osorius , and that your impudent vsage in lyeng and blaunching , your monstruous vanitie ( the lyke wherof can scarse possibly be founde in any writer , surely more monstrous in no man ) had long sithence disabled all the substaunce and credite of your talke , in the Iudgement of all good and godly men : you might happely haue founde some one , which would haue soothed this your communication . But now hauyng vttered scarse one true Sentence throughout all this worke of yours , with what countenaunce , and with what face dare ye speake in this wise ? But I say this . &c. And what doth this famous speaker tell vs at the length ? I do say this that in this sentence of Luther , Melancthon and Caluine lurketh haynous wickednesse , vnshamefast impudencie : detestable maddnesse and most execrable outrage . Goe foreward then , and tell vs first without a lye ( if you can ) I pray you , what they haue vttered in their wordes . Pag. 152. Forsooth bycause they stand stiffely herein that mans mynde is alwayes holden captiue , his will fast chayned , dispoyled of all abilitie to doe , in so much that we can neither doe good nor euill , no nor thinke any good thought by any meanes . Finally this is the effect of their opinion , that there is no difference betwixt vs and any other toole or instrument . &c. Truely I should haue marueiled much Osorius , if that lyeng spirite in your mouth , if your wicked lippes & deceitfull toung could haue vttered any thyng vnto vs without a lye , or haue made a lȳe without raylyng . Yea Syr ? Is the winde in that doore ? who that assigneth free and voluntary power to doe good , Osor. lyeng rayling agaynst ●uther Melancthon , Caluine . &c. not in our owne will , but in Gods grace : who that ascribeth all our actions ( especially these which be godly ) to the direction and disposition of God : who that affirmeth that our will is neither freé of it selfe without Gods Grace , and that it doth nothyng els but sinne deadly , when it worketh after disposition of her owne nature : doth he so dispoyle man naked altogether of all will , as though it could doe nothyng at all ? or purpose nothyng at all ? or as though he made no difference betwixt man and any other instrument or toole ? who that endeuoureth to proue manifestly by the Scriptures this thyng chiefly , that all the thoughtes of mans hart , and all his senses alwayes are prone , and inclined at all tymes to wickednesse , doth hee seéme to affirme that man is voyde of all feélyng of thought ? Tell a good fellowshyppe , the man that doth that which is in his owne power , or the man doyng that whiche is in his owne power , doth nothyng els but sinne : doth this man now nothyng at all , whiles he sinneth ? or whiles he imagineth mischief , doth he imagine nothyng at all ? And how then , I pray you , doth Luther spoyle men of their will ? or how is hee reported , to bynde mans will fast in euerlastyng chaynes , in such wise , as that it can not onely not doe , but also not thinke any good or euill ?

Osor. Pag. 151. But Luther doth deny that it resteth in mans Freewill to make his wayes euill . And what inconuenience is there in this sentence , if the meanyng therof be taken in the right sense , as it ought to be ? Freewill is not of powder simply & absolutely to make his wayes euill Truely if our wayes either good or badd were simply and absolutely at our owne disposition : how is it that the Scripture teacheth that mans steppes are directed ? or how is it that the Prophet doth deny mans way to be his owne ? or how read we in the holy Prouerbes , That when man hath prepared his hart most , yet it is the Lord that gouerneth the toung ? How often doe we finde the old Prouerbe to proue true , that man doth purpose one way and God doth dispose an other way ? How rife are the examples of some persons which with halter in hand , and knife ready bent to dispatch them selues of their wretched liues , or whiche haue practized to drowne them selues , haue not accomplished the wicked fact , that they deuised euen then , when they were most willyng thereto ? Surely Gods diuine prouidence doth wonderfully dally with mans thoughtes and imaginations , deludyng , ouerthrowyng , makyng frustrate transposing beyond all expectation of man , the thynges which we haue most firmely determined . And what freedome is this at the length , whiche is alwayes constrained to serue at an others appointement ? the strongest force wherof beyng many tymes hindered , must alwayes depende vpon the permission and commaundement of the hygher power ? whiche thyng Augustine doth very well declare . August . de Ciuita . Del Lib. 5. Cap. 9. All willes are subiect ( sayth he ) to the will of God , bycause they haue no power , but such as hee graunteth . The cause therfore that maketh this , and is not made , is God , other causes doe both make and are made , as are all created Spirites , but chiefly such as are endued with reason . And agayne . Aug. in the same place . Our willes are so farre able , by how much God would haue them to bee able and foreknew it . And therfore in what soeuer abilitie they stand they are vndoubtedly able , and what soeuer they shall doe , they shall surely do , bycause he did foreknown that they should be able , and should do , whose foreknowledge can not be deceaued . &c. August . de Correp . & gratia . And agayne in an other place . Neither is it to be doubted , that mens willes can not resiste the will of God , but that he must needes doe what God will , for as much as he doth dispose the willes also as him listeth , and when him listeth . Therefore to will , and to nill , is so in the power of him that willeth and nylleth , that it neither goeth beyond Gods power , nor hindereth his will , but is many tymes hindered by the power of God , and alwayes ouermaistered . &c.

But that is somewhat more hard which is obiected out of the same Article , that will is so fast bounde , that we can thinke no euill thought by any meanes . For so doth Osorius cite the place . Wherein he doth first cast a myste before the Readers eyes , and then deale iniuriously with Luther . For he doth neither faythfully , nor fully rehearse the wordes of his Article . He is also no lesse iniurious to Melancthon and Caluine , whom he alledgeth as partakers of the same opinion . Albeit I know right well , that they doe not varie from Luthers meanyng , yet did they alwayes of very purpose refrayne from this kynde of speache . Where did Melancthon euer write , that all thynges are performed by vnaduoydeable necessitie ? Where did Caluine say , that Freewill was but a deuise in thynges ? Who euer heard Bucer say , that man was not of power to thinke euill ? not bycause they varied from him in meanyng and Iudgement , but they chose rather to quallifie , with some more plausible kynde of stile , that which seemed to be propounded by him somewhat more roughly . But to returne agayne to Luthers wordes : I doe reknowledge herein not your new furnished cauill Osorius : but the auncient rusty canker of many others agaynst Luther , as of Leo , Roffensis , Eckius , Iohannes Coclaeus , Albertus Phigius , Iohn Dreidon , Alphansus de Castro , Andrew Vega , Peter Canisius , and such like : which do neither read Luthers writyng with Iudgement , neither consider his meanyng , nor conferre the first with the last : but catch here and there a worde halfe gelded for hast : and out of these beyng sinisterly construed , if they finde any one thyng more then other fitte to be quarelled withall , that they snatch vp , that they vrge stiffely , and are alwayes rakyng their nayles vpon that scabbe ( as the Prouerbe sayth ) . And bycause amongest all other his Assertions , they can picke out no one sentence more odious in the Iudgement of the simple people : it is a wonder to seé , what a coyle they keépe here , and how viperously they gnaw and turmoyle this one Sentence , wherein he sayd , That mans will hauyng lost her freedome , is now of no force at all , not so much as to thinke an euill thought . And in this respect surely , I can not but marueile much to seé the vndiscreéte disorder of some , but chiefly the singuler shamelessenes of Osorius . For albeit Luther in so many his Commentaries , Sermons , Bookes , and Aunsweres doth vrge this one pointe alwayes , and euery where trauaile earnestly to proue , that mans Freewill ( beyng voyde of Grace ) auayleth to nothyng but to committe sinne : yet doth Osorius so frame all his writyng agaynst Luther : as though Luther did teach that mans Freewill could not so much as thinke an euill thought .

And from whence doth he pike this quarell ? out of the wordes of Luthers Article before mentioned , I suppose : But for as much as Luther doth in the selfe same Article openly professe , Luthers Artic. 36. that Freewill of her owne nature auayleth to nothyng but to Sinne , and that all the imaginations of the hart do ( of a certeine naturall inclination ) rushe headlong into euill : in what sense can that man be sayd not to be able to thinke an euill thought , whiche is alwayes occupied in imaginyng euill ? But I beleue he will presse vpon vs with Luthers owne wordes , wherewith he affirmeth that no man of him selfe is of power to thinke a good thought , or an euill thought , &c. Well , let vs heare what conclusion this Logician will coyne out of these wordes .

Mans minde whether it thinke well or euill , Osorius a lyeng Rhethoritian & a grosse Logician . doth neither of them both of her owne power .

Ergo , Mans mynde of it selfe can neither thinke a good nor an euill thought .

I do here appeale to your Logicke Osorius . What kynde of Argument is this ? by what rule make you this consequent ? what ? bycause the substaunce of the matter doth depend vpon the first causes properly , will you thereupon conclude , that the second causes do therfore nothing at all ? Or bycause the freedome of doyng is restreined to the first and principall cause , to witte , to the onely Maiestie of God , that therefore mans will is no cause at all , bycause it is not free ? and that therfore it can thinke no ill thought by any meanes , bycause it doth it not of her owne strength and libertie , as though to do a thyng properly ? & a thyng to be done of her owne proper power , were all one to say ? So then by this reason the Iewes , which crucified the Lord of glory , shal be sayd to do nothyng , bycause all the outrage whatsoeuer they kept , was determined before , by Gods vnsearcheable counsell . In like maner Pharao in withholdyng the people of Israell , and Nabuchadonasor in spoylyng them , may be sayd to do nothyng , bycause the hart of the one was hardened by the Lord , and bycause the other leadyng his armye into Egypt , was constrayned to chaunge his will in his iourney , and bende his force agaynst Ierusalem . Likewise neither the Shippe whiles she sayleth , nor the Pylote within the Shippe , do any thyng at all , bycause their course whether it bee fortunate or vnfortunate , is not alwayes directed after their owne will , but as the wyndes & the tydes do driue them . For what doth Luthers disputation of Freewill enforce els , but that he may referre all the order of doyng to Gods free disposition onely ? Neither doth hee dispoyle man of will altogether , which doth onely disable will of freedome : Neither is it a good consequent to say , bycause mans will is denyed to be free , therfore that man is altogether destitute of will , bycause it is not free , but alwayes captiuate , bounde , & an handmayde , as the which in euill thyngs is either alwayes seruaunt to Sinne , or in good thynges handmayde to grace , euen as an Instrument or toole is alwayes at the bestowing of him that worketh withall . Mans Free-will is an Instrument of Gods Grace . For what should let but Luther may as well call Freewill , by the name of a toole , as Esay doth name the wicked by the name of Sawes in the band of the Lord ? and as well as in many places of Ezechiell those hartes are called stoany hartes which the Lord doth promise to soften and mollifie with his grace ? Esay .

Ezechi . Cap. 11. 36. And yet I will not much trouble Osorius herein . For whether will be free vnto euill , or be seruaunt vnto euill : it maketh litle to the present purpose , nor will stand Osorius much in steéde . This is vndoubtedly true , that mans naturall strength ( bee it free , or be it bond ) is more than strong enough to all wickednesse . So were all these stormes raysed agaynst Luther neédelesse also , consideryng that he doth so frankely oftentymes , and in many places professe in playne wordes , that mans mynde is alwayes prone , and inclined to all euill cogitations : consideryng also that he doth confesse euery where , that to thinke euill is as properly naturall to mans will , as that of it selfe it neither can , nor doth acquainte it selfe with any thyng elles , but with euill thoughtes . And I thinke it is not so neédefull to stand much vpon the name of freedome , especially sithence we doe agree vpon the truth of the matter . And it may happen that Osorius is deceaued in doubtfull construction of the word , or rather deceaueth others therewith : takyng the same in an other sense than Luther vnderstode it . This worde freedome is discussed & distinguished . For whereas some thynges are sayd to bee free of necessitie in respect of outward coaction , some freé of necessitie in respect of bondage : Will may right well be called free after the first maner of necessitie : as the which is neuer constrained to will vnwillyngly that which it willeth , be it good , or badd : For compulsary will ( as Augustine sayth ) is no will . Accordyng to the latter maner of necessitie , man hath neuer power ouer his owne will so , but that ( whiche way soeuer it is carried ) it alwayes obeyeth his commaundement of whom it is carried , albeit it doth alwayes serue both voluntaryly , and willyngly . Whereupon S. Paule discoursing vpon the euill whiche hee would not , but did it neuerthelesse , sayth , that he did it not : but imputed the doing therof to Sinne dwellyng within him , and to the law of his members , the force wherof being greater then his own strength , did drawe him into bondage , though hee stroue agaynst it . And surely that is the bondage that Luther did meane accordyng to Paules saying , Luther . Lib. de S●r●o Arb. Cap. 46. when writyng of bond will on this wise : Mans will ( sayth he ) is after this sort common to vse , as is a horse or a beast : if God do ride vpon it , then it willeth & goeth whyther God will haue it : if the Deuill sit vpon it , then it willeth and goeth whyther the Deuill will haue it : nor is it in his owne choyse to runne to either of those riders , or to get either of them : but the riders do contend for the hauyng and keépyng of him . &c. If Osorius do seé any meane betwixt these two riders , I would fayne haue him shew it . He will say perhappes , that betwixt these two there is a meane in will , whereby will is able to apply it selfe to this , or to that ; Augustine doth make aunswere , August . that the very begynnyng of this applyeng , if it be towardes good , ariseth not without Gods good will and grace : if it be towardes euill : then it springeth not but out of euill : : Euen as Bernarde doth teach that the whole begynnyng must be ascribed to Grace .

In fine : to shutte vp the matter in fewe wordes , The power of doyng wanteth not , but it ●● the freedome of power that wanteth . as concernyng Luthers proposition , wherein he denyeth that Freewill is of power to do good , or euill of it selfe . Two thynges seéme worthy to be noted here . The one concernyng the power of doyng , the other concernyng the freedome of power : If we enquire of the power of will , how effectuall it may be to good or euill of her owne naturall force : neither Luther nor any other will deny , the propertie of will to bee otherwise , but that it may will the thynges that it willeth : neither that the force of will is so altogether blotted out , but that it may apply when it is applyed either to good , or to euill : and that it doth so farre forth not apply , by how much it is either destitute of Grace , or ayded by Grace , after none other sorte , then as the horse doth beare his rider hee trauerseth in his ryng , and runneth his race , he sweateth vnder his rider , he trauaileth his grounde , is very nymble , chaufeth & champeth vpon the bridle , commeth a loft , porketh out with his heéles behinde , he runneth rounde in his carryer backward and foreward , and performeth all other qualities and properties of his kynde , which are subiect to his senses . All which motions if you respect the naturall qualitie and force of the horse , seéme to be not altogether out of his owne power : But if ye respect the libertie of motion , the actiuitie therof will appeare to consiste not so much in the naturall power of the beast which is ruled , as in the power of the ryder , which doth mannage him . Euen so ought we to Iudge of mans will , whose naturall inclination if you regard , and what it may doe of her owne strength : who will deny , that the property of will is to will , but to be able to will , is proper to habilitie ? For of will it proceedeth , that we will , but of habilitie it commeth , that we performe . So with our will we will , with our mynde we conceaue : and with our habilitie we doe performe . And , as Augustine sayth , August . de bono perseuer . Lib. 2. Cap. 13. thinking we do beleeue , thinking we doe speake , and thinking we doe whatsoeuer we doe . And in an other place the same Augustine doth confesse : that nature may be of power not onely to do euill , but also to haue fayth , hope , and charitie , yet to haue all these , hee doth affirme to come of Grace altogether . August . de grat . Christi contra Pellag . Lib. Cap. 20. Wherfore we agree well enough together as touchyng the habilitie of will . But to let passe this treatie of habilitie : if question be moued touching freedome of will , bycause hereupon hangeth all our controuersie ( for neither do we enquire here , what the property of will is : or what will can do properly ? but what euery man may do , Luther de seruo Arb. Cap. 48.47 . or not do in all thyngs , by the freedome of his owne proper will ) Luther doth aunswere forthwith , that the name of freedome seemeth to be a name of more maiestie , than that it ought , or may agree conueniently to any thyng properly , but to the onely Maiestie of God , or to him , whom the holy Ghost hath made free by grace .

Obiection of the Defendours of Freewill taken out of the booke of Hyperaspistes . But the great Proctours of Freewill are wont to obiect , that in some sense this is true in deede : That there is no power absolutely & fully free , but the onely omnipotent power of Gods Maiestie : yet neuertheles as we call Angels immortall , men holy , wise , and good ( though we doe acknowledge God onely to bee truly immortall , onely wise , and onely good ) so nothyng withstandeth , but we may call men after their certeine maner free . I do Aunswere . Aunswere . Angels in deede are called immortall , and that truly : bycause they obteined that state of their creatour at the first : besides that also , they neuer lost that state of immortalitie wherein they were placed , although some fell from the blessednes of immortalitie . But as for our freedome , the condition & state therof is of a farre other condition and kynde . For albeit man in the beginnyng was created in the freé estate of will through the benefite of his creatour , which he might haue reteigned still without any contradiction if he would : yet did hee loase the same freedome , and Paradise withall , by his own default : so that he turned that blessed estate , into miserie : and his freedome , into bondage : that beyng out of Paradise now , by how much we are sequestred from all felicitie , euen so farre seéme we to be cut of from all freedome , without the Grace of the Redeemer . For shyppe wracke beyng once made of vniuersall blessednesse , I can seé none other remedy , but that freedome must be drowned withall . Therefore the selfe same thyng whiche doth open Paradise , beyng shut fast agaynst vs , must of necessitie restore freedome agayne : which can not by any meanes be brought to passe through force of nature , or through any power of our owne : It consisteth onely in the Grace of the Redeemer . As our Redeemer him selfe witnesseth in S. Iohns Gospell . Iohn . 8. If the Sonne shall make you free , then shall you be free in deede . Notyng vnto vs this one thyng chiefly , by those wordes , the state of our bondage to be such , as except it be renewed with Grace of the Redeemer , that in all this nature of ours is nothyng free . Moreouer as concernyng the vsuall maner of speach : that men are called good , holy , and wise : In that men are called holy and wise must be referred , not to their deseruyngs , but to grace wholy . I know that men haue bene accustomed to bee tearmed so . But what is this to the purpose ? The question here is not , by what name men are called , but of what value euery thyng is in the sight of God . And yet do I not doubt at all , but that many men may bee in their kinde good , holy , and wise , & euen so to be esteemed well enough . But howsoeuer this holynesse , godlynesse , and wisedome of men seemeth in mans Iudgement , yet is nothyng whatsoeuer it be , if it proceede not from the grace of God . ( For what hast thou , that thou hast not receaued ? ) After the same sorte do I aunswere touchyng freedome , whiche beyng once lost through Freewill , must of necessitie sticke fast cloyed in the puddle of thraldome , vnlesse it be renewed agayne by Gods grace . Aug. Epist. 89. ad Hillarium . Whereupon August , very aptly , Freedome ( sayth he ) without grace , is no freedome but co●tumacle . And as in this place August , denyeth that to be liberty , which is seuered from grace , so in an other place he will not graunt that to bee named will , except it be conuersaunt in good things . August . de serm. Dom. in monte . Lib. 2. Will ( sayth he ) is not will : but in good thyngs , for in euill & wicked thinges , it is properly called Luste , & not will . Wherfore if there be neither freedome , where Gods grace is not present : nor will , where wickednesse is practized : by what meanes then will Osorius mainteyne , that Freewill is in euill thinges , whenas in that respect , there is neither freedome , nor will ? There is also in the same August . & in the same his Epistle to Hillary , that may well be gathered and framed into an Argument on this wise .

The lyfe of libertie is the perfect soundenesse of will . An Argument out of the wordes of August . to Hyllary .

But in doyng euill mans will is not sounde .

Ergo , In doyng euill mans will is not free .

For euen so are we taught vp Augustines wordes .

The lyfe of libertie ( sayth he ) is the soundenesse of will , and by so much euery man is more free , by how much his will is most sound .

Albeit I will not striue much about the contention of tearmes . If any man be minded to name the choyse of will applyable towardes good or euill , to be voluntary , rather then free , he shall not erre much in my Iudgement . Neither will I be offended , if a man do say ( as Augustine doth ) that mans will is free towardes euill thinges , so that he hold the meanyng of Augustine , as well as the wordes . For I am of this mynde , that when Augustine doth name mans Freewill , & couple it to grace : he calleth it free in this respect , In what sense Aug calleth will Freewill . Will seemeth rather to bee termed voluntary than free . bycause beyng free from all forcible constrainte , it bendeth it selfe through voluntary motion that way , whereunto it is directed , be it to goodnes through Grace , or to euill , through naturall lust . And in this sense , accordyng to August . meanyng , the Confession of Auspurgh doth expounde mans will to be free : that is to say : yeldyng of his owne accord . The selfe same do Bucer , and Melancthou also : & this also doth Caluine not deny : who doth neither striue much about this tearme of freedome , The Confession of Auspurgh . & doth learnedly also professe , that the originall cause of euill , is not to be sought elles where , then in euery mans owne will . But as concernyng Luther : for that he doth vpon some occasion sometyme expresse his minde in writing somewhat roughly , wherein afterwards he discouereth his meanyng in a more mylde phrase of speach : it was not seémely in my conceite to racke out those thynges onely whiche might breéde offence , cloakyng meane whiles those thynges fraudulently , which do wipe away all mislikyng . He doth set downe in his Assertion thus : That it is not in mans freé power to thinke a good or euill thought . Agayne in the same Assertion the same Luther doth not deny , that all mans imaginations of their owne inclination are carried to all kynde of naughtynesse : & that Freewill can do nothyng of it selfe but Sinne . On this wise with lyke heate of disputation rather , then of any errour he calleth Freewill sometyme a fayned or deuised tearme , not to bee founde in deede any where , makyng all thynges to be gouerned by vnauoydeable necessitie . Which vehemencie of speach many men do cast in his teéth reprochfully now and then . Caluinus contra Alb. Ph●gium . Lib. 5. And yet in other places agayne exp●undyng him selfe , he doth graunt without all Hyperbolicall speéche , that in inferiour causes Freewill can do somewhat , and withall doth franckely affirme , that it can do all thynges beyng assisted with Grace . And why is hee not holden excused as well for this , as snatcht at for the other ? why doe the aduersaries shut fast their eyes , and blindfold them selues willyngly at matter well spoken , and neuer looke abroad , but when they liste to carpe and cauill .

Was there euer any so circumspect a writer , whose latter diligence & more attentiue heédefulnes might not alwayes amend some ouersight escaped at the first ? either in Exposition , or Iudgement of thynges ? The more that Solon the Sage grewe in yeares , the more he increased in knowledge : and may it not bee lawfull for vs to encrease vnderstandyng with our age likewise ? Surely August . could not excuse the errours of his youth , neither shamed he to confesse in his age , the ouersight that escaped his penne in youth vnaduisedly , & not onely to reforme them by ouerlickyng them , ( as the Beare licketh her whelpes ) but also to reuoke them openly , with an open , graue , and grayheaded retractation : and to pray Pardon of his errours franckly : nor doth in vayne permitte those bookes to be preiudiciall vnto him , whiche hee wrate beyng a young man , August . de bono perseuer & prosper Cap. 12 and● 21. saying very modestly of him selfe that hee began then to write like a learner , but not a● grounded in Iudgement . Neither was such perfection to be required in Luther : who albeit vttered somewhat at the first in wordes , otherwise then common custome of Schooles were acquainted with , it had bene the partes of graue Deuines , not to prye narrowly into the vnaccustomed phrase of wordes so much , as to sift out the substaunce of the doctrine , how agreably it accorded with the Scriptures in truth , and sinceritie . And if the matter would admitte some other interpretation , yet ought Assertion haue bene compared with Assertion , and place with place : Finally consideration ought to haue bene had of the entent and meanyng of the writer : then also of the first originall , & scope of his doctrine , whereunto it tended , and what it emported . And if ye would examine vprightly the opinions and assertions of men , accordyng the true touchstone of Gods truth , and not sinisterly for eiudge them : whether opinion I pray you seemeth in your conceite most sounde , of those which doe aduaunce the Maiestie of Gods grace ? or of those whiche doe enhaunce the weakenesse of mans nature ? of those which doe make mens merites , & workes , the effectes of Saluation ? or of those which do ascribe it to Gods free imputation , through Iesu Christ ? of them which doe determine that righteousnesse commeth by fayth ? or of them which say it is obteyned by the workes of the law ? of those whiche spoyle Freewill of all matter to glory vpon ? A comparison of Luthers Assertions and the Papistes . or of them which do call men backe to a true , and humble acknowledgement of them selues ? of those whiche razing out the euerlastyng and vnchaungeable decree of Gods Predestination , doe committe the successes of thynges to happe hazard , and blynd chaunce , and to free affection of mans will ? or of them whiche settyng aside all chaunceable euentes of fortune , and all power of mans will , doe referre all things to the assured gouernaunce of Gods infallible foreknowledge , guidyng all thyngs after his own pleasure , in most stayed and stable order ? And yet doth not Luther so roote out all Free-will altogether , and all chaunceablenesse of fortune , but that he doth admitte the vse of them in some respect : to witte in respect of inferiour causes , although in respect of hygher causes , & in those thynges whiche concerne saluation or damnation , he beleueth surely , that no force of Freewill , ne yet any chaunceablenesse of fortune doe preuayle any thyng at all .

For as much as this is the chief grounde of Luthers doctrine , The fruite and commoditie of Luthers doctrine . what els may the well affectioned & indifferent Reader ( I pray you ) conceaue of this his Assertion , then that which may magnifie the glory of God ? extoll his omnipotencie ? may establishe the sauetie of the faythfull , dependyng vpon the freé promise of God through fayth , & not vpon the worthynes of merites through Freewill ? may terrifie the wicked with a wholesome feare of God ? may restrayne them from outrage : may comfort vs agaynst death with lyfe that is in God : agaynst miserie , with grace : against infirmitie with strength : & agaynst destruction with Gods mercy ? may rayse vp the godly to loue and embrace their God ? The fruite of all which thyngs as the godly Reader may easily reape by this doctrine , let vs seé now on the other side , what poyson Osorius doth sucke out of the fame , as one that seéth nothyng in this Assertion , Osorius Pag. 151. but horrible wickednes ( as he fayth ) shamelesse arrogancie , detestable maddnes , execrable outrage . And now would I fayne heare how he will confirme this proude affirmatiue so vehemently vttered . For ( sayth he ) this beyng graunted , I doe say , that lawes are abolished : decrees put to silence : sciences rooted out , learnyng extinguished , peace and tranquillitie disturbed , and vtter confusion made of all , right and wrong without all order . If Osorius require this at our handes , that whatsoeuer his lauishe tounge shall rashly roaue at large , be coyned for an vnreproueable oracle , them is this matter soone at an end . But that world is gone long sithence Osor. wherin this Pythagoricall Prouerbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was taken for a law . The man hath spoke . We thinke it not now enough to harken to all that a man will speake , but to consider what , & vpon what grounde a man speaketh . Well : & what say you vnto vs at the length Osorius ? That lawes will decay , statutes be put to silence , sciences rooted out , learnyng extinguished , tranquillitie disturbed , and right and wrong confounded together . Certes you haue heard of this man here many hygh and absurde speaches ( gentle Reader ) but heare yet much more absurditie . Ibidem . I say furthermore that hereupon doth follow , that man is spoyled of sense , bereft of aduise , and depriued of reason , and driuen to that passe , as no difference may seeme to be betwixt him & a stone throwen out of a mans hand . And yet haue you not heard all . Osori . crauleth forward still , & is come now ( as it seemeth ) into some mayne playne , where he purposeth to make vs a course of his harysh eloquence . I say also : that the holy commaundements of God , his preceptes & statutes , his exhortations and threatnyngs , rewardes promised for well doyng , and punishment threatened for malefactours , were all in vayne prescribed to the posterity by Gods word . O Heauen , O Earth , O Sea of Hercules . But is there any more yet ? tush all these be but trifles yet . For ouer and besides this ensueth so haynous a fact , more horrible then toung can speake , or hart can thinke , so vnspeakeably filthy , & so monstruously straunge , that all the rest beyng layd together , may in respect of this , be accompted scarse worth the speakyng . And what is it a Gods name ? Osori . Pag. 152. Forsooth that Luther or Melancthon , Bucer or Caluine , or whosoeuer were the first founder of this doctrine , besides that he doth thereby turne all states and common weales quite vpsidowne , he breaketh yet further into such vnmeasurable impiety , as that he doth imagine God him selfe ( the most holy of holy ones ) & our most deare Father ( to whom no iniquitie can by any meanes be imputed ) to be the author of all wickednes and cruelty . We haue heard a tedious Catalogue of haynous absurdities , which ( as he sayth ) must needes ensue vpon Luthers doctrine : And if it be not true . He requireth vs to make him a lyar , as that either Luther neuer spake so : or els to teach him that Luthers doctrine may well be mainteined . As though there were any such pitthe in all this your rayling ( M. Osorius ) that might not easily be confuted ; or any such weakenes in Luther , that might not much more easily be defended ? yea & so defended as that neither he may seeme to haue taught the doctrine of Necessitie , without good consideration , nor you able to deface the same without great perill of committyng horrible sacriledge ? I speake now of Necessitie , not that Necessitie , that is called violent coaction , but of that which is named of vndoubted assuraunce , & absolute infallibilitie : not that Necessitie which the schoolemen call Consequēti● , but which is called Consequentia , or ex Hypothesi . The manifold consideration of Necessitie . For Necessitie is neither taken after one onely signification amongest the Deuines , nor yet amongest the Logicians & Philosophers , wherof of ( I suppose ) you be nothyng ignoraunt , at the least you ought not be ignoraunt therof surely . Therefore they that haue employed their studyes somewhat more carefully about the scannyng of this matter , haue defined Necessary after this maner : What is Necessary . to be such a thyng , as can not bee altered , a certeine settled and firme vnmoueablenes , which can not be chaunged by any meanes from that whiche it is . Of this Necessary , Aristotle hath se● downe two principall begynnynges : the one internall , the other externall . Then also distinction is made of this Necessitie , Two beginnynges of Neccessitie , which is moued force of the internall cause , and inward proprietie of Nature : So that some thynges may be called simply , and absolutely necessary : as God : and those thynges whiche beyng chaunged do emply contradiction : as if a man would say : that foure were not an euen nomber , that foure and three , were not seuen in nomber : And this is called Geometricall Necessitie , which will not admitte any chaunge by course of nature . There is an other Necessitie ; called Naturall Necessitie . Which albeit bee of her selfe the begynnyng of her owne motion , yet it consisteth not in so simple and absolute an estate , but followeth onely the vsuall course of her owne nature : And after this maner● fier is sayd to bourne of Necessitie : The Sunne is continually carried about in his course of Necessitie : whiche can not chuse , but doe as they doe , accordyng to the proprietie of their naturall disposition : yet doe they not follow their naturall inclination so absolutely , and vnauoydeably , but that God may hinder , and alter their disposition , or make them cease from their naturall operation . Such a kynde of Necessitie to Sinne , we say that man is clogged withall sith the fall of Adam , if the holy Ghost and Grace be absent : For of them selues they can not but sinne , albeit there is no let in their nature , but that they may bee holpen or chaunged , and otherwise altered : as we seé come to passe in those that are regenerate in Christ . That Necessitie therefore whereby wicked men are sayd to bee lead to sinne , is not so absolute , and vnaduoydable , that they can not chuse but sinne : for assoone as the holy Ghost , and the Grace of Christ commeth , this Necessitie is vtterly cut of . And thus much of that internall Necessitie .

But the Necessitie that spryngeth from externall causes is also deuided two maner of wayes . Whereof the one is violent , Necessitie of Coaction . and is called Compulsary Necessitie : As when a thyng is forced to moue , or to styrre agaynst her own nature . And this Necessitie can by no meanes fall into mans will : for it is impossible that will shall will any thyng vnwillyngly . The other is stable and infallible , or of the Hypothesis , or by reason of the Consequence , which Logicians do take to be in Sensu composito , & not in Senfu ` Diuiso . Now this Necessitie , called of the Consequence , is on this wise . As when a thyng may be true by occasion of the Necessary couplyng together of one proposicion with an other , though the thyng that is concluded for true , bee not Necessary of it selfe . And in this respect , we do affirme that all our actions are done of Necessitie , not by the force of the inwarde cause or els their owne nature , that is to say , if they be considered apart , & referred to their next cause , to witte , vnto will . Euen so will beyng considered apart , in her owne nature from the externe begynnyng , to witte , Gods prouidence and foreknowledge , it is sayd to be free in his certeine kynde , so that it is endued with a certeine facilitie to encline it selfe , to whether part it will , although it bee not able of her selfe to moue and encline at all but vnto that part , which God did foreknow . Whereby you perceaue Osor. in what sense this Necessitie , which we do affirme is not alwayes absolutely tyed to our actions , as farreforth as they doe proceede from our owne will , but through the couplyng & conioynyng of Gods Predestination with our workes . Which thing to be euen so , the Deuines did seéme to signifie ` Per Sensum Compositum and Necessitatem Consequentiae .

¶ A Description of Freewill , and the thynges apperteinyng thereunto after the rules of Diuinitie , taken out of August . P. Lombard an● others . Fiue thyngs chiefly to bee considered in Free-will . 1. What Free-will is Will .

Is a thyng properly perteinyug to reason , whereby man doth liscerne good from euill , what is to be desired , or what to be eschewed .

Free .

Freedome is a thyng properly perteinyng to will : whereby of voluntary appetite without foreine coaction it may either will good or euill , but to will good commeth of Grace , which maketh to will and to doe .

¶ The des●●●ption of Freewill talen out of Arg●na 〈◊〉 . l●b . 2. Dist. 24.

Freewill is an ●●●initie of rea●on and will , whereby good is chosen through the assistaunce of Grace , or euill , if Grace b● absent , or thus .

Freewill is a facuine of the Soule which can will good or euill , discernyng them both .

2. In what thyngs Freewill doth consiste . In God first and chiefly .

Whose wi●l is of it selfe simply and absolutely most 〈◊〉 from all bondage of 〈◊〉 and all infeccion of sinne , for God can ●ot of his own nature sinne : not bycause any force restrayneth him , but bycause of his own nature he can not so will , so that God is both holy of necessitie , and yet this necessitie 〈…〉 Freewill from God in whom all ●ccessitie ioyned with all freedome is reliaunt .

In blessed Angels .

Whose state and condition is this , that their will is made stedfast and vnchaungeable in all goodnes , not of them selues , but through Grace .

In mans nature , and that foure maners of wayes according to the fourefold diuision of mans state . 3. In what respect it is called mans Freewill .

Not in respect of things present , nor thyngs past , bycause present thyngs and thyngs past be of this qualitie , that beyng done they can not be vndone , nor thynges pa● . can be reuoked .

But is called Freewill in respect of thyngs to come . And these be the thynges that our Lombardines do affirme are in 〈◊〉 power , but vntruely , for mans habilitie ( to confesse truth ) is directed by gods euerlasting decree neither is it in mans habilitie to order chaunceable thynges at his pleasure .

1. In the state of innocencie .

Whose freedome was once such which could both sinne & not sinne . And in this sense the auncient writers must be vnderstanded as often as they speake of mans Freewill , that is to say , of the Freedome of mans nature .

2. In the state of blessednesse .

or of his heauenly countrey , as scholemen terme it , where man shal be endued with a freedome that can not Sinne by any meanes .

3. In the state of life after sinne , & before regeneration by Grace .

In which state man hath no Freewill to do any thyng , but to Sinne deadly as Lombard sayth ? and of this state meaneth Luther writyng of bonde will .

4. In the state of life after sinne , & after regeneration by Grace .

In whiche state man hath freedome not to Sinne except veniall Sin●e as sayth Lombard . But although Augustine and Luther doe yeld an habilitie not to Sinne after a certeine sorte : Yet in respect of actuall Sinne they doe not except man either from veniall or deadly Sinne . Bycause was neuer any man yet found ( Christ onely excepte ) endued with such 〈◊〉 of Grace that had not in all his ly●e Synned , yea and that deadly .

4. Of what thynges Free-will taketh his denomination . 1. From necessitie or coaction whiche is called the Freedome of nature .

This Freedome the scholemen do attribute to men in all states . But this necessitie must bee distinguished & proportioned by his principall causes , whereof

Some be called internall . As be the thynges whiche are moued of their own nature and of inwarde operation : And those .

Are either simply and absolutely necessary as God and his holynesse , and as those thynges which b●yng chaunged emply contradiction , whereof the one partie m●st needes bee true the other needes false : as foure is not an equall nomber , foure & three are not sen● in nomber : and this is called Geometricall Necessitie which alteration nature do●h not admitte and this Necessitie perteyneth nothyng to Luthers Disputation of Freewill .

Or be no● simply and absolutely necessary , but after the common course of nature , as ●●er doth burne of Necessitie . The Sinne is alwayes moued and other such lyke , beyng naturall thynges , whiche yet are not of such Necessitie , but may bee ●indered by God and so cease from operation .

Some haue externall begynnynges : and of these there is two maner of Necessities .

Either violent . Whiche is called the Necessitie of externall coaction : as wh●● thynges are constreyned to moue or to do contrary to their nature , as stones and heauie thyngs , as the schole men call Necessitie in respect of the consequence not of the consequence or it Sensu Diuiso and not in Sensu Composito and from this Necessitie the freedome of mans will is vtterly exempted .

Or stable and infallible by reason of the consequence not of the consequent or in Sensu Composito not in Sensu Diuiso . This Necessitie of the consequence not of the consequent is to be vnderstanded , when a thyng may bee true in respect of the necessary aff●●tie of proposition from proposition , although the thyng concluded be not necessary of it selfe : or true in Sensu Composito , which otherwise is false in Sensu Diuiso , or false in Sensu Composito , which otherwise is true in Sensu Diuiso , as if a man say , that white may bee blacke by distinction of contrary tymes it may bee true , but ioynyng the tymes and in Sensu Composito , it can not be true .

2. From sinne or from bondage of sinne , whiche is called freedome of Grace . And this freedome is attributed to them onely , which are made free by Grace . Wherein if they meane of the imputation of Sinne , it is true : but if they meane of actuall Sinne , it is false . 3. From miserie , which is called the freedome of Glory , and this freedome had free will in the state of innocencie once , and shall haue the same much more perfect hereafter in the state of glory . 5. How much Freewill is empayred in man through sinne .

It is wounded in her naturall qualities , to witte , in Reason , in vnderstandyng , in memory , witte . &c. Dispoyled altogether in thynges as bee heauenly , and apperteynyng to God .

And this much well agreeth with the doctrine of Luther .

Lombard . Lib. 2. Dist. 25.

Sithence we haue now layd this foundation for our better furniture to be able to make aunswere : We will now addresse our selues to our aduersaries Argumentes . Wherein although he obserue no course , nor forme of common Disputation , let vs yet helpe his lame Logicke as well as we may . And first of all , touchyng the ouerthrow of Lawes ( wherewith bycause it lyketh Maister Osorius to vrge this point chiefly before the rest ) let vs geue our attentiue eares to his wordes , and marke well how cunnyngly he argueth . Pag. 151. The shamelesse and lyeng cauill of Osorius . But I say ( sayth he ) that by this doctrine of Luther ( whereby he doth teach that things are directed to their end by Necessitie ) that Lawes are subuerted , Decrees put to silence : and right and wrong cofounded together . And why doth he not adde this much more also ? that whole common weales are ouerthrowen ? Well go to . I do heare very well what you say Osorius . But I haue not heard yet any substaunciall Argument , whereby you proue this that you say to be true . Certes there be at this present within Christendome many Nations , many Prouinces , many Kyngdomes , many Dukedomes , many Cities and common weales that fauour Luthers doctrine : Wherein I appeale to your owne conscience ( speake it if you can ) haue you euer heard amongest all these ( I say not of any one common wealth or Citie ) but of any one litle Uillage , or Ciuill familie , that hath bene any one iote defrauded of the benefite of their Lawes , or become lesse prouident for the common quyet of their countrey , by followyng Luthers doctrine ? Although we haue not yet receaued from Spayne and Portingall into our common wealth your bloudy lawes of Inquisition , embrued with Chriscian bloud , and do suppose also that no discrete common wealth will euer receaue them : Yet through Gods inestimable prouidence we bee not destitute of politique Lawes , nor of honest sciences , nor of vigilaunt Counsellours . Wherein albeit our grosse capacities may seéme vnworthy to bee compared to the fine and pregnaunt wittes of Portingall : yet howsoeuer they seéme , we are by their direction sufficiently enough instructed to discerne betwixt the limittes of right & wrong , & not to confounde them : neither haue we euer confounded them as farre as I know : what maner of hotchpot you make of them in Portingall I know not . For as much therefore as common experience teachyng the contrary , doth most manifestly conuince you of open lyeng , with what face dare you so boldly affirme ? that through this doctrine of Luther , Lawes are subuerted , Counsels put to silence , and confusion and disorder of right and wrong to haue entred in ? Whereof you neuer saw any proofe , ne yet can tell a dreame so much of any attempt practized in any common wealth . And therfore I marueile what kynde of lesing you will coyne at length to make this cauillation of yours to carry some shew of truth . I suppose veryly that ( beyng disfurnished of proofe and recordes , and founde an open lyer in matter so euident ) you will shrowde your selfe vnder some close couert of Pelagius . To witte . That where the vse of the law consisteth of two pointes principally , that is to say , in aduancyng vertue , and in punishyng vyce : hereupon Osorius will frame an Argument after this maner and forme .

Lawes are ordeined in vayne , vnlesse there be habilitie to performe them . Osori . Argument .

But there is no habilitie to performe by the doctrine of Necessitie which Luther do threache .

Ergo , Lawes are ordeined in vayne by Luthers doctrine of Necessitie .

I do aunswere the Maior proposition were true , Aunswere , if this bondage or Necessitie , which doth preiudice habilitie , were naturall , and not of it owne faultynesse , that is to say : If we had bene created without this habilitie by nature , and had not throwen our selues into this inextricable Laberinthe of yelding , through our owne default . But as now hauyng heaped vpon our selues this Necessitie of sinnyng voluntaryly by our owne purchase , and hauyng made Necessitie ( as Augustine sayth ) of a penall offence : for good cause therefore lawes are of Necessitie established , which may by some lawfull meane reduce vs to nature , or at least reteyne vs in some couenable order of lyfe : Necessitie of sinnyng is not to be imputed to God , but to our selues . not ouerpassing this also withall : that where the Maior treateth of the obedience of mans lawes , in the Minor that Necessitie ( which Luther doth teach ) ought not be referred to mans lawes nor the discipline of externall lyfe , but to the obedience of Gods law onely .

Moreouer , for that I haue promised to helpe to vnderproppe Osorius Logicke , which is of it selfe very ruinous , and ready to fall to the grounde . I will not refuse to frame by some order and forme , the remnaunt of his allegations into Argumentes , that the Reader may more easily be instructed , what aunswere to make to euery of them particularely .

An other Argument of Osorius . The freedome of mans will beyng taken away , the force of lawes preceptes and rules of good lyfe and all ordinaunces of Ciuill discipline and statutes do cease .

The Necessitie which Luther teacheth doth abolish all freedome of mans will .

Ergo , This doctrine of Necessitie being allowed . Lawes decay , good statutes and ordinaunces , and all endeuour of good and godly lyfe is extinguished .

Aunswere . Freedome taken two wayes . First in your Maior proposition this word Freedome must be distinguished : namely to be taken either as opposite to coaction , or opposite to bondage : if in the Maior you vnderstand of coacted freedome , then is the Maior true . For whosoeuer taketh away freedome from man , doth also dispoyle him of will . But if you vnderst̄ad of bonde freedome , then euen by this meanes is your Maior cleane false .

Necessitie to be taken two maner of wayes . Next we deny your Minor with Augustine , wherein also this word Necessitie must be distinguished . Whiche beyng deuided into two partes , the one whiche is called Cōpul●ary Necessitie , the other whiche is sayd to be of the Consequence , or ex Hypothesi , wherof the first ●euer any of our Writers dyd deny , the other can none of all your Doctours deny : whiche consistyng of the foreknowledge of God , The Necessitie that Luther teacheth , doth take awaye fortune and chaunce , but taketh not awaye freedome from will . by a certeine vnmoueable coniunction of causes , and byndyng Necessitie to thyngs fore-ordeined by God , doth vtterly abolish fortune and chaunce : but doth not take away will , nor withstandeth the freedome therof : as there is no contradiction , but one selfe thyng may be called both Uoluntary , and Necessary also . For freedome of will is not taken away through Necessitie , but through coaction . As for example , when we say that God liueth euerlastyngly , and ordereth all thynges vprightly : we doe confesse that both these are peculiar to Gods nature of Necessitie , and not by any forreine coaction . After this maner in the booke of Exod. Whereas Pharao did endeuour to stay the children of Israell from departyng out of Egypt , we must neédes confesse , that he did it of Necessitie , in respect of Gods secret appointement : & in deede he neither could will , nor do otherwise : Freedome is taken away by coaction not by Necessitie . But in respect of his owne inclination , which was the very peculiar & nearest cause that moued him to stay thē●o Necessitie of coaction forced his will to this vnwillingly , but that which he did , he did uolūtaryly : and with no lesse earnest willingnes of mynde did he bring to passe the thing which his greedy affection had willed before . Although a man may be constrayned to do somethyng many tymes agaynst his will yet can he not be framed by any meanes to will a thyng that he would not . For the will which willeth not , is not now called will , but vnwillyngnesse : nay rather nothyng at all . And for the same very cause , bycause there is no such thyng at all in the course of nature , nor to be founde any where , therfore hath it no denomination nor vsuall name of speache , whereby it may be expressed in Latine : of the same sorte also are the other Argumentes touchyng Artes and Sciences , whereof he cauilleth so much after this maner .

If all thynges that happen bee referred to the power of God and are done of Necessitie according to Luthers doctrine , Osori . Argument . Pag. 151. which byndeth all the actions of men to Necessitie .

It would hereupon follow that all Sciences should be ouerthrowen , all endeuour of man vtterly frustrate , nor any industry of men ( were it neuer so skilfull employed in husbandry , to byeng and sellyng , to traffique , to prouision for the familie , to Surgery and Phisicke , or any other actions of mans lyfe whatsoeuer ) shall profite nor be auayleable .

I do aunswere this to bee most true , The Confutation . that the operation of all thynges ought to be referred to the will and prouidence of God , as to the chief and principall cause : by whiche prouidence all thynges are ordered of very Necessitie . But this Necessitie taketh not away habilitie to endeuour from men , but causeth onely that mens actions are not chaunceable . For albeit the thyngs that God willed , doe necessaryly come to passe : yet doth mans will neuertheles yeld her diligent endeuour , which will the prouidence of God doth not take away , but gouerneth . in deede mans will doth worke , yea and freely worketh : that is to say : worketh voluntaryly , not coactly : yet it worketh so , as if God helpe , it worketh well , if God doe not helpe , it worketh ill . And yet whether it worke well , or ill , it alwayes worketh of Necessitie : neither doth will employ her habilitie any io●e lesse beyng gouerned by God , but rather is encouraged to worke so much the more earnestly , bycause the thynges come to passe necessaryly , whatsoeuer Gods will hath foreordeined to bee done by the industry of man .

Certes this saying of Luther is vndoubtedly true , that nothyng happeneth in all the actions of mans lyfe , either well , or euill , either without Gods knowledge , or without his will , or els without his direction . And yet bycause the successes of those thynges are vncerteine vnto vs , therefore followyng the rule of our will and reason , and withall obeyeng the will of God ( who commaundeth vs to do our endeuour ) we do apply all our diligence earnestly to worke , commending in the meane whiles both our selues , & the successe of our trauaile to the tuition of almighty God : at whose especiall commaundement all thynges come to their end necessaryly , & obey his direction of very Necessitie . Wherby you perceaue that our endeuours and trauailes doe nothyng lesse decrease or waxe more dull to worke , bycause they are foreknowen , and directed by God : but our will is by so much more encouraged to worke , bycause we will obey Gods will , who commaundeth to worke . And therefore that Sophisme of yours is altogether Sophisticall & deceauable , not much vnlike to that , whiche we read in Origine in his second booke agaynst Celsus : where the Sophister , to dissuade the sicke body from counsell of Phisicke , Origene against Celsus . 2. booke frameth this Argument . If thou be Predestinate ( sayth hee ) to recouer health , thou shalt surely be hoale whether thou take Phisicke , or no : but if thou be Predestinate to dye , the Phisition shall both loase his labour , and thou cast away thy money to no purpose . Whom the sicke person perceauyng to be towardes Mariadge , with the lyke Sophisme ( driuyng out as it were one nayle with an other ) aunswereth after this maner . If it be thy destiny to haue issue of thy body , thou shalt haue one , whether thou marry a wife , or not marry a wife : but if thou be predestinate to be childlesse , thou shalt surely be childies , though thou marry a wife neuer so much . The deceite of this Sophisme lurketh herein . Bycause our endeuours , Our actions must be guded by approued reason and not vncerteine certeinetie . and Imaginations ought not to depend vpon an vncerteine certeintie , whiche may be applyable to good or euill indifferently , or vpon chaungeable aduenture ( the successe wherof we know not ) but must be ordered by a direct assured rule of reason . For albeit on the one side it may so come to passe , that he that marryeth a wife shall haue no children : yet on the other part , for as much as it is impossible to haue children without copulation of man and woman : therfore that ought to be yelded vnto , that seemed consonaunt to reason , not that which the Argument concluded videl. therfore he must not marry a wife . In lyke maner fareth it with the other Argument concernyng the Phisition . Although it may so come to passe that no Phisicke may helpe me , yet bycause it is most agreable to reason that vnlesse Phisicke be ministred , health will not bee recouered , I will follow herein the most approued rule of reason , and will not wilfully throw my selfe by an vncerteine Necessitie of destiny , into that whiche seemeth impossible , or at least lesse agreable to reason . Wherfore as these assumptions be false , thou shalt in vayne marry a wife , & thou shalt vse Phisicke in vayne : in lyke maner I aunswere that Osorius Argument is Sophisticall , where hee argueth that our endeuours are applyed in vayne , & that we do trauaile in vayne . Well : to go foreward to the other triflyng toyes of this Sophister .

An other Argument touchyng rewardes and punishmentes .

For as much as vertue and vyce doe proceede from out the free choyse of will , An other suttle Sophisme of Osorius is opened . Pag. 151. it can not be , but that he which doth bereaue will of her freedome , must also dispoyle the lyfe of man of due reward for vertue , and punishment for vyce .

Luther , by byndyng all thynges to Necessitie , doth bereaue will of her freedome .

Ergo , by Luthers doctrine it doth come to passe , that neither punishment shal be executed vpon malefactours , nor vertue aduaunced with condigne reward .

The very same Argument did Pelagius long ●ithence vse agaynst August . though not in the selfe same wordes , yet all one in effect . I aunswere the partes therof . And first concernyng freedome of will mentioned in the Maior , how it ought to be distinguished , hath bene declared before already . Then if in the Minor you respect that kynde of Necessitie , whiche forceth vs to yeld whether we will or no , your Minor is false . As touchyng reward for vertue , and punishment for vyce : Celestius the Pelagian vrged agaynst Augustine in the same wise . The Obiection of Celestine the Pelagian agaynst Augustine . Man is not to be blamed ( sayth he ) for committing the Sinne , which he can by no meanes auoyde . Augustine maketh aunswere : Aug. Aunswere . Nay rather ( sayth he ) man is therefore faultie , in that hee is not without sinne : bycause by mans Freewill onely it came to passe , that he should fall into that Necessitie of Sinnyng , which Necessitie by his owne will he can not withstand . Whereby you perceaue Osor. that Necessitie of sinnyng is neither vtterly abolished from mans nature , & that malefactours are duely punished notwithstandyng for their offences . By what reason may this be iustified ( will you say ) sithence the Iudgement of our choyse ( whereby we fall into Sinne ) is not free , but subiect to thraldome . Be it as you say , but thorough whose default this seruitude came first is already declared . Agayne whether offence be committed through frée or seruile choyse of will , it maketh litle to the purpose for the quallyfieng of the punishment , so that it appeare to the Iudge , that the fact was committed of willfull and corrupt lust and affection . But you will say agayne .

If the offence be voluntary .

Obiection . Ergo , the doing therof consisteth in our owne power .

For what soeuer is voluntary , seemeth to be within the compasse of our habilitie . I aunswere . Aunswere . To will , we haue in deede naturally in vs : but to will well we haue not : So that habilitie to will is of our selues , August . vpon the wordes of the Apostle the● 2. Sermon . to witte : We are able to will , but to will well is not in the power of will : for this soundenesse of will , Adam lost ( when he had receaued it ) through his own abuse .

August . Epistle to Sixtus . As touchyng rewardes . I Aunswere . Albeit our deédes deserue not to be rewarded , yet doth God righteously reward them whenas he doth crowne his owne giftes in vs . Neither doth it follow hereupon , bycause God doth reward good workes in vs , that therfore those good workes are our own , as proceédyng from vs through our owne strength , & habilitie . But bycause he hath vouchsaued to make those giftes to be ours , & bycause he powreth those good giftes into vs , therefore worthely are those good giftes rewarded as his owne . And yet neither is this reward geuen as due to desert , in respect of the worthynes of the worke : but of his gracious liberalitie , which he hath bountyfully powred vpon vs vndeserued before , to make vs obedient vnto him .

Briefly , if this Aunswere , though of it selfe very playne and manifest , shall seéme but of small credite with you , I will bryng you Augustine for an umpyer betwixt vs sufficient enough ( I trust ) who beyng long agoe assayled with the same Obiections by the Pelagians , shall for the better maintenaunce of his owne credite , fully aunswere these cauillations of those heretiques like vnto your selfe . For the Pelagians did obiect agaynst him in this sort . If it be true , that all thynges from the begynnyng are determined to their end by Gods foreordinaunce & decree , Celestius the Pelagian against Augustine . & that mens willes are directed by God : to what purpose are lawes made ? & punishment ordeined for malefactours ? why are men rebuked , reproued , reprehended , & accused ? for what do we that we haue not receaued ? what maruell is it if we be disobedient to God , when as he that commaundeth to obey , hath not geuen will to obey ?

Euen as Augustine hath aunswered this Obiection long sithence , so let Osorius content him selfe to be aunswered in as few wordes : August . de Corr●pt . & grat . Cap. 6. For correcting of vyce ( sayth he ) punishment is ministred for two causes . First bycause no man is euill , but by his owne default , for the euill that he worketh , is euill voluntaryly and of his owne accorde . And although it ought not to be doubted that mans will ought to be subiect to Gods will , whom man can not let to worke what him best liketh , for as much as when him listeth , he frameth mans will to worke after his will , yet here is no cause to the contrary , but that man should receaue due punishement for the offences , which him selfe committeth willfully , seyng that he is the worker of his owne Sinne , for no man Sinneth agaynst his will . The other cause why transgressours are worthely punished , is bycause the trespassours either are regenerate , and such beyng cleansed before , and fallyng agayne to their former filthe , of their owne accorde , can not pleade for defence that they neuer receaued grace : as men who through their own Freewill , haue made frustrate the Grace of God once receaued , by their owne wickednesse : But if they be not regenerate , yet is that damnable originall sinne worthely punished : that will through anguish of punishment may conceaue desire to be regenerate , if at least the man that is so chastized be the child of promise . That God by outward vsing this meane of scourge vexation and chastizement may by secret inspiration fashion and frame the will to obedience . &c.

And thus much hetherto concernyng lawes and ordinaunces , for rewardyng vertue and punishyng vyce in Ciuill gouernement . There followeth now an other absurditie , to witte , where he sayth , that by Luthers doctrine man is altogether dispoyled of vnderstandyng ; depriued of Iudgement , bereft of reason , and driuen to that extremitie , as to be no better then a naturall stoane throwen out of a mans hand .

Osorius Argument .

Osor. cauill Pag. 151. Whosoeuer do attribute the orderyng of all thynges to absolute Necessitie , exemptyng freedome from will , doe spoyle men of their vnderstandyng , depriue them of Iudgement and bereue them of reason , and do trāfforme them into brute beastes and stoanes .

Luthers doctrine doth bynde mens actions and willes to Necessitie .

Ergo , Luthers doctrine doth dispoyle men of their senses and turneth them into stoanes .

Aunswere . I deny the Maior of this Argument . In the Minor I distinguish this word Necessitie . Lastly the Argument is altogether vicious : and that for two causes . Either bycause Osorius thinketh : Osori . double errour . That no Necessitie at all byndeth thynges to be directed by the eternall prouidence and ordinaunce of God : or els he supposeth this Necessitie to he such , as must neédes exclude all freedome of will . Both which are false . And first touchyng Necessitie . Luther & other auncient writers do learnedly affirme : All thyngs are subiect to Gods prouidence . That the actions of mans lyfe are not subiect to fortune : but herein they do acknowledge the prouidence of God , which they assigne to be the onely and principall gouernesse and guide of mans lyfe , as which directeth mans purposes , boweth and bendeth his will , and ordereth all the enterprises thereof . Moreouer they teach the same prouidence to be such , as whiche is not whirled about through blynd and sudden motions ( wherein no place is left to the happenynges of fortune ) nor such a prouidence as must neédes depend vpon inferiour causes , Chaunceable thinges● Destiny fortune chaunce be excluded from beyng the causes of actions . or vpon a necessary couplyng together of causes ( wherein destiny is excluded ) nor such a prouidence as is vnaduisedly & vncerteinly tossed to & fro , accordyng to the wandryng chaunces of fortune ( wherein fortune & chaunce is taken away ) but such a prouidence , as consisteth in a certeine assured stedfast & permanent order , The order of superiour and inferiour causes . workyng so in the meane whiles by inferiour and mixte causes neuerthelesse , not as though it were tyed to those causes with any such necessary bonde of couplyng , that it may not possibly doe otherwise by her owne absolute and most free motione , neither as though those causes could not possibly doe otherwise , but must of Necessitie follow the direction of the same prouidence , whereunto they be subiect . Whereby it commeth to passe , that Freewill beyng occupyed in these meane causes , Freewill is neither altogether bond nor altogether free . neither ceaseth to be altogether free ( as being forced by no forreine constraint , but guided by her owne accord : ) nor yet remayneth so absolutely free , but that it is constrayned whether she wil or no , to yeld to the direction of Gods prouidence , voluntaryly notwithstandyng & not coactly . Wherupon amongest the learned this Necessitie is called Necessitas immutabilitatis aut certitud●nis : Necessitie vnchangeable and of certeintie . whiche though doe not vrge thynges with violent coaction , yet for as much as nothyng is in al the creation of nature of so small substance , as can be without the compasse of Gods knowledge , In respect of Gods prouidence all thynges are done of Necessitie and not by chaunce . therfore albeit many things seéme accordyng to our capacities to be done by chaunce , yet in respect of Gods prouidence ( if wee duely consider the originall and principall cause of thynges that are done ) wee shall finde nothing done , but which could not but be done , of very Necessitie . I make hast to the other absurdities : to witte : to Osorius his most friuolous brabblynges . For in this sorte he crawleth from mans lawes and ciuill gouernement , to Gods lawes , arguyng as it were in this sort .

If will be nothing auayleable to good lyfe , nor of it selfe can do nothyng but Sinne : then are Gods lawes commaunded in vayne : in vayne also are exhortations and aduertisementes ministred : in vayne are blessinges and cursinges set downe in the Scriptures . Obiection , An Argument taken from the preceptes and exhortations of Gods law . Pag. 15● .

But no man wil say that these are commaunded in the Scriptures in vayne .

Ergo , this doctrine of Luther is false & execrable , whereby he leaueth none other habilitie to Freewill , but onely to sinne , & whereby he bindeth all things to necessity .

Aunswere . August . de gratia & libero arbit . Cap. 16. This Maior must bee denyed , beyng nothyng els but a most manifest cauillation : to witte : tendyng to this effect , as though God commaunded vs to doe nothyng , but that we might of our owne selues performe : whereunto Augustine aunswereth in this wise . O man in the commaundement learne what thou oughtest to doe , in the punishment learne thy weakenesse through thyne owne default : In the prayer learne from whence thou mayest obteyne . &c. By the law of commaundyng , and forebyddyng therefore accordyng to Augustine , we come to the knowledge of our Sinne and infirmitie , not of our owne strength & power , yet is not the law therfore commaunded in vayne . For to vs that aske in the Sonnes name , and acknowledge our infirmitie , is Grace promised : which worketh in vs both to will , and to doe : accordyng as the same Augustine doth recorde in the same place : Let vs remember that hee doth say : make vnto your selues a new hart and n●w Spirite , who hath sayd . I will geue you a new hart , and I will geue you a new Spirite . How is it then that he that sayth make vnto your selues a new hart , fayth also , I will geue you a new hart ? Why doth he commaunde if him selfe will geue ? Why doth he geue , if man be the worker ? but bycause he geueth the thyng that he commaundeth , and helpeth him whom hee hath commaunded that hee may do it ? For through grace it commeth to passe , that man is endued with a good will , which was before of an euill will . &c. Therfore by this Argument of Augustine appeareth that this word of admonition , exhortation , or of rebukyng vsed in the Scriptures is as it were a certeine meane , or instrument which the holy Ghost doth vse in conuertyng the will of such , as are not yet regenerate : and in beautifying the first issues of his good giftes in such as are regenerate , that they may grow to a more rypenesse through Repentaunce , through Fayth , and through Prayer . And by what wrest of Logicke doth Osorius gather habilitie of Freewill out of the holy ordinaunces , seyng Augustine doth in so many places so directly gayne say him , but especially in his 2. booke agaynst the two Epistles of Pelagius , August . agaynst the 2. Epistles of Pelagius Cap. 10. writyng in this wise . I can see nothyng in the whole Scriptures , geuen by God in commaundement to man , to proue that man hath Freewill , that may not bee founde either to bee geuen of Gods liberalitie : or required to set forth the assistaunce of his grace . This much Augustine .

Briefly to knitte vp the matter in a word or two : if you will know to what end , commaundementes , couenaunts and exhortations are deliuered by God . Learne this out of S. Paule , if Augustine cannot satisfie you . That is to say : Bycause after the knowledge of good & euill is once receaued , we are therfore vnder the law of Necessitie , & bycause also we are vnder the law , Why the Commaundements of the law were ordeined out of S. Paule . Rom. 3.5 . whether we be able , or not able to performe : the law speaketh vnto vs of Necessitie , that if we be able to performe them , we should ly●e by them : and that if we despise them euery mouth should be stopped , and all the world be culpable before God . And withall that such as are not yet regenerate in Christ , vnderstandyng how much is commaunded beyond their habilitie & power , may flee to prayer , and seéke for the Mediatour , and call vpon him for assistaunce of Grace : on the other side , such as the holy Ghost hath endued with more bountyfull giftes of his gracious liberalitie , may with more earnest bent affection , yeld them selues thankefull to God , who hath geuen them strength to be able to walke in his wayes . Whereby it is come to passe , Mans infirmitie doth not take away the Necessitie of the law , The Necessitie of certeintie doth not diminishe mans endeuour . that neither the Necessitie of the commaundement is made frustrate by our imbecillitie , nor mans endeuour any thyng weakened by the Necessitie of infallible certeintie , nor yet freedome or will disabled by Gods prouidence , all which you do most falsely reporte to ensue vpon the doctrine of Luther . I come now at the last , to that great and most haynous matter , the very chief and well-spryng of all the other absurdities . To witte : Wherein Luther maketh God to be the Authour of all mischief , and chargeth him with vnrighteous dealyng , in this Argument for sooth . For where as Luther doth attribute the successes of all things , The foreknowledge of GOD doth not take away freedome from man . be they good be they euill to God as to the chief and principall originall , and doth conclude all thynges vnder the absolute Necessitie of prouidence , hereupon the aduersary doth gather three moustruous inconueniences .

The first , that by this meanes men haue not freedome vpon their owne willes .

The second , that men are not Authours of their owne sinne .

The thyrd , that God doth execute his Iudgementes vpon men vniustly for the Sinnes , whereof they be not the Authours , but God . Whereupon Simme Suttle argueth from destruction of the consequent on this wise .

Osorius Argument .

God doth not take away freedome from mans will , nor is Authour of euill : but euery man is Authour of his owne euill . Neither is God iniurious to any man , in executyng his punishment vpon him for his offence .

Osorius . Pag. 152. Ergo , Luthers doctrine is wicked and haynous , whiche teacheth absolute Necessitie of doyng good or euill by the foreknowlede of God , and whereby he imagineth God to be the Authour of wickednesse .

Aunswere . There are extant in the Scriptures many famous and notable testimonies touchyng the truth of Gods Praedestination , and foreknowledge of thynges to come : which neither Osorius nor all Portingall are able to gaynsay . Of the truth of Gods Predestination and foreknowledge Whereupon Necessitie of al the actions which we do , must neédes ensue , in respect of the Hypothesis , as Schoolemen tearme it . But as touchyng his glorious assumption of the haynous inconueniences concurraunt withall : that is most false . For first neither doth the freedome of mans will perish so , but that men may alwayes willyngly , & voluntaryly chuse that , whiche they will . Neither is any man charged with such Necessitie , as the force of constraint may compell him to doe that , whiche he would not : How thynges may be tearmed chaunceable . And it may come to passe , as is mentioned before , that the thinges which be Necessary vpon the Hypothesis , beyng done without the same Hypothesis , may seéme to be chaunceable , and not Necessary . And by what meanes then is will bereft of freedome ? vnlesse paraduenture , bycause God ( seyng mans wil inclinable to all wickednesse ) doth not restrayne it when he may , for this cause he may be sayd to take away freedome from will . But this withstandeth our disputation of Necessitie nothyng at all . For although this freedome be holpen to good , yet remayneth the same neuerthelesse free to wickednesse , in the sense spoken of before . But he might haue holpen ( you say . ) in deede nothyng was more easie . For what can not his omnipotencie bryng to passe without any difficultie ? but what then , I pray you ? Ergo , God is vnrighteous bycause when he could geue grace he would not : Truth in deede , if god did owe this grace to any man of duety : but by what law will you auerre that God was bounde to geue this grace of duetie ? First , God did at the first creation endue the whole nature of mankynd with Freewill : So also if he did suffer mankynd aftewardes to be directed by the same Freewill , I pray you what vnrighteousnesse was there in him hitherto as yet ? But ye will say , that this Freewill is spoiled , and vneffectuall to worke spirituall good thynges : through whose default I pray you ? through Gods default ? or mans default ? If it were mans default : for what cause then is God accused , as either vniust for not geuyng assitaūce , or cruell , for punishyng the Sinne , which euery of vs doe committe of no coaction , but of our owne voluntary will ?

But besides this he chargeth GOD to be the originall cause of all mischief . Luther falsely accused to make GOD the Authour of wickedness . If that be true , then must this needes follow , whiche were execrable to be spoken : that wicked men are vnrighteously damned , as whom him selfe had created to the end they should be damned , and so doth punish them for the offences , whereof him selfe was Authour , and procurer at the first . For this is Osorius obiection . Luthers assertion defended agaynst the cauill of Osorius . For remedy whereof , I perceaue that I had neéde to goe circumspectly to worke : least God be disabled in any thyng that is due to his omnipotencie , or that more be ascribed to his power , then is agreable with his Iustice . Moreouer as there want not testimonies in the Scriptures , which in vtter apparaunce may seéme very well inclinable to either part : so I thinke it not amysse , to vse herein some ayde for the better discouerie thereof : Besides this must be had no small consideration of the simple and vnlettered multitude , who once hearyng God to bee named the Authour of wickednesse , and not vnderstandyng the matter aright , will forthwith interprete thereof , as though it might bee lawfull for them forthwith to rush into all disorder whatsoeuer , & that they are vniustly punished , if they doe the euill which God doth both will and cause to be done . Whiche kynde of people I wishe to be aduertized , when they heare the direction and orderyng of all thynges good or euill to be ascribed vnto God , An admonition to the Readers . that they Imagine not these wordes to be so spoken , as though God were willyng to haue iniquitie committed : That is to say , as though GOD were either delighted with wickednesse , or as though wicked men when they do wickedly , did therein accomplishe Gods will simply and absolutely . August . Enchirid. 100. And yet neither may this be denyed in any wise , that of the generall masse of all the creation , any one thyng can be without the compasse of Gods Deuine foreknowledge , or done without his will : albeit we must neédes confesse with Augustine that many thyngs are done agaynst his will . Now therefore encombred ( as it were ) betwixt these two whirlepooles , how shall we say that he doth either will Sinne , which he doth forbyd and punish ? or that he doth not will sinne , whenas nothyng can be done , God not beyng wittyng and willyng thereunto ?

To be the cause of Sinne properly ought not to be imputed to God . Surely as touchyng Sinne , God ought not to be named the Authour of Sinne properly : Neither ( as Ambrose truely writeth ) can iniquitie issue from thence , whence floweth all righteousnesse . And yet can not God be excluded from the direction & rule of Sinne altogether , vnlesse we may thinke that somethyng may chaunce in mans lyfe , which the almighty eye of God either seéth not , or that his will willeth not . Ambrose of the callyng of the Gentiles the second booke the last Chapter . If he do not seé it , where is then his eternall foreknowledge ? if the thynges which he seéth , be done without his knowledge and will , where is his euerlastyng omnipotencie , which worketh all in all ? and wherewith he is sayd to doe all thinges that he will in heauen and in earth ? What shall we say then ? Committyng of sinne can neither be without the knowledge of God , nor without his will altogether & by what reason . If God will not haue Sinne , why is sinne committed , & so wonderfully ouerflowyng ? If he will haue sinne , how may it be defended that he is righteous ? for after this sorte reasoneth Osorius , as though the righteousness of God could not be excusable , if God may be supposed either to will Sinne , or to be any cause or procurour of Sinne . .

Albeit this drift of Osori . whereby he concludeth that God willeth not sinne , bycause hee is righteous , may be in some respect yelded vnto : Will to be distinguished in God . so that , it haue relation to the same will of God , which hath discouered it selfe vnto vs in his expresse law , which will the Schoolemen tearme Voluntatem sigui , or if he argue on this wise .

God is righteous .

Ergo , He is not a Sinner .

God is righteousnesse it selfe .

Ergo , He can not sinne .

This Argument would hold well enough .

But this other Argument can not be good , to say : Osor. Drift .

God is righteous and the founteine of all righteousnes .

Ergo , God can not will Sinne in any others without preiudice to his owne righteousnesse .

As though God could not will Sinne in some respect not sinnefully , with that most secrete and vnsearcheable will , wherewith he order●in , and sweetely disposeth all thynges in heauen and in earth , not empayring in the meane space any ioate of his own righteousnes at all ? It is no repugnancie to Gods righteousnes to will sinne in some respect without sinne . Nay rather what if euen for the selfe same cause , bycause he is righteous , some kynde of actions do sometymes burst out , whiche beyng committed of men , in respect of mans nature are Sinne : but in respect of God , are not Sinne , but punishementes of Sinne , powred fromout his most iust Iudgement ? for it is not the least office of Iustice to punish sinne by sinne : nor is it by and by necessary to Iudge alyke of the causes them selues , whenas one selfe same action doth proceede from diuerse causes : vnlesse the causes be altogether correspondent in action . When the Magistrate doth execute the offendour , he is both the cause of his death , and doth willyngly cause him to be executed : not bycause he delighteth in his death , but enduced onely by necessitie of doyng Iustice , he doth in that respect both rightfully , and necessaryly minister Iustice . But if a priuate man , or a Russiam should willyngly put a man to death , he should be deémed a murtherer . When the parent doth chastize his vnthriftie child with the rodde , he doth the same rightfully , yea if he dyd it not , he should Sinne . But if the brother should beate his brother , or the seruaunt his felow seruaunt , the same could not but be culpable . Wherfore in all maner of actions regarde must be had , not onely what is done , but how it is done : There is many tymes great diuersitie in causes of oneselfe same action . so must the ende and causes also bee considered , whiche being in nomber many tymes many , & diuers , & not all of one nature , do neuerthelesse concurre . For it may be ( as it doth oftentimes come to passe ) that in causes beyng concurraunt in one action may be great diuersitie . So that one selfe same cause may be in one kynde of action wicked , and in another action , meere righteousnesse . It may so come to passe that a man at a tyme may committe robbery , or fall into some other haynous wickednesse : where if you seéke for the very cause of executyng that action , you may rightly impute it to the frayltie of mans nature : If you seéke the procuryng cause that draue him to consent , no doubt it was his wicked thought , and corrupt mynde , which is altogether replenished with sinne : neither is it to be doubted but that Sinne is engendred out of the corrupt will of man , without the which ( as Anselme doth witnesse ) no wicked action is committed . Anselm . de casu Diabo li. Cap. 19. Whereby appeareth at the length , that because no vncleannesse can be founde in the will of God , therfore his most sacred nature can by no meanes be defiled with Sinne . But if you be desirous to learne from whence this corruption and euillnesse of the mynde , & imagination doth proceede , Caluine him selfe whom you accuse very greéuously , shall aunswere you in his owne behalfe . Caluine agaynst Pighi . Lib. 5. This corruption of mynde ( sayth he ) commeth partly by the procurement of Sathan , partly by the frayltie of nature , which man did defile by his owne voluntary fall . Whereupon , he sayth , when the cause of euill is sought for , we ought not to seéke it els where , then in our selues : but the whole blame therof we must lay vpon our selues .

Luthers & Caluines doctrine true and agreable touchyng the cause of Sinne . . You will say then , and how then will these wordes of Caluine agree with Luthers doctrine ? seing Luther maketh God the Authour both of good and euill , and Caluine maketh man the cause of euill ? Nay rather by what meanes can you forge vnto vs such a crafty deuise of iarryng , in so vniforme an agreement of Iudgement , betwixt Luther and Caluine ? Caluine supposeth that the cause of euill ought not to be sought for els where , then in man . Luther teacheth that no righteousnesse ought to be sought for els where then in God onely . And where be these felowes now , which either go about to make man excusable , or God culpable of vnrighteousnes by any meanes ? for to this effect tendeth the whole force of Osor. brablyng agaynst Luther : as though God could not will sinne by any meanes , but that the glory of his Iustice should by and by be blemished . And bycause mans will imaginyng or doyng wickedly at any tyme , can not imagine or do euill without Sinne , therefore Osorius dreameth forthwith that it fareth in lyke maner in Gods will , which is most vntrue . For nothyng withstandeth at all , but that many causes of semblable affections may concurre oftentymes , Gods will is not to be measured by the affection of mans will , wherein Osorius doth erre . all which nothwithstandyng may not altogether powre out semblable force of operation , after one and semblable sorte . And therfore this is no good Argument .

God accordyng to his secrete vnsearcheable will , doth sometymes encline the willes of men to committe horrible mischiefes , and after a certeine maner willeth Sinne . .

Ergo , God may be iustly accused of vnrighteousnes & iniquity .

Which Argument applyed in the behalfe of mans nature , might seéme to be of some validitie perhappes in the opinion of men . But to transpose the same from men to God , It can not holde . And why so ? bycause there is great difference betwixt thynges wherof God is the Authour , and thynges wherof man is the doer . For euen Sinnes them selues and wickednesse , as they come from God are scourges , yea and that most righteous , and whatsoeuer is decreéd either by his couered , or discouered will , it is in this respect both holy and righteous , bycause the will of God ought alwayes to be accompted for the very foundation of all righteousness . Upon which matter let vs heare what Augustine speaketh in his thyrd booke De Trinitate , euen his owne wordes . The will of God is the chief and principall cause of all kindes of actions and motions . Aug. Lib. 3. de Trinit. For there is nothyng done whiche proceedeth not from that vnsearcheable and intelligible wisedome of the most mightie Emperour , accordyng to his Iustice vnspeakeable , for where doth not the almightie wisedome of the highest worke as it willeth ? which reacheth from one ende of the world to an other mightely , and ordereth all thynges sweetely , and doth not these thynges onely , which beyng in dayly practise , and by reason of common vse are not much marked or marueiled at , but thynges also passing all vnderstandyng and capacitie , and whiche for the rarenesse of vse , and straungenesse of successe , seeme marueilous : as are Ecclipses of the Sunne and Moone , earthquakes , monsters , and vgly deformed vnnaturall shapes of creatures & such like : Of the which no one thyng commeth to passe , without the will of God , though it seeme to be otherwise in the Iudgement of many persons . And therfore it seemed good to the phantasticall Philosophers to ascribe such vnkindely operations to other causes beyng not able to discerne the true cause thereof , which in power surmounteth all other causes , to witte , The will of God higher then all other causes . the will of God : wherefore besides the will of God , there is none other principall cause of health , sickenesse , reward , punishment of blessinges and recompences . This is therfore the onely chief and principall cause , from out the which do flow all thyngs whatsoeuer : and is it selfe without beginnyng , but endureth without endyng .

Let vs now gather the Arguments of Augustine into a short abridgement . If the will of God be the souereigne and principall cause of all motions : what remayneth but that Osorius must either deny that Sinnes are motions : or yeld vnto this of necessitie , that the same motions are not done without the will of God : which will neuerthelesse must be adiudged cleare from all reproche . Moreouer if the same motions , which are on our behalfe Sinnefull , be punishementes for Sinne : What should lette , why that euen the selfe same sinnes should not seéme to proceede after a certeine maner from God , without any preiudice of his Iustice at all ? none otherwise truely , then when as God is accompted the creatour of monsters , Ecclipses of the Sunne & Moone , vnpassable darkenes , vntymely byrthes , and yet notwithstandyng no ioate of his maiesty and integritie empayred .

An Obiection out of the Psalm . Aunswere . But we are vrged here with an Obiection out of the Scriptures , where it is sayd , that God is not a God that willeth iniquitie . Aunswere . As though Luther did not perceaue this saying of the Prophet well enough ? or that he were so impudent at any tyme , as that he would contrary to the Prophet deny that sinnes raunge immoderately agaynst Gods will ? We rehearsed a litle earst out of Augustine : that somewhat may be done agaynst the will of God , which neuerthelesse can not happen without his will : Agaynst Gods will & without Gods will . In the one part wherof , the vnsearcheable wisedome of his Deuine counsell is playnly discernable : in the other the thyng that is naturally wicked & displeasaunt in Gods eyes : So that the thing , which is of it selfe & in respect of it selfe naturally euill , may become good in respect of Gods ordinaunce , & in respect of the end whereunto it is directed by God . The worke of our redemption from sinne and death , is a good worke of Gods mercy . But man should neuer haue stoode in neéde of this redemption , vnlesse death & sinne had happened . Therfore death and sinne could not execute their malice , without the foreknowledge & ordinaunce of God . So also no lesse notable is the worke of Gods Iustice in executyng his iust wrath agaynst Sinners : which seueritie of Iustice had neuerthelesse neuer expressed his wonderfull brightnesse : if sinne had neuer bene committed .

But here I suppose Osorius will not deny that men rushe headlong into wickednesse and Sinne , if not by Gods prouidence , yet by his sufferaunce at the least . For it may be , that many thynges may happen by a mans permission , in the which he that did permit them may be blamelesse notwithstandyng .

I heare you well & aunswere to the same , that it is not altogether nothyng that Osorius doth alledge in deede , and yet this allegation of his comprehendeth not all . For first I demaunde what if Osorius beyng a Bishop do suffer Gods flocke committed to his charge to starue by defraudyng them the necessary foode of the word , whom of duety he ought to cherish with all diligence and care ? What if the Shepheard doe willyngly suffer the maggotte to pester the sheepe ? or what if the Maister should suffer the seruaunt to perish , whose perplexitie he might haue releued by puttyng his hand to in tyme ? may not we iustly accuse Osorius of fraude for not feédyng ? or can Osorius acquit him selfe by any slipper deuise of negligence in this behalfe ? If in common conuersation of lyfe , the man that will not repell iniury when he may , be adiudged in euery respect as blameworthy as if he offereth the iniury him selfe , by what meanes can God ( whom you say doth permit sinnes to be done ) either deémed be excusable in respect of this sufferaunce onely ? or how can you charge vs as accusing him of iniustice ? bycause we say that he doth not onely permit , but also will sinne after a certeine maner . Which thyng Augustine doth very well declare . If we suffer ( sayth August . ) August . agaynst I●lian the Pelag. Lib. 5. Cap. 3. such as are vnder our correction to doe wickedly in our sight , we must needes be adiudged accessaries to their wickednesse . But God doth permitte Sinne to raunge without measure euen before his eyes , wherein if he where not willyng , surely he would not suffer it in any wise , and yet is be righteous notwithstandyng . &c. Wherfore your allegation of bare Sufferaunce doth neither helpe your cause , nor disaduantageth ours any thyng at all .

But go to : let vs somewhat yeld to this word of yours Sufferaunce , whereupon ye stand so stoughtely : yet will ye not deny , but that this Sufferaunce of God , is either coupled together with his will , or altogether sundered from it : If ye confesse the will and Sufferaunce be ioyned together : how can God be sayd then either to suffer the thyng whiche he willeth not , or to will the thyng , wherof him selfe is not after a certeine maner the cause : but if you sunder will from Sufferaunce , so that Gods Sufferaunce be made opposite to his will : That is to say , contrary to the determinate counsell of God , in bringyng any thyng to passe : Surely this way your bare Sufferaunce will not be sufferable , but foolishe , false , and ridiculous . For neither can any thyng be done without Gods Sufferaunce , but must be done by his will : and agayne nothyng soundeth more agaynst the conuenience of reason , that any thyng may be done with his will , otherwise than as him selfe hath decreéd it to be done . But if so be that ye set Gods Sufferaunce opposite to his will , namely to that will , wherewith he vouch safeth and accepteth any thyng , veryly it may so be , that some one thyng may be executed by Gods Sufferaunce , yet altogether agaynst his will : so that we forget not in the meane space , that this Sufferaunce is not idle & fruitelesse , but altogether effectuall : not much vnlike the orderly proceédynges in Iudgementes , whenas the Iudge deliuereth ouer the trespassour to be executed : it is commonly seene that the Sufferaunce of the Iudge , doth worke more in the execution of the offendour , them the acte of the executioner , & yet the Iudge is not altogether exempt from beyng the cause of his death , though he be cleare of all blame in that respect . And therfore to make you conceaue our meanyng more effectually Osorius , you may vnderstand by the premisses : Gods will taken two maner of wayes . The secrete will of God that is vsually called his good pleasure . Gods will discouered in his word is termed , Voluntas Signi . That the will of God , is to be taken two maner of wayes , either for that vnsearcheable will , not manifested vnto vs , wherewith thynges may happen accordyng to to the determined decree of his purposed counsell , whereunto all thynges are directed : And in this sense or signification we doe affirme that God doth will all thynges that are done , and that nothyng at all is done in heauen or in earth , that he would not haue to be done . Or els how should he be called Omnipotent , if the successes of thyngs be other , then as he hath decreéd them ? Secundarely the will of God may be taken for that , which by expresse word and commaundement he hath reuealed vnto vs , and which beyng done he accompteth acceptable in his sight . And in this sense . The faythfull and godly onely do execute the will of God , euen that will , wherewith he can not will nor allow anythyng , but pure & good . After this maner is that will fully disclosed , and ensealed vnto vs in his Scriptures , wherewith God is sayd to be a God that doth not will Sinne . .

Accordyng to that former will which is hidden from vs , and is neuertheles alwayes iust , and discouered vnto vs but in part by his word , as there is nothing done without his prouidence & foreknowledge : so in this sense we do affirme , that he willeth nothyng at all , but that , which is of all partes most pure , and most righteous , be it neuer so secrete . For euen as it is hidden from the knowledge of all men , what shall come to passe , by the purposed appointement of God : so shall nothyng come to passe , but that which he hath decreéd vpon before : neither should any thyng at all be done , if he were altogether vnwillyng thereunto . Finally to conclude in few wordes , all whatsoeuer concerneth this present discourse . God is not cause of euill accordyng to his will reuealed by hi● word . God can not be sayd to be properly , & truely the very cause of sinne , accordyng to that will , which he would haue to be reuealed vnto vs in his Scriptures : And yet if the concurraunce of causes must be deriued from the first originall , surely God ought not be excluded altogether from the orderyng & appointment of sinne . From whence if we respect the meane & second causes , it is vndoubted true , that mankynde doth perish through his owne default . For no man liuyng sinneth vnwillyngly . But if we tourne our eyes to the first agent , & principall cause , by the which all inferiour causes haue their mouyng . Then is this allso true , that all second and subordinate causes are subiect to the eternall prouidence and will of GOD . Gods will can not be exempt altogether from the orderyng of causes . And therefore both these may be true . That mans destruction commeth through his owne default . And yet that therein the prouidence of God beareth the sway , without any preiudice at all to his Iustice . Mās , destruction commeth of himselfe & yet not without Gods prouidence .

But this prouidence notwithstandyng is altogether vnslayned : for albeit Gods euerlastyng purpose be sayd to be the cause of our sinnesiull actions , yet are those Sinnes in respect of Gods acceptaunce , meare righteousnesse . For GOD in most vpright disposed order doth by Sinne punish Sinne . And therfore with those Sinnes ( in that they are scourges of Gods Iustice ) God doth worthely execute his iust Iudgement agaynst men , which although his pleasure be to vse otherwise accordyng to his vnsearcheable counsell , either to execute his Iudgement vpon the reprobate , or to manifest his mercy towardes his elect , neither is he iniurious to the one in exactyng that which is due : neither culpable in the other sorte in forgeuyng that , which he might haue exacted . These two thyngs therfore especially be to be beleued to be inseparable in God ( though mans capacitie can scarsely atteine hereunto ) the first . That there is no wickednes with God . Secondly . That God hath mercy of whom it pleaseth him to haue mercy , and doth harden their hartes , whom he willeth to be hardened . Certayne actions in respect of man may be sinnes in respect of God may be righteous .

Now that we haue spoken sufficiently in the defence of Gods Iustice , and acquited it cleare from all quarellsome accusation : to retourne agayne to our former question . God is the cause & not the cause of sinnes , in sundry respectes . If Osorius doe demaunde now , if God bee the cause of Sinne ? Bycause I will protract no tyme : I aunswere in two wordes . That in seuerall and sundry respectes , it is both the cause , & not the cause . Now let vs seé , how this will hang together .

First , I call him the cause , not bycause he distilleth new poyson into man , as water or other liquour is powred into empty caskes from somewhere els : for that needeth not : for euery man ouerfloweth more then enough already with faultynes naturall , though no new flames of corruption be kyndeled a fresh : but bycause hee forsaketh our old nature , or bycause he withholdeth him selfe from renewyng vs with grace : Bycause nature beyng not holpen waxeth dayly worse and worse of it selfe , without measure , and without end : Whereupon Augustine debatyng of mans induration , speaketh not vnfitly on this wise . August . de Praedest . & grat . Cap. 4 But as touchyng that whiche followeth : Hee doth harden whom hee will . Here the force of mans capacitie is ouerwhelmed with the straungenesse of the word . But it must not be so taken as though God did beginne to harden mans hart , which was not infected before . For what is hardnesse els then resistaunce of Gods commaundementes ? which who so thinketh to be the worke of God , bycause of this saying : He doth harden whom hee will , let him beholde the first beginnyng of mans corruption , and marke well the commaundement of God : the disobedience whereof made the hart to offende , and let him truely confesse , that whatsoeuer punishement befalleth him sithence that first corruption , bee suffreth it righteously and deseruedly . For God is sayd to harden his hart whom hee will not mollifie : so is hee sayd also to reiect him , whom hee will not call , and to blynd them , whom he will not enlighten . For whom hee hath Predestinate them hath he called . &c. How blynding and hardning is to be taken with God .

2. Moreouer after this withdrawyng of Grace , this also followeth thereupon . That God doth righteously minister occasion of sinnyng in the wicked and reprobate , and maruelously enclineth the hartes of men , not onely to good , but also to euill : If we may beleue the testimony of Augustine . Who in his booke De Libero Arbit . & Grat. alledgyng certeine testimonies out of the Apostle . Aug. de lib. Arb. & grat . Cap. 21. Where it is sayd that God gaue them vp to vyle affections . Rom. 1. And agayne , hee deliuered them vp vnto a reprobate mynde . 2. Thessa. 2. And in an other place . Therfore God doth send them strong delusion that they should beleeue lyes . By these and such lyke testimonies of Sacred Scriptures appeareth sufficiently , that God doth worke in the hartes of men , to bende encline and bow their willes , whereunto him listeth either to good , accordyng to the riches of his mercy , or to wickednesse , accordyng to their owne desertes : to witte , by his Iudgement sometymes reuealed in deede , and sometymes secret : but the same alwayes most righteous . For this must be holden for certeine , and vnshaken in our myndes . That there is no iniquitie with God . And for this cause when ye read in holy writte that men are deceaued or amazed , or hardened in hart , doubt hereof nothyng at all , but that their sinnefull deseruyngs were such before , as that they did well deserue the punishment that followeth . &c. The premisses considered , and for as much as God doth vse the peruersenes of men ( will they nill they ) to these purposes & endes , whereunto he hath decreéd them , may any man be doubtfull hereof , but that God ought not by any meanes be excluded from the disposing of sinnes ?

3. Besides this also , whereas the holy Ghost misdoubteth not to speake in the Scriptures , after this vsuall phrase of speach , to witte . The true cause of sinne is properly in man not in God . That God doth harden mens hartes : doth deliuer vp into reprobate myndes : doth dazell with blyndnesse : doth make eares deafe : doth lead into error : and such like . How shall we say , that sinnes doe happen now without God ? Albeit neither doe we say that God is therefore properly and simply the cause of wickednesse , whenas we are of our selues more then enough the true & naturall cause of wickednesse . Be it therfore that the will of man is the cause of sinne : but seyng this will must of Necessitie be subiect to the will of God , and be directed by the same : surely it may not be lawfull to exclude God from the direction and disposition of sinnes . If Osorius shall thinke him selfe not yet fully satisfied with this aunswere , he may be resolued agayne if he will with this . That the whole cause of sinne is resiaunt in man him selfe , and in his corrupt will : but the cause wherfore sinne doth become sinne , must be ascribed to Gods good ordinaunce : in the one wherof is sinne , and the punishment for sinne , as Augustine maketh mention . Out of the other affections be ordeyned , that such affectio●s as be , may be wicked : which affections notwithstandyng are not in the guidyng cause it selfe , but are by hym guided to some good purpose & end : of which doctrine let vs heare what August . doth him selfe testifie & professe . August . Enchirid. Cap. 95. It is out of all controuersie ( sayth he ) That God doth well euen in suffering all things whatsoeuer : yea euen in the thynges that be wickedly done : for euen those he suffereth to be done not without his most iust Iudgement : now whatsoeuer is iust , the same is good surely : Therfore albeit the thynges that are wicked in this respect that they are wicked be not good : yet that not onely good , be , but euill also , is neuertheles good . For if it were not good that wickednes should be , surely the almightie goodnes it selfe would by no meanes permitte it to be done , who without doubt can as easely not permit the thynges that he will not , as he can easily do the things that be done . If we do not firmely beleue this , the groundworke of our faith ( wherein we do confesse that we do beleue in God the Father almighty ) is in great hassard . For God is not called omnipotent for any other cause in very deede , but bycause he is able to do what he will , the operation of whose Deuine will the will of no creature can hinder or preiudice by any meanes at all . &c. This much Augustine . And bycause I will not be tedious , I argue vpon Augustines wordes in this wise .

An Argument out of August . Euery good thyng doth proceede from God as from the Authour and guider therof . But it is good that wickednesse be . Ergo , God is the Author and directer that wickednesse commeth to passe .

But here some Iulian of Pelagius sect & with him our Portingall Prelate Osorius will brawle and cauill : That those deédes of wickednesse are committed through the sufferaunce of God forsakyng them , and not by his omnipotent power workyng in them : meanyng hereby I am sure : That God doth permit wicked thynges to be done in deede , but by his power forceth no man to doe wickedly . August . against Iulyan the Pelagi . 5. book Cap. 3. Agaynst such persones Augustine doth mightly oppose hym selfe euen to their teéche , prouyng those thynges to be done by Gods power , rather then by his Sufferaunce , and for more credite voucheth a place of S. Paule . Who knittyng those two together : to witte , Sufferaunce and Power , writeth after this maner : What and if God willyng to shewe his wrath , and to make his power knowen , did suffer with long patience the vessels of his wrath prepared to destruction ? &c. Rom. 9. Afterwardes produceth many examples & reasons taken out here and there of the Propheticall Scriptures , to make good his Assertion Achab was Deliued ouer to geue credite to the lyeng mouthes of the false Prophetes . First , in that he beleéued a lye , you perceaue that he sinned . 1. Kinges , Cap. 12. Moreouer in that he was geuen ouer not without cause , you conceaue the punishment of sinne . I demaund of you now , by whom hee was geuen ouer ? you will aunswere of Sathan : neither will I deny it , though it seéme rather that he was deceaued by him , then deliuered ouer . But goe to . Who did send Sathan ? but he which sayd , Go forth and doe so , vnlesse Osorius do suppose that to send forth , and to suffer , be all one , which besides him no man els will say , I suppose .

By like Iudgement of God , Roboam is sayd to be driuen to harken to sinister Counsell , bycause he should refuse the counsell of the Elders . And from whence came this I pray you but from him of whom it is written in holy writte ? 1. Kings 12. For it was the ordinance of the Lord , that he might performe his saying , which he speake by the mouth of his Prophet . 1. Kynges . 15.12 .

The lyke must iudged of Amasias , who had not fallen into that perill if he had harckened to Ioas the kyng of Israell , now what shall we alleadge to be the cause why he did not harken to the good counsell of Ioas ? Here will Osorius runne backe againe after his wounted maner , to Freewill , or to Sathan the mouyng cause . 2. parillipo , Cap. 25. And this is true in deede in respect of the second and instrumentall causes . But Gods sacred Oracles beyng accustomed to searche out the souereigne and principall cause of thyngs , do rayse them selues higher , and do aunswere , that this was wrought by God him selfe , who dyd not onely suffer hym , but of his determinate counsell directed him also thereunto , bycause hee would auenge him selfe of the kyng , for his abhominable Idolatry .

1. Paralipo . 12. When Dauid caused the people to be nombred , I know that Sathan is sayd to prouoke hym thereunto , as we read in the Chronicles . But let vs marke what the Scripture speaketh els where . And the wrath of the Lord being kindeled agaynst Israell , he stirred vp Dauid to nomber his people . 2. Paralipo . 24. 2. Sam. 24. And nothyng withstandeth truely , but that both may bee true . Neither is it agaynst conueniencie of reason ( as Augustine truly witnesseth ) that one selfe wickednesse may be a punishement , & scourge of sinne vpon the wicked , by the malicious practize of the Deuill , & by Gods iust Iudgement also , seyng it skilleth not whether God bryng it to passe by his own power , or by the seruice of Sathan . Esay the Prophet cryeth out in his Prophecie . Esay . 63. O Lord why hast thou made vs to erre from thy wayes ? and hardened our hartes from thy feare ? And in Ezechiell GOD speaketh by the mouth of his Prophet . Ezech. 14. And if the Prophet bee deceaued I the Lord haue deceaued him .

Let vs consider Iob hym selfe the most singular paterne of perfect patience , Iob. 1. whom beyng turmoyled with infinite engynes of Sathans Temptations all men will confesse to be plagued by the horrible malice of Sathan . True it is , will you say : and with Gods sufferaunce withall . Be it so . But I demaunde further , who made the first motion of Iob , when God sayd on this wise ? Hast thou considered my seruaunt Iob ? And wherefore did God make this motion first . But that it may appeare that the Enemy is not permitted onely , but made a Minister also to make triall of mans patience ? Furthermore after that he was robbed & spoyled of all his goodes and Cattels , and throwen into extreme pouertie , I would fayne learne who stale those goodes from hym ? That dyd the Caldeans & Sabees will Osorius say , I am sure : which is true in deede . Yet Iob doth not so acknowledge it : But liftyng hym selfe vp higher , and entryng into a more deépe consideration of that souereigne prouidence , which ordereth and disposeth the seruice of all the workes of his creation at his owne pleasure , professeth earnestly , that none els dispoyled him of his goodes , but he that gaue them . Iob. 1. The Lord gaue ( sayth he ) and the Lord hath taken , blessed be the name of the Lord . &c.

But that wonderfull force and vnmeasurable power of Gods wisedome , and prouidence , disposing all thynges accordyng to his euerlastyng purpose , & with outstretched compasse spreadyng it selfe farre , & wyde , abroad throughout all degreées & successes of thynges , The meanes of Gods prouidence is notified by example . is not discouered vnto vs by any one thyng more notably discernable , than in the death of his sonne Iesus Christ : in that most innocent Passion of all other , the most innocent death ( I say ) of our Sauiour Iesu Christ : In the whiche as there were many causes goyng before , and the same also not a litle differyng eche from other , yet amongest them all was there none , but was not onely ioyned with Gods sufferaunce , but was long before also foreordeyned by his will , decreéd by his wisedome , yea & ordered almost by his owne hand . For otherwise , in what sense is he called The Lambe slayne from the beginning of the world , whenas they were not yet created that should kill him ? and when as yet were no sinnes committed by mankynde , whiche might procure Gods wrath . If God from the furthest end of eternitie , in his euerlastyng foreappointed wisedome and determination , had decreéd vpon nothyng that should cause those thyngs to come to passe afterwardes , through vnauoydeable Necessitie ?

Out of those matters heretofore debated and argued , two thyngs may you note , Osorius , wherof the one concerneth Luthers doctrine , and is true : the other toucheth your suggestions and is false . For as to the first ( wherein Luther doth discourse vpon Necessitie , agaynst the mainteynours of chaunce and fortune ) can no more be denyed by you : then Gods prouidence in gouernement of the present tyme , and foreknowledge of thynges to come can be any wayes deceaueable . On the other side , where as you do with so gorgeous colours & glorious titles blaze forth the beautie of mans Freewill , ioynyng in league herein with the old Philosophers , auncient Maisters of ignoraunce , and especially Cicero , bendyng your whole force to ouerthrowe the doctrine of necessitie , what els doth your whole practize herein ? then the same which August . did long sithence worthely reprehend in Cicero ? To witte : Whiles you striue so much to make vs free , you practize nothyng els but to make vs horrible blasphemours , and withall endeuour to vndermyne the vnpenetrable Castell of Gods foreknowledge . For who is able to foretell thynges to come , which he neuer knew ? or preuente the assured certeintie of successes of thyngs , without the vtter subuersion of the infallible prouidence of Gods foreknowledge ? Wherfore I would wishe you to be well aduised Osorius , least whiles you thinke to molest Luther with your outragious barkyng , for affirmyng an infallible . Necessitie flowyng from aboue , from out the founteine of Deuine operation in direction of thyngs : ye fall your selfe headlong at the last in this combersome , Not to striue agaynst Luther : but to warre agaynst God hymselfe . gulfe to be adiudged not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but playnly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and beyng not able to endure the doctrine of Necessitie , ye entangle your selfe vnto such an inextricable maze of impietie , as that ye shal be thought to practise the abandonyng of the vndeceueable certeintie of Gods most Sacred Scriptures out of heauen , after the example of that your fine Cicero , whiles ye affect Cicero to much in the nymblenesse of your stile . For what els can be gathered out of that detestable discourse of Cicero ? Cicereos discourse , agaynst Gods prouidence is detestable . ( as August . calleth it ) or out of this execrable opinion of Osor ? ( if he will be the man he seémes for ) . How can those things be auoyded , which God doth know shall come to passe most assuredly ? but that Necessitie must be graunted by the doctrine of prouidence : or Necessitie beyng excluded , Gods prouidence also be rent asunder withall ? For after this maner doth Cicero dispute in his bookes De natura Deorum . Cicero de natur . deor. lib. 2. If thynges to come ( saith he ) be foreknowen , then it must neédes followe that euery thyng must proceede in his due order : but for as much as nothyng is done without some cause , therfore must a due order and knittyng together of causes be graunted of Necessitie . Whereupon must neédes ensue , that all thynges that are done , are performed by vnauoydeable Necessitie : If this be graunted ( sayth he ) all Ciuill societie is rooted out , Lawes are established in vayne : correction , praysing , dispraysing , good counsell are ministred in vayne , neither anye ordinaunce deuised for the aduauncement of vertue , and punishement of vyce serueth to any purpose at all . August . de Ciuitat . dei . 5. Booke Cap. 9. Now bycause these haynous and daungerous absurdities are not tollerable in any weale publique . Therfore ( sayth Augustine ) this man will not yeld , that there should be any foreknowledge of thyngs to come . So that by this meanes he forceth the Reader into these inconueniences to chuse one of these two : either that mans will is of some force , or els that thynges must be determined vpon before of Necessitie : beyng of opinion that they can not be both at one tyme together , but that if the one be allowed , the other must needes be abolished . If we leane vnto Gods foreknowledge and prouidence , then must Freewill haue no place , on the other side if we mainteyne Freewill , then foreknowledge of thyngs to come , must be banished . So the whiles Cicero , beyng otherwise a man of wonderful experience ( as August . sayth ) endeuoureth to make vs free , doth bring vs within the compasse of sacrilege as horrible robbers of Gods foreknowledge : and beyng ignoraunt him selfe how to vnite this freedome and foreknowledge together , rather suffreth God to be despoyled of his wisedome , then men to be left destitute of Freewill : which errour Augustine doth worthely reproue in him . Aug. de Ciuitat dei lib. 5. Cap. 9. For it is not therfore a good consequent , bycause the well orderyng & disposition of all causes is in the hands of God , that mans Freewill therfore is made fruitelesse altogether : for that our willes them selues being the very causes of humaine actions , are not exempt from that well disposed order of causes , which is alwayes vnchaungeable with God , and directed by his prouidence . And therfore he that with his wisedome doth comprehend the causes of al thyngs , the same also in the very causes them selues ; could not be ignoraunt of our willes , which he did foreknow should be the causes of al our doyngs .

Go to now . Let vs compare with this blynd Philosophy of Cicero , the Diuinitie of Osorius in all respectes as bussard-lyke . For as Cicero doth vphold the freedome of mans will , by the ouerthrow of Gods prouidence and predestination , and contrarywise by the ouerthrow of mans Freewill , doth gather and establish the certeintie of Gods prouidence , supposing that they can not stand both together : In lyke maner our Osorius imaginyng with him selfe such a perpetuall and vnappeasable disagreément betwixt Necessitie in orderyng of causes , and mans Freewill , that by no meanes they may argreé together : what doth he meane els , them pursuyng the platteforme that Cicero before him had builded in the couplyng of causes , but to come to this issue at the length , either to establish the doctrine of Necessitie with Luther ? or agreéyng with Cicero , vtterly to roote out the foreknowledge and prouidence of God ? Aug. in the same booke and Chap. for if to chuse be the propertie of will , then are not all thynges done of Necessitie , accordyng to Osorius opinion . Agayne , if not of Necessitie , then is there no perpetuall orderyng of causes , after Ciceroes supposition . If there be no perpetuall order of causes , neither is there any perpetuall order of thynges , by the foreknowledge of God , which can not come to passe , but by the operation of causes precedent . A suttle Sophisme practizyng to persuade meere absurdities . If the perpetuall orderyng of thynges , be not in the foreknowledge of God , them all thyngs atteyne not the successes , wherunto they were ordeyned . Agayne if thyngs atteyne not the successes , whereunto they were ordeyned , then is there in God no foreknowledge of thynges to come . Let vs compare now the first of this suttle Sophisme with the last .

An execrable conclusion . The choise of mans will is free .

Ergo , There is in God no foreknowledge of thynges to come .

Let Osorius aduise him selfe well , what aunswere he make to this Argument . If he hold of Ciceroes opinion , what remayneth but hee must neédes condemne vs of Sacrilege as Cicero doth , whiles he endeuoureth to make vs free ? But I know hee wil not hold with this in any case : and in in deede , Ciceroes Argument ought not to be allowed , for that he doth not discende directly in this Argument from proper causes , to proper effectes . For whereas Freewill is mainteyned in the one proposition , this is no cause wherefore it should be denyed that thynges are done by Necessitie . As also this is not a good consequent lykewise , bycause Necessitie is taught to consiste in an vnchaungeable orderyng of causes , and in Gods foreknowledge , that therfore nothyng remayneth effectual in our Freewill . The suttletie of the Sophisme is disclosed . And why so ? bycause agreéyng herein with Augustine , we doe confesse both , to witte : Aswell that God doth know all thynges before they be done : and that for this cause the thynges foreknowen are done of Necessitie . August . de Ciuit. Dei Lib. 5. Cap. 9. And that we also do willyngly worke whatsoeuer we know , and feéle to be done by vs , not without our owne consentes .

But you will Reply . That Luther contrary to Augustines doctrine both leaue mans lyfe altogether destitute of Freewill , tyeng all our actions fast bounde in the chaynes of vnauoydeable Necessitie . I do aunswere . As Luther doth not defend euery absolute and vnaduoydeable Necessitie , Luther doth neither teache euery Necessitie absolutely , nor take away freedome from all men . but that whiche we spake of before , of the consequence : No more doth he take away all freedome from will , neither from all men : but that freedome onely , which is set contrary and opposite to spirituall bondage : no nor yet doth he exempt all men from that freedome , but such onely , as are not regenerate with better Grace in Christ Iesu. For whosoeuer will inueste such persons with freedome , is an vtter enemy to Grace .

And no lesse false also is all that whatsoeuer this counterfaite Deuine doth now grounde him selfe vpon , and hath more then an hundred tymes vrged touchyng this opinion of Necessitie . For in this wise he brauleth agaynst Luther and Caluine .

If the thyngs that we doe , are done of meere Necessitie , and decreed vpon from the furthest end of eternitie .

Surely whatsoeuer wickednesse we do committe , as not lead by our owne voluntary motion , but drawen by perpetuall constraynte , is not to bee adiudged for Sinne . .

Which triflyng Sophisme we haue vtterly crusht in peeces before , by the authoritie of Augustine . Neither came euer into the myndes of Luther , or Caluine to mainteyne any such Necessitie , which by any compulsary externall coaction should enforce will to committe wickednesse vnwillyngly . For no man sinneth , but he that sinneth voluntaryly . Albeit none of our actions are destitute of a certeyne perpetuall direction of the almighty Lord and Gouernour , yea though neither the sinnes them selues can not altogether escape the prouident will and foreknowledge of God : Yet is not the peruerse frowardnesse of the wicked any thyng the lesse excusable , but that they ought to receaue condigne punishment accordyng to their wicked deseruynges : for whosoeuer hath voluntaryly offended , deserueth to be punished . And therfore herein Osorius friuolous Diuinitie , doth not a litle bewray her nakednesse : that whereas debatyng about the matter of sinne , he seemeth not to haue learned this lesson yet out of Augustine , that sinne & the punishment of sinne is all one . August . de Natur. & Grat. Cap. 22. And therfore mainteynyng one lye by an other , doth conclude as wisely : that it is not agreable to equitie ( sithence men are Instrumentes onely , & God the worker of all thyngs ) that they should be condemned as malefactours which are onely Instrumentes , with as good reason as if the sworde wherewith a man is slayne should be adiudged faultie , & not the person that slue the man with the sword : Osorius . pag. 152. Whiche I my selfe would not deny to be agaynst all reason , if that matter were as Osor. would applye it . But who did euer speake or dreame , that men were Instruments onely in doyng wickednesse ? and that God is the Authour and worker of all mischief ? These be the wordes of Osorius , not Luthers nor Caluines .

An answere to the false diuinitie of Osorius . That wicked men are Sawes & Instrumentes many tymes in the handes of God for the punishement of sinne , this not Luther onely . but Esay also , doth boldly confesse . Go to . And will you therfore conclude that men are nothyng els , but instruments , and tooles onely ? very wisely I warraunt you : deriuyng your Argument from the proposition Exponent , to the Exclusiue : nay rather maliciously wrestyng and peruertyng all thynges from the truth , to slaunderous cauillyng . August . doth sundry tymes witnesse that mens willes are subiect to Gods will , and are not able to withstand it . Aug. de Correp , & grat . cap. 14. For as much as the willes them selues ( sayth he ) God doth fashion as him liketh , and when him lysteth , and that our willes are no further auayleable , then as God both willed , and foresawe then to bee auayleable . August . de Ciuitat dei . lib. 5. Cap. 9. Whereby you seé , that Gods almighty power doth worke in our willes , as in a workeshoppe : & when he purposeth to do any thyng , that then he doth neither transpose our willes otherwise , or to other purposes then by the seruice of our owne willes . And yet doth it not therfore follow , the mens willes are nothyng els then Iustrumentes , and tooles onely of Gods handyworke , as the thyng that of it selfe doth nothyng but as it is carryed , and whirled about , hither & thither without any his own proper motion , through the operation of the agent cause onely . Truly Augustine sayth very well . Aug. de peccatis meritis . lib. 2. Cap. 5. We doe not worke by wishinges onely ( sayth he ) least hereupon cauillation arise that our will is effectuall to procure to lyue well . Bycause GOD doth not worke our saluation in vs , as in vnsensible stoanes , or in thynges which by nature were created voyde of reason & will . &c. in deede God doth worke in the willes and harts of men , and yet not rollyng or tossyng them as stoanes , or driuyng & whirlyng them as thynges without lyfe , as though in enterprising and attemptyng of thynges , the myndes and willes of men were carryed about by any forrein constraint and Deuine coaction , without any voluntary motion of the intelligible mynde . And therfore Osorius doth hereof friuolously , and falsely forge his cankred cauillation , and maliciously practizeth to procure this doctrine of Luther ? to be maligned : As though we did deuise man to be lyke vnto a stoane , or imagined God to be the onely Authour and worker of mischief , Oso . Caui● . bycause we do teach that mens willes are subiect to Gods wil , as it were secundary causes .

Certes if that ● August . writeth begraunted for truth : That Gods will is the cause of thynges that are done . August . in hys treatise vpon Gen. agaynst Manichaeus . lib. 1. Cap. 2. Why should the same be lesse alowable in Luther , or not as false in eche respect in Aug. since they both speake one selfe sentence & be of one iudgement therein . Neither is it therfore a good consequent that Osor . doth phantasie : The onely will of God to be so the cause of sinne , as though mans will did nothyng reproueable for sinnyng , or punishable for deseruyng . For to this end tendeth the whole cutted conclusion of all Osorius brabblynges . But if you haue no skill to know the nature of a distinction as yet , you must be taught , that it is one thyng to permitte a sinne voluntar●ly , an other thyng to committe a sinne voluntaryly . Wherof the first is proper to God , the other is peculiar to men : the first may be done without all offence , the other can bee done by no meanes without wickednesse . Whereas GOD is sayd to will sinne after a certeyne maner , the same is sayd to be done accordyng to that will ( which they call Gods good pleasure ) neither euill , nor without the truth of the Scriptures . And yet it followeth not hereupon necessaryly , that God is the onely and proper cause of sinne : How causes are called onely and proper causes . No : for this is accompted the onely cause , which excludeth all other causes besides it selfe : So is that cause called the proper cause , which doth respect onely one end , yea and that also the last end , in respect wherof it is accompted to be the proper cause . Whereas therfore sinne is the last end not of Gods will , but of mans peruersenesse , we do affirme that it is not done in deede without Gods will , but that man is the proper cause therof , and not God . For if the causes of thynges must be proportioned by their endes , surely sinne is not the last end of Gods will , in respect that it is euill , but in respect that it is the scourge & plague of sinne , and to speake Paules own wordes : Rom. 3. The shewyng forth of Gods righteousnesse , and the feare of God , then which ende nothyng can be more better or more holy . And where is now that iniquitie , and cruelty of God , Osorius , which by misconstruyng Luther wickedly & maliciously , your fruitlesse Logicke taketh no fruite of , but which your deuilishe Spirite and slaunderous cursed fury doth corrupt . But that I may not seéme to stand to much vpon refutyng this toye , lettyng slippe many thynges here in the meane whiles , whiche make nothyng to the purpose , nor conteyne any other thyng almost in them but vayne hautynesse of speache , Tragicall exclamations , maddnesse , feéuers , frensies , spittyngs , reproches , horrible contumelies , wherwith this vnmanerly Deuine hath most filthely defiled whole papers , I will come to those places , which carry a certeyne shew of lesse scoldyng and more Scripture . After this maner the vermine crawleth foreward .

Pag. 154. But that ye may perceaue how illfauouredly your Doctours haue interpreted those testimonyes of Paule , which you haue heaped vp together , I thinke it expedient to disclose the meaning of Paule . And that this may be done more orderly , it behoueth to note diligently to what ende Paule gathered all those reasons together .

It is well truly . This cruell scourgemottō weried throughly with whippyng poore Luther miserably , & vnmercifully buffetyng him , doth now at the length hyde his rod vnder his gowne & beginneth to creépe to high desk , & will teach somewhat ( and God will ) out of the Scriptures , so that we shall neede nothyng now , but a Camell to daunce , whiles this Assehead minstrell striketh vppe his drumme . And therfore harken in any wise you blinde buzardly Lutherans , you caluish Caluinistes , & you foolish Bucerans , sith you be so blockish by nature , that of your selues you can conceaue nothing of the Apostles doctrine ye may now at the last ( I warrant you ) learne of this Portingall Thales the pure and sincere Interpretation of Paules discourse , touching the Predestination of the Gentiles , and the reiection of the Iewes , whereof he debateth in all those his three Chapters . 9.10.11 . The vnderstanding whereof , because neyther Luther himselfe , nor any of all the rest of Luthers Schoole were able to conceaue : it is good reason that we not onely attentiuely harken vnto , but also without controlement beleue this new pyked caruer , not of sentences onely , but a planer of wordes also , whiles he do lay open before our eyes the very naturall meanyng of that place , to be sensibly felt , euen to the vttermost tittle thereof .

And for as much as there be two thinges chiefly handled by Paule in these three chapters . Paules meanyng expounded accordyng to Osorius . First , wherein he reioyseth with the Gentiles for that their calling and most prosperous knowledge of the light of the Gospell . Secondarily , wherein he lamenteth the lamentable fall of the Iewes , & their most sorowfull blindenes , and taking occasion hereupon , doth forth with enter into a discourse of fayth , and the infallible certeintye of Gods promises . For whereas that blessednes was promised to the posterity of Abraham , here might some scrupule haue troubled his minde , as there wanted not of the Iewes some that pyked hereout matter to cauill vpon , as though God had broken the promise that he once had made , as one that hauing obliged hymselfe before with so many couenauntes , and promises to this generation , did now contrary to his othe cast them of and despise them . S. Paule valiauntly impugning the disorderous reproches and cauillations of these with sondry forcible reasons , doth fortifie this his defence with iiij . Argumentes chiefly . First , that this promise of the blessing was made in deede to Abraham , and Israell , and to their posteritie : but this promise in as much as is spiritually to be taken , did not so restrayne it selfe onely to that externall Family alone after the kinred of the fleshe , as that it noted not vnder the same fellowshyppe and kinred of Israell , the Gentiles also , such especially as were endued with like sincerity of fayth . He addeth furthermore , Rom. 9. that albeit the same promise did concerne those Gentiles chiefly , which ioyned themselues to Christ , yet the same was not so wholy translated to the Gentiles ( the Iewes beyng forsaken ) but that a great portion of these also ( remnaunts as it were of that lamentable shipwracke ) beyng preserued : should be partakers of the same promise and blessednes together with the Gentiles .

Rom. 10. In the third place that it came to passe through their own villany & vnbelief , & not of any inconstancie on Gods behalfe , that this promise of God did so much fayle them but that they did exclude themselues rather from the benefite of Gods promise .

Rom. 11. Lastly that neyther this reiection shoulde continue so for euer , but that it should once come to passe ( as the Apostle prophecieth ) that the fulnes of the Gentiles beyng accomplished , the whole nation of the Israelites recouering at the length the former grace of their auncient promise , shoulde be restored agayne to the benefite of their former blessing .

Uerily I do confesse , that this interpretation of Osorius is not altogether amisse : wherein I seé nothing yet false , or newly deuised : moreouer nothing spoken of here , that hath not long sithence bene spoken , yea and with a farre more playne lightsomnesse by our expositors : The disposicion of Paules discourse of predestination and election after the interpretation of the faithful . for we beyng long agoe sufficienly enstructed in Paules schoole , haue vnderstood well inough without Osorius schooling , the that promise was peculiar to the seede of Israell , beyng the children of promise , and not to the Children after the flesh : Moreouer neither are we ignorant hereof , that that blindenes happened not to all Israell but in part onely , not of any inconstancy on Gods behalfe , but that they fell themselues from true righteousnes , by their owne default , as people following the righteousnesse whiche came not by fayth , but flattering themselues in obseruing the workes of the lawe . Furthermore that whiche Th apostle doth prophecie shall come to passe concerning the restoring agayne of that whole nation at the length : as we all hartily wish for , so no man ( I suppose ) is so blockishe , but doth vnderstand sufficiently , all whatsoeuer Paule hath spoken of this matter by his owne writing , though Osorius did neuer interprete it .

Osorius . pag. 152. And agayne touching the examples of Isaac and Iacob set downe by Paule , whom Gods election would , should be preferred before their brethren , though elder in birth in the deuision of the Fathers patrimonye ? We are neither ignoraunt , nor forgetfull thereof : whereupon we do nothing disagreé from Osorius in conceauing the same thing vnder the types and figures of those persons , and doe professe in as many wordes , that neyther the prerogatiue of kinred , nor workes , nor yet the lawe , but that Gods election , calling , and grace doth make the true Israelites . Forasmuch therefore as our expositours in all these poynts of doctrine , haue nothing at all hitherto swarued from the truth of Paules doctrine , or your interpretation , what corrupt exposition is that at the length of these our Interpretours , wherewith you are so much offended ? forsooth , ( say you ) because they doe not sufficiently enough conceaue the very ende , whereunto Paule did referre those argumentes . Goe to then . sith you prouoke vs hereunto . Let vs first seé what argumentes those be of Paule : then to what ende they be applied : Because the Iewes did challenge to themselues a title of righteousnes through the obseruaunce of the law , which neuerthelesse they did not obserue in in deede , partely ( because swelling with pryde for the Nobilitie of their race , ) they did promise vnto themselues a certaine peculiar election with God before all other nations ) Paule entending to treate very sharply agaynst the insolent arrogancie of them , doth argue agaynst them with most forcible argumentes , taken out of holy Scriptures , namely . That the substance of Gods election neither did hang vpon the works of the Law , neyther vpon the roialtie of race , not yet vpon auncient of parentage , but did depend vpon the onely freemercy of Gods compassion and Fayth of the Gospell . And to make the same appeare more euidently , he putteth foorth vnto them the example of Isaac and Ismaell , Examples of Isaac and Iacob . Ismael and Esau. whereof the one though by byrth were yonger , yet obtained through grace to be the first , and was thereby aduaunced to the dignity of inheritaunce , where as they both were generall issues of one , and the same father Abraham , though they had not both one mother . And to auoyde the daunger of scrupule , that might ensue , by reason of the two mothers , hee doth yet confirme the same with a more notable example . Namely the example of the two brothers that were twinnes Iacob and Esau who issuing of one Father , of one mother , and one birth , and before they had done any thing good , or euill , God did translate the honour of birthright and blessing to the yonger , to beare rule ouer the elder . And whereof came this ? but from the freé gift of election , whereas before there was nothing in the Infantes ( beyng not yet borne , ) that might eyther deserue to bee aduaunced , or to be reiected . If you respect the worthines of their workes , what had the seely infantes done before they were borne ? but if this whole matter did depend vpon the determination of Gods vnsearcheable counsell , what rewarde here doe mens workes deserue ? namely whereas God spake to Moyses in playnest maner of speach . Rom. 9. I will haue mercy on him on whom I will shew mercy , and will haue compassion on him on whom I haue compassion . Whereunto agreéth the testimony of Paule immediately vttered by the same spirite , It is not of him that willeth nor in him that runneth , but in GOD that sheweth mercy . Againe alledging the example of Pharao , with semblable reason confirmeth the same by the example of Gods seuerity , The example of Pharao . that he debated before of his freémercy .

And this is the very order of the argument in Paules discourse , which neyther Osorius himselfe will deny . But it must be diligently considered , to what ende Paule applyed those reasons : for herein consisteth the whole pithe of our controuersie . And whereas Luther , Caluine , Martyr , and their companions bee of opinion , that Paule vndertooke this Disputation for this end● that by settyng downe examples of Gods liberalitie , All reward of merites excluded . and seueritie , he might make manifest that the onely freé mercy , and eternall Election of God , accordyng to the purpose of his good pleasure , did make the true Israelites , without any helpe or respect of workes or endeuours● Osori . doth very stoughtly withstand these felowes , not denyeng meane whiles Gods Election nor Gods callyng , ne yet his Grace , as hee sayth : but will not graunt this notwithstandyng , that the Election of the faythfull consisteth in the freémercy of GOD , without speciall respect of workes . For this is the whole force of this Prelates Diuinitie , Let vs heare his owne wordes , as they be .

Osorius . Pag. 155. This therfore ( sayth he ) do we gather out of this place of Paule , that neither dignitie of parentage , nor worke , nor yet the law , doth make true Israelites , but Gods Election , his callyng and his Grace . But let vs see , whether this so notable mercy of God powred vpon vs without all our deseruynges , is geauen vs without any respect of workes ? No : it is not ? &c.

First bycause I do not sufficiently conceaue Osorius , what you meane by this that you say , mercy powred vpon vs with out desertes , & yet not geauen without respect of workes . I would haue you open your meanyng more distinctly . If God do powre out vpon his faythfull mercy , without merites , as you say , what other choyse then doe ye want in those that are elect , then the very same , which consisteth of Gods meere mercy & good will onely , without merites ? But this you thinke not in any wise sufferable nor to be vttered : for this reason as I suppose .

If Gods Election should consiste of mercy onely , Maior . without any choyse of such as are chosen : Gods Iudgement might be adiudged to be chaunceable and vnaduised .

Let vs ioyne hereunto the Minor .

But fortune and vnaduisednesse are not to be imputed to Gods Iudgement . Minor .

For we heare out of Paule . Not by workes , but of him that calleth who sayth that the elder shall serue the younger .

Let vs now conclude a Gods name .

Ergo , Gods election standeth not by his mercy onely , Conclusion . with out some choyse , that is say : without some especiall & discrete regarde of some one thyng in the person that is elected , which was not to bee founde in the person that was reiected .

For in this maner doth Osorius both define and conclude .

After sundry ridiculous vayne glorious speaches of his Rhethoricall brauery , and vnprofitable scoldyng , least he might not seéme to be a Rhetorician onely , or a leane Logician : he hath now pyked somewhat out of the Rules of Sophistry , wherein he behaueth hym selfe neuerthelesse none otherwise , then an Owle amongest Nightingales . For the very principall & speciall pointe of that Arte , hee either atteyneth not aright , or toucheth surely very coldly . Which may be easily and playnly perceaued Osorius by this your owne forme of arguyng . And I call it playnly your owne , bycause no creature can more nearely resemble his Sire : wherein you do neither define rightly , nor deuide orderly , no lesse foolishly heapyng together false thynges , in steéde of true thynges in your maner of arguyng : proceédyng from the effectes to causes : and as Crabbes crawle backeward , so do you for the more part set the carte before the Hoarse . First , Election what signifieth after Osorius logick . Wheras you say that this word Election doth signifie some speciall regard , whereby some thyng may be iudged to be in the persons that are Elect , that wanted in the reprobate . If you define Election in this wise , surely we can not allow of it . For although no man ought to dought , but that God accordyng to his incomprehensible wisedome , euen from the begynnyng , was not ignoraunt of the contrary dispositious of all and euery thyng , & the differences betwixt the faithfull and the reprobate : yet is not Election opened sufficiently hetherto as yet accordyng to the nature of the word . These be the effectes of Gods foreknowledge , and doe follow Election , but make not Election : For euen as fire doth not therfore warme , bycause it should be whote , but bycause it is whote : and as a wheéle doth not therfore runne rounde , that it may be rounde , but bycause it is rounde . As August . August . maketh mention : euen so the faythfull were not therfore chosen , bycause they were lyke to lyue vertuously : but they were chosen in Christ , bycause they should lyue vertuously , beyng thereunto predestinate by God , not for the worthynes of their workes ( that were for seene should be in them before as Osorius doth dreame ) but accordyng to the good pleasure of his will : If we list to geue credite more to Paule , Ephes. 1. then to Osorius : So hath hee chosen vs ( sayth Paule ) in Christ before the foundation of the world , that we should be holy ( not bycause we were holy ) and vnblameable . &c. What can be more playne then this ? And yet doth hee not stay there , nor so expresse the last maner of Election . Whereupon he addeth forthwith : The ordina-Glose vpon the 1. chap. to the Ephe. Accordyng to the good pleasure of his will , to the prayse of the glory of his grace . If Gods Election stand accordyng to the purpose of the freé will of God , by what meanes will Osorius iustifie , that Election commeth accordyng to his foreknowledge of workes to come ? As though Gods Election and foreknowledge did depende vpon our Actions , Whether Gods Election doe depend vpon our actions to come . and not rather our actions vpon his Election and foreknowledge ?

Pag. 256. Therfore Osorius doth deale falsely , whereas he defineth the purpose of God to be a Iudgement preordinated before , whereby God doth ordeyne some vnto glory , and others some vnto destruction , accordyng to the choyse of those thynges , which he doth see will come to passe . First , in that he calleth it by the name of Iudgement , I seé no reason at all , why he should so do : How Osor. doth define the purpose of God . for as much as Iudgement is properly executed in sinnes before committed : but Purpose concerneth thyngs to come & preuenteth them . Agayne if we must speake after the proper phrase of speache , whatsoeuer is done by Iudgement , must neédes be confessed to be righteously done & according to deserte , not accordyng to Grace . But whereas the Election & Predestination of God ( which I think Osor. would gladly expresse by this word , Purpose , for this word Predestination , he dare scarse meddle withall , as not worthy the finesse of a Ciceronian ) proceedeth from grace and not from workes , by what meanes may any sentence be geuen vpon workes that were neuer done ? or how will Osorius say , that Election commeth by Iudgement geuen vpon workes , which Paule affirmeth to be ascribed to Grace , & free mercy onely ? all merite of workes beyng excluded .

Hee sayth that in the euerlasting counsell of God , Pag. 156. all things which are , which haue bene , and which shal be , are all as if they were presently in the sight of God , so that in executing his iudgement , he needeth not to regard the thinges themselues . I do confesse , that all thinges whatsoeuer are , be open and present to the foresight of God : as if they were presently and openly done , but what will Osorius conclude hereof vnto vs ? forsooth he doth conclude hereupon , that God hath already determined , according to the diuersitie of mens actions foreseene by him before : after this manner . To witte . The cause and reason of Election according to Osor. and the new pelagianes . That whome God doth foresee will contemptuously despise his benefites , those he hath excluded from Paradise : contrariwise whom God doth foreknow will behaue themselues in this lyfe dutifully , and vertuously , those he hath mercifully chosen to euerlasting lyfe as worthy of his mercy . To impugne this crafty cauillacion , I perceaue I shal be pestered , not with Osorius alone : but with Pelagius , and with the whole troupe of the Pelagians , for this hereticall schoole chattereth not vpon anye one matter more , then in maynteining this one heresie . But Paule alone shall suffice at this present to refell all the rable of them : The force of the Argument tendeth to this ende at the last . The crafty cauillation of Osorius , Pag. 156.

The wonderfull quicksited mynd of God , did throughly perceaue euen from the beginning , what manner of lyfe euery person would leade , as well as if the view thereof had bene layed presently open before him .

Ergo , Gods purpose was applyed according to the proportion of euery mans workes and life forseene of God before , to choose the good to saluation , and to iudge the wicked to damnation .

Aunswere . This argument is altogether wicked , and tending altogether to Pelagianisme . And the conclusion meerely opposite to the doctrine of S. Paule . For if the difference of eternall election , & reiection , do depend vpon workes foreseene before : Then doth the Apostle Paule lye , Rom. 11. who affirmeth that election is of Grace , not of Workes : Rom. 11. and agayne in the 9. Chapter of the same Epistle . Rom. 9. That the purpose of God might remayne according to election , not of workes : but of him that calleth . What ? and shameth not Osorius to affirme , that which the Apostle doth deny ? If it were expedient for me to ruffle Rhetorically agayne , with a Rhetoriciane . You seé Osorius , howe great and howe champaine a plaine lyeth open for me to triumph vpon you , and such crauens as you are with lyke force , & in farre more weighty matter . What tragicall exclamations , could I bray out here ? what quartaine feuers , what outrages , frensies , madnes , dronkennes ? impieties ? impudencies ? yea what whole Cartloades full of raylinges and reproches frequented by you , and pretely pyked out of your Cicero , could I now throw back agayne into your teeth ? and spitt euen into your owne face ? But away with these madd outragies of rayling , and this canckred botch of cursed speakyng , worthy to bee rooted out , not of mens maners onely , but to be razed out of the writinges & bookes also of christians : the contagious custome wherof being frequented by you , to the noysome example of the worlde . I do verily thinke vnseemely for the dignity whereunto you are aduaunced , neyther would I wish any man to enure himself vnto the like , after your example , namely in the debating of so sacred a cause , where the controuersie tendeth not to the reuengement of iniury , but to the discouery of the truth : where skirmishe must be mayntayned , and conquest purchased by prowesse of knowledge , and Gods sacred scriptures , and not by outrage of rayling : And therefore to returne our treatise to the right tracke of the Scriptures , leauing all bypathes aside , the Apostle doth deny that election springeth out of workes : What aunswere you to the Apostle Osorius ? you will vouch that old rotten ragge , worne out to the hard stumps by your schoolemen , to witte , that the workes that were foreseene : are the cause of predestination , not those whiche are done but which are to be done , Workes foreseene , are not they which are done , but whiche are to be done accordyng to the schoolemen . for so doe the schoolemen expound , and distinguishe it : but this will be proued many wayes both friuolous , and false by sundry reasons .

First if this be true which you did earst confesse , and whiche Pighius doth euery where inculcate , that of all thinges whatsoeuer , nothing is to come , or past , but is as it were present in the sight of God : Agayn if there be no diuersitie of times with God , because his knowledge comprehendeth ( as you say ) all thinges past , present , and to come , as though they were present in view : how can hys election , or reiection spring out of workes then , that are yet to be done ? Workes foreseene are in no respect the cause of Gods election . If they bee present : in what sence call you them to be done in after tyme ? but if they be to come , and to bee done in after tyme : how call you them present ? or how doe these thinges agree together , that there is nothing to come in respect of the foreknowledge of God , and yet that election must be beleued to issue from out the foreknowledge of works to come ?

2. Agayne , in what respect soeuer these workes are taken , The second Reason . whether in respect of God or of men ( which your schoolemen do distinguishe into works done , and works to be done ) they vauntage them selues nothyng by this distinction , but that the question will continue as intricate , as at the first . For whereas all good workes , which either men worke , or shall worke , do proceede from God : the question reboundeth backe agayne from whence it came first : to witte : Why God accordyng to the same purpose , should geue good workes more to one , then to an other ? if the performaunce hereof did arise of foreseene workes , and not rather of the determined will of him that calleth , whiche is not limited by any conditions of workyng .

3. Whereas the Scripture doth manifestly declare , The third Reason . that we are created & elected to good workes : it appeareth therfore that good workes are the effectes of Predestination .

But the effectes cannot be the cause of that , wherof they were the effectes .

Ergo , workes can not be the cause of Predestination .

But if they alledge that not workes , but the foreknowledge of workes , in the purpose of God , be the cause , out of the which the Grace of Election ensueth , and is gouerned : surely neither can this be agreable to reason . For God did also foreknow the euill will of the reprobate ( as there is nothyng in the world , that his vnsearcheable purpose did not foreknow ) euen aswell , as he foreknew before the glory of the elect that should come : yet did he not therfore chuse vnto glory some , bycause he foreknew them , nor did chuse all thynges , which he did foreknow : but whatsoeuer his Election had predestinated , it is out of all doubt , that the same were all foreknowen .

The fourth Reason . 4. Agayne the foreseene pety workes ( which they make to be the cause of Election ) are either our owne , or properly apperteynyng to God . If they be Gods , and not ours : where then is the freedome of our choyse ? any merites of works : But if they be ours , that is to say , in the direction of our owne willes : then is that false , that Paule teacheth . God it is , that worketh in vs both to will and to worke , declaryng hereby : that we are vnable to will , or to attemp any thyng that good is , without Gods assistaunce .

The fift reason . 6. The fift reason is this , whatsoeuer is the cause of the cause , is worthely adiudged the cause of the effect . If the foreseene workes of the faythfull be the cause of Predestination , certes they must neédes be the cause of Iustification also : whiche is directly opposite and aduersary to the doctrine of Paule , and the Grace of Christ .

The sixth Reason . 6. Workes as they issue from vs , are thynges vncerteine : But Gods Election is a thyng alwayes certeyne , and permanent : Now by what reason will Osorius proue then that thyngs beyng of their own nature certeine & vnchangeable , shall depend vpon thynges transitory and variable . Not but foreknowledge ( sayth he ) of thynges that are foreseene , doth stand in a certeine permanent and vnremoueable assuraunce . Neither do I deny this . And therefore when the foreknowledge of God hath established thyngs in such a Necessary & vnaduoydeable assuraunce , whiche will be chaunged by no alteration , what should moue him to gnaw so greédely vpon Luther for teachyng such a Necessitie of our workes ?

7. When as God did regarde the people of the old Testament as a Damsell naked , polluted , and adulteresse . &c. The seuenth reason . Ezech. 1.16 . Agayne in the new Testament , Corinth. 1. where we are heare the vyle things & things despised in this world , and thyngs which are not to be had in estimation with God . Moreouer whereas accordyng to the testimony of August . August . ad Simplicianum . Gods Election is said to haue ouerpassed many Philosophers notable for their vertue . & famous for the commendable conuersation of life , doth not the thyng it self declare sufficiently ? that the whole exploite of our saluation is accomplished , not of any desert of our workes that were foreseene , but of his onely bountyfull benignitie , and most acceptable free mercy ?

8. Moreouer , what shall be sayd of Infantes , The eight Reason . who are taken out of this worlde assoone as they are Baptised ? what shall we thinke of the theéfe hangyng on the Crosse ? and others the lyke ? who hauyng lyued most abhominably , were yet receaued into the kyngdome of Christ by holy repentaunce onely thorough fayth , whenas they had done no good worke at all , were either any workes to come foreseene in these persons ? which were none at all , shall we Iudge , that they wanted Election , bycause they wanted workes foreseene before ?

2. Furthermore , the 9. Reason . whereas this seemeth to be the onely scope of Paules Epistle , to extoll and aduaunce the free mercy of God , by all meanes possible , surely this scope is vtterly ouerthrowen and rooted out , if the whole action of freé Election must be decided by merites of workes foreseene before . Whiche matter moued Augustine so much , that to preferre knowledge of workes , Aug. retract lib. 1. cap. 19. yea of foreknowledge of fayth either , before the Grace of Election , he adiudged matter of all other most intollerable .

10. Lastly , The 10. reason . bycause Osorius doth so scornefully loathe our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 innouations ( as her termeth them ) as newfangled deuises of rascallike abiects , to make it euident that we are not altogether destitute of antiquitie , to iustifie our Assertions to be true , we will ioyne with vs herein the Iudgement of Augustine , who excludeth foreseene workes altogether from the worke of Gods Election . For these are his wordes most expressely set downe . Aug. contra Iulia. pelag. lib. 5. cap. 3. And least peraduenture the faythfull should bee thought to be Elect ( sayth he ) before the foundation of the world , for their workes that were foreseene , he proceedeth & addeth therto . But if Election come by Grace , then commeth it not now of workes : Or els Grace now is not Grace at all . &c. What say you moreouer to this ? August . ad Simplici . Lib. 1. Quaest. 2. that in an other place hee doth vtterly deny that choyse was made of the younger to beare rule ouer the Elder , through the very foreknowledge of any workes at all . &c.

Which matters being thus set in order , what remayneth ? but that we encounter with our aduersaries argumentes , wherwith they endeuour to reuiue the auncient heresie of Pelagius , and hale it out of hell agayne . For as those olde heretiques dyd teach , that mans will was so farforth free , as that euery man was elected for the merite of their workes foreseene before by God : none otherwise do these our new Pelagians iarre vpon the same string , or not very much vnlike , treading the track of their forerunners the Archheretiques , referring all thinges in lyke sort to workes foreseene before , least something maye seéme to bee found altogether without recompence in the behalfe of our most bountifull and souereigne God . And amongest these notable Champions , rusheth out this couragious ringleader Osorius , and geueth a proud onset agaynst the kingdome of Grace , and hath so disposed the whole force of hys battery , that the maiestie of Freewill may not by any meanes bee endamaged , trustyng chiefly to this Target of proofe before mentioned , arguyng on this wise .

Osori . Argument . If election did consist of freemercy onely ( sayth he ) without respect or choyse of any the thinges that God did foresee , he might be worthely accused of vnaduised and rashe dealyng .

But now whereas God accordyng to his vnpenetrable counsell doth determine all thinges aduisedly in a certayne well disposed order .

Ergo , Gods Election doth not consiste of his mercy onely , without respect or choyse of workes which he foresaw would be done by the faythfull .

Aunswere . To aunswere these thinges brieflye . If Osorius senselesse iudgement were not throughly ouerwhelmed : with heddinesse , and rashenes , he would not skatter abroad such black and thick cloudes ( to vse Augustines wordes ) and such crafty cautels of confused disputations : We doe know and confesse ( Osorius ) that God doth neuer any thyng at all aduentures , nor vnaduisedly . Yet doth not that rashe imagination therefore followe , whiche you haue as rashely conceaued in that blynde denne of your intoxicate braynes , to witte that workes foreseene before , are the cause of Election . Moreouer Gods Election is neyther therefore decreéd vpon without cause , nor yet therefore guyded by blynde chaunce , though it hang not vpon the choyse of works afterwardes to be done . But Osor. beyng a very naturall Philosopher , and very Ethicall seemeth to haue sucked this geare rather from Aristotle , than out of Christes Testament , Aristot. Ethic. Lib. 3. Cap. 3. who teacheth in his 3. booke of Ethickes that Election ( which he calleth vnderstandyng Appetite ) is euer occupyed about good or euill : And because in humaine actions , where choyse is made betwixt two , or moe thinges , preéminence is graunted to one of them , according to the difference of good and euill : like as in common musters , the Souldier that is most valiaunt : in Maioralities and Baylywicks , the richest Citizen : in choyse of wyues , the most beautifull , in schooles of learning , the most expert in sciences , are vsually more esteemed and preferred formost : the same surmyseth our Osorius to be betide with the Election of God , and hys sacred decrees . But here a distinction ought to haue bene made betwixt Gods choyse , and mans choyse : and the causes thereof likewise ought to be distinguished . And therefore in this place especially Osorius doth notably bewray his singuler ignoraunce , disputing of those thinges : whiche lyke an vnskilfull Sophister he can neyther rightly deuide , nor duely define .

But here perhaps some question will be moued : The Fallax from that whiche is not the cause to the cause . whereas God and nature do nothing without cause : what other cause els could there be here , if God did not make choyse of the faythfull , and of the Reprobates accordyng to the proportion of their workes foreseene before . But this reason can no man discusse better then Paule himselfe : who after many his blasphemous persecutions of Christ , obtayning mercy at the length , and yealding the reason of this great mercy , doth franckly confesse that it was the onely clemency of God , & not any workes foreseene in him before : to the end , that he might be a president to others of Gods mercy stretched out towardes them which would beleeue . To be short : if the naturall cause must be throughly searched out : which are the very foundacion of Gods predestinat●on : the Apostle Paule doth knit them vp altogether into iiij chiefe places , 4. Causes of Election or Predest . by Paule . first GODS POWER : hath not the potter power of the clay . 2. GODS PVRPOSE or GODS GOOD PLEASVRE , for he doth vse both these speaches . 3. GODS WILL. Rom 9. Ephe. 1. Rom. 9. He will haue mercy on whom he will haue mercy , and will harden whom he listeth . 4. GODS MERCY OR LOVE . It is not of hym that willeth , nor of him that runneth , but in God that sheweth mercy . Rom. 9. So that you seé playnely that here is no mention made of works at all , but that there be other much more weightie causes which will deliuer God cleare of all Rashnesse and vnaduizednes , though foreseene workes haue neuer anye place in the counsell of God .

Osor. 2. argument . I come now to the other argumentes of Osor. For after this sort doth this lumpish logician cauill agaynst Haddon that beautifull blossome of Bucer out of the 2. of Tim. 2.

The argument . If any man purge himselfe from these he shall be a vessel of honor vnto the Lorde , that is to say , predestinated vnto honour , and sanctified . pag. 153.

Euery man is of power of his own Freewill to purge him selfe .

Ergo , Euery man is of power of his owne Freewill to be predestinate , and made a vessell to honour .

The Maior must be vnderstanded , that Paule treated not of the cause of predestination , Aunswere . but of the execution and effect of predestination . Neyther doth the wordes of the Apostle tend to this end , to expresse the cause of predestination but to admonish vs by the effecte of predestination , how wee ought to esteéme of the worthines and vnworthiness of persons in the congregation according to the saying of Christ : by the fruites you shall know them &c. Then the Minor is false , for that which they inferre vpon these wordes of Paule , as though it were in the power of our owne will , to make our selues vessels of honour , is not well concluded : for it lyeth not in the will of the doer , but of the caller , not in the clay , but in the potter , who is of power to fashion the ●lay , whereunto him listeth : into a vessell of honor or of dishonor . Furthermore neyther is our abilitie to be decyded by any hypotheticall proposition , no more then if a man would conclude vp on thys hipotheticall proposition . The Aduersaries obiect resolued .

If you doe this or that , or if you beleeue you shall bee saued .

Ergo , to do this or that , or to beleue , we are of our selues sufficient inough .

And why then doth the Scriptures vse thys phrase of speech that men purge themselues : if we haue no power of our own selues to purge our selues ? forsooth because God doth worke in men , not as in stockes and stoanes , whiche are not moued of any their own feéling or will . When God worketh in men , he doth so temper their mindes and willes whom himself doth regenerate , that they willingly vndertake whatsoeuer they are commaunded . After this mauner therefore are they sayde to to purge themselues by this very will , not whiche is proper and peculiar to their owne nature , but whiche is poured into them by grace . And by this meanes at the length , such as are regenerate , are made afterwardes Gods together workemen : and of their own accord leade a vertuous and holy life . Finally God in his Scriptures commaundeth to purge our selues , when notwithstanding it is he alone that purgeth . So doth he commaund the people of Israell by the mouth of his Prophet Moses to sanctifie themselues , Leuit. 20. whereas hee witnesseth of himselfe in an other place that it was he that doth sanctifie the people . Numer. 11. So also , hee commaundeth vs to beleeue : Marc. 1. when as notwithstanding Fayth is the gift of God , and not our owne , nor is the cause of our predestination but the effect .

But let vs proceede farther to your challenge Osor. wh challenge you haue vndertaken to iustifie out of the depth of Diuinitie : The reason of the aduersaries touching the mercy and iustice of God , and the cause of the same , expounded and confuted . namely that there is nothing in gods eternall election but is accomplished vpon certeine conditions of reason and iudgement . And yee suppose that the reason of Election , is not to be sought els where , but from the foreseene workes of the faythfull and reprobate . And that if wee graunt not this , that then ye think that our assertion of predestination cannot be iustified , but that many thinges will ensue thereupon not onely erroneously false , but also absurde to bee spoken , & incredible to be beleued . First , because Gods iustice cannot be acquired of iust reproche of parcialitie , nor his mercy ( which is retched to all men indifferently ) cleared of vnrighteous dealing . You crye out afterwardes that it is both agaynst right & reason that he should saue a very few in number , and condemne an innumerable company besides to destruction . Moreouer euen in this choyse it selfe , when consideration is had , why he should chuse these , and why he should reiect the others , the thyng it selfe doth seeme not to bee cleare of speciall acceptyng of persons , nor of a certeyne extreme crueltie . &c. All which with others the lyke sithence be but weake sproughtes , budding out of the sauadge woodbyne of the aduersary , & not issues of the true stocke , will be so much the more easily cut of with the Razour and Axe of the truth , and vtterly rooted out with the vnuanquishable force of Gods scripture . The respect of merites are directly against Gods free power . Therfore first : Let vs heare what discourse he maketh of Gods Iustice and mercy against the Lutheranes . For whereas Luther and all good men of Luthers opinion do professe , that the regarde of merites is directly contrary to Gods libertie and power , as touchyng his Election and Predestination . Osorius on the contrary part doth enforce all his might possible to proue , that it is not so , vsing these Argumentes especially .

Pag. 156. 157. Osori . Obiection . Whereas we were all wrapped vp in one brake of perdition , so that beyng ones defiled with sinne we became all most worthy of euerlastyng destruction , for our naturall hatred agaynst Gods law , engraffed fast within the nature of our bodies subiect to the outrage of lust : God in whom neither any rashnes not vnrighteousnes can fall , beyng a most iust Iudge towardes all men indifferently , could not of his vnuariable equitie , with singular clemency so embrace some , as he must hate others : vnlesse there were some cause or reason to enduce him to extende his mercy to some , and to execute Iudgement agaynst other . But God now doth perceaue the whole cause therof , to consiste in the maner of liuing , and workes : not the workes which were already done , but which God foresawe should be done . For what is there that the wisedome of God , in his infinite knowledge doth not comprehende euen as it were present , though the same be to be done in the vttermost minute of ages ? And by this reason , it may be , that God ( accordyng to the seuerall conditions of men ) did of his clemency , elect them to eternall life , whom he foresawe would be obedient to his Commaundementes : And on the other side did exclude them from the fruition of his kyngdome , which he foresaw would vnthankfully despise his heauenly benefites . And by this meanes ( sayth he ) Gods Iustice may right well be defended , all the defence whereof standeth vpon mercy , which otherwise can not by any meanes deliuered from due reproch .

What a mockery is this ? Aunswere . as though if God should follow his owne libertie and will in the order of Predestination , without all workes foreseene before , his Iustice could not stand inuiolable , nor garded safe enough from all slaunder or suspition of vnrighteousnesse . I demaunde then : what if God out of this huge lumpe hadd chosen no one man at all ( whiche he might lawfully haue done if him lysted ) what if he had duely Iudged to deserued damnation the whole masse of mankynde , which did altogether deserue his indignation & wrath ? ( to speake Augustines wordes ) could any man condemne him of iniustice . August . de nat. & grat . Cap. 5. Goe to . May not he that oweth nothyng to any man , of his owne meere liberalitie lawfully exempt vndeserued out of this corrupted & loste masse whom him listeth ? or haue mercy on whom he will haue mercy ? could not hee indurate and reiect whom he would without respect of meritorious workes followyng , whenas there was matter more then enough ministred by their former desertes , to condemne all to destruction ? As for example . Admitte that a man haue two debtours , whereof the one is indebted vnto him in an exceédyng great summe of money , the other oweth not so much by a great deale : and the bountyfull creditour vouchsafe to forgeue the greater summe to that first : I pray you , is there any iust cause here , for the other to grudge agaynst the creditour ? If he doe , shall not his mouth be forthwith stopped with that aunswere of Christ in the Gospell ? Math. 12. Is it not lawfull for me to doe as I will with myne owne ? is thyne eye euill , bycause I am good ? The very same doth that place of Paule seéme in my simple capacitie to emply , where treatyng of the Election of the younger , and refusall of the elder , and of hardenyng Pharaos hart withall , he doth annexe immediatly vnto the same , what shall we say then ? is God vnrighteous ? Rom. 3. makyng this Obiection agaynst him selfe as vnder the person of Osorius after this maner .

Arguments . If God did not worke after the proportion of foreseene workes and deseruynges .

Ergo , God may seeme to be vnrighteous in his Election , and should offend against Iustice distributiue .

Both the propositions of the arguments are denyed . This Argument the Apostle doth forthwith deny , saying : God forbyd , and withall rendreth a reason of his illation negatiue , namely that both propositions bee Iustifiable in God . Both , that God is not vnrighteous . And also that God accordyng to the equitie of his Freewill , doth take mercy on whom he will haue mercye , not in respecte of anye mans deseruynges , but of his owne freé bountyfulnesse , benignitie and mercy . And therfore for the better establishyng of this his defence , he doth forthwith cite the same wordes that were spoken to Moyses . I will haue compassion on whom I haue compassion , and I will shew mercy to whom I do shew mercy . So that hereby you seé ( good Syr ) that to the worke of Election and Predestination , the Apostle iudgeth Gods will onelye ( though there were no cause els ) matter sufficient , to acquite his Iustice free from all flaunder and reproch : that in my Iudgement now , the defence of Gods Iustice , which you haue placed in Gods mercy , seemeth more aptly applyed to his will . All the defence of Gods iustice doth consist in hys will . For as he can will nothyng but that which is most righteous , so nothyng is truly righteous in deede , but that whiche proceedeth from the will of GOD . So that now it shall not be neédefull at all to be inquisitiue ( accordyng to the counsell of Augustine ) after any other principall causes besides Gods good will , Aug. de Trinit. lib. 3. consideryng that no hygher cause can be founde of greater importaunce .

Obiection of a Sclaunderer . But what can be so well spoken , but that some will be founde somewhat scrupulous without cause ? & will not in most brightest Sunneshyne seé without a candle ? Therfore this cauillyng colcouerthwart creépeth yet foreward . If it be true ( sayth hee ) that Gods Election is directed by his will onely , in allowyng or makyng hardharted whom he will , & that no man can resist his will : It seemeth then that Pharao and others who of indurate contumacy of mynde are wicked , whereas in that their wickednesse they do execute the will God : that they are not the cause of their owne wickednesse , nor that they can chuse but do the wickednesse , whereunto they are violently thrust necessitie : If it be so : what iust quarell can God haue then agaynst those ( whom him selfe hath made to be stiffenecked ) . wherefore he should condemne them ? To be short . The substaunce of the Obiection is for the most part knitte vp in this Argument .

If God do harden mens hartes : then should not Pharao be the cause of his owne Sinne , The argument of the Aduersary . consideryng no man can resist the will of God .

Or to reduce this consequent into a Sillogisme .

No man hath iust cause to blame him , Maior . whom him selfe enforceth to offende .

God doth iustly finde fault with sinners . Minor .

Ergo , God doth compell no man to sinne , nor doth make them endurate . Conclusion .

I do Aunswere . An Aunswere out of S. Paule . First , euen by the self same Obiections , wh the Apostle vnder the person of the Cauiller did oppose agaynst him selfe : Is there any vnrighteousnesse with God ? why doth he yet complayne of man ? who is able to resiste his will ? It may appeare most euidently , that Paule was fully resolued there , that as well Election , as reiection , did depend altogether vpon the very will of God , without all mans deseruynges : For otherwise there had bene no place to make this Obiection . For if they onely should be chosen that did deserue , and they likewise should be onely cast away which did not deserue : what reasonable man might murmure at this ? when Gods Iustice rewardyng euery man accordyng to his deseruynges , did now leaue no cause to moue man to be offended , nor gaue any stumblyng blocke to the Apostle , to enter in this kynde of Obiection .

But let vs now draw neare to the aunswere of the Apostle it selfe , The Apostle doth aunswere two manner of waies . which seemeth to me to be two maner of wayes . The one in respect of the person : whereby he stoppeth the mouth of the murmurer . O man , what art thou that pleadest against God ? The other in respect of the thyng , whereby he doth expresse the very cause it selfe , perswadyng it by a certeine similitude of the Potter and the clay . For as the Potter in makyng his vessels doth not regard any desert on the clayes behalfe Euen to Gods purpose in the gouernement of his Election is at libertie , and free from all respect of workes , and is directed by the onely will of the maker . And for this cause Paule doth make this comparison betwixt this Election of Grace , Rom. 9. The similitude of the Potter . Rom. 9. and the power of the Potter : Doth the thyng formed ( sayth Paule ) say to him that formed it , why hast thou made me thus ? hath not the Potter power ouer the claye to make of the same lumpe one vessell to honour and an other to dishonour ? And yet GOD hath much more power ouer men then the Potter ouer the clay . in deede the Potter hath power to fashion his vessels as him listeth . If God were not able to doe the lyke with his creatures , then were the Potter of more power then God . For the Potter is able to fashion his vessels , yea to breake them and fashion them a new after his own will : And shall God then be bounde to our merites and regulate his Election by the measure of our deseruynges ? Take this Argument if it may please you .

S. Paules Argument against foreseene workes . The power that the Potter hath ouer his vessels , the same power hath God ouer men .

The Potter is of power to make vesseles to honour , or to dishonour , as him listeth , nor is bounde to any worthynesse of the Claye .

Ergo , God is of power to dispose his creatures after the bountie of mercy , or measure of his Iustice as him listeth without all regard of deserte in his Creatures .

The aunswere of this Proctour and others . To this Argument the aduersaries make this aunswere , that they do not take away power from God , and that they are not able so to do , neyther did euer meane anye such thinge , but that onely power , which he putt of from himselfe . And albeit there is nothing that his omnipotent power cannot bring to passe , yet would he neuerthelesse be no more able , then was be seéming to his Iustice . And because it is horrible to condemne anye man without deserte , by the same reason it standeth not with equitie , to defraude good workes of their due rewarde . And therefore it behoueth Gods Iustice to yelde this of Necessitie , that whom God would haue to be saued , the same he should haue chosen for their good workes foreseene before , and the Reprobates hee should destroy , for their wickednesse : for otherwise if hee had no consideration of workes , his Iustice could not be constant , and vnchaungeable . And therefore this Trifler doth conclude vpon the premisses . That the Lutheranes assertion is false , that in the worke of Election and Reiection choyse or respecte of workes , is meerely opposite and contrary to the libertie and power of God . &c. The confutation of the aduersaries aunswere . But this obiection is to be encountred withall on this wise . That it is one thing to treate of Election , and an other thing to treate of Gods iudgement . As concerning Gods iudgement it is true , that no man is damned vnlesse hee haue deserued it through wickednes of sinne : and that no man is saued , vnlesse same cause be found in him , which may be imputed vnto him for saluation . But it is not so in Election , and Predestination , which is accomplished by Gods Freewill , without all respecte eyther of former workes , or workes to come afterwardes . Or els what meaneth the Apostle by speaking of gods free Election when he sayth Not of works but of him that calleth : Rom. 9. August . de Praedest . & grat . Cap. 7. Whereupon let vs heare what Augustine wryteth . Saying this , not of Workes ( sayth hee ) but of him that calleth was spoken , touching that the Elder shal be in subiection to the Yonger . For he doth not say of works past : but when he spake generally of workes , in that place hys meaning was as well of workes already done , as of workes that were to be done : to witte workes past : which were none at all and workes to come whiche as yet were not . &c. Workes therefore haue both their place and tyme , Election dependeth not vpon fayth in our workes : but fayth and workes depende vpon Election . but in Election they haue neyther place nor tyme , neither is there any thyng effectuall in Election , besides the onely will of God , which neither hangeth vpon Fayth , nor vpon Workes , ne yet vppon promises : but Workes , Fayth , promises , yea and all other thinges whatsoeuer do depend vpon Election . Neyther is Gods Election proportioned after the qualitie or quantitie of our workes , but our workes rather directed by his Election , none otherwise , then as the effectes do depend vpon the cause , & not contrariwise the cause vpon the effectes . And yet in the meane tyme , God is not vnrighteous . Neither doth GOD therfore offend in Iustice distributiue , if he haue mercy on whom hee will haue mercy : or if hee doe harden whom he will harden . And why so ? because hee oweth nothing to any man , for whereas all men are borne by nature the children of wrath altogether , why might not God according to the purpose of hys will haue mercy on whom he will haue mercy ? and agayne cast them awaye , whom him listed ? leauing them to their naturall filthe and corruption , to witte : not hauing any compassion vpon them ? Wherby all men may throughly perceaue , as well the reprobate , what the cause is that they are rightfully condemned , as the elect also , how much they be indebted to God for this his so vnmeasurable mearcye .

These matters beyng so cleare your foolish consequent then ( whereby you wrestle so much for the vpholding of works against the Election of Grace , The stinolous cauillation of Osorius hys ouerthrow . as though if God did not work Election for the merite sake of the workes foreseene , that then his Iustice could not possible bee acquited , nor defended frōiust accusation of slaunder ) is vtterly fonde , faynte , and not worth a rush : for if it were true , then is not Election of Grace : but of workes : yea Paule spake foolishlishly also , saying : that the remnant are saued according to the Election of Grace , and according to the purpose of the Grace of God , Rom. 11. and so should he haue spoken more aptly in thys wise , that the remnaunt were saued according to the Election of workes . And how then shall God be sayd to haue mercy on whom he will haue mercye ? and so harden whom hee will harden ? Rom. 9. if that he will nothing , but that whiche is due of verye right , nor doth receaue any to mercy , vnlesse it appeared that he rewarded them both according to their workes forseéne . But what kinde of duety can that be called , which is freely geuen ? or what kinde of mercy is it , whiche is not poured foorth vpon any , but such as do deserue it ? If it be of Grace ( sayth the Apostle ) now is it not then of workes , or els were Grace no more Grace . Rom. 11. Whereunto Augustine doth further annexe . Not of workes done already ( sayth he ) but where the Apostle vseth this generall phrase of speech . Aug. depredest . grat . Cap. 7. Not of works there he doth meane this to be spoken both of workes past , and workes to come &c. Whereof let Osorius bee well aduised lest whiles he immagine in hys mynde vnder the colour of purging Gods Iustice of due reproche , to escape the iutte of a moulehill , he breake hys neck ouer a Rock by putting Gods mercy out of doores : for what place will there be left for mercy ? or what office will Osorius assigne vnto her ? If Gods Iustice doe measure all thinges by lyne and leuell of hys foreknowledge of things to come ? For Osorius in this disputation , of Election , Osorius taken tardy as Enemy to Grace . and of the purpose of God , calling backe all things to the foreknowledge of thinges which God doth perceaue will came to passe , Osorius doth not in wordes onely professe , but with the whole bent of his skill practize that ouerthrowe of Grace . Goe to . And what be those goodly workes ( good Syr ) whiche God doth foreseé shal come ? If they be good and righteous , what is more agreable to equitie , then that the workes which be good should be worthely embraced and accompted prayse worthye ? But if they be euill : that then also they should euen of very right be forsaken ? And what shall become of Mercye in the meane space ? but that shee sitt mute in a corner with her handes in her bosome , & like a dumbe stocke play mumme budget in Osorius Stage of merites .

But here forthwith will Osorius rayse vp hys Bristles , and merueile it is but that we shall heare him belching out agayne in most beastly braying noyse , Feuers quartanes , tertians , furies , woodnes , frensies , helhoundes , botches , shamelessnes , and what soeuer outragies els he hath suckt out of the olde tragicall deuises . Osori . pag. 257. What ( will he say ) haue I euer spoken or imagined any thing of Gods mercy otherwise then becommeth me ? what kynde of foolehardinesse is this ? what vnmeasurable and disorderous kynde of liyeng ? Doe I thrust the grace of God out of doores ? with what face dare you a●ow this vpon me ? where ? when ? in what place ? in what phrase of wordes ? to whom ? in whose presence ? in whose hearing ? in what booke can ye approue that I euer vttered any such thing ? who haue alwayes most reuerently esteemed of the Grace of God , and do yelde euery where so much to Gods mercy , that I haue affirmed that in Gods mercye onely the whole protection of Gods Iustice doth consiste whiche if were not otherwise fortified with the ayde of mercy , could neuer be free from reproche : And how is it that I am so sodenly accompted a changeling fugitiue , a traytor to Gods grace and a cutthroate of mercy .

I doe heare you well ( good Syr ) surely these bee smoothe wordes that you speake . But may I be so bolde ( by your leaue ) as to cyte your owne wordes before the Inquisition , and to rack the same after the maner of an Inquisitour , to seé , whether ye approue the same man in deede , which you so boldly pronounce to be in wordes : you say that ye diminish not so much as the value of a myte of Gods grace , and that you doe not so exclude Gods mercy out of doores : but that ye rather conclude all things vnder her , as vnder the most especiall : and onely fortresse of all other . Goe to then . Let vs take a taste both of your selfe and your doctrine . And forasmuch as there be iiij . thinges , in the whiche all our saluation and doctrine is chiefly conteyned . The summe of Christian doctrine doth consist in foure thynges chiefly . Namely Election , Vocation , Iustification , & the Glory of immortalitie : forasmuch also as the whole purporte of the sacred Scriptures and the generall profession of Christian doctrine do consent in this one thing , aboue all others : that the whole hope and confidence of our Saluation consisteth in no one thing els , but in the onely mercy of God promised vnto vs : in all these now would I fayne learne how much Osorius wisedome doth yeald vnto mercy whiles he ascribeth so much to Gods Iustice .

Election and Predestination . First as touching Election and Predestination : if workes foreknowne do beare the whole sway here , and that Gods Election falleth vppon no man , but whose whole course of lyfe being knowne before , hath made not vnworthy of this honorable dignitie of Election , what place I pray you then , is left here for mercy ? seéing this whole worke of Election seemeth to be ascribed to Iustice rather ? For as Iustice vouchsaffeth none but the good , and such as deserue it , euen so Grace and mercy doe relieue none for the more part , but abiectes , outcastes , & such as are altogether vnworthy therof .

Vocation & Conuersion . Moreouer as concernyng Vocation , and Conuersion : if the habilitie of mans Freewill be such ( accordyng to this new Maister Doctour ) that it may not onely worke together with God , but may also as well preuent the grace of God , by some good motion , as follow it : and that Grace is none otherwise either offred vnto vs , vnlesse we put forth our willes thereunto before , or that it is not otherwise effectuall in vs , but whiles we stand fast to our tacklyng , and hold fast the helpe , offred vnto vs , yea and encrease it with our owne strength : and that no man is holpen of GOD , but who that both willyng , hopyng , and prayeng , doth make him selfe apte thereunto : truly , whosoeuer teach this doctrine , let them set neuer so glorious a face towardes the blazyng of mercy in wordes , yet in in deede they be nothyng els but very Rebelles to Gods Grace : or at the least manglers and spoylers of the best part and power of Gods Grace , whiles they attribute part to grace , and part to Nature .

The same is also to be adiudged of the worke of Iustification from the whiche though you seème not to exclude the Free-mercy of God altogether , Iustification and lyfe euerlastyng . yet doe you gelde the most forrible partes therof surely , and yeld them ouer to workes flowyng from out the founteyne of Freewill : wherein also you make such a myngle mangle , that ye will neither graunt onely fayth in the worke of Iustification , nor onely Grace on the worke of Election by any meanes .

Lastly , what shall we say of the reward of Glory ? Glory of immortalitie . for if our workes , beyng wayed in the righteous ballaunces of Gods Iudgement , shall procure vs lyfe or death ( as Osorius writeth . Pag. 145. ) Agayne if the righteousnesse onely , which consisteth of well doyng , doth purchase Gods fauour to mankynde . Pag. 142. What soppe I pray you shal be left for mercy here to deale withall ? or what shall remayne at all wherein the Grace of God may be exercized ?

If these be not your owne wordes Osorius deny them , Osori . doth couer an Enemy of Grace vnder a glorious praysing of vertue . if you dare : but if they be : with what artificiall Argument will you persuade vs not to accompt you for an enemy of Gods grace , whiles ye sight so much vnder the banner of his Iustice ? Yet will not I be so captious a cōptoller of your wordes , as to call you by the name of an enemy of Grace : though in in deede I dare scarsely thinke you , to be in any respect a sownde frende thereunto : hetherto veryly as yet haue you declared your selfe no better . And the same euen your owne writings do more then sufficiently denounce agaynst you : in that which it is a wonder to seé , how lauish & prodigall you be in the aduauncyng of the prayses of Iustice , for the amplyfieng whereof you can scarse finde any end : but in the meane tyme towardes the commendation of Mercy so sparyng a niggard , and hardelaced , that ye seéme either not to conceaue of the wonderfully Maiestie therof sufficiently , or els very vngratefully not to be acquainted therewith : sauyng that ye begyn now at the length , to preach somewhat of the excellency therof also , Rom. 9. takyng occasion of these wordes of Paule : What shall we say then ? Is there vnrighteousnesse with God ? God forbid : for he sayth to Moyses . I will haue mercy on him , to whom I do shew mercy , and I will haue compassion on him , on whom I haue compassion . In that which place ( say you ) Paule doth render a Reason , Osori . pag. 157. Wherfore no man can by any meanes accuse God of vnrighteousnesse : And doe annexe hereunto a conclusion agreable enough to your defence . For the defence of Iustice ( say you ) consisteth wholy in mercy . And agayne . But the mercy of God doth acquite his Iustice free from all reproche . Whiche reason of yours Osori . although perhaps might be allowed in some respect : yet doth it not exactly and substauncially enough discusse the naturall meanyng of the Apostle , nor sufficiently aunswere the Apostles question . Which will euidently and playnly appeare either by the Apostle him selfe , or by Augustine the Expositour of the Apostle : if we will first note before , the marke , and state of the question diligently and truely .

The scope wherof Augustine affirmeth to be this . That the Apostle may lay open before vs , that the Grace of fayth ought to be preferred before workes , not to the end he might seéme to abolish workes , but to shew that workes do not goe before , but follow grace : August . ad simplicia . Lib. 1. Quest. 2. and to make the same more apparaunt , he alledgeth amongest others , the example of Iacob , & Esau : Who beyng not as yet borne into the world , hauyng done nothyng worthy either to be fauored or to be hated , but that equabilitie of estate had made eche of them equall with the other , and betwixt whom was no difference of natures , or deseruyngs , which might procure aduauncement of the one , before the other : Finally whenas by orderly course of byrthe , and right of first byrthe , the elder might haue challenged the prerogatiue of honour before the younger : The meanyng of Paule opened by Augustine . Almighty God vsing here his vnsearcheable Election , did make this difference betwixt them ( whereas was no difference of workes or merites ) as that for sakyng Esau , ( who by no merite after the rule of Iustice had deserued to bee reiected ) he gaue the preheminence to the younger : turnyng the common order of nature vpsidowne , as it were , that whereas the younger are wont to be subiect to the elder , now , contrary to kynde , the elder should become seruaunt to the younger . Whereupon when the Apostle sawe , what scrupule might arise in the imagination of the hearer or Reader therof : he putteth a question vnder the person of one that might argue agaynst it : whether God had done any thyng herein agaynst equitie and right ? or any thyng that he could not iustifie accordyng to Iustice distributiue ? whereunto him selfe aunsweryng immediately , doth with wonderfull vehemency detest that slaunderous cauill , and withall acquiteth God free from all accusation and suspition of vnrighteousnes , & this not without lawfull authoritie of the Scripture , What ( sayth he ) do we not read spoken vnto Moyses on this wise ? I will haue mercy on whom I do take mercy , and I will haue compassion on whom I haue compassion ? Besides this also , addyng forthwith the example of Pharao , he doth conclude at the length on this wise . Therfore he hath mercy , on whom he will , and whom he will he hardeneth .

But if our captious accuser will yet persiste in his obstinacie , as though it sufficed not for God to do what it pleased him : he doth confute him with a most manifest Argument of lyke comparison on this wise . The Potter fashionyng his vesselles either vnto honour , or to dishonour , or to what purpose seemeth him best , doth not offend at all . And shall it be lesse lawfull or God , to shew his power vpon his owne creatures , then for the Potter vpon his Chalke or Clay ? Therfore whether God be willyng to haue mercy , or to indurate any man , he doth nothyng herein , but that which is most lawfull and most agreable with equitie .

You perceaue therfore Gods Iustice sufficiently enough desended I suppose : which in all his workes ought by good right be mightly defended . But how it is defended , is now to be seéen . Osorius vrgeth stoughtly that Gods Iustice standeth not otherwise to be defended but onely in respect of his Mercy : The defence of Gods Iustice consisteth not in any thing els than in the onely mercy of God according to Osorius . which albeit might be graunted after a sorte , yet is not altogether simply and absolutely true , and the reason therof is pyked out of Osorius credite rather , then out of any Argument of S. Paule . Whereas Paule seemeth to referre all this whole defence of Iustice not to mercy , but to onely will of God , Saying God taketh mercy on whom he will , and hardeneth whom he will . Albeit I will not in the meane whiles deny , but that the Election of the faythfull doth consist vpon mercy alone , yet surely the defense of Election is not vpholden , but through the will of God onely . Likewise also albeit the castyng away of the Reprobates do proceede from the onely Iustice of God , yet will no man say , that the defence of this reiection consisteth in Mercy , but in the onely will of God . And therfore it is the onely will of God , which doth defende Mercy in Election , and Iustice in reiection . For otherwise how could this come to passe , that the onely Mercy of God should defend his Iustice either in the Reprobate ? ( in whom scarse one sparckle of Mercy is discernable ) or els in the Predestination of the faithfull , wherein appeareth no execution of Iustice ? therfore what is it then , that may defend Iustice in these , & Mercy in those other , but onely the purpose of Gods will onely ? wherof S. Paule maketh mention : God taketh mercy ( sayth he ) on whom he taketh mercy , and hardeneth whom he will harden . As who neither reiecteth of Mercy , nor yet taketh compassion of Iustice : but executeth both , accordyng to the absolute good pleasure of his will .

Esau. Iacob . Let vs make this more manifest by examples . Whenas God is sayd to hate Esau , & to loue Iacob , beyng not yet borne : both which had done as yet nothyng worthy to be loued , or to be hated : what kynde of mercy can you shew in the hatred of that one , whiche may defende his Iustice ? or what kynde of Iustice in the loue of the other , which Mercy ( as you say ) may deliuer cleare from all reproche ? It followeth hereupon therefore , that the whole defence of Iustice consisteth not in mercy alone , but that the onely will of God rather doth acquite , not onely the mercy of God , but his Iustice also withall , from all accusation of vnrighteous dealyng .

The hardenyng of Pharao . Be the same spoken likewise touchyng the hardenyng of the hart of Pharao . Which beyng decreéd vpon in the secrete counsell of God , long before any droppe of mercy was extended vnto him : how then doe you referre the Iustice of his induration , to Mercy onely ? But you will say : God did call Pharao to fayth and obedience : Osorius . Pag. 158. but when as he did despite that so great bountie , and lyke a wilde Colte would licentiously raunge out of all order , it was agreable not onely with Gods seueritie , but with his mercy also to scourge him with most iuste plagues accordyng to his deserte , that so by his example , othersmight be reclaymed to do their duety . I do know the sundry singular Presidentes of Gods clemency and callyng were ministred vnto him in deede , but as all those tokens of Mercye be outward meanes , The confutation of Osori . Obiection . which God vseth in the outward calling of men , so the same do appertayne to calling onely , and touch Election and Reiection nothing at all : nor do in this respect expresse any defence of his Iustice : for to admit that the hardning of Pharao , and the casting away of Esau did happen most righteously : yet this Iustice is not therefore defended agaynst the quarelling aduersary , because they did abuse the lemty of God afterwardes : And why so ? because they were first reiected from God , before any Mercy ( which they did abuse ) was powred out vpon them . And these things thus alleadged by me , doo not tend to this end , as though I were of opinion , that this Iustice of their reiection were boyd of all defence : for it hath her certeine peculiar & most iust defence : The chief meanes wherewith Gods Iustice may be defended . but not that wherof Osorius doth dreame . If we seéke for the right defence of Gods Iustice : what can bee more Iust the Gods will ? which apperteining to God , as hys owne properly , and effectually ( as the Deuines do tearme it ) can do nothing of her owne nature , but that which standeth with equitie and Iustice , neither standeth in neéde of an other defence . For what soeuer God doth decree vpon , though it be neuer so farre hidde from our vnderstanding , yet is it of it self defensible and absolutely perfect enough . And therfore S. Paule seéketh no place of refuge els where agaynst the most terrible assaults of the aduersary , then the will of God : which he accompteth the strongest & surest fort of defence . Where he sayth , God taketh mercy on whom he hath mercye , and will ha●den whom he will . Rom. 9. He doth not say he doth harden that person on whom he taketh no mercy : but he doth harden whom he will . And agayne he that hath predestinated vs through Iesus Christ according to the purpose of his will : He sayth not of his Iustice . Ephes. 1. hauing in deed no one thing of greater maiestie to alleadge for , hys defence agaynst the aduersary , then the onely will of God , & wherewith alone the Aduersary might be throughly satisfied .

But Osorius will take exception , An other exception of Osorius , confuted . and say that this will ought to be vpright and agreable to it selfe . Who is eyther ignoraunt hereof ? or who can deny thys ? But I demaund likewise of Osorius : whereas wee confesse that this will is moste righteous , and lawfull , whether in Reiection , Mercy , do sufficiently acquite this Iustice of Gods will , agaynst the quarelling Cauiller ? or Gods will rather . As for example . If a vayne babling Sophister or some capciouse busibody do demaund of you what the cause should be that Esau was forsaken without all desert of euill fact committed ? and why also Paraoes hart was hardened , before that Moses was sent vnto him ? why the eares of the Iewes were stopped that they might not heare , before the Prophet opened his mouth vnto them ? All which thinges considering you cannot deny were wrought by Gods most righteous Iustice , by what meanes will you defend his Iustice herein ? you will say perhaps , that God did therefore forsake , and cast them off , because he forknew by their wickednes that would ensue , what they should work in after tyme . But he will tell you here : that this proceeded not here of Mercye , but of Iustice wh doth render to euery man according to his desert : so that now the defence of Iustice may not seeme to depend vpon mercy by this meanes , Osorius . pag. 158. but vpon Iustice it selfe ? Not so ( say you ) but I do affirme that the defence of Iustice hangeth wholy vpon mercy which will acquite it cleare from all Reproche . I do see what you do affirme , but I do not seé yet how this will stop the mouth of the cauiller : for in this wise will this wrangler replye ( if so be that God were pleased with Iacob , of his owne meere mercy , how could it be then that he should be displeased with Esau , by meane of the same mercy ? for it hys wickednes that was yet to come , were layd vnto his charge , then did this reiection now belong to hys Iustice , not to his mercy ? but if the same hys offences not yet done were pardoned through mercy : by what meanes then is he sayd to be reiected ?

Certes how this manner of defence delighteth you Osorius , I know not : sure I am that S. Paule tooke a farre other manner of course , treating of Induration and reiection , alleadging none other argument in the defence of Gods Iustice against the Aduersary , then the onely decree of Gods deuyne will : what art thou o man ( sayth he ) that doest contend agaynst God ? Doest thou not heare the Lord himselfe declaring the reason of his Election in the propheticall scriptures ? I will haue mercy on whom I haue mercy . And to make the same more euident S. Paule debateth the matter after this manner . Therefore ( sayth he ) God doth take mercy on whom he taketh mercy , & doth harden whom he will harden : As though he might say , God in choosing or refusing hys own creatures , is tyed to no Necessitie , neyther is there any law to the contrary , but that he may according to his good pleasure , do therin what himself liketh & lusteth . If he dochoose thee , thou hast great cause to be thankfull vnto him for it , If he cast theé of , thou hast no iust cause to quarrell with hym therfore : for he doth that no wrong . Thy God he is , & thy potter , what art thou to contend with him ? a weake man with thy most mighty God : a lump of clay with the potter : for this is the effect of your Argument . The reason of Osorius touchyng the cause & order of predestination . Surely God willeth nothing that he willeth without most iust and righteous reason : but in such sort , that this very will cannot seeme to proceede from any els where , or otherwise be defended in the order of predestination , but of works foreseene , and of the foreknowne well vsing of good giftes , as the schoolemen do say .

Which saying how false and friuolous it is , shal be declared both out of Augustine , and more notably out of S. Paule , Aug. ad simplici . lib. 1. quest. 2. for these are the wordes of Augustine discoursing vpon Esau , If so be ( sayth Augustine ) that God did therefore predestinate Esau to become vassall to his younger brother . because he did foreknowe that he would worke wickednes , then did he also predestinate Iacob to become Lord of his elder brother because he did foreknow that his works would proue good . And therfore the saying of the Apostles is false . Not of works &c. And imediatly after enterlacing many other thinges betweene . If you will once graunt ( quoth he ) that a man may be chosen or refused , for the thing that as yet was not in him , but because God did foresee what would be in him , it followeth hereupon that he might haue been chosen for the worthines of his workes which God foresaw would be in him , though as yet he had done nothing , and this saying , that they were not yet borne , will not preuayle thee at all , where it was spoken , And the elder shall serue the younger : to declare hereby that it was sayde , Not of workes because as yet he had wrought nothing at all . &c. But to let passe August . Let vs heare what Paule himselfe speaketh . Who debating very largely vpon this poynt of Predestination , doth amongst other at the last breake out into this speach , touching the same . Rom. 9. If God willing on the one side to shewe his wrath , and to make his power knowen hath with great sufferaunce and lenity borne with the vessels of wrath prepared to destruction , and on the other side do make knowne the riches of his glory towardes the vessels of mercy , which he hath prepared to glory . &c. Let vs more exactly ponder the wordes of the Apostle , The words of Paul expounded . where he sayth , that God was willing , therein you heare first that God doth will , and withall , the cause and reason why he willeth , ye perceiue expresly set downe afterwardes . But he is sayd to will wrath , that is to say , willing to shew the seueritie of his Iustice : Where I pray you ? or towardes whom ? what ? towardes all creatures indifferently ? Certes this might he haue done according to his Iustice : but this would he not do for his mercy sake . Towards whom then ? Towardes the vessells of wrath prepared vnto destruction . Where you heare the name of a Vessell , you doe withall conceaue a Potter , bycause no vessells are made without the Potter . Moreouer where this worde Prepared is annexed , thereby forthwith commeth to remembraunce the will of the Potter not the will of the thyng fashioned . For it standeth not in the power of the port it selfe , to fashion and forme it selfe after it owne will , but the fashioning therof resteth in the will and purpose of the Potter . For if any sense or feélyng at all were in earthen vessells , would any vessell fashion it selfe into a vessell of dishonour ? if it had power to fashion it selfe by any meanes into a vessell of houour ? whereupon it followeth consequently , that the order and disposition of fashionyng , resteth wholy in the will of the Potter , and not in the will of the vessell .

Now therfore as concernyng the will of the Potter , left any man shall thinke that his will is vnaduised , nor directed by equitie and reason : The Apostle doth forthwith set downe the cause , therewith the mouth of the slaunderous backbyter may be stopped . To shew ( sayth he ) the riches of his glory towardes the vessels of mercy which he hath prepared vnto glory . &c. He doth not say : bycause God foresaw the good workes of the godly , and the euill doynges of the wicked , that these were therfore ordeyned to damnation , those other chosen to saluation : but hee sayth , that those are prepared to destruction , whom he would haue to be vessells of wrath , & the others to glory . And yet this notwithstandyng neither vnaduisedly , nor contrary to equitie . Wherein if any man be desirous to know the reason , or the Iustice of God in his predestination , let him heare Augustine herein . The whole masse of mankinde was subiect ( sayth he ) to one state of perdition rightly deseruyng the scourge of Gods Iustice : August . ad simplici . Lib. 1. Quaest. 2. which whether be executed , or pardoned , proceedeth not of any vnrighteousnesse in God . Now it pleased Gods good will of his mercy to make a choyse of some of these , and to relinquish other accordyng to his Iustice . If you require a reason hereof , the Apostle doth not hyde it from you : To make knowen ( sayth he ) the riches of his glory towardes the vesselles of mercy , which he hath prepared vnto Glory . &c. Wherein the principall and first cause of doyng , is ioyned together with the last end therof . In the meane space many meanes are enterlaced betwixt these two . For euen as the will of God doth not otherwise preferre his elect to the honour of glory , but as it were through many tribulations , so neither doth he execute the seueritie of his Iudgement agaynst the Reprobate by & by , In Predest . the first cause must be coupled with the last end . but by long sufferaunce , much lenitie and tolleration of their wickednesse . But as the afflictions of the elect is not the cause of their saluation , so neither the lenitie and long sufferaunce of the wicked , is the principall cause that moueth God to exercize the seueritie of his Iustice agaynst them . And therfore are they called Vessells : the one sorte vessells of wrath , the other vessels of mercy prepared either to destruction , or to saluation first , and before either God did with patience endure the wickednesse of the one , or with tribulations exercize the Fayth of the other .

To conclude therfore in few wordes briefly : I come agayne to the Argument that was proposed , which albeit he choppeth together without all order of teachyng : yet in my conceite , a man may briefly reduce it into this forme . For out of these wordes of Paule , wherewith God is sayd to haue borne with the vessels of wrath in much lenitie , Osorius doth gather his cutted Sillogisine with a wonderfull dexteritie of witte .

Gods deuine Iustice did scourge none , Osori , pag. 158. 159. 160. but such as with much lenitie he did beare withall first .

Neither are any destitute of Gods mercy , but such as forsake it beyng offred .

Finally saluation and the mercy of GOD is extended vnto all persones , but vnto such as will not them selues be saued .

The defence of Iustice consisteth wholy in mercy .

And onely mercy doth acquite Gods Iustice from all reproche .

Neither doth any man perishe but beyng condemned for his owne treachery and wickednesse .

The aunswere to Osorius conclusion . To aunswere in one word . If this suttle Sophister do meane heare of Iudgement , or of execution of condemnation , I will graunt him his whole consequence . For who did euer deny this , but that God doth exercise his lenitie towardes the most abhominable rascalles , yea long and very much , & in much patience doth allure them to repentaunce ? and agayne that no man is damned but who that perisheth through his own default , without all vnrighteousnesse in God ? But if he meane of the cause of Predestination : We deny his antecedent . For whereas that most sacred purpose of the Deuine Predestination , and Reprobation , doth issue and spryng from out the onely will of God , beyng in deede most vnsearcheable , yet most righteous : And whereas also men are first fashioned in the same will , as in Gods worke-shop , to be either vesselles of wrath , or vesselles of mercy , before that any lenitie or mercy doe appeare to be extended towardes any of them from God , by what meanes then will Osorius affirme That the defence of Iustice consisteth wholy in mercy , and that there be no vesselles of wrath , but such as will not be vesselles of mercy ? Pag. 161. Or how will he charge Luther with accusing God of vnrighteousnesse ? who by all meanes possible doth continually enforce with August . that there is nothyng in God , but that is most righteous , though it appeare vnto our capacities neuer so much past all findyng out . Nay rather why should not Osorius bee duly reproched for this matter ? whose whole bent enforceth nothyng ells , but that Gods Iustice can by no meanes ells be defended , but by the workes of men knowen before ? which how voyde is of all truth , we haue already declared , both out of S. Paule , and out of Augustine , sufficiently enough , as I suppose : That in the meane tyme I slippe not ouer by the way that other saying of Paule , where makyng mention of veselles , he doth not say , that they were fitte or meéte vesselles , but vesselles formed not ready or apt vesselles , but vesselles prepared and fashioned either to dishonour or to honour . Whereby you may perceaue that this whole action consisteth not in any the workemanshyp of the Potter , nor in the good or euill vsage of Gods gifts , but onely , and wholy , in the secret purpose & will of the maker .

But Osorius doth deny this that God did fashion any vesselles vnto destruction . Osori . pag. 161. How shall we know this to be true ? Forsooth by the wordes of the Apostle . For hee doth not say the vesselles which God him selfe did forme vnto destruction , as he spake a litle afterwardes of the vessels of mercy which he prepared vnto Glory . Goe to . And what mystery I pray you pyke you out of this ? Forsooth , that ye may vnderstand that godly men are predestinated to glory through the will and mercy of God , and that wicked men euery one through his owne voluntary default are throwen out into condemnation . &c. I heare you Osorius . And I do aunswere , that this is true in deede that you Reply , that no man perisheth at all , but who so perisheth by his owne procurement and default . But what is this to the purpose ? Sithence Paule in this place doth not treate of the execution of punishment , but raysing him selfe farre hygher , debateth vpon the very cause & end of Predestination & Reprobation . Now as concernyng the execution of condemnation & condemnation it selfe , if we search for the cause therof . Surely the same is neither one nor alone : but in sundry and diuerse respectes . If you require the inward cause , and whiche in deede is peculiarely to bee assigned in man : it is Sinne : If you require the outward cause , in respect that it is the punishment of Sinne , the cause of the destruction of Sinne , is Gods Iustice . You will say then , what ? will you make GOD the cause of destruction and condemnation ? Yea surely good Syr , in that sense that I spake before . For why not as well , as when the murtherer his hanged , if you respect the outward cause of his death , ye will not deny , but the Iudge was cause therof , but if ye behold the inward cause , he that is executed ( being guilty of his owne fact ) can charge no man with his death but him selfe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But you will say , although the Iudge doe punishe the malefactor , yet did he neuer so forme the malefactour to the end he should be hanged . And no maruell . For he doth occupy the place of a Iudge onely , who hath no other authoritie at all agaynst any such person , vnlesse he haue committed some offence worthy of Iudgement , for he is but a Iudge , he is not a Creatour . But the matter fareth farre otherwise in the most sacred Maiestie of God , The office of a Iudge & of a creatour farre diuerse . who hath absolute and full power ouer his creatures , not onely to punishe , after they haue committed offence , in the nature of a Iudge : but also to determine vpon his creatures , before any their deseruynges , what him pleaseth in the nature of a Creatour , to frame them to dishonour , or to call them to honour as him lysteth . Therfore as he is a Iudge , he doth punish Sinners in deede : but as he is a Creatour , he doth fashion his Creatures according to his will , euen as the Potter doth fashion his Pottes . And to this effect tend those wordes of Paule If God willing to shew forth hys wrath , and to make knowne hys power towardes the vessels of wrath . &c. Rom. 9. Osori . pag. 161. But you will say GOD hath not fashioned vessels of wrath : nor hath formed any person vnto destruction . Why then let vs likewise imagine that the Potter doth not make some Uessels to dishonor , but all to honor rather . But sithence that all Uessels are not framed by the handes of the Crastesman to beauty and dignitie , but some applyed , and made to serue for more base and vyle vses , according to the testimony of Paule● By what meanes then will the similitude alleadged be aptly applyed to God , to witte , if that God may not do towardes hys Creatures the same that the Potter doth to hys Vessels ? But now will you heare this Argument finely contriued with a merueilous nimblenes of witte ?

The Argument of Osori . out of S. Paule Paule doth not say : the Vessels which he fashioned vnto destruction , as he doth in the same place speake of the Vessels of mercy , which he did prepare vnto glory .

Ergo , It may be vnderstanded thereby , that wicked men are not throwne into destruction by Gods will , but for their owne wickednes .

The aunswere with an explication of S. Paule . As though both might not be graunted together namely : that wicked men are throwen into destruction by Gods will , & yet neuertheles not without their owne desert ? But the name of God ( say you ) is not expressed in this place . And why so ? because the Apostle speaking of the vessels of wrathe , doth say that they were fashioned vnto destruction , but doth not say , that God did fashion them vnto destruction . Surely here is a very niece pointe of descant : Go to , Admit this also that gods name is not expressed , yet haue ye not taught vs that it is not vnderstanded here . No , ( say you ) for so much as nothing could more varie from the minde of the Apostle , Osori . Cauill vpon the wordes of Paule . nor be more repugnaunt to the most milde nature of God , then to conceaue , that God should hymselfe frame vessels vnto dishonor , seyng that no man runneth headlong into ruine : but through hys owne voluntary blindenes . And who did euer deny this ? yet doth this nothing more exclude the will of God , from fashioning his vessels as him listeth : As on the other side neither doth the will of God receaue vnto mercy those , that haue offended : so that nothing withstandeth now , why the vessels of wrath should be lesse deémed to be fashioned vnto destruction , by the will of God , and withall that themselues also do procure to themselues their own destruction , But why did not Paule ( say you ) set downe thys matter in expresse wordes ? which God himselfe did forme vnto destruction : whiche he would surely haue done , if he had thought that God had bene the Authour of destruction . Truely I will aske you a question in as few wordes Osorius , why the Apostle did choose rather to say , ( Vessels Fashioned to destruction ) then leauing out the word Fashioned , to say Vessels of destruction ? for this would haue accorded farre fitter with your exposition , if so be that he thought that the Vessels did perish without the will of God . Agayne , why did he call them Vessels , and not ? creatures rather ? why did he annexe this supply , to witte , Wrath ? finally why did he bring in God himself willing to shew forth hys wrath agaynst the Vessels of wrath ? but that you should vnderstand that all those circumstances are to be reduced to the most sacred will of God , euen as to the working hand of the Potter . For first as I sayd before when you heare this word Vessels thereby you vnderstand the Potter : Secondly when you heare this word Fashioned , Fashioned . therein the hand of the Artificer is conceaued : Thirdly when you heare Fashioned vnto destruction therin appeareth the certeinty of Gods will in his Predestination . Whereas the Vessels do perish , it is their own fault , but where it is sayd that they are Fashioned thereunto , this surely is not proper to the Vesselles , but doth note a certayne other hygher cause , and a more playne , demonstration of the creator for Vessels are not wont to bee Fashioned of any , but of the craftesman , as I suppose : what man is so madde to say that Vessels made , are made of themselues ? namely to their owne dishonor , and not formed thereunto by the workman rather : and I maruell greatly that Osorius hauing any sense or feéling in him at all , cannot quickly conceaue the meaning of the Apostle , eyther by the comparyng of the text together , or by the maner and order of speéch : namely sith the matter it selfe doth so disclose so many manifest reasons to discusse the doubtfull signification of the wordes .

The will & purpose of God the first cause . First , you will not deny but that this will of God , wherewith he had decreéd both to shew hys wrath ( that is to say the seuerity of his Iustice ) and his mercy also , was euen from the beginning . This will then beyng once determined vpon by God , could neyther by any meanes be made of none effect , nor againe by any meanes made discernable , vnles it were poured out vpon some matter , Election & Predestination . whereupon it might worke . And euen here doth that wonderfull Election of God display it selfe at the first , wherewith ( before the foundations of the world were layd ) he had predestinated them whom he would should be saued , and reiected them whom he would haue damned . Next vnto this Election , immediately ensued the Creation : Creation . wherewith the almighty Creator with a most singuler excellency , and exquisit workmanship did forme all vessels out of one selfe lump of Clay , and yet not those all ingenerall appoynted to one ende . For some vessels he made to serue to shew forth hys mercy , Calling accordyng to his purpose . some other to shew forth his Iustice . These things being thus established , immediately after Creation ensueth Vocation or Callyng : & the same two maner of wayes : accordyng to hys purpose , and not according to his purpose : Vocation accordyng to purpose . wherof the one is lynked with Grace making acceptable : the other is voyde of Grace : though not altogether , yet destitute of effectuall Grace . And hereupon doe issue Blindenesse , Rebellion , Hardenesse of hart , Infidelitie , Breache of the Law , Execution of Iustice , not by force of any coaction , but by reason of the sequele or consequent . For the grace of God once denying assistance , what soeuer remayneth in man is nought els , but the seéde of the Serpent , or some vncurable Fistula , wherewith man is deadly poysoned . Agayne out of the other Vocation , which is according to purpose , springeth Fayth a will to obey , forgeuenes of Sinne , Iustification : Fayth . Iustification . and such like inestimable treasures : not ensealed into vs by nature , but franckly geuen vs from aboue . Now out of that Infidelitie , and execution of Iustice , ariseth the destruction of the Reprobate : of the which Paule treateth here , which is not without the speciall will of God , Or els in what sense doth he say , God was willing to shew his wrath ? and yet not without their most due deseruing neither : as on the other side Saluation and Glorification do spring of Fayth & Iustification , for asmuch as in them , the commendation of his Iustice , in the other , the dignite of hys mercy doth shew forth their bright beames to the inestimable glory of gods maiesty , The Glory of God , the last end . who is the chief and principall ende and foundation of all workes .

Wherefore forasmuch as God was willing to shew both , as well hys wrath , as also hys mercy : and this hys will could by no meanes be accomplished , vnlesse there were some vpon whom , both hys wrathe , and hys mercy might make hys power on eche part discernable : hereupon then is no small stoare of proofe ministred , wherby may be perceaued , from whence aswell the destruction of the reprobate , as the Saluation of the elect doth proceede . And first of all your selfe do not deny , that godly persons are predestinated vnto glory through the onely bountifulnes of God . I demaunde now whether thys selfe same mercy of God haue predestinated to glory all creatures generally , or not all ? I attend your aunswere . If you will say all without exception , where then are the vessels of wrath ? what shal be come of this saying . God willing to shew hys wrath vpon the Vessels ordeyned to destruction ? Finally what shal be thought of that saying of Christ ? Many are called but few are chosen . If so be that all are receaued by a generall Election : how can this Election be made frustrate and vneffectuall ? or what kinde of Reiection can there be then ? But if you will not say all , it followeth then , that there must bee some Uessells of reiection of Necessitie , as well as of mercy : to witte : by like agreablenesse of contraries . Or els how shall a man vnderstand that some vessels are Predestinate to Glory ? vnlesse by the same Argument ye confesse that some vessels were also reiected to dishonor , which beyng agree vpon I demaund further , of the reprobation of them that are forsaken , whether do ye think that the same proceeded from the secret purpose of God : or of themselues ? if from them 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 .

Pag. 161. 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 stand vpright : vpon his legges let vs helpe here Osor. haltyng Logicke once agayne . For in this wise shall it be able to craule vpon his feete .

Osori . Obiection . pag. 161. 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 .

Aunswere . 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 ( notwithstandyng his wickednesse ) was a vessell of Election . Aunswere , Whether vessels of honour be made of wickednes onely as of the first cause . Be the same spoken of Mary Magdalene , of the theéfe : finally of many of Gods Elect , whose horriblenes of Sinne did not make them 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 oblation was reiected ? Iudas Iscariotes had not yet betrayed his Maister , whenas he was both the vessell of wrath , and called also the Sonne of perdition . The Phariseés had not yet vttered any token of hatred agaynst Christ , when they were called of Iohn Baptist the generation of Uipers . What shall I say of Pharao ? Pharaoes Reiection proceeded not of his Rebellion , but his Rebellion rather of his reiection , 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 induration which was before in the secret mynde of God . It is out of all question , that the same induration proceeded not of the rebellion 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 , A double consideration of the Vessels of wrath . we deny not , but that the same falleth vpon none , saue such as through their owne wickednesse haue deseruedly procured their owne destruction . And this wrath of God in deede 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 decree 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 man 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 . Rom. 9. It is neither of him that willeth nor of him that runneth , but of God that taketh mercy : If Gods euerlastyng decree 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 commeth hereby many tymes to passe , that such as sometymes seemed 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 chaunged , how variable soeuer the motions 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 .

Cauilles of the aduersaries . What then will some man say . Did God create his cretures to the end to destroy them ? did he create his creature to wrath & destruction ? 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 them 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 he liue and be conuerted , shall now alter his nature and will not the lyfe , but the destruction of a Sinner ? whenas also all things are good that God hath created , can he hate the worke of his owne handes ? yea not onely after he hath created it , but also before hee hath made it ? I am not ignoraunt Osorius of these and such lyke your not absurdities , but cauilles rather , which you are wont to thrust vpon vs now and then .

To the which to make a playne and distinct aunswere . First , An answere to Osorius Cauils . the nature of causes it selfe must bee considered . Then must a playne distinction of Gods will be opened . For when question is made of Gods will , the Scripture doth not speake therof alwayes after one maner & phrase of speach , nor expresse the same euery where after one onely signification . Sometymes this name of will is taken in a most large and ample signification , Gods will taken two manner of wayes . for that which Gods decree hath determined shall come to passe in all matters . As in that place of Paule . God doth take mercy on whom he will haue mercy , and doth indurate whom he will . &c. And agayne . Psal. 113. God did what soeuer he would doe in heauen and in earth . And in an other place . Bycause it seemeth so good in thyne eyes O Father . Luke . 10. Luke 10. And this will , seruyng in eche respect to as many purposes , as the foreknowledge and essence of God , Gods will is the beginning and rule of all thinges . doth both go before all other meane and secondary causes in order of tyme , and of it owne power also doth dispose all thynges ( good Syr ) not as though it would enforce them , agaynst their willes , by any outward coaction , but doth so dispose and order thyngs with a certeine secrett power , as that through their voluntary and seruiceable yeldyng , they atteyne at the last to the same purpose , whereunto the will of God did first & chiefly foreordeyne and direct them . Whereby it commeth to passe , that though the will of God of it selfe make no persons euill properly , yet that wicked persons notwithstandyng shall accomplish the will of God , How wicked men do the will of God . if not accordyng to the euent and successe properly and absolutely , yet by accidentall meanes . So that on this wise , albeit the destruction of the wicked proceede from the voluntary corruption of man , not from Gods will as from the nearest cause , yet do not those wicked persons fulfill their wickednes without Gods will . For in as much as it is a due scourge and punishment of sinne , man is not punished therewith without Gods will . Agayne by this word will is signified sometymes that , wherewith God ( by his expresse word ) doth notifie him selfe to be delighted , to be well pleased , and which is acceptable in his sight . Of whiche sort are all thynges whiche be naturally good and commendable . In which signification , God is sayd not to will wickednes , nor to will the death of a sinner : I. Thessa. 4. And of this will speaketh the Apostle . This is the will of God , your sanctification . And this will the faythfull onely do performe properly and simply .

We haue spoken now of will , we must now create somewhat of the order of causes . The order and processe of causes . Wherein this is to be noted aboue all other . To witte that the first causes haue alwayes relation to the vttmost endes , & the meane & concurraunt endes , & effectes to the meane & middle causes . Forasmuch therfore as the will of god that is to say the decree of God is the originall of all causes , we must then seeke out , what the last end is which may be answerable to this will : Rom. 9. now the same is sufficiently discouered by Paul If God ( sayth he ) willing on the one side to shew hys wrath and to make his power knowne , do with much sufferaunce and lenyty beare with the Vessels of wrathe prepared vnto destruction : and on the other side to make knowne the richesse of hys glory : towardes the vessels of mercy , which he hath prepared to glory . &c. By which wordes who doth not easely perceaue that the last , The place of Paule to the Rom 9. expounded . and principall ende of Gods workmanship doth consist in this , not that wicked men should perish , but that the Larges of hys heauenly mercy should more mightely increase in the saluation of hys faythfull . Now because this could not be brought to passe by any other meanes , vnlesse there were some on the contrary part , vpon whome the seueritie of Gods Iustice might be exequuted : it seemed good therefore to the Almighty Creator of all the creation in this vnspeakeable Workshop of the whole world ) to dispose his vessels to seuerall vses , not all vnto honor , nor yet all vnto dishonor , but some he made seruiceable instrumentes of hys Iustice , other some meéte instruments of hys mercy : not that he created his creatures to this effect , as to the finall and vtmost end of hys purpose , that they should perish : but because he had so determined with himselfe in his secret counsell before the foundations of the world , not to haue mercy vpon all , therefore it could not othertherwise be , but that such as should be forsaken of him , beyng forsaken and yelded ouer to themselues , should fall away of very necessitie . For Gods grace withdrawing assistaunce , mans imbecillity must withall neédes fall to the ground : and Nature being nowe ouerthrowne , Gods Iustice coulde not but execute his office , & punish greuously of very necessitie . And hereof commeth the destruction of the reprobates & persecutors of hys people : The cause effecient . the efficient cause wherof consisteth truely in euery of their own corruption , The cause deficient . but the cause deficient in the will of God .

And therefore we ought not to Iudge alyke of the causes of Election and Damnation . For although these be certayne branches of predestination , and concurre altogether in one kynde one originall and one end , yet do they differ notwithstanding in the maner . The fountayne & original of them both is the decree of God and the ende is the glory of God . And yet is not Election to lyfe euerlasting of the same sort that reprobation to destruction is . How the causes of Election and damnation do differr & agree betwixt them selues . For hee hath chosen by making , hee doth reiect not by doyng somewhat , but rather by forsaking . And in the saluation of that Godly , that whol cause is so wholy shut vp in God , as that besides him no person nor cause can come betwixt , that may challenge any interest in the title of Election and Saluacion . But that matter goeth otherwise in the destruction of the reprobate , for albeit such as perishe are not damned at all without the will of God : yet besides this will also , that obstinate rebellion of mans will thrusteth it self in , wherby they do worthely procure to them selues deserued Damnation . For God doth neyther so cast of those whom he doth cast away , as one that did enforce them to commit filthines , but forsaketh euery such one and yeldeth him ouer to hys owne guiding . Now Freewill beyng nothing els but fraylty , and feéble weakenes it selfe vnable to defend the brickle inclination of nature , agaynst the monsturous assaultes of vnsatiable lust , yeldeth it selfe coward captiue to euery storme of suttle Tentation . By meanes whereof if commeth to passe , that mans life beyng left voyde of the help of God , as a ship destitute of a Pylot , tossed to and fro with outragious wyndes and waues of the Sea , which of her self she cannot withstand , How Gods will doth behaue it self in the Elect. doth easily driue it self vpon the Rocke of damnation and rendes in peeces , hauing none other guyde but it self . But the estate of the Electe is after an other sorte , for whom GOD hath chosen those : doth he not yeald ouer to their owne conduct , but stirreth them forward with the force of hys secret good will , and doth drawe them vnto hym self , & doth so draw them , that beyng called they must neédes obay : moreouer he doth so call them , that hee doth forwith Iustifie them that are called , and doth so Iustifie them with his freé and bountifull mercy , that he doth at that length glorifie them whom he hath Iustified . In all wh Action of Saluation Gods Grace doth so accomplish all , and euery part thereof , as that nothing at all is left for mans will to glory vpon , but very much paraduenture that may ouerthrow it . The damnation of the wicked ought not to be imputed to God . Wherupon the Apostle very aptly sayth , that it is neither of him that willeth nor of him that runneth but of God that taketh mercy , On the contrary part I meane in the shipwrack of damnation , mans wayward peruersnes beyng left vnto it self , doth therin throughly play all her partes so , that there is nothing now , wherewith it may iustly accuse God : neyther is there any man condemned , but he that through hys own default doth purchase to himself damnation . In which damnation too things offer themselues in the meane tyme to be considered : In the damnacion of the wicked two thinges are to be considered . not onely what he suffereth which hath deserued to be punished , but what he hath deserued which suffereth , and how righteouslye hee suffereth : in the one whereof mans offence is declared , in the other Gods Iustice is discernable . The first whereof the deuines do call , the euill of the offence , thother the euill of the punishment : Paule calleth it the reward of Sinne , therefore whereas a man doth commit euill , Malum culpae . Malum poenae . and is punished for that euill , let hym thank hymself for it : But whereas he is righteously punished : herein let him not murmure against God as though he were the Author of euill : for that which is righteously done , can not be vnorderly done : Although the punishment seéme euill to him that suffereth that he would not suffer , yet he is himself the Author of that punishment , bicause he did that , which he ought not to haue done . Moreouer neyther is that thing forthwith euill in the sight of God , that appeareth euill to mans iudgement : these thinges therefore are to be wayed by the circumstances of the ende . For euen as the cloudy ouerspreading of the darckened night , doth not diminish any part of the cleare day light , but rather beautifie the lightsome clearenes of the bright sunneshine , euen so where the persequutors of the Church do dash sometyme on a Rock , & are drowned , How the damnation of them that perish thorow their owne default tourneth to good in the sight of God . Aug. Enchi . Cap. 95. Aug. Enchi . Cap. 100. although it be euil to them that perish properly , and of it own nature : yet in that they dash on the Rock and perish , in respecte of Gods ordinaunce , and in respect of the end wherevnto all thinges are directed , it is not euill in the sight of God , but tourneth to good rather , and to the setting forth and beautifiing of hys glory . So Augustine not vnfitly : It is good ( sayth hee ) that euills be , neyther is there any inconuenience in this that Euills may not happen without Gods will , which yet are performed contrary to his will . That is to say , agaynst that rule and ordinaunce which hymselfe doth allow and commaund .

To conclude . Albeit the Saluation of the elect , and the destruction of the reprobate doe proceede both from one originall , namely , How the efficient cause of saluation and damnation do differre . from the secret counsell of almighty God : yet this same decree neuerthelesse doth not expresse it selfe after one maner at all tymes , if you haue regarde to the maner of the operation . For the cause of Saluation of such as are saued , is so wholy shutte vppe in the closett of Gods mercy , that God onely and alone is the whole and onely efficient cause therof , so that the same can by no meanes be ascribed to any other . But the damnation of the reprobate , albeit can not escape the knowledge of the secrete purpose of God , ( bycause no one thyng be it of neuer so small value can be done without his will ) yet if we seéke the true and efficient cause therof , whereunto may it be more properly imputed , then to Sinne ? and to the Deuill the father of Sinne ? But for as much as : God doth compell no man to committe wickednesse , but rather yeldeth them ouer whom he forsaketh to their owne lustes , hereupon doth it consequently follow , that the first seédes of originall corruption ( beyng destitute of the grace of God ) suckyng vppe more deadly poyson of ragyng lust by the contagious motions of it owne naturall will , The efficient cause . cleane contrary to Gods will , is become by that meanes the cause and procurour of his owne destruction . The cause deficient wherof ( as I vouched before out of Augustine ) is onely in God : The deficient Cause out of Aug. lib. de Ciuit. dei . 12. Cap. 6.9.7 . but the cause efficient consisteth no where els then in man onely .

These premisses considered and duely examined , I returne to the Question that was proposed .

Whether God by his bare decree did create his Creatures to destruction , Question . and made them vessels of wrath ?

Whether we will not graunt that the promise of God was vniuersall ?

Whether we may imagine such a will in GOD , as will not haue all to be saued and come to the knowledge of the truth ?

I doe aunswere . Answere . Gods promise is without all controuersie generall , and is extended generally to all mankynde , yet with this Prouiso , All , whosoeuer do beleue or shall beleue in the sonne of God .

And there is no dought , but that his will doth agreably condiscende with his promise at all tymes , and in eche respect very readyly bent , The promise of God is generall with a promise . inclinable , and fauourable towardes the saluation of all ingenerall : so that those All be vnderstand with the same Prouiso , to witte , all that are engraffed in Christ Iesu by fayth : Agayne , as vnder the name of this vniuersall subiect All ( to speake with Augustine ) not euery particuler of all the generalities , but the generalities of euery particuler is comprehended , Singuli generum . ( for els as All haue not the true fayth : so neither is the promise made vnto them all , Gunera singulorum . who do not beleue in the Sonne , nor is there any will in God to saue them , but to cast them of rather .

The end of Creation to Godward . But as concerning Creation , if the end therof besought for . I doe aunswere , that God did create man vnto righteousnesse . For we were created to good workes , accordyng to the testimonie of Paule : That we should walke in them . But man abusing the freedome of his owne will , contrary to the will of God , to witte contrary to the rule of righteousnesse , fallyng quite away from righteousnesse into vnrighteousnesse , did at the length through the same vnrighteousnesse throwe him selfe headlong downe into vnrecouerable destruction . What them ? Shall we say that these thyngs chaunced without Gods knowledge ? & agaynst his will ? or els with his wil , or not regardyng the same . For one of these we must graunt of very necessitie . If we say , agaynst his will , we shall ouerthrow his omnipotencie : if , without his knowledge , we shall then empayre the excellency of his wisedome : If you say that he regardeth it not : I beseéche you what difference wil be betwixt you , and that filthy pigge Epicure : It remaineth then : That we boldly pronounce , that this work was atchieued , God not only willyng it , but foreknowyng , & withall permittyng it so to be done . Which beyng agreéd vpon : there remaineth further to be enquired , whether this will and sufferaunce of God were idle & fruitelesse or effectuall ? but to assigne vnto God an idle and fruitlesse foreknowledge ( as the Epicures do ) we are altogether forbidden by the Scriptures . Then if we graunt , that this is accomplished through the effectuall and determinate decree and will of God , and withall that no man is able to withstand his will : what shall we conclude then ? That the Reprobate are altogether excusable , bycause the fault to their reprobation resteth wholy in God ? This saying in deede thus spoken might seéme to be somewhat paraduenture , if so be that God had not made man perfect , when he created him at the first , and had not enioyned him a law and rule of righteousnesse , and had not strengthened him with a sound freedome of will , adding thereunto further a certeine seuere caution of wholesome counsell , and a fatherly forewarnyng of the daunger that would ensue . But now when as our first father Adam fell , we were all ouerwhelmed together within the selfe same downefall , in such wise that we were neither able to shake of from our shoulders that law of Iustice , wherewith we were yoaked : nor accomplish the perfection therof , were the freedome of our will neuer so mightie . And therfore he that doth offende , hath no cause whereof hee ought to quarell with God : The prouidence of god ought not to be accused in the destruction of the Reprobates . but hath matter of contagion enough , and more then enough to quarell agaynst his owne lustes , Adam and the Deuill : Whereupon we conclude at the length , that the thynges which apperteine to destruction of mankynde can neither escape the knowledge & counsell of God , and yet the prouidence of GOD to be neuerthelesse voyde altogether of blame and reproche .

But the Osorianes will deny that this ought to be attributed to Predestination or Gods decree , How Gods sufferaunce dealeth in mens actions or life . but to hys sufferaunce onely . Certes this is not to be doughted , but that God doth permit and suffer the thinges which he hath decreéd : But they do winne nothing by thys distinction : seéing that they fall back into the same quauemire out of the which they can by no meanes cleare themselues . First whereas God vseth his sufferaunce , it is out of all question , that he doth the same wittingly and warily : furthermore whereas he had comprehended all those thinges : by hys vnsearcheable wysedome , and foresaw the euentes thereof : we must neédes confesse that he was able of hys omnipotent power to forbid all what soeuer he were not willing should be done , if it had bene his good pleasure so to haue done : now my question is , why he would not ? what ? because he regarded it not ? but this swinish blockishnes of Epicure ought neyther be admitted into any Christian cogitation : neyther can any such retchlesnes agree with the gracious mercifulnes of God : what then ? was not God sufficiently able ? who shall let hym ? doth there lack in him then any meanes to helpe ? to thinke so , were heathnish infidelity . But some man will say : Seéing that the fall of Adam might haue bene stayed by an onely becke of Gods countenaunce , if it were not his pleasure so to do , why yet at the least would he not make stay of that welspring of Sinne in Adam ? Whether Gods sufferaunce or hys will beare more rule in mans lyfe . so that the same might not haue raunged to any further infection of the posteritie . Finally why doth he dayly geue so great scope to Sathan , whom , he may so easily restrayne ? The premisses considered , what remayneth ? but that of Necessity we yeld , that he did will the thinges which he foreknew would come to passe , as not restrayning the proceéding thereof , beyng otherwise of ability enough to stopp & ouerthrow it quite if hee would : Or els how shall Paules saying be true , He taketh mercy on whom he will haue mercy , & he doth harden whom he will , if we make this an infallible rule that these thinges are suffered contrary to Gods will , or not performed by his will ? forasmuch as he doth all what soeuer him listeth both in heauen & in earth .

Moreouer , whereas he is called by the predestinate counsell of God the Lamb slayne before the foundations of the world were layde , and before the fall of Adam : by what meanes ( I pray you ) could a playstere be prepared before the wounde made , but that through the same prouidence it was decreéd , that a wound should be made of Necessity ?

A dubble obiection . But loe a new onset agayn vpon vs : If this be true , then must it needes follow : that both God is the Author of Sinne , and withall that men were created by him to destruction also . I do aunswere to both the obiections . First that God is not the Author of Sinne , but the Author of his own creature : out of which creature springeth Sinne : so that Sinne now is the work of the Creature , not of the Creator . Secondly where it is obiected . That God did create hys creatures to destruction : this is most vntrue : for God doth condemne nothing of hys owne nature , but sinne onely : when God created man at the first , he created hym perfect , vpright , The originall of sinne is to be ascribed vnto the Creature not vnto the Creatour . and without Sinne : he indued him also with freé , & absolute abilitie , not to sinne : them he armed hym with sufficient furniture agaynst sinne , to witte : with an especiall admonition , so that the matter doth sufficiently declare it selfe , that God did so make man that he should not perish but be saued . Afterwardes sinne began to bud out , taking the sappe thereof not from God , but from Sathan , God dyd not create man to the ende he should perish . & the freéwill of man . Wherupon immediatly ensued damnation , not layed vpon mans shoulders by reason of his creation , but willingly purchased by reason of his owne Sinne . For if Adam had stood fast , in that vprightnes , wherein he was created , and God had condemned hym then , beyng in that vprightnes , there might haue bene some cause peraduenture that might haue moued him to this iust complaynt : That God by hys bare decree had vniustly created hys owne creature to the end that he should be damned . But now sithence the whole race of mankinde did cast it selfe vnderfoote , through the default of hys own lust , and not through Gods default , this will be a good aunswere to the question : That God did not make hys creature vnto destruction , but that the creature it selfe , by defiling it selfe with sinne , contrary to the dignitie of hys creation , From whence the cause of damnation sprang at the first . hath made it selfe an abhominable and vgly chaungeling , and transformed it selfe from the creature of God , into the creature of the Serpent . So that the creator himself in destroying hys creature may well be adiudged to haue condemned now not his creature which he made , but the creature of Sathan , which the Serpent destroyed .

But you will say : Then was the Image of God deformed as soone as it was created . I know it : but by whose default ? by Gods default ? or mans default ? but why did not the good creator of the world forbid it to be done , when as he foresaw it would come to passe ? The Obiections confuted . As though he gaue not an especiall commaundement to the same effect in playne wordes . Nay rather if your reason be so captious , as will not be satisfied but with naturall reason : I might more reasonably demaunde this reasonable question of you ? why dyd not man obay the expresse restraynt of God ? For what do ye reade ? was not Adam forbidden to touch the vnhappy Apple of vnlucky knowledge ? was he not carefully admonished , and forewarned by denouncing the daunger that would ensue thereupon ? And beyng sufficiently armed with the power of Freewill , hadd he not strength enough in him selfe to take heéde ? why then did he not looke to him selfe at the least in season , if he were not willyng to beleue and obey Gods aduertizement ? Certes as long as her reprosed him selfe , & his whole sauetie in the saue keépyng and custody of the Lord , he was in no daunger at all . But settyng Gods commaundement at naught once , whenas he chose rather to become the bondslaue of Sathan , aspyring to be as wise as his Creator and God : here what should Gods Iustice doe now , which was not bounden to be any more carefull for an other bodyes Seruaunt ? And yet for all this , God of his mercy did not so forsake , and yeld ouer his creature , although his Creatour most vnkyndely forsooke him , The cause of eche mans damnation is within him selfe . beyng his Creature . He did beautifie this runneaway with the light of Reason , whereby he might know , what ought to be eschued and what ought to bee embraced . Furthermore to make him more carefull to regard vertue , he planted into him very deépe rootes and prickes of conscience , hee added moreouer Statutes and Lawes , not onely emprinted within euery ones hart , but engrauen also outwardly in spectible Tables .

Finally besides these written ordinaunces of the law , he did euer now and then among , rayse vppe Prophetes vnto them , who with liuely voyce and teachyng , should neuer cease by aydyng , by promising , by terrifieng , by obtestyng , by sweéte exhortyng , briefly by all maner of meanes should neuer cease to reteine the people in an vniuersall obedience , accordyng to order & duetie . What shall we say to this also ? that he furnished the very Gentiles them selues ( though they were neuer so beastly and barbarous ) with the doctrine of Philosophers oftentymes , with counselles of grauen men , with wonderfull helpes of good letters and preceptes of Philosophy , persuadyng them to all thynges , and withall not sparyng to pricke them foreward to the embracing of vertue and eschewing of vyce , with horrible examples oftentymes as it were with a spurre ? I beseéke you now what wanted to be added more either to Gods Iustice , to expresse mercy ? or to his mercy , to expresse Iustice ? or to his diligence , to expresse his continuall fatherly carefulnesse ?

But here wanted naturall strength ( you will say ) . Yet was not God to bee blamed for this , but mans folly rather . And yet neither in this behalfe , did Gods fatherly goodnesse deny his assistaunce : for euen for this so are also he made a playster : And to Cure this vniuersall poyson of nature , he gaue as vniuersall a Mythridatum , made with the precious bloud of his onely begotten Sonne : wherewith the weakest Creature in the world , and the most ouerwhelmed with Sinne might easily atteyne remedy of eternall lyfe .

For as much therefore as mankinde was of euery side so wonderfully fensed , with so many and so great benefites of Gods gracious mercy : what is there that any man may eyther want to be supplied by thys our most bountifull God , and Creator ? or what could this good and mercifull God , haue done more liberally for hys creatures ? but here bursteth out more contention and quarreling amongest the deuines , wherein they plunge themselues to much . For whereas this fayth in Christ is not pertinent to all persons , and that the greater sort of people do not acknowledge the sonne of God , and that he is not so faythfully Reuerenced , as becommeth : and that they repose not the safety of their imbecillitie in this Christ as they should : now commeth here the question , what the cause should be then of this hys reiection ? from whence it proceedeth ? from out the will of men ? or or from out the decree of God ? or out of both causes beyng coupled together ? Osorius here grounding hys authoritie vpon his fine Cicero doth very mightely affirme . That they were therfore made the vessels of wrath because they would not be made the vessels of mercy . But how this may be true , I can not conceaue sufficiently . Although I do not deny this , that those which eare made vessels of wrath are altogether replenished with a rebellious will , wherewith they do voluntarily forsake the offered grace of their vocation , yet this same will is not the cause of reprobation , but the effect rather : & doth follow , and not go before it , and it selfe is made rather , then maketh reiection . For neither such as be razed out of the booke of Election , are therefore become the vessels of wrath , because they did forsake mercye : but they doe therfore throw away mercy offred vnto them , bycause beyng excluded from the grace of Election , they were foreappoynted to be the Uessels of wrath & castawayes : so that Osor. might haue spoken more truely , on this wise : that such were made the vessels of wrath , whom God would not haue to be the Uessels of mercy : And for thys cause those Pharaonicall persequutors of the church were subiect to wrath : not onely because they will not be partakers of Gods mercy , but also because they cannot .

Infidelitie proceedeth rather of ignoraunce than of will . Besides this also , in as much as all the Mercies of God are contayned in Christ onely , and in the knowledge of Christ , as as it were fast lockt in the Ark of God : in what sense will Osor. say , that they which will not beleeue are made the Uesselles of wrath ? as though the sinne of Infidelity did not rather proceede of the ignoraunce of Iudgement , then of any motion of will , & of purpose . For it consisteth not within the compasse of naturall strength , Fayth being the gift of God springeth not from mans will . for euery man that will , to be able to know Christ as him listeth : But such as it is geuen vnto from aboue , that they may be able to know and haue a will also to know Christ . Otherwise in what sense do the scriptures teach ? that Christ shal be the stone of offence , and Rock to stumble vpon to them , who doe not beleeue and do stumble vpon the worde of fayth , whereunto they are marked , if the whole matter were atchieued not by the decree of God , but did hang vpon the determination of man : 1 Peter . 2. 2. Thessa. 1. euen as the Apostles doth testifie in an other place that all do not apprehend fayth . Agayne we heare also by the testimony of the same Paule . That it is neyther of him that runneth , nor of him that willeth , but of God that taketh mercy : Actes . 13. finally of them which are ordeined ( sayth Luke ) to eternall lyfe , and whose harts ( as the same Luke recordeth ) God doth open , 1. Cor. 2. to make them know the word of God . And agayne the same Paule doth deny them to haue knowne the Lord of glory for if they had knowne hym , they would not haue crucified Christ . But what was the cause , that they knew him not ? but because the whole matter thereof rested not in their owne willes : but because by Gods secret decree , Esay . 6.9 . it was not geuen to them that had eares to heare : and eyes to seé . For their eares were made deafe that they should not heare : and their hartes were blynded , that they should not vnderstand . And therefore the Lord himself doth openly pronounce : Math. 20. that manye were called but fewe are chosen . Moreouer in an other place , the same Lord calleth his flock a little flocke . And why doth he call it a little flocke , ( good sir ) I beseech you ? If Gods mercy so largely poured abroad and so freely offered ( as you seeme to blaze it out ) doe extend it selfe to all persons indifferently without exception , why do not all persons then indefferently repayre vnto Christ ? at the least , why is not the greatest part drawne vnto him ? forsooth because they will not ( say you ) You are come back agayne to the first question : For I demaund what the cause is why they will not , but because it is not geuen vnto them ? so that ye may perceaue now , the very welspring of this fountayne springeth not from mans will , but from the counsell of God . Or els how doth Christ name them which be hys , to be but few in number ? but that he foreknew assuredly that it would be so : or how did he foreknow it ? but because it was decreed first of an infallible certeinty : And therfore Christ teaching his disciples spake openly and playnly vnto them That it was geuen vnto them to know the misteries of the kingdome but to others in parables , Luke . 8. that seeing they might not see , and hearing they might not heare . Likewise Peter confirmed by the same spirite ( speaking of the rock of offence ) doth openly denounce , 1. Pet. 2. not onely what they should do which should be offended at Christ , but also that they were ordayned of very purpose so to doe . And yet I will not deny that which they teach of the mercy of God . I do know and confesse that it is farre and wyde dispersed abroad euery where , and that the same mercy of GOD denyeth it selfe to no person ( as Augustine sayth ) but to such as will not receaue it . But in thys same very mercy neuerthelesse two thinges are to be considered : Two things to be considered in Gods mercy . That God doth not onely offer those promises of benefites and blessings , of his meere mercy & bounteous liberalitie : but also that he doth inspire the hart of man inwardly with hys spirite , to receaue those thinges that be offered .

And so after the first maner of speakyng , I do confesse , that there is a certayne generall grace of God , Whether Gods mercy be generall to all indifferently , and how it is generall . and a certayne freé choyse of Election layed open to all , without exception : that he may receaue it , that hath a will to receaue it , so that vnder thys word layd open Gods outward calling be vnderstanded , which consisteth in preceptes , in exhortations , in Rules , written either in the tenne Commaundementes , or in the conscience , or in preaching of the word . Grace of Vocation . And in this sense may we rightly say : the Pharao hymself wanted not the grace of God , nor Saule : no nor any of the rest , whom he did oftentimes allure with gentle promises : terrifie with miracles , reward with giftes , enuyte to repentaunce with prolonging of punishment : suffer with much patience alluring & calling all men dayly to amendment of lyfe . All which be infallible tokens of hys mercifull will , called Voluntas Signi .

But after the second maner of speakyng : if we behold the mercy of GOD , and that grace which maketh acceptable or if we respect that will of his , wherewith he not onely willeth all to be saued , but wherewith hee bringeth to passe , that these whom he will , shal be saued : the matter doth declare it selfe sufficiently : Grace of Election . that that Mercy and Grace of acceptyng those thyngs , whereunto they are called is not layd open for all and euery one indifferently , but is distributed through a certeine speciall dispensation and peculiar Election of God : whereby they that are called accordyng to the purpose of his grace , are drawen to consent . By meanes wherof it commeth to passe , that the same callyng accordyng to Gods purpose fayling , euery man hath not in his own hand to chuse , or refuse that earnest desire and generall Grace indifferently offered , but such as haue either receaued the gift of God , or are denyed the gift of God . Neither doth the matter so wholy depende vpon the choyse of our will , either in chusing , or refusing totally : for then might it be verified , that there was no Predestination , before the foundations of the world were layd , if our Election were necessaryly guided by our willes , and that our will were the foundation of our Saluation . Therfore whereas they say , that God doth accept them , which will embrace his grace , and reiect them which will not receaue it , is altogether vntrue . Nay it rather had bene more conuenient to fetch our founteine from the wellspring of Grace , then from the puddle of our owne will . So that we might speake more truly , on this wise : Fayth and Saluation take their originall from Grace rather then from our owne will . That God doth endue vs with his grace , and fauorable countenaunce , bycause we should be willyng to embrace his ordinaunces and Commaundementes : on the contrary part , as concernyng those that will not receaue his grace offered , that such do worthely perish . And that the very cause , that they will not receaue it , doth hereof arise , bycause their will is not holpen : and that they do therfore not receaue it , bycause they are not them selues receaued first .

For as touchyng the Obiection vrged out of Chrisostome , An Aunswere to the place of Chrisostome . that God did as much vnto Pharao in deede , as hee could doe , to saue him : if ye referre Gods doyng there to that will which is called N●on signi , but to beneplaciti : which God could & would vtter in those , whom he made Vessels of mercy , The secret will of his good pleasure vnreuealed . i. Beneplaciti . wherof S. Paule maketh mention treatyng of the mercy of Predestination : surely the Scripture is quite repugnaunt agaynst it , saying : God did harden the hart of Pharao . For if GOD did harden the hart of Pharao , how then did he to Pharao , as much as he might ? The expresse will of God reuealed . i. Voluntas Signi . But if Pharao did harden his owne hart , after that God had not mollified his hart , had not tamed his insolencie , and not bowed him to godly inclinations ( which he is accustomed to doe to his elect . ) In what sence then is he sayd to haue done as much to Pharao , as to his other Vessels of mercy , whom Election had Predestinated to be saued ?

But to let Chrisostome passe a whiles . Vocation taken two maner of wayes accordyng to Augustine● August . ad Simplici . Let vs heare Augustine hereupon , and make him as it were Iudge of the cause . For where question is made . Whether God did call all men indifferently by a generall inspiration to fayth and Saluation . Augustine doth make this aunswere . For as much as vocation or callyng is taken two maner of wayes , to witte internall , and externall ? true it is ( sayth he ) that all men are indifferently called after the maner of that externall calling : but all are not as indifferently drawen by this internall vocation . And if the cause be sought for , why all are not drawen indifferently , but that to some it is geuen , to others some not geuen . He maketh this aunswere . Some there be that will say ( quoth he ) it is the will of man . But we say , it is the Grace and Predestination of God . But God doth require men to beleue . I confesse ( sayth he ) yet is fayth neuerthelesse the gift of God . For he that doth require faith , doth promise withall , that he will bring to passe , that they shall performe that which he commaundeth . &c.

And agayne , If it be demaunded : whether mercy be therefore geuen to man , bycause he beleueth : or that mercy were therfore bestowed vpon him , bycause he should become beleuyng : to this question he maketh the very aunswere of the Apostles . I haue obteined mercy , bycause I should be faythfull . He doth not say , bycause I was faythfull . &c. And this much hetherto out of Augustine . Let vs now come to Pighius . And bycause we are happened vpon this place to discourse vpon , to witte , the equall dispensation of Gods mercy : It shall not be amisse to consider briefly his opinion herein , agreéyng with Osorius altogether . For these be the speaches of Pighius . God doth offer him selfe ( sayth he ) an equall and indifferent father to all persons : he ouerspreadeth all men generally with the one selfe same gladsome beames of mercy and clemency without any difference . Pighius touchyng the equalitie of Gods Grace towardes all . Pighius similitude taken out of the Epistle to the Hebrues . Now if some through this lenitie become tractable , and other some hereby made more indurate : this discrepaunce proceedeth from the corruption of men . There is no vnequallitie of distribution of lenitie , and mercy in God . For proofe whereof takyng a Similitude out of the Epistle to the Hebrues the iiij . Chap. For as not euery land watered with like bountyfulnesse of the heauenly dew doth yeld lyke fruite to the husbandman , but one land yeldeth forth corne , an other thornes & brambles , the one wherof is blessed of God , the other accursed , euen no lesse ioyously doth the mercy of God shyne indifferently , with generall and equall largesse and bountie towardes all vniuersally : which beyng set wyde open to all alike , doth deny it selfe to none , but such as will refuse it them selues . But some turne to amendement of life through this mercy , others some do abuse this mercy to more outragious licentiousnes of sumyng . And agayne fetchyng a similitude from the heate of the Sunne . Whereas the Sunne yeldeth one selfe same heate : we doe seé that through the same , the earth is made more stiffe and hard , and the waxe softened and made more plyable . Hereupon Pighius gathereth . That , what soeuer difference is betwixt the good and the reprobate , the same wholy to issue out of the corruption of men , and not out of the will of God .

The Reason of Pighius and Osor. is cōfeted . But our Expositours haue sufficiently aunswered this slipper deuise , that this Assertion of Pighius , and of his mate Osorius , that Gods mercy is powred alike into all men , is vtterly false and absurde , & where they do affirme , that God maketh no choyse in the dispensation of his Grace , & that there is great difference betwixt the godly & the vngodly : in deede that there is great difference betwixt the good & bad we do not deny . But where they doe ascribe the principall motion , and efficient cause hereof in mans will onely , and not in God onely , they are altogether deceaued . For as concernyng the common nature of man , Whether it be of God or of man that the good and the euill do differre . truly in this we may with more certeintie determine equabilitie of condition in mankynd , as that they reteine one semblable condition and qualitie of freé choyse , for as much as all beyng created out of one lumpe , are alike all poysoned alike with one kynde of infection , as men that be altogether vnable of them selues to doe any thyng auayleable to Saluation . And for as much as this imbecillitie doth infect all mankynde alike , as with a generall pestilence : It appeareth therfore euidently , that this difference standeth not so much vpon the determination of their will : or at least if it stand vppon their will , yet that it doth not proceede first from mans will , but from the callyng of God , whiche offereth it selfe not alike to euery one , nor after one maner to all ingenerall , but doth diuersly drawe some after one sort , and some after an other . For as I sayd before : The Scriptures haue set downe a double maner of callyng , the one wherof is generall and outward . The other is inward , accordyng to purpose : to witte , the callyng of them , whose willes the holy Ghost doth enspire and enlighten with an inward effectuallnesse .

But this Similitude of the Clay and Waxe is ridiculous and worthy to be laughed at . An answere Pighi . similitude . Bycause that this distinction can not be appliable to Freewill after the fall of Adam . For of the whole ofspryng of Adam , not some be plyable as Waxe , nor some lumpish as hard earth . For where God doth fashion vessels of one kynde of Clay ( as Paule sayth ) some vnto honour , some vnto dishonour : no man is so madd to affirme that the Clay is the cause of this difference , but the Potter rather .

Moreouer to as small purpose serueth that place to the Hebrues : The place out of the Epist. to the Hebrues . which treateth not of Grace & Freewill : but of the word of God , and men , whom he doth exhort by way of demonstration , and comparison of frutefull grounde , to receaue the word of God fruitefull and professe the same with effect . The same also is to be vnderstanded of that Parable of the good ground , yeldyng to the husbandman plenty and aboundaunce of fruite , mentioned in the Gospell . But how may these be applyed to Freewill ? or what will Pighius coyne hereof ? If Gods word take roote in none , but such as be good , what auayleth this sentence to establish the doctrine of Freewill ? For the question is not here , whether they onely be good , which receaue the word of eternall lyfe effectually : But this is the pointe that must be touched . From whence men receaue habilitie to be made good : of the nymblenesse of their owne will ? or of the callyng of God ? And therfore that Parable serueth to no purpose in this case , as beyng applied for none other end , but to signifie the dispensation and disposition of Gods holy word , which in a maner may aptly be compared to seede , wh though the husbandman do sow vpon euery ground indifferently , yet it yealdeth forth fruite but in a fewe , yea & in those also that be good groundes .

But hauing now rent in sunder these slender and trifling cob webbes . The aduersaries notwithstanding be neuer a deale the more quieted , but hauing pyked together a fresh supply of skiptacks , do rush vpon the grace of predestination with a new Hooboube agayne , for the maynteinaunce of Freewills quarrell . For with these shuttlecocks do these Redshankes with their Colonell Osor. set vpon vs : An other Reason of the aduersary leading to absurdity . for to Admitte ( say they ) that God doth make choyse but of a few , and passe ouer an infinite number of others : this seemeth to argue no small repugnancie in Gods mercy , & a wonderfull crueltie in hym : neyther is it consonant to Reason . For if he suffer the more number to perish because he will not saue them , he is cruell : if he cannot saue them , he is not omnipotent : Moreouer if he cast them of without iust cause of offence , or deserte , he is vnrighteous : if in equall cause he make vnequall distributione of hys Election , he shal be iudged an acceptor of persons . An acception of persones . But the almighty and most mercifull God , doth nothing now , that is not in all respectes most consonaunt to reason , no cruelty , no vnrighteousnes finally no one thing that is not replenished with goodnes .

The aduersaries obiections are mett withall . Albeit this mowsy and drossy chaffe long sithence blowne abroad in the eyes of Augustine by the Pelagianes , hath bene sufficiently fanned away in hys booke entituled De articulis falso impositis : Yet following Augustine herein ( more then I neéde ) somewhat to please Osorius withall , least he exclayme agayne that his argumentes are not throughly resolued : I will auswere in few wordes on thys wyse . It cannot be denyed that few are chosen , and many called : yet is not the goodnes of God any ioate impeached in this respect , nor his cruelty encreased . First in that he did choose few , or any at all : was an especiall work of his goodnes . Then , in that it pleased hym to proclayme a generall calling to the participacion of hys Gospell for all men vniuersally , was also a poynt of great clemency : but in that those that are called do not come , proceeded not of any cruelty in God , no nor yet is any fault thereof to be layd to hys charge , but vnto mens disobedience : but how can it be sayd to be mans fault say you , seéing that not their willes , but Gods predestination withstandeth them so , that they cannot be able to come ? In deede that mens will is no obstacle vnto them to come , this doth no man affirme : for hereof springeth all the faulte that is in man . That those that are not chosen doe not come how mans will & gods predestination : do seuerally work . Agayne to saye that Gods eternall Predestination is no preiudice to them that fall away , surely no man can deny this likewise : but how this predestination of God is an Estoppell , must be seene : not by powringe in new poyson ( for that needeth not ) but by forsaking the olde : thus therefore the will of man is an obstackle , but not alone : So is Predestination also an obstackle , but not without the will of man . So that here both mans will worketh , and Gods predestination worketh , ech one in hys owne kynde , but after a seuerall maner of operacion : in the difference whereof , because Osorius will seeme so bussardly blinde , we will not refuse to open it vnto hym .

And first Gods Predestination in deede hath her operation according to the infallible will of hys most free decree , not so much in the thinges themselues , as most inespeciall in the wils of men : and expresseth in this their will such a kynde of operation , that it felfe in the meane tyme is forced of none , and doth alwayes goe before the actions of mans will , and doth guyde and gouerne those wills : whiche direction and conduct mans will doth attend vpon : which withall worketh also in things subiect vnto it , and after a certaine maner of her owne , doth moue it selfe freely , that is to say , doth with earnest affection bend it selfe willingly of her owne accord , and voluntary inclination , to the thinges which it embraceth , or despiseth : for it doth neyther choose any thing , but that it willeth : nor refuseth any thing , but that it selfe willeth not : finally attempteth nothing at all , but willingly , that is to say of her owne accord , and with a very willing minde . And yet not altogether so freely as Osorius surmiseth whiche is in in deede cause of Osorius hys error herein , and drowneth hys iudgement most in this question .

For as often as he heareth mencion made , that will doth vse her certaine free choyse , in consenting or dissenting : he dreameth by and by , that the same will is such as is subiect to the direction of none other , but is at her own libertie : and is endued with full and absolute power in her selfe ( whiche power the Greékes do call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to eschew the thinges that it willeth , Selfe power or libertie to liue after her own will . and to do the thinges that it willeth , so that it doth nothing of Necessitie , but which it might otherwise do according to it owne pleasure if it will . Agayne if a man make neuer so little motion of the purpose of predestination , he doth by and by so interprett thereof , as though nothing were left for man at all to be able to conceaue with reason , or deliberate with iudgement , or make choyse of , through any voluntary motion of will , but to be enforced to all thinges by a certeine externall coaction : as it were by vnauoydeable and fatall Necessitie . Both wh are vtterly false : & to speake directly , the very dotage of Osorius . For as we do not despoyle will of her libertye , nor banysh it out of the worlde , nor raze it out of our writinges , so doe we not magnifie it like an Idoll , we do not root it out of nature , but we make it subiect to God : nor do deny that it is free after a certayne maner , but do declare in what sort it is free : for then it is free , when it is made free : we do not so derogate from it , as though in attempting , Aug. contra . 2. Epist. pela . lib. 1. Cap 3. or Relenting , it had no feeling or sense : but we do neyther esteéme it of so great a price , as though it acchieued any thing of her own strength , without the speciall conduct of Gods predestination . Moreouer we doe neyther so establishe thys same Predestination , working in mens willes , as though it enforced them agaynst their willes , and violently to do the thinges they would not . Aug. de predest 1. sancti . Cap. 3. For will cannot chose but will , yea willingly alwayes , and freely , what soeuer it doth , nor can do any thing , but that it willeth . Or els will were no will at all whether it did wel or otherwise . But to will well , and to do well , she is not able of her selfe , but boroweth her abilitie thereunto from els where : And yet to do euill , hath it more then enough in it selfe , yea without any helpe at all , which she doth both will of her selfe , and doth of her self bring to passe freely : albeit not altogether so freely yet , but that this freedome is alwayes captiuate with miserable thraldome and bondage . For will beyng left destitute of heauenvly assistance , is so subiect & seruile to her naturall lust , Mans will is neuer so free but that it is alwaies coupled with Necessitie . & ouerwhelmed with backward affections : that when it doth euill it can do no better of it self though it would : nor is of it self able to do any thing that it doth otherwise , them of very Necessitie .

Whereby appeareth euidently what kynde of freedome mans will enioyeth : which whether it consent to good thyngs , can neyther will nor do any thing of it selfe , beyng not assisted : agayne if it dissent , cannot otherwise dissent , but of very Necessity , beyng left ouer to her owne strength : The strength of Orignall sinne . For so deadly an infection hath poysoned the very Rootes & whole ofspring of nature , that it is neyther able to will any good thing , but being holpen by grace , no nor so much as to think a good thought .

What then ? shall there be nothing left ( say you ) in the power of mans freedome . Yes truely Osorius I do not spoyle mans will so naked , that it can do nothing in heauenly thinges : but your opinion tendeth rather to this effect , that Gods predestination can appoynt no certeinty in humayne acccions . For if mans will do possesse such a full and absolute freedome , as you say , as can by no meanes be subiect : what scope then geue you to Gods Election , but that it performe nothing at all freely , but be directed alwayes by the free conduct of some forren guyder , so that the whole force hereof now be not of him that calleth , but of him that is called rather . But if according to Paules doctrine , the whole exployt of thinges be gouerned by hym that calleth onely : what shall become of mans freedome then ? If you will cut these two asunder , and yealde part thereof to will , and part to Predestination , ascribing all to mans power and abilitye , and little or nothing at all to Gods predestination : why then do you not instruct vs distinctly , what , and how much ech of them doth performe ? and withall wherein the diuersitie and difference of them both consisteth ? which if you will not distinguishe duely and orderly according to their naturall and proper distinctions what other doctrine will ye teach vs but that Gods predestination must needes appeare both in order of tyme to be first , Gods predestination both elder in tyme and in power surmonnting all mans will . and elder , and in power alwayes more mighty and farre surmounting all the force of mans will ? which beyng graunted , what will follow here of at the length ? but that mans choyse will bee proued at the length so , & none otherwise free , but that it must alwaies be in bondage , eyther to Gods grace beyng holpen to good , or to her owne lust , beyng cast of to wickednes .

But me seemeth I do heare what the secrett whisperings of Pelagius brood , and amongst them chiefly Osorius the stought Champion of that crew will bark agaynst thys .

To consent or not to consent ( say they ) is in our own power , nor is the grace of God otherwise effectuall , but as we embrace hys ayde and assistaunce offered vnto vs . The obiections of the Aduersaries . Wherevpon they conclude at the length , that it is in our owne power eyther to enterteine , the grace of God , or to forsake it .

This consequent we deny , as the which beyng made without all forme of art , The aunswere . is also as voyde of all ground of truth . As concerning assenting , or dissenting : I doe confesse that these motiones are numbred amongest the residue of the naturall powers of mans will , if we do consider of them , as in their bare and naked powers , Aug. ad bonifacium . lib. 1. Cap. 19. De lib. arb. Cap. 2. & . 17. without their obiectes . But to assent rightly to the thinges whiche appertayne vnto fayth , and Gods calling : Augustine doth aunswere very discretly , That vnto this we are altogether vnable of our selues , but that our abilitie hereunto proceadeth wholy from hym , which doth first bring to passe , that of vnwilling , we may be made willing , and doth draw them that are obstinate to obedience , creating a new hart within them to make them hys owne willing , voluntary , and seruiceable seruauntes . Moreouer where they say that grace is none otherwise effectuall vnlesse we doe put our helping handes also together with grace : and that none are holpen but such as endeuour therunto of their owne accord . It is true also , and the reason is : because God doth worke in man not with anye forraygne constraynt onely , as he vsually accustometh in brute beastes , and stoanes , but with mans own voluntary inclination and motion : But from whence this voluntary motion ( in thinges appertayning to God inespecially ) doth arise , Augustine will teach you : Aug. de correp. & grat . Cap. 1. epist. 107. ad victalem . who doth deny that this grace of God doth finde any good will in vs , but doth make our wills to be good . And agayne where he testifieth that no man is able to resort to this grace for ayde , but whose stepps the Lord doth guyde thereunto : in so much that he boldly pronounceth , that the beginning of Grace is euen to feele a want of grace .

Now therefore followeth vpon these propositions thus graunted , that whersoeuer Gods effectuall grace is , Wherein effectuall Grace doth consiste . there is no defect of will : on the contrary part , wheresoeuer appeareth any defect of will , there Gods grace is vneffectuall : which is comprehended in these ij . operations : namely : in eternall calling , and inward drawing : so that the receptacle of grace is within vs in deede , but not as of our selues : but of the grace of God . But the refusall of grace is both in vs , and withall commeth of our own selues : and yet so neuerthelesse of our owne selues , as that being reiected from Gods grace , we cannot but reiect his grace , nor are we able of our selues to do otherwise , though we would neuer so fayne . And what kinde of freedome shall Will be sayd to enioy here , then the which no kinde of seruile thraldome can bee more miserable or more wretched ?

But our good Syr here will deny this . That God accordyng to the inestimable goodnesse of his fatherly nature doth reiect any at any tyme from his mercy , which is indifferently and equally layed open for all ingenerall . Hereof hath bene sufficiently discoursed before . Yet I will adde this one saying . If Gods grace do reiect no person from him , then must we of necessitie confesse that he doth not make choyse of any like wise . For where all are generally and indifferently chosen with out respect , there surely is no man cast away . Agayne where is no reiection at all , there can be then no place for Election . For in choyse we are not sayd to chuse all , but to accept out of all , not euery one , but whom we like best : Where a choyse is , and no man reiected , there is not a choyse or Election properly , but an acceptaunce , and an allowaunce rather . Neither can that be tearmed a choyse of men , which the Grecians do call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 after the proper maner of speakyng , except it be out of the multitude of a remnaunt . But God ( say you ) hath left no man so destitute of his grace , but that euery man is able of him selfe to be conuerted and to embrace grace , Aug. de gra. & libe . arbit . Cap. 5. if he will : or not to be conuerted , if he will not . Who can better vnloase this knot then Augustine ? When the Gospell is preached , why do not all beleue , they are not all of the father ? If we shall say ( sayth he ) bycause they will not be conuerted , we shall answere here , to what purpose then was this spoken ? Conuertyng vs O Lord , thou shalt quicken vs . And agayne . O God of hostes conuerte thou vs . &c. And therfore the same Augustine speaketh not vnfitly in an other place . GOD doth helpe them that are conuerted , and forsaketh them that are forsaken , but to be conuerted God him selfe helpeth . &c. If none be conuerted vnto God , but those onely whom him selfe helpeth : Hereby it appeareth playnly , that they which turne them selues away from GOD , do not therfore turne away , bycause they will not turne vnto him : but that they will not therfore turn rather , bycause God forsaketh them . That is to say , bycause the Lord of hostes conuertyng doth not quicken them , that they may haue will to be conuerted . Albeit I will not deny in the meane whiles that vnwillyngnesse doth proceede from men them selues & from their owne Freewill , yet this vnwillyngnesse notwithstandyng is not so free of it selfe , that they which are forsaken can do otherwise , then they be vnwillyng of very Necessitie : neither can there be any defect of this will any where , but where Gods effectuall Grace was not present before . For as no man is good ( as Augustine witnesseth ) that will not be good : Aug. contra . 2. Epist. pela . lib. 1. Cap. 18. so is there no man euill , but through his owne voluntary will , which will being forsaken of God , can neuerthelesse not do any otherwise but euill .

And why doth God forsake them ( will you say ) why doth not God helpe them whom he hath created ? Let me moue you a counterquestion I pray you , euen in as few wordes . And why do they not aske it of their God ? if they be without , why do they not knocke ? if they be vnbeleuyng , why do they not seéke ? if they dwell in Sinne , why do they not repent . How can they ( say you ) seyng that they haue no Freewill ( as you say . ) Admit the same : but in whse default ? in Gods default ? but God did create man perfect at the first , and endued him with freedome : was it mans fault ? Let them then accuse them selues , not God . But ye vrge agayne . And why then doth he communicate his grace to some , which he denyeth to others ? why is he not indifferently mercyfull towardes all ? and as inclinable to all vniuersally ? At the begynnyng , when God created man , he did then create also all the nature of man fully furnished with all integritie , and freedome . Afterwardes when this state of innocency & freedome was lost , when as also the whole ●umpe was defiled withall , God might withall haue so forsaken all the same ingenerall . Neuerthelesse his mercy doth not so , but would rather by Election chuse some out of this abhominable corruption , not forsakyng the other altogether in the meane tyme : onely he denieth helpe vnto them , vnto whom he was not bounde to geue assistaunce . And what though he were not so indifferently mercyfull towardes all ? Yet was he iniurious to none : what ? do you not heare what him selfe speaketh ? Is thine eye therefore wicked is it not lawfull to do with myne own as it pleaseth me ? Or at least , do you not heare the Apostle ? O man what art thou that contendest agaynst God ? Whereas God doth owe theé nothyng at all , doest thou therefore snarle at him , bycause doyng wrong to no man , he doth enlarge the richesse of his mercy towardes them , whom it pleaseth him ?

But foreward crawleth Osorius Inuectiue . Osori . pag. 162. For as much as this is the mynde and meanyng of Paule : what outragious furie is this madd man intoxicate withall , that would endeuour to persuade such a construction by Paules testimony ? which would both ouerthrow the state of humaine societie , and withall make God guiltie of vnrighteousnesse ? Sithence this is the infallible meanyng of Paule , which we haue heretofore confirmed after the Iudgement of Luther , Bucer , Caluine and by the testimony of the holy Scriptures chiefly , which also Osorius him selfe ( were he neuer so sober & sounde witted ) can neuer be able to confute : to what end rendeth this so foolish , and childish exclamation , proceédyng from an old and grayheaded man ? whereunto serue these Tragicall outcryes ? The complaynt of Osorius agaynst Luther touchyng the subuersion of Ciuill societie . that this Ruler of roste so ruffleth vppe of a trifle , thundring out such monstruous outragies and franticke exclamations .

Which doth ouerthrow ( sayth he ) the state of men . And what kynde of estate of men is this at the length , which Luther doth so ouerthrow ? If he meane the state of the common weale , & Ciuill societie : herein truly are many seuerall degrees & estates aswell of offices , as of persouages . For there be Princes , there be Dukes , there be Knightes of the noble order , there be Citizens , there be diuers & seuerall Magistrates , some hygh , some low , vnder whom are the meane & inferiour subiectes , euen the rascall rable & multitude . So ●● there also seuerall distinctions of Ages , Artes , handycraftes & in manitary occupations : some young , some old , some riche , some poore . All these now albeit in nomber innumerable , & in kynde & qualitie distinct , are neuertheles confederate & knitte together in a certeine generall vnitie , & mutuall conformitie of allyed leaque , through a certeine Ciuill pollicie , & institution of maners : are beautified with mutuall amitie : are vnited & linked together to God , in one participation of Religion : are orderly gouerned by force of lawes : do exercize mutuall traffique togethers : are restreined from licenciousnes of lyfe with one maner of generall correction : So that if they liue not in full perfection of vertue , accordyng to the prescript rule of the lawes , yet do they much lesse offende , for feare of Iustice and Iudgement . Now Syr in this generall Regiment & state of thyngs , and of persones , what one Citie , what one Villadge , or what Family was euer made one myte the worse by Luthers doctrine ? either in respect of their due obedience to Ciuill Magistrates , or in breache of domesticall tranquillitie , or in their dutyfull allegiaunce to their Princes , or in any other Ciuill societie .

The Tyrannicall state of the Pope somewhat troubled by Luther . One onely disorderous order of people hath entruded it selfe vpon this state of humaine societie , vsurpyng a certeyne Princely superioritie ( I know no thy what meanes ) crept in at the first : sure I am , was neuer established by God , nor by nature , ne yet by any necessary institution . But pressing to the pearche , partly through fraude , partly through oppression , and chiefly through the ambitious arrogaunoy of their owne proude Prelacy : not to vndertake any necessary or profitable function in the weale publique , nor to ioyne in administration of office with others for the behoofe of any common weale : but to hale all other gouernementes vnder their Iurisdiction , and to make subiect all other estates , potentates , and Empires vnder their stately Superioritie , by erectyng a certeine new founde , and Luciferlike Monarch vpon the earth . It is that Romishe Tyrannicall , and Papisticall dominion which I meane , and complayne vpon , which through incredible subtiltie , craft , & secrete slye vnderminynges vnder a commendable title of the Church , hath by litle and litle , enhaunced it selfe to so wonderfull loftynesse : that all other estates and degrees ( beyng enforced to yeld their neckes to the yoake , as it were ) must maugre their beardes , not onely submit their heades , and shoulders to their oppression , and tyranny , but also lyke miserable bondslaues , must with all reuerence , and humilitie prostrate them selues , to kysse their feete . In this Imperiall throne is enthronized chief aboue all others , & triumphyng ouer all other estates , the most mighty potentate and Monarch the Byshop of Rome . Next vnto him ( as the principall stayes and proude pillers of this Ierarchy ) The Pope . aduaunce them selues the Cormoraunt Cardinalles : The Cardinalls . Then follow in order the Roystyng route of Mytred Prelates , Mytred Byshoppes . of the Scarlet crew of Rochettes , & shauelynges . I speake not here of good & vertuous Byshops : nor of true Ministers of Christ , but of such as hang onely vpon the becke of the Bysh. of Rome . Last of all , after those ●olly Champions , whole droues of Monckes , Droues of Monckes & Friers . & Friers , come tumblyng in heapes together , a rable of rascals as of all other people the most lazy , and lewde , so surroundyng the whole world in such vnmeasurable warmes ( issue as it were and broode of the earth ) that the earth it selfe is scarse able to foster vppe her owne generation .

And therefore if your meanyng concerne the ouerthrow of this sorte of people : in this pointe I do agree with you Osorius . That Luther trauayled in deede earnestly herein , but atchieued not so much as was neédefull for the Christian common wealth . For albeit he could not vtterly raze out the rakyng Regiment of those Romishe roysters , most inordinately raysing them selues , not onely aboue all Empires and Regimentes of the earth , but also beyond all whatsoeuer is called God : yet did he pretely shake them : he pluckt of the vysours of those Apish stagers , discouered their fraude , made the world acquaynted with their subtill sleyghtes , and lyeng doctrine , and confuted them with the manifest force of the truth : finally albeit by openyng the light of the Gospell , he could not vtterly ●ende in peeces the shryne of the beast , which so many hundred yeares had suppressed & drowned in darkenes the knowledge of Gods word , yet was his industry and labour not vnprofitably employed to the defacyng therof . And I would to God he had bene able , not onely to haue defaced the power and outrage of the Seé , but also to haue plucked the same vppe by the rootes , and brought the memory therof to vtter confusion , and vanished it cleane out of the myndes & memoryes of men & , Nations for euer , in so doyng truly he could not haue done any exployte more acceptable to God , and more profitable to the state of Christianitie . Certes many thousandes of men and women had bene wonderfully preserued thereby , who through the more then barbarous & vnspeakeable cruelty of this consumyng gulfe , haue bene miserably swallowed vppe and deuoured within a very few yeares in England , Fraunce , Spayne , Scotland , Flaunders , Germany and other Christian Nations : for as yet can not this vnsatiable Cormoraunt be sufficiently englutted and fully gorged with Christian goare . And yet for all this , The Wolfe doth accuse the Lambe for troublyng the water . poore seely Luther is accused , which durst so boldly presume to vnlade and cure Christian consciences of so cancred a Fistula , of so poysoned in impostume , and so raunging a carbuncle . And bycause he did dare to vndertake the patronadge and defence of the truth agaynst manifest heresies , and more then palpable errours , there is no lesse layed to his charge then hygh treason , as though he practized the vtter ouerthrowe not onely of all Christian societie , but of the state of the whole world also . And why may not the Wolfe with as good reason condenme the seely Lambe for troublyng his water ? Let Isaack also be accused , bycause he restored to the Philistines the Welles pure , and cleansed from filthe , Gene. 26. & baggage whiche them selues had maliciously dammed vppe before . Let the Phisition likewise be endi●ed of murder , who ministring wholesome potion to his patient agaynst the pestilence or phrensie , hath preserued lyfe . Furthermore let it be lawfull for Osorius him selfe to barke agaynst the shynyng of the Sunne , bycause it reneweth the gladsome countenaunce of the pleasaunt dawnyng , by driuyng away the dazelyng darkenes of the vgly night .

Finally let him quarrell with Christ himselfe , & his most sacred spirit , The seat of the beast in the Apocali . who did not onely himselfe rayse vp Luther for this purpose , but also by playne foretellings did so many yeares before prophesie of the darcknes , decay , & ouerthrow of the self same Seé . Apoc. 16. And he poured out hys vyall ( sayth he ) vpon the seate of the beast , and hys kingdome was couered with darckenes , and they did gnawe their tongues for sorrow . &c. Which prophesie for asmuch as can not by any probable allusion : be applyed eyther to the Iewes or to the Turckes : Let the Romish Seé bethinke it selfe well , what kynde of kingdome at the length is foreshewed here , by the words of the holy Ghost . And to the same end do the wordes of Saint Paule tend likewise : where he declareth in what maner the Reuealyng of the Sonne of perdition should come to passe . 2. Thessa. 2. But after the proper phrase of speéche nothyng is sayd to be Reuealed , but that which before did lye close , & hidden in couert : And therfore if of very necessitie the Deuine spirite of Christ must be had to the discoueryng of this couert Enemy , which could not otherwise be espyed by the pollicy and witte of man : Certes it could not be , but that this Antichrist whatsoeuer he be must lurke & shadow him selfe wonderfull couertly , and craftely , and that much people should be deceaued in him , before he could be Reuealed and detected to the world .

What Person this Sonne of perdition is , I doe not at this present trouble my braynes about , surely for my part I know no one person els , neither by application of the signes , notes , or circumstaunces , and playne demonstrations ( wherewith S. Paule doth painte him out vnto vs ) can I gesse vpon any other , whom this counterfaite may resemble in any proportion , besides this one Prelate onely , who so lustely vaunteth him selfe in the Temple of God .

And therefore these thunderboltes & great flashes of Osori . lightning touching the ouerthrowe of the state of Christianitie , do no more touch Luther , then the lying cauillation of Amasias the Priest of Bethell , did concerne the Prophet Amos , to be a seditious person , when he accused hym in the presence of Ieroboam , the king ; behold ( sayth he ) Amos hath conspired agaynst thee , euen in the middes of the house of Israell . Amos. 7. Euen such like lieger de mayne doth our Osorius vtter here , very finely expressing vnto vs the wonderfull and singuler sleightes of the Papisticall subtelties which those catholick counterfaytes seéme long sithence to haue sucked out of the crafty wyles , and practizes of that olde Comicall Phormio , who being chiefly to be detected for some crafty conueyaunce , steppe forth lyke call fellowes first , and become accusers of others : supposing they shall hereby acquite themselues cleare of all suspicion of crime , if they can first accuse others of the fault , whereof they ought themselues be impeached ( And here in myne opinion ) the very selfe same , or very like vnto the same , seemeth to haue happened to Luther , wherewith we read the wicked Achab did charge Elias the Prophet euen in like deceitfull maner , 3. Kyngs . saying . Thou art he ( quoth he ) that doest trouble all Israell . Not much vnlike to that example of Nero whereof the histories make mention , who hauyng himselfe sett Roome on fire , playing and singing vpon hys harpe the destruction thereof in Homers verses , whiles it was on flame : did afterwardes lay the burning thereof to the Christians charge , to th end he might procure them ( though altogether innocent ) to be maligned , hated , and persequuted of the people . Euen in lyke maner ( Osorius ) whenas ye Papistes , & the generation of your holy Father haue long sithence tourned the state of the whole worlde , and the conditions and decrees of all Ciuill societie quite vpsidowne , according to your owne lust and pleasure : yea and dayly moyle and turmoyle the same , & haue left nothing sound , and in peacible order throughout the whole earth , continuyng still all maner of outrage , persequutyng continually with fire and sword , with your cursings and Bulles , with execrable Inquisitions , horrible punishmentes , scourges , and tormentes , & with all maner of horrible tortures , triumphyng ( as it were ) vpon the Ransack of all Christian peace , & tranquillitie : Yet do yeé Papistes neuerthelesse rayle rudely vpon Luther . Thou art hee which doest trouble all Israell .

And why should not that song be chaunted rather euen into the eares of your holy Father the Pope ? for this is he , the same very Troiane Horse : from out whose belly hath issued all callamitie , and mischief . This is that Dauus , that disturbeth all thynges . This is that Babilonicall strumpet Thais , the bruer of all misery . What will become of that Seé hereafter I know not : hitherto surely it hath so behaued it self , that it may be worthely called the plague and cancker of all Europe : which may be easily made manifest by many and sundry testimonyes . And although I speake thereof nothing at all , yet will their owne doings and proceédings faythfully described by historiographers , and deepely imprinted into the present view of the world , sufficiently bewray their dealinges . It is declared by examples what and how many mischiefes the Romishe See hath ●ay sed . The great and manifolde turmoyles of chaunged estates , the sundry vproares of people : schismes , slaughters of Christians , the horrible disturbaunces of kinges , and kingdomes , the sundry alterations of the Romayne Empire , chaunges , and translations of the same from out the East first , into the West , do euidently declare the same : whenas the pope of Rome renouncing the othe wherwith the Romaynes and Italianes hadd obliged them selues to the Emperour of Greéce , The Translations of Empires , did send for Charles Martellus out of Fraunce , into Italie , and crowned hym Emperour , contrary to the auncient order of Election . Afterwardes , because the Frenchmen would not yealde to their outragious ambitions , practised in procuring the preéminence of the Popes Election , the Empire was sodenly translated from Fraunce , into Germany , by meanes of which inordinate alteration , can scarse be expressed by tongue , how great and how cruell warres and contentions followed betwixt the Frenchmen , and the Germaynes , in the raigne of Henry the first & Otto beyng then Emperoures . Neither was this amitye of the Pope towardes the Germayne Empire of any long continuance : whose onely and speciall practise was , that not onely all Bishops , but Emperours also shoulde runne to Roome for the Inuestiture and confirmation : Prouided alwayes , that it might by no meanes be lawfull for any of them , to entermeddle any thing at all in the Popes Iurisdiction . The confirming of Bishops taken away from Emperours , Now because the Germaynes could not be made plyable hereunto vpon the sodeine , as men who reuerencing the dignity & maiestly of the Empire ( after the example of Otto , & other their Auncestours ) were not willing to yeald to th abacing of their lawfull authoritie and prerogatiue imperiall : hereupon began incredible sturres and vproares to be kindled . The warres of Henry the 4. and Fredericke . 1. & 2. ●●donick of Bauiere , Frederick of Austriche , Ludouicke and Rodolphe . This was the occasion of the great warres of the two Henryes , the fourth , and the v. Then also of Frederick the first , and the second : After them of Ludouick of Bauiere , and of his brother Frederick of Austrich : And agayne of Ludouick , & Rodolph , whom pope Gregory the seuenth of that name had priuily raysed vp against Ludouick the true and lawfull Emperour , sending hym a Crowne with thys proude inscription or poesie , petra dedit Petro , Petrus diadema Rodolpho .

The Tragedies of Henry the 6. What should I here renew the remembraunce of those old Tragedies of the Emperour Henry the vi . wherwith the whole world is well acquaynted ? vpon whose head Pope Celestine the iiij . vaunced vpon an high throane , did set the imperiall Crowne not with hys hande , but with hys foote , and immediately with the same foote , ouerthrew the same Crowne agayne : most arrogantly boasting , that he had authoritie to create kinges and to depose them agayne . What shall I speake of Chilpericke the Frenche kyng ? Chilperick the French Kyng . Whom Pope Zacharie agaynst all equitie and conscience dyd depose from hys true and possessed inheritaunce , and aduaunced in hys place Pypyne ? The Scepters of Emperours and Kynges ouerthrowen and taken away by the Popes . And it lacked very little , but that king Phillip had bene driuen to the very same extremitie : Phillippe the Frenche Kyng . agaynst whom Pope Boniface the 8. did by all meanes possible teaze , and egge to battell Alberte the king of Romanes , to driue him out of hys kingdome . Like as before hym Pope Hildebrand , did mayntayne in armes Henry the Sonne , agaynst his own naturall Father Henry the fourth , Henry the 5. agaynst Henry the iiij . the Sonne in armes agaynst the Father thorough the practize of the Pope of Rome . who brought to passe by hys cruelty , that the Father ( beyng taken prisoner by the Sonne , and shorne a Moncke ) was thrust into a Monastery in stead of a prison , where he perished miserably , through famine , and want of foode . What shall I say of that , where Pope Alexander the 3. that most meéke seruaunt of the seruauntes of God ( treading vpon the neck of a most renowmed Emperour as vpon the imperiall maiesty trodden now vnder foote ) applyed therunto thys triumphant Sonnet taken out of the Psalmes of Dauid . Super Aspidem & Basiliscum ambulabis &c. Neyther was Frauncisce Dandalus king of Creéte and Cipres , Francis . Dandalus , an Ambassadour of Venice first : afterwardes Duke of Venice & kyng of Creete . and Duke of Uenice any iot more fréndly intreated , whom Clement the proud Romish Prelate would scarse at the length after long sute admit vnto speech , though chayned with an Iron Roape , and lying vnder hys table amongest dogges . Surely I shall seeme to measure the sandes , when I enter vppon the gulfe of thys Romishe Ierarchy . Briefly therefore , and to be short : what Nation ? what Countrey ? what territory ? what Iland did euer heare of the name of thys Seé ? whiche hath not withall bene pinched with their crampes , spoyled with their exactions , and beggered with their trumperies : at or least skarse peépeth as yet from the tirannicall thraldome thereof ? Yea what vproares ? what commotiones ? what warres haue wasted , or consumed any Christian nation these many hundred yeares at any tyme ? whereof this Babilonicall strumpet hath not bene wholy , or at that least for the more part the Author and procuror ? And no meruayle at all . For what may be looked for els , at the handes of so proud a prelate ? who beyng enflamed and boyling inwardly ( as it were ) with such an incredible inordinate desire of luciferlike superioritie : as that he would onely , and alone , rule the roast , and haue all others in subiection vnder hym , how then could such vnmeasurable ambitione be possibly satisfied without infinite troubles , vproares , & tumultes ? And therefore as touching that clamorous accusacions agaynst Luther : to be a common Barrettor and disturbor of all Ciuill societie , seemeth to me to be framed of Osori . none otherwise , then as though he would that Luther shoulde onely beare the name , but that the Bishoppe of Roome shoulde winne the game .

Deale playnly therfore ( Osorius ) and poynt directly to the Butte , that you ought to haue shotte at : Name the person by his name , if ye will be taken for a good Proctour at the Barre : yea if ye be so carefull for the preseruation of the common weale of Christendome ( as ye are a curteous and Ciuill Gentleman ) let the force of your wrotte eloquence be blowen directly agaynst those persons , whiche are Enemyes to Christendome in deede , which treade Empyres vnder foote , which doe writhe and wrest Scepters out of the handes of Princes , which moue commotions , styrre vpp the people agaynst the Nobilitie , the Subiectes agaynst their Kynges , which do mainteyne the Sonnes in armes agaynst the fathers , which do cause the subiectes to abiure their sworne obedience due to their liege Lords , & teaze and prouoke the rude multitude to bende their force agaynst their naturall Princes , which doe ouerthrow the peace and tranquilitie of the Church of Christ , with their seditious Bulles , open warres , & Ciuill discensions , which do subuert all places of Iustice , Iudiciall seates and Iudgementes , rende lawes asunder , are truce breakers , and disturbours of peace , are disseysours and disinheritors of lawfull discentes , proprieties , and possessions : & are pillers and pollers of all common weales : which do turne all thyngs vpsidowne , choppyng and chaungyng , and makyng a generall confusion of all thynges : finally whiche doe neither render that vnto God that apperteyneth vnto God , nor geue that vnto Caesar , which is due vnto Caesar : but rushe violently into both estates , aswell Temporall as Spirituall , makyng hauocke of all : and appointyng one onely Iudiciall Consistory in this world , to witte , Gods and the Popes . If these dealynges emporte not a generall ouerthrow of all Ciuill , & politicke gouernementes , let the accuser hym self deny it . But if he confesse it to be true : now then may I be so bold to demaunde of Osorius , that he will vouchsafe to aunswere me truely without parcialitie : For as much as that Pontificall Romish Seé is to to much polluted , and defiled with all those enormities ( wherof I haue made mention before ) which one of these can he pyke out at the length , that may be duely & truly layed to Luthers charge ? where was Luther at any tyme moued with such desire to beare rule , as that he seemed willyng to beare full sway , and be Lorde and Ruler of all others ? Where did he entrude vpon the right of any Prince , or tooke vpon him selfe violently the authoritie of the Ciuill Magistrate ? where did he shew him selfe rebellious against the Superiour powers ? where did he disturbe the peace , and quiet gouernement of any weale publique ? What Church or Congregation did he molest & trouble ? where did he euer shake of the obedience of due allegeaunce ? or procured any Subiectes to rebellion agaynst their Gouernours ? What Empyres did he transpose ? what Kyngdomes did he trouble ? what warres was he the authour of ? what Kynges or Byshops did he euer minister poyson vnto ? either in the Communion bread , or in the wyne within the Communion Chalice ? or in the common drinkyng goblet ? as we read in the Hystories hath happened vnto the Emperour Henry , vnto Victor , and vnto Iohn kyng of England . And I would to God there had neuer bene besides there any other poysoned after the same sort . When ? or to whom did Luther euer offer his feete to be kissed ? or vpon whose necke did he treade with his feete any tyme ? Finally in what Nation or Countrey was Luther euer knowen with his curses Excommunications & Bulles , to haue vsurped vpon the Maiestie of any Prince ? or to haue abated the due obedience of the people ? or els to haue allured and drawen away the harts of the Subiectes ( which were by oathe obliged to their hygher power ) to rebell ? and pursue the destruction of their Rulers and Magistrates ? contrary to their othe , contrary to all Religion , contrary to all law , reason , and common course of nature it selfe ? Which inordinate outrage beyng neither to be found ( by report of any Chronographer ) amongest the Scythianes , ne yet amongest the cruell Massigetes : yet this do we read , yea and haue seene with our eyes to haue bene practized of late here in England , by the treachery of Pope Pius the fift , agaynst our most gracious Queéne Elizabeth : yea and not long sithence agaynst the late renowmed Kyngs Henry the viij . her Father , and Edward her brother .

But it comes already to my mynde , what aunswere Osorius will make to all this . For all that I haue spoken touchyng the ouerthrow of the peace of the church , and the scatteryng abroad of the possessions therof , Osorius will forthwith take holdfast of , and hurle violently with all the force of his eloquence agaynst Luther : speakyng in this maner . What ? assoone as these bookes of Luther were scattered abroad , Osorius quarrell agaynst Luther . doe we not see how the quiet and peacible estate of the Churche is vexed and troubled euery where ? how Monckes are driuen out of their selles ? spoyled of their goodes ? Chanones thrust out of their Colledges ? Abbottes and Byshops throwen out from their rightfull possessions ? in deede we seé this to be done in many places ( Osori . ) Euen so also do we seé the darke cloudes to vanish away after the rysing of the Sunne in the mornyng : we seé also the foggy mystes to be scattered abroad , the darkened night to be driuen away , the smaller starres to lose their brightnes , and the heauens to waxe cleare , beautifull , & fayre of hew , and men that before seemed blynde with drousy sleépe , to awaken , and shake of their sluggishnes at the cleare shining of the glittering light .

Now concernyng your Obiection agaynst Luther , in the behalfe of the Church , of the Byshoppes and Monckes , you shall then make partie colorable , & good , whenas ye haue rightly defined : First what the true Church is , who be true Byshops , and true Monckes . When I do heare this word Peace named , when I do heare mention made of the Church & of Byshoppes , Peace . Church . Bushoppes . I can not chuse but acknowledge them to be honorable , names & commendable titles : yea euen such as all men do most gladly & ioyfully embrace , but yet truely vnder these names lurke many tymes , many crafty conspiracies , I know that it is not vnfitly reported by the Poete . That Peace is the most precious pearle of Dame Natures stoare . Sillius . And surely as euery man excelleth in vertue and pietie , so for the more part is hee studious & carefull most for the due preseruation of Peace and of concorde . And therfore good men doe ioue Peace , yea and mainteyne Peace amongest them selues , yet good men onely ( good Syr ) haue not Peace alone . How glorius & acceptable a thyng soeuer Peace is accoumpted to be in her owne nature , yea though it be chiefly embraced and hadd in greatest price with good men : Yet is not Peace alwayes , and altogether conuersaunt amongest good men onely , Peace is a common thing both to the good and the wicked . nor the entoyeng of Peace alone doth make men to be good . For there is a certeyne Peace amongest the wicked : Yea Pirates , Theeues , & Robbers haue their certeine Peace , and agreement in willes . Neither is it to be doughted , but that false Catholiques , and such like heretiques haue their seuerall Conuenticles , and peacyble bandes of concorde , and consent : euen as the false Apostles and false Prophetes had in tymes past . They that worshypped the Golden Calfe , and they that conspired & took counsell agaynst the Lord cryeng Crucifige agaynst him , did represent a certeine forme of the Churche , and were firmely knitte together in mutuall Peace , The forme of the churche is altogether beutifull : but not alwayes true . and agreement of myndes . If it be an haynous matter to dissolue the bandes of Peace , and knittyng together of fellowshyppes , concluded and determined vpon for euer occasion whatsoeuer : we must neédes thinke that Cicero dealt very wickedly , Cicero . who at the tyme of Catelynes conspiracie did breake a sunder , and sparckle abroad the false treatheries of this detestable conspiracie , beyng linked together with a certeyne wonderfull agreement of willes and affections , yea and affyed together & sworne in one , by drinkyng a cup of bloud . So also did Elias very naughtely , Elias . who detected so great a number of the Priestes of Baal , agreéing together so constaunt in errour , and in so great a tranquillitie , causing them to be slayne .

And therfore it is not enough to pretend the names & titles of Peace and of the Churche onely : if their effectes be not aunswerable . Peace ( sayth Hillarie ) hath a glorious name , and truth is had in great admiration : but who doughteth of this , that the onely vnitie and peace of the Church , and of the Gospell , is that which is of Iesu Christ alone ? &c. Now as the Peace of Christ , and Christes true Churche doth alwayes lyue in a perfect vnitie , so together with vnitie doth it alwayes enioy perfect truth and veritie . On the contrary part , that Peace and Churche whatsoeuer is not grounded vppon the Rocke of Christes infallible truth , is not Peace , but Battell rather : is not the Churche of Christ , Vnder the name of peace many tymes lurketh horrible breach of vnitie . but a conspirary of naughty packes . And therfore we do seé many tymes come to passe , that vnder the name of Peace , very naturall dissentions are fostered , and many persons are deceaued by the paynted vysour of the title of the Churche : yea they are many tymes accumpted seditious persons , which doe vphold and mainteyne Peace and tranquilitie most . After this maner Tertullus the Oratour did accuse S. Paule to be a seditious fellow : so was Christ him selfe also , and his Apostles , exclaymed vpon as seditious by the Phariseés : Christ , Paule , the Apostles , and Martirs , falsely accused as disturbers of the peace . the holy Martyrs were likewise charged with treason , & procuring of vprores , by that vnbeleéuyng Emperours and miscreant infidels . Euen so fareth it now a dayes with Luther , & the Lutheranes . Luther ( sayth he ) doth rende a sunder the Peace and tranquillitie of the Church with his writynges and preachynges : doth teare in peeces Christes Coate that is without seame , rayseth tumultes and vprores , doth entangle whole Christendome with dissentions and varieties of opinions . Luther accused of the Portugall Tertullus without all reason . And why so ( Osorius ) I pray you ? From sooth , bycause he doth discouer the liuely well-springes of sounde doctrine , bycause he doth enstruct men to conceaue the most wholesome and souereigne Grace of God in his Sonne , and declareth vnto them the true rule of righteousnes , and the true Peace which is in Christ Iesu : bycause be allureth all men to the onely mercy of GOD , excludyng all mans merites , and vayne confidence of Freewill . Now bycause their bleare eyed dulnes could not endure the sharpenes of this light , from hence flush out all these fluddes of complaints , from hence rush out all these Tragicall scoldinges , & exclamations , wherewith these Rhetoricall Becons haue conceaued so greeuous a flame , ragyng out on this wise . Is not this monstruous wickednesse ? is not this horrible maddnesse ? is not this intollerable presumption ? what feuer doth make thee so frantike Haddon ? what furies doe possesse thee Luther ? what paynes of haynousnesse doe pursue thee ? And such like pleasurable ornamentes of whotte eloquence , which scarse any man can read without laughyng . Iuuenal . For who can endure to heare common outlawes complainyng of Sedition ?

Truly I suppose ( Osorius ) that with the very same wordes and euen in the same maner of outrage , or surely not much vnlike , Herode and the whole Nation of Phariseés did crye out , whenas the fame of Christes byrth being bruted abroad , it was sayd , Math. 2. that Herode the king was exceedingly troubled , and with him all Ierusulem also . And therfore accordyng to this Logicke , and Rhetoricke of Osorius . Let vs condemne Christ him selfe for a seditious fellow : bycause , vnlesse that child had bene borne , and that Sonne had bene geuen vnto vs , those troubles had neuer arisen amongest the Iewes . What shall we say to that ? Where the same Christ afterwardes beyng now of well growen yeares , did declare in playne & open wordes , That he came not to send peace in the earth , but a sword , but diuision , but fire , and that he desired no one thyng more earnestly , than that the same fire should be kindeled . Wherfore if it be so much to be feared , least breach of Peace and concorde , breéde offence : Let this Portingall aduise him selfe well , whether Christ shal be here accused as farre forth as Luther , bycause in the Gospell he is sayd to sturre vppe the Father agaynst the Sonne , the daughter agaynst the mother , the stepmother agaynst the daughter inlawe , and the daughter in lawe agaynst the stepmother , two agaynst three and three ogaynst two : or whether Luther ought to be acquited with Christ , for as much as in this accusation , he can not duely be impeached with any one cryme , which may not also aswell be charged vpon Christ . If the Peace of the Catholickes be disturbed in these our dayes through Luther , the same also happened to the Phariseés in old tyme , by the meanes of Christ and his Apostles , yea not to the Phariseés onely , but also in sturryng vppe all the Nations of the earth in an vproare : wherein yet no fault can be layed vpon Christ , who is himselfe the Prince of Peace , and can by no meanes be vnlike him selfe . In lyke maner , and with lyke consideration Luthers doctrine is to be deémed ( as I suppose ) . For what a sturre soeuer the Papisticall generation keépe in these our dayes , yet surely is not their Peace hindered by Luther : or if it be , yet ought not he to be accused that ministred wholesome playster to the wound , but the fault was to be imputed rather to them , whose cankers were so vncurable , that could not endure the operation of the Medicine . And therefore as touchyng the crime of sedition , and troublesome disturbaunce of Peace layed vnto Luthers charge , therein the accusation is wrongfully mistourned , and Luther iniuriously dealt withall . For it is not Luther , that hath turned the Peace of the Churche vpsidowne , but the worldlynges , with their Osorius do in a corrupt sense define the Peace of the Churche .

It is an vndoughted truth that they speake , Where the Church is , there is the vnity of fayth , but not where vnity is , there the Church is alwayes . and whiche wee also do confesse together with them to witte : that the Churches of Christ , as it is one , and most peacible : so delighteth in nothing more then in Peace . But let Osorius geue vs such a Peace , vnder vysor whereof lurketh no conspiracie agaynst the Lord : Let him geue such a Church wherein are not fostred Enemies , and traitoures of the true Church . I speake it not , because I recken them all enemies of the church that are Resiaunte within the borders and territories of that pontificall Ierarchye . So neyther Luthers vehement writings were bent agaynst them all . Nay rather Luther carpeth at no mans person priuately , inuadeth no mans possessions , nor seéketh the losse of any mans life . Onely agaynst the wicked Assertiones , Determinations and decrees , of your pestilent patched doctrine , Luther dyd not inueigh agaynst any priuate persones by name : but gaynst their pestiferous Sectes . agaynst the established erroneous falshoods , abhominations , and heresyes , agaynst the wicked worshipping of Idols , Breadworship and stock worshippe , and most pestiferous Superstitious Absurdities , wherewith the force & efficacy of the Euangelicall fayth was well neere ouerwhelmed ( not without manifest perill of the losse of many thousandes of Christian Souldiers ) Luther vndertaking the Necessary patronage of the truth , endeuoured with all hys skill and force , not to the end he would hurt any man , but that he might enduce others to the same cleare light , & sweéte ioyce of vnderstanding , whiche himselfe had sucked out of the pleasaunt source of holy Scriptures . If your darcknes vanish cleane away at the view of this light : If Herode withall hys Ierusalem be troubled , If the Gentiles do frett and fume and the people imagine vayne thinges , If monasteries fall down altogethers : If Idols shiuer in peeces If the issues and sproughts of Religiones neuer planted by god , be plucked vp from the bottome of the Rootes : is this the fault of Luther ? or the greuousnes of the malady rather ? that will by no meanes eudure the launcing of the soare ? or is it because the botches and plagues could no rather be handled , but woulde of themselues burst out , and vanish away into vapours and smoke ? And what if Landes and possessions long times englutted with gorbelly mouncks , The ouerthrow of Monasteries not to be imputed to Luther . became a pray to the spoylers : or were tourned to some better vses ? first what an iniury is thys to impute that vnto Luther , which Princes and Magistrates in their seuerall dominiones dyd establish , as they lawfully might ? morcouer what is that to Luther ? or what meruell is it if the byrdes do pluck their own fethers againe , which they gaue before to the though ? And what should let but that a man being better aduised , might reuoke and employ to better purpose , as may seéme him best , the thing wh he did foolishly or wickedly lauish out before ? But hereof enough : and I am long sithence throughly weryed in spending so much breath and losse of so much tyme , in contending with such a trifling brabler , who accustoming himself to nothyng els almost but to lying , and slaundering , yet amonges so many notable lyes , & heaping together so many slaunders vpon slaunders , hath not hitherto iustified any one of all hys lyes , to beare but euen a bare resemblaunce of truth .

And here agayne commeth to hand an other most shamelesse , and abhominable lye : So conning a craftesman he is , that the further he proceedeth , by so much more he contendeth with hymselfe , yea and exceédeth hymself in slaundering . Osorius shameles slaunder vp-Luther . And thys is it forsooth ? That Luther ( as he sayth ) doth accuse God to be an vnrighteous God . Good words I pray you good my Lord : In what place of all Luth. speaches , or writinges dyd you euer finde any such worde , or sillable ? wherein hee layed the cryme of vnrighteousnes vpon God ? Not so : but a man may gather no lesse by hys assertion . And no meruell : if you be the expositor thereof your selfe . For what other thing els doth the venimous spyder suck out of the most sweete honnysuckles , and pleasaunt roses ? but poyson : But go to . Let vs heare at the length this notable Collection : for Luther doth affirme that all thinges doe proceede from out Gods eternall predestination aswell when such as beyng Vessells of wrath are damned through theyr owne default : as also , when such as are Vessells of mercye without any their desert are aduaunced to glory . Thys phrase of speeche beyng not founded first by Luther , but long before hys dayes preached by Paule , and confirmed by the full consent of the whole Scriptures : Osorius knittyng and plattyng together many absurdities ( which are both false and ill fauouredly placed by the meanes of wrong misconceauing the said phrase of speeche ) is come at the last to conclude on thys wyse . That God of Necessitie must be accompted vnrighteous , Osori . pag. 162. 163. as one that doth vniustly punishe poore wretched miserable men for the euill deedes which they do not of their owne accord : but whereunto they are forced through eternall coaction . But this conclusion is not Luthers : but framed by Osori . hymself . And I think no man aliue besides Osorius was euer able to forge so madde a conclusion : who if were as voide of desire of friuolous cauilling , and slaundering , as Luther is cleare of this reproch , to condemne God to be an vnrighteous God , he would neuer haue patched vp his papers with such friuolous libels and vnsauory Argumentes , bewraying therein his notorious ignoraunce . But that the matter may appeare more playnly , let vs display and vnfold his whole captious argumentation which he hath framed to entangle Luther withall , standing in armes as it were agaynst him with a certeine brood of ill fauoured coupled propositions . And in this sorte crawleth forth thys slipper deuise for the more parte .

If be determined by the sure and established decree of predestination , Osor. creepyng Sophisme . what shall become of euery thing : and that it can not be , but as he hath decreed what soeuer he hath decreed shall come to passe . Then is it necessary that all things must be bound and tyed to an euerlasting Necessitie .

If all thinges be brought to passe by an absolute Necessitie : then must God be accompted the onely author and workes of all thinges , whether they be good or badde .

If all thinges good or euill , be ordered by the guyding of God the Author thereof . Then remayneth nothing for mans Freewill to put in execution .

If this be graunted : it followeth hereupon , that men when they rushed headlong into mischiefes , do not now commit wickednes of their owne accord , but as it were tooles and instrumentes of wickednesse , plyed thereunto by an others hand , and enforced with merueilous coaction .

Which propositions being thus argued by Luther , thereensueth vpon the same ( being-layed together ) this Necessary Conclusion . Conclusion . That God doth deale vniustly if he will punish that in man , which hymselfe willeth and determineth to be done .

Aunswere . The nature of the Sorites explaned . Generum . Specierum . The Logitians that haue described the fourme of a Sorites doth deny that this kinde of arguyng is of any substaunce , vnlesse the parts of the true properties , and differences do accord and aunswere eche other , with a necessary coupling together of the kyndes and the formes , and that the proper effectes be applied to the proper causes : Of all which there is not one so much obserued in all this heape of wordes , and sentences , wherein if I might as lawfully vtter some follishe skill , by creeping forward after the same sorte , with follish childish degrees of propositions : it would not be hard for me to conclude , out of gramtyng the freedome of mans will ? That there were no Predestistation nor prouident of God at all in heauen : which we proued before out of Augustine ● was once concluded vpon by Cicero . First such as doe affirme , that God is the chief and principall cause of all thyngs , and do graunt all things to be subiect to his will , do not erre , except Augustine do erre , who discoursing vpon the will of God . August . de Trinitat . Lib. 3. The will of God ( sayth he ) is the first and Soueraigne cause of all formes and motions : for there is nothing done that issueth not fromout the secrett and intelligible closett of the highest Emperour according to vnspeakeable Iustice : for where doth not the omnipotent wisedome of God worke what it pleaseth hym ? which mightely stretcheth hys power from one ende of the worlde to the other , and ordereth all thinges most sweetely ? Thus much Augustine . Necessitie of coaction . And yet this cause doth not therefore enduce such a Necessitie of coactione , as Osori . doth imagine , as that no freedome of will should remayne in man , that he should do nothing of hys own accord , that he should deserue nothing worthy of punishment : but should serue in steede of an Instrument ( as it were ) enforced through fatall coaction , & should be gouerned by an others power , that it selfe should bring nothyng to passe , wherefore it ought to be punished . Now for asmuch as Luthers Assertion , doth maintayne none of all these : what is become of that horrible accusation , wherein Luther is sayd to accuse God of vnrighteousnesse ?

It is not agreable with Iustice ( sayth he ) that such as are onely instrumentes of wickednesse , Osori . pag. 163. should be punished . But according to Luthers doctrine men in doing wickedly , seeme nothing els then instrumentes of wickednes . Where finde you this M. Doctour ? where haue you it ? who euer besides Osorius spake on this wise either waking or sleéping ? sometime Gods prouidence doth vse the seruice of man to punish euill doers . Euen so did God auenge hym vpon the sinnes of owne people , by the Babilonianes . Agayne to take vengeaunce of the Assirianes , was Cirus the Duke of Persia raysed vppe . So did God vse also the malice of the Iewes , to finish the worke of our redemption : for vnlesse that Natione had conspired agaynst the sonne of God , we had not bene redeémed . And what is the deuill himselfe , but the Rodde of correction in the hand of God ? and as it were an Instrument of vengeaunce , ordayned to punishe the outragies of euill doers ? yet doth it not therefore follow , that deuils and wicked persones , when they are called Instrumentes of Gods wrath : are nothing els but Instrumentes , as though they were forced onely , and themselues did nothing at all , and as though by doyng nothing , themselues deserued no wrath . For neyther do we so imagine men to be like vnto stoanes ( as I haue sayd before ) as though we left vnto them no abilitie in action : No man sinneth , but by his own will . Without the will of God . And contrary to the will of God . euen as the mynde of man , vnlesse it be ayded , can of it selfe do nothing but sinne : so doth no man sinne at any tyme , but by hys owne voluntary motione : which sinne albeit he doth not commit without the will of God , yet because he doth commit it contrary to the will , and commaundement of God , he is not acquired of hys fault . As when a murtherer killeth men , albeit he seeme after a certeine maner to exe●uute the will of God , yet because he doth not the deede onely beyng of the minde simply to serue hys God , but rather to follow the rage of his malice , therfore is he neyther excusable : as beyng not faulty : nor is God to be accused for vnrighteous , because he executeth hys wrath .

Wherfore it is false and slaunderous which Osorius doth conclude vpon the Assertion of Predestination . For he concluded two absurdities chiefly , but with a farre more grosse absurditie The first . Two absurdities in Osorius . That God is the cause of destruction and reprobation . The second That they which offend are punished vnworthely . Both which are vnmeasurably vayne : For albeit the decree of God be the first and soueraigne cause in all actiones , by the which all other second , and inferiour causes are gouerned : and although there is condemnation to the Reprobates , without the same decree : Yet neuerthelesse this same condemnation is both adiudged righteous : and floweth also from their own will properly , & not properly from the decree of God . For many thinges be done agaynst the will of God , by a certayne wonderfull and vnspeakeable maner ( as I haue sayd ) whiche come not passe notwithstanding , August . de Lib. Arbitr . & Grat. Cap. 20. & 21. without hys will . He ruleth ouer the mindes of men ( as Augustine reporteth ) and worketh in their hartes to encline their will whither him listeth , eyther vnto good thinges for hys great mercyes sake , eyther to euill thinges according to their deseruings , after the proportion of his owne Iudgement , sometymes manifest , sometimes secrett , but alwayes most iust and righteous : bringing to passe by a certayne merueilous operation of hys owne power , August . de Praedestin . Sanct. Lib. 1. Cap. 16. that in the things which men do agaynst the will of God , it cannot be , but that the will of God must needes be fulfilled .

Therefore the will of God ( as you seé ) is the first and soueraigne cause of all causes , and motiones : whiche neuerthelesse must be so vnderstanded , that thys first cause respect properly nothyng , but the last ende . Now this ende is the glory of God , and the most excellent commendation of hys Iustice , and mercy . In the meane tyme the other middle endes do depend vpon their owne middle , and proper causes , and are referred vnto the same . Whereby it commeth to passe , that betwixt Gods decree , and the condemnation of the Reprobate , many causes of condemnation doe come betwene , to witte : Infidelitie : the Inheritable corruption of Nature defiled : and whatsoeuer fruites spring thereof . Now the proper efficient cause of this Infidelitie , and naturall corruption , is mans will , not Gods predestination : which corruption and Infidelitie notwithstanding are so gouerned by Gods decree so subiect there vnto , that although they be not executed by the decree of God , yet chaunce they not at any tyme , August . de Ciuita . Dei . Lib. 12. Cap. 6. 7. 8. besides hys decree , nor without hys decree : whereof God ( as Augustine sayth ) is not the cause efficient , but the cause deficient .

Now therefore where is that fatall and euerlasting Necessitie ( Osorius ) which ( as you say ) doth thrust men maugre their heades by violent coaction without any their owne will into all kynde of wickednes ? Osori . pag. 163. where are the vndescrued punishmendes of oftendours ? where is the ouerthrow of the common weale ? where is that haynous accusation of the vnrighteousnes of God ? And where are now those Protagoristes and Diagoristes , and men farre more wicked then any of those , of whom you preache so much ? what aunswere shall I frame to this your malapere and currishe slaunderinge , O some of Iemini ? 2. Kyng . 16. If God haue commaunded you to lye so shamelesly without controlement , and to backbite vertuous personages in this sort , what remayneth for them , but that they patiently endure this generall grief of the godly ? and recomfort themselues by the example of Dauid ? If peraduenture the Lord will behold their affliction ; and will render vnto them good thinges for this cursed slaunder . In the meane space : this one thyng delighteth not a little , that whereas his fellow doth counterfayte and lye in all thinges , yet he doth the same so openly , that no man can choose but laugh at hym : and withall so Impudently , that euery man may detest hynm : and agayne so blockishly , that euery man may despise , and deryde him for it . Wherby it commeth to passe that he doth not so much preiudice to Luther , by euill speaking , as he doth bewray hys owne ignoraunce to the worlde , by worsse prouing hys false and forged lyes : seeing hee hath neyther seemed to haue learned any thinge of the truth as yet , nor proued those lyes which he hath forged , nor euer shal be able to proue any of them . Go to , and what gaine ( think ye ) haue you made by these your slaunders and lyes ? when as ye accuse Luther amongest the number of Atheistes . Diagoristes & Protagoristes ? and farre more wicked also then any of these ? as one that doth condemne God of vnrighteousness : affirmeth him to be the Author of euill , dispoyleth man of Iudgement & reason , bryngeth in fatall Necessitie ( excludyng all action and operation of Will ) compelleth men to do wickedly agaynst their willes : teacheth that men may freely be euill , and go vnpunished , couereth their naughtines with an excuse : These and other vnspeakeable treacheries when ye lay to Luthers charge , do ye beleue that ye shall make any man geue credite to your talke ? And doe ye not think , that some one or other will ryse vppe vpon the sodayne , which by readyng Luthers bookes , will espye thys your manifest falshood in lying ? Let euery man that will peruse Luthers writinges , ouer and ouer , which he hath left behynde hym as pledges , and testimonyes of hys fayth : who hath euer iudged or written more honorably of Gods Iustice ? who hath euer with more vehemency , reproued mans vnrighteousnes ? or condemned it more sharpely ? so farre is he of from shadowyng the wickednes of naughtipackes , with a cloude of excuse . And where then hath thys man affirmed , that God is the Author of euill ? Or where doth he tye men to a Necessitie of sinnyng ? such a Necessitie especially as Osori . dreameth of ? This doth he affirme , That Nature being left destitute of grace , cannot but sinne of very Necessitie : which Necessitie notwithstandyng proceedeth from no where els , then from will it selfe beyng corrupted . But Osori . doth so snatch , and wrest this sentence into a cauillation , as though Luther did bryng in such a Necessitie , as should leaue no freedome to man at all : moreouer such a Necessitie as should so abolish all libertie , as though will could vndertake nothing at all of his own voluntary choyse : but should be forced , and whirled ( as it were ) to all thinges through ●oaction and constraint : Such indifferency vseth Osorius here both to make an open lye himself , and to charge Luther with a lye also . In the first wherof the vayne error of Osorius is easily espyed , & in the second hys vnshamefast impudency discouereth it selfe . Now to make the same appeare more euidently , it will not be impertinent in this place to make a short collection of all the sentences and argumentes of ech partie , touching the whole cause of Freewill and Predestination : which beyng compiled into certayne brief places , it will not be amisse likewise to expound the same : That by this meanes the Reader may more easily conceaue , and more substancially discerne betwixt the doctrine of eche party , aswell of them that are of Luthers opinion , as also of them that hang vppon the Popes sleaue : what is truth , and what is false : and how slaunderous a toung Osorius hath : what soeuer therfore hath bene taught by Luther , Melancthon , Bucer , Caluine and other Deuines of sounde Iudgement of Freewill and Predestination , are to be reduced for the most part into this brief .

¶ A Breuiate of all Luthers doctrine of Free-will and Predestination gathered out of his bookes : And withall the contrary Argumentes of the aduersaries and the solution of the same .

FIrst as concerning mans corrupt nature thus they teache . That man is so wholy and altogether defiled , that he is not able of him selfe , or of any part of him selfe , to atteyne vnto God . But they deny not but man may come to GOD , by the helpe of Grace .

2. That it is not in mans power to prepare him selfe to receaue grace , but all mans conuersion to be the gift of God , in the whole and of euery part .

3. That the Grace of God is not so offered , as that it resteth in our choyse afterwardes to take , or refuse .

4. That the grace of God is not so geuen , nor to thus endonely , that by his aide onely it shold helpe our weakenes , as though there were otherwise somwhat within vs : but that the worke and benefite hereof is his owne : that our stoany hartes may be conuerted into fleshly hartes : that our wills be not bettered , but wholy renewed : That being regenerated in harts and myndes first , we may will that , which we ought to will .

5. That mankinde hauing lost that freedome , which he receaued in his first creation , fell into miserable bondage : And they deny , that man being in this seruile estate , is endued with any free abilitie to do good , or euill , as that he may applie him selfe to whether part him listeth . And here they expounde freedome to be that , which is opposite to bondage .

6. Touching the effectuall operation of Gods grace : thus they doe affirme : that our will is not so raysed vppe by the conduct therof , that it may be able of it selfe if it will : but that it is renewed and drawen , so that it must follow of necessitie , neither that it can be able otherwise , but to will .

7. They denie that in perseueraunce , man worketh together with God , as that of his owne power , it may obey the guiding of God : moreouer in rendring reward , they denie that the latter grace is geuen to euery man in steede of recompence , as though by well vsing the first grace , man had deserued the last grace .

8. That man can do nothing at all , especially in the things which apperteine vnto God , but so much as God himself vousafeth to geue . And that God doth geue nothyng according to his good pleasure , but the same is altogether free , without all respect of any mans deseruinges . Finally that God doth geue nothing of set purpose ; but that he pursueth his owne worke to an end , in a certeine perpetuall order and course .

9. That man doth not so worke together with God , as bringing or adding any thing of his owne , but doth worke by measure onely in spirituall thinges , by how much he is forced by the cause agent . So doth the minde see , but being enlightened : Iudgement doth discerne , and chuse , but guided by the direction of the holy Ghost . The will is obedient , but being first regenerated . The hart is willing : but being renewed , man doth endeuour , doth will and doth bring to passe , but accordyng to the measure that he hath receaued .

10. Moreouer where as it is declared , that man hath a will aswell in good thinges as in euill thinges , then if question be moued what kinde of thing will is of it selfe , they do aunswere with Augustine . That will is alwayes naturally euill , that of it selfe it can do nothing , but frowardly bende it selfe against the Iustice of God : and that it is made good through grace onely , and so made good , that it may then of necessitie loue and follow righteousnes which it abhorred before .

11. They doe confesse with Augustine , that men when they sinne do neuer sinne , but of their owne accorde and by the proper motion of will : and that they doe vaynely that do post ouer the fault therof to any others but to them selues .

12. Agayne when they are directed to good thinges by the Spirite of God , yet that their will is not excluded here : for as much as euen this is the very grace of God , namely , that their will is enclined to desire good .

13. That euen from the first creation , nature is so weakened , that sinne must cleane thereunto of very Necessitie . Whiche Necessitie neuerthelesse proceedeth not from God , nor from nature simplie , neither from any destinie , nor yet any forreine coaction , but from the corruption of nature , and from euery mans proper and peculiar inclination , and is to be ascribed thereunto : to which inclination is annexed vnauoydeable Necessitie of sinning , as Augustine recordeth .

14. Luther Caluine , and the others , when they seeme to take away Freewill : the same is so to be construed , as that they doe not wholy take the same away , but in that sense onely , in the whiche that aduersaries doe establishe the same : That is to say , wherewith they do establish merite and preuētion in Freewill .

15. Last of all whereas the whole difficultie of this controuersie doth consist in three wordes chiefly , to witte : Will , Freedome and Necessitie . Will . Freedome . Necessitie . Our Deuines do distinguishe the same after this maner .

The will of God is taken ij . maner of wayes : sometymes for his secret counsell , wherwith all things are necessaryly carried to the end , whereunto God hath directed them before . And so do we say , that nothing is done besides this will : It is also sometyme taken for that , which God approueth , and maketh acceptable vnto him selfe : And in this sense , we do see many things done , now and then , contrary to his will discouered in the scriptures . And therfore according to his will , God is sayd , that he willeth all men , to be saued , whereas yet not all , nay rather but a very few are saued .

Freedome taken two maner of wayes . 16. Freedome also , which is peculiar to man , is discerned by two maner of wayes : either as it is set opposite to bondage : and this Freedome Luther doth vtterly deny , as he may well doe : or as it is set contrary to coaction , or fatall necessitie . And this Freedome Luther neuer gaynesayd : For as much as there is no will , which can endeuour any thing against her will , or the thing which she will not , or which will may sinne at any tyme except she will her selfe .

Necessitie taken two maner of wayes . 17. Likewise Necessitie is to be taken two maner of wayes , the one of certeintie , and vnchaungeablenesse : as hath bene declared before , which Osorius can not deny . The other of violent coaction , which doth offer force vnto will : And the same is imputed to Luther falsely .

18. But now , that former Necessitie ( which is called vnchaungeable ) albeit it take her beginnyng from the cause of Gods Predestination : yet this Predestination doth not cast such a Necessitie vpon thinges , which may remoue Freewill , no more doth it take away the Iustice of God , wherewith he doth render to euery one according to his workes . These thinges beyng thus set downe , and duly considered , it shal be an easie matter , not onely to withstand the cauillations and subtelties of Osorius , but to confounde the residue of the Sophisticall brables of all other aduersaries also , wherewith they practize busily enough ( but all in vayne ) to oppresse Luthers cause : weuyng their Cobbwebbes ( as I may tearme them ) for the more part after this maner hereafter following .

¶ The Argumentes of the aduersaries agaynst the foresayd Assertions propounded and confuted .

If our actions be first determined and decreed vpon : Argument . two inconueniences doe ensue vpon this Assertion .1 . that the Freedome of mans will must vtterly perish .2 . that men shal be constrayned by Necessitie , as if they were bounde in bondes . &c.

There are so many , Aunswere . & so manifest testimonies in the Scriptures , concernyng the truth of Predestination , and the foreknowledge of thyngs to come , that they can by no meanes be denyed . As to the Obiection of inconueniences , it is vntrue . For the Freedome of mans will doth not so perish , but that men do alwayes chuse the thyng , that they will of their owne accorde and willyngly . Then also neither is any such Necessitie layed vpon any man , which by force of coaction may driue him to do that , which he would not . Moreouer although it rest not in our Freedome , that we may be chosen , or forsaken : it followeth not therfore , that we haue no Freedome to any other thynges . This is therfore a captious Argument , falsely concludyng , from the proposition Secundum quid , ad Simpliciter . A fallax secundum quid ad simplicit , As if a man would argue in this sort .

A fleshly man doth not conceaue the thynges that are of God .

Ergo , The force of mans witte doth conceaue nothyng at all in any matter whatsoeuer .

Osorius maketh Luther worse than Diagoras : An other obiection of the aduersaries . and Pighius maketh him worse then the Manichees . Pighius Argument is framed in this maner . The Manichees , bycause they would ascribe wickednes to God , did imagine two begynnynges : Luther ascribyng wickednes and mischieuousnes to God , maketh vs lyke vnto a Sawe , whom God doth draw , and driue forth and backe , whether him lysteth .

Manichee did appoynt two natures in man , Aunswere . th one good , the other euill : whereof that one could not sinne , this other coulde not do well . Luther doth neyther affirme two natures in man , neyther doth so condemne the same nature of man , wholy of it self : but as it is corrupted after the fall , hee doth affirme , that of Necessitie and alwayes it doth resiste Gods Spirite , yea euen in the very Saincts themselues , being euen from their very childdhoode enclined to euill . Then , that wicked men are as Sawes in the hand of God , not onely Luther , but Esay also doth confesse . And agayne , whereas he sayth , that the remnaunt of flesh ( euen in the holy ones ) is like a wilde sauadge Tyger , euer resistyng against the Spirite , and whereas also he doth conuince the whole fleshly Iudgement of man of faultynes naturall , Aug. in Iohan . Tomi . 49. he differeth herein nothyng at all . From Paule and Augustine , Augustine writyng vpon Iohn . Let no man flatter him selfe ( sayth he ) of him selfe he is a Sathan● Let man therfore take away Sinne : that is his owne : and leaue righteousnes vnto God . &c.

Osor. obiect Osorius is not so blokishe as to make Luther equall with Diagoras , but much more wicked . And why so ?

He adiudgeth is to be more tollerable to thinke there is no God at all , them to conceaue that God is wicked and vnrighteous .

Osorius . pag 163. But Luther doth conceaue him both wicked and vnrighteous .

Ergo , &c.

Undoughtedly a very haynous fact , yea more then Diagoricall , If so be that any man either were euer so detestably abhominable , as to be able to conceaue any such thyng of God . But from whence shall this mylde & charitable allegation of this most curteous Prelate appeare at the length vnto vs to be truly vouched agaynst Luther ? For sooth vnlesse I be deceaued , as the man is not altogether blockish , he will coyne vs , this euident demonstration out of the bottome of his owne braynes .

Osorius argument leading to inconuenience . Whosoeuer doth impute the faulte to an other of the thyng he can not auoyde : doth vnrighteously .

Sinne is a thyng in man that can not be auoyded , as Luther doth say .

Ergo , God imputyng Sinne vnto man after Luthers doctrine is vniust .

Aunswere . The Maior proposition is true in those persons , which were not them selues the cause of the thyngs , whiche they could not auoyde . But man now through his owne will hath throwen him selfe into that Necessitie of Sinnyng , which he is not able to ouercome . Wherupon the fault of the trespasse that he committeth , is iustly imputed vnto him selfe , nor can he nothwithstandyng chuse , but doe the thyng that is committed . And so by this reason , the Maior is false . Moreouer as touching the Minor . Two thynges are to be considered in Sinne , as it is taken to be the punishment of Sinne , cleauyng fast vnto vs . The Acte and the Imputation : For although the Acte he not taken away altogether through the corruption of nature : Yet through Christ the Imputation of the Sinne is take away . Therfore if a man can not be free from Sinnyng . Let him obteyne a remedy for sinne in Christ , in whom Sinne , though be vnauoydable in this weake nature , yet can not be hurtfull at all , bycause it is not imputed : Whereupon Augustine very fitly . Augustine de perfect . iusticia . Sinne ( sayth he ) may be auoyded : not when the proude will is aduaunced , but when the humble and meeke will is holpen . And the same is holpen in them , which call earnestly by prayer , which do beleue , and which are called accordyng to Gods purpose .

He is in vayn commaunded to make choise , Argument . who hath no power to applye him self to the thing which he doth chuse . But we are commaunded to chuse both lyfe and death , aswell good as euill .

Ergo , We haue abilitie in vs to applye our selues aswell vnto life as vnto death , aswell vnto euill as vnto good .

These thynges are alledged , lyke as if there were any man that did vtterly driue away wil , Answere . or abilitie of freé choyse from men . We doe confesse that man hath a freé , not a coacted power to chuse good or euill . For we do chuse both , not through any coaction at all , but of our owne voluntary will , albeit our choyse is not all alike in both : for we make choyse of the thyngs that apperteine vnto Saluation after one sorte : and of the thinges that are wicked after an other sorte : For wicked thynges , and thynges that are not godly , euery man greédyly catcheth after , & of him self is greédyly carried thereunto : yet so neuerthelesse of him selfe , as of his owne nature he can not otherwise do : if he be not hoplen . But good & godly thyngs no man can chuse , through the naturall inclination of Freewill , vnlesse he be thereunto assisted by the ayde of the holy Ghost . This therfore that is read in the Scriptures : Deut. 30. God left man to the power of his owne counsell : he set before mans face lyfe and death , good and euill , aduising him to chuse life . &c. Is a true saying , but with this restrainte alwayes annexed : that of hym selfe he was able to rush into all euill , and beyng ayded by the holy Ghost , he might be able to doe well : on the other side : not beyng holpen , that he is neither of abilitie to do any thyng acceptable to God well , nor could chuse by any meanes , but worke the thyng that was displeasaunt vnto God .

An other obiection of the Aduer . If man be not the thyng , that he can not be , of his owne power and will , but be compelled of Necessitie to be that , which he ought not to be .

Ergo , This is not now to be imputed to man , nor yet seemeth he to be in any fault for it .

The Aunswere is out of Augustine . Aunswere . August . de perfect . Iusticiae . Nay rather it is therfore the fault of the man , that he is not without Sinne , bycause it came to passe by mans will onely , that he should come to such a Necessitie , which could not be counteruayled vp the onely will of man .

An other obiection of the Aduer . If to Sinne be naturall not voluntary , then either is it not sinne now , or surely not to be imputed .

But if sinne be voluntary and not naturall nor of Necessitie : then in respect that it is voluntary , it is auoydeable by will , that it neede not cleaue vnto vs of very Necessitie .

August . de perfect Iusticiae . Augustine doth Aunswere : God created Nature at the first pure and sounde● which may not be accused , as if it were the cause of Sinne . But afterwardes mans owne will did defile this good nature , which beyng now corrupted conceaueth Sinne , which neither can be healed without the grace of God . Moreouer touchyng the thing that is done by will voluntaryly , it can not be denyed but that the same will may be chaunged : and so the will being chaunged , the thing also that was done voluntaryly may be altered . But whereas it is sayd , that will may be chaunged by will it selfe , this sauoreth surely of a wonderfull arrogancie . Gal. 5. For asmuch as the flesh willeth agaynst the Spirite , and the Spirite agaynst the flesh ( as the Apostle him selfe witnesseth . ) And these two are at warres agaynst eche other , so that ye may not doe the thynges that ye would . Gallat. 5.

Either a man may be without Sinne , An other obiection . or he can not be without Sinne . If he can not , what reason is it , that Sinne that can not be but present , should be imputed ? If he may be without Sinne , how is will then bounde by Necessitie , which might haue eschued the thyng that was committed ?

And to this also Augustine maketh Aunswere : That a man may in deede be without Sinne if God do helpe him , we do not deny : but this reason proueth not , that there is any man without Sinne , that is not holpen , neither do we agree thereunto . But when a man may be without sinne , and by whom , that is the thyng that is in question . If thou wilt say in this present life , and in the body of this death , how then do we pray in this life , forgeue vs our sinnes ? If man can of him selfe be without Sinne . Ergo , Christ dyed in vayne . &c. But Osorius vnderproppeth his Freewill here , with this crooch in couplyng the grace of God with it , disputyng on this wise .

By the assistaunce of Gods Grace nature may subdue Sinne . . Osorius argument .

The grace of God doth assiste them that be his owne .

Ergo , In the thynges apperteinyng to God all Necessitie of Sinnyng is quyte excluded .

Least Osor. may not seéme to differre nothyng at all from the Pelagians : Aunswere . he doth vphold the cause of Freewill with an addition of Grace . And yet for all this , he doth not so catche the thyng that he gapeth for , but that a Necessitie of sinnyng shall alwayes be resiaunt , euen in the holy ones of God : Grace assistyng ( sayth he ) Nature may exclude Sinne . If he meane the perfect assistaunce of grace , by the wh all infirmitie of nature is taken away , the Maior is true , but that Minor is false . For to confesse , as truth is , the riches of Gods graces to be wonderfull , and his blessyngs , which God powreth into his Elect to be magnificent , yet this Grace of God doth not make any man of such a singuler perfection in this world , but that the best of vs all many tymes offende in many thynges : and do pray dayly , that our trespasses may be forgeuen . The grace of God , in deede doth helpe our infirmities , that they may be lessened and pardonable , but to be cleane cutte away , that I do vtterly deny : it doth in deede helpe out infirmities , yet leaueth it vs neuerthelesse in our infirmities , that he may alwayes help vs . How plentifully the Grace of Christ was powred vpon hys holy Apostles , no man is ignoraunt : which Grace notwithstanding did not make perfect their strength , to the full measure : but the same grace rather was made perfect , through their infirmitie In part ( fayth S. Paule ) we do know and in part we do perceaue , 2. Cor. 12. But when that is come which is perfect , then shall that which is vnperfect be abolished . For now we behold as by a glas in a darck ridle , but then shall we see face vnto face : nowe doe I know in part , but then shall I know as I am knowne . 1. Cor. 13. And therfore to aunswere at one word . If Osorius do meane that assistaunce of Gods Grace , which may make absolute and perfect obedience in this life : Augustine will immediately deny the same : who discoursing vpon the first commaundement , Aug. de spiritu . & ●itte●a . Cap. 36. whereby we are commaunded to loue God withall our hart , and our neighbour as our selfe . We shall fulfill that commaundement ( sayth August . ) when we shall see face to face : And immediately after : And therfore the the man hath profited much in this lyfe , in that righteousnes which ought to be accomplished , who doth knowe by profiting , how farre he is distaunt from the full perfection of true righteousnesse . Lastly whereas it is argued from the power of Gods grace : that sufficeth not to exclude Necessitie of sinning , for it may come to passe through Grace , and the absolute power of God , that a man may not sinne at all , And that the fire may not burne also . And it might haue come to passe likewise , That the punishment of the whole corrupted masse in Adames loynes , should not haue bene deriued into the posterity , if it had so pleased God . Yet are not all things done , that may be done : vnlesse the decreéd Will of God do ioyne together with his power . Not vnlike vnto this , is the very argument of Celestius the Pelagian agaynst Augustine .

The Argument of Celestine the Pelag. agaynst Augustine . If God Will , it may come to passe that man may not sinne in wordes nor in thought .

But Gods will is that no man should sinne

Ergo , Nothing withstandeth but that man may not sinne in wordes nor in thought .

The Aunswere out of Augustine . The forme of this argument should rather haue bene framed on this wise . If God Will and do minister help withall , it may come to passe that man shall not sinne at all , but God willeth , & helpeth withall that a man shall not sinne at all in worde nor in thought Ergo &c. I doe aunswere with Augustine , vnto the Minor . That it is true in deede , that God willeth and helpeth agaynst the force of sinne : I doe adde ouer and besides , that no man is holpen but he that willeth , and worketh somewhat himselfe also . But two things are to be noted here : both who they be , that are holpen , & how God doth help them : Forsooth such as call vpon him , such as beleue in the Sonne , such as are called after the purpose of hys Will : and such as whose will is s●irred vppe to this end , to craue earnestly for assistaunce . Because whom he hath foreknowne , them hath he also predestinate to be made like vnto the Image of the Sonnes of God . &c. Rom. 8. Furthermore it must be considered , by what meanes he doth helpe : not to the ende that no more dregges of sinne should from thenceforth cleaue fast in the flesh , but to the end that sinne should not raygne in the mortall bodyes of them whom himselfe hath sanctified through Grace .

What thing so euer God will haue to be done , must of Necessitie be done . An other Argument .

God will haue all men to be saued .

Ergo , It is of Necessitie that all men shal be saued .

I do aunswere vnto the Maior all things that God will haue done , Aunswere . must be done of Necessitie , so that God yelde hys helpe also together with hys will , that they may be brought to passe . Then I thus annswere to the Minor . That it is true that God would haue all men to be saued , with this addition annexed , All to witte : All that beleeue in the Sonne . For without the Mediator , he will haue no man saued . But now sithence it is not geuen to all men to haue fayth : nor that all men do repayre to Christ , for helpe . The fault hereof is their own vnbeleéuingnes , not the will of God . But some of Osorius pupills will vrge agayne .

Forasmuch as fayth is the gift of God , Osori . Obiection pag. 159. and hys will that all should be saued , is an vniuersall promise : and that the greatnes of his mercy is prepared ready , and set forth to all indifferently : why then is not geauen to all indifferently to haue fayth ? is it because God will not geue it ? but so should he seeme an vnrighteous distributour , and so should he offend in Iustice distributiue : Or is it because men will not embrace the kingdome of GOD ? But this doth argue that men may take holdfast of the gift of fayth , if they will . And how then is the power of Freewill suppressed ?

Aunswere . I do aunswere first out of the scriptures , then out of August . And they beleeued as many as were foreordeyned to lyfe euerlasting Actes 13. Actes . 13. August . in his booke of Questions to Simplici . the second Quest. Augustine . Two thinges are to be holden to be resiaunt alwayes in God . That there is no vnrighteousnes with God : and likewise , it must be firmely beleued , that God hath mercy on whom he will haue mercy , and on whom he will not haue mercy . them he hardeneth . That is to say : on whom he listeth he will not take mercy : whereupon whether he geaue any thing , or require that is dew vnto hym : neyther he of whom he requireth it , can well complayne of hys vniust dealing : nor he to whom he geueth , ought to be ouer proud and boast of hys giftes : for the one neither rendereth any more then is due , and the other hath nothyng but that which he hath receaued ,

An Obiection . If God had commaunded vs to do the thinges that hym selfe saw were impossible for vs to do , he might seeme worthely to be accused of vnrighteousnesse .

Aunswere . This obiection were perhaps to some purpose , vnlesse the scriptures had prouided a Triacle for this malady : namely , Fayth , in hys Sonne : in whom when we do beleeue , endeuoring in the meane whiles as much as lieth in vs , we do then fulfill the whole Law of workes : That is to say : we do attayne full & absolute righteousnes , as well as if we had fulfilled the whole , beyng endued wi●h righteousnes now , albeit not properly our owne , yet enioying hym notwithstanding whiche of God was made our righteousnesse , by Fayth : Whereupon Luther in hys booke of Christian liberty hath written very excellently . Luther in his Christian libertie . That which is impossible for theé to bring to passe in the whole works of the Law ( sayth he ) which are in number many , thou shalt easily accomplish with small labour . Namely , by Fayth . Because God the Father hath placed all thinges in Fayth , so that whosoeuer is indued with this Fayth , may possesse all thinges : and he that is voyde of this Fayth , may possesse nothing at all . After this maner the promises of God doe geue that which the commaundements do exact , & they do finish that , which the law commaundeth : so that now he onely , & alone is he , that may commaund , and he onely and alone is he , that may bryng to passe . &c.

To what end are ordinaunces to liue well prescribed ? The Argument . Ex Diatreba . why are threatninges added to the stifnecked and rebellious , if men were not able to liue well ? why is a freedome of choyse set out vnto vs , to enter into whether way we will , if we can not be able to holde the right way ? who is so madde to commaund a blinde man to keepe the right path ? or who will commaund that man that is so fast bound as beyng vnable to moue hys arme , but vnto the left side , to reache hym a a thing on the right side , whiche is not possible for hym to doe ?

Augustine will aunswere . Aunswere out of Augustine . That which man is not able to atteine to by nature , vnto the same may he yet attayne by grace : he doth meane there , of liuyng commendably , not of liuyng perfectly : which was neuer as yet graunted to any one person in this life ( no though he were aided by grace ) but to Iesu Christ alone . But ye will demaund agayne , to what end then was the law published ? and naturall choyse set out vnto vs , if that choyce be not free to make choyse of these thinges , that are set forth to our Election ? I do aunswere . That this complaynt of Nature , might bee not altogether impertinent , if he that gaue the lawes had created the same Nature , such , as we haue at this present . But now whereas he did at the beginning create Nature , vpright , and vnspotted : God according to the selfe same Nature , did publishe hys law vnto men , whiche shoulde be holy and vndefiled . Neither could he do otherwise : whose commaundements if we be not able now in this corruption of Nature to accomplish with due obedience , there is no cause why the fault thereof should be imputed to GOD ( who can neyther will nor commaund any thing , but that which is most righteous ) but we our selues , and our first parentes ( Authors of this disobedience ) and the Deuill the counsellor are to be blamed therfore . God can not be vnlike himselfe . If we become vnlike to our selues , whose fault is it ? ours ? or his ? Furthermore touching the obiection of the blind , and the man that was bound , hereunto I do aunswere : That the similitude is not in all respectes correspondent , for this cause . For if God had blynded man at the first , or had chayned hym fast with such Roopes of Necessitie , and afterwardes had commaunded hym , whom he made blynde , to keepe the right pathe , or him whom he had first bounde fast , to reach afterwardes ouer to the right hand : this were perhappes not altogether from the purpose , that is cauilled : but now for as much as the cause of this blyndnes was procured by man him selfe , and not sent by God : he is not to be blamed that geueth necessary counsell ( to speake as Augustine doth ) but he that hath entangled him selfe into such a Necessitie , out of the whiche he can by no meanes vntwyne him selfe agayne .

Obiection out of Pighius and others . A righteous and wise Law geuer doth neuer proclayme such Statutes , the performaunce whereof will exceede the abilitie and capacitie of his subiectes .

God is the most righteous and most wise Law geuer .

Ergo , God in publishyng his law did prescribe nothyng beyond the capacitie and abilitie of his owne Creatures .

Aunswere . I do aunswere vnto the Maior , two maner of wayes . First : That the same is true in deede , in those lawes whiche were established of the Lawgeuer , to this onely ende , that the subiectes should exactly performe the same . But albeit GOD did desire this thyng chiefly , that all men should precisely and throughly obserue his Ordinaunces , yet besides this consideration , there are many other endes and causes . The vse & end of the law . 1. That the Iudgement and wrath of God agaynst Sinne should be made manifest . 2. That we might be more easily brought to the acknowledgement of our Sinnes and weakenesse . 3. Thyrdly , that vnderstandyng our weakenes the more we feéle our selues more heauyly oppressed with this burden , the more sharpely we should be prouoked ( as with the Schoolemaisters rodde ) to flee vnto Christ , who is the end of the law . 4. That by this Schoolyng , as it were , we may learne what way we ought to take , that if it be not geuen vs at the least to atteyne the full , and absolute obedience of the law , yet that begynnyng to be obedient , we may profitte as much as we may .

Secundaryly we do confesse , that the Maior is true in respect of those lawes , for the due obseruation of the which , there is no cause to the contrary , either by the Lawgeuer , or in nature it selfe , but such as appeareth rather in the Subiectes : Whose onely fault , and disorderous licentiousnes procureth the breach therof . As for example . If a Prince do sende foorth an Ambassadour in all respectes whole , sounde , and well enstructed , to whom afterwardes he geueth in commaundement to put some matter in execution , which he might very easily bryng to passe vnlesse through his owne default , and disorder he made him selfe lame , halte , or vnable to execute the commaundement of his Prince . Now , if this Ambassadour for want of health , and strength become vnable to execute his Embassie , ought the Prince to be blamed for it ? or the Ambassadour rather , who by his owne folly hath disabled him selfe ? And that is it that Augustine doth seéme to emply in his booke De perfectione Iustit . August . de perfect . Iustit . Nay rather for this cause ( sayth he ) the man is blameworthy , that he can not perfittly doe his duetie , nor liue without Sinne : bycause by mans owne will it came to passe , that hee should be driuen to that Necessitie , which could not afterwardes be shaken of agayne by mans will alone .

Thyrdly here is to be noted , that there be foure maner of meanes or wayes to obserue the law . 1. Either by the force of our owne strength : and by this meanes the greatnesse of our strength is ouercome by the law . 2. Or by the helpe of some other : And so nothyng withstandeth , but that we may fulfill the commaundementes of the law . 3. Or by the operation of the holy Ghost in vs , to make vs to lyue godly . 4. Or by Imputation through fayth in the Mediatour , who freely forgeueth our imperfection , and iustifieth the Sinner and wicked also .

All sinne is voluntary . Obiection .

Ergo , No man sinneth of Necessitie .

Here must be a distinction added in these wordes Will and Necessitie . Aunswere . If Necessitie be taken in this place for coaction , then is the consequent true : but if it be taken for euery vnchaungeablenesse , which of it selfe can not be otherwise altered , then is the Argument faulty . Moreouer in the Antecedent . If the word Will be taken for a sounde Will & able enough of it selfe , such as was in the first creation of nature , the consequent were not amisse , and was true in deede in Adam . But if we take it for that Will , which is in vs now defiled , and full of corruption , the Argument concludeth no Necessitie at all , no more than if a man should argue on this wise .

Euery man by nature is two footed .

Ergo , Euery man may goe .

If Nature here be meant for sounde , the Argument is good : but if it haue relation to one sicke of the palsey , or to a maymed man , or one that is bounde with roapes , beyng fallen in the hands of theeues : your selfe will deny the Argument . And why so ? not bycause man is not two footed by nature ( if ye regarde his first creation ) but bycause this nature is wounded through the disobedience of our first parentes , and maymed altogether : so that now either we haue no feét● at all , or they be not sounde surely : or if they be hoale and sounde , they are not at libertie to treade on the grounde , but fast bounde by theeues , and are holden , captiuate vnder Sinne : so that either we be not able to go at all , or at least lesse able to treade the right tracke that we ought to doe , vnlesse the holy Samaritane come , and let lowse our bandes , namely : the assistyng Grace of Christ Iesu , of that which Augustine speaketh very notably . August . in his 107. Epistle vnto Vitalis . If we will mainteyne Freewill ( sayth he ) lot vs not gaynsay that , from whence will taketh her Freedome : for he that denyeth Grace , whereby it is made free , either to eschue euill or to do good , is willing to continue still in bondage . &c. And therfore when we debate or dispute of Will : the question must not be referred to nature it selfe , but rather to the corruption of nature .

The Papistes Argument . There is no Necessitie of sinning where will hath a freedome to doe .

All men are endued with a Freewill to doe .

Ergo , There is no Necessitie of sinnyng in men .

Aunswere . Where Freedome of Will is , there is no Necessitie of Sinnyng , this proposition is false . For there is not such a repugnauncie betwixt Will and Necessitie : Will and Necessitie are not contraries . whosoeuer sinneth freely , the same also sinneth voluntaryly . No man is enforced to Sinne , but is drawen to wickednesse by the enticementes of his owne will , and not by any foreine constrainte . Chrisostome : Chrisost. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He that draweth , draweth him that is willing . Wherfore if our owne will do carry vs headlong to Sinne , let vs not Impute it to Necessitie , but to lust .

And therfore to make a distinction of these thynges ( Osorius ) and that ye may be satisfied , if it be possible . Voluntary and Necessary are not opposite . For they may both light together at one tyme in Will. When Will enlightened by the inspiration of the holy Ghost , doth earnestly couet after euerlastyng lyfe : this it doth of Necessitie in deede , yet neither vnwillyngly , nor constrayned thereunto : for it can not come to passe by any meanes , that will may be any tyme enforced to will that , whiche it will not . Nay rather Augustine is of this opinion , that it standeth as much agaynst the conueniencie of reason , for man to will the thyng that he will not , as if a man would contend , that any thyng could be hoate without heate .

And yet that Necessitie in the meane tyme wherewith wicked men are sayd to Sinne , is not so absolute , and vnauoydeable , as that they can not chuse but continue in their wickednesse . For assoone as the holy Ghost , Voluntary and Necessary how they agree and are contrary eche to others . and the grace of Christ preuenteth them , that chayne of that Necessitie is forthwith broken in peeces . And therfore Augustine doth say , that it proceedeth of nature to be able to haue fayth , hope and charitie , but to haue them in deede commeth vtterly of Grace . For that power and habilitie is not put in execution , vnlesse Grace be geuen from aboue . And thus farre forth Augustine did agree with Pelagius , that to be able , commeth of nature : but Augustine addeth withall , that Pelagius would not agree vnto . That to will well and to liue well , must be ascribed onely to grace .

Nothyng ought to be accompted for sinne , which doth not depende vpon the free choyse of man . Obiection .

This is true , Aunswere . if it be taken of that kynde of Sinne , that is called the punishment of sinne . For otherwise Originall sinne is neyther voluntary , nor vndertaken of any choyse .

If you be willing and be obedient , An Argument out of Esay . ye shall eate the fatte of the earth .

But if you will not , nor will be obedient , the sword shal deuour you , for the mouth of the Lord hath spoken it .

Ergo , It is in mans power both to will , and not to will .

Augustine . August . de perfect . Iustit . The whole law is full of such conditions . And these Commaundementes were geuen to suppresse the pryde of Arrogant persons by way of sufferaunce , vnder a colour , vntill the seede should come that was promised . Aunswere . That is to say . That men should be tyed to the commaundementes whiche otherwise presumed proudly before of their owne strength , In the accomplishing of the whiche man faynting , and made to quayle in hys owne conceipte , he shoulde be forced to flee , to the deliuerer and Sauiour . And so being terrified by the rigour of the Law , should by the same Lawe , as by a schoolemaister be conducted to fayth , and to grace . &c. This much Augustine .

Osori . Argument . Sinne is eyther of Will or of Necessitie : if it be of Necessitie : then doth Osorius deny it to be sinne , if it be of Will : then may it be auoydeable .

Augustine maketh aunswere . That sinne is not of Nature simply , but of Nature corrupted , and of will depraued : wherevpon ensueth vnauoydeable Necessitie to dwell in sinne vntill a Release be sealed , and deliuered from the Grace of GOD through Iesus Christ our Lord . And therefore that man may be acquited of this Necessitie , he is to be called vpon , vnto whom the Psalmist cryeth out . Set me at libertie O Lord from my Necessities . &c.

An argument for Freewill . God doth neyther forbid nor commaund any thing in vayne .

He shoulde prohibite in vayne , if the thynges that are contayned in the Lawe might not be eschued or fulfilled by vs .

Ergo , We be of power to accomplishe or to eschew the things which God doth commaund or prohibite .

Aunswere . Augustine doth aunswere . The whole Lawe which is comprehended in these two commaundementes , in not coueting , and in louing : To do good , and to eschew euill , doth com̄maund things that ought to be done in deede , and forbiddeth the contrary : nor so much because that we are of power and abilitie to accomplishe the same of our selues , but because when as man feeleth hys owne disabilitie and weakenes to performe them , he shoulde not swell nor be pufft vppe with pryde , but beyng weryed and faynt in his trauaile , should seeke for relief at Christs handes : and so the law holding him in a couenable feare , should in stead of a schoolemaister leade to the loue of Christ .

An other Argument . God doth commaund nothing but that which is in our power to performe .

God doth commaund spirituall thinges chiefly .

Ergo , Thinges that be most spirituall are in our power .

Aunswere . The Maior were true , if the will were sound , or such as was at the first , in the first man Adam , before the fall whiche was of power to enforce her selfe wholy to the keeping of the lawe , nowe sithence all the powers of the soule are weakened , and vneffectuall altogether to do any good , we must seek for abilitie that may satisfy the law in heauen , and not in our selues .

If man were not of power to be obedient , Out of Osorius and Pighius . God shoulde enstruct and exhort in vayne .

In vayne I confesse : if he should vse none other meanes , but externall preceptes to lead to the true profiting in Godlines . Aunswere . But as now , sithence he maketh hys doctrine effectuall through the inspiration of the holy Ghost , it is farre of , that his dotrine should be fruitlesse .

God commaundeth nothing that is out of our power . Obiect . Aunswere .

True it is , if you meane of that power , not which is engraffed in our naturall corruption , but that power wh God doth geue to hys holy ones peculiarly from aboue .

In the conuersione of a sinner God himselfe doth not by hys own will conuert him alone , Osorius reason , but doth allure and exhort hym , that he may conuert hymself : for in much lenity & patient suffering , he doth not punish hym , but graunteth space & place of repentance . & prouoking solliciting , & pricking him forward to repentaunce , vseth many occasions exhortations , and corrections . And therefore it is our part to be conuerted , and to tourne agayne , and hys office to receaue the sinner that retourneth , and to quicken him .

The collusion , Aunswere . and fallax of thys reason , is in the insufficient nombring of partes , or deriued from the cause insufficient : for albeit God do work all these in the conuersion of a sinner , yet doth he not vse these externall meanes onely , but ministreth also in the meane space the motione of the harte withall , and the inspiration of a secret renouation .

In the regeneration and conuersion of man euery of vs haue of our selues sufficiently to be obedient to the calling . An other obiection of Osorius .

It is in euery man I confesse : but not of euery man , Aunswere . but proceedeth from an other , who calleth inwardly before that man doth outwardly obey .

The Tridentine Fathers doe obiect that man may refuse to geue hys consent , and to reiect grace when it is offred . An argument of the Tridentine councell .

Aunswere That is true in deede , and to true : Neyther doth any man Imagine that Grace is so thrust vppon man in hys conuersion , as though he shoulde be constrayned to receaue it , whether hee would or no : which neyther he can refuse , though he will . But this is the meaning hereof . That the holy ghost with hys secret effectuall operation , doth so enlighten the hartes of hys elect that the Grace ( which he graunteth of hys owne liberalitie ) shal be receaued , that the will cannot choose but receaue it , with an harty desire and earnest willingnesse , yea most ioyfully and gladly . But if it happen that grace be forsaken , that proceadeth from the corruption of our own fleshe , and our naturall faultines naturally engraffed within vs .

Aunswere out of Aug. de corrept. & gratia . Agayne , it is also in our power to geue our consent .

In vs in deede , but not of our selues as Augustine reporteth , who sayth that grace doth not finde good will in vs , but doth make them to be good . &c. And in an other place . Who ronneth to the Lord for Grace , but whose foot steppes are directed thereunto by the Lord ? And therefore to craue the assistaunce of Grace is the very beginning of Grace .

God hath set before all men indifferently a ctrteine generall grace and promise and a free desire of choyse , Obiect . that all men may conceaue it that will .

Aunswere . We do not deny , that we haue altogether a generall grace of God , that calleth vs to eternall saluation . But this must be confessed withall , that Grace to embrace the thinges whereunto we are called , is not graunted to all ingenerall without exception , but distributed by a certayne peculiar Election , and Predestination of God to some : whereby it commeth to passe , that it is not in euery mans power the will , to refuse , or take hold fast of this grace , so generally offered , but in their power , vnto whom it is geuen , for to take or refuse Grace offered , is not in our own power . Otherwise what place were left for Gods Election , before the foundation of the world were layde ? If our will were a a rule of hys Election , or the cause and beginning of our saluation . And therefore this their cauillation , that God doth receaue them that will be receaued , and doth reiect them , that will not be receaued , is vntrue . It had bene more agreable with reason , to beginne rather at the Grace of God , then at our owne will , and it had bene more conuenient , to haue sayd , that the Grace of God is graunted vs , to the end we may will those thinges , that he commaundeth vs : and that such as forsake it , are worthely reiected in deede : but in that , that they are forsaken commeth hereof , because they are not first holpen , that they may be able to receaue

If all the worke of our conuersione be in God onely , Obiect . & that our endeuour auayle nothing thereunto , what remayneth then for vs but that we must become no better then stocks and stoanes .

There is none of vs that affirmeth that men do nothing towardes their conuersion . Aunswere . This is it that we do affirme , that men when they be conuerted , do consent to the worde of God , do loue , do wish and earnestly desire to be saued . But yet we do call these the effectes , not the causes of mercy , who beyng now made the Uessells of mercy , could neuerthelesse not haue bene able of themselues to bryng to passe that they should haue attayned the first & primitiue Election of God .

August . sayth that men are worthely cast away for sinne .

Ergo , An obiection out of Aug , wordes . On the contrary : if men are reiected for their sinnes why should they not aswell be predestinate for their good workes .

Augustine doth not meane here that reprobation that is contrary to predestination , Aunswere . but vnder this reprobation , he doth vnderstand the last end & effect of Reprobation , namely damnation . And in this sence it is true that men are damned for their sinnes , not forsaken : as they are neyther predestinate for their good works .

Luther and Caluine doth deny , that it is in mans power before grace receaued to seeke and desire it : But Augustine affirmeth the contrary .

Nay rather what is more common in Augustines mouth then these speaches ? Aunswere . Couldest thou be conuerted vnlesse thou were called ? Did not he that called thee back agayne , bring to passe that thou shouldest be conuerted ? And agayn do not presume vpon thy conuersion , for vnlesse he had called the back agayne , thou couldest not haue bene conuerted . And in an other place . God doth not onely make willing of the vnwilling , but maketh also obedient of such as are stifnecked and stubborne .

The doctours of the popish faction , although deny not that nature is very much corrupted in originall sinne , The Iudgement of the Aduersaries touching originall sinne . yet yeald they not thys much , that man can do nothyng els but sinne : Neyther that any thing els is taken away from Nature , besides the supernaturall gift onely , whereby Nature might haue bene made more perfect , if it had not fallen . And therefore that Nature was beautified with those supernaturall giftes , of the which she is now spoiled : the naturall power and abilitie of will , remayning in her force notwithstanding .

This is most vntrue : whereas Nature and will it selfe , not by alteration of Substaunce , Aunswere . but by accesse of sinne and disposition , is so depraued and reuolted from God , so weakened and spoyled through it own operation , as that it may be not conuerted , but by the onely grace of God , hauing of her self no part in thys work , but as farre forth , as it is preuented by God : Whereupon Augustine doth witnes . That will doth not goe before , but is handmayd to well doyng : Wherefore the same Nature and substaunce of will , remayneth still , not chaunged into a new shape by Gods creation , but defiled with the corruption and filthe of Nature . The same affections also do remayne that were before ( in respect of their substaunce ) but in respect of their disposition , they be so putrified and stincking , that nothing can be found in them now , that bringeth not with it some matter of filthines .

Who soeuer is holpen , he doth worke somewhat together with hym that helpeth hym , Obiect . and suffereth not him self to be applyed meerely passiuely .

Will beyng not renued is holpen of Grace .

Ergo , Freewill euen sithence the first creation seemeth to bring much to passe , and not to be altogether applyed passiuely .

In the Maior proposition should haue bene added , perse by it selfe . Aunswere . For what soeuer worketh by it selfe , hauing the help of an other , is not altogether plyed passiuely : but with this exception , the Minor must be denyed , for freedome of choyse , when as it selfe neuer preuenteth grace following her , but is altogether holpen of Grace goyng before , ( according to the testimony of Augustine ) what can it bryng to passe at all of it selfe ? Or if it can do any thing at all by it selfe , that whiche it is able to doe , it doth in morall good thinges : externall , and ciuill exercises : certes to deserue eternall lyfe , to purchase the fauour of God , Saluation , Iustification , and the euerlasting kingdome , Freéwill is altogether vneffectuall : but is a meere sufferer onely , nor hath any thing , but that which it hath receaued , and is altogether vnprofitable : yea when it hath done all that it can possibly do . And this is it , that Luther seemeth to stand vpon .

Let hym be accursed that will say that God commaundeth thynges impossible . Out of Ierome .

Melancton doth aunswere : Melanchtones aunswere . what soeuer were the occasion of this saying , surely those wh vouch the same , & so busily vrge it , seéme voyde of vnderstanding in the causes why the law of God was geuen : worldly wisedome supposeth that lawes are published onely because they should be obserued . But the Lawe of the Lord was ordayned for this cause chiefly , that the Iudgement and wrath of God should be layd open agaynst sinne : that it should conuince vs of wickednes , and increase the horror therof , that wickednes might be restrayned from to much licensiousnes : that putting vs in remembraunce of our own weakenes & frayltie , it should in steed of a schoole master enstruct vs to Christ , as it is declared before .

And there was no lye found in their mouthes . Apoc. 14. to this August . Obiect . out of the Apoc. August . de perfectio Iusticiae . maketh aunswere , aduertising vs how man may be in this sorte sayd to be true of hys worde through the grace and truth of God ( who otherwise of hym selfe without all doubt is a lyer ) As is that saying . You were sometymes darcknesse but now are ye light in the Lord : when he spake of darcknesse he added not in the Lord : but when he spake of light , he annexed by and by , in the Lord . But Osorius will vrge agaynst vs here : Ergo , Nature beyng holpen through grace ( sayth he ) may eschew all lying and sinning . To aunswere hereunto agayne out of Augustine , he that will speake so , let hym be well aduised , how he deale with the Lords prayer where we say Lord forgeue vs our Trespasses which we needed not to say , except I be not deceaued If our consents neuer yelded to false speaking , nor to the lust of the flesh . Neyther would the Apostle Iames haue sayd . We are trespassers all in many thinges , 1. Iaco. 3. for that man doth not offend , but he whom flattering lust hath allured to consent contrary to the rule of righteousnes . Thus much Augustine .

Obiect . out of Ieremy . Cap. 18. Out of the wordes of Ieremy . If I speake of any Nation that I may destroy them , and they do repent them &c. And if I say the word that I may plant them , and they tourn away from me &c. vpon this the Romanistes do build as followeth . Euen as men behaue themselues , such shall the potters vessels be afterwardes . Ergo , it is false that the Lutheranes teach , that the regard of worke doth fight agaynst Freedome and the power of God in chusing or refusing .

Aunswere . The Prophet doth treate here properly of the punishment & rewardes , which do follow mens workes at the last Iudgement , and not of the maner of eternall Election , which doth preceéde all our workes , either goyng before ( as August . reporteth ) which were none at all , or comming after , which were not as yet . If the aduersaries of Luther shall wrest these words of the Prophet to the cause of Election , as though Gods Election goyng before , did depend vpon mens workes that follow after , they do conclude vntruely . For as the Potter in fashionyng his earthen Uessells , hath no regard to the merite of the clay , euen so the purpose of God in the rule of his Election , is free from all respect of workes . And therfore Paule doth resemble the same of the power of the Potter . But if they will translate the same to the punishments & rewardes of workes , in this respect we confesse they say true , euen as men behaue themselues , so shall they finde their Creator affectioned towardes them : Yet in such sort neuertheles , that if any vertue or commendation be in the Uessell , that may moue to please : the same confesse , that it commeth not of it selfe , but of the free liberality of the Potter : on the contrary , if it haue any thing worthy of punishment , then to yelde that this proceedeth from themselues , and not from the Potter : For he made Nature at the beginning whole , sound , and vpright . Afterwardes came in vgly deformitie wilfully and voluntarily defiled through originall sinne .

An obiect . out of Esay . Cap. 17. God hath no regard but to the poore and contrite in Spirite .

Ergo , The Grace of God is not promised to any but to such as are prepared thereunto before .

Aunswere . True it is , that none but humble in spirite are capable of Gods Grace : But from whence commeth this Iowlines , and humble reuerence towards God : truely not from the Nature of our corrupted flesh ( which is wont alwayes to be the Mother of pryde ) but from the onely gift of the holy Ghost : Whereupon if any man vrge , that there ought to go some preparation in man before , apt to receaue the grace of God : neyther will the Lutheranes deny this , but so , that they also confesse with Augustine that the same commeth to passe , not by the direction of our Freéwill , but by reformation and renewing of the holy Ghost .

Forasmuch as the cause of all men is generall and the estate indifferent , Obiect . as the Lutheranes do say .

Ergo , There is no cause not reason , why God in the choise of man should preferre some before othersome , and seperate some from othersome .

S. Paule rendereth this cause for vnreproueable I will haue mercy ( sayth he ) on whom I will haue mercy . Aunswere . Aunswering , as it were , to this same obiection , that thys commeth to passe , not because God findeth any cause in man , but for that he onely , receaueth hym of hys owne mercy .

I will not the death of a sinner , Out of Ezech. cap. 18. but rather that he be conuerted in liue .

If this saying be referred to the secret will of Gods good pleasure : how is it then , that such will not be conuerted , nor flee from Damnation , whom the almighty will of God both would haue to be saued , and can make able also to be saued ? But if it be vnderstanded of hys reuealed will , which is called Volunt as Signi : Voluntas Signi , what maruell is it if such will not be saued , but perish besides the will of God , which are left to the power of their owne Freéwill , by the secret and vnsearcheable will of God ?

What soeuer is voluntary may be auoyded .

Argument .

Synne is voluntary .

Ergo , Sinne nay be auoyded .

This is aunswered before out of Aug. The Maior were true if it be vnderstanded of nature beyng sounde : Aunswere . but now nature is wounded & defiled , either bycause it doth not seé , by reason of her blyndnes , or bycause it doth not performe , by reason of her weakenes .

God would not commaunde the thynges which he knew man could not do . Obiect .

Augustine maketh aunswere . Aunswere . And who is ignoraunt hereof ? but he doth therfore commaunded some thynges , which we are not able , August . de grat . & . Lib. arbit. bycause we may know , what we ought to craue at his hands .

Where Nature and Necessitie beare rule , there is no iust crime in Sinnyng .

The Lutherans do teach that Sinne doth cleaue fast with in vs by nature , and that of very Necessitie .

Ergo. Accordyng to the Lutheranes doctrine there shal be no iust crime in Synnyng .

Aunswere . And hereunto aunswere is made before . In the Maior I do distinguish Nature and Necessitie . If it haue relation to Nature that was sounde and Necessitie of coaction , true it is , that there is no accusation of iust crime of Sinne to be layed there . But if it meane Nature corrupt , and Necessitie of inuincible and vnchaungeable bondage , it is false , of which Necessitie Augustine speaketh . But now faultynesse punishable ensuyng did make a Necessitie of Freedome . An other argument of the same sort .

There is no reason to make it Sinne , where is no power to be able to auoyde it .

I do aunswere that it was true in Adam , who committed that , whiles nature was sounde , Aunswere . which he might haue eschued : but in vs not so : who in this corrupted and forsorne nature now , whether we may auoyde it , or not auoyde it , yet doth Sinne follow vs of Necessitie . For if will could eschue Sinne , yet can it not cleare it selfe from sinne of her selfe , and of her own abilitie , but onely through the assistaunce of helpyng grace : whereupon will deserueth no commendation , though it can cleare it selfe : but if it eschue not the sinne which it might eschue , so much the more doth it aggrauate the trespasse . And why commeth not forth any one such at the length , which can or dare boldly professe , that he hath euer eschued the sinne , that these Iacke braggers boast so much may be auoyded ? on the contrary although will can not escape from Sinne , yet doth it not therfore cease to be Sinne , bycause it sucked this imbecillitie , not from nature ( wherein it was created at the first ) but from him , whiche might haue bene without Sinne , if he had would . Osori . obiection .

No man lacketh the Grace of God , but he that will cowardly faynte of hym selfe .

Aunswere . True it is : but to make man not to be faynt harted in him self , it is neédefull that the grace of God be present first , without the which all our good will is vneffectuall . Moreouer whoso beyng holpen with grace , doth begyn to will well , & to endeuour well is not now altogether a coward crauen : but he that is faynt harted , is therfore faynte harted , bycause he was not assisted with the effectuall Grace of God .

God doth constrayne no man forcibly . Obiection .

I do graunt : but that they may be made willyng , Aunswere . he doth first of vnwilling , make them willyng , & draweth such as are stiffe-necked , to become inclinable : creating new hartes within them , & renewyng a new Spirite within their bowels , to make them tractable , and willyng seruauntes for hym selfe .

But thou accordyng to the hardnesse of thy hart , Osori . Obiect . out of S. Paule . Aunswere . doest procure to thy selfe vengeaunce .

The Apostle speaketh here of the externall blessing , or callyng of God : which he exercizeth indifferently , aswell towardes the good , as towardes the euill : and not of the spirituall Grace of Regeneration , wherewith he doth peculiarly seale , and establish his Elect vnto hym selfe .

The Grace of God is none otherwise effectuall , An other out of Osorius . then as we be not sluggish or retchelesse to vse his helpe offered vnto vs .

Ergo , It is in our power either to receaue the Grace of God offered vnto vs , or els not to receaue it .

I deny the Argument . For where the effectuall Grace of God is ( which worketh in vs not onely by outward callyng , Aunswere . but also by the inward renewyng and earnest motion of the mynde , as Augustine writeth to Simplician ) there can be no defect of will . And agayne , wheresoeuer is any want of will , there is not Gods effectuall Grace , which is comprehended within these two partes outward callyng , and inward drawyng . So that the receauyng of grace , is within vs in deede , yet commeth not of our selues but of the grace of God . But the Refusall of Grace , is both in vs , and of vs : and yet in such wise , as that beyng left ouer to our owne weakenesse , we are not able to doe otherwise of our selues .

There is obiected out of Augustine Hypognosticon 3. booke . Obiect . out of August . That we haue lost our freedome not to will : but to be able , and to performe .

Aunswere . First by that consent of the learned , it is certeine that this booke was neuer made by August . 2. the aduersaries do not interprete it aright . 3. let the premisses be ioyned with that which followeth . For he doth confesse , that there is a Freewill hauyng Iudgement of reason in deede , not by wh it may be apt either to begyn , or to end any godly action without God , but onely in the actions of this present life . And forthwith followeth in the same August . When we speake of Freewill , we do not treate of one part of man onely , but of whole man altogether . &c. Whereupon their errour is condemned , which do affirme that corruption is wholy includeth within the flesh : whereas by testimony of the same Aug. corruption hath defiled that inward powers of the soule likewise : whereupon he speaketh in the same place on this wise : Freewill beyng defiled , the whole man is defiled : wherfore without helpe of the Grace of God , he is neither able to begin to do any thyng that may be acceptable vnto God , nor yet to performe it .

The Obiection of Osori . and others . The Scripture doth euery where describe the Freedome of will . Where it testifieth : that God will render to euery man accordyng to his deseruyng : whereas it conteyneth ordinaunces and preceptes of good lyfe : where it exhorteth euery where to godlynes : forbyddeth to sinne : and threateneth punishment : Out of all whiche it is most assured , that the power of freewill is declared .

Aunswere . If the whole Scriptures treate altogether euery where of these , where be the premisses then ? First as touchyng merites Augustine doth Aunswere : Woe be vnto the lyfe of man thought neuer so commendable , if God deale with vs after our deseruynges . As concernyng reward , he doth aunswere after the same maner : That reward is geuen in deede , to them that deserue it , but yet so as to deserue , is geuen first from the grace of God , and proceedeth not from mans Freewill , vnto whom reward is geuen afterwardes . That is to say , Grace for Grace as Augustine sayth . Moreouer as concernyng the preceptes and commaundementes : in deede GOD doth commaunde vs to walke in them , but he doth promise that he will bryng to passe , that we may walke in them : that is to say , that he will geue vs both a mynde , and feete to walke withall .

Obiect . agaynst Free Election . Where a Recompence is made , there is a consideration of merite .

Aunswere . Nay rather the conclusion would haue bene more correspondent on this wise . Where Recompence doth follow , there doth consideration of obedience goe before . For of Obedience the Argument is good enough , but of Merite starke naught .

Where Recompence is , there is regarde had both of Obedience and of Merite , Out of the Maister of Sentences Lib. 3. out of the Maister of Sentences . Wherupon they argue on this maner .

Hope doth not trust to the mercy of God onely , but to our Merites also .

And therfore to hope beyng voyde of Merites : is not to hope , but to presume , as they affirme .

This Treatize here toucheth Merites and Obedience both . Aunswere . I aunswere vnto both . First of Obedience , the Assertion may be graunted . But that Obedience is ment here , that is made acceptable to God , and proceedeth not from the will , and abilitie of our Freéwill , but from the grace of GOD onely . But of Merite , if the worthynesse of the worke be regarded , we doe vtterly deny it : if they vnderstand of Obedience approued and acceptable in the sight of GOD , we doe not striue agaynst them , so that they will reknowledge this much agayne , that this Obedience of ours , how ready soeuer it be , doth not spryng from our owne abilitie , but that we ought to acknowledge it ( as a gift receaued by the benefite of the heauenly Grace ) to be his gift onely , and none others . Agaynst this Masterlyke sentence I will set downe the opinion of Basile . He that trusteth not in himselfe , Basil. vpon the .32 . Psalme . Aug. in his Epistle to Sixtus . neither looketh to be iustified by workes , that man hath the hope of Saluation reposed onely in the mercies of God . Augustine , disputyng agaynst the Pelagians , which did say , that the same Recompence which shal be geuen in the ende , is a reward of good workes going before , doth aunswere : That this may be graunted vnto them , if they likewise agayne would confesse , that those good workes were the gifts of God , and not the proper actions of men : for those that are such , that is to say , proper vnto men , are euill : but yet are good giftes of God . &c. Whereupon in an other place . If thy merites ( sayth he ) come of thy selfe , August . de Grat. & Libero Arbit . Aug. in his Epistle to Sixtus . 105. they be euill , and for that cause are they not crowned : and therefore that they may be good , they must be the giftes of God . And agayne writyng to Sixtus . Be there no merites of righteous men ? yeas truly : Bycause they be righteous men : but their merites brought not to passe , that they were made righteous . For they be made righteous , when they be Iustified : but after the maner of the Apostles teachyng : Freely Iustified through the Grace of Christ . And agayne writyng vpon the 94. Psalme . Aug. vpon the .94 . Psalme . If GOD would deale accordyng to mens deseruynges , he should not finde any thyng , but that he might of very Iustice vtterly condemne . &c.

But these sayinges , bycause they apperteyne to the Iudgement of yeldyng Reward , do concerne our cause nothyng at all , who do not create now of the last Iudgement , but of the Grace of Election properly : August . de bono perseuer . Cap. 17 Whiche grace whosoeuer will say is geuen accordyng to the proportion of deseruynges , Augustine doth call the same a most pernitious errour .

Obiect . out of August . It is Furthermore obiected that Augustine writyng vnto Prosper and Hyllary doth not onely in the very title of the booke ioyne Freewill with Grace , but also heapyng a nomber of Arguments together doth very earnestly endeuour to confirme , that man hath Freewill .

Aunswere . I do confesse that Augustine in these bookes , as many tymes otherwise , doth by certeyne Argumentes framed out of holy Scriptures teache . Freewill , and withall ioyne it with Grace . But such Argumentes are they , as him selfe afterwardes confuteth . Moreouer consideration must be had in what wise he doth ioyne both these together , & how he doth part them a sunder agayne . Will is alwayes Free either to righteousnes or to Sinne . . They that doe fortifie Grace in such wise , as that mans Freewill may in no sense be admitted withall , doe not Iudge therof rightly . For mans will whether it be good , or whether it be euill , doth neuer cease to be after a certeyne sort Free : either Free to righteousnes , or Free to Sinne : which if it be good , she receaueth her goodnes of Grace : if it be euill , she sucketh that euill of her selfe : and therfore sucketh it of her selfe , bycause it is seuered from Grace . Furthermore it must be considered , in what sence Augustine doth construe Freewill : Surely if our aduersaries doe interprete Freewill after this sence , as though it conteyned in her owne power , a Free election of chusing good , or euill : they swarue altogether from Augustines interpretation . Who by this vocable Freewill seemeth to signifie nothyng els , then that will onely , which worketh those thynges voluntaryly , that it worketh , whether they be good , or euill .

An other Obiection out of Augustine : Out of August . in his 1. and● 2. Epistle to Valentine . How farre forth will is free after August . Beleue the holy Scriptures both that there is Freewill , and the grace of GOD , without whose helpe man can neither be conuerted to God , nor profite with God . Agayne out of his 2. Epistle to Valentine . The Catholicke fayth doth neuer deny Freewill either towards good life or towards euill life . Neither doth it attribute so much vnto it , as that it may be of any value without the grace of God , whether it be conuerted out of euill into good , or whether it continue profityng in good , or whether it attayne to the euerlasting good : whereas now it feareth not least it quayle and waxe faynte . &c.

What is meant els by these wordes of Augustine , Aunswere . but that vnder the name of Freewill , Mans will capable of good and euill . that will be vnderstanded in man , which is capable aswell of euill , as of good : and may be euill of it selfe , through corruption of Nature , but good onely by reformation of Grace .

All actions that men take in hand do proceade from God the first mouer and ruler , Agaynst Gods prouidence and Predest . out of Osorius . as from the first cause thereof accordyng to Luthers doctrine .

All sinnes are actions .

Ergo , After the Lutheranes doctrine , all sinnes doe proceade from God as from the chief and first cause .

First in the Maior this word Actions must be distinguished . Aunswere . Some Actions are Naturall , some are Deuine , and Supernaturall . Now if the Maior haue respect to these Actions , Three maner of Actions . then is the Maior true , and the Minor to be denyed . For the Maior doth not meane properly these Actions which are not of nature , but agaynst nature : of which sort are sinnes , and the Actions of wicked Spirites : or if it do meane those Actions , it may be denyed . There is besides the●e a thyrdkynde of Action , which is called a Freé and voluntary Action . I call it Freé for this cause , wherby will is willingby euill , without all coaction as August . witnesseth . And these kyndes of Actions , which are proper and peculiar to man , doe proceade from will , as from the nearest and most proper cause , although not altogether without the prouidence and ministery of God , which as it powreth it selfe abroad through out all maner of thyngs , by a certeine secret influence , beyond all reach of capacitie , euen so doth it encline , and make plyable the very wills of men , to whatsoeuer purposes it pleaseth him . Yet so notwithstandyng , as that no man is constrayned thereunto by this inclination . For neither is any man compelled to be euill agaynst his will , when he doth naughtyly , except he will him selfe . So that now it is neédelesse for any man to seéke for the cause of Sinne , without him selfe , as Caluine truly teacheth . But Osorius doth obiect here agayne .

Out of Osorius . Whosoeuer doth entice and allure an other to wickednesse , is as much in faulte , as he that is allured thereununto : at the least is not voyde of blame .

God doth moue and prouoke mens wills to do haynous offences after the Lutheranes doctrine .

Ergo , God him selfe accordyng to the Lutheranes , as the first motioner and cause of euill , can not be cleare of faulte .

Aunswere . The Maior is true there , where both he that doth allure & he that is allured , are lead both by one kynde of consent , are holden both together vnder one selfe conditions , & haue both regarde to one selfe ende in their doyng . But now all these thynges doe chaunce farre otherwise in God , then in men . For as God doth worke nothing , but that which is wrought with a maruelous pure , & sincere will ( who can will nothyng but that which is most good ) euen so doth he attempt nothyng at any tyme , but that he may doe of his most Freé Iustice , nor is tyed to any conditions or lawes : Now where no law is , there neither is any Sinne at all . For Sinnes properly are defined , not so much by the bare actions , as by the conditions , lawes , and endes . At a word , to make this matter more discernable . God commaunded Abraham that he should kill his Sonne : if any other had commaunded the same , or if the Father had attempted to do the same , at any others commaundement , he had ●urely sinned . But now sithe it was the Lordes Commaundement , neither was there any sinne in him that did commaunde , neither in him that did assent , no though he had slayne him in deede . What ●hall we say of this ? That the same Father of heauen and earth , when he gaue his onely begotten sonne to be flayne , yea altogether vndeseruyng it ( for this Tragedy was not played surely without his hand and secrete counsell ) shall we therefore say that he sinned , In the death of Christ our Sauiour how the fathers will did consent and how it did not consent . bycause in this worke he willed the same that the murtherers dyd ? For neither was his consent absent , nor sene●ed from their will which did Crucifie the Sonne of God , ne yet his ordinaunce : yet was this ordinaunce of his cleare from sinne notwithstandyng , but their fury lacked not sinne . in deede his consentyng will dyd will the same , that they willed : But not after the same sort , & for a farre other maner of end . For in them that dyd Crucifie Christ appeareth a treble Argument , & playne demonstration of Sinne . First , bycause they brake the lawes , that were commaunded them contrary to all equitie & right . Agayne for that they layed violent handes vpon the innocent , beyng enflamed with malice and despight : wherein also they did not respect any other end , but to embrue their madd murtheryng handes with innocent bloud , to establish thereby their arrogaunt ambition . All which were farre otherwise in God . For first , who euer limited any lawes for God which he might not breake ? Wherfore beyng Freé from all law , he neither did any thyng here , nor at any tyme els can doe any thyng , that is not in all respectes , most lawfull for him to doe . And yet neither did the Father here so procure the death of his Sonne , but that the Sonne him selfe did voluntaryly of his own accord yeld therunto . Moreouer in this the fathers will was nothing amisse : in his ordinaunce nothyng malicious , in the end nothyng but most glorious , & for our saluation . For on the other side , in all this action was wonderfully vttered & expressed his most iust Iudgement agaynst sinne , his most excellent piety towards his sonne , & his most tender loue towardes mankinde : For in that he did most sharpely , and with seuerest Iustice punish our Sinnes in his owne sonne , he restored him to life & to a most ample kyngdome withall , & thereby prouided most fatherly for all our saluation generally .

We Read lykewise in the holy Scriptures . It is necessary that offences shall come , it is necessary that heresies be . &c. And it is not to be doughted , but that this Necessitie doth issue from the ordinaunce of God . And what then ? if these offences do chaunce altogether besides the ordinaunce of GOD how then doe they chaunce of Necessitie ? Agayne if they happen by the ordinaunce of GOD , how shall we then defende the goodnesse of GOD ? Forsooth euen by the same meanes , that I spake of before : For if he which dyd foreordeyne those offences were alyke affectioned , and of the same mynde , nor dyd respect any other ende then the persons themselues do from whom those offences doe aryse , there should nothing withstand , but that he should be in the self same fault : and in all respectes as blameworthy as they . But nowe sithe there is so great diuersitie betwixt them in the maner of doyng , and the respect of the end : hereby it commeth to passe , that in one selfe action : that which is committed by men is a most haynous cryme : and in that which commeth of GOD appeareth most euidently a wonderfull commendation of Iustice , and pyety . But here is yet a very great knott in thys bullrush : whereupon Osorius scrapeth agayne very busily .

Againe out of Osorius . To confesse this to be true , that offences and heresies must aryse by men : yet forasmuch as their willes are not otherwise ordered , but by the guyding and leading of Gods direction : it can not be denyed , but that God hymselfe as ( one that doth suggest some matter first ) must be accompted for an Abettour or furtherer : for whosoeuer shall be the cause of any other cause or action , euen the same must needs be an accessary to the cryme that is committed .

Aunswere . That offences , and other sondry inconueniences of this present lyfe , do flow from out the corrupt affections of men , as out of their naturall source and sprynghead , is most true : And agayne , that the willes of men , which way soeuer they bend them selues , are guyded , not without the permission and especiall prouidence of God . This is also most true .

Furthermore that the very Will of God , and hys prouidence doe seéme to be in some cause , that offences and inconueniences do aryse , I doe confesse likewise , agreéing herein with August . Well : and what hereof ? what if we graunt that God is after a certayne sorte the cause of euill ? Ergo , Osorius doth conclude presently vpon the same , that God ( as beyng the cause of euill ) cannot be excused of blame . But if he do so , hee is at hand that will deny his argument . For it is not a good consequent which is deriued from the cause of offences and euilles , but onely in such offences and sinnes : which are not themselues the very punishment of sinnes , and reward of trespasse , & where the euills that are committed , be the vttermost effectes of the cause agent : Whereof neyther of them both may be imputed to God . For neyther doth Gods prouidence work in the corrupt affections of men , as the principall cause vnto the last ende : moreouer neyther are mens wills enclined , or hardened to wickednes , by the operation of God , but where God hath most iust cause so to do , aswell because God doth all thinges to make the excellency of hys power , and Maiesty to appeare more glorious , and to bee wondered at : as also because hee doth harden the hartes of no person , but to th end with sinne to punish the former sinnes , wickednes , and mischieuous facts , that haue bene committed before , Yea and this also most rightfully . Whereupon August . sayth : Aug. de lib. arb et gra. Cap. 2● . this must be grounded and vnremoueable within your hartes . That there is no vnrighteousnes in God . And for thys cause when ye do reade in the holy scriptures , that men are seduced by God , or that their hartes are hardened , dought nothing at all , but that they haue committed before offence enough , for the which they ought worthely to suffer &c. If mans nature be of it selfe so valiaunt , as to defend it selfe sufficiently agaynst all stormes , and assaultes of sinne : wherefore then doth he suffer himselfe to bee caryed away , willingly and wittingly , out of the right way ? why doth he not preuent all occasions , and temptations , as hee ought to do ? why doth he not practize the same courage , that his owne reason inuiteth him vnto ? If he cannot , why then ( euen from the beginning , throwing ouer boorde the helme of Gods gouernement ) did he take vpon hym to be pylote of hys owne course ? why did he presume to be wise without God ? why was he so arrogant , with so hauty and lofty a courage , to geue the attempt vpon the tree of lyfe , and graspe of the fruit thereof ? why being not contented with hys owne simplicitie chose he rather to raunge the field himselfe with the bridle in his teéth , them to abide the managing of the Lord ? who now if were able to gouern him selfe without Gods assistaunce , doth worthely breake hys neck if he fall ouer the rock . If he cannot guyde hys owne wayes , euen for this cause is he worthely forsaken , and spoyled , because him self cast of of God beyng hys Ryder , from hys back : Whereupon this is a good consequent , and must be graunted of Necessitie : that eyther God is not the cause of euill , or if he be , yet that in this cause is nothing at all , but that whiche standeth most of all with equitie and Iustice : likewise that in man is nothing , but that whereof he may worthely condemne hym selfe .

An other obiection of the aduersaries agaynst the Lutherans . The will of God doth worke together with mans will in sinne according to the Lutheranes .

It standeth therfore with as good reason , that the same should be imputed to the one , that is imputed to the other .

If the circumstaunces of them both were in all respects like , the consequent would be good : Aunswere but the circumstances beyng altered , the state of the conclusion is altered also . All the actions of mans life are gouerned by the disposition of the secret prouidence of God . This is very true . Mans will also doth endeuour withall together with the same . Here is therefore an operation , and working on both partes : God worketh , and man worketh : and both in one matter . But bicause God doth order things after farre other meanes , and respecting an other ende , then men doe , herein redowndeth vnto hym the highest commendation of power , Iustice , and Bounty . Men are worthely blamed , as beyng the very causes of their own harmes . When Ioseph was solde by hys brethren : when Iudas betrayed the Lord : when Absalon defiled hys fathers concubines . When Pharao witheld the people of Israell : When Semei rayled vpon Dauid : When Antiochus waxed wrothe agaynst the Iewes long sithence : whenas Antichrist euen now gryndeth hys teeth agaynst the seely flock of Christ : when as Paule breathed out threatninges and slaughters : no man will deny but these were haynous & horrible factes : of all which notwithstanding no one wanted the singuler counsell of God , and hys especiall prouidence : whereupon it could not possible be otherwise , but that the thinges which he had determined before , should so come to passe in the ende . For neyther doth enter into mans thought any thing that God doth not will before , that man shoulde will : neither doth mans will purpose any thinge , which is not both foreseene , and foreordained of God . What then ? shall we therefore accuse God as Author of the wickednesse of the vngodly ? because these thinges chaunce of Necessitie , which God hath purposed shall come to passe , and can by no meanes be altered ? For so seemeth Osori . to conclude hys argument . But I argue agaynst hym in this wise , and with two reasons . First . If this preordinaunce of God , whereof I speake , do bryng such a Necessitie of externall coaction vppon men , as Osorius doth speake of , as that no man could sinne voluntaryly but compelled thereunto by God : it might not seeme altogether perhaps from the purpose , to impute the fault thereof to God . But what is he now ? or what man hath euer bene so horribly wicked at any time ? who in performing his treacherous deuises , can say that he was constrayned agaynst hys will to commit the facte , that he would not haue done , being neyther led thereunto of any motion of him selfe , nor blynded with any hys owne affections ?

Moreouer although the will of God doth work together with mans will : Aug. de grat . & lib. arb. Cap. 21. or ( as Augustine liked rather to speake ) whether God do worke in the hartes of men to apply their willes whervnto it pleaseth hym , eyther to godlines for hys good mercies sake , or to wickednes and vyce according to their owne deseruinges : or whether man be afflicted with any crosse of persequution , yet doth God bring all these to passe , according to his own iust Iudgement , sometimes open and manifest , but alwayes most righteous : for what sitteth more with iustice , than to punish offenders ? then to tame and suppresse the outragious pryde of rebellious Nature ? But forasmuch as all the workes of GOD are directed chiefly as to one ende : from whence then may man take a more large occasion , to magnifie and extoll the Iustice of God , then out of hys owne works ? And therefore though wee confesse , that it is one selfe work which is wrought by God , and by man , yet because in the selfe same worke God worketh by an other way , and to an other ende : Namely putting in vre the worke of hys Iustice : and because men do the workes of pryde , of Luste , of wrath , and of couetousnes : hereupon it commeth to passe , that sinne is worthely imputed vnto them : the will of God remayning alwayes righteous and good notwithstanding . For this rule is to be holden alwayes vnshaken : That all the works of God are wrought for the best . So the fall of our first parent Adam , the hardening of Pharaoes hart , the treason of Iudas , the persequution of Paule , tended to as good purpose as the perseueraunce of Noah in fayth : The humblenes of Dauid , Peters denyall of hys maister , and the conuersion of Paule . For what soeuer is wrought by God , doth alwayes tourne to the glorifiing of hys power , and magnifieng hys Iustice : of hys Iustice , because by sinne he doth punish sinne : and that most righteously : of hys power , when with hys mighty hand , and onstretched arme he doth aduaunce and deliuer them for his wonderfull mercies , sake , and of hys free liberalitie it pleaseth hym to vouchsaue . But Osorius is a wylypye , and will not be destitute of a starting hoale , but will seéke to escape through some chynk or moushoole . And because he doth perceaue , that Gods power cannot be vtterly sequestred from the Actions of men , he like an olde tryed shifter , will collour the matter , and applye the workes of God which we haue rehearsed , to Gods foreknowledge . For this is the subtill distinction whereunto our aduersaryes flee for their defence .

How the aduersaries do dally with Gods prouidence . They say that no prouidence of God that may enduce any Necessitie , doth go before to cause men to sinne . Onely that God did foreknow that they would so do , & that they were such in deed : not for that God did foreknow , that they would be such : but rather that he did therefore foreknowe that they should be such through their own inclination .

Where the Aduersaryes make mencion of the foreknoweledge of God , Aunswere . they doe not altogether lye in this poynte . For it is most true , that the Maiestye of God doth behold ( as it were ) with present view all thinges that are , haue bene , and shal be , as though they were present in hys eye : but herein they go amisse , where they practize to establish the foreknowledge and permission of God so firmely , that they would haue hys vnchaungeable prouidence seuered from the same : which cannot possibly be by any meanes : for what may a man thinke , if God doe foreknow and permitte wickednes to raigne , which he is not able to turne away , where is then hys power ? if he be able and will not , where is then his mercy ? what father is so hard harted , that seéing his childe ready to receaue some harme , will not call him from the perill if he may ? But say they , he that doth wickedly , & he also that doth consent thereunto , are both in one predicament . Therfore as it is an absurde thing not to confesse God to be omnipotent , or that any thing is done that he cannot do : so is that as false also to say , that any thing with God will not , is permitted without hys knowledge , and agaynst hys will . For howe shall we conceaue that God doth permitte any thing to be done , but because hys will is , that it shall so be done ? whereupon we may frame an argument agaynst those persones , who reiecting the necessary doctrine of predestination , flee onely to Gods Permission on this wise .

If God do permitte sinne , that doth he eyther with hys will or agaynst hys will .

But he doth not permitte it agaynst hys will ( for there can nothing be done agaynst the will of God . ) Argument . Sufferaunce .

Then followeth it , that God doth willingly permitte sinne , and will not stay nor hinder it .

Which beyng graunted , their obiection hath a dubble error . First , because they take away sinne altogether from the will of God , casting the same wholy bpon hys Permission : Next , because they do feare least Gods Iustice should be blemished : beyng of this opinion : To witte : if God do worke in the hartes of the wicked , when they do sinne , Then must it be taken for confessed , that the cause of sinne shal be forthwith imputed to God : and withall that men shall hereof take iust occasion to excuse them selues : Both which are easily confuted . For first of all , whereas it is sayd , that GOD worketh in the hartes of men , to encline their willes whereunto it pleaseth hym , eyther when he doth thrust vpon men outward calamities , as straunge diseases , cruell Warres , flames of fire . &c. or where he bryngeth vpon men inward griefes by the seruice of Sathan exequutioner of hys wrathe : as famine of hys holy word , ignoraunce , blindenes of vnderstanding , hardnes of hart , as appeareth euidently by the Scriptures . I pray you what meane you by that whiche you reade in the 9. of Iudges ? Iudges . 9. God did send hys euill spirite betwixt Abimilech and the people of Sychem &c. When you reade in Moyses , I will harden the hart of Pharao adding a cause to the same wherefore he would do it : Deuter. 2. And agayn when you heare that the Lord did harden the hart of Syhon King of Hesbon . When you read in Esay the Prophet . Esay . 6.63 . Blunt the hartes of this people , & stopp their eares . And agayne , why doest thou make vs wander from thy wayes O Lord ? What is this in the 3. of the kings the 22. chap ? 3. Kings . 22. Behold the Lord hath geuen the Spirite of lyeng , into the mouthes of all the Prophets . &c. and in Iob. 12. Iob. 12. The Lord doth take away the hartes from them that rule ouer the people of the earth , and he maketh them to goe astray . &c. of the same sence are the wordes of the Prophet Ezechiell . If the Prophet be seduced and speake a word . I the Lord haue seduced that Prophet . And in Amos , Amos. 3. If there shal be any euill in the Citie , that the Lord hath not done . And agayne in the 2. to the Thessalonians the 2. chapter . 2. Thessa. 2. God shall send vpon them strong illusione to beleue lyes &c. These and innumerable like vnto these who so shall heare euery where in the scriptures , can he dought hereof , that the sinnes of the wicked are not hidden vtterly from the decreed will of God ? or that any thing is done in any of all these by Gods Permission so , as hys effectuall prouidence doth not worke also withall ?

Now as concerning the inconuenience , as though it were of Necessitie , that Gods Iustice shold be therfore called in question : and that it would by that meanes come to passe , that wicked men would hereof take occasion to excuse themselues , as though they should not offend through their own default , but by the compulsary constraynt of Gods will : if so be those thinges be so taken according to the very purporte of the bare letter wherwith God is sayd to deliuer ouer into a Reprobate minde , to make blynde , to harden the hartes &c. then is this also eche way as false . Neyther doth the conclusion of hys argument thus shuffled vp hang together .

A conclusion ill fauoredly inferred . All thinges that God hath foreordayned shall come to passe , do chaunce through absolute Necessiitie .

God did foreordayne that sinne should come to passe .

Ergo , When sinnes do come to passe , they are to be imputed aswell vnto man , as beyng an instrument , as vnto God hymself , as beyng the Authour .

Aunswere Nay rather the conclusion ought to haue bene framed on this wise . Ergo , God hath ordayned that sinnes should be , which for the same cause cannot but be of very Necessitie . And so in deede is the conclusion right , and to be graunted also . For it is without all controuersie , that sinnes cannot come without the ordinaunce of Gods will : which ordinaunce neuertheles hauing iust cause of defence , ought to be acquited of all vnrighteousnes . And to shew that it hath iust causes of defence , Three reasons may be rendered . Three reasons may be rendered why sinnes do come by the iust iudgement of God .

First . This seely earthly worme had skarse yet thrust hys nose out of the dyrte , whenas he would needes make hymselfe equall with God hys creator farre aboue the reach and compasse of his creation , presuming to attayne the knowledge of good and euil : then came it to passe by the most iuste iudgement of God , not by hys Permission but by hys prouidence also , that Freewill beyng as then throughly furnished with vnderstanding , and reason ( but destitute of Grace ) could not gouerne it selfe , but must needes both agaynst hys owne knowledge , and conscience stumble , and fall downe withall . And no meruayle . For assoone as God had withdrawne hys light , right spirite , and helping hand ( whereupon issued lacke of well doyng , blindenes and hardnes of hart ) it could not otherwise be , but that ( the grace of God being withdrawne & all abillitie to do well beyng taken away ) this proud presumptuous Uermine must fall to the ground , both of very Iustice and of very Necessitye , whereof the one is ascribed to God , and not to man , this other not to God but to man , and to hys owne Freewill : And hereupon aryseth that absolute and vnauoydeable Necessitie whereof we treat so much , and withall the most iust defence of Gods Iustice .

Then besides this Freewill , there is yet an other reason , The second reason . that will playnly acquite the iust prouidence of God from fault , though it worke in the sinnes of men together with men themselues . As when he bryngeth vppon man eyther diseases of the body , or blindnes of vnderstanding for sinnes already committed , punishing sinne : as it were , by sinne Euen so Pharao , that had vsed horrible tyranny before in drowning the suckling babes of the Hebrues , was himselfe afterwardes most iustly hard harted by God , and at the last miserably drowned in the read Sea . Euen so likewise Esay , Esay . 6. and the other Prophetes did prophesye , that the Iewes should be blinded for the wickednes whiche they had committed . Ezechiel . By the like Iudgement , of God came it to passe that which was spoken of the Gentiles . Rome . 1. As they would not geue themselues to know God , God did deliuer them ouer to the lustes of their owne hartes . &c. And in an other place writing to the Thes. For this cause ( sayth he ) God will send vpon them strong illusion to beleue lyes &c.

Besides these most iust causes spoken of before , The 3. reason there is yet a thyrd , no lesse rightfull , and iust : which although be somewhat darke vnto vs , yet seemeth not so darke to the vnderstandyng , and knowledge of S. Paule , where Gods Deuine prouidence doth wonderfully order and dispose his workes : to witte , by his Iudgement hidden in deede , but alwayes iust , leadyng and directyng all thynges to that ende , whereby he may make his Iustice , or his power discernable to mankynde . And to this end at a word , do all the counsells of God , and all the effectes of the same tende and be directed , whether he do fashion the vessels of his wrath to destruction , or prepare the vessels of his mercy to Glory : or whether he be mercyfull to whom he will , or whether he do harden the hartes of whom it pleaseth hym , or whensoeuer it pleaseth him so to do , or when he doth styrre vppe the myndes and endeuoures of men , where unto him lysteth , by the seruice of Sathan , minister of his wrath , or whether he do comfort , and make glad the hartes of his chosen , by the operation of the holy Ghost . And yet is there no cause in the meane whiles , why any man should complayne that the thynges are done iniuriously which are done by Gods secrete Iudgement : or that God ought to be blamed in any of all these , whenas whatsoeuer is done by him , we beleue assuredly , is done either to expresse his power , or to make his glory discernable , or to commend his Iustice , or els to discouer the wonderfull riches of his mercy .

Wherfore when Luther doth affirme , that with GOD all thynges are done by an absolute Necessitie , whether they come by destiny , chaunce , or any fortune at all , why should not it be as lawfull for him to speake so , as for Osorius to speake in the lyke phrase and in lyke titles of words . That God is of Necessitie the best , the most iust , and the most wisest ? But I heare the sounde of an Argument from the Popish Diatriba . An obiect . out of the Diatriba & others agaynst Luther .

They say that they abridge not God of his power , no nor that they can do it , neither would at any tyme otherwise then as him selfe hath abridged it . Although there be nothyng , but that the omnipotency of God can bryng to passe , yet would he haue nothyng lawfull for him selfe to do , that might be contrary to his Iustice . And bycause it is an horrible matter that any man should be damned without euill deseruynges , and that it is not reason that good workes should be defrauded of their due reward : therfore it must needes follow accordyng to the rule of Iustice , that God should chuse them whom he would haue to be saued , for the good workes , whiche he did forsee to be in them , and condemne the other lykewise for their euill doynges . For otherwise if he doe not regarde the workes , then were not his Iustice constaunt and permanent .

This Obiection must be ouertaken after this maner . Aunswere . It is one thyng to treate of Gods Election , and an other thyng to treate of his Iudgement . As concernyng the Iudgement of God , it is euident , that no man is damned , vnlesse he haue deserued it for his wickednesse : and that no man is saued , vnlesse some matter be founde in him , whereunto his saluation may be imputed . It is farre otherwise in Election , and Predestination , which is accomplished accordyng to Gods Freé determination and counsell , without all respect of workes , either goyng before , or commyng after . Or els how can that saying of the Apostle be true , Not of workes , but of him that calleth ? &c. meanyng thereby the Free Election of GOD ? Whereupon let vs heare Augustine very aptly discoursing in his booke De Praedestin . & Grat. It is sayd : August . de Praedest . & Grat. Cap. ● not of workes but of him that calleth : The elder shall serue the younger . He doth not say of workes done before : but when the Apostle spake generally , not of workes : here he would that men should vnderstand it , both of workes done and already past , and workes not as yet done , that is to say , workes past which were none at all , and workes to be done , which as yet were not done . &c. Workes therfore haue both their tyme and their place : Certes in Election they haue neither tyme , nor place : Neither is any thyng here of any value , but the onely will of God , which neither dependeth vpon fayth , nor vpon workes , nor vpon the promises : but workes , fayth , and the promises , and whatsoeuer els doe all depend vppon it . For neither are our deédes vnto him a rule , to direct his Election by : but our deédes are directed by his Election , as the effectes do consequently depend vpon the causes : and not the causes vpon the effectes : Neither doth God worke vnrighteously in the meane tyme in this , if he take mercy on whom he will take mercy , or if he harden whom he will harden : And why so ? For sooth bycause he is indebted to no man . For sithence we are all in generall euen from our mothers wombes , ouerwhelmed & drowned in this puddle of originall sinne : he may , accordyng to his good pleasure , haue mercy on whom it pleaseth him , and againe passe ouer whom soeuer hym lysteth and leaue them to them selues , that is to say , not take mercy vppon them . Whereupon all men may easily perceaue , aswell the Reprobates , what it is whereof they may iustly accuse them selues : as also they that are chosen , how much they are indebted to God for his great and exceédyng mercy .

Obiect . of Osori . pag. 163. Euen as if one man kill an other with a sworde , no man doth therfore accuse the sword , but he rather is knowen to be in faulte , which did abuse the sword to murther : with as good reason , for asmuch as men are nothyng els but as instrumentes of wickednesse onely in Gods hand , they that yeld of Necessitie are not so much in fault , as he rather deserueth to be blamed that caused them to do wickedly .

Aunswere . If so be that men , whom God hath created after his owne Image , were such kynde of Instrumentes , whiche lyke vnto a sword , or sawe , were driuen not of them selues , and without any motion or consent of their owne : or if God were such a Royster or hackster that would delight in the slaughter of men , the similitude were not altogether to be mislyked . Now to graunt vnto them , that the wills of men are directed , and are subiect to a stronger power , then they are able to resiste , yet do they not suffer onely as Instruments , brutish and senselesse , doing nothyng them selues in the meane whiles . Men are drawen in deede , but with their owne wills : as Augustine maketh mention . Neither is any man euill , but he that will him selfe . And if man will be of his owne accord euill , who ought to be blamed therfore but him selfe ? For where shall we say that sinne is , but where a will is founde to committe Sinne ? But Osorius ceaseth not as yet from his chatteryng .

Argum. Osor . pag. 163. They that doe affirme that God hath seuered out of all the vniuersall masse of mankynde some whom he would prepare to euerlastyng glory , and some others whom he would appoint to euerlastyng destruction , not for any other cause , but bycause it so pleaseth him : doe plucke Gods prouidence vppe by the rootes .

The Lutheranes do alledge none other reason of Gods Predestination besides his will onely .

Ergo , The Lutheranes do foredoe and plucke the prouidence of Cod vppe by the rootes .

I beseéche you Osorius , Aunswere . if as yet you haue not cast away all feélyng of an honest and sober Deuine vtterly , returne to your selfe at the length . in deede say you so ? Do they foredoe Gods prouidence which say it is so , for none other cause but bycause it pleaseth him ? &c. What kynde of Argument doe I heare from you ? Can God be pleased to do any thyng that is not most correspondent to reason ? or can any Reason be of all partes so absolutely perfect , that can disagreé from the chief and principall patterne of his will ? or do you seéme a reasonable man that doe talke so fondly ? But I beseéche you Syr. For as much as the will of God , whether soeuer it bende and encline it selfe , is nothyng els but a most perfect Reason of it selfe , and of all partes most absolute , and without blemishe : and for as much also as Reason it selfe is nothyng els then the very rule of Gods will : nay rather for as much as the will of God is the very essence , Aug. in his 11. booke of Confesi . Cap. 11. & substaunce of God : what kynde of couplyng do ye desire to be had betwixt Reason , and the will of God ? Who in deede can will nothyng but that whiche is perfect , sithe that nothyng is perfect but that which he willeth . And whereupon then riseth this hauty crest of yours ? that can not be satisfied with the bare will of God , beyng expressed in his playne word ? Neither seemeth it sufficient in your Iudgement that God should chuse any to saluation , vnlesse his secret counsell herein may be made discernable by the deépe reach of your owne reason ? and that he should render an accoumpt and reason of his decreéd will herein vnto your Maistershyppe ? Albeit I doe not deny this to be true , that the profounde wisedome of the Deuine Godhead , can not be sundered from the knittyng together of his Reason , and counsell : that is to say , from it selfe : Yet out of what Schoole suckt you such Diuinitie , O singuler Piller of the Romishe route ? so earnestly to require and to sift out the counsell and Reason of the Creatour , euen in the very vnsearcheable wisedome of him that created you ? I suppose ye were thus schooled in your sacred confessions . Surely you neuer learned it out of holy Scriptures . If you neuer noted what aunswere the Lord made to Moyses in the Scriptures , marke now somewhat more attentiuely : I will haue mercy ( sayth he ) on whom I haue mercy , and I will take compassion on whom I will take compassion . &c. Here you may seé a singuler Mercy of God in takyng compassion : whereof you nor seé , nor heare any other rendred in the whole Scriptures , besides the onely will of God . I will haue Mercy : ( saith he ) will you know the causes , and the persons ? the doth not say , bycause I perceaue them to be worthy of my benignitie , whose foreseene workes doe delight me now , before I take Mercy : but I do therfore take Mercy , bycause I will take Mercy : and I will take compassion , on him of whom it pleaseth me to haue Mercy . And therfore S. Paule addyng a very fitte conclusion . Ergo ( sayth he ) God will haue mercy on whom he will haue mercy , and will harden whom he will harden . With these wordes bridlyng our nyce curiositie , as it were , and withall geuyng vs to vnderstand , that it is enough for vs to know , that so is the will of the Lord , although there be no manifest demonstration made vnto vs of the cause , wherfore he would so do . Aug. vpon Genesis agaynst Manichaeus . Lib. 1. Cap. 2. For of what soeuer it shall please the Lord to bryng to passe , albeit we can not atteyne the Reason , yet ought we to grounde our selues vpon this , for sufficient and lawfull Reason , bycause the Lord hath brought it so to passe : we ought also to learne of Christ this lesson . Bycause it hath so pleased thy good will O Father : For as much as it is not lawfull for any creature to presume to enquire any reason beyond the will of God .

August . de Praedest & Grat. Lib. 6 Right well therfore , and very profoundly doth Augustine geue vs this lesson , It is not meete ( sayth he ) to search for the causes of Gods vnsearcheable will , it is not lawfull to know it , for that the will of God is the principall and highest cause of all thinges that are : and therefore if when it is asked , why the Lord did it , it is to be aunswered , bycause he so willed it : if thou go further in asking why he willed it , thou askest some greater and higher thyng then the will of God is . Which can not possibly be founde out . And agayne the same Augustine in an other place writyng of Predestination and grace , God ( sayth he ) taketh mercy on whom he will haue mercy and of whom be will not haue mercy he will not take mercy . He geueth to whom him listeth , and requireth that whiche is due vnto him , of whom he will . Here agayne ye heare the Will of God named , yea and that alone : wherewith if you be not yet satisfied , bycause it is named alone , harken what is immediately annexed by the same Augustine , for thus it followeth . He that shall continue to say God is vnrighteous , let him harken vnto the Apostle . O man what art thou that contendest with God ? man with God : earth with the Potter . &c. Doth he herein not note you excellently ( Osorius ) and ( as it were ) poynt at you with the finger ? as , that no man could possibly haue noted any matter more notably ? Paule the Apostle doth render no causes at all of Gods Election , but his will onely : Augustine dare enquire after none . All the whole Scripture is throughly satisfied with his will onely : Onely , Osorius can not be satisfied , nor thinketh it lawfull enough for God to doe that him lyketh best , vnlesse with sutteltie of Reasonyng as it were with cutted Sophismes , and Sillogismes , man mainteyne Argument with his GOD , earth with the Potter . Which thing how horrible it is , learne at the least out of Esay the Prophet : Esay . 45. Woe ( sayth he ) vnto him that will contend with his maker , a brittle pottesharde of the outcast potteshardes of the earth : shall the clay say vnto the Potter , why doest thou make me thus ? did thy handes fayle thee in thy worke . &c. As though there were any of the Creatures of God that doth vnderstand the mynde of the Lord : or were euer counsellours vnto him : or as though it were not permitted him to will as him lysteth : or as though what soeuer pleaseth him , were not lawfull for him to do , vnlesse he did geue vs a reason , and orderly render vnto vs the causes that moued him thereunto ? And what if he will not discouer it Osorius ? Yea and what if he ought not ? what if when him lysteth to display it most manifestly , your balde mazer , and the blockyshnes of your nymble capacitie can not be able to pearce into the vnsearcheable depth of his glory ? wisedome ? and counsell ? Ieremy the Prophet beyng commaunded to go downe into the house of the Potter , and there to behold throughly the workemanshyppe of the runnyng wheéle , and the hand of the craftesman : when he saw the Uessell that was newly made , and was by and by broken agayne : neither doth he require a reason thereof of the workeman , nor yet doth the Lord beyng the workeman render any reason vnto him : onely he declareth his power in makyng new , and renewyng agayne of that which was broken , in these wordes . Ierem. 18. Am not I of power to do vnto you , as this Potter doth to his claye , O house of Israell ? sayth the Lord . Behold as the clay in the hand of the Potter , so are you in my hand , O ye house of Israell . And will Osor. dare be so bold ( beyng a fashioned lumpe of the Potters wheéle , neither reuerencyng the Maiestie of his maker , nor contented with his onely will ) to require a reason of his creation , besides the lawfull will of the Creator ? and will he not permit it to be sufficient for God to doe in his owne workes , what it pleaseth him best ?

For what do these wordes of Osorius emporte els ? Osorius wordes . pag 163. Where beyng squeymish at Luthers speache : He doth Iudge them not worthy to be heard in any wise , whiche will affirme that God doth chuse whom he will vnto Saluation , out of the whole masse of mankynde : for none other cause but bycause it so pleaseth hym . Pag. 163. First where hath Luther any such Assertion ? Why do ye not set it downe good Syr ? and admit that he hath : what is it , that your carpyng cauillation can gnaw at here , if you interprete it aright ? For although Luther seéme in your goodly conceipt to be more then a thousand tymes madd ( whom ye can neuer name without some gall of raylyng speache ) yet was he neuer hetherto so foolish , as to haue a will to spoyle the most wise workes of God of Reason , and counsell in any wise . There is with God a most perfect , stable , & vnchaungeable knowledge of all the workes of his owne handes , but such a knowledge , as doth altogether surmount the greatest reach of our nymblest capacities , and seemeth rather to be wondered at , then to be searched out by vs . Surely it is farre beyond the Reason that you make vnto vs . For deliberately notyng with my selfe , and entring into a very deépe viewe and consideration of the thynges , which are spoken of Election , of purpose of Gods prouidence ( for this word Predestination as scarse fine enough for a Ciceronian you abhorte , neither dare ye so much as once to name in all your bookes ) hereunto all your drifts seéme to tende , that ye suppose that Gods Iustice can by no meanes be defended , in makyng a difference betwixt them whom he reserueth to be saued , & those whom he adiudgeth to be damned , but by foreknowledge of those workes , which God doth behold shall be in them . As though Osorius would seéme to argue with God with such an Argument as this is .

An Argu. 〈◊〉 Osorius , Pighi . There must be alwayes with God a stable assured and vpright reason in euery choyse to be made .

There can be none other iust cause of Reason of Gods Election and Reprobation , Hosius . Bar tho . Camerar , and others . but in respect of the merite that must follow .

Ergo , To the attainyng the grace of Election some preparation of merite must needes go before .

First I do aunswere out of Augustine : Aunswere . that it is a most pestilent errour , to say , that the Grace of God is distributed accordyng to merites ; & this is one of the errours of Pelagius . Then as touchyng the Maior . There is in deede with God a perfect , sounde , & vnchaungeable Reason of all his workes : But by what reason be ordereth his workes , may not be subiect to the Iudgement of the claye ( as Augustine sayth ) but of the Potter . Now I come to the Minor . Which we do vtterly deny : for where you make a definition of Gods prouidence ( in chusing or refusing whom he will ) to be none other then such as dependeth vpon the foreknowledge of workes : this is altogether most brutishe and vnreasonable . For albeit that preuenting for eknowledge of things ( which out Deuines doe call foreknowledge ) is vnseparably knitte together to the will of him , that doth Predestinate : yet do we not graunt the same to be the cause of Predestination . For first as concernyng the cause efficient , for as much as the will of God is the very substaunce of God , aboue the which there can be nothyng more highe : there can be no efficient cause thereof rendered , either before it , in limitation of tyme : or aboue it in Maiestie : but the materiall and finall cause therof may ( after a sort ) be assigned . The materiall cause about the which it doth exercise her force , is mankynde , and those thynges which God doth geue vnto men by Predestination , namely : Vocation , Faith , Iustification , Glorification : The finall cause is two maner of wayes : either that which forceth him to doyng , by the preuentyng will and reason of the first Agent : or els that which is produced out of action . And bycause there may be many endes of one thyng , it may be , that there is one end of Predestination , an other end of him that is Predestinated , and an other of him that doth Predestinate : As for example : As Saluation and life euerlastyng is the end of Predestination : the end of him that is Predestinated , is to beleue and to lyue well : and the end of him that doth Predestinate , is his owne glory , and the manifestation of his Iustice , power and mercy . As we do reade in Salomons Prouerbes . Prouer. 16. God doth make all thinges for himselfe , and the wicked man also for the euill day . And therfore if it be asked , whether God do predestinate for the workes sake ? Not for good workes . To good workes . it may be aunswered with S. Paule , that the holy ones are predestinated not for their good workes , but to do good workes : so that now the respect of workes be vnderstanded , not to be the cause efficient of predestination : but the effect rather . For thus we heare the Apostle speake , Ephes. 1. Euen as God hath chosen vs in hys sonne from eternitie that we should become holy to the prayse of hys glory . &c. not because we were , or should be holy ( sayth he ) but that we should become holy , to the prayse of hys glory , &c. So that no reason of Election may appeare , but that which is to be sought for in the freé liberalitie of hym , that doth make the Election , neyther that any other last end may be conceaued , but the prayse of the manifestation of hys heauenly grace . So that as without God there is no cause efficient , which may enforce predestination , so ( if wee seeke for the very beginninges of eternall predestination ) we shall perceaue that S. Paule doth reduce them , to iiij , principall heades chiefly . Rom. ● . Fou●e principall heads of Predestination . Ephes. 1. 1. to hys power , Where he sayth , hath not the Potter power . &c. 2. to hys purpose or hys good pleasure . For so we reade in the Epistle to the Ephesianes , where he vseth both these wordes : because he hath predestinated vs ( sayth he ) according to the good pleasure of hys will . &c. And immediately after when we were predestinated ( sayth he ) according to hys purpose &c. 3. to hys will . Rom. 10. Rom. 10. he will haue mercy on whom he will haue mercy and will harden . &c. 4. to hys mercy or loue : Where he sayth Rom. 10. It is neyther of hym that willeth nor of him that runneth but of God that taketh mercy .

Last of all if you demaund further for some reason of Gods Election , who shall more liuely expresse the same vnto you : then the Apostle Paule writing to the Romaynes on this wise . Rom. 9. If God ( sayth he ) willing on the one side to shew his wrath , and to make his power knowne , did with much lenity beare with the Vesselles of wrath prepared to destruction , and on the other side to make knowen the riches of hys glory towardes the Vessells of mearcy , which he hath prepared to glory , &c. Unlesse you haue ceased long sithence to be a reasonable man ( Osorius ) what more perfect reason can be made vnto you ? or more manifest of Gods workmanship then this , that is here set downe in Paule ? Whereby you may playnly perceaue , that all these councells and workes of God ( which we do see ) were begonne , and atchieued , not for any fayth foreseene before , nor for any foreknowne good works , but to magnifie , and make discernable hys power , and the prayse of hys grace . And yet is not this vntrue , that the fayth of the holy ones was foreseene , and the works of the vngodly were foreknowne , long before they were : but yet these do follow as effectes , and do not preuent , nor make predestination , nor do certifie a reason , or playne demonstracion of Gods prouidence , but are themselues established rather , by the reason of Gods prouidence : For to hym that will enquire amongest all the workes of God , what is it , that his most hyest and vnsearcheable will hath respect vnto chiefly ? for what reason : for what cause ? and to what end all these were instituted , in the same order and maner , as we do beholde them ? the matter may by this reason , be made notorious vnto hym : to make manifest ( sayth he ) the power of hys wrathe , and to make knowne the riches of hys mercy . But I will pursue the other reasons , wherewith they do vrge vpon vs .

If thou wilt conuert vnto me , Out of Ieremy . Cap. 15. I will conuert thee , and if thou be retourned , and will make thy self to be retourned , thou shalt stand before my face : If thou wilt make separation of that which is precious , from that which is vile , thou shalt be euen as myne own mouth . Be ye tourned and I will heale you : I will retourne and not turne away my face from you .

The office of the holy ghost is of two sortes : Aunswer . the outward calling by preaching . And the Inward operation of the minde , whereof the first is layd open for all men indifferently : the other concerneth none , but the chosen properly . Moreouer for asmuch as repentaunce is a spirituall resurrection from death : I cannot see how the same may be within the compasse of mans power , more then for a man that hath bene dead , can be able to restore hymself to lyfe agayne .

If God do vouchsafe to empart hys liberalitie to some without all respect of preparation , The reason of the papistes . he shal be iniurious and cruell to the others , whom he passeth ouer in the meane time .

Aunswere . God doth witnes of hymselfe , that he alone is he that is able do discerne and Iudge betwixt men , when as otherwise we are all like eche other in all thinges : but after what maner GOD doth discerne & make the difference , the scriptures doe declare . Not in respect of mans preparation , but according to the good pleasure of hys will : for so we reade Ephes. Ephes. 1. That God hath predestinate vs all according to the purpose of hys will . &c.

Obiect . If God should not worke in respect of the workes foreseene before , he should seeme vnrighteous in hys election .

Aunswere . S. Paule doth propose these same obiections to himself , and withall maketh an aunswere to the quarrelling cauiller O man what art thou that doest aunswere with God ? adding thereunto the similitude of the Clay and the Potter . And yet GOD hath much more power ouer men , then the Potter hath ouer the clay . If the Potter be at his owne libertie to fashion the Uessels , as he will himselfe : shall it not be as lawfull for God to shewe forth hys power vpon hys owne creatures ? but that he must be enforced to follow mens merites , and that our deedes now must be vnto hym a rule of Election .

Obiection . Roboam was sayd to be reiected for this cause : because he did not encline hys hart to seeke God .

Ergo , It is in mans power to make the harte apte to receaue grace .

Aunswere . The hardnes and peruersenes of the hart , wherewith we are made prone and propense to wickednes , vprofitable and vnable to do good , is a generall disease of all mankinde , vntill the new regeneration of the holy ghost do minister a new remedy for the same . Which remedy if it come once , Grace is to be thanked for it onely : If it do not come , let euery man impute it to his owne frowardnes , and to hys naturall disease , and not vnto God , who did create mans nature whole , and sound at the beginning . Briefly , to aunswere at a worde : This aunswere shall suffice to all those threatninges and exhortations , which our aduersaryes do pyke out of the bookes of sacred scriptures euery where , and do obiect agaynst vs .

I may seeme perhapps to haue bene ouerlong , and tedious in heaping together , and confuting the obiections of our aduersaries . It remaineth now , that I make aunswere to certeine slaunders and lyes of these persones , who being vnable to bring any thing to passe with sound argumentes , and good matter , do attempt the ouerthrow thereof , with crooked conueyaunce , & with false & slaunderous cauillations : wherein as many others do turmoyle themselues very much , so doth this our porting all ouer greedely busye hymselfe , more then all the rest .

The Cauillacions of the Aduersaries wherewith they do impugne the doctrine of predestination , as altogether vnprofitable and superfluous for edification and Iustitution of good lyfe .

FOr this they vse to obiect , The reasons wherwith our Aduersaries doe practise to suppresse the verye name of predest . that by the meanes of this doctrine of predestination , all carefulnes is taken away from men that are fallen , to ryse agayn : that to such as do stand occasion of sluggishnes is ministred , because mans trauaile is altogether Superfluous in both respectes : if neyther he that is wounded , cannot be able to become sound agayn through any hys owne industry : neyther he that is chosen , can fall away through any his negligence : by the one whereof desperation is nourished by the other slouthfulnes is mayntayned .

If all things be first decreed vpon with God , by hys vnchaungeable counsell of predestination : what neede we then any preaching , or godly exhortations ? Whereby mens affections may eyther be stirred vp to embrace vertue , or terrified frōtheir accustomable licenciousnes of life ? Whenas the desperate minde shall think with it selfe on this wise : Whether we lyue well now , or otherwise , we shal be such notwithstanding at the length , as God did foreknow that we should be : if good , then good : if euill , then euill .

Forasmuch therefore , as ( through the teaching of thys doctrine ) the very sinewes of all endeuour are brust asunder , and that there remayneth a certayne fatall Necessity onely : they do say , that it were more conuenient , not to haue any wordes or speach at all of this matter .

They do add moreouer , that it is superfluous to dispute of that matter , the depth whereof neuer was man able to reache vnto : as a thing nothing fitte for the instruction of the Auditorye : besides that if it were true , yet ought it not be taught ( say they ) because it deliuereth matter very perniciouse , not to be receaued : and because such thinges being not able to be conceaued , may without any daunger be holden in couert .

Moreouer there want not some now a dayes , Which do defend their obstinacye by Auncientye : forasmuch as the auncient fathers did eyther wryte nothing at all , or els very litle thereof or do teach of this grace preuenting the merites of the holy ones farre otherwise .

Wherfore they would haue the people to be taught on this wise rather . That God of hys goodnes and mercye , would haue all men to be saued : And that the cause , why all are not saued , is for that all will not receaue the grace indifferently offered vnto them . And this maner of teaching they do suppose to be sound . On the contrary : that the other doctrine of predestination doth take cleane away all force , & vse of wholesome preachinges , exhortations , and disciplines &c. Answere to the obiect . proposed . If we onely eyther were alone , or were the first that were vrged with these slaunders and cauillationes , there were lesse cause to wonder at the wickednes of this our age . But I do seé now no new thinge here , neuer spoken of before , nor any other thinge but such as many notable learned men haue bene sundry tymes combred withall long sithence . Emongest whom commeth first to hand Augustine , whom ( beyng occupyed in thys cause ) sometyme the Pelagianes , but most of all the Massilianes did molest much , with the very same obiectiones , as appeareth playnely by the transcript of Prosper and Hillary their letters to Augustine , euen the which obiections our deuines are now a dayes pressed withall : which if were true , then might he seeme to haue vndertaken this quarrell not rashly , nor altogether in vayne , as our men haue done also . But let vs aunswere to their complayntes .

The doctrin of predestination with what maner of moderation ought to be preached to the people . Such as are appoynted teachers in the congregation of God , if they should beate into the grosse eares of the rude multitude this part of doctrine , which treateth of the secrett predestination of God so nakedly , and barren of it selfe , as not doyng ought els , nor respecting any other thing , ne yet applying withall any wholesome exhortations , and allurementes to vertue , shold stirre and prouoke none to vertues endeuour , honest carefulnes and godly lyfe , these reasons might carry some showe of truth perhapps . But this matter ought to haue bene foreseene Osor. how these preachers behaue themselues , what they preach , how , in what maner , and to what end they do lay this doctrine open before the people : before you should haue burst out into those cruell accusacions and slaunderous reproches . If some younglings peraduenture may be found not so modestly and soberly to demeane themselues , as may beseeme them ( allured either through delight of noueltie , or caryed thereunto through lightnes of witte , or to braue out their knowledge and learning ) it is not conuenient , that the lowse and vncircumspect dealing of some particuler persons , should be preiudiciall to the truth of the doctrine . Three commodities do come by the preaching of predestination . Godly and modest wittes surely , as they conceaue the true reason of this doctrine , so doe they Iudge it no lesse necessary to be applyed : to the end they may pluck downe that pernicious opinion of yours , treating of merites , of confidence in workes , and of doughtfulnes of Saluation . For the ouerthrow whereof what more necessary doctrine to edifie the congregacion withall may be applyed in the Church of Christians ?

And therfore , to conclude briefly . For asmuch as all the doctrine of Predestination doth tend to this ende chiefly : that men may be forewarned not to trust to much to their owne strength , but to repose all their hope and affiaunce in God , It is vntrue that you do obiect : That the doctrine of predestination doth perswade rather to desperation then to godly lyfe : For what is this els as Augustine sayth , then as that you should say , that men do then dispayre of their owne safety , when they beginne to learne to repose their hope and affiaunce in God , and not in themselues in any wise . &c , Whosoeuer therefore shall instruct the ignoraunt people , in the true doctrine of predestination of the holy ones , discretly , and modestly and in due season , when case so requireth : and shall ioyne withall godly and wholesome exhortations , the same shall he do profitably enough without anye inconuenience seeing that the preaching of both may be well coupled , and agree together , according to the testimony of Augustine : who affirmeth : that neyther the preaching of fayth profiting in godly fruits ought to be hindered by the preaching of predestination , that they which are taught may learue how to obey : Aug. de bono , perseuera . Cap. 17. And agayne that the preaching of Predestination ought not to be hindered by the preaching of fayth profiting in godly fruites , that they which obey , may know , in whom they ought to reioyce , not in thoir owne obedience , but in him of whom it is written : he that doth reioyce let him reioyce in the Lord .

Will you vnderstand , Osorius how the coupling of these too doctrines is not preiudiciall to the preaching of the one to the other ? Paule the Apostle of the Gentills did many tymes sette forth the doctrine of predestination to the Rom. Ephe. Timot. The same did Luke in the Actes of the Apostles . Christ himself likewise doth make often mencion of the same in hys sermons : all which did not cease to preach the word of God neuerthelesse and do notwithstanding withal entermixt diuers good and godly exhortations to liue well .

Paule when he sayd : it is God that doth worke in vs to will and to bring to passe according to hys good pleasure : did he therefore abate any thing of hys godly lessons to make vs lesse carefull to will ? and to worke the thinges , that are acceptable vnto God ? In like maner where he sayth : he that hath begonne a good worke in you , will bring the same to effect euen vntill the day of Christ Iesu . Yet did he not cease to perswade them earnestly in the same Epistle written to the Phillippianes that they should not onelye beginne , but perseuere vntill the end .

Iohn . 14. Beleue ( sayth Christ ) in God , and beleue in me : & yet is thys neuerthelesse true , that he speaketh in an other place . No man commeth vnto me , or beleeueth in me , vnlesse it be geuen him from the father . Christ sayth also , he that hath eares to heare : let hym heare . Mar. 7. Yet doth God speake in the scriptures these wordes also : that he will geue them a hart from aboue , that they may vnderstand , eyes that they may see , and eares that they may heare . &c. And although it were not vnknowne vnto hym , who had eares to heare and who had not , that is to say , the gifte of obedience : Yet doth he exhort all men to heare .

Although Cipriane did both know and wryte that fayth and obedience were the gift of God , Cipriane . and that we ought not reioyce in any thing , because we haue nothing of our owne , yet this was no hindraunce at all vnto his earnest preaching , but that he taught Fayth and obedience neuerthelesse , and most constantly perswaded to good life .

When we heare S. Iames teach vs , Iames. 1. that euery good and perfect gift commeth downe from the father of lightes , yet this preaching of grace nothing withstoode , but that he continued to rebuke such as troubled the congregation , saying , If you be bitterly zelous , and your hartes be full of contencion : doe not reioyce , nor lye not against the truth , for this is not the Wisedome that came from aboue , but earthly , beastly , and diabollicall &c. And these giftes of God in deede as Augustine reporteth , if there be no Predestination , are not foreknowne of God : if they be foreknowne , then is there a necessary predestination of God which we do defend .

To conclude Christ doth aduertize hys disciples . Math. 6. That God doth know well inough what they stand in neede of before they doe pray , and yet he willeth them to pray notwithstanding , shewing vnto them aforme of prayer also .

Sufficient aunswere is made nowe ( Osori . ) if I be not deceaued , vnto the obiections of your fraternity , that is to say , to your trifles and slaunders if not to all , yet at the least to the very principall pillers , and chiefe stayes of your vagarant disputation , if not with such force , and dexterity , as may be able to putte your ouerthwhart obstinacy to scilence , yet as much for the defence of Luthers cause , as will satisfie the reasonable Reader ( I trust ) sauing that there remaineth one quarrell or complaynt of yours as yet , agaynst Luther : A hanger by of all the rest , as it were : whereunto I cannot tell what I shall say : whether I were best to laugh at it , or aunswere it : for who can possibly resfrayne from laughter , to reade that ridiculous counterfayte Prosopopoeia of yours ? Osor. prosopopoepia agaynst M. Luther . wherein lyke a very foolish Rhetorician , you haue thrust in vppon the stage a lusty Ruffler who in the person of a Swartrutter , may accuse Luther for the vproares raysed by the countrey Boores in Germany . As though of all that whole route of Clownes , any one were heard at anye tyme to accuse Luther as Author of this tumulte : or woulde haue vttered somuch as halfe a word of reproche against him for the same , if he might speake for him selfe , & were not compelled to vse herein the counterfaite person of an other : or as though the Hystories do not declare sufficiently , from whence the spryng head of all this mischief burst out at the first : surely not from Luther , but from an other Crowbyrde , from an other Chayre of pestilence ( Osorius ) what soeuer it was . But goe to : Let vs heare what dronken eloquence this gallaunt counterfaite swart Rutter doth gushe out vnto vs , out of Osorius drousie tankerd : And with what flashes of thundryng wordes , he meaneth to scorche vppe Luther withall .

Pag. 162. O Luther ? why doest thou accuse the harmelesse and innocent ? why doest thou rage ? why art thou madde ?

Truly I should haue wondered , if Osorius would haue spoken any thyng agaynst Luther , but with some haryshe eloquence . Nay rather Osori . if your selfe be not starke madde , what kynde of maddnes ? What rage ? what accusations do ye tell vs of here ? Wherfore let it be as lawfull for Luther to aunswere for him selfe agayne , and with like speéche , not to the Germaine ruffler , but to the Porting all Byshop : whom if he might reproue agayn contrarywise after this maner : O Osorius ? why do ye accuse the guiltelesse ? Luthers aunswere to Osorius Rhetoricall fyctione . why doe ye keépe such a sturre ? why are you so franticke ? who if were well in your wittes , would neuer reproche me with such madnesse . But what haue I haue done ? what haue I deserued ? is it bycause I would not encline to the furious disorders of the rebellious ? what ? dyd I euer so much as moue a finger towardes that cause ? did I not reproue them forthwith with penne and speache very instauntly ? did euer man more earnestly bende the force of his arme agaynst them , then I did my writing ? If they would but haue harkened to my counsell , and continuall admonitions , the matter had neuer proceeded to so much bloudshead . What ? And shall I receaue this recompence for my good meanyng towardes you , to be accoumpted a madd man ? No ( say you ) not bycause ye wrote agaynst them , doe we reprehend you , but bycause you ministred the occasion of this vprore . But from whence do ye gather this to be true Osorius ? Forsooth bycause they did learne this of you , that we were not able of our selues to doe either good or euil : for that God doth ( as you say ) worke all in all in vs . &c. in deede I haue denyed , that to thinke good or euill is in our owne hand . And what hereof I pray you ? in what respect are these wordes applyable to the Countrey Boores ? and to their rebellion ? Doth that man open a gappe of licentiousnesse , and seditious treachery to husbandmen , which doth abate that Freedome from mans will in doyng or atchieuyng any enterprise , which your Deuines do falsely challenge as proper to man ? Is it therfore lawfull to be wicked , bycause many tymes men are hindered agaynst their wills from puttyng a mischief in execution ? or shall the will be therfore not wicked in doyng wickedly , bycause it is not free , but enforced to yeld to a necessary Seruilitie , which of it selfe it is not able to shake away ? Is the wicked Spirite therfore excused , bycause in doyng euill he doth it not so much of any Freedome , as of Necessitie ? for how shall he be sayd to be free , which amiddes the race of his rudenes , is now and then restrayned agaynst his will ? and is not Lord of his owne will not so much as in doyng euill ? yet doth this beyng not free of him selfe nothyng withstand , but that he continue euill still : what and if I had sayd , that the will of the wicked of it selfe is not free , but euery way captiue , and bonde ? is it therfore to be imputed to God forthwith , & not to men whatsoeuer they shall do wickedly ? As though when men do thinke or committe euill , they be compelled thereunto agaynst their willes ? & are not willyngly and of their owne motion chiefly drawen thereunto ? For to confesse this saying to be most true , That God is he that worketh all in all , yet doth he bryng to passe nothyng in man surely , without their owne wills , so that if there be any euill in them , there is no cause why God should be accused for it , but euery man must laye the fault of his owne folly , and wilfulnes to his owne charge .

But ( say you ) for as much as God doth lead mens willes hereunto , Osori . pag. ●63 . by what reason , can ye couple the stabilitie of your doctrine with the defence of Gods Iustice .

I do aunswere . Aunswere . First when we do ioyne the singuler prouidence of God , workyng all in all , in all the actions of mans lyfe : we do set the same forth , as all thynges may be referred to this , as to the primer cause efficient , which doth not worke properly , but in respect of the last end of all thinges . Here now for as much as God is of his owne nature most best and most perfect , hereupon it commeth to passe , that he which hath ordeined all thynges for him selfe , can in no respect be the cause of euill . 2. Then as touchyng the middle causes , whereas there is no man that doth not fall through his owne default , and the procurement of Sathan , it shal be reason therfore , that no man seéke for the cause of sinne , without his own selfe , and that he complayne not of God for the same . 3. But yet to admit that the actions of mans lyfe , are not gouerned without the prouident and circumspect direction of Gods will : and that it is he alone , that inclineth mens willes whither him listeth : Yet neuerthelesse euen he , that applyeth the willes , hath enclosed also the same willes within certeyne limittes and lawes , and as it were enuironed them , with certeine hedges & boundes , which whether we accomplish or no , seyng he hath made the will of God manifestly discernable vnto vs , certeinly they do not onely sufficiently acquite , and cleare his Iustice , but also aboundantly commende the same . 4. And lastly though we be neuer so vnable to the performaunce of his ordinaunces , yet for all this , can no iust accusation of quarell be framed agaynst God , but the faulte must be wholy imputed vnto men , and that worthely . For why would this beastly flesh ( beyng throughly fortified at the begynnyng vnder the safe keépyng of God and vnderstandyng ) become Carter of his owne carriadge ? and guide of his owne flitteryng lyfe afterwardes , refusing the conduct and leadyng of God ? Which if can now gouerne it selfe rightly in deede , as it ought to do , let it then a Gods name enioy his owne knowledge : but if otherwise : yet is Gods Iustice sufficiently enough defended , and euen for this same cause , bycause he first forewarned them of the perill ensuyng , it is with very good reason acquited of crime : for what standeth more agreable with Iustice , then to punish sinnes with sinnes ? and to crushe downe , with sharpe and bitter correction , that proude rebellious arrogancie , agaynst the high God his Creator ?

Luther falsely accused of sedition . But howsoeuer the matter goeth here . I do maruell at this in the meane whiles , with what fayth and with what face , this one place is vrged so much , which maketh nothyng at all to sedition : whenas many other thynges may be gathered out of my bookes euery where , which are manifestly profitable for the preseruation of peace , and tranquislitie . For what els doe all my bookes , and preachynges more earnestly emporte ? ( the necessary instructions of fayth beyng once established ) then that the multitude of the rascall rable , and ruder Boores , together with all other Christians , should conforme their lyues altogether to patience ? and desire of concorde , though they were oppressed with neuer so many iniuries ? where did I euer by worde or writyng teaze any man to armes ? Where did I euer geue so much as a crooked looke agaynst the Magistrate ? Nay rather who euer esteemed of the gouernours more honorably ? or taught the duetie of subiectes to their Princes out of holy Scriptures more earnestly & faythfully ? who did euer more carefully aduaunce , & call backe to their former dignitie , the Ciuill gouernours and Magistrates , vtterly suppressed almost through the Romish Pontificall Tyranny ? whose mynde or penne dyd euer more hatefully abhorre disorderous vprores and outragious rebellions ? And if my writynges and behauiour doe not witnesse this to be true that I speake , I am contended that this reproche be Registred amongest the other Beadroll of Osorius lesinges .

After that the light of the Gospell was restored : Luther purged from the crime of sedition . Carolostadius began to plucke downe Images , and to make an innouation in many thynges : the matter beyng duely wayed , was of it selfe commendable enough : yet bycause he attempted it with violence and vprore ( the Magistrate not beyng made priuy vnto it ) I withstoode him . The lyke attempt was made by Zuinglius , and Oecolampadius , about the matter of the Sacrament . I doe not here debate of the truth of the cause : And yet no one thyng restrayned me so much from subscribyng to their Assertitions , as did the dought of broyles , which I feared would afterwardes haue ensued . I will adde also somewhat of my selfe : when the Counsell was called at Wormes , beyng cited by publique authoritie to appeare before the Emperiall seate : I dyd not refuse . Certainly the daunger was assured and apparaunt . For beyng aduertized ( as I was on my iourney ) that I should haue regarde of my sauety in tyme : I thought better to put my lyfe in hassard , then susteine the reproche of disobedience . Beyng ouercome at the last not by Scripture , but by power I committed my cause to the mercy of the Lord , & to the authoritie of the Emperour . I onely defended my cause constauntly . If I had bene of so lewde a disposition , & so foreward to sedition , as you suspect ( Osorius ) there wanted not at that tyme , both Princes , frendshyp and fautoures of the cause : yea and perhappes there was tyme good enough to put it in practize . But was there euer any Prince , or Subiect encouraged ( by my meanes ) to moue discension ? This beyng done not long after in deede , the Boores of the Countrey began to raunge in that outrage ( whom afterwardes Muncer and Phyfer takyng partes withall ) brake out into lyke maddnesse . The common weale beyng thus deuided , & disquieted , how greatly I was greéued withall , what meanes I vsed agaynst them accordyng to my duety , what aunswere I made to their Articles , with what reasons I refuted them , what counsell I gaue and what exhortations to common quyet , and Christian obedience , myne owne writynges ( extaunt as yet ) doe testifie for me , and the Hystories therof doe sufficiently declare . And Osorius him selfe doth not deny the same . Yet takyng occasion of my writynges , he shameth not to make me the authour of all this rebellion .

The complaynt of the Boores against Luther framed by Osorius by a Rhetoricall fiction . And why so ? We ( sayth he ) haue learned of you that we are not able of our selues to doe good or euill . And what then ? Hereof we conceaued our foolehardynesse , this was the cause that moued vs Boores to Armes . O notable Argument concluded by clownes , but very clownish surely . I suppose Coridon him selfe could not haue done more rustically . But if you will take occasion to argue agaynst me , of that which you might haue learned out of my writyngs ( O ye Boores ) ye were in them enstructed after this maner : That Magistrates ought to be reuerenced : why did you not obey this lesson ? How often did I teach you that Rebellion must be eschued by all meanes possible ? that no priuate man should auenge his owne iniuries ? that it was not lawfull for any Christian to auenge any priuate wrong ? That Christ had no neéde of any warlyke guarrison ? That the Maiestie of the Gospell was able and strong enough of it selfe to mainteyne her owne quarell ? That there could be no more forcible victory for the truth and pure doctrine , then which is atchieued with sufferaunce , and patience ? that the nature of the same was such , as the more it were pursued , the more forcibly it would preuayle ? Why learned ye not to follow these lessons ? Lastly : when ye were in Armes , and dereygned in field , and by sound of Trumpet had published your Articles , and Requestes to the hygher powers , how much dyd I moyle and turmoyle my selfe , to reduce you to order , and reclayme you from your attemptes ? teachyng you out of holy Scriptures , conuincyng you , aduertizyng you , chidyng , beseéchyng , perswadyng , threatnyng , finally omittyng no part of duety vntouched , whereby I might reclayme you from your hurly burly , to peace and tranquillitie . If so be that my doctrine were of such authoritie with you , why did you shut vppe your eares from your Masters lessones ? If you betooke your selues to Armes , through occasion of one sentence wrongfully vnderstoode , or misconstrued , why dyd ye not forsake the field , for so many my exhortations , and notable exclamations to the contrary .

But go to Osorius : bycause vnder the person of the Boores complaynte , you do so vehemently wrest all this false suggestion of mischief agaynst me . What if I deny your Assumpsit ? how will you be able to proue it ? perhappes by heare say amongest the clownes ? what ? of any that be liuyng ? or that be dead ? But when the poore clownes lyued , and were drawen to execution , tormented , and stretched out vpon the rackes ( in which extremitie men are wont for the more part to vtter more than they know ) If there were one so much of that whole rable , muttered euer halfe a sillable of me , such as your Carterlyke and senselesse Imagination hath deuised agaynst me , I will willyngly yeld to this accusation of suspition . But by your occasion ( say you ) this tumult might haue bene raysed easily . So might the Blacke Moore chaunge his skinne . And Osor. also might leaue his lyeng . But all thynges are not by and by done , that may be done . But onward : how proue you that it might haue bene so ? Bycause ( say you ) that God worketh all in all in vs , accordyng to Luthers Assertion , and we be instrumentes onely applyed and wrest with his handes : hereupon followeth it therefore sithe God onely raysed vppe these tumultes , and was the onely procurour , deuisour and accomplisher of this sturre , that the Boores of necessitie must be guiltlesse , and innocent hereof . Go to : And do ye suppose ( Osorius ) that these wordes were the whole seédeplotte of all this Rebellion ? what shall we say them to that , which we read in Paul ? That it is God that worketh all in all : Ephes. And agayne . That worketh all according to the purpose of his will . Amos. 3. And in the Prophet Amos. There is no euill in the Citie that the Lord hath not done . And agayne , when we heare on euery side aswell amongest the Prophetes as the Apostle . That men are made blinde of God , are deliuered ouer into a Reprobate mynde . Why might not the Boores haue taken occasion of these wordes , aswell as of myne ? Go to . And what and if I had written these wordes also , namely : That it is in the power of our Freewill to dispose our selues whereunto we lyst ? either to make our selues earthen vessels , or golden vessels in the house of the Lord ? would the Boores haue the sooner bene quieted for this cause ? And yet this is the generall proclamation of that notorious Seé of Rome , dispersed throughout all Catholicke Nations : the same doe all their Recordes and Canons noyse abroad ( wheresoeuer they crawle ) yea many yeares before Luther was borne : and the very same also doth Osorius write at this day in Portingall , and many other of the lyke fraternitie elles where : what ? was there neuer any commotions therfore of the rude multitude ( before Luther was borne ) in Portingall ? none in Italy ? Germany ? Fraunce ? England ? Cycill ? & other Nations ? Could this , or any other portion of Scripture , or doctrine , euen so bridle the affections of the vnruly , but that they would at one tyme or other burst out into outragious extremities ?

I adde moreouer . Admit that my wordes ( beyng either misconceaued or misconstrued ) might suggest some matter of euill occasion : shall it be lesse lawfull therfore to beare testimony of the truth , bycause there be some that are so beastly brutish that will mishandle the wordes and deédes of others , be they neuer so well spoken ? By this reason , away with the Bible , bycause out of the same , the most parte of heretiques haue sucked their poyson : what ? dyd not Paule therfore not commende the Iustice of God aright by our vnrighteousnesse , bycause there wanted not that would abuse his saying to occasion of euill ? Let vs doe euill ( say they ) that good may come thereby . The auncient godly Christians were wont to assemble together , and sing Psalmes before day light and to receaue the Sacrament of bread & wyne . Hereupon began rumours to be scattered abroad , that the Christians dyd worshyp the rysing of the Sunne , & dyd sacrifice to Ceres & Bacohus . And what hath bene so well spoken , or established at any tyme , that the peéuishenesse of peruerse and froward persons will not depraue● if they lyst to pyke a quarell , or slaunder the good wordes and well doynges of men ? The same came to passe with Augustine him selfe through the Pelagians : who after had once brought in the name and commendation of grace , August . agaynst Iulian the Pelag. 4. booke Cap. 8. hereupon forthwith they began to quarell with him , as though he should affirme , that men are made good by fatall . Necessitie . And agayne where he denyed that Grace was distributed accordyng to mens deseruyngs : this saying they gnawed at as though he should say : That no endeuour ought to be looked for from the will of man , contrary that saying in the Gospell , where the Lord spake . Aske and it shal be geuen you , seeke and ye shall finde knocke and it shal be opened vnto you , for euery one that doth aske shall receaue . &c.

And all this haue I debated with you , euen as it were truth that your counterfaite imagination hath deuised , to witte : that I should be the originall of all that rebellious insolencie . I come now to that pynche of my true defence . Namely , to deny that there is , or euer was any Boore in all Germany , that did euer Iustifie this slaunder agaynst me . This was neuer the speéche of any Boore : but the rude vnshamefastnesse of Osorius : voyde of all matter of probabilitie , to make me authour of all this mischief . The very authour wherof if as yet you do not know , and would fayne know him in deede , I will tell him you , but briefly , yet truly Osorius .

When Sathan perceaued that the kyngdome of your pride was ready to haue a fall : What was the cause & who was the authour of the vprore in Germany . and that the Romishe Prelate could now no longer mainteyne his erroneous sacriledges , agaynst the glorious excellency of the gladsome Gospell : he entred by a notable pollicie into this deuise vnder the pretence of the Gospell to tickle vppe madd braynes , thereby to bryng the Gospell in obloquy and infamy , the ouerthrow whereof he perceaued now past his compasse , as the which he was now no longer able to withstand . Then also , vnlesse this lying Osorius had sett him selfe forth ( as an especiall Instrument of this wyly Serpent ) vpon whose shauen sconse not so much as a herebreadth may be founde growing of an honest or sober man , ye would neuer haue so filthyly infamed the good reporte and credite of honest personages , standyng in the defence of the Gospell , with so many slaunderous lyes , and cursed reproches . If Luther should vse this , or the lyke counterbuffe , accordyng to the frankenes of his speéche , agaynst your rusty , clownish , and illfauored , false Diuinitie : I do not aske , what you could answere him agayne Osorius . But I feare this rather , least as he should not seéme to speake sufficiently in the honest defence of him selfe , so in respect of your deserte , he were not able to vtter enough agaynst you .

After all this ye adde moreouer and demaunde , with what honest reason Luther doth ioyne the constancy of hys Discipline with the defence of Gods Iustice . To answere briefly : Certes with much more honester reason , then your bloudy Bishop , or you his skraping catchpolles ( who hauing embrued your rotchets in so much Christian bloud play the Butchers more like then Byshops ) can ioyne your pryde vayneglorious Tytles , Pompe Arrogancy , Cruelty , Tyranny , Treason , Lust , Lechery , Opinions , Heresies , Determinations , and intollerable Canones of mans Traditions , together with Peter with Paule , with Christ and with hys Gospell , not to speake of the rest of your secret abhominations .

Osor. glorious triumphyng against Haddon . I am come now at the length to the triumphaunt end of this glorious booke : where leauing Luther in the field , & sounding the retrai●t from the great battell of Freewill : Osor. doth furbush hys furniture for the Triumph agaynst poore Gualter Haddon , and not without cause : for because this quarelling Ciuilian ( who a little before did yelde ouer the preéminence of Eloquence to Osorius , and confessed him to be the chiefe carpenter of speach , and named hym also the scholer of Cicero many tymes ) he seemeth so variable & vnconstant now , Haddon inconstant . That he dare affirme that Osorius writing is vnsauory , voyde of likelyhoode of truth , and without sense , argument and proofe : which Haddon is so childishe in hys style , Haddon as infant in speache . making skarse anye semblaunce of witte in hys vtteraunce , that he deserueth no commendation of witte at all , but such as seemeth to stand in darckenesse of speach Finally whereas he doth so oftentimes obiect agaynst Osorius the name of Cicero by way of reproche : He him selfe did very carefully foresee that no man shoulde be able to reproche hym with the name of Cicero : Haddon hath no ioate of Ciceroes fynesse . for he speaketh nothing very eloquently nothing playnely , nothing distinctly , nothing pitthely nothing substancially , nothing loftely . What soeuer pleaseth hym , he hath thrust into hys wrytinge : and that also he doth confirme not by reason or argument , but with skolding and lauishnes of tongue . Lastly hys whole wryting is so bluntish , so base & so colde , that it moueth Osorius to pity it rather , then to hate it . And that is the cause . That Osorius cannot according to hys promise condiscend with hart and mynde to hys opinions , as he promised he would do , if he could winne the victory of the cause which he vndertooke , with apte and conuenient arguments . But now sithence he hath not done it , sithence he hath brought no argument , nor vsed any proofe to the purpose : sithence also hys reasons be such , as haue no force to mayntayne credite , but such as rather doe disclose a token of some miserable frensye : hereof therefore it commeth to passe , that he seemeth to be acquited of hys promise , if hee remayne as yet in hys opinion vnuanquished . And therefore that Haddon did very vaynely take in hand to wryte , & that they did not lesse vndiscretely that set hym a worke . Moreouer that neyther hys Schoolemaister was voyde of blame , whosoeuer he were , that did not instruct hym at the first in what place , and in what forme he ought to apply his interrogation making to the substaunce of the matter .

Nowe hast thou gentle reader the last acte of Osorius fable which whether I may tearme to be Comicall , or Tragicall , I can not well tell : but that it seemeth in myne opinion , to resemble rather the shape of a Comedye more neerely . For what glorious Thraso ( I pray you ) could euer haue handled hys part vppon a stage more rufflingly , & moue the beholders to lowd laughter more pleasauntly . To haue the whole fruition of his sweet pigsnye Cicero as it were of Thais or Phillida , what a sturr doth he keepe ? And because he perceaueth that Haddon hath a fansie to hys mynion , which maketh him to stand in some feare least he wil beguile him : how hatefully & despightfully doth he exclame vpon him to driue him out of countenaunce ? not onely treading hym vnder hys feete , but so furiouslye boyling agaynst hym , That if this Parasiticall Gallaunt were now in England , with hys cogging companion Sanga , and but an handfull of Catholicke Monkes with them , Uerely I beleue , he would as Thraso pretended agaynst Thais also burst open the gates vpon him , whom he doth now thrust downe in the belfry amongest boyes , as one that deserueth no title of good word for his witt in whom is neyther any force of sentence , nor any likelihood of truth , in whose writings no examples , finally which Haddon no resemblance of Ciceroes delectable pronunciation doth appeare : but a certayn piteous stammering of speach vttred , in hys writings vntowardnes , & childishnes : in disputing obscure , & a certein vnskilfull application of Rhetoricall interrogations , learned of an vnskilfull Maister , but as one that can skarse expresse hys meaning by his vtteraunce : hath no pertaking of Ciceroes finesse , nor commeth so much as any thing neere the maiesty of Cicero : expresseth nothing purely , nothing playnly , nothing distinctly , nothing substancially , nothing loftely , Finally vttereth nothyng but a vayne sound of foolishe wordes , that it woulde pittie a man to see it . Wherefore O wretched man that thou art poore stammering Haddon , O piteous estate of this seely Phedria . And in the meane tyme thys vayneglorious proud pecocke is bedeckt with all these Distritch feathers , and glittering plumes , wrapt vp together in a great brush perdie : so that here is no want of any thing nowe , but of some gyering Gnato , which may lowt this Thraso out of hys paynted Coate . But go to . Let these thinges passe Osorius . Although this vnbrydeled and cottquenelike maner of scolding and lauishnes of toung doth of right require , that we shoulde likewise blaze out your braynsicknesse in the right colour , and make you as it were a mockery for boyes : yet dismissing now at the last those toyes , and merry conceites of your dame deynty ( wherewith she hath ( as you say ) besmeared Haddons lips ) we will deale in earnest with you : and therefore let vs see what it is wherewith you reproche Haddon so vnmanerly . He sayd that you were Ciceroes scholler , and a conning coyner of words what euill was in this ? Afterwardes himselfe doth confesse that your writinges are vnsauorye , and without reason : wherin sayd he amisse ? meaning this in effect as I think : that you busye your selfe about a straunge matter as though you were raking after the Moone , wherein ye neyther sauour any thing at all , you are not able to teache , nor willing to learne . You doe slaunder certayne godly and learned personages , here in England , yea euen to their Queéne , whom despightfully ye call by a nickname new Gospellers : And thus do ye , eyther of no reason at all , or in such wise , as if onely exchaunge of names were made , would easily be more appliable vnto the forgers and counterfayte stagers of the Romish Gospell : yea would accord much more fittely with them , then with those that you do accuse . moreouer where you say , that he vttereth nothing purely nothing playnely , nothing , pitthily , nothing substancially or with good grace , if any man els besides Osorius should speake this , perhappes he might be credited . But as now what shall any discrete or indifferent man iudge of your opinion herein ? for what merucile is it , if a man practise by all meanes possible to deface the credite of the Aduersary , agaynst whom he writeth ? And yet here men may easily seé , that as you haue no great stoare of modesty & discretion , so you are not ouerladen with the rules , & principles of Rhetorick . For the skilfull in Rhetoricke are wont to extoll and aduaunce the power & excellency of the Aduer . agaynst whom they mayntaine quarrell , to th end to make themselues more famous thereby , if happely they gett the victory .

I come now to that part of th accusacion , which concerneth the forme and phrase of hys style : wherein I cannot but wonder enough at your exceeding childish ( pardon me I pray you Osor. ) and more then womanishe malepartnes : for in this sorte hoyes wont to brawle for nuttes : And women ( as Ierome reporteth ) when they are a goshipping , speake ill of them that are absent , and crake lustely ouer men , as if they were stronger then they . you take it to be a goodly matter to resemble Cicero in Eloquence and finesse of phrase , or at least to come very neere it : And think it not inough to treate of Christ , of the Gospell , of holy thinges , and sacred religion , aptely soundly and learnedly , vnlesse a man paynt it out with the glorious brauery of Ciceroes Eloquence . And bicause Haddons style doth not rayse it selfe to Ciceroes loftynes sufficiently , ( as you Iudge ) therfore he is not accompted worthy to sitte amongst the punyes , no nor yet fitt to be a scholler in Ciceroes schoole : as one that vttereth nothing purely nothing playnly nothing pitthily nothing loftely . &c. when wise men I say shall read these words of yours , & this your Iudgement concerning Haddon , how will they esteéme of you in their secret conceiptes think you ? Will they smile in their sleaues at this your folly ? or will they laugh openly at it ? will not all men clapp their hands , and spitt at that singuler inhumanity of thys Portugall wrangler ? will they not abhorre his detestable shamelessenesse ? for why do ye say that Haddon speaketh nothing purely ? nothing playnly , &c. is there anye man that hath euer read any of Haddons writinges , so vnshamefast besides Osorius onely , that would say so ? Are yee nothing ashamed of this your so manifest vanity ? Are ye so altogether dispoyled of feéling of modesty , and humanity , as you are barraine in scriptures , and voyde of Iudgement ? that whereas ietting at your own shadow , you can be contented so bountifully to bestow the best , and the fayrest vpon your selfe , that ye will finde in your hart to empart nothing but poore ragges to others ? For to confesse in deede that Haddon did not reache to that grace , and dexteritie of phrase that was in Cicero : Will ye therefore yelde him no commendation of the latine style ? nor so much as anye meane knowledge therin ? nor yet will suffer him in your company to beare the name of a poore scholler in Ciceroes schoole ? And who hath made you vsher I pray you , or pepositour of Ciceroes schoole ? that no man may be admitted into that fellowship vnles you allowe of hym ? And yet in respect of this friuolous title , what matter maketh who beare the name ? But what kynde of discourtesy is this ? so to embase Haddon of all ornamentes of an artificiall Rhethorician , so to throw him down amongest the Apsy boyes , as to leaue him nothing but babishnes and stammering of speache ? and withall condemne hym for so doltish and rascall a wryter , that yee cannot choose but meruayle also , what collpixe had so bewitched hym to make him a writer ?

But ye ought to haue marueled at this O meruelous man , in others rather , and posted ouer this taunting check to them rather , ouer many of whose pelting workes are flowne abroad out of your cloysters into the worlde , so Mosy , vnsauory , harshe , & vnpleasaunt , that the learned are enforced many tymes to turne ouer their stomackes in reading them , & the vnlearned suck nothing out of them , but smoake , and puddle . In which notwithstanding I would not be so squeimish at their rudenes , & barbarous grossenesse of speach : if euen in their most excellent writinges , they might be found to cary any resemblaunce of any sound doctrine , or sauoring of wholesome knowledge at the least : and were not more disorderous in the substance of the matters , then they are grosse of speache . For otherwise as concerning that exquisite excellency of Eloquence , for asmuch as neyther Cicero , that graund captayne of Eloquence himselfe , doth at all times speak so exquisitely : neither forceth so much if it be not altogether artificiall in a Philosopher , so that his maners and doctrine be substanciall : what cause is there to the contrary , Exquisite eloquence as is not carefully required in philosipher so may the want therof be borne withall in a Deuine . but if there be some defect thereof in a deuine , that he may as well bee borne withall , so that the simplicitie of hys speach agree with the truth , and be cleare from barbarous grossenesse : and so that the want of Eloquence , be supplyed with the soundnes of the truth . But as now , how vnreasonable is your communication Osorius that can so courteously allow of those your vnsauory , and vnpleasaunt Ianglers ? and shew your self so whotte a Censor against Haddon onely : as that ye affirme him to write nothing eloquently , nor yet able to expresse his meaning any thing playnely .

But yet truely whereunto soeuer Haddon is fitte or vnfitte , or whatsoeuer Haddon can do or cannot do : This is most certayne and true . That the want of Eloquence is not the matter , that rubbes you on the gall so extremely : Haddon is not therfore expelled from Ciceroes Colledge , because he cannot expresse Ciceroes finesse liuely enough ( which your selfe cannot do , more finely though ye would burst asunder Osorius ) But there is an other thing , yea an other thing in deede , there is an other padde in the straw : for who cannot easily perceiue out of what puddle this bubling froathe doth issue , and whereunto this tendeth , that Haddon may not seeme worthy to be named a Ciceroniane : not because he is not a Ciceroniane : but bicause he is not a Romayne : not because he writeth scarse plainely nor conningly with the Orator of Rome , but bicause he taketh not part with the Bishop of Rome ? because he will not blindfolde himselfe with Osorius : not because he doth not sufficiently expresse the elegancy of the Romanes eloquence , but because he would attempt his penne agaynst Osorius , and against the doctrine of Rome , and take vpon him to fauour the cleare veritie of the gospell , and apply his minde to the defence of true religion , hereupon ariseth the reproche of the stammering tongue , of the childish speach , and of the vnskilfull style .

In the which I cannot well conceaue the meaning of Osor. For if according to this rule , all wryters that do not attayne the cleane and pure elegancy of Cicero , do seeme in his iudgement childishe stammerers : in vayne haue Augustine , Ierome , Ciprian , Ambrose , Gregory , Bernard , in vayne haue the Romish Prelates , and all other expositours both of the Greéke and the Latine Churches , in vayne haue Angrensis Dalmata , Alphonsus , Turianus . Andradius bestowed great and paynfull labours in writing : whose style and forme of phrase if be throughly viewed , and considered : peraduenture the more part of them will be found to differre as farre from the finesse of Cicero , as Haddon doth : That I may be so bolde to make no mencion at all of Scotus Sotus Lombardus Gratiane . Thomas de Aquino Raphaell Gabriell , and such like trasshe , yea how many may a man pyke out from amongst the most famous and true Christian deuines , who of sett purpose haue abased their stile : not because they could not write so loftely of the thinges that you esteéme of so ga●ly : but because they were of this minde , that this hawty loftinesse of affected Eloquence , Ieromes Epistle to Pammachius woulde not agree with the naturall simplicitie of the Gospell . Whereupon Ierom writing to Pammachius seemeth in this respecte to haue him in the more estimacion , because he despised Cicero in respect of Christ : and farther also is of this Iudgement that in the exposition of scriptures , the nycetye of speache ought not onely to be dissimuled , but also vtterly eschued : Luke . 16. because it might be more profitable for all ingenerall . Esay . 2. Christ our sauiour accompteth the high and great thinges of this worlde to he execrable and abhominable in the sight of God . And the Prophet Esay doth with wonderfull manacing threaten Manasses the day of the Lord agaynst all things that be fayre , beautifull , florishing things of this world . Paule in enlarging the knowledge of the Euangelicall doctrine : durst not beginne the same with high and lofty Rhetoricall speache , nor furnishe his wordes with humayne Eloquence ( not because it was hard for him to do so if he listed ) but chose rather to refrayne , 1. Cor. 1. ● least the Crosse of Christ ( sayth he ) might be made voyde and of none effect . I speake not this , because I would haue men tyed to such a necessitie now a dayes , by his example , namely sithe the Gospell of Christ doth so florish euery where , as though it might not be lawfull in these dayes with what soeuer ornamentes , yea of greattest estimation to beautifie the speache , & to applye the same to the vse of Christes congregation . But yet must modest discretion be vsed here . Truely if Plato were of opinion , that the last end of Eloquence was , that we should deliuer & vtter things acceptable to God : how much more than is the same to be required in a Deuine ?

Aud therefore as concerning the Grace and dexteritie of Cicero : whatsoeuer it be that eyther . Nature did emplant in him , or Industry did attayne : as I despise it not , but rather very well like of it , and do wonder at so excellent a gift of God in him : so agayne do I not reprehend in any man to immitate him , so that his imitation be ioyned with Christian simplicitie , so that it be done not to hawke after the proud estimation of the worlde , nor to the vayne glorious ostentation of witte , nor for anye priuate glory : finally so that it be so applyed , that discret imitation may be clearely voyde of vayne affectation . Nowe what shall we say to them ? who reiecting all other teachers of maners and doctrine , do employ all their endeuour to file vpp their tongues & so addict themselues altogether to Cicero alone , and so amazedly dote vpon him onely , that thinke it a lesse fault not to be a Christian almost , then not to be a Ciceronian : nor iudge hym scarse worthy the reading ( though he be neuer so Christian a wryter ) that doth not frame hys stile after Ciceroes , patterne , and sauor altogether of hys delicate speache ? And that is the cause ( as I suppose ) why Osorius doth recken , that Haddon doth wryte nothing purely , and nothing playnly . Not because he hath corruptly or fasly written , but that it seemeth to Osori . that he hath not written like a Ciceronian , & because hee doth not throughly resemble his dexteritie & loftines , although in deede he be not very farre behinde hym . And therfore this sweete man doth wonder , what waywardnes of minde forced him to be so bold as to wryte agaynst Osorius , Osor. 163. and commaundeth him to learne of him ( if it please the Muses ) how hawty and vehement interrogations must be applyed in place fitte for the same . Last of all in steade of a Rhetoricall acclamation , concluding with a Satyricall skoffe he doth aduertize hym , To procede in writing franckly as hym listeth , and because he will encourage hym to wryte more franckly and freely , he telleth him that he may freely wryte without daunger , because no man of any iudgement or skill will blame him in this respect , that he is addicted to Cicero more then is needefull .

If there were any sense or feélyng of right or wrong in all your body , or if there were any reason in all these your vnmanerly tauntes , and rascallike scoffes ( Osorius ) I could acquite you with the lyke , and could be contented to space them vnto you in Haddons behalfe . But now for as much as this your speach is so aboundauntly replenished with vanitie and folly : what were better for me to doe , then accordyng to the counsell of the wise man , Prouer. 16. To aunswere a foole accordyng to his foolishnesse ? Briefly therfore and bycause I make hast to the end of your booke : to aunswere not to your Argumentes which in deede are none , but to aunswere your scoffes and nyppyng conceiptes , not altogether vnpleasauntly , yet neuerthelesse somewhat truly : Surely I do geue you harty thankes Osorius , not for myne owne cause onely , but in the publicke name of all the learned generally , for the thynges , wh you haue taught vs hetherto in these your notable books . For so haue you taught , as we all can not but be merry and receaue singuler delight at your doynges . For what is he that can absteine from laughing , that shall heare you disputyng vpon those matters ? in wh you seéme to behaue your self no more aptly , then as though a blind man should discerne betwixt colours , and a Camell Iudge of dauncing . You take vpon you to determine franckly betwixt true , and false Religion , very hautely and proudely , but yet much more impudently . And yet it shal be as easie a matter for a man to finde as much Relligion in Tullies Offices , yea and as true , as this your Relligion is , which you haue so gloriously painted out in these your bookes hetherto , a fewe sparckles onely except . Likewise also throughout the whole course of the rest of your discourse , how often haue your friuolous , and confused Argumentes moued me to myrth , and laughter ? As where you thrust your selfe to stoughtly into the matter of Iustification & Predestination : in all which kinde of doctrine notwtstandyng you seéme as meere a straunger , as though you came new from India , neither dare once so much all the while in all your bookes name out of your mouth , the tearme of Iustification or of Predestination : Yea truly I maruell also why ye durst name the name of Christ also amongest your writyngs , sith that Cicero neuer made mention therof in all his bookes .

But this ridiculous Silenus doth neuer play his part more pleasauntly , then whenas takyng the rodde in his hand , and sittyng in the Schoolemaisters chayre , he calleth forth poore seely Haddon into the middes of the Schoole , and commaundeth him to harken to him , & to learne of his Maister . And no maruell : for he is full of such commaundementes : But good M. Osorius , you must beare with poore Haddon in this behalfe , for he is occupied about other matters , he can not come to your Schoole now . And if he could be present , he would not be so foolish yet , though otherwise in eloquence neuer so childishly ignoraunt , as to be much afrayde of this vgly Buggebeare in a Lyons skynne , but he would sooner espye him to be an Asse by his lollyng eares , then a Lyon by his pawes . Wherfore keépe these Maisterly preceptes now to your selfe , which you may then at the length with shame enough lay vpon others neckes , when you haue your selfe learned to vse them well before . For if we lysted to set downe here to the viewe , how oft your Reasons and Argumentes fayle you : how vndiscretly & how fayntly you roaue and raunge to vnseasonable exclamations , and vntymely scornefull braggynges , braying out as it were a madd man , where no cause is , triumphyng there where is no victory , yea and many tymes where no aduersary is , how stoughtly sometymes ye stand by incongruitie : I could easily shew , that the faultes which you carpe at to be in Haddon , can be applyable to no man more fitly then to your selfe .

Now whereas you adde last of all , that there is no man of any Iudgement , which will blame Haddon for that he is addicted to Cicero more then is neédefull : as I am not ignoraunt whereunto that your vnsauory and more then foolishe scoffe tendeth , so can I not sufficiently coniecture , what this malicious bragge of the name of a Ciceronian and emulation of speache should emporte amongest Christians . It is not my part to Iudge rashly of your meanyng . And it may be , that ye write this agaynst Haddon , not so much of any true knowledge , as to vnlade you of some cholericke humours . And yet if you will geue me leaue to tell you in your care what I thinke : if you thinke as you haue written , and be of the very same mynde in deede : certeinly there can not be hidden vnder this couerte meanyng of yours any other thyng , then very lurkyng Heathenish infidelitie . For if you be carried into such a wonderfull admiration of Cicero , that ye thinke him worthy to be noted for infamous , that is not more then enough addicted to Cicero ( for so doe your wordes emporte ) and ou the contrary part thinke also a speciall poynt of hyghe commendation if a man with whole bent of affection endeuour to become a Ciceronian● where is then ( I pray you ) the Glory of Christ ? where is that mynde that knoweth not to reioyce in any thyng , but in the Crosse of our Lord and Sauiour Iesu Christ ? The Lord in the Gospell doth playnly deny that a man may serue two Maisters at once . And the Apostle doth exhorte not in one place alone , that we frame not our selues to the fashion of this world . But you will say that by these wordes Mammon is vnderstanded . Be it so in deede : Ergo , who so is addicted ouermuch vnto Mammon , him you deny to be the seruaunt of Iesu Christ . And shall he be the seruaunt of Christ that is addicted to Cicero more then enough ? But it is prayseworthy to imitate the gorgeous neattnes of Ciceroes speach , & worthy of great commendation to matche him in excellency , nor is it any thyng preiudiciall to Christes glory . But what & if Christ will not be glorified on this wise ? what & if the simplicity of the gospell , will not admit such pyrlyd pyked & delicate speéch ? what & if the same that Synesius spake of the young man , Fine poolished speach is alwayes impudent . may be as aptly verified of speach , that is to say : That fine poolished speach is alwayes impudent . But eloquence was alwayes had in great estimation amongest all men ( you will say ) . As though that whatsoeuer were vnlike vnto Ciceroes phrase , were by & by barbarous : and as though Cicero him selfe , if he were now aliue agayne , would not vse an other phrase of speach in the doctrine of the Scriptures , them he vsed at that tyme . And as I suppose this one man Cicero did not accomplish all maner of learnyng : Neither is one phrase of speach meéte & applyable to all persons , causes , and Arguments .

But now ( Maister Osorius ) other maner of matters are in hand : & we lyue now in an other world : In that which we may not occupy our wittes so much about the poolishyng of speach , but rather with earnest bent affections seéke for life euerlasting , for remission of sinnes , for the kyngdome of God : & learne how to turne away the seueritie of Gods wrath & Iudgement from vs : for that day surely hangeth ouer our heades , which shall bring vs either to euerlastyng glory , or els to euerlasting destruction . We must be well aduized , how we shall aunswere in that Parliament before that Iudgement seate : For the Iudge may not be dealt withall with floorishyng wordes , but with substaunciall matter . This must be all our care & endeuour , hereunto must we enforce all the powers of our soules , not how measurably or aboundauntly our toung may be framed to pretie conceiptes : not how loftely our style mayaduaūced . But by what meanes the terrible countenaunce of God may be pacified . All other thynges whatsoeuer are but shadowes , though they delight prophane eyes of this world with neuer so glorious spectackles . Undoughtedly whosoeuer is stricken with an earnest feare of God , whose soule ( beyng terrified with the multitude of his haynous sinnes ) doth with inward & harty sorrow sighe and scrytche out vnto Christ : whom the holy Ghost hath endued with a true and liuely contemplation of this transitory world , An Exquisite affectation of Eloquence not so much to be regarded of Deuines . who hath in hart and mynde vtterly renounced the world with the pompe therof : Finally whom the vnmeasurable magnificence , and vnspeakeable Maiestie of the kyngdome of the Sonne of GOD doth wholy possesse , what shall he regarde the lofty grace of Cicero ? or the proude stately wordes of his phrase ? or his mynion deuises and toyes ? so that he speake purely , plainly , lightsomely , and directly to purpose : so that his speach be cleane , ioyned with a meane comlynesse : what neédes there any more aboundaunce be required in that man ? But he speaketh not lyke a Ciceronian , veryly Christ him selfe spake not like a Ciceronian , yea although he had so spoken , he should haue profited lesse . For it commeth to passe ( I can not tell by what secret operation and influence of thinges ) that the humilitie of the Crosse , which consisteth wholy in Deuine inspiration , will not agree with this hauty , and lofty kynde of mans vtteraunce . For it is one thyng for a Deuine to debate vpon holy mysteries , and an other to play the Mynstrell : As Musonius spake sometyme of a certeine Philosopher .

And therfore I doe not differre much from his Iudgement herein , who although attributed enough vnto Cicero , yet did so much of set purpose absteine from affectation of his speache , that although he could haue attayned thereunto , gaue him selfe rather yet to a more sounde , more proportionable , more pitthy , lesse effeminate , more naturall , lesse fleshly , & a more spirituall kynde of speache . And yet doth no man diminish any thing of the commendation of those excellent giftes of Tullies eloquence . But perhappes it seemeth more vnseémely in Osorius Iudgement not to speake like a Ciceronian , then not to speake like a Christian. And therefore this Portingall Pasquill doth giere at Haddon by way of mockage , saying : That no man of sounde Iudgement will euer blame him for this , that he is more then enough addicted to Cicero . &c. As though if that Haddon had applyed him selfe to Ciceroes phrase , more then was neédefull , that wise men would haue geuen him any commendation for the same , and not rather haue turned it to his reproche , a●d condemned him of follye . But how much Haddon gaue him selfe to the affectation of Cicero , or how much he did not , neither do I greatly regarde , nor am I well acquainted withall . Which neither knew the man nor the maner of his studies , but that considering the man by the viewe and conference of his bookes and writyngs , he seemeth to my Iudgement more addicted , and lesse cleare from this Ciceronian scabbe , then I could haue wished him . What Iudgementes of others you presse vs withall , I know not : but if they be Ciceronians , I doe not greatly regard them : If they be blinde , and like vnto your selfe , such I can not tearme to be Iudgementes , but foreiudgementes rather , such as are wont to be of those , whose Iudgementes are not grounded vpon reason , but vpon affections . Ierome in a certeine place doth say , that the ●udgementes of Louers be blind , but I dare affirme that enuy and malice be much more daungerously blinde . But if you tell me of curteous , and Christian Iudgementes I make no doubt of these at all , but that they will Iudge right well of all Haddones cause . For he pleadeth in the most necessary quarell of the Churche , and the most commendable defence of his Countrey . Moreouer he so handleth his matters with Argumentes , and Reasons , as that he seemeth not onely to haue confuted Osorius . But also to haue crusht him all to peeces ? Let other men Iudge of his stile and the disposition of his writyng , as shall like them best , I will not gaynsay them . As for me truly ( if I may be so bold by the leaue of the iudifferent Reader so subscribe to other mens Iudgementes , though it be of no great estimation that I shall speake ) yet will I speake neuerthelesse franckly , as I thinke , not of Haddon onely , but so for Haddon , as I will withall aunswere vnto Osorius Haddones Pasquill . For this I Iudge of them both , vnlesse your grosse and Heathenishe Iudgement ( Osorius ) did much more differre from Christ , and from all Christian modestie , then Haddones maner of writyng ( in my Iudgement truely ) doth differre from Ciceroes commendable vertues : you would neuer haue set forth your selfe , your blinde ignoraunce , nor your rayling bookes to the open gaze of the world to be mocked , derided and hissed at , in this so great , and cleare lightsomnesse of the Gospell of Christ .

¶ The thyrd Booke .

HAuyng striken of two heades of this monstruous Hydre already , and mangled the same in gobbettes reasonably well ( the terrible Serpent neuerthelesse beyng not as yet throughly vanquished ) there remaineth yet one head more , or booke : Wherein this vgly vermine besturreth him selfe to freshe assaultes , betaketh him to new threateninges , casteth out new poyson , yea whole flouddes of slaunderous reproches , and lyes , agaynst our new Gospell ( as he tearmeth it : ) like as the old Serpent did long sithence agaynst the woman and her child , but chiefly agaynst our litle England . And yet he doth so vse the matter , as that he would not seéme to enuemine all the whole Ilande with this contagious fleing infection . For he doth know ( as he sayth ) Pag. 166. that in this land are very many good and Catholicke men , which neuer shronke away from their vowes , and othes made to the Pope of Rome : and that many of our Englishe Nation haue willyngly runne out of their countrey : as also not a few in nomber that tarry still at home , who persistyng neuerthelesse in the same opinion of Romish Relligion , are restrayned from vtteryng their consciences more for feare , Osori . inueighed against England , but not agaynst all . then for any zeale they beare to this new Gospell : Moreouer also that there be many noble men , yea many whole shyres in England ( as he is enformed by a certeine Portingall Marchaunt a frend of his ) that are not coathed as yet with this Lutheran moraine : And therfore that this his accusation in not bent agaynst whole England , neither agaynst those particular persons & places , as Haddon doth misconster of him , but agaynst those Lutheranes and those new Gospellers onely : From which sort of people he doth louyngly aduertize Queene Elizabeth of very good will , and harty affection , Osori . pag. 167. that she take very good heede and be warely circumspect . And to the end she may foresee the same more prouidently , he will foreshewe vnto her certeine markes and tokens , by the which ( beyng guided , as by Theseus clewe of threede ) she shall not mysse to discerne the difference betwixt true Relligion , and false : betwixt true Prophetes , and false Prophetes : and by what markes the one may be easily discouered from the other .

You haue now the proposition of this booke : All the rest that is patched together , What Osorius doth promise in this booke . in the processe of the whole worke , tendeth euen to this effect almost . First he maketh promise to set downe certeine signes , and tokens , by the which he will make manifest the difference betwixt true Relligion , and false , and betwixt true Prophetes , and false . Afterwardes annexing a description of his Church he doth display the same abroad very curiously in the maner of a very fayre and beautyfull picture , painted out ( as it were ) in a Table to be viewed . Next vnto this he maketh a comparison betwixt the two Churches : so magnifieng his owne Church with wonderfull prayses and commendations , that it is not possible to aduaunce it more highly : & agaynst so embasing & thrustyng downe vnder foote the p●stiferous sectes of the Lutheranes , that all men may worthely hate them , and detest them . Of the which ( by Gods permission ) shal be spoken hereafter in place fitte for the same .

And first of all commeth to hand an infringible Argument of Osorius , now once agayne repeated out of his letters written to Queéne Elizabeth . Which bycause he braggeth was not confuted by Haddon , so much the more behoueth vs to note aduisedly , his wonderfull skill vttered in knittyng vppe the knotte therof : So that if we be no more able to vnlose it , then Haddon was , we should at least stand maruelously amazed at the inscrutable ingeniousnes of the man : For determinyng with him selfe to make a playne demonstration , that these new Gospellers ( as he calleth them ) should not in any wise be harkened vnto , but should be banished out of all common weales , as common plagues , and maisters of all misrule and wickednesse : he frameth his Argument vpon this pointe : Osori . Argument not able to be resolued . That whereas , they tooke vpon them to restore the auncient puritie of the Gospell , infinite mischiefes doe reigne notwithstandyng amongest their Auditories . And that these teachers do keepe Schoole no where , but they make the whole countrey there the worse for them . Haddones aunswere to Osori . Argument . To this Sophisticall quicke Haddon makyng aunswere affirmeth , that it is neither true , that Osorius fableth of that waywardnesse of this people : neither yet though it were true , that it is preiudiciall to the defence of the cause now in hand . For the controuersie here doth concerne properly matters of Relligion : to the which if the conuersations of the professours were not correspondent : or if the séedes of Christes Gospell did not fall vpon the fruitefullest grounde altogether , but were choaked vppe with thornes : or that the Corne were ouergrowen with Cockell and Tares : the fault therof was not in the word , but in the people . For humane actions had neuer so good successe in this world , but that the greater sorte were alwayes delighted with the worst : and the worst part many tymes preuayled beyond the best . And that this came to passe long sithence , not onely in the tyme of Christ and his Apostles , but in the age of the holy Martyrs also , and doth likewise happen by a certeine continuall order and enterchaunged course of the world , dayly and hourely , so that not onely the Preachers of the word , but the Church of Rome it selfe , neuer wanteth matter sufficient of great & greeuous complaintes . And albeit ( as the maners of men are ) through the cankerd peéuishnes of wayward frowardes the most sacred word of God be euill spoken of amongest the Paganes , and Infidelles , yet , if the matter be debated amongest wise , and discrete personages , it will not be thought matter reasonable , that the thyngs which of their own nature are good , should be called in question , and condemned for the naughty behauiour of naughty packes abusing the same . And therfore that Osor. did amisse herein , to wrest the whole state of the question to maners , and euill conuersation , which did onely concerne matter of Relligion : Moreouer also , though neuer so straight Inquisition were made of the life , and maners of the professours of the worde : yet behoued not Osorius to bende him selfe so sharpely agaynst our Preachers , with any accusation , before he had throughly acquited , or at least wise aunswered the griefes and complaintes of many others of his own Catholickes , which are much more haynous and worthy of speédy reformation .

To these reasons of Haddon let vs heare what Osorius doth ( I say not ) dispute , but with open mouth cry out : first he vaunteth and triumpheth that his argument is not resolued : Afterwardes this gallant glorious Thraso doth meruaile very much with what face Haddon may deny this to be trew , seeing that the very poreblinde do see it , and is common in euery barbours shoppe , sealed with the testimony of all men , yea wherewith the Siopodes are so well acquainted also : as he sayth , that it is merueile that any man could be so shameles to deny it to be true . Osor. pag. 167. For what is he that doth not onely conceaue in imagination , but also not behold with hys eyes , yea : & feele it in the whole body , to the great griefe of hys hart : that luste doth raunge euery where allowed : vnbrydeled licenciousnesse pestereth euery corner vnpunished : Sanctuaries & Religious houses lye tumbling in blo●d : that Temples and Churches be robbed and spoyled : Treasons practised agaynst Princes and Gouernours : Finally all places ( whersoeuer these doctours teach schoole ) to be in a tumult and vproare ? And forasmuch as Haddon doth not onely heare all these , not by report onely , and conference of histories , but also behould the same with hys eyes , openly and vsually frequented , how can he say that these things were neuer done ?

March on couragiously in this dexteritie & sharpnes of witte O Benedicte . But go to : let vs consider awhiles the force of this ingeniouse man Whersoeuer these new preachers ( sayth he ) do plant themselues and teache , there may you see all thinges polluted with most filthy Brambles , Cockell , and Darnell . The man hath spoken . But how shall I knowe this to be true that ye speake Osorius ? for sooth he is past all shame , that denyeth it . And why so I pray you ? Because the matter is knowen , & published abroad euery where to Nations , Countryes : Ilandes , & all people , finally bruted abroad & ratified by the report of all men . Behold gentle reader a very wonderfull & euident demonstration , concluded not with arguments , & silogismes ( as men are wont to dispute in the schooles of Chrisippus & Cratippus ) but ratified , yea sealed also , as oratours vse to verifie their causes before the Iudges ) by the testimonye of publique seales , and witnesses , yea and that not by the report of a few , but of all maner of men , of the people of Calecute ( I suppose ) of the Massagets & Antipodes , & men of a new world , yea beyond all herring , as they say . So farre & so wide doth this Prelates knowledge of all thinges outstretch it selfe , that he can test vpon hys fingers endes , what all men do euery where , what they speake , and what they heare : what may you require to be of more credite Christian reader ? sithence the worlde it self , and the whole compasse of the same produced , is wittnesse againste these newe prophettes , the Lutheranes ?

The testimony of the world agaynst the Lutheranes . Which if might speak altogether with one mouth , woulde vse this testimony , as I thinke . Whatsoeuer disorders , and mischiefes , whatsoeuer lust , and vnpunished licenciousnes , whatsoeuer outragious sacrilege , whatsoeuer treacherous treason and conspiracies , were euer hard of amongest any people , the same be chiefly and aboue all others frequented , and raigne especially amongst the common weales of the Lutheranes , through the doctrine and preaching of their Prophettes . In witnesse whereof we all , and euery of vs , as many as liue in this world , doe set to our seales , Ratifie , and confirme the same to be true with our handes .

The worlde it selfe ( I think ) if it could speake , would not speake otherwise forsooth . And because it cannot speake for it selfe , it hath appoynted Osorius to be proctor of the cause to speake for it : In a matter therefore so manifest : so approued , and sealed , is there any so impudent an Haddon , that will dare to deny this ? But that ye may wonder yet a great deale more at his Rhetoricall amplification , he proueth it to be true , not onely by the suffrages of dumme men , but cyteth to witnesse agaynst Haddon himselfe , his owne eyes and eares . Do ye not see ( sayth he ) with your eyes ? The rebounding of the Argument agaynst Osor. what should Haddon seé with his eyes , do ye ask Osorius ? doughtles he might seé many horrible and vnspeakeable abhominations , if he liued nowe : for who is so blinde that cannot see ? so Impudent that will denye ? that all places : are ouerladen with forlorne villanies , lecheries murthers . Robberies . Treasons . Uproares and conspiracies ? But if inquisition be made for the speciall place : where these abhominations do raigne most● what place may we poynt out vnto you more notorious then Rome it selfe ? the mother See of the Catholicke Church ? where Harlottes , Bawdryes , howses of Stewes , Brothell houses , and all kyndes of filthy lechery , are openly haunted , not onely not punished , but made also very gainfull marketts to the Popes treasory . Where you appoynt the chiefe Seé of your whole Religion , the same may I boldly , and with great reason approue to be that caruell , and Botche of true religion , the Metropolitane Citie of all abhominations : the Butcherow and shambles of Christian Bloud , the sincke of thefte and auarice : the very forge and schoolehouse of all Treasons , Trecheries , seditiones , and abhominations . If the bodyes of mortall men be the Temples of the liuing God , who hath vyolated and defiled more temples of GOD , with fire , fagotte and goare , then the Bishoppes of Rome ? And in good tyme is the vproare of Germany remembred in this place : If it might be lawfull for me to bryng forth what I could , out of histories , Recordes , and Reportes , how easy a matter were it for one perticuler example onely ( which notwithstanding is altogether impertinent to religion ) to spread abroad whole decades and Iliades of seditions . Tumultes , & Schismes ? how easily might I poynt out by name , tyme , and place not onely the practises of conspiracies agaynst princes ? but the cruell murthers , poysoninges , Banishmentes and famishings procured against them one in the neck of an other ? Briefly in what countrey soeuer these Droues of Monckes and Nunnes do build their nestes : what els shall a man seé ? then all thinges polluted and contaminated with most filthy and shamefull villanies and stench ? yea the whole world bearing witnesse . Tell me I beseech you good holy father whose doctrin is this ? Si non casté tamen cauté , if not chastely , yet warely : is it Luthers ? or some one of your profession ? who maketh marketts of Incestuous marriages ? who alioweth the concubines of priestes for hys commoditie and pleasure ? who persequuteth the lawfull marriage of priestes with fire and sword ? To leaue ouer in the meane space the vnspeakeable abuses and misteries of your couert Paphia , to the couert consideration of your couled confessioners , who be priuie & partakers of your hidden abhominations : And to passe ouer withall , the Crementines , Beneuantanes , Peters , Aloisianes , Casianes or that Cacus rather : nor him onely , the commendation of whose vnspeakeable filthines openly proclaimed , did denounce that stincking lechery was not only notpunished , but also highly rewarded by some of you .

But Osorius hath found out here a very prety starting hoale to escape out at . For sithe he perceaueth himselfe to be vrged so narrowly that of Necessitie he must pleade for the honesty of his Church , beyng neyther able to hyde , nor excuse her filthines , he wringeth himselfe into this moushoole , that although he can not deny , Osor. pag. 168. that in all the societie and course of mans lyfe , and that in the most fruitfullest corne stincking weeds of iniquitie do grow euery where among : yet this doth neuertheles not empayre the force of his argument : for he meaneth not in this place to make comparison of men and to set maners agaynst maners : but he affirmeth the ground of the Argument to be● this . To witte , whereas the preachers of the new Gospell , Luther , Bucer , Zuinglius , Martyr , did vndertake this vpon them , to weede this corne cleane from the chaffe , and to pluck vp the noysome weedes by the rootes , and did bryng no ioate of their promise to passe : nay rather whereas more wickednes hath bene seene to buddle vpp a fresh through their meanes , A trimme reason of Osor. hereupon he doth conclude as it were at a vauntage that the doctrine of these men is not onely vnprofitable , Osor. pag. 169. but also pestiferous and noysome : and not to be beleued in any wise , on the other side , to witte , in the Catholique Chur. although Auarice and Ambition doe raigne in many , and the sinowes of luste are not altogether rooted out : yet because amongst them no newe prophet doth arise on thys wise , taking vpon hym so great a charge as to restore to her former and primitiue bewty , and Apostolicke nea●tnes , the decayd Church , and the doctrine of the same ouermuch weakened : therefore the Argument is not of like force agaynst them .

To this effect almost doth Osorius frame his talke in words ouerlauish inough , but in matter so nakedly and coldly , that I am very loath to aunswere him . The summe of this conclusion tendeth to this effect .

If any such new Prophet should arise amongst them which would take vpon him to make a reformation of the corrupt maners of the church , to the auncient purity of the gospell , & did not bring to passe the same according to his promise , no credite should be geuen to that prophet .

Luther , Bucer , Phillip , Caluine , Martyr did take vpon them to reforme the maners of the Church , and made all thinges worsse . Osor. Argument confuted .

Ergo , They ought not to be beleeued .

O Saint Sophistry , what kynde of Sophisme is this . If a new Prophet should arise , that would endeuour by all meanes possible to reduce to amendement of life , such as he were able , and could not atchieue his desire in all , ought he not therfore to be taken for a Prophett ? I think this be not true . What if hee could not preuayle with many , shall he forthwith be accepted for no Prophett ? Go to : what and if hys preaching entred but into a very few ? yea what if none almost were profited thereby ? The spirite of the Prophettes is not to be measured by the nomber of beleuers . do yeé think it reason , that the estimation of the preacher be measured according to the number of beleuers ? or vnbeleuers ? or rather according to the spirite , and truth of hys embassye ? Noah the eighth Prophet and preacher of righteousnes , did neuer cease calling and cryeng out vpon the people , to th end hee might allure all to amendment of life : Moah . and yet eight persons onely & no more were reserued out of that generall destruction of mankinde . When Moses was sent to the Egiptians ? Moses . how many of all that whole multitude became a heare bredth the better for his preaching ? nay rather who waxed not more indurate ? Esay the Prophett doth cry out vnder the person of Christ . Esay . Who haue beleued our teaching ? If we will measure Gods Prophetts after this rule , what shall we say to Ieremy , Ieremy . and the rest of the Prophetts ? what shall we say to the Apostle Steuen ? Stephen . to Paule ? S. Paule . who complayned bitterly that all had for saken him , and were fallen away to the vanities of this present lyfe ?

Now ensueth the Minor of this Sillogisme . But Luther Melancton . Zuinglius , Bucer , and Caluine , which took vppon them this charge , yet reaped no fruit agayn of innocency of lyfe , nor of Charitie from amongst them that they were conuersaunt withall . &c. First I would fayne learne , what it was , that these men did take vpon them to doe : To call backe the life , and most corrupt maners of men of that age to the perfect rule of the Gospell ? Truely they vndertooke a very hard charge , farr exceeding all humayne power and abilitie . Go to , and where did Luther , Zuinglius , or any of the rest , make any such promise of themselues by word , or sillable of word , so much at any time ? Surely I haue perused many of their works : yet could I neuer finde any such thing hitherto . If you haue glaunced vpon anye such thing by chaunce , why do you not set down the place openly that the reader may perceaue , that you deale not with forged lyes , but with good matter : not of any desire to cauill , but of an vpright Iudgement : not coldly and lyengly , but simply and playnely : not keeping a Iangling with vnsauory speaches and forged vntruthes ( which many men do blame you for ) but so and in such wise , as you may seeme to haue made plaine demonstration of a true and iust reporte , with as true and vpright a minde , to haue the truth knowne by true proues and testimonies : and not to mock and delude men with fables . Surely it were to be wished of all good men , that all Christians by profession , and name , would by all meanes possible leade their lyues truely Christianlike , in all poyntes agreable with the doctrine which they professe . And it is not to be doughted , but that these new Gospellers , as you call them , did wishe this with all theyr hartes , if wishing could haue auayled . But to bryng the same to passe , as was neuer in their power , so did they neuer enter into any such couenaunt , nor euer obliged themselues by any promise priuy or aperte , that they would accomplishe the same : Wherin how much you were not only deceaued in Luther , but how much ye speake also against your self , do ye but coniecture hereby . For whereas Luther did professe , that the substaunce of mans saluation did consist not in the life , & maners of men , but in the onely fayth of the Sonne of God : how doth this agree together , that he ( whom a little earst you accused to be the subuertour of all honest accions , and vertuous endeuour ) should nowe take vpon him to stoare and enriche the lyues and conuersacions of Christians , with aboundance of vertuous plantes and seedes of godlines ? Albeit there neuer lacked in them a certayne Godly carefullnesse to exhort to all honest endeuours , yet were they neuer so franticke , as to make so glorious bragges of reformation of lyfe . They trauelled earnestly , euery one according to his abilitie , as beseémed godly and well disposed personages , if not as much as they could haue wished , yet as much as was geuen them by the holy ghost . And if they attayned nought els , yet this they atchieued surely , that though they coulde not restore the pure simplicitie of the Euangelicall life , yet they brought to passe that men by reading and comparing the holy scriptures , beganne to haue a very euident feeling , and a thorough taste of the corrupt and stincking matter of your absurde and filthy pernitious doctrine : the durty puddle wherof , albeit they mistrusted that they should not be able to clense throughly , for the vnmeasurable tyranny of your aucthoritie , and power : Yet thought they not conuenient for the credite , and function that they bare , to suffer the same to be any longer cloaked and dissembled withall .

And therefore stept forth amongst the rest Martine Luther , The first beginning of Luther . and yet he was neyther the first , nor yet so long agoe , neyther so much of his owne voluntary will , as necessarily of relieng duety , not for hope of lucre , ne yet to pamper vp the paunch ( as Hosius belieth him ) neyther of any hope at all to purchase any authority ( as Osorius mistaketh him ) but forced thereunto by the importunacy of others , yea and that not without manifest perill of his lyfe . Whereupon if any thinge chaunced afterwardes contrary to your expectations , ye can iustly accuse no man , but your selues : which were the first authors of this flaming Beacon , the heate whereof doth parch the very skinnes of your backes . And what the very cause and occasion thereof was , neither are the histories so obscure , but that they tell playnly , nor is the tyme so farre spent : but you may easily call to minde the very time , and season , whenas Leo the Pope of Rome , sending abroad hys commissioners of receipt , and planting his treasories throughout all the Dominions of Europe , appoynted a generall marte ( as it were ) of raking hys Marchandize together : Whereupon diuers holy cloyster Marchauntes arriued into Germany , And amongst them a certayne Fryer of S. Dominicks order , named Tetcelius , but in in deede a mony marchaunt , and a Regrator of the Popes markett : laden with pardons and Bulles , and proclayming generall fayres for the vtteraunce of them : wherein remission of sinnes , the kingdome of heauen , and free liberty to feede on fish or flesh were to be bought for a few pence . Which proclamation seeming not a little iniurious to the people , and tending to the ouerthrow of the Gospell of grace , and mouing godly consciences to no small griefe , and displeasaunce of mynde , and that not without iust cause : Luther a man continually exercized with inward agonyes , and vnquiet passions of consciences , thought it not in any , wise tollerable for his part to permit such horrible erroneous impietie so directly a agaynst conscience , and the manifest truth of the gladsome Gospell to be husht vppe , and past ouer , in tymerous and fearfull s●ilence . Albeit he was well assured , that this stincking and contagious weed could not be touched without present perill of life . Wherefore he beganne to make a show of himselfe , meaning to defend the quarrell of the Gospell but by a very slender & slight attempt as it were . And first he propoundeth certayn propositions onely , and principles of questions agaynst these gainefull marketts of pardons , and Bulles , not of any vayne desire to concontend , or dispute , nor without an humble maner of submission of the cause : thincking nothing lesse , then that the successe thereof would be such as we now see is come to passe . If the contrary part had with like moderation tempered their affections , and eyther contented themselues by saying nothing , to haue yealded to the truth , or to haue sought the aduauncement of Christs glory , rather then to haue serued the Popes pompe and ambition : these smale sparckles had neuer burst out into so great flames . But now by the meanes of their owne waywardnes , it came to passe in them , as for the more part it falleth out with common brabblers , who hauing many tymes the worst ende of the staffe , and hauing no right in deede to any part thereof , striue so long , till at the last they lose euery inche thereof , and at the shutting vppe , catch a rappe for their labour .

Agaynst these propositions of Pardones , Tetcelius vnmeasurably ragyng , not contented with no lesse intollerable arrogancie and insolency to aunswere them him selfe , but sturred vp agaynst Luther a neast of Dominicke hornettes : caused his propositions , and Assertion of Pardones to be openly burned : framed Articles agaynst the man , & exclamed with open mouth agaynst him , that he ought to be burnt like an hereticke . And bycause the Popes power should not be destitute of frendes , in a matter of so great importaunce , immediately started vp one Prierias the Prouost of the Friers , who like a Lordlike fellow challengeth Luther into the field . After them stept forth a thyrd of the same crew , Iames Hochstratus , who espyeng a fit tyme to purchase credite and fame , would ieopard a ioynte amongest them , and as though there wanted furniture sufficient enough to mainteyne the challenge , thrust more coales into the fire , and teazed vp the Uniuersities of Paris , Coleyne , and Louaine , agaynst poore Luther to condemne him .

Luther beyng thus vexed through the madd outrage of these Friers , was driuen to this issue , that of necessitie he must prosecute his propositions with a more large and ample discourse : & so sent the same to Leo then Pope of Rome , with Letters emportyng his humble submission : most humbly beseéchyng , that he would not geue credite to the slaunderous reportes of his aduersaries , Luthers humble letters to pope Leo the tenth . alledgyng for his excuse that he published his propositions touchyng Pardons , not of any euill will or malice towards his grace , but onely by way of disputation , wherof he hath now treated more at large , and therfore would most humbly beseech him to vouchsaue benyngly to read , and accept it : As touchyng his owne person , he was so affected towardes that Seé , that he would willingly submit to the authoritie therof not onely his writings , but his sauetie and life also withall , in all humilitie and lowlynesse : and whatsoeuer his Maiestie should determine thereupon , he would no lesse reuerently esteéme of , then as a decree of the chief Uicare of Christ , vnto whom he did acknowledge all obedience due in earth next vnder Christ . In this so humble & lowly submission of this prostrate person , in so weightie a matter , and in so wholesome counsell , what this Uicare of Christ did , and how this heyre and Successour of S. Peter behaued him selfe , I doe make no great inquiry after . This one thyng I aske and demaunde of you Osorius that you would vouchsafe to aunswere me : what thinke you would Christ him selfe , or Peter haue done in this case ? First would not Christ him selfe haue throwen to the grounde those money tables , and Bowthes of Choppers and Chaungers ? and scourged those vagaraunt regrators cruelly byeng and sellyng in the Temple of god , with whippes of knotted cordes ? would he euer haue suffered his Church ( which was appointed for Prayer , and Preachyng ) to be tourned into a denne of Theeues ? a Bowthe of brothells ? and market of auarice ? what would Peter haue done , whose successours these Byshops challenge them selues to be ? who on a tyme ( not keépyng the right course of the Gospell , and therfore reproued of Paule ) yelded so humbly ? would he haue refused the offered obedience of so humble a submission ? or would he not haue vouchsaued it very gently ? or els would he not haue thanked the partie for so gentle a remembraunce and frendly counsell . Pope Leo his proude insolency agaynst Luthers humble submission . But now what this most humble seruaunt of the seruaunts of God did ( who vpon earth representeth vnto vs the person of Christ , and the Maiesticall chayre of Peter ) how insolently and outragiously he dealt in this matter , what Tragedies he raysed , what thunderboltes and wildefire he threw out of his bloudy turrettes agaynst Luthers life , is neédelesse to make any mention in this place , sithence it is faythfully set downe in Histories , and all men remember it well enough .

Euen such were the begynnynges of this troublesome tempest , which ganne spread it selfe abroad in euery coast , Whereby you may easily vnderstand ( I suppose ) that Luther thought vpon nothyng lesse at the first , than to heare of any innouation or alteration of customes or ceremonies : but enduced partly through the necessitie of the matter , partly by the prouocation of some peéuishe waywardes , did onely set downe a few propositions : wherein he gaue no attempt agaynst the state of the Romishe Seé , neither did as yet vtterly abandone all Pardons & Bulles , but required onely a moderation to be vsed in them . And it was not to be doughted , but if the vnsatiable greédynesse , or the vnspeakeable crueltie of the aduersaries could haue restrayned it selfe within the boundes and limittes of modestie and measure , Luther would haue holden his peace : As appeareth by his Letters directed both to the Bishop of Rome , and to Cardinall Caietane , signifieng vnto them his vnfayned scilence therein , so that his aduersaries mouthes might be stopped also : which request was not onely reasonable , but agreable also to pietie , in men of their profession especially : for as much as Luthers Assertions conteyned nothyng preiudiciall to the Byshop of Rome : and the matter had not as yet gone so farre forth , but might haue bene easily husht vp if at least they could not otherwise finde in their hartes to yeld to the manifest truth . But the Pontificall courage of the Byshop would not so be daunted : neither could the vnmeasurable mawe of his greedy Cormorauntes be so easily satisfied : and at the last the old Prouerbe ( Gold is good chaffer howsoeuer it come ) bare the Bell away .

After this humble maner therfore , assoone as Luther had propounded the sayd question , Prierias gaue the first onset agaynst him : after him preste in place diuers Coronelles , and Captaines of that band : Then rusht in whole routes of Monckes and Friers , with their hoeboobe to the people . Out flewe Articles , Restraintes , curses with booke bell and candell , countermandes : finally the Byshops of Rome his thunderboltes , with a terrible Bull linkte thereunto : In this perplexitie here would I fayne learne of Osorius , if he would vouchsafe to tell me , what Luther should do ? he will say Luther should not haue entermedled in the cause at all . But what man of any reasonable Iudgement could or ought to endure so horrible impiette ? But when he saw he could not preuayle , he should haue forsaken his tackle . But by this meanes he must haue put his conscience in daunger of drownyng . Then yet at the least he should haue behaued him selfe in the matter somewhat more modestly : Who could haue expressed more humblenes and modestie ? He should haue submitted him selfe and his cause to the tribunall seat of the Pope : And herein what part of duetie left he vndone ? if humble submission could haue auayled any thyng at all . The truth wherof to the end may be more apparaunt vnto you , and to the Reader also , harken I pray you to the second Letters of Luther written to the Pope , as him selfe endited them .

Euerlasting peace be vnto you most holy Father . Luthers second letters to Leo the Pope Anno 1519. Necessitie forceth me agayne , beyng a poore outcast of men , and an abiect of the earth , to presume with a word or two to your holynes , and the whole Maiestie . May it please your holynesse therfore mercyfully to encline your Fatherly eares , as the eares of Christes very Uicare , to this your poore sheepe a litle whiles , & to accept of his seely bleatyng . There was lately in these parties a very discrete person , named Charles Miltitius , your holynes Secretary and Chamberlaine , with a greeuous complaint to the most renowmed Prince Fridericke , touchyng my vnreuerent behauiour , and vnaduised rashnesse agaynst the Church of Rome , and your holynes requiryng punishment for the same : the hearyng wherof greéued me not a litle , sorowyng that my great and inward carefulnes of duetie , and good will employed for the aduauncement of the honour and dignitie of the Churche of Rome , was accused for vnreuerent , and condemned for so maruelous wicked , namely in the audience of the very head of the same Church .

But what shall I doe most holy Father ? I am altogether voyde of counsell herein : I am not able to endure the power of your wrath , and how I shall escape it , I know not . He doth require me to make a recantation of my disputations : whiche if might be done to any such purpose , as is imagined would come to passe , I would do it without any let . But whereas now through the unportunate resistaunce & exclamations of my aduersaries , my disputations are scattered farther abroad , then euer I thought they would haue bene , and withall are more deépely rooted in the hartes of many men , then can easily be pluckt vp agayne : besides this also sithence our countrey of Germany doth wonderfully floorish at this day with pregnaunt wittes , sounde Iudgementes and aboundaunce of learnyng , I perceaue that if I doe honor the Church of Rome , I must be throughly aduised to make no recantation at all . For in this maner to recant were nothyng els , but to contaminate and defile the Churche of Rome much more than before , and to betray her to the open reproche and manifest infamy of all Nations and toungues .

Those euen those ( O most holy Father ) whom I withstoode to witte those ( which with their most vnsauory preachynges vnder colour of your holynes haue made a Relligion of those detestable marketts , and haue defiled the holy place with the shamefull and abhominable Idolatry of Egypt ) haue wrought all this mischief and outrage with vs in Germany : & as though this were not villany enough , do accuse me ( who withstoode them in their monstruous beggyng ) to be the authour of all their misdemeanour before your holynes . Now ( most holy Father ) I doe here protest before God , and the world , that I neither was willyng : nor at this present am willyng , to impeach the Maiestie of the Churche of Rome , nor the authoritie of your holynesse by any meanes : nor by any colourable practize to deface the same : but doe freely and frankely confesse , that the Iurisdiction , of this Church , Luthers Protestation . is aboue all thyngs , and that nothing in heauen aboue , or in earth beneath is to be preferred aboue the power of this Church , Luthers humble Supplication to the Church of Rome . sauyng onely Iesus Christ my Lord and my Sauiour . To the contrary wherof let not your holynes beleeue any vntrue surmises deuised agaynst your poore Luther .

And that one thing which I am able to do herein , I do vowe here to your holines : That is to say , to surcease her after from dealing any more with this matter of pardons , & will become altogether mute ( so that mine aduersaries likewise will lay down their glorious and reprochefull slaunders raysed agaynst me ) & will publish an instrument of my scilence herein , that the common people may know and acknowledge the dignitie of the Church of Rome , and yeald due reuerence to the same , and not to impute the rashnes of this beggarly pardoners to that honorable Seé : nor to imitate the sharpenes , which I haue vsed or rather haue abused agaynst the Seé Apostolicke : & wherein I was somewhat ouerlauish agaynst these lewde Lurdeynes : This will I doe in hope , that this disorder rashly raysed , may by Gods grace , and this meanes be alayed agayne , if it be possible . For in all that doyng , myne onely endeuour was that our mother Churche of Rome might not be infamed for other mens couetousnes , and that the vnlettered people might not be carried into errour , and perswaded to set lesse stoare by charitie , then by those Pardons . All other thynges as beyng but matters indifferent , I do make not great accompt of . If besides this I can do any thyng , or can learne how otherwise to please your holynesse , I will yeld my selfe vnfaynedly at your commaundement . Christ preserue your holynes for euer . From Aldenburghe , the iij. of Marche . 1519.

Now I beseech you Osorius , what can be more myldly written then these Letters of Luther ? more beseémyng a godly and well disposed mynde ? or on all partes more duetyfull in respect of humanitie ? The which I thought it not amysse to set downe in this place , that the shamelesse slaunder of Hosius might be made more apparaunt hereby , who produceth Luther into the open Stage standyng agaynst the whole world , entryng into that combate for none other cause , but of a greedy desire to purchase credite , to hauke after the glory of the worlde , and to plye the paunche : who as one pricked in the buttocke with a boddkynne when he perceaued this market of Pardons to come in question amongest the Dominicke Friers by the motion of the brothers of his own fraternitie , began therfore to sturre these coales . And this he iustifieth to be true by wordes vttered out of his owne mouth . For whenas in the beginnyng of his disputation agaynst Eckius he seemed somewhat to passe the boundes of modesty , and was aduertized therof by some , Stanislaus Hosius in his first booke of heresies . that in Gods cause he should moderate him selfe in the spirit of lenitie : he affirmeth , that he brake out into these speaches : namely that those disputations were neither begon for Gods sake , nor could be ended for Gods sake . Which wordes to be either falsely imagine vpon Luther by his aduersaries & neuer spoken of him , or els not vttered in that sense as they be alledged by Hosius , the matter it selfe doth expresse the same with open & euident proofes . And yet it may be , that Luther both spake truly , & Iudged no lesse of Eckius , whom he knew to be a notable Parasite of the Pope . For what is he that wayeng duely both the glorious insolency of Eckius , & the manifest perill of Luther , will dought hereof , that all these broyles were neuer vnder taken of Eckius for Gods sake , but begun & ended also onely for the Popes sake ? Surely they can in no respect be construed vpon Luther not by any probable coniecture so much , considering he was by Eckius forced to disputation very much agaynst his will . But we will speake of Hosius an other tyme by gods permission .

To returne now to Osorius . For as much as Luther demeaned him selfe so humbly , as you seé , and prostrated him selfe wholy euen vnder the feete of the Pope , what would you haue had him doe els Osorius ? I suppose veryly he should haue done this , namely haue recanted , and fallen vpon his kneés ( as boyes are wont , when they feare the rodd ) & should haue yelded a fault where none was . Nay rather why dyd not the Pope rather throw away his proude ambition and filthy Iucre , and embrace the wholesome counsell of his brother ? and sithence he disdayned the man , The Pope the seruaunt of seruauntes of God : by a figure called Antiphrasis . why did he not douch●afe to yeld to the truth ? If he be so humble a seruaunt of the seruauntes of God ( as in name , & title he professeth to be ) why shamed he to harken vnto a godly man , a learned Doctour , and a graue Deuine , not onely teachyng the truth , but also castyng him selfe downe so humbly ? Nay rather why shamed he not to abuse the name of his Christ , & his Gospell , in so false and filthy a matter ? Why shamed he not to blind the eyes of the people with such smoakes ? and to delude them ( for whom Christ shedd his most precious bloud ) so craftely ? finally why durst he spurne so malapertly agaynst the expresse authoritie of the word ? and for as much as there is nothyng of more valour and more excellent in this life , then free remission and forgeuenesse of Sinnes , which we do enioy by the onely bloud of the sonne of God , what more pestilent practize of lyeng and deceite could haue bene imagined ? or what ought he to be adiudged els then the very enemy of mans saluation ? who betrayeng vs of the most precious iewell in the world , doth sell vnto vs smoake , and dead coales , in steéde of true and perfect Treasure .

These thynges beyng so manifest and cleare , The cause of Luther honest . as nothyng can be more manifest and cleare , for as much also as Luther defended so honest and rightfull a cause , as no man euer better : and whereunto he was not allured by any his owne affection , but forced rather by the peéuishe frowardnesse , and manifold iniuries of others euen agaynst his will : which also he could neither recant without haynous offence , nor mainteyne without perill of lyfe : where be those ianglers now , which slaunder Luther , as that he sought meanes of him selfe to disturbe & alter ceremonies ? where be those whom you rayle at so much ( I pray Osorius ) Who do set vppe Schoole no where , but that they make all thynges more abhominable ? Finally where be these new Gospellers , who so vayne gloriously tooke vpon them to restoare the puritie of Gods pure Euangely ? Nay rather where was your shamefastnesse ? where was your honesty , when you wrate this ? where was your Logicke , when you ouerflowed so monstruously with filthy lyes in steéde of true & honest Argumentes ? For what so simple a witted man may be founde , that can not seé a great mayme & want to Iudgement in you , in this kynde of Logicke , when he shall view , and read so wynde shaken and rotten Argumentes ? where in all your Assumptions ye vouche no maner of truth : nor yet of all the same Assumptions any one hangeth agreably with the other . For first begynnyng with a manifestlye , you Assume on this wise . Your Prophetes ( say you ) and your Apostles tooke vppon them , Osori . conclusions false Sophistry . and bounde them selues with an oathe that they would restore the pure and liuely wellsprynges of the Gospell . Which is most false : where dyd they vtter any such promise in word , or halfe a sillable of a word so much ? But what doe you assume hereof ? But nothyng is amended in your Churches through their endeuour : Hereof we shall seé the proofe hereafter . Goe to conclude at the length . Therefore those new Gospellers of yours be not of God : O wonderfully not concluded but confused Argument of yours , as are all your Argumentes els . But if I may be permitted to builde such scattered Cobbewebbes together without morter or lyme , why may not I as lawfully argue on this wise .

Ierome Osorius Bishop of Siluano , hath taken vpon hym to confute the Lutheranes .

But his attempt hath little preuayled , vnlesse it be to make their cause more manifest .

Ergo , The purest Elleborus doth grow in Antycyra .

But let vs proceede : and because you haue taken your pleasure hitherto with our Gospellers & teachers reasonably well Syr Ierome : may we be so bold to enquire likewise what your Gospellers and great Doctours haue performed at the length ? what fruites , what notable marchaundizes they haue enriched their people withall ? what aunswere will you make to this ? They did neuer promise any such thing ( say you ) I do beleue you : But I demaund not of you what they promised , but what they performed ? howe much they profited to the restoring of the puritie of your Churche ? what they ought to haue done ? this is the thing that I do aske . You suppose that they haue well acquited themselues , when by your testimonye they neuer made any vaunt of themselues , to bring any thyng to passe : euen as though , A comparison betwixt the professoures of the true Gospell & the Papisticall . when your friend shall stand destitute of your helpe , you care not how naked you leaue him , so that you binde not your selfe vnto him with any parcell of promise . But I am of an other opinion , and this I reason with you : not because you haue not profited , nor giuen any hope of profiting , or help towardes the restitution of the puritie of your Churche : but this I say , and do expostulate with you : because the most pure doctrine ordayned & instituted by Christ himselfe for our behoofe , ratified by the Prophets and Apostles , and most wisely deliuered ouer vnto vs by our elders , is wholy altogether , or surely for the most part therof ( I say not ) not conuerted , but vtterly subuerted by you : & because you haue obtruded vpon vs such an estate of the Church is neyther Christ , nor his Apostles ( if they were nowe aliue ) would euer acknowledge which if any man will dought whether be true or no , from whence shall be he better certified , then if he throughly peruse the very shape and lyuely Image of that Romish Church , which your self do represent vnto vs here ? comparing the samewith the true Apostolique , and that auncient Romaine Church that was for many yeares agoe .

Therefore let vs now harcken to Osorius preaching of hys owne Church . Osor , Pag. 169. The prayle of the Romish church after Osor. First ( sayth he ) we haue neyther the Gospels of Luther , nor of Melancthon , nor of Carolostadius , nor of Zuinglius , nor of Caluine , nor of Bucer : but we do firmelye retaine the Gospells of Mathew , Marke , Luke , and Iohn &c. This is well done indeéde if it be true that you say , and I wolde to god it were so . I would to God Osor. you woulde stande faste and vnremoueable within the limytts and bowndes of that doctryne , which the Actes & wrytinges of the Apostles , and Euangelistes haue deliuered ouer vnto vs : and beyng contented with the same Gospelles , you would not seeke for any other meanes of Saluation , but such as in these sacred Scriptures , is ensealed vnto vs by the finger of the holy Ghost . But what is the cause then , that yee defraud the godly of these Gospelles ? why do you hyde them in darcknes ? and why do you ouerwhelm them , not vnder a Bushell onely , but with fagott also and fire , and by all meanes possible els consume them ? As to that where you say , that you renounce the Gospelles of Luther , Melanchton , and Caluine , truely I doe wonderfully commend your stoughtnes herein . But because I neuer chaunced to see anye such Gospelles : A fifth and euerlasting Gospell made on a tyme of the Dominick Fryers at Parise Anno Dom. 1256. I do earnestly desire you : O holy father , for the loue ye beare to S. Fraunces to S. Bruno , Finally for the loue of that fifth and euerlasting Gospell , which the Dominick Fryers not long sithence beganne at Paris , in the yeare of our Lord 1256. in the tyme of Pope Alexander the iiij . That your holines will not be squeimish to acquaynte me , what maner of gospells those be of Luther , Melanchton , Bucer , Caluine &c. whereof you make mencion . If you can shewe none such , it remayneth therefore : that we hang vppe this accusation also vpon the file of your other staunderous lyes so long , vntill in your next false inuectiues you acquite you of this cryme .

Osor. pag. 169. We haue heard touching the Gospelles . Let vs now seé the fayth of hys Church . Which he vaunteth franckly not to be of many coates , but one Vniforme , not lately risen vp , and ioyned with vayne confidence , but deliuered from the Apostles themselues , not depraued with any peeuish interpretation or corruption of madde or franrick usage .

Go to , and what if in like phrase of speeche I make euident , that Luthers fayth was one and vniforme , Of the Fayth of the Romishe Church . yea the same that all the Catholicke fathers of the primitiue churche did professe ? not start vppe yesterday , or for a few dayes agoe ? not grounding vpon any variblenes ? nor toste to and fro , by any vnsteadfast assurance ? but proclaymed by the Apostles themselues ? and wholly cleared from all madnesse and outrage ? What if I shall shewe playnely , that all these quallities be in Luthers fayth ? what shall remayne then , but that Osorius shall become a Lutherane whether he will or no ( if it be one vniforme fayth that he so much esteémeth ) or if he hold a contrary fayth , then must he needes proue an open lyar ? But Osorius will not credite my wordes which I shall speake touching Luther : and why then shall I creditte Osor . speaking for his owne fayth ? namely sithe he voucheth nothing in proofe , but bare wordes . But if the truth thereof shall be decyded , not with wordes , but with substanciall matter , by howe many euident demonstrations shall I be able to Iustifie , that there is nothing in Luthers fayth , but is agreable with the truth , and the Auncient age of the primitiue Church in euery poynt ? And that in Osorius fayth be many thinges , whiche do not onely vary cleane from them both , but are also manifestly repugnaunt , and contrary to them both ? But let vs drawe neere to the matter . Whether the vniformitye of fayth be more discernable . in the Romish Chur. or in the Lutheranes . The fayth that you professe is vniforme : you say : If by this generall word Fayth , you meane the Articles of the common Creéde ( forasmuch as there is no Churche of the Lutheranes but doth professe the same as well as you ) I seé no cause here , why you should challenge a more speciall prerogatiue in vniformitie in this poynt , then the Lutheranes . And I would to God the Fayth of your Church would stay it self with the Lutheranes vpon those Articles onely , where doughtles is matter sufficient enough , for our saluation . But now how many by hangers do you couple to this vniforme & common Creéd how many new straunge stragglers , bussardly blynde and vnknowne Raggmalles to the Auncient fathers ? And so couple them together , as thinges most necessary to mans Saluation , and for these also keepe a greater coyle , then for the very articles of the Creéde . Wherof we shall treate more at large in place fitt for it by Gods grace .

And therefore whereas you say that you obserue one vniformitie of fayth , I would first learne , what poynts you do ground this vniformitie vpon . For although I may not deny , but that in certayne Decrees and Decretalles is a certeine consent and agreement of conspiring doctrine ( such a one as it is ) yet if a man will thoroughly sist many of them , wherein Luther doth dissent from you , he shall easily perceaue that Luth. hath not so much swarued from your vniformitie , as your fayth is raunged altogether out of the right pathe of the true Christian fayth , from the doctrine of both Testamentes , from the Apostles and Prophetts , yea and from the footsteppes of the Fayth of your owne predecessors of Rome : whereby appeareth euidently : that this fayth which you so gloriously vaunt , is not auncient , but new fangled : not deliuered from the Apostles , but patched together with mens Tradicious : not grounded vpon any certaynty , but full of vayneglorious braggery : finally not vniforme , but of many shapes and vtterly a Bastard , vnlike the true vniformitie of Fayth . Such as procure to themselues so many hyreling aduocates , How many wayes the popes fayth is contrary to the right institution of the Gospell . patrones and intercessours in heauen besides the onely Sonne of God , Such as do worhip God otherwise then in spirite and truth , with alters , superalters , Images , Pictures , Signes , Formes , and Shapes grauen in wood and in marble : Such as before God do hunt after true righteousnes by other meanes , and merytes , then by onely fayth , in the Sonne of God : or do apply to themselues the effectuall grace of his great liberalitie otherwise , then by this only Fayth : Such as do promise Remission of Sinnes by any other meanes , to themselues or to others , but through the onely bloudshed of the Immaculate Lambe : Such as with the price of pardons do sel that to others which Christ gaue freely : Such as do dayly sacrifice him for the quick and the dead , who by one onely oblation once for all , did make attonement for all things in heauen , and in earth : such as make to themselues a way passable to the kingdome of God , & life euerlasting , by any other meanes and wayes , to witte , thorough the merites of Saintes , through vowes , Masses , orders and Rules , and through straightnes of profession , by the merite of holy orders , humble confessions mens absolutions , and satisfactions , through building of Abbyes and such other trumpery ( barganing as it were with God for merite meritorious , and not for the onely death of Christ crucified for vs ) Such as do thrust into Churches , other Sacramentes then Christ dyd euer Institute , and commaund to be kept : Such as robbe that lay people of one part of the sacrament contrary to the ordinaunce of the church : and in the other part leaue nothing but that which can be no where els , then in heauen : and which if were present naturally , ought not to be ministred as meate , according to the veritie of the scriptures : All these ( I say ) and an infinite table more of the same hiewe , cleane contrary to the scriptures , Such as do retayne in fayth , mayntayne in vse , clogge consciences withall : and proclayme to be obserued in their Temples : how dare they be so shamelesse , to vaunt an obseruing of one vniforme Fayth agreéing with the Prophettes , and Apostles , vndefiled and cleare from all spotte of Noueltie , or wrinckle of deformytie ?

Wherfore you must either conuince all these patcheries to be falsly burdened vpon your Church , as I haue rehearsed them : or els you must needes confesse that your fayth is neyther vniform nor Auncient , nor sprong vppe with the Apostles , nor yet consonaut to sound doctrine . And in the meane time to passe ouer that ( whereat I cannot choose but laugh ) I meane this addicion : not ioyned with any rashe or vayne confidence . As though any one thing vnder the heauens can be more arrogant & vayne , Arrogancy and vayne confidence . than that perswasion of yours , whereby you are wont to bring poore simple soules in beliefe , that such as are buryed in the cowle & weéde of a Francifcane Fryer , are forthwith defensible enough agaynst all the Deuilles and furies of hell ? Againe in buing your pardons , who soeuer shall make best stake with you as soone as theyr coyne shall cry chink in your boxes , shall haue as many soules ( as they ) will deliuered out of purgatory , and send them vp presently fleéing rype to heauen : To passe ouer in the meane tyme other gamboldes & toyes ( not a few in number ) much more foolish & apishe then these , being desirous to make an end once , not for lack of such good matter , more then sufficient .

Euen as fruiolous and vayne , may I say , is all the rest that followeth concerning your Church : vpon the which when yeé haue bestowed neuer so many delicate colours , and besmeaared her with neuer so freshe and oryent oyles , & berduers , yet shall you seeme to doe nothing but bedawbe olde rotten putrified walles with new morter . Let no man sinisterly interprete of these wordes , as spoken agaynst the true church of Christ . I do knowe and confesse , that Christ neuer wanted , neyther shall euer want his Church , which shall continue one vniforme , holy , Apostolicke , and truely Catholicke : which being builded vpon the rock of the Apostles , shall enioy generall participation in one body , and within one bowells as it were with the whole communion of all the saynetes and godly faythfull throughout all the whole world . And I cannot wonder enough truely , with what face you dare so hedge vp within the boundes of the Romish particuler Church onely , this vniuersall Church , which is not restrayned within any limittes of place , nor tytles of persons , by the publique authoritie of the christian Fayth : but is dispersed abroad generally and without compasse farre and wide vpon the face of the whole earth , wheresoeuer the Apostolique Fayth is of any force : in so much that to your seéming , may bee no Catholique Church now , but that Romishe at Rome : from which your Church and Synagogue ye banish and expell all such as professe Christ after any other maner then after the Romish Fashion , The name of vniuersal Church is restrayned to the Romaynes onely contrary to the nature of the Gospell . none otherwise then as if they professe no Fayth , nor followed any order of any Church at all . And hereof aryseth that your crabbed and snappish accusation agaynst Luther Melanchton : Zuinglius Caluine , Haddon , and others not because they are not Christianes , but because they are not Romanistes not because they haue swarued an heare breadth from the doctrine of the Apostles , and Euangelistes , but because they will not become treacherous traytours agaynst the Apostles , and the expresse worde of God , as your high Bishop is . O singuler cause : O profound and Catholique accusation .

But how wisely should you haue done in this , if you hadde brought to passe that it might haue bene notified to the Christian people , that your Romish Church were and is a sound member of the true Church of Christ , rather then that the vniuersalitie of Christes Church should be forced to so narrow a hoale of subiection , as Rome is . For this sufficeth not ( Osorius ) though you cry out a thousand times wider the you do , Osor. pag. 169. that your church was founded by Christ , established by the Apostles , defended with the army of Martirs , The false and lyeng bragge● of the Romish Church . amplified & beautified with the traditions , of godly men : and made strong and for euer inuincible agaynst all the battery and countermoyles of Heretiques by power of the holy ghost : without the whiche no hope of Saluation may be hoped for &c. If besides vayne crakes of smoky speeches , ye shewe no demonstration of sounde proofe , why these bragges of yours should be true , let vs graunt your saying . Or els if onely speeches shall be credited , and if to babble and prate whatsoeuer a man listeth , may like you to allow of for an vndoughted Oracle , Why may not I as well with the like lauishnes of tongue , geue lill for loll ? and saye that thys Church of Rome , whereupon you bragge so much , was neuer erected by Christ but hath degendered from Christ vnto Antichrist from the auncient & primer paterne of the primitiue Church of Rome , to a certayne new fangled kynde of lyfe , & doctrine : not Instituted by the Apostles , but from the Apostles quite fallen away into Apostasye not garded with the army of Martyrs , but gorged embrued , yea and drucken with the bloud & slaughter of infinite Martyrs such & so many , as neuer any Nero or Maxentius did euer send more to heauen , than this Babilonicall strūpeth hath done .

Now where you adde , beautified with the traditions of holy and godly men , Osor. pag. 169. and made strong and for euer inuincible against all assaults and battrry of Heretiques and shall so continue permanent by the ayd of the holy Ghost .

Truely in these very wordes you feéme to resemble those persons , which in the Prophett did call darcknes light , and light darcknes , Esay 5. How the Church of Rome is laden with mens tradicions . euill good , and good euill . First as concerning mens traditions , how holy those men were I know not this is most true , that your Church is fully fraught with traditions and doctrine of men in deed , in so much that who so shall vncloache your Church of those traditions , and Implementes of mens patcheries , shall leaue her altogether naked , without all kynde of furniture to couer her shame except it be a poore ragge of Moyses Iaunitas & solitudo . Emptynes and voyde . Haue we not heard the Romishe church very notably defended by this Camille , Camell , I had almost sayd ? now sake an other vnuāquishable argument such as all the Heretiques wedges with all their . Beatelles and malles can not beate abroad , when they haue done all that they can : where he knitteth vpp the knott forsooth on this wise . Agaynst all the assaultes of Heretiques defensible by the power of the holy ghost , & shall continue inuinciblefor euer . How shall this be knowne ? forsooth because the Numa of our age . Osorius doth Iustifie the same with hys wordes , who is no more able to make a lye , then the Pope is able to erre . what remayneth therefore for vs to do , but that beyng vanquished with the truth , we become the Popes vassalles , and worshippe the foothstoole of hys feete ? But to aunswere briefly to this Parrotte . I will demaund this one thing first , not of Osor. but of the whole brotherhood & fraternitie of Shauelinges . If they beleue themselues to be so garded by the power and force of the holy ghost , agaynst all the assaultes of heretiques , as this reuerend Lord the Lord Bishop of Sylu , doth boast : why do they vphold their pylfe with such outrage and Tirannye ? with such boochery , and blood ? with such horrible burninges ? stiflinges ? fryer ? fagotts ? emprisonmentes ? Rackinges ? Constrayntes to recantation ? Famine and sword ? Finally with all maner of horrible tortures ? without measure , without end , raging vpon the bodyes , vpon the goodes , vpon all ages indifferently young and olde , men , women , and children , and all sexe and degrees of people ? yea of them also which doe confesse and professe the same Christ the eternall Sonne of God whom they do ? why do they broyle , moyle , and turmoyle all thinges with such cankred Ranckor ? with such furious outrage with so many dead corpses , pilladge & polladge ? as that ( all peacible tranquillitie beyng now vtterly taken away from out of al Christian nations ) there is no part thereof , be it neuer so small , which is not eyther crusht downe with more cruell and sauadge persecution then any Turke would haue vsed , or at least , that had not rather lyue vnder the Tyranny of the Turk , then vnder the Iurisdiction of such a church ? What ? can it possibly enter into anye mans thought , that these are the fruites of the holy ghost , or are guyded to the leading , and conduct of our most meeke Sauiour Iesu Christ ? If you haue grounded such an indefesible confidence vpon the truth of your cause : if you stand so defensible by the protection of the holy ghost , agaynst all assaultes and attemptes of heretiques , why then with a safe conscience , and vndaunted courage : do ye not committe your cause to the Lord , the protector of the same ? and rest your selues assured vnder his sauegard following herein the good and godly councell of Gamaliell : If the doctrine ( sayth he ) be not of God , it will easely shiner in peeces though all the world seeke to vphold it . Now this so great slaughter & bootchery , so great horror of Sauadge & brutishe crueltie , so execrable Phalarisme and Tyranny from whatsoeuer authour it raungeth so rudely , it sauoreth nothyng at all of the sweéte , and amyable countenaunce of the holy Ghost surely , nor of the naturall lenitie and humilitie of the Euangelicall doctrine .

But which he addeth last of all , is of all the rest most magnificent and Triumphaunt , promising assuredly of the euerlastyng victory of his Churche , that it shall remayne inuincible for euer . For euen thus he speaketh , wherein he seemeth in my conceite to differre very litle from that foolishe reioysing of a people mentioned in the Apocalipse , who worshyppyng that same very Romishe Beast vndoughtedly , did ascribe vnto her that vnuanquishable power of continuaunce , euen by a like phrase of speach , Who is like to the Beast ( say they ) and who is able to fight agaynst her ? Apoca. 13.

And this much hitherto of the fayth & the Church of Rome , It ensueth next in order , that we heare henceforth of the great Uicare of Christ somewhat , and of the high and chief gouernour of the Church .

Osor. pag. 170. Bycause ( sayth he ) by the Gospell and testimony of Martyrs and the fayth and agreement of all holy Fathers : Is there any more yet ? Finally we haue knowe the same by experience and proofe of thynges . &c. By what Reasons the vniuersality of Christes Vicar is confirmed . Goe to . And what is it , that you did know good Syrs ? That it could not possibly be , that the Churche should be one , vnlesse it haue one chief head the same highe Vicare of Christ . It is well : and what doe ye conclude vpon this strong Reason at the last ? Forsooth that for this cause we yelde most humble obedience to the Byshop of Rome , who is Christes Vicare vpon the earth . &c. Good GOD : what doe I heare Osorius ? haue you pyked such a kynde of doctrine out of the Gospell and the Recordes of the Martyrs that there must neédes be one Churche on the earth ? wherein also of necessitie much be such a head as must beare chief principallitie , rule , and superioritie ouer all the rest ? in deede if you meane this of Christ , I am wholy on your side . One head of the Church . For he in very truth is the onely husband of his onely spouse , and Prince of Princes and the very head of all thynges without exception , he onely is the highest and greatest of all . But whereas you prouide two Princes for the Churche at one tyme together , as it were an office committed vnto two persons , wherof the one may supply the place of the other , as though the other might in the meane tyme lye vpon one side doing nothyng , I pray you ( good honest men ) did you euer learne this rule in the Scriptures ? Nay rather doth not the Gospell of Christ ( whereas it commaundeth all men to obedience and subiection ) prescribe that the Ministers of the Church aboue all others chiefly , should cast away all Souereigntie and Lordlynes ? The doctrine of the Gospell doth call all the Ministers of the Church to humilitie & permitteth superioritie to none in any wise . and should be contented with pouertie ? in so much that amongest the Apostles them selues , it would admitte to superioritie ? Moreouer doth not Christ him selfe also throughout the whole Euangelistes , very earnestly stirre vppe his Ministers to follow his example ? who was him selfe so farre of from desiryng any superioritie , as that he refused the same vehemently , when it was offered : & would he ( thinke you Osori . ) like well of such brabbling , as we make now a dayes amongest our selues for Lordshyps and dignities ? And can you so boldly now take vpon you to be Proctour for this high Monarchy to be established in your Church , contrary to the example of Christ ? defendyng the title therof by the Gospell and the Recordes of Martyrs , contrary to the example of Christ him selfe , and the prescript rules of his Gospell ? and yet in the meane tyme , not vouch so much as one text out of the Gospell , or the Histories of the Martyrs , to make your party good ? Although I am not ignoraunt altogether , that you haue certeine Sentences and wordes in the Gospell , which ( by wringyng & wrestyng ) you doe accustome to force to your purpose whether the Gospell will or no : yet for as much as Haddon hath sufficiently enough aunswered those places in the first booke , & sith also nothyng can be superadded hereto , that hath not already bene spoken , it shal be but neédelesse to rubbe that gall my more .

But what he meaneth by Martyrs , or what kinde of Martyrs he vnderstandeth , I can not well perceaue . If his meanyng respect those first & auncient Martyrs of the Primitiue Church , surely we haue ouer fewe monumentes of them left vnto vs : yet none at all makyng ought for that Romishe Sinagogue . But if you conceaue of the Martyrs of this later age in our dayes , I am well assured , that not onely the monumentes , but the very bloud of them also doth long sithence cry vnto the heauens for vengeance against that vnconquerable Ierarchy of yours . I speake here of true Martyrs .

And as to the Fayth and agreement of holy men , vnlesse ye ioyne also hereunto a perpetuall consent of places , and tymes , generally , and the truth also withall : ye shall no more preiudice our cause , then if you tell me of the consent and agreement of the Iewes , cryeng out agaynst Christ Crucifige , Crucifige . And therfore in my conceipt , your shall doe farre better , if in steéde of this consent of men ( whereupon you bragge so lustely ) ye follow the counsell of Augustine . August . agaynst Petilian Epist. Cap. 3. Let not this be heard amongest vs ( sayth he ) This say I , this say you : but thus sayth the Lord : and there let the Church be sought out .

Now what the experience of Osorius doth seé , let him selfe looke thereto . Sure I am that Cyprian seemeth to haue experimented an other kynde of experiment , Cyprian . where he writeth : Hereupon grow all maner of Scismes ( sayth he ) bycause the head is not sought for , & men come not to the wellspring it selfe , neither are the ordinaunces and rules of the heauenly Maister kept , nor obserued . Wherein I thinke you seé matter sufficient enough , by how much the testimony of this Martyr , doth differre from you : whereas you do racke all thynges to humaine authoritie onely , he calleth all men backe to the very founteines of the Scriptures rather . And yet doe I not deny but that humaine authoritie doth many tymes auayle very much to bridle the vnruly raungyng of sectes , if Osorius would limitte this authoritie humaine within certeine measurable boundes . But he raketh all thynges now to the authoritie of the Romishe Seé onely , as though there were none other authoritie elles , that might stay sectes and Schismes , besides this Romishe Pope onely . Which Assumption is altogether vntrue . And therefore to make the same appeare more euidently : Let vs note the wonderfull Logicke of Osorius somewhat more aduisedly .

The Authoritie of the Romishe See beyng taken away ( sayth he ) will be an occasion that heresies will grow in vse . Whether the authoritie of the Romishe See be Necessary for the takyng away of Schismes .

How shall this be knowen ? bycause Osorius doth seé it : for such are the strongest pyllers of Osorius buildyng for the more part . Thus sayth Osorius : Thus is well knowen to the world : who doth not see this ? Experience teacheth all men this . But what if some meéry conceipted Carneades of the Academickes schoole , will deny your bare Affirmatiues to your teéth ? what if he will geue no credite to your opinions ? no nor yet to your wapper eyes that are bleared & dimme with rancour & malice ? as it is a kynde of Philosophers ( you know well enough ) very hard laced & scarse applyable to credite any maner of bare Affirmatiues : Nay rather what if some other hauyng bene enured to contrary experience , will contend with you on this wise ? & say : That he doth seé with his eyes , The Romishe See the Metropolitane of Sectes . that this Romish Seé ( wherof you speake ) is the chief Metropolitane of all sectes and heresies , what shall become of this your notable defence ? The thyngs which are seene with the eyes ( say you ) whiche are knowen , which are notorious in all mens mouthes , which experience witnessing also doth ratifie to be true , which are sensibly felt with eares and eyes : to call these thynges in question , whether they be true or no , is meare ignoraunce : but to deny them is a point of most shamelesse impudency .

Not so Osorius : we do not deny the thynges that men do seé with their eyes : But the thyngs that you do Assume falsely , for thinges certeine , concludyng false and slaunderous cauilles for meere truth , those thynges we do constantly deny to be true : not bycause we trust not mens senses , which be of sounde Iudgement , but bycause we geue to credite no Osorius lyeng . But goe to . Let vs moue forewardes a litle , that we may seé the thyng at the length that this sharpe sighted Lynx doth so easily seé .

Forsooth he doth see ( sayth he ) that noysome sectes and troublesome controuersies would forthwith raunge in the Churche , if the authoritie of the Romishe see should be cleane put downe .

I beleeue it in deede . But with what eyes doth he seé this ? with that left eye I thinke , which is couered with a pynne and webbe of desire to slaunder : But if he would vouchsafe to open agayne that right eye , I would not dought , but that experience ( wherof he speaketh ) would teach him a new lesson . Where the Romish authoritie is quite banished , there is most rest . For if this Romish authoritie were vtterly abolished , he shall by experience proue that this will forthwith ensue , which many of vs through the inestimable benefite of God , haue proued to be most true in all places , namely : that common weales shall recouer their auncient priuiledges , consciences shall possesse their wonted freedome , men shall be restored to the sauetie of their lyues : all Christendome shall enioy peace and tranquilitie : he shall seé horrible fiers quenched : whole pyles of Fagottes and fier consumyng ● bodyes of Christians to Ashes to be extinguished : stockes to be set wyde open : imprisonmentes , rackynges , recantations and Fagottes to be shaken from mens shoulders : he shall seé the lyues and goodes of many thousands to be saued out of the ●awes of death , and from the bloudy bootchers knife : he shall seé pilladge polladge , confiscations of goodes , Popish exaction , deceiptfull buyng and sellyng of Pardons , fayres and gaynefull marketts of dispensations , taxes of Citizens , spoylinges of the Commons , tenthes , first fruites of benefices , yearely contributions of Byshops , great impositions of Monasteries , payementes of pentions for Palles , for mysters , for ringes , for liberties : for exemptions : Finally for whores and concubines to be diminished and vtterly abolished : he shall seé their drousie superstitions , and ceremonies , and their triflyng traditions , geue place to the Orient bright Sunne shynne of the truth : Temples cleansed agayne from filthy Idolatry : Kynges to become Kynges , and Lordes of their own : and once agayne at the last to beare their sword them selues , which before bare nothyng but bare titles , and scarse titles onely : he shall seé Citizens and Subiectes deliuered from straunge Tyranny , and subiect to their lawfull authoritie , & ●o them onely to yeld obedience , vnto whom they ought to doe : Finally he shall seé common weales begyn to take breath agayne , after a certeine sort now at the length , and the hartes of the faythfull to rayse them selues vp , at the ioyfull countenaunce of their auncient sauetie , and to geue most humble thankes to almightie God , for their most happy peace and deliueraunce . Certes ( Osorius ) if the chaunges and chaunces of thynges ( which men seé with their eyes & feéle by practize and dayly experience ) may without checke be open to the viewe of the worlde , you should playnly discerne and seé all those thynges , if you were here in England , and not in England onely , but in Germany , in Denmarke , Sweuland , Scotland , Polande and the more part of Fraunce , in Switzerland : finally throughout all incorporations , and free Citties this authoritie vtterly abolished . Goe to : And where now are those sectes & Schismaticall dissentions , which you do obiect agaynst vs ? If you know not this to be true Osorius , or if happely you be ashamed to confesse the thynges that you know , I will confesse the same for you , and will speake the same as frankely , as truely . If I shall say , that euen with you in the very Court of Rome , in your Churches , in your Monasteries , Colledges , Rules and Orders of Friers , briefly wheresoeuer that shauelyng marke of the Romish Prelate is emprinted , or wheresoeuer that authoritie is of most force , that there are whole swarmes and sectes most outragiously raungyng , I feare nothyng lesse , least that my wordes may seéme to emporte more then the truth : The Papacie nothyng els then a certeine mighty faction and armed power of kyngs . Nay rather I am sure I haue yet spoken very litle . I should haue spoken in this maner rather : All and singular this your Papae●e , how large and wyde soeuer it is outstretched , is nothing els , but a very sect , and a certeine mightie faction , armed with the power of men , directly agaynst the Gospell of peace . But of this hereafter shal be spoken more at large . In the meane space , bycause this place requireth , that I aunswere rather for our owne Preachers , then accuse others : I returne to the complaint of Osorius . Where makyng mention of sectes , although by name he expresse to sect at all , yet may it easily be coniectured , what he doth mumble inwardly in his secret conceipt .

But I suppose , he would haue the very same to be spoken , that we , assoone as we turned away from that Romishe Patriarche ( throwyng our Ryder as it were , to the grounde whose spurres and snaffle we were affrayd of before ) are now raunged the fielde kickyng and flingyng into many brambles and thickettes of contrary sectes : wherof he meaneth some to be Lutheranes , some Zuinglians , others he entituleth with factious names of Caluinistes , Buceranes & Swenckfeldianes . But as this slaunder is no new thing , so neither did those names of sects grow , or arise from them , but are of your owne coynyng . For neither Luther , Zuinglius , nor Caluine did lead any flockes of Scholers at any tyme , nor euer erected any Schooles or sectes in their owne names , as beyng of this mynde , and profession alwayes , that they could like nothyng worse , then that any man should abuse either his owne name , or any other mans name whatsoeuer , to the dissoluyng of the bonde of peace , and vnitie of Christian name . And therfore these be your own imaginations , voyde of all colour of truth , forged by your own selues not raysed out of any other spryng , then of that stinckyng puddle of malice , and slaunderous cauillyng . Wherein you feéme to me to differre very litle from the peéuish affections of wemen : who if conceaue neuer so slender an offence , & waxe whotte withall : fall forthwith to playne scoldyng , and auenge them selues with cursing & brawlyng : not vnlike the custome of litle boyes , which amiddes their pleasauntest pastimes iarryng for small trifles ( as they will easily be moued ) waxe very angry , so that ( in steéde of weapon ) whatsoeuer cometh next to hand they flyng at their fellowes heades . Such is the dealyng here agaynst Luther , Zuinglius & others : who neither varyeng from Christ , nor from the communion of the Gospell , nor from fayth in any respect , nor yet disagreéyng one from other in matter of substaunce , nor in the principles & foundations of Christian doctrine , nor in the thynges that apperteine to true Relligion , or worshippyng of God , finally not in any Article of the Catholicke Creede : yet bycause they hold not with the Pope of Rome : hereof ariseth all that treason against the Maiestie of the Deuines : here of malice tooke the first rootes in their hartes , and out of that pestilent roote budded out those heresies , sectes , & schismes , not which be so in deede , but such as seéme to be so in the Iudgement of the slaunderer . For what so small a gnatte may there be that rancor & venemous hatred will not by and by transforme into an Elephant ?

Behold ( say they ) what a sturre these heretiques keépe amongest them selues . The slaunder of the Sectes and dissention of the Lutheranes . The Zuinglians scold agaynst the Lutherranes , and yet do not the●e Lutherans agree amongest them selues in all thynges : in which kyngdome how many factions may a man easily perceaue ? for scarsely the Ministers of one Church doe consent together firmely in all pointes . All which albeit be not as true , as they are bitterly heaped together of these ianglers , to bryng the Lutheranes into hatred : yet see I pray you how iniuriously they deale herein , that they will not permitte one man to swarue from an other in any particular thyng whatsoeuer ? Which I am not assured if did happen to the Ap●stles them selues , yea after the commyng of the holy Ghost . in deede this was to be wished for ( if wishyng could preuayle ) that generally all might haue consented , and concluded together in one mutuall vniformitie . And yet vpon this vniformitie alone stand not all matters besides , neither is the Sinagogue of the Scribes & Phariseés for this cause of any better estimation , bycause they conspired together , and were all of one mynde to spoyle Christ and his Apostles . Agayne neither did the Apostles not rightly departe and sequester them selues from the Phariseés sect , bycause certeine small sparckles of dissention were scattered abroad amongest them . And albeit a few Christians were molested and troubled throught some small contrarieties , and variaunces arisen amongest them selues , in the swathlyng cloutes of the Primitiue Church , though also the Corinthians were deuided and soundred in partes , as particuler affection preuayled : yet was not that cause sufficient enough to proue , that they might therfore renounce Christianity , and reuolte to the Phariseés sect agayne .

If we make sectes and schismes , as often as interpretours doe varie in opinion , in their seuerall Expositions of the holy Scriptures , amongest so many of all the Rabbines ( which haue wonderfully trauailed in the explication of the old Testament ) how many ( I say ) of them do agree together in all pointes ? what a difference is there in their Commentaries ? yea how often doe the Hebrues them selues varie in their Expositions ? so that the old Prouerbe may be well verified here : so many heades , so many wittes . Amongest the Expositours of the new Testament is somewhat a more agreable and consonant agreement . And yet amongest them all , how many are you able to name , that do not in some one thing or other , vary and dissent ? how many and how great controuersies and disagreémentes in opinions were amongest the most approued Doctours of the auncient Church ? so that whiles euery particular person endeuoureth to preserue his seuerall errour inuiolable , scarse any one is throughly cleare from some fault or other at the least . After the same maner may it be adiudged of Luther & Zuinglius : who if in one onely place of Scripture do varie a litle , what maruell is it ? sith you your selues ( that reprehend others so much ) offend more often & more filthyly in many thynges ?

But you will say peraduenture , that this contention had not growne betwixt the Lutheranes and the Zuinglianes , if they had kept themselues within the bosides and Iurisdiction of the Church of Rome . Truely I may easily beleeue you Osorius . For the Bishop of Rome would long sithence haue burn●d theyr bodyes . For this is the Popes best corriziue wherewith he eateth out the canker of controuersies most speédely : And yet neuerthelesse : if the Iurisdiction of the Pope of Rome be a matter so warrantable to knitte fast the knotte of vnitie amongest men : From whence then commeth to passe : Factions and Schismes in the Church of Rome . That within the very walles of that Court hath bene so many broyles and contententious debates ? so many kindes and names of settes ? so many contrarieties of opinions ? so many Brotherhoodes of Religions & factions diuers in opinions ? which the Romish Seé hath so long fostered vp , nor was euer able hitherto to bryng to any such vniforme order , as that they might not vary from amongst themselues in some poynt or other , by the space of so many hundred yeares ? For looke how many conuenticles of orders be amongest them , so many factions are they . The Dominickanes do not agree with the Mynorites , nor the Benedictines with the Barnardines . Yea euery particuler faction is many tymes dyuided in it selfe . The Obseruauntes do hate the Coletes : The Couent Fryers ( a third kynde vnlike to the other two ) doth enuy them both : hereunto if you list to adde the Iangling opiniones of the Schoolemen : how great warres are commonly betwixt the Scotistes and the Thomistes about Congresum and Condignum ? touching originall Sinne in the blessed Uirgine ? about solemne vowes ? and simple vowes ? betwixt the Camonistes , And the Scholemen touching auriculer confession ? which th one part affirmeth was established by man , the other part doth say that it was ordayned by God : The olde brabble about Nominales and Reales is knowne of euery body , common and stale now . In fine , what man is able to rehearse the maners of diuisiones , whereof as euery particuler sect hath hys Patrone , So euery Patrone hath his seuerall assertiones , whiche are quite contrary to others . So doth Thomas de Aquino dissent from Peter Lombard , Occam cannot agree with Scotus : Haliensis : opugneth Occam . Albert Pighius Impugneth Cardinal Caietaue .

And to speake nothing of other things : Diuerse contentiones of papistes amongst them selues touching the supper of the Lord . in the one onely matter of the Lordes Supper : how variable are the controuersies and opiniones of their owne fraternities ? whiles some teache that Christ is present , flesh , bloud , and bone ? others vtterly deny that : othersome ascribe vnto him a body of dimensiones , others otherwise : some say that the body is torne with the teéthe of the communicants at the tyme of the communion : others are to squeimish , at that they cannot abyde it . There be some agayne that say that the body of Christ is consecrated by the deuine operation . And that by this Pronowne ( hoc ) the bread is noted : others had rather to call it indiuiduum Vagum . Some thinke that Myse may gnawe the body of Christ truely and in deede , which others Iudge to be to grossely spoken : Some are of opinion that the accidentes of bread and wyne may nourish , many do deny that , & say that the Substance of the bread remayneth .

But these thinges may seeme but very trifles . I will come now to the very secrette closett and of this Seé , and will treat now not of the externall schismes and deuisions , of Friers , Moncks , and opinions , Whether Popes See were erected by god or men . but of the very Seé of the Bishop of Rome it selfe . For the first creation whereof how soeuer Osorius paynt it out in wordes as that it was erected not by any pollicy of man , but by the power of the holy ghost , yet hath he vouched for proofe thereof not so much as a sillable out of the holy Scriptures , yea though he did : yet should he gett no more thereby , then if he cast his capp against the wynde : for although in the first booke some reasons , wrongfully wrested , See hereof before Haddons discourse in the first booke . pag. 15. seeme to haue bene gathered by him to this effect out of the holy scriptures : yet those haue bene both learnedly and playnely confuted by our Haddon already . Yet because there is now nothing touched els , then that whiche doth magnifie that holy Tabernacle onely , it may be lawfull for me with as good leaue , to set downe myne opinion also touching the same See : Which Seé , ( in that case wherein it standeth now a daies ) I may boldly tearme to be not an holy sacred Seé , but a deadly Secte rather , not the mother church , but the Metrapolitane of all vnsaciable couetousnes : not instituted by Christ , but purchased by ambition , raysed by fraud , armed with power , and force of mighty Monarches , defended with bloud and boochery : which carrieth a resemblaunce , not of true Peace , but an horrible vysor of discention : which doth not aswage contenciouse and troublous sectes , but which is rather an vncessaunt whirlewinde , and troublesome Tempest of the whole world : Finally is nothing els ( how great soeuer it is ) but a very naturall Secte : for if thys word Secte do take his name as deriued from the word Sectari : in what one place throughout the whole scriptures are there any names , Seés , or Tytles of any person set down ( for a patterne for vs to imitate and followe ) but the onely example of Christ the sonne of God ? Although Paule did rebuke the Corint . as backsliders from Christ , and that worthely , which called them selues , some after the name of Peter , some of Paule and some of Apollo , considering that they were all members of one Christ : what communication would the same Paule vse now to the Romanistes , who glory so much vpon the chayre of Peter and the succession thereof ?

Peter sate at Rome . Peter sate at Rome ( say they ) and what matter is it where Peter sate or where he stoode ? so that Christ sitte in our hartes : And what if I deny Osorius that Peter euer sate at Rome ? by what argument will you iustifie that he sate there ? or if one or too small stories perhappes fauour your cause : I will proue for one , tenne to the contrary , which perhappes you shall not so easily confute . But to admitte that he sate at Rome , what is it to the purpose , where Peter sate , more then where he walked ? vnlesse in your conceipte , Peter seeme more holy sitting then walking : or whan he sate at Rome , then when he walked at Cesaria ? But he sate in such wise at Rome ( say you ) as bearing Souereigntie in Rome . O wonderfull and inuincible defence . What a diuersitie is betwixt Rome now , and as it was in the tyme of Peter . But I pray you graunt vnto vs that Rome is now in the same estate that it was when Peter sate there : Such Tirannous Emperors and such Martyrs . And I will surely wonder , if the Pope of Rome would euer craue for such a souereigntie yea though it might be geuen him . But let vs returne agayn to Sectes and tumultes : because the question doth properly concerne those matters .

And therefore forasmuch as your tongue vaunteth so gloriously of your deépe knowledge in tryall , experience , and knowledge of the chaunges and chaunces of this world , and of Auncient Antiquitie ( wherein you bragge not a little , that you are not vnskilfull ) surely you could haue alleadged nothing more directly against your selfe then this same , and more properly to serue to the truth of our cause : for that no one thing hath terrified vs from pertaking with the fraternitie of that Chayre of pestilence more , then the very same that wee haue long sithence found true : confirmed herein by our owne knowledge and dayly experience : Namely that Brambles and Briars of tumultes & Scismes do not fructifie , and take so deépe root in any prouince or Nation in the world , as within the Iurisdiction of this your Romish Ierarchie . And as I haue spoken somewhat already of other their trinckettes , so will I now touch a little of the very Toppe Gallaunte of their Pontificall Shippe . Let any man of sound Iudgement take a full and perfect view , of all the vsage of the church of Rome , as it is now , and as it hath continued in long processe of tyme . The Fruits whereof what are they ? but very tumults & Sectes . Their dayly practizes abroad , what be they ? but mighty Factions : Their endeuours at home , what be they ? but Scismes : and ciuell disturbances : where the popes and Cardinalls themselues enioy no peace , but are at warres with Christ : And in the same warres also , are at ciuill mutynes , and vproares amongest themselues . It were a very long and tedious peece of worke to gather a breuiate of all the brables , Schismes , and horrible tumultes frequented in that Seé , these many hundred yeares , and to sett them in order , as either the auncient Histories of elder yeares , or the monumentes of latter tyme do minister wonderfull aboundaunce of many , It shall suffice to speake summarily ( as it were ) of a fewe , by meanes whereof , a more perfect coniecture may be made , what is to be iudged of all that whole Seé .

¶ A description of the Antiquities of Rome out of the Chronographers . Martine Mounck of Chester , Rodulpe , Platina . Volaterranus . Blondus . Sabellicus . Phrigio . Mercator . Antonyne Cardinall Benno . Barnes Hermane .

The principallitie of the See of Rome by what begynnyng it crept to so great power and tyranny . IN the yeare of our Lord God .369 . Damasus was Pope of Rome . Who was chosen Pope not without wonderfull sedition , by meanes of the bitter contention of the Clergye . At this season , the Church of Rome beyng but newly deliuered from cruell persecutions , beganne to picke vppe her Cromes , and in some reasonable calme to grow and take hart . Yet was it not aduaunced to so great possessions as yet , nor to so great maiestie of Souereigntie . The name of Vicar either generall or vniuersall , sounded not as yet in any mans eare : no man had as yet attained so deépe an insight , to be able to perceaue , that this Seé was erected by anye warrant of Christe his owne mouth : no man did as yet so much as dreame of the Election , of the order , nor of the name of Cardinalls . These names of a Prince of Bishoppes , of Vicariat or Vicar See , of Head of the Churches : were not heard so much as to tingle in the eares of any Christians as yet . All whiche Titles were graunted to pope Boniface the 3. enthronized through Ambition , three hundered yeares after . by the gifte of Phocas the Emperour Although in deede some sparckles of thys venemous Ambition began to be kindled as then in the Heades of diuers Popes : So that whereas Vrsinus A Deacon practized to bee promoted to the very same Popedome , It came to passe that a tumult being raysed , they fell together by the eares , When the name of Vniuersalitie and the order of Cardinalles beganne . tryeng whether of them should be Pope , not by yealding of voyces onely , but euen by playne handistrokes euen in the very Minister of Sicimus , whiche skirmishe continued so long vntill Vrsinus was vanquished , and the voyces preuayled for the stablishng of Damasus . Vrsinus . Damasus . Anno 369.

In the yeare of our Lord .420 . was enthronized in that Seé Pope Boniface the 4. of that name : against whome the Clergy conspiring , An other Pope named Eulalius was chosen in the Minister of Constantine , in a like vproare of the clergye , & was set agaynst Boniface . How many and how great conflictes haue raunged in the Chur. of Rome about the choosing of the Pope . Honorius The Emperor being troubled with this sedicion , did banish them both out of the Cittie , vntill by the commaundement of the same Emperour , Boniface the first Pope created , was restored to the Seé . Boniface . Eulalius . Anno. 420.

In the yeare of our Lord God .499 . a great tumult was raysed , that troubled the whole Citie , and deuided it into parts , about the choosing of too Popes Simachus , and Laurentius : Simachus . Laurentius . Anno. 499. whereof the one was proclaymed Pope in the Minister of Constantine , thother in the Minister of our Lady . Whereupon a Sinode being called at Rauenna , Simmachus was created Pope . But the aduerse part of the latter faccion , storming thereat , called Laurence back agayn in an vproare . Theodorick the Emperour for th appeasing of that sedition addresseth forth one named Peter Altinates to Rome , who expelling both Simmachus and Laurentius should occupy the Popedome . But Simmachus could not so be quayled : who gathering agayne a conuocation of Bishoppes together , spake so lustely for himselfe , that he obtained the Popedome agayn , Laurentius and Altinates being vtterly bannished . Whereupon the warres began to grow muche more whotter then before . Much Christian bloud was spilte on both partes . Finally the cruelty waxed so horrible , that the very Noonnes began to be a pray to the confederates .

In the yeare of our Lord God .768 . Pope Constantine beyng conuinced of Scisme , and bereft of both hys eyes : Stephanus . Constantinus . Phillip . Anno. 768. and besides him also an other Pope named Phillippe being deposed by force of Armes : one Stephen was made Pope , who gathering a Synode at Rome , doth first vnpriest , and afterwardes newpriest agayne all such as Const. before him had priested .

In the yeare of our Lord God .873 . Pope Anastasius doth inuade the Popedome agaynst pope Benedict . Anastasius . Benedictus . 873.

In the yeare of our Lord God .907 . Leo was Pope about 40. dayes more or lesse against whom one Christopher raysing vppe a power , and apprehending him , Leo. Christoph. Sergius . casteth him into prison , and at last getteth the Popedome : wherein he sate skarse seuen whole monethes , but being circumuented with like fraud by Sergius his successor , and throwne into prison , was requited with the selfe trechery that he offered before .

In the yeare 968. a conuocation of Bishoppes being Sommoned throughout all Italy : Pope Iohn the 13. being detected of horrible crymes , and refusing to make his purgation before Otho the Emperour : Iohn . 13. Leo. 8. Anno. 968. Leo the viii . of that name ( being as yet a lay man ) was in his place by the generall election of all the Bishops , & the Emperours consent appointed Pope : gaue orders , & executed all other functions appertayning to the dignitie . Not long after ( yea euen the very day of Th emperours departure from Rome ) the Romanes taking hart of grasse agayne , breaking the othe , which they sware to the Emperour ( wherein they bound themselues that they would neuer choose any to be Pope without the consent of the Emperour or his sonne Ottho ) did agaynst all right and equitie , through a Schisme , appoynt one named Benedict , Pope agaynst Leo. But there passed not many dayes , before the Emperour ( besieging Rome ) did so torment and afflict the Romanes , that they made a couenaunt with the Emperour to restore Leo agayne , and depose Benedict from the Popedome . After whose death , in the yeare 966. Iohn the 13. was aduaunced to the Seé . Who beyng the same yeare taken prisoner of Ieofredus Earle of Campania , through the counsell of Peter then Lieuetenaunt of the Citie , and thrown into prison , Out of platina , this Iohn . the 13. was taken committyng adultery and was slayne . was within a whiles after deliuered by Ottho , and restored to libertie : he sate as Pope seuen or eight yeares . Of this Iohn the 13. thus writeth Platina . This Iohn from his very youth was a merueilous wicked man , and geuen altogether to lechery , and did exceede all the Popes his predecessors in filthinesse of life : and being taken in aduoutry , was thrust through with a sword & slayne

Benedict the 5. being taken prisoner was cast into Adrianes Doungeon . Anno. 973. In the yeare 973. After this Iohn : was enstalled Benedicte the 5 in an vproare also , but not continuing Pope longe : For the very same yeare , being taken prisoner by Cinthius a Citizen of Rome , he was cast into Adrians Doungeon . Some say that he was carried into Saxony . After him succeéded Donus . 2. one whole yeare : next vnto him Boniface 7. two yeare : Donus . 2. Boniface . 7. ranne away with the Treasury of Rome . 975. who fled to Constantinople with the Treasures of the Church of Rome .

In the yeare 995. The Emperour Otto did ordayne Gregory the .5 . a Saxone to be Pope . The Romaines in a Tumult & Schisme , placed Iohn . 17. Gregor. 5. Iohn . 17. Siluester . Anno. 995. This Ioh. about the x. moneth of his Popedome being slayne , Syluester . 2. was aduaunced in his place : by the practise of Crescentius and the Romanes . But the Emperour Otto the third retourning within a whiles after , put Rome to the Sack . Crescentius was slayne : Syluester his eyes were put out of his head , and Gregory was restored . Phrig . Blondus . &c.

In the yeare 1047. Benedict the 9. hauing obtained the popedome by corruption and bribes : and being altogether vnlettered , did ioyne an other with him named Syluester to execute hys office in ecclesiasticall matters : wherewith many being displeased , there was a third brought in vpon the necke of them two , who onely alone should execute the office . Cardinall Benno addeth moreouer : that by this meanes it came to passe , that the Church of Rome seemed to be deuided into parts . Out of Cardinall Benno . The Church of Rome ( sayth he ) was rent in sunder by the meanes of these iii. popes , through grieuous schismes , mortall warres , and incredible bloudshed : and vnder the colour of honny , hauing swallowed vppe poyson , was almost choaked with vnspeakeable Heresyes .

The noyse of these broyles being blowne abroad : to witte , two warring agaynst one , and one agaynst two , about the possession of that Seé , king Henry the 3. came speedely to Rome , and called a Synode : In the which all these iij. popes Benedicte . Siluester and Gregory were condemned : and fourth is placed into the Chayre , named Clemens . 2. by whom the sayd Henry was crowned Emperour : the Romaynes affaying themselues vnto him by an oathe , that they would neuer choose pope without his consent : that so Schismes & factions ( which were wont to grow by reason of the popes Elections ) might be vtterly extinguished . But the Emperoure was skarse departed out of Rome , before that the Romaynes ( vnmindefull of their oathe ) had poysoned the sayd Clement , Clemens . 2. 1048. whom he had made pope the ninth moneth after , in the yeare 1048.

Benedict . 10 1058. In the yeare 1058. Benedicte the 10. contrary to the decrees of the Canones was chosen pope by the Romaynes , being thereunto brybed with mony .

Alexander . 2. Cadolus . 1062. In the yeare . 1062. Alexander 2. was promoted Pope by the Clergy of Rome : where he continued 11. yeares , vntill the Emperour Henry , at the earnest suite of the Romaines in a generall Councell holden at Basile , did create the Byshop of Parma to be Pope , with the generall consent of the whole Councell : whiche two Popes deuided the Patrimony of S. Peter with sword and slaughter euen at Rome in the meadowes of Nero : vntill at the last in an other Councell ( after that Alexander had acquited him selfe reasonably well of the crime of buyeng the Pope dome , which our men call Simony ) was restored agayne , and Cadolus Byshop of Parma deposed .

Hildebrand . In the yeare . 1083. Hildebrand beyng deposed the Emperour Henry the 4. ( in a Councell holden at Bresse in Italy ) did appoint Clement the 3. to be Pope : Clement . 3. But the Romaines rebellyng agaynst him , do chuse an Antipope named Victor 3. who being poysoned before two yeares were fully expired : Victor . 3. Vrbanus 2. doth succeéde him : Vrbanus . 2. Anno. 1083. a wicked man in all respectes resemblyng Hildebrand : who reuiueth the warres , & prosecuteth the outrages , excommunications , and cruell decrees that were begon by Hildebrand . Who also in a Councell holden at Cleremount established this ordinaunce amongest others , that no person of the Clergy should take the Donation of any Benefice ( our common people call it Inuestiture ) of any secular Prince .

In the yeare . 1100. Paschalis 2. entred vpon the Bishopprike : he sate in Peters chayre 18. yeares , Pascalis . Albertus . Theodoric . Maginulph . Vibertus . False Popes Platina . Blondus . Gel●sius . 2. The Archbishop of Bacchara a false pope . Anno. 1118. duryng which tyme many false Popes were chosen . Plat. Blond . Amongest whom were Albertus , Theodoricus , and Maginulphus . Whom Paschalis did excommunicate , he kept continuall warres agaynst Vibertus , whom the Emperour Henry the 4. had erected before to be Pope , and did excommunicate Henry him selfe , and raysed by Henry the 5. against his father . He was a warlike man , a schismaticke , An enemy to Princes , proude and ambitious .

In the yeare . 1118. Gelasius 2. had against him a false pope the Archbyshop of Bacchara placed by Henry the 5. and Gelasius him selfe fleing from Rome , dyeth in Fraunce .

In the yeare . 1124. Calistus . 2. Calistus 2. Gregory 8. false popes Anno. 1124. pursuyng Gregory his Competitour with fier and sword ( whom Henry the Emperour had preferred to that dignitie ) inuaded Sutrium , and wanne it by force , and therein tooke the same Gregory also . Which Gregory beyng set vpon a Camell with his face turned to the tayle of the beast , and made a mockery to all men ( not without great reproche to the Emperour ) he caused to be carried to Rome , and shearing him a Moncke , thrust him into a Monastery , into perpetuall imprisonment . Amongest all other one especiall decree was published by this Calistus . As the Sonne of God ( sayd he ) came to do the will of his Father , so must Christians do the will of their mother . Dist. 76. Cap. Ieiunium . Distinct. 76 Cap. Ieiunium . So that accordyng to this Diuinitie . As GOD is the Father of Christ , by the same Reason ought the Church of Rome be taken for the mother of all Christians . He first Instituted the order of Cardinalles , The first institution of Cardinalles about the yeare . 1124. twelue in number .

In the yeare . 1130. Innocentius the 2. beyng pope ( which before had to name Gregory ) Innocent 2. Anacletus . 1130. an other named Peter sonne of Leo was ordeined to the place by the Romaines : whom they called Anacletus . Betwixt them two was great sturre and mortall warres . Which Schisme grew to a generall reproch , and was notoriously infamed by a Uerse for the same purpose :

Petrus habet Romam , totum Gregorius orbem .

Peter is Lord of Rome , and Gregory of the whole world .

This Innocentius amongest many other notable enterprises atchieued , tooke the Citie of S. Germaine by force . Out of AEmilius his 5. bookes . Blond . Platina Guil. Tyrius 14. booke and the 12. Chapter . He besieged Rogerius Duke of Apuleya in the Castell Gallutius , whom within a whiles after Guilliam Duke of Callabria did set at libertie , by raysing the siege , & tooke the pope prisoner . AEmil . Lib. 5. Blond. Plat. The same Innocentius did keépe a marueilous broyle in Syria amongest the Byshops about the alteration of the estate of the Church . Guil. Tyrius Lib. 14. Cap. 12. de Bello Sacro .

In the yeare . 1159. Alexander 3. was chosen Pope in a schisme . At what tyme a certeine man named Octauianus Victor 4. was sent for , placed & confirmed in the Popedome by the Emperour Fridericke 1. Both whom Alexander the 3. doth ●ursue with horrible curses . This schisme continued amongest the false popes , succeédyng in order no lesse than 20. yeares . The Emperour doth inuade all the possessions of the Church . Assoone as Victor was dead , Guido was created Pope agaynst Alexander . The Consuls of Rome brought in subiection to the Pope . Blond . in his 6. booke After Guido agayne one named Iohn , Abbot of Syrmia . This Alexander tooke truce with the Romaines on this condition , that the Consuls should not be first admitted to beare rule , before they should prostrate them selues at the popes feete , and sweare faythfully to become bonnaire and buxome to the Pope , and the Church of Rome . Blond . 6. booke .

In the yeare . 1182. albeit the first begynnyng and entring of Lucius 3. into the Popedome was somewhat cleare from sedition : Lucius 3.2 Schismatick 1182. yet within a whiles after him selfe did minister cause of great Tumultes : bycause he practized to roote out the honorable name of Consuls out of the Citie of Rome . Vrbanus 3. called Turbulent . for his troublesome head . 1185. not much degenerating from Lucius , was for his troublesome head called Turbulentus .

But bycause this place doth minister oportunitie to treate of sectes and schismes : why do we protract any more tyme ? For if a sect be defined truly to be any opinion whatsoeuer , oppugneth the naturall meanyng of the Gospell : how great a champion of sectes may Pope Innocen●ius the 3. of that name be called ? Innocent the 3. the chief champion of all the calamities and troubles of the church 1215. I meane that Innocentius the most detestable enemy of the true Gospell aboue all other , who in the yeare . 1215. in the Councell of Laterane sowed the feédes of all the broyles and troubles almost in the Church , wherewith the whole Christian Nation is molested at this day . Whenas first he established the heresie of Transubstantiation : he yoaked Christians to auricular Confession : commaunded that Remission of Sinnes should be receaued none otherwise , but at the deliuerie of a Priest : spoyled the lay people of the one part of the Sacrament : was the first deuisor of this Tyrannicall persecution by fire : namely of all such as durst but once quacke against that Catholicke Seé of Rome . This is that Innocent Pope , who was the very authour of all the bloudshed and calamities in the Church , which hath & doth consume the Protestaunts and Papistes at this day .

Not much vnlike vnto this monster were his next successors Honorius 3. Innocentius 4. Gregorius 9 most rebellious traytors agaynst the Emperour Fridericke the 2. Honorius 3 Innocent 4. Grego●y 9. most rebellious traytours agaynst the Emperour Friderick . 2 The factions of the Guelsians and Gibellynes raysed by the meanes of this Gregory 9. in whose tyme the order of Friers Beggers was instituted . Here also commeth to memory that in the tyme of this Pope Gregory 9. ( of whom I made mention before ) and through his occasion chiefly , began the schismes and factions of the Guelfianes , which mainteyned the authoritie of the Pope : and the Gibellynes who sought the preseruation of the state Imperiall . By whiche occasion , how cruell and horrible warres were arered ( scarse calmed in an hundred yeares afterwardes ) the auncient Recordes and conference of Hystories , whereof you vaunt a plentyfull knowledge , can manifestly declare vnto you .

I come now to Celestine 5. which was Byshop but halfe a yeare in the yeare . 1294. whom after the first moneth of his Popedome succeéded , or rather rusht lyke a ruffler into that Seé Boniface 8. who kept this Celestine in prison . Platin. AEmil . But by what pollicie this Pope aspired to the Popedome , Celestin. 5. Boniface 8. a firchrand of factions . 1295. Platina . AEmil . I would desire , Osorius to tell me in his next Letters , if he write any after to our Queenes Maiestie . For if this Boniface did cast that Celestine into prison ( as he sayd ) not of any malice , but of purpose to take away occasion of mutine , that might haue growen by the confederates on the contrary parte touchyng the Popedome : why did he not restoare him agayne then , when the tumultes were pacified ? why did he craftely deuise his exile , by a deuilish practise of the sounde of certeine voyces imagined to be sent from heauen into the Chamber of the Pope ? Marius .

This Pope Boniface the botcher of the Decretalls was so maliciously enflamed against certeine Cardinalles of the houses of Colūne & Vrsine ( as many as remained fautors of the Gibelline faction , beyng him selfe the most factious of all others ) that he put to the sacke , and razed to the hard earth all their mansions and Castells , wheresoeuer he came . This is that most holy and Angelicke Patriarch , who beyng at Genua vpon an Ashewednesday , threwe Ashes into the eyes of Porcherus Archbyshop of Genua without regard of reuerence either of the place , of the tyme , or the persons that were present : The most impudent shamelenes of Boniface 8. agaynst the Archb. of Genua . speakyng after this maner . Memento home quod Gibellinus es & cum Sibillinis in Cinerem reuerteris . That is to say . Remember man that thou art a Gibellyne and with the Sibyllines shalt returne agayne into dust . At the length in the most cruell Itallian warres betwixt the Sicilians fauoryng the partes of the Arragones , and Robert the Duke of Calabria ( whenas this pope would not seéke by his authoritie to pacifie the Timult , though thereunto required sundry tymes very instantly ) beyng not long after taken prisoner him selfe in an vproare , and carried to Rome , did pyne him selfe to death for sorrow and anguish of mynde .

What shall I speake of Innocentius 6. and of Gregory 11. whereof the one in the yeare . 1352. Innocentius 6. Gregorye 11. the greatest author of Schisme . 1352. did after an vnspeakeable maner of cruelty commit to flamyng fier one Iohn a Frier Franciscane , bycause he taught what would become of Antichrist and of the popes of Rome . From the other diuers Cities of Italy reuolted in a seditions tumult , as Volaterane recordeth , what shall I say of all that other factious rable of popes succeeding in order ? who by meanes of certayne ciuill disturbances in the Citie of Rome , forsooke the Citie , and translated the Seé into Fraunce , continued the Election of popes in the French Nation , excludyng the Romaines 74. yeares . After this maner the Court of Rome ( playeng as it were vpon a rollyng Stage ) albeit it chaunged their Seé now and then , yet neuer founde any place of assured rest . For it was scarse as yet returned agayne within the walles of Rome from her long and werysome exile , but it was wellcomed home immediately with a new Tumult .

Vrbanus 6. thrust into the Popedome by violence . 1378. For in the yeare . 1378. whenas Vrbanus 6. was by force enthronized in the Popedome , by meanes of the Italians , the French Cardinalles mislikyng the same , did chuse an other one Robert Gilbonensis , to witte Clement 7. which held his Seé likewise at Auinion . The vnitie of the Romishe Seé by this meanes rent a sunder , in that diuision and Schisme , eche Pope did excommunicate the other : the variable people fauored both the popes . This schisme continued by the space of 40. yeares . Vrban● ( to be auenged of the Cardinalles , The See of Rome deuided in Schisme by the space of 74. yeares . & the wronges susteined by the procurement of Iohn kyng of Sycile ) procureth wonderfull vproares . Charles kyng of Hungary raysed an army agaynst Ioane who fauored the clayme of Clement : whom afterwardes Ludowicke duke of Angew deliuered . The same pope furnished one Iohn Hachut an English man with munition & men , whom Vrbanus the v. had made Generall of his Army before ) & sent him with a bande of Florentines to Naples agaynst the sayd Ioane , of whom we made mention before , and withall sounded the defiaunce agaynst Charles the Kyng of Naples , bycause he would not make his nephew Prince of Campania . At the length this Pope beyng straightly besieged by this Charles , was priuely conueyed to Genua . He kept 7. Cardinalles in fetters , whereof fiue he drowned in the Riuer of Tiber beyng tumbled and knitte vp into sackes . He ruled the roast . 11. yeares : and Clement sate 13. In this Schisme also Princes were deuided : Some fauored the confederates of Clement , some the faction of Vrbane . Germany , Italy , and England , gaue ayde to Vrbane . Spayne , Fraunce , and Chatelone stoode with Clement : they that tooke part with neither of them , were called Newtralles . Those two Popes did thunder , eche agaynst the other wonderfull chappes of curses , and excommunications , wherewith they tare one an other in peeces : they did curse , they did excommunicate , they called one the other by the names of Antichristes , Heretiques , Tyrauntes , Theeues , Traytours Vsurpers , Sowers of Darnell , and Sonnes of Beliall : A cruell contention betwixt the Cowled generation about the Conception of our Lady . 1400. Which two lusty Rufflers beyng both dead at the last : the same quarell continued betwixt the Successours : vntill the yeare . 1409. To passe ouer in the meane tyme the cruell horrible storme more then Schismaticall , begon vnder this Pope Vrbanus betwixt the Schoolemen of Paris , and the Dominicke Friers , about the Originall Sinne of the most holy and pure Uirgine and mother of Christ Mary .

In the yeare . 1389. Boniface 9. Boniface 9. was appointed to succeéde Vrbanus . And after two yeares Benedict 13. was appointed to succeéde Clement . This Boniface ( as witnesseth Crantzius ) gouerned as a Byshop , but reigned as a cruell Tyraunt , & procured many of the Citizens of Rome ( whom he suspected to be false to his person ) to be apprehended , and executed by the Ministers of the Law . He oppressed the Church with a new contribution which he called by a new name Annates , first fruites : and thus it was : that whosoeuer should be aduaunced to a Byshoppricke or Benefice , should pay one whole yeares reuenew therof in money . By meanes of which law , the Histories make mention that he became as it were Lord of the whole world . Blond . Platina .

In the yeare . 1405. Boniface 9. beyng dead , was enstalled Innocentius 7. a Pope of two yeares continuaunce : Innocent 7. a seditious murderer . 1405. I know not what a sturre he kept with his owne neighbours at Rome : wherof 11. beyng throwen out of high windowes by the handes of Ludowicke his nephew , & by the procurement of the Pope , brake their neckes . Gregory 12 After him not long after succeéded Gregory 12. A Pope of three yeares . All this whiles yet liued Benedict 13. But when commaundement was geuen by the Councell of Pyse , to both these Popes to departe from the Seé ( and neither of them willyng to yeld , nor come to any reason ) beyng both condemned for heretiques : Alexander the 5. was chosen : Alexander 5 a troublesome pope . and Gregory and Benedict banished both . This Alexander did most wickedly dishinherite Ladislaus the most mighty Kyng of Naples and Ap●lia , and deposed him from his fathers kingdome . And gaue the same to Ludowicke , Duke of Angew . He sate 8. monethes .

In the yeare . 1411. This Alexander beyng dead , start vp Iohn 24. who partly by corrupting the Cardinalles with money , Iohn 24. by force and money occupyeth the Sec. 1411. partly with power of Souldiours , did by terrour and violence enforce the Election to him selfe . By this Popes meanes Sigismunde the Emperour called a Councell at Constance the 4. yeare of his Popedome : in the which Councell three Popes beyng deposed , to witte Benedict 13. Gregory 12. and Iohn 24. Three Popes deposed at one time . Martine 5. was enstalled Pope in the yeare . 1417. In which Councell , wherein this Martine was enstalled Pope , Martine 5. The Councell of Constance . we read that it was decreéd . That the Authoritie of a Councell lawfully Sommoned , and gathered together , was aboue the Authoritie of the Pope : which decree by what law or right might be established , I can not seé if it be true that our Osorius pleasauntly fableth : namely : That the Popes Authoritie is instituted and gouerned not by humaine Decrees , but by the most manifest ordinaunce of Christ , yea euen by the heauenly Authoritie absolutely . The Conuenticle of Constance did n Ierome of Prague and Iohn Husse to be burned . But loe here how fittly the old Prouerbe may be applyed : Like will to lyke . Such cookes , such platters . For it mattereth not very much , whether part haue the preéminence , the Councell or the Pope . For they both conspired agaynst the direct Decrees of Gods word , and by generall consentyng treachery condemned Iohn Husse and Ierome of Prague two holy Martyrs of Christ to be burnt to ashes . And not long after the same Martine not shewyng him selfe the Minister of Christ , but a warlike champion , an impe of bloudy Bellona , did sharpen and set on edge the Germaine swordes agaynst the Bohemians . And whenas the Emperour Sigismu●de , at the same Councell did vse much treaty with the pope , for a reformation to be had as well of the inordinate maners and presumptuous pride of the Clergy , as of the rebellious con●i●macie and licentiousnes of the laytie : Martin not the Vicare of Christ but of Bellona . It pleased this most holy Father ( after much debatyng of the matter ) to haue this Article of reformation of maners to be differred vntill an other tyme , and forthwith brake vp the Councell , whether the Emperour would or no : and made quicke dispatch to Rome . 1418. as Volaterane recordeth .

In the yeare . 1431. After this Martine , Eugenius bare the stroke , in whose entrey to the Popedome began no small broyle to arise betwixt him and the Cardinalles Columnens● by whose procurement , was a strong battell fought : Engenius an other chicken of Bellona . wherein many were slayne and many taken prisoners . The pope escaped by takyng his heéles : afterwardes a peace was proclaymed . Platin.

About the same tyme in the yeare . 1435. A Councell at Basile . 1435. was a Councell called at Basile . But Eugenius despising this Councell raysed vp a contrary Councell , first at Bonnony , then at Ferrara , and anone at Florence : where amongest other thynges that Decree of Constance , which determined that the Councell was of more Authoritie then the Pope , was reuoked , and made frustrate . And therefore Eugenius refusing to come to the Councell of Basile , is deposed . Eugenius a Schismatick is deposed from the Popedome . 1442. And in his place is adopted Amadeus Foelix 5. in the yeare . 1442. whereupon sprang vp a new schisme some enclinyng to Foelix and some holding fast with Eugenius , the Germaines were called Newtralles . This schisme endured 9. yeares .

At this councell of Basile before mentioned Sigismunde being dead ( whom the wrath of the Lord did afflict with wonderfull Calamities after the death of Iohn Husse ) Fredericke the 3. was chosen & crowned Emperour : by whose authoritie the councell of Basile was confirmed & allowed agayne : contrary to the decree of Eugenius : At the very same season the Hungarians contrary to their othe and fidelitie raysed an armye agaynst Amurathes the Turkishe Emperour , and were ouerthrowne by him in battell and much Christian bloud spilt . The King of Hungary was s●ayne , & with him also Iuliane a Cardinall . And Huniades himselfe was ouercome to the great decay of Christendome , and reproche of Christian name . From thence the Turk enuadeth Peloponesus , subdued it , & brought it vnder his subiection . Egna● . By meanes of which one bloudshed and Turkish victory chiefly , the power of the Christianes was much more weakened then euer before , and all through the treachery of this pope especially . The battell agaynst the Heluetians and Basileans , by the procurement of Eugenuius . The same Eugenius teazed Lewes the Dolphine of Fraunce to wage battaile agaynst the Heluetians and the Basileanes , where was a mighty and cruell battell fought : whiles Eugenius kept this sturre , the Councell of Basile proceeded neuerthelesse . In the which the Cannon of Pragma was agreéd vpon , confirmed and published before the whole Councell , after the Testimony of Rob. Gagni . in hys 10. booke . Whereunto Constant. Phrigio addeth further , Rob. Gaguinus , and Phrigio . saying : which I would to God ( fayth he ) had bene hitherto obserued and kept : But whatsoeuer hath any smack of sounde doctrine is abolished . Thus much he . To this also may be annexed , that which Thom. Rhedonēs . Thomas of Redon thorough the popes Tyranny burned . 1436. Antonius & others . a Frenchman a Carmelite Frier and a Martyr wrate hereof : who because he sayd , that in Rome were many abhominations , and that the Church needed much reformation , and the vnlawfull cursinges of the pope ought not to be feared : was ( after many tortures ) burned at Rome in the tyme of this same Eugenius in the yeare 1436. out of Antonine and other partes . 3. title : Cap. 10.

I suppose that there is no man now that doth not very playnely perceaue and see ( though I would surcesse here to prosequute any more ) how men may duely and vprightly esteéme of all this whole Seé and pontificall religion : whiche seemeth for no other purpose erected , but to some discorde , and rayse vppe vproares and Tumultes . Whereupon it seemeth so much the more straunge to me , that Osorius dare be so shamelesly Impudent , to obiect sectes , and sedicious troubles to our Churches , sithence himselfe cannot with honesty deny so many cruell and mortall diuisions of factions , so many contentious Seditions and mutines , to haue sprong vp and continued euen in the innermost bowells of that most sacred Seé , being also of so long continuance , and which himselfe cannot by any meanes blotte out to speake nothing in the meane time of those sectes of errors and wicked doctrine , moyling and turmoyling one agaynst an other in such an vnmeasurable quantitie skattered abroad , that there , is skarse any one thing ( wherein they agree amongst themselues , and differ from vs ) but that in the same they flee cleane away , not from vs onely , but from Christ himselfe also .

But to let passe these sectes and factions of the Romanistes . I will tourne agayne to the obiections that do properly touche vs . For thus doth Osorius contend agaynst vs , accusing the Gospell that we professe , on this wise , as though it yelded none other fruits but sectes & troublesome commotions : And thys he affirmeth commeth to passe , for none other cause , but because we haue shaken of the authoritie of the pope . which if had neuer bene banished , or if might be restored to her auncient estimation in our Churches : These Tumultes either had neuer bene , or els might haue easily bene pacified .

All which tend hereunto at the laste , to witte , that we should humbly submit our selues to the Bondage of the Pope : for this is the pleasaunt bayte whereat Osorius would haue vs fayne to be hooked , this is his whole practise and endeuour . But before hee shall be able to allure vs to that , he must furnishe hys hookes agayne with fresher bayte , somewhat more handsomely couched . For with this touchangle he may fishe a good while , & catch a foole at the last .

But go to , Let vs eyther imagyne and confesse vnto him , that these sectes and Diuisions of opinions do waxe somewhat rawe in many places , after that this romish Authoritie is neglected : what shall he winne thereby ? doth he surmise this to be matter sufficient to make vs forsake the Gospell of Christ ? and to knitt the romishe halter vpon our neckes agayne ? or doth he iudge it a reasonable matter , ( because there want not some in some places that are ouer greedely geuen to sectes and deuisions ) that it may not therefore be lawfull for others , which teache sound doctrine , to professe boldly before the people the rules , and order of good and honest lyfe ? But where hath Osorius gone to schoole for this Logick or Sophistry rather ? to frame an argument from that whiche is not the cause , as though it were the verye cause , and to conclude a meere fallaxe of the Accident , A non causa , vt causam . for a true and a knowne matter ? which maner disputation if may be admitted , I seé no cause to the contrary , but by the same reason , the Orator Tertullus might seeme to hane had as good a challenge long sithence agaynst the Apostle , as this our Tullian Rhetorician doth now mayntayne agaynst the Lutheranes . For in the Apostles tyme neither wanted stoare of false Apostles , and false brethren , dogges , euill workmen . Philetians , Hermoginistes Simonistes , and Nicholaitans : neyther was there any lack of faccious Fyrebrands amongst the Corinthians , which did practize to withdraw the Galathians from the simplicitie of the engraffed word , fayning themselues to be Iewes , when as in deede they were nothing lesse . After them ensued Chorinthians which denyed that Christ was come in the flesh : many Antichristes . Libertines . Seuerianes . Nouatianes . Sabellianes . Nepotianes . Manicheans . Arryans . Pelagianes . Cataphrigianes & Donatistes . And yet for all this , The fallaxe of the accident . Christian Religion ought neuer the worsse to be esteemed by reason of these sects , & troublesome faccions , wherewith it was entangled : what one Age of the Church was euer without some such , as entruding themselues among the other godly teachers and ministers of the Church , would not now and then minister much matter of discention , and deuision ? for as one maner of wheate doth not fructifie alike in euery soyle , so can there none so pregnaunt an earth be found , in the which the good & carefull husbandman , shall sow the pure and cleane corne of the Euangelicall wheate neuer so carefully , but that the same Enuious man will forthwith creépe in , and throw amongst the same noysome Darnell , and hurtfull weédes : Neither doth the wheate cease therefore to be any more wheate , because it is intermedled with Chaffe , and Darnell . Euen so no more hurtfull is this wilfull and ouerthwart waywardnes of contrary sectes , to the sound doctrine of the pure truth . Nay rather it could not appeare to be a true Church at all , vnlesse it were assaulted now & then with such kynde of Batterye .

If it were so , that these dissentions of opinions did but nowe onely peepe abroad , eyther by Luther as author , or by anye hys allowance : your obiection perhappes might serue to some purpose . But who hath euer more earnestly or more effectually oppugned those Phanaticall faccions of opinious , then Luther hath done ? Let not this accusation of Osorius be filed vppe amongst the other hys false reproches and lyes , vnlesse all the writinges and speaches of Luther euery where , yea and experience it self do Iustifie my saying to be true . Who did euer more sharpely rebuke the seditious vproares of Munster then Luth. did ? who did more seriously & zelously confute the frantick articles , and vnreasonable requests of the Boores of Germany ? whenas not one of all your generation opened his mouth to the contrary , then Luther did ? who appeased and pacified their Tumultes , but the Protestantes Lutheranes ? Luther a speciall aduersary to Sedition . what writing can be of more emportaunce then that of Luther agaynst the confederates of Munster ? After these sprong vpp also the secte of the Laweles which through Luthers . industry , trauell and wryting , was by and by husht vppe , the Author thereof being reclaimed . And it is well enough known , what meanes he vsed for the suppressing that temptes of Carolastadius & the Suenfeldians . Zuinglius in hys booke entitled Elenchus contra Catabaptistas . Caluin . de hereticis : Bullenger of Tiguirine in hys inuectiue agaynst the sectes of our time : the Basileanes against the Georgianes . The Heluetianes , and people of Sauoye and Lumbardie : how seuere and earnest pursuers were all these in rooting out of wicked opinions , how estraunged and alienated from all desire of Faccions , all these I say haue geuen vnto vs notable presidents and examples therof . And to speak nothing of other Churches , what hath bene done in England long sithence ? yea and of late also towardes the ouerthrowing , and confuting of erroneous opinions , Let your Portugall Marchaunt certifie you by letter , your notary what soeuer he be , or in what corner soeuer yee lurcke , whom I suppose to be sent ouer into England , not for any other purpose , but to become Osor. hys spye . Go to , & where is now the experience of Osorius , by the wh he hath found out in Luther ( as he sayth ) so many sectes , and diuersities of opinions .

But the names of Sects had neuer bene so raked vp together , no nor any sound of any such should euer haue bene heard at any tyme . If abode had bene made in the Fayth of the Pope and of the Romanistes . So likewise also I suppose that if wee had not bene diliuered from that Ethnick Paganisme of the old Idolatrye , this Botche had neuer infected our Churches : neyther had Ierusalem bene euer troubled at anye tyme , vnlesse Christ had bene borne : neyther had so great , and so many swarmes of Heretickes flusht abroad , vnlesse the Apostles had preached the Gospell : why therefore are we not weltered back agayn into that puddle of Paganisme or Iewishnes , hauing shaken away from our shoulders the most sincere and pure religion of Christ , according to the choppe Logicke of Osorius , that wee may shroud our selues safely from the company of those wilde faccious Sectes , and daungerous diuisions ?

But ( Osorius though fallen away at the last from his tackle of mans experience ) hath gathered more courage yet vnto hym , takyng handfast of the Ankerholde of Christ his owne wordes for the proofe of the Popes Chayre : so that nowe this Seé seemeth no more humayne or terrestryall , but heauenly and Angelicall , Osor. pag. 187. Affirming that this power is established not by the ordinaunce of man , but chiefly by the very words and ordinaunce of our Lord and Sauiour Christ himselfe . Surely if Osorius can perswade that to be true , he shall beare the bell away . But by what reason will he make it apparaunt vnto vs : not with one , nor with a simple and naked reason but , with a double horned Argument , that shall cutt like a sworde : for besides the authority of holy Scriptures and the Testimonyes of all auncient antiquitie also ( whereof he boasteth himselfe not a litle skilfull ) he affirmeth that he knoweth it to be true by experience . But go to , it remayneth that you declare vnto vs , what authoritie of the sacred Scripture that is at the length ? and wherein that testimony of auncient antiquitie is to be found ? Thou must needes attend a whiles , perhappes he will tell theé hereafter gentle reader : For as now because Osor. is not at leysure to tell theé , let it suffice theé , that the man hath spoken it : and vouchsafe at this present , to interprete all hys speaches to be very Oracles : as sweéte , as honny . And this much hitherto touching the Maiesty of the Seé of Rome .

Of the Rom●nistes obedience rowardes Princes . The next vnto this hath he placed in order the obedience that they yelde vnto Princes : which I maruell if any man can reade and not laugh at : so also I beleue sure that Osor. himselfe could not stay but laugh at himselfe : or els doughtles he was disposed to dally with vs , when he wrate these wordes so pleasauntly deuised , and so cunningly coulered . pag. 170. But we ( sayth he ) do not refuse the aucthoritie of any lawfull power . Howe truely you speak herein , & how reuerently you esteéme of princes how obediently you behaue your selues to the higher authoritie , and how humbly you do acknowledge it , and how you refuse no commaundement of the Magistrate : Wee will take a taste , if it please you by the conference of faythfull Historiographers , by the course & affayres of experience whereof the actes & monuments of Princes doe make mencion . Finally by search of antiquitie it selfe , whereof you make your selfe experte and well beseene .

And to beginne first with the Empire of Greece : The Empero●● translated from the Grecyanes to the Frenchmen by the popes contrary their oathes the lawfull succession whereof contynued from Constantine the founder thereof about 500. yeares more lesse : if the Bishop of Rome at that tyme would not haue refused to be subiect to the authoritie of the higher powers : why then did Hadriane , and after him Leo 3. ( hauing rooted out the kingdome of Desiderius and the Lombardes contrary to their faith an allegiaunce ) presume to be so hardye , as to pluck away the imperiall maiesty afterwardes from the right and true heyres ? vnto the whiche aswell they the Bishops themselues as also all the Italiane Nation had submitted and obliged them selues by othe , no lesse then the Greékes : and why did they at theyr owne appointemente translate the same from the Greékes to the Frenche nacion ? And although Charles him self , Charles the Great . vnto whom the Diademe Imperiall was geuen , seéme worthy to be registred amongst the most vertuous & famous Princes , as one that endued the Church of Rome with greatest treasures possessions and liberties : Yet was not that cause sufficient , wherefore the maiestie of the sacred Empyre should bee vyolated and oppressed with manifest iniuries , Namely : sithens the ouerthrow of that state , could not choose but draw after it wonderfull troubles , & rancour of hartes . Which thing happened in very deed not long after . For euen by the meanes thereof chiefly it came to passe , that not only the Emperours of the East & West were enflamed agaynst ech other with perpetuall , deadly , and vnquenchable hartburning , hatred and enmity , but also that Greéce ( being left naked of those helpes ) became an open Road to the Turkes and Sarracens : for the suppressing of whose powers , and recouery of which countrey , The Creeks inuaded by the Turkes . I knowe not whether the whole power of the Romanistes ( when they haue retched it to the vttermost ) will be euer able to preuayle : But to admitte that this translation of the Empyre came either of the speciall prouidence of God , or to attribute the same to the worthines of Carolus , or the Necessitie of the tymes , or to mittigate the matter with some plausible and colourable excuse : Yet is not this excrable sawcines of these Romish Bishopps sufficiently accquited hereby , which durst be so presumptuously arrogant at that tyme , or the Popes of this present , which do imagine that their authoritie ( which they claime from Peter ) may priuileadge their insolent vsurpacion ouer the kingdomes of the earth , and theyr iniurious transposing them where they liste , nor doth waraunt their shamelesse challenge of lineall succession in the same authoritie , as deriued from Peter himselfe vnto their Successors . But to release them of this quarrell : let vs proceede to that which doth ensue .

The State of Greece therefore being on this wise rent and torne a sunder , the Maiesty of the French Empire begann from thenceforth to aduaunce it selfe : whiche being as yet free from the Tyranny of the Pope did preserue the royaltye of the Maiestye by their owne prowesse well enough : yet could it not gard it selfe altogether so safely , but that it was now and then circumuerted with the fraudulent crampes and iniurious practises of this Sacred Seé . For whereas it was established by most auncient ordinaunce euen from the tyme of Constantine the great , That it should not be lawfull for anye persone throughout all Christendome to take vpon hym the dignitie of a Bishop , vnlesse the Imperiall Maiesty beyng thereunto sollicited , had ratified the Election : An Auncient ordinaunce of the right of the Emperour and the Pope . whereas also the very same ordinaunce was concluded vpon and confirmed betwixt Hadrian and Charles the great , that the Pope should hold him contented with his Byshoppely preminence , and authoritie ouer the Clergye and administer the thinges that appertayned to the function of a Bishoppe , to the preaching of sound doctrine , and the regyment and direction of ecclesiasticall discipline : but the Interest and authoritie of choosing and appoynting Bishoppes , shoulde be specially resyant and reserued to the Imperiall Maiesty , and to hys posteritie according , to the receaued and approued constitucion of hys predecessors : And that no Election of any Bishop not so much as of the pope hymselfe , should be adiudged legitimate , vnles the Emperour had geuen hys consent : nor that it might be likewise lawfull for the pope beyng chosen to call a counsell of Bishops , nor to make anye innouacion or alteration of rites or Ceremonyes of the Church , neyther yet to determine any thing without the aduise and ratification of the Emperour : All these I say , being by auncient custome , long before the time of Constantine the great : approued by custome , established with Iudgement , & enacted by law , decreed vpon afterward by the full consent & assent of both partes , not without the publique voyces and full acclamacions of the whole Synode , and recorded also as an especiall Decree of the sacred Councell : who coulde euer haue beleaued , that the Bishoppes ( which doe owe a most humble and duetifull reuerence to the higher power ) would enfring , or swarue one title so much from these their owne decrees beyng so cleare , so manifest and so notoriously concluded vpon ? But now , such was the tyme that nothing coulde make them to bee myndefull of their duety : not reason , not prescription of antiquitie : not shame , not their oathe and fidelitie : but that they would attempt first to picke a quarrell agayust the same their decrees deliuered by Constantine , concluded vpon with Charles , and with great carefulnes and seueritte mayntayned by the Successors of Charles immediately after the death of Charles , & afterwardes vyolently to breake thēa sunder , maugre the power and Maiesty of the Emperours ? As hath bene aboundantly declared before in Stephen 4. in Pascalis . 1. Hadriane . 2. Martine . 2. Hadriane . 3. and many other the Successours of the sayd Hadrian , although that Fraunce seemed in this behalfe somewhat of better courage and constancy in brydlyng the insolency of the Popes , then Germanie was . The Maiestye of the Empyre was translated from Fraunce into Germany by the pope .

Afterwardes the whole ofspring of Charles lyne beyng in continuaunce of time cleane worne : the Maiestie of the Empire was turned ouer vnto the Saxons . Where the same conditions and couenauntes were reuiued by the Emperours Otto the first , and Otto the thryd . For there is extaunt as yet a Decree remainyng of Recorde amongest the popes Cannones , where the pope after the example of Hadrian , doth say that he doth geue full power vnto Otto the Emperour , to Elect the pope , to establishe the Seé Apostolicke , and to confirme Bishops : and denounceth withall a great , & greeuous penaltie vpon all them , that would be so hardy as to Consecrate any Bishop without authoritie of the Emperour thereunto first had and obteined . Wherefore all the predecessours of Charles the great , & his successours good Emperours euen vntill the tyme of Otto the thryd , preserued with them selues the chief and onely Iurisdiction of the Popes and Byshops Election inuiolable . And withall conueyed the state of the Empire vnto them selues , either by lawfull succession , or by approued Election , without all authoritie of the Byshop of Rome : wherof that Decree chiefly of Otto the thyrd concluded vpon with Gregory 5. is a very playne and euident demonstration : whereby it was generally proclaimed , that from thenceforth all the right and Iurisdiction of Electing the Romaine Emperour should remaine with the Germaines onely : A degree of Gregory the 5. Concluded vpon with Otho the thyrd Emperour . And that it should not be lawfull for the Byshoppe of Rome to create any Emperour , but such as the states of Germanie should aduaunce to that dignitie .

These thynges I thought good to recite touchyng the lawfull Election of Emperours and Byshops : to the end the Reader may with lesse difficultie conceaue and Iudge aright of all that shall hereafter be spoken , and of the whole substaunce of the Pontificall obedience . First whereas Osorius doth say , That this power is mainteyned not by any ordinaunce of man but by the appointement of Christ him selfe . This is easily confuted by the Edictes of Emperours mentioned before . By whom it was enacted that the Election of Byshops ought none otherwise be ratified and legitimate , then by the confirmation of the Maiestie Imperiall . Now touchyng that which he hath annexed in prayse and commendation of the popes obedience : That they do refuse no ordinaunce of any lawfull authoritie : Herein me seemeth he speaketh altogether , as though he neuer Read any of the antiquities of the former ages , or monumentes of Histories . Otherwise who so will vouchsafe diligently to peruse the Actes of the popes , those especially , which succeéded Otto , and Henry the thyrd : what do all their pollitique enterprises , Counsels and proude contentions emporte ? what do they sauor of ? whereunto tende they ? what denounce they ? nay rather what do they proclaime and testifie other then a peruerse waywardnesse of a continuall bent rebellion agaynst the lawfull power of the Princes of the earth ? And although their arrogaunt insolency , beyng a long tyme reasonably well snafled by the Greéke and Frenche Emperours ( which would yeld them no further prerogatiue then the Auncient Constitutions permitted vnto them ) The wayward Rebellion of the popes alwayes agaynst the Imperiall Maiestie . could not raunge so licentiously to that hawtynesse and might whereafter they hunted : yet neuerthelesse takyng this yoake of subiection very greéuously , which did foreclose them all passable way to that largesse of Maiesty ( whereby they were in hope that they should oppresse the Emperours ) they left no occasion vnsought , nor flackt any oportunitie offered , which might minister vnto them some matter of title or clayme , to translate vnto them selues the dispensation of causes Ecclesiasticall , and Election of Byshops : for if they could once bring that to passe , they knew it would be matter of no difficultie : either to hinder the Election of the Emperour , An olde grudge of the popes agaynst the Emperours for the bestowyng of Ecclesiasticall promotions . that it should not proceede otherwise then they listed , or to depose them that were Elected , if they liked them not . And hauing attempted this deuise sundry tymes in vayne , at the last after the death of the Emperour Henry 3. they crept couertly into an occasion of colorable entraunce , effectuall and plausible enough , as they supposed , whereunto they bente all their force , endeuour , & imagination to the vttermost of their power .

Pope Benedict 1. slyly entryng into conference with some of the familiares of the foresayd Henry , Benedicte doth rebell against Henry 3. immediately vpon the death of Conrade his Father , practized forthwith to dishinherite him from the Empire , and withall to aduaunce in his place Peter Kyng of Hungary , presentyng vnto him this precious Owch to set on his cappe .

Petra dedit Romam Petro , tibi Papa coronam .

The Rocke gaue Rome vnto Peter , and the Pope the Crowne vnto thee .

Henry the 3. beyng dead left behynd him a sonne named Henry 4. a very babe & tender of yeares . The horrible , conspiracie of pope Gregory 7. and the Bishops agaynst Henry the fourth . Agaynst this young Prince was a conspiracie practized by certeine State of Saxony , with whom conspired also many Byshops , but chiefly aboue all the rest Gregory 7. pope of Rome . The Emperour is conuented of heresie , for lewdly disposing the goodes and possessions of the Church , and geuyng Ecclesiasticall promotions to vnworthy personages . This pretence was plausible enough : The Emperour is cited to Rome to defende his cause , and by the Pope adiudged to penaunce , namely : That renouncyng his Imperiall dignitie , he should doe penaunce dayly , by the space of one whole yeare at the Church doore as Peter & Paule : Rodolphe suborned agaynst his Lord and Emperour by the practize and treason of the pope . yea besides this also : that barefooted and barelegged he should personally crooch and creépe to kisse the popes feete : whiles this pageaunt was playeng , the meane while Rodolphe Duke of Saxon is suborned to inuade the Empire , vnto whom the Diademe is sent with this Inscription .

Petra dedit Petro , Petrus Diadema Rodolpho ,

The Rocke gaue vnto Peter , and Peter geueth the Diademe vnto Rodolph .

The young Emperour vnderstandyng the matter , dispatcheth away into Germany . Rodolphe beyng in fiue battels disconfited and put to flight whiles he laye a dyeng , was presented with his right hand which he lost in the battel : which when he beheld he spake to the Byshops that stoode about him after this maner . This is the right hand wherewith I vowed my Fayth to the Emperour . Now is the same hand become a witnes and testimony of my breach of fidelity , and detestable treason against my Souereigne , euen by your procurement & prouocation chiefly . Rebellion punished .

After this when the other confederates of the same Saxon conspiracy ( whom the pope had inueigled to reuolt ) to witte Herman of Luxemburgh , Ecbert Marques of Saxon , Duke Otto with his sonnes Conrande and Henry the grosse , Echarde sonne of Ecbert , Vdo , Geberde and others , had suffered lyke punishmentes ( the Emperours good fortune alwayes preuailyng ) The pope surceased not his practize neuerthelesse : The pope beyng the firebrand of sedition doth prouoke the sonnes to rebell agaynst their Father . whom sufficed not to teaze straungers to treason , vnlesse he had seduced the naturall Sonnes of the Emperour , to witte , Conrade the first , and immediatly after his decease , Henry his other Sonne agaynst the Father . Wherepon ensued afterwardes horrible broyles , and at the length the death of the Emperour also .

And yet that vnhappy conspiracy of Henry the Sonne ioyning with the Pope agaynst Henry the Father , happened not happely on his side afterwardes . Gods iust iudgement executed vpon the sonne that rebelled agaynst his Father . For when Henry the Sonne did withstand the same inordinate Articles of the Byshops , which his Father refused : Lotharius is pricked forewardes agaynst him by new practizes of the pope , euen the same Lotharius whom agaynst his Fathers will he had made Duke of Saxon before : who mainteining the quarell of the pope , after that he vanquished the army of Henry the 5. the Emperour now left destitute of frendes , and throughly weried out with the continuall trechery of the Byshops , was constrayned to relent , and yeld ouer his right .

The Emperours therfore beyng thus weakened , and for the most part brought vnder subiection : immediatly began to spryng vp the Absolute power and Monarchy of the pope , The popes absolute power . about the yeare . 1094. by the speciall practize of Hildebrand and Vrbane 2. which did forbyd that no man from thenceforth should receaue any Ecclesiasticall promotion ( they call it Inuestiture ) of any Temporall Authoritie . When they had accomplished this with effect , they began to attempt an other matter much more waighty , to witte , that they , to whom the Byshops did owe due obedience before , should now become the popes Uassalles , and stand at his courtesie . For wheras the Byshops were so subiect to the Emperour hitherto , that no Election of any pope could be holden legitimate if the Emperour had not ratified it : And agayne whereas alwayes heretofore the lawfull authoritie of the Imperiall Succession was deriued from the Fathers to the Sonnes , without any graunt , allowaunce , or confirmation of the pope : These Sacred and holy Fathers outragiously boylyng with an inward charitable zeale to vnlade the Princes of that heauy burden of authoritie , and to lay it vpon their owne shoulders : what do they ? forsooth vnder colour of false surmise both horrible agaynst God , and outragiously presumptuous agaynst men , they pretende that this authoritie to erect and set vppe earthly Empires and kyngdomes , and to dispose , and transpose them at their pleasure , where , when and to whom they listed , was geuen & cast vpon them from aboue , not by any terrene ordinaunce but euen by Christ him selfe : and that it was now no more lawfull for any man to clymbe to the state Imperiall , but at the will and lawfull Election of the Pope . And hereof are many Decrees extaunt abroad shamefully forged by them , and much more shamefully countenaunced and faced out .

The Maiestie Imperiall subdued and subiect to the popes . The Maiestie of the Empire beyng thus brought in subiection , and worne quite out of countenaunce : the intollerable arrogancy of the Byshops grew to such outrage , that not contented to haue pluckt out their owne neckes out of the colier of lawfull obedience , drew also vnto them selues , the Emperours interest & lawfull authoritie , in creatyng the Pope , in enstallyng of Byshops , in callyng of Councels , in disposing Ecclesiasticall promotions , finally in administryng all Ecclesiasticall matters : and the Emperours them selues beyng thus made subiect vnto them after a most execrable sort , did moyle , turmoyle , & oppresse : enforcyng them not onely to sweare allegeaunce , and obedience vnto them , but to prostrate them selues to kisse euen their stinkyng feete also : extollyng and magnifieng their owne absolute power and Monarchy in the meane space aboue all the kyngdomes of the earth , gloriously vauntyng that the Imperiall Maiesty was seuenty tymes seuen tymes Inferiour and baser then the glory of the Popedome was : De Maior & obedi . Cap. Insolitae . De Maior . & Cap. vnam Sanctam . alledging this similitude for a speciall Argument , that as God ( sayd they ) had created two great lightes in the firmament : and as the creation of heauen and earth had not two begynnynges but one begynnyng : Euen so now was left nothyng for the Emperour , no not in the lowest Sphere of the world , wherein he might beare any preéminence , but that the whole Chaos of all power generally seemed to be fast locke vp , and ensealed within one onely begynnyng . And that the pope of Rome onely ( if we may beleeue the Popes Parasites ) What kinde of obedience popes vse towardes Magistrates must now be Lord of Lordes , and Kyng of Kynges , to whom is due the fulnes of all power , & more then Princely authoritie ouer all maner of subiectes . All which beyng so vndoughtedly true , ratified with the generall consent of all Historiographers , that no man can be able to deny it : I beseech you Osorius by your beautyfull foreheaded , if you haue not rubbed all shamefastnes away from it : where is shame become ? where is fayth ? where is Catholicke obedience so many tymes bragged vpon by you ? wherewith you affirme boldly , that you do not refuse the commaundement of any lawfull authoritie ? for the confutation of which wordes of yours , what shall I say vnto you ? so much as the liues of them , whom you defend most , do most of all bewray you to be a great lyar , though I held my peace . Chronicles and Hystories are full of examples , complainyng of no one thyng more greéuously , then of a certeine singular , continuall , and vnappeasable rebellion of this your holy order , agaynst the lawfull Magistrates .

Call to remembraunce Osorius how discretly and humbly Pope Iohn the 12. A conspiracie of Iohn 12. most abhominably practized against Otto the Emperour . of that name behaued him selfe : who conspiryng first with Berengarius the 3. & afterwardes agayne with his sonne , most trayterously supported their treachery agaynst Otto the first , beyng the lawfull Magistrate : And how afterwardes beyng sommonned to the Councell by the Emperour , he disobeyed his lawfull commaundement and refused to come . And for that cause beyng deposed from his Ecclesiasticall function , by the generall consent of the whole Councell , did not yet so geue ouer his trayterous practizes agaynst the lawfull Maiesty . Anno. 963.

It would make a great Uolume to gather together all the seditions and contentions one after other , that happened betwixt the Emperoures & the Popes afterwardes . Contentiō● raysed betwixt the Emperours and the popes rehearsed out of Hystories . I will here & there touche and runne ouer some , as many as shall suffice for the present purpose . And first of all . What shall I speake of Gregory the 7. of whom I can neuer speake sufficiently enough . Who after that he had contrary to the auncient Decrees , and receaued custome of the Elders , wrested & wroong out of the handes of the Emperour Henry the 4. all right of chusing the Pope , of disposing the promotions of the Church , & of callyng Councels , not satisfied as yet with this horrible treason , agaynst the Imperiall Maiestie : Rusheth moreouer most furiously like a brute sauadge Tyger , agaynst the Emperour his own person , thundereth out excommunications agaynst him : dispencing with his subiectes for their Oathe of allegiance , which they had sworne vnto him : what shall I say that this most arrogaunt Mastigo would scarse after three dayes admit to come within the walles of Canusium the Emperour him selfe , A singuler president of the popes obedience towardes the lawfull Magistrate . with his Empresse and young Sonne , three dayes ( I say ) submittyng them selues bare-footed and barelegged , in frost and snow , at the gates of the Citie . And yet beyng not herewith contented , did notwithstanding not absolute him from his fault , which was none at all , without doing a whole yeares penaunce . Besides all this the greedy Cormoraunt beyng not yet with all these reprochefull iniuries fully gorged , became so monstruously madd , as to prouoke by all meanes possible Rodolphe Duke of Sue●ia to driue him out of his Empire in the yeare . 1074.

Not long after this Gregory succeéded Vrbane 2. & Pascalis : wherof the one did teaze Conrade sonne & heyre of the same Emperour by his first wife , Conrade & his brother Henry the 5. teazed agaynst their own father through the popes faction . to wage warre agaynst his naturall Father : the other after that Conrade was slayne , enlured Henry the 5. his other sonne vnto like outrage agaynst his own Father the Emperour . In the yeare . 1300. O miraculous and Catholicke reuerence towardes the higher powers : to speake nothyng in the meane tyme of the warres that Pascalis mainteyned agaynst Ptolome , and Stephen Cursus a Romane Citizen of great power : and agayne how the same Pope prouoked Anselme Archb. of Canterbury to pricke proudely and insolently agaynst Henry 1. Anselme agaynst Henry 1. Kyng of England . Kyng of England .

After the death of the Emperour Henry the 4. succeéded in the Empire Henry the 5. who beyng no more courteously entreated of Pascalis , and Gelasius 2. and of Albert Arch. of Meniz ( through whose deadly practizes , and infinite seditions the Emperour beyng throughly worne out ) was driuen at the last to that extremitie , that maugre his hart , he must agree to the Popes commaundement , Henry 5. is enforced to yeld to the popes commaundement . yeld to his will , stand to his courtesie , and deliueryng ouer the preéminence of the Imperiall scepter , was constrained of necessitie , to thrust his necke into the yoake of the Ponrificall tyranny . 1122.

By meanes of which submission and yeldyng of Henry 5. it is scarse credible to be spoken , how monstruously these holy Fathers raysed their crestes , what outragious attemptes they practized afterwardes , whereby they might bryng to passe to haue the Empire vtterly troden vnder their feete , which them selues had miserably wasted , and taken out of the Emperours handes before : and withall how they might reteigne vnto them selues the authoritie of the keyes of the whole Church , wherof they had vnlawfully likewise dispoyled the Emperour ; pretending an authoritie from aboue geuen vnto them by Christ him selfe : whereby they were made Lordes my Iudges of all Churches , Byshops , Pastours , Kyngs , finally Lordes of whole Christendome in all causes aswell Ecclesiasticall as Temporall : Whereupon they enforced the Byshoppes to purchase their Election at the popes handestand to these keyes they annexed free and absolute power to ordeyne , dispence with , and to coyne new lawes : the breach and violatyng of the which must be taken for as haynous offence , as if they had Sinned agaynst the holy Ghost , according to the Decree of Demasus . For euen so they spake of them selues : 25. Quest. 1 violatores . besides this also they armed them selues with those terrible gunneshottes of Excommunications , of Decrees , enioynyng of penaunce , and cursinges : and withall did rake vnto them selues a certeyne Heauenly power out of the very Heauens , The popes of Rome do challenge a certeine heauenly power vpon earth . and exercized the same vpon the earth , so that from thence forth no humane creature might be so hardy , as once to mutter agaynst this new vpstart Peacocke ( whereupon the Decretalles of Gratian had bestowed no small plumes of gay glitteryng feathers ) euen now hatched and peépyng abroad at the first , to establish an absolute monarchy & power by the Decrees & Councels of Byshops ( of let purpose as it were ) to ouerthrowe the Maiesty Imperiall . Gratian his booke of Decretalls .

Now these holy Fathers beyng thus throughly garded with this munition and engynes , hauyng also subdued the highest power of the world , do begyn to bende their force agaynst the Inferiour powers & Potentates . And first Innocent 2. Ionocent 2. ouerthroweth the order of Senatours in Rome . choppes away at one blow the auncient order & dignitie of Senatours of Rome , and doth besiege Rogerius in the Castell of Gallucius , in the yeare . 1130.

How execrable the insolency was of Alexander 3. The cruelty of Alexander 3. agaynst the Emperour Fridericke Barbarossa . The singuler insolency of Hadrian 4. in banishyng the dignitie of Consulshyp . & the Cardinalles agaynst Fridericke Barbarossa , agaynst whom beyng their liege Lord & most worthy Emperour , besides horrible thūder●rakes of curses , they raysed all Italy , and the Venetians , is well knowen to all men by the Hystory thereof . Anno. 1159.

But I can not tell whether the vnmeasurable insolency of Hadrian the 4. did exceéde the outragies of all the rest . Who first sweépyng the Citie cleane from all Consuls , & dignitie of Consulshyp , did challenge vnto him selfe the whole and onely superioritie , and rule ouer all : By meanes wherof grew wonderfull disturbance , and disquietnes . After this the same Pope d●d with a sterne countenaunce behold Frederick Th emperour , because he did vnaduisedly take the lefte styrrope in hys hand when hys holines alighted from horseback , and was greuously offended with hym for the same . Not long after he arereth wonderfull tragedies agaynst William the Prince and lawfull heyre of Apulia , perswading Frederick agaynst hym first : And because hee could not winne Th emperour thereunto : he prouoketh Emanuell the Emperour of Greece to bidd him battell . In which Battell Emanuell was ouerthrowne , and the Pope taken prisoner : Peace beyng forthwith concluded with William : within a whiles after the sayd Pope beyng wonderfully wrothe agaynst Th emperour ( because in hys letters he wrate hys owne name before the popes , and because he presumed to sweare the Bishoppes of hys owne prouince to keepe their due allegeaunce vnto hym , without consent of certaine Cardinalles ) he teazed all the Cities of Italy for the most part to a traytorous reuolte , and to this confederacie conspired also the more part of the Cardinalles together with the pope , The troublesome seditions of Hadrian the pope . he himselfe skattereth abroad terrible flashes of flaming excommunications . Finally the conspiracye is ratified with a solemne oathe : namely . That if the Pope should dye none should be admitted into the Election , except he were a confederate of this faction : by meanes whereof the knotte of this sacred societie , might neuer be seuered . But loe a straunge chaunce , whiles our holy father is most busie about hys excommunications , and cursinges , a flye slippyng downe into hys throate , Hadrian choaked with a flye . 1159. stopt vppe hys pypes , and choaked him to death , in the yeare 1159.

After the death of Adriane , the sentence of the cursse remainyng yet in force : Frederick addresseth to the Colledge of Cardinalles , that the sentence may be determined . But Alexander the Pope would not suffer Iudgement to proceede , The seditious tumults of Alexander the pope agaynst Caesar his soueraigne Lord and Prince . who as then had teazed vp the Myllanoyes agaynst Cesar , and ouerranne Italy it selfe with a very bloudy battell . In the which , the Citie of Myllayne was rased to the ground , and Genua put to the sack , ouer and besides many thousandes of Romane Citizens slayne . The Pope betaketh him to his heéles and escapeth away by flyght : whom whiles Otto the Emperours some doth pursue by Sea , falling himself in the handes of hys Enemie , was brought captiue into Uenice to the Pope : Through which mischaunce , Th emperour enforced to conclude a peace , was driuen to yelde to very hard and straight conditions : And though he prostrated him selfe in Uenice at the Popes feete , the Monster neuerthelesse not contented with this humble submission of Th emperour , besides this treadeth very contumeliously vpon Th emperors necke with hys feete : The vnspeakeable pride of a seditious pope . commaunding to bee proclaymed Super aspidem & Basiliscum ambulabis . &c. Albeit neyther the Emperour himself in this humble submission could altogether suppresse hys heroicall courage , but vttering agayn a singular president of a worthy personadge , answered the Pope on this wise . Non tibi sed Petro : noting hereby , that this honor what soeuer so humbly offered , A president of the popes pryde farre passing Tarquines pride . was not done for any feare hee had of the Tyraunt , but for the reuerence that he did owe vnto Peter : whom the Pope with open mouth entercepted most arrogantly saying . Et mihi & Petro. This was done in the yeare 1177.

I beseech you hartily Syr Ierome : if you neuer haue reade these Monumentes , where is that knowledge of yours in Antiquities , whereof ye bragge so much ? But if you will confesse that you haue read them : what maner of obedience to higher powers is this whereof you write ? We do refuse no commaundement of the Lawfull power . How truely ye speake , let this one History besides infinite other examples teach you . Wherin enter I pray you into a due consideration of both the personages , of Th emperour & of the Pope , and marke well their speaches , the gestures and behauiour of them both : If any thing could bee added to expresse the singuler lenitie and humilitie of th one , or the Monstrous Luciferlike Insolency and arrogancy of that other : were it possible to finde a more notable paterne of vnspeakeable pryde in kyng Tarquin , or Leo the proud ? Finally in any other mighty Monarche , or in Lucifer himselfe ? And yet the same Lucifer being the Prince and Captayne of all pride , durst not Michaell Tharchaungell reproche with any word of despight , whiles they disputed together about the body of Moses . But attempering the intemperate heate of speaking euill , vsed this speach . Iudas . ● . Let the Lord rebuke the ( sayth hee ) If it were not lawfull for Michaell to speak reprochefully to the Deuill , what shall we say vnto them , which blushe , not not onely to speake euill , and cursse the higher powers and Emperors ( to whome for the authoritie of their maiesty , they ow● due reuerence and obedience ) but also most shamefully treade with their feete and heéles vpon the neckes of them , whose feete Christ himselfe ( if had bene present ) would not haue disdayned to washe , & wype cleane with some clothe ? Nazianzen can in no wise disgest the execrable hautines of such as ( contemning the authoritie of the higher powers to the which they ought of duety assubiect themselues ) will presume so proudly to pearch through intollerable pryde , to make themselues their coequalles : speaking on this wise . It is the property of all euill seruauntes to renounce mastershippe , and to rebell agaynst superioritye , and that which is superiour in degree to make fellowlyke vnto themselues . Nazianzen Oration vpon the holy Penthecost .

But what would Nazianzen haue sayd , If he had bene present with Theodore the Marques , and had beholden this goodly spectackle : and this so highe authoritie of the maiestie it selfe , not onely prostrate at the Popes feete , but troden vpon also with the durty heeles , of so proud a caterpiller ? would hee not haue cryed out with open mouth ( being troubled with the straungenesse of the matter ) that very Antichrist was come playnly & personally to be seene ?

We haue spoken of Frederick the first : not much vnlike vnto whom may the troublesome estate of Frederick the second be adiudged , The incredible fury and outrage of Innocent 3. of Honor. and Gregory 9. agrynst Frederick . 2. sauing that th one seemed to be entangled with two Leopardes onely , and this endured the continuall assaultes of three most venemous Uypers . For immediately after the death of Innocent the 3. Honor the 3. like a warelike hackster setteth vpon Th emperour , ruffleth agaynst him with hys cruell Bulles of excommunication , and cursinges , depriueth him of the title of Emperor , Extimo Concil. 49. Pag. 639. and ( as Marius reporteth ) raged so furiously agaynst hym , that he supported and mayntayned the rebells that reuolted in Tuscane agaynst the Emperiall maiestie . After him Succeéded a farre more monstruous Hydre Gregory . 9. a very proud man , a very helhound , whelped for none other purpose but to sowe treachery and treason : who as Frederick was addressing a supply into Asia for the Necessary defence of the Christianes agaynst the Saracens , calleth him back from his iourney , immagineth deuises of lettes , pyketh quarrells agaynst hym , and accuseth him of I knowe not what crymes , forceth him to make hys purgation at Rome , putteth him to pennaunce , stirreth vppe vnspeakeable conspiraces agaynst hym , wrappeth him in horrible curses , Finally raged in such outrage agaynst him , because he did depart without taking leaue , and not fininishing hys pennaunce , that he sent a countermaund to the Christian armye in Syria , to renounce hym for their Emperour and not to followe hys conduct : finally hee graunted all suche as would fight agaynst him , lyfe euerlasting . The Emperour thus miserably circumuented with the cruell cramps of the Pope , was so hindered from hys iourney , that he coulde by no intercession be released of that blinde and ridicoulous course , before he had with payment of an hundred xx . thousand ounces of golde , The filthy gaynes of the pope . stopt the throate of that vnsatiable Prelate , I should rather haue sayd rauening wolfe , in the yeare 1226.

The same may be spoken of Innocentius 4. Innocent 4. doth sette vpon the same Frederick the Emperour . Who nothing at all degenerating from Gregorius madnes , doth himselfe also no lesse insolently ryde vpon the same Frederick and rayseth vproares agaynst him . For flying to Lyons in Fraunce , doth likewise thunder out new stormes of curses against hym , and afterwardes forceth the seuen Electours to choose a new Emperour in the yeare 1240.

With like rage Vrbane the 4. ( whom men by nickname called Turbanus ) beyng enflamed , did cause the Frenchmen to make a roade into Italy agaynst the Successors of the sayd Fredericke in the yeare 1262. Agaynst the Successours of Frederick do Vrbane . 4. and Clement . 4. kept warre . this enterlude beyng played , and Turbanus departed , forthwith stept foorth vpon the stage a fresh lusty ruffler Clement 4. A Byrd of the same feather , filling the ayre with hys croaking . For he like a iolly Champion supported by all meanes possible Charles Earle of Angeow with men & municion , & caused hym to leade a strong armie into Italy against the Nephewes of the same Frederick : where Manfredus beyng slayne , Charles by the authoritie of Clement the pope is proclaymed King of Sicille , and Ierusalem : vnder this condicion , that he should pay to the Pope euery yeare 40. thousand franckes : This beyng done Conradinus the Sonne of Conrade true inheritour and King of Sicile challenging the kingdome of his Auncestors , The pope Clement doth conspire the death of Conrade , & Frydericke . marcheth forward with certayne Ens●gnes of Germaynes a long the Coast of Viterbia : whom the popes holines beholding , spake openly that he was lead like a Lambe to the slaughterhouse : hereupon the Trumpets sounding allarme , and the armyes ioyning in fight , & the Traytours discouering their treacherye , Conradinus & Fredericke of Austriche were taken prisoners . The Pope beyng demaunded , what he would haue done with Conradine , aunswered like a most horrible Tyger : The lyfe of Conradine ( quoth he ) is the death of Charles . Whereupon Conradine and Fredericke both after sundrye reprochefull skornes , and villanies , were cutte shorter by the heades , at the commaundement of the Pope , in the yeare . 1268.

Nicholas 3. doth sowe the seedes of discention betwixt Charles King of Sycile and Peter Kyng of Arragon . Thus much of Charles whom Clement 4. did thrust into the kingdome of Sicile : This is the same Charles whom Nicholas 3. ( beyng offended with ) doth first depriue of the Lieuetenauntship of Hetruria . Then entring into compositions with Peter King of Arragon , allureth him with the fayrest speaches possible to challenge agaynst hys auncyent Title to the Kingdome of Sicile . Whereupon not long after followed wonderfull slaughter , and a conspiracy agaynst the Frenchmen , who at a watchword geuen by the sound of a Bell , were all slayne in Sicile men , women , and children : which slaughter though were performed in the tyme of Martyne his next Successor , yet was procured and occasioned by the meanes of the same Nicholas : who also entruded vpon the dignitie of Senatorshippe in Rome , which hee forcibly had wrested out of the handes of the Romaynes , and the sayd Charles , also into his own possession .

What shall I speake of Martine 4. who beyng a Frencheman borne , did mayntayne the confederates of Charles very carefully agaynst Peter king of Arragon , the force of wh Charles Pope Nicholas before hym had vtterly suppressed , he sent out against Peter the cursse of excommunication , because he addressed a Nauye agaynst him , the same did he also agaynst Michaell Paloeologus , and raysed warres agaynst the Fryollers : in the yeare 1284.

What shall be sayd of Honorius 4. who also doth excommunicate the same Peter of Arragon king of Sicile , sturring vp agaynst him Phillippe King of Spaigne , in which Battell Peter being wounded , dyed within a whiles after . Anno. 1285.

Next vnto these succeedeth Boniface , which may be sayd to be a meete Successor for such predecessors , equall with the proudest of hys forerunners in pryde and in Tyranny : who drawing forth the first thread of hys treason from Celestine the Pope ( whom he circumuented by wonderfull crafte and pollicy , and threw out of hys chayre headlong into prison , there keeping him prisoner ) straight wayes conuerted all hys furious outrage against the Families of Columnensis and Vrsines , as many as were of the faccion of the Gibellines , and after a strange & vnspeakable maner of beastlines , casting ashes into the eyes of the Archbishoppe of Genua : was in each respect so farre of to be commended . for the duetifull obedience ( wherewith Osor. doth dignifie hys Catholickes so much ) as this glorious commendatione vaunted by Osorius is voyde of all truth . But I come agayne to Boniface : The seditiouse troubles of Boniface 8. agaynst Celestine agaynst the Family of Columne agaynst phillyppe the Frenche kyng and agaynst Albert the Emperour . who after had first excommunicated Phillippe the Frenche King , did also sundry tymes most proudly put back Albert the Emperour making great suite for hys confirmation , neyther would in any wise confirme him , before he had promised by couenaunt that he should conquer Fraunce and thrust Phillippe out of hys kingdome . And no maruell if this pope could ouerthrow kinges , forasmuch as he challenged the prerogatiue of both Gouernements , both spirituall & Temporall , as appeareth in the sixt booke of the decretalles , whiche amongest others Gratiane hath patched together : in the yeare 1294.

Moreouer what shall we say by Clement . 5 ? Clement 5. doth prescribe lawes to Emperours . Who was so farre of from acknowledging any obedience to the lawfull Magistrate , that amongst his decrees he enacted that Themperours chosen by the Electours , might be called Kinges of the Romaynes , but could in no wise become Emperours before they had receaued their name and dignitie imperiall of the Pope : besides this also , that after the death of euery Emperour , the meane Regiment , vntill the confirmation of a new , ought to be at the order and disposicion of the Pope , and hys Successours onely . 1305.

Next after thys Clement . 5. Succeéded Clement 6. being endued with no sparcke or more Clemency then hys predecessour : vngentle by nature : fierce & full of trouble , who most shamefully abused Ludouicke Th emperour , Ludouick the Emperour , most shamefully abused by Clement . 6. desturbed the Imperiall state vnmeasurably , & did excommunicate all Byshops , and Princes , that held with Th emperour : deposed from the Electorship the Arch. of Mentz , because he fauored the Innocency of Th emperour , & displaced him from his Byshoppricke : enforced the Archbishoppes of Treuers , and Saxone , to determine vpon an other Emperour to be chosen . And when Th emperour sent Embassadours to the Pope to be receaued into fauour , The Pope drew him out an Instrument with these conditions annexed , to witte , that he should confesse the errors and heresies of his Princes , and Cytties , ( which were none at all ) that he should depart from his Empyre , and should committe hymselfe , his Children , and all his goodes and possessions to hys mercy , and from thenceforth should neuer meddle with any of them , without hys permission and sufferance . Which articles , albeit Th emperour was not vnwilling to yealde vnto , yet because the Pope perceaued , that the States of the Empyre woulde not accepte it : hys owne sacred holynes vpon Easter day appoynteth an other Emperour Charles 4. Charles 4. appoynted Emperour agaynst Ludouick the true Emperour , by the procurement of Clement 6. At the last Ludouick beyng poysoned ( not without the procurement , and practize of this most mercifull Clement ) departed thys lyfe as Ierome Marius doth record , within a yeare after the Election of this Charles in the yeare 1347. At the length the same Charles ( whom the Pope annoynted Emperour contrary the ordinaunce of all the States ) to th end to confirme the dignitie Imperiall to hys sonne and hys Successors , so ioyneth in league with the Electors , what with fayre promises & bribes : that he passeth ouer the reuenewes of Th empyre to the Electors : & this did he to establishe the Succession in hym and hys posteritie , as Aeneas Siluius doth report . Agayne the Electors bound the sayd Charles by oathe , that he shoulde neuer require restitution of those reuenewes agayne : which the Electors do enioy euen to this day . By meanes whereof it came to passe , that the Romayne Empyre beyng thus embased , and the Reuenewes of the same empayred : The Turkishe outrage hath long sithence freely possessed a great part of Christendome without resistaunce : and is like to preuayle further yet , for as much as , the power and force of the Christianes beyng rent asunder and skattered abroad , there is now none other power or Potentate , that is eyther able , or dare aduenture to withstand the mighty puyssaunce of that outragious furye . And the verye cause of all these mischiefes haue for the more part issued out from that pestilent sincke of Rome : who building hys rauenous neast with none other furniture more , then with the scrappes that hee skrapeth together through violent seditious partaking of factions , and dissentions of Princes , hath brought Christendome to so small a handful now at the last , that the Christian Princes iarring alwaies emongest themselues : do seeme that they will neuer be willing to be at one and agree togethers , for prouision to be made against the Turckes , nor will be able at any tyme to make their partyes good agaynst the continuall inuasuones and Roades whiche this Tyraunt doth dayly make into Christendome . But we haue shewed Recordes and examples sufficient : whiche if be not true : Let Osorius himselfe confute them by hys Antiquitie , whereof he vaunteth so singuler a skill . But if they be most true ( as they be in deede ) & if he shall neuer be able to disproue them : where is now become that wonderfull obedience to the lawfull Magistrate ? where is that consideration of the Maiestie , which ( as he sayth ) refuseth no ordinaunce of the higher power ? but doth yelde that vnto Cesar that belongeth to Cesar , & that vnto God that is due vnto God ? he addeth moreouer : For we beleeue , according to the testimony of Paule , that lawfull Magistrates are so established by the ordinaunce of God , that he that resisteth the lawfull aucthoritie outh to be adiudged not so much to resiste man , as to resiste God himselfe . If these wordes were as hartyly and vnfaynedly vttered as you professe honorably in wordes , I meruayle them from whence came that so cruell rebellion , The onely popes of Rome , the common pestilence of Christianes and of all Europe . of that Ecclesiasticall Seignorie , agaynst the Superiour powers ? and from whence those monstruous turmoyles of Empires , and so execrable alterations of States , these many hundred yeares came at the first ? The principall causes of all whiche tumultes , commotions , and alterations , ●prang from no where els , then fromout that boyling fornace of the Popes canckered contumacye , agaynst their liege Lordes , and Emperoures . From hence came the warres of the Emperour Henry the 4. & 5. then of Fridericke 1. and 2. from hence the battell of Ludowicke of Bauiere , and Ludowicke of Austriche . In which vproares the Maiestie of the kyngdomes was not onely violated , the power of the same weakened , & Princes combatyng against ech other ( like the brethren of Cadmus ) destroyed : but Churches also were miserably torne , and many godly consciences driuen into greeuous anguish of minde , and most perillous staggering vncerteintie , through these outragies of the Byshops : who to extoll and enlarge their false forged dominion ( conceaued by as false forged opinion ) were in effect the very cankers and botches of the Church , and of all Europe besides .

What stroake then shall the authority of Paule ( who forbiddeth all resistaunce ) beare amongest these ruffling Prelates ? who delightyng and sporting them selues priuely to seé Princes and their Subiectes together by the eares , How little the Romish obedience doth agree with the Rule of Paules obedience . and to rende and teare a sunder common weales , and the publique peace and tranquilitie of the Church with Ciuill discentions , seditious Bulles , and pestilent Libelles : who through their priuiledges and immunities , exemptyng them selues from publique Iustice , and Ciuill Lawes , do vse , abuse , Monarches and Tetrarches , lyke bondeslaues , after their owne lust and pleasure : do blesse them : curse them : commaunde them : intreate them , rewarde them , punish them : allow , disallow : set vp , set downe , treade vpon with the heéles , yea with their Papane power and Maiesticall prerogatiue , cast downe into hell : betray them & poyson them : how true this report is the Grecian , French and Germany Emperours , playne patternes of their fury doe euidently and aboundauntly declare : Chilpericke the French kyng . the smart therof felt Chilpericke the French kyng , whom the Pope deposed from his kingdome , and thrust into a Monckery . Henry the 2. kyng of England , Henry 2. kyng of England . Iohn kyng of England . whose Princely crowne taken from his head you reteigned by the space of foure dayes . Iohn kyng of England , who was first driuen out of his kyngdome by Pope Innocent 3. & at the length poysoned by a Monke . Henry 7. Emperour of Germany , whom ye destroyed by poyson , as ye did Victor likewise , Victor a Byshoppe . whose lyfe also a certeine Relligious lozell of your owne order cut short of , a white or a blacke Moncke ( for he was a Dominicane Friar ) by ministryng vnto him the Sacrament dypped before in deadly poyson . What shall I say of Phillippe the French kyng , Phillippe the French kyng . agaynst whom Pope Boniface 8. did procure Edward kyng of England to mainteyne mortall warres ? what shall I speake of Henry 6. Henry 6. the Emperour . Emperour of Rome agaynst whom as rebelles reuolted the Byshop of Collen and Leodicensis , in which tumult Leodicensis was slayne . And for breuities sake to passe ouer infinite other Dukes and Princes of Sycile , Arragon , Tuscane , Calaber , Naples , Venice Germany , Fraunce , England , Boheme , Italy , Rome , Emperours , Kynges , Princes , Marquestes , Dukes , Counsellours , Senatours , Consuls , whom I dare auow were neuer more horribly molested in all their whole lyues , then through the malice & trechery of your holy Fathers , and their fraternitie : So that this whole Seé of yours may seéme to haue attayned that loftyness of absolute power and sole superioritie to none other end , then to teare , rende abroad , and dissipate lawfull authorities Potentates , and Magistrates , established by the ordinaunce of almighty God .

What happened but of late dayes by the attempt of Pius the 2. I thinke is not yet slipt out of your remembraunce , Wicked practize of Pius 2. agaynst the Emperour . who would not graunt to the confirmation of the Bishop of Iseberg . vnlesse he would promise that the Bishop of Mentz should neuer assemble the Electours before the Pope were made acquainted , yea & gaue his consent thereto . Which if the pope might haue compassed once , doughtlesse he had wonne the spurres for the suppressing of the authoritie of the Electours for euer . This insolency the Byshop of Iseberg . did stiffely oppugne : whom ( beyng for the same scorched with the horrible lightening of the popes curses , & deposed from his Byshoppricke ) the Palatine Fridericke vndertooke to defend in this righteous and lawfull cause , Out of Recordes of Germany . apperteinyng to the state of the Electours and sauety of Germany . By meanes wherof when the matter came once to handy stroakes , the iust and righteous cause preuailed . Now I beseéche you Osorius . Such as challenge vnto them selues a Lieutenauntshyp not of one Citie onely , but of the whole world : such as teach that Emperours do not reigne of them selues , but vnder the Pope : such as affirme that all right to create Kynges and Princes doth belong vnto them selues : were these persons euer of the mynde to geue due honor to the high powers , whenas they acknowledge no power on earth aboue them selues ? whenas of late yeares Pope Clement the 7. Henry the 8. kyng of England excommunicated by pope Clement the 7. bent his thunderboltes of excommunication agaynst Henry the 8. Kyng of England : whenas also of late Pope Pius 5. Pius the 5. keepeth a sturre agaynst Elizabeth Queene of England . waxed very wroch agaynst our most Souereigne Lady Queéne Elizabeth , and threw out agaynst her his truell curse , and seditious Bull : whenas he cutteth her of from her Regall dignitie , and the congregation of Christians : assaulteth her with slaunders and reproches : nameth her pretensed Queéne : proclaimeth her refuge for runneagates : whenas he procureth her subiectes to become traytours and teazeth them to armes agaynst their naturall Princesse : yea whenas he releaseth them in this behalfe of their Oathe of allegeaunce : do these Prelates obey the counsell of Paule● Wherein euery soule is commaunded to submitte it selfe to the highe powers ? Which place of Paule Chrisostome interpretyng . Doth say that not onely Byshoppes . Prophetes and Euangelistes , but also the Apostles them selues are subiect to the same law .

Let vs briefly runne ouer the remnaunt of Osorius Fable . Osori . pag. 170. B. So that hereof it commeth passe that we doe Decree that nor onely the Cannons of the Byshops , but also the ordinaunces of Princes ( beyng not directly contrary to the Lawes of God ) ought to be obeyed most duetyfully . To this end tendeth his talke : to witte● That these holy Fathers may not seéme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; to warre against God . For whosoeuer resisteth the lawfull Magistrate resisteth God . And therfore you do decree , that the ordinaunces and lawes of Princes ( beyng not contrary to the lawes of God ) ought to be as duely obserued , as the Popes Decrees . But you may pype vppe this kynde of caterbrawle Osorius to such as are not yet well acquainted with your Catholick maskings , in some other world if it please you , in Noua Hispania , or els in Calecute . For with vs thinke not to finde any so foolish to follow you fantasticall all deuise , and to credite your affirmations : who being ouermuch enured to your ingglyngs , are sufficiently instructed in those your wyly beguilye & are to well acquainted with your ambitious hawtynes , your continuall cruell combattes with Princes , your suppressing of Kynges , your exemptions from politique and Ciuill lawes : so many hundred yeares . Now that you haue brought to passe by your vnmeasurable and vnsatiable Tyranny , The maner of Popishe obedience to their Princes . that the Monarches and chief Potentates of this world are become subiectes & vassalles vnder your authoritie , daryng not to mutter , no nor so much as to hisse once agaynst your commaundementes , vnlesse your fatherhoodes gape vpon them : Osor. like a fine man steppeth forth , endeuouryng to persuade with his sweéte eloquence , that all the Packe of their Popish priesthoode is already trussed vpp , & offereth it selfe alwayes most humbly applyable to all the ordinaunces , & Commaundementes of Princes , and higher powers , which are not repugnaunt agaynst the lawes and ordinaunces of God .

But come of now , let vs take a tast of this your Seraphicall obedience , and let vs set down for example , that which may come to passe hereafter , or at least that , which is hartely wished for to come to passe in deede . Put the case , that this your noble Sebastian Kyng of Portingall ( whom for the reuerence I beare him , I name a puissaunt Prince ) should geue you an expresse commaundement , that all Idolles , Pictures , and Images should be pluckt out of your Churches . Surely this commaundement were nothyng disagreable to the ordinaunce of God : I beseech you tell me , what would Osorius do here ? would he obey the commaundementes ? I dare scarsely beleeue him . But there is no such matter commaunded by your kyng , nor shall euer be commaunded . What your Prince shall do hereafter neither doe you know your selfe Osorius , neither am I inquisitiue to knowe whereabout your Noble Kyng of Portingall doth bestew his tyme at this present : but I speake what he ought to do . And what if the Lord ( in whose handes are the hartes of Princes ) do by secret inspiration of the holy Ghost , enduce him to commaunde it at one tyme or other : The Pope ( say you ) would not permit it : yea Syr , I do beleeue this in deede . And therfore the king should not aduenture to geue any such attempt , though he were wholy bent thereunto : Neither would Osor. obey , though he did it . Yet surely the word of God would permit it , though the Pope and all his Cardinalles do spurne and kicke agaynst it . In the meane tyme , O wonderfull authoritie of Kynges in those Nations , and O miraculous obedience of Catholickes : whereas neither Princes are at libertie , to enact and establish that in their owne common weales , that they ought to do : nor is lawfull for the Subiectes to obey their Princes lawes , in matters approued by the word of God , vnlesse the Popes authoritie beyng farre higher then either the authoritie of man , or power of God , be obteyned first . By whose crafty deuises , after that the Lordes and Princes be forced to that issue , that it may not be lawfull for them , to institute any ordinaunce , but such as shall please the Byshops , and Priestes : then are all those shauelynges at elbow by and by , to execute whatsoeuer their Princes commaunde them : whenas the Princes may not commaunde any thyng in deede , but as they shal be guided ( and lead as it were by the lippe ) of their owne Subiectes . O singuler & superexcellent obedience of such Subiectes towardes their Magistrates .

Departyng a whiles from Portingall , let vs turne out penne towardes Spayne , though swaruyng but litle from the question . Not many Monethes agoe arriued there an English Shyppe richly laden with English wares , & in the same besides sundry Passengers , were xx . Mariners more or lesse : who beyng vnder sayle on Seaborde , did worshyp the Lord after their countrey maner , The horrible crueltie of the Spanish Inquisitours against English Marchauntes . in their owne mother toung . This shyppe whether carried in her right course , or forced by Tempest , arriued at the length vpon the coast of Spayne : The Shippe had scarse thrust her nose into the Hauen , but by what occasion , I know not , the holy Inquisitours beyng flocked together flew into the shyppe . They Sommon the Mariners to appeare before the Inquisition , and by constraint of oathe enforced them to shew the bookes of their Common Prayers : hereupon threw into prison . Queéne Elizabeth hauyng intelligence of the matter , addresseth Letters vnto Kyng Phillippe for the deliuery of her Subiectes : The Kyng desirous to graunt her request , made aunswere , that there wanted no good will in him to do what he might , to the vttermost , and that he had also to his power and Princely authoritie , entreated for them very earnestly : The king of Spayne subiect to his owne subiectes Inquisitours . but that the Maiestie of the Sacred Inquisition in his kingdome was of such force , that him selfe must neédes be obedient vnto it : do ye not seé here a notable kyng Osorius ? who may commaunde nothing , more in his kyngdome , than shall like the subiectes : are ye wont in this sorte to obey the commmaundement of your kyngs ? Yes ye obey in deede , but such ordinaunces , as your selues do make , How the Catholicks be obedient subiectes to their owne kynges . not such as they commaunde : nor do ye otherwise obey , then as it may serue your owne turnes , and when you list your selues .

About fiue hundred yeares sithence , more or lesse , how fewe kyngs haue bene in this litle Brittaine , that haue not bene greéuously molested by beggerly Monckes ? and amongest all others by the Monckes of Caunterbury chiefly ? how insolently did Anselme withstand William Rufus , Anselme . and Henry 1. kynges of England ? how proudly did Theobald behaue him selfe agaynst kyng Stephen ? Theobald . How great & vnspeakeable Tragedies played Thomas : Archb. of Caunterbury agaynst Henry 2. Thom. Archb. of caunterbury . Which Thomas your holy fathers for his treachery and Treason haue shryned for a Sainte ? The Byshop of Elye an execrable Traytour not onely to kyng Richard 2. his own person , Byshop of Ely . but to all the Nobilitie of England besides , it is a wonder to seé , what a sturre he kept : No man is ignoraunt of the manifold iniuries that kyng Iohn suffred at the handes of Stephen Langton . Stephen Langton . No lesse trayterous was Edmund Archb. of Canterbury agaynst Henry the 3. Edmund Archb. of Caunt . Which Henry succeéded Edward his sonne , whom Iohn Peccham resisted wonderfull obstinately , Iohn Peccham . leauyng after him a successour Robert : Rob. Wilkelse . who degeneratyng nothyng at all from his successours trechery , was at continuall iarre with the kyng , ech of them an Archbishop , eche of them a Traytor to the Maiestie . What shall we say of Gualter the Archb ? Gualter Archb. whom sufficed not to take away Adrian Byshop of Herford from the Temporall Iudges , in despight of the kyng , and his Counsell , and to set him at libertie vnpunished : but he must also become a confederate of Queéne Isabels conspiracy agaynst kyng Edward the 2. And to passeouer in the meane space the sundry outragies , conspiracies , and seditions agaynst their owne Princes by Ludeines of that coate : was there euer so beggerly a Moncke , or so lowsie a cowled lozell that ( being supported by the popes authoritie , and armed with the granneshotte of his excommunication ) would not quickely contemne , and set at nought any Potentate , or Magistrate , were he neuer so mighty ? Whereas an auncient custome was established by solemne consent amongest the auncient antiquitie , that Byshopprickes , & the dignities and possessions Ecclesiasticall should not be disposed and geuen , but by speciall confirmation of Kynges and Princes : and that no Appeale should be made to the Pope of Rome , for any cause without the kyngs consent . Popish ambition preuailed so farre forth ( immediately after the enthronizyng of Hildebrand ) That kynges were called kynges onely in name : but the rule , order , and administration of all causes , caught away from kynges , should remaine with Monckes , and such like shauelynges , who would both rule the roast , and the game . After Becker was slayne , Kyng Henry 2. made earnest intercession with cappe in hand , to the Monckes of Caunterbury ( Priour wherof was one Odo ) that for his sake they would vouchsafe an Archb. of his admittaunce , and withall nominated him . The request was honest , yea it was a request of one , which needed not to desire it , but might of very iustice by the prerogatiue Regall , institute and appoint Byshops , within his owne kyngdome : All which notwithstandyng , in contempt of the kynges authoritie , and without any regard had to his humble petition , was an other chosen ( not whom the kyng desired ) but whom the Monckes them selues liked best , The froward contumacy of Monckes agaynst their kyng . in the yeare . 1173. The like vnto the same was done also in the Election of Baldwyne the next successour in the yeare . 1184. In which Election the kyng was compelled to yeld to the Monckes , whether he would or no. And where is now that Catholicke obedience of Monckes towardes their Monarches ? where is the commaundement of the Apostle : Wherein kinges are commaunded to be honored ?

Out of Mathewe Paris● , vpon the lyfe of Henry 3. I will adde hereunto one example more : for to recken vppe all would make a great peece of worke . Pope Gregory the 9. sent his Legate Otto by name into England , as the other Popes were accustomed before him to doe , to gather vppe his haruest sheaues together ( plentyfull enough I warrant you ) they call it Procuraria . This haruest was on this maner . That euery particuler Church throughout all England , should pay one yearely reuenew of foure Markes to the pope : the summe was infinite . Letters were deliuered to the Archb. And Byshops commaundyng them to assiste the Legate in gatheryng this money , and withall should prouide three hundreth of the fattest Benefices to be employed vpon iij. C. Italians of the popes appointment . Kyng Henry 3. vnderstandyng the matter , calleth a Synode of Byshops caused conference to be vsed with the Byshops in their conuocation house , & first addresseth his Letters to the pope touchyng their aunswere , aswell in his owne name , as in the behalfe of his Subiectes : when he could not this way preuayle , he openeth the matter to his Counsell and states assembled in Parliament : writeth to euery particuler Byshop , declareth vnto them the great inconuenience that would ensue by meanes of that collection : humbly beseécheth them that they would not be so earnestly affected towardes Straungers , as to seéke the vtter spoyle and vndoyng of their natiue Countrey , wherein they were borne , nor would so empouerish their owne Churches . Afterward he doth threaten them , yea denounceth the penaltie of the lawes and auncient Statutes of his Realme agaynst them openly . Finally vpon their allegeaunce chargeth them , that they deliuer no money out of the Realme , whereby the Common weale may be empouerished . If ye consider the authoritie of him that doth commaunde , what could be of more authoritie in a Realme ? if ye way well his purpose , what was more profitable for the Countrey ? or more agreable to Gods word ? Let vs now behold a singuler president of Catholicke obedience : which if were as playnly discernable in the lyues and maners of your Clergy Osorius , as you haue notably painted it out with your penne . I would not thinke you to be more worthy of credite , than your Catholickes worthy of commendation . Now how ready and diligent they were in performing the Kynges commaundementes , the matter doth more then sufficiently declare it selfe . For it was so farre of , that the pope would yeld any iote at all to the Kynges Requestes , that he seemed to grow into great choller agaynst the Kyng , yea and to threaten him for the care he had of his owne Realme . The kyng of England ( sayth he ) which doth kicke and spur●e agaynst vs now , hath is Counsell : Math. Parisiensis . But I haue my Cousell also which I will follow . &c. and withall sendeth ouer Letters with expresse Bulles to the Byshops , & to the Byshop of Worcester chiefly : whereby he was commaunded to prosecute the popes practize by all meanes possible , at a day prescribed thereunto , which was the Assumption of our Lady : agaynst which day Auditte must be geuen of this sacred Receipt . Addyng also thereunto , that whosoeuer should withstanding his proceédynges herein , should be presently accursed , The proude rebellion of the pope & the Bishops agaynst the kyng . yea if it were the kyng him selfe : what thinke you of these dealynges ( right reuerend Father ) is this to obey Princes commaundementes suppose you ? or rather to commaunde Princes what they shall doe ?

What may we say to that request , whereas the same Henry accordyng to his princely prerogatiue ( and as of right he might lawfully haue done ) aduaunced into the Bishopprick of Canterbury one Richard , who being repelled by the Monckes , and in despight of the king , an other ( A Moncke of the same house named Gualter ) beyng enstalled , the king not a little displeased with the vnhonest refusall , made meanes to the Pope by his letters and Ambassadours : who after hys wonted maner , more inclinable to the Monckes , then to the King , coulde be by no meanes reconciled : A tenth of all moueables in England and in Scotland graunted to the pope . the King , because he would not seéme to be ouercome of hys owne Monckes in his owne Realme , was enforced to growe to composition with the Pope , and to graunt hym a tenth of all the goodes moueable in England and in Scotland . The most holy Father vndermyned with this crampe , yelded by and by . But it shall not be amisse for the better declaration of the matter , to sett downe the very wordes of the Author : Our Lord the Pope ( sayth he ) beyng inwardly inflamed aboue all things to suppresse the hautines of the king , recomforted with these promises , was made to consent . This much Mathaeus Parisien . Mathaeus Parisiensis . Which graunt how pestiferous & pernicious became afterwardes to the Realme , can skarsly by any estimate be comprehended An. 1229. Raunge at random now ( Osorius ) and spare not to vtter whatsoeuer shall come into your harish Eloquence , as lowdly as ye can , of the humble obedience and ready inclination of your Clergye towardes the Lawes and commaundementes of Princes .

But ye annexe a tagge to your poynt , Which ordinaunces are not contrary to Goddes lawes . And what may bee construed I pray you of that , where Charles the great , and Otto the first , one a Frenche Emperoure , the other a Germaine ( to the singuler benefite of the Empyre ) dyd ordayne , yea and that not without the generall consent and agreement of the bishops and the Councelles , that no person should be chosen pope of Rome , without the consent and confirmation of the Emperour : and that the right of appoynting Bishoppes , and the determination of ecclesiasticall causes , should be ordered by the Temporall authoritie : This ordinaunce so holy , The auncient lawes and ordinaunces of Emperours enfringed by Popes . so faythfully instituted by them , so long , and so firmely obserued , and kept by their Successors , euen vnto the warres of Themperours Henry the father , and the sonne , and the Popedome of Hildebrand , yea and Cannonized also amongest your decrees : will you affirme to be contrary to the Law of God ? if you do graunt it : how came it to passe , that they were established by your popes , which could not erre ? if you deny it : Dist. 63. how chaunced that Hildebrande and the other Lordinges Successors of that Seé , did abrogate the same so wickedly ? And with what face may the ordinaunces of Princes be sayd to be duetifully obserued of them , who do so litle shame to speake agaynst their owne Princes , and oppugne their ordinaunces ? who accompte it no small part of their Maiestye to delight , and pastime themselues in scorning theyr Lawes , deryding and denienge their requestes ? In like maner to be so bolde to Inferre somewhat of our owne Countrye Lawes . It was an auncient custome here in England tyme out of mynde , that the Byshoppes and the subiectes of the Realme should sweare their allegeaunce to their kyng , accordyng to a fourme thereof prescribed . And also that no person whatsoeuer should be so hardy to appeale to Rome , without the kinges commaundement . Moreouer that in Election of Bishoppes , and disposing of Ecclesiasticall promociones ( namely such as were of greatest estimacion ) should haue the first and chief voyce afore all other . &c. out of Parisiensis .

Of these auncyent ordinaunces , you shall heare what our Auncient kynges do testifie in the Chronicles themselues . Out of the Englishe Chronicles . For in this wise King Henry 1. speaketh . There is an auncient custome ( sayth he ) of my kingdome ordayned by my Father that no person shall sue any appeale from vs to the Pope : whosoeuer will attempte to enfringe this custome , doth offend agaynst our Maiestye , and the Crowne of England . He that will seeke to dispoyle vs of our Crown , is an enemy & Traytour to our person &c. Now agayn Let vs heare the wordes of the same King to hys Subiect : What haue I to do with the popes letters ? I will not breake the Lawes of my Realme &c. And out of all question , These constitutions remayned sound , safe , and inuiolable , vntill the tyme of Hildebrand : By force of which ordinaunce Lanfranck was appoynted Archbishoppe of Caunterbury , by William King of England . Dunstane enstalled Byshoppe of Worcester by Edgar : Odo by Adelstane . Oswalde made Archbyshoppe of Yorke by Edgar . without any consideration had of the Bishop of Rome . So were also other Bishoppes admitted by other kynges . Which auncient lawes and ordinaunces of Princes , if your clergye had euer determined with themselues to obey as inuiolable , what ment Sainct Anselme , Sainct Beckett , Langton , and many other Archbyshoppes , and Moncks of Yorke , Canterbury , and Douer ? what did they meane I say , who roonning to Rome in their often chase & rechase , sweating & turmoyling , spent & consumed great Sommes of mony about pacifieng of tryfles ? wh would haue bene concluded at home with lesse charge , and more ease , if they would haue harkened vnto their owne princes , and obeyed their lawfull lawes and ordinaunces , rather then haue bene so much addicted to the pope . But what do I moyle my selfe in thys huge and vnmeasurable Gulfe , measuring Sandes and Seas ? Do you not see and playnely perceaue , what a large worlde you haue opened vnto me to treate vpon , when you allured me hither , that I should out of hystoryes and auncyent recordes vnfolde and displaye abroad the controuersies , priuye grudges , Iniuries conspiracies , Treasons , Accusacions . Quarrelles , Reproches Slaunders , Poysones , Armyes , Battelles . Excommunications and voyadges practized , sustayned , supported , and continued by the Clergye agaynst Emperors , Kinges , and higher powers ? All which notable enterpryses and attemptes of yours , If I would but Imagine in my conceipt , that I might be able to comprehend & vtter in writing , I might well be counted as wise as a woodcock that would occupye my self about nombring of the swelling waues of the Lybyan seas , or seeke to know the continuall course of the flashing foame , and the boysterous billowes of Eurus blastes . And as though these wandring wyndes had not eyther blowne abroad sufficient store of lyes , or not incredibly monstrous enough : yet crawleth forewardes neuerthelesse in hys continuall course of lyeng , this glorious paynter of praises , to poolishe and make gallaunt this holy mother Church of Rome , with all kinde of gorgiouse glitterings and beautiful plumes . Meaning the same I suppose , that Plato did sometyme in Socrates : Osor. The Troumpetour of the Romishe Ierarchy . to expresse the patterne of a perfect philosopher : Xenophon in Cirus the Image of a perfect Emperour : Cicero of a perfect orator in Crassus : Curtius of a perfect captayne in Alexander : and Isocrates a president of a perfect princely prince in Nicockles : so would he take vpon hym to blaze out the beauty of this pontificall Sinagogue : by the which he might represent a resemblaunce of a singuler and incomparable shape of a most pure and true Church , without wrinckle or spotte , paynted as it were in tables with conning Craftesmans Arte most merueilous to view .

Now therefore touching the institution , and disciplyne of this Church we haue heard already : as the which beyng erected first by Christ , enlarged by the Apostles , established by the Martyrs , amplified with doctors , and defended by th inspiration of the holy ghost , doth perseuer in one vnyforme fayth alwayes vnuanquishable agaynst all the assaultes of all hereticks in the worlde . It remayneth now that we note Osorius hys discourse touching the externall discipline therof : to witte , worshipping , ceremonyes , and Rytes : in the defence of the which hee vttereth the liuelinesse and quicknesse of hys witte . And here at the first choppe appeare vnto vs the most notable Schooles , of Monckes , Friers , and Noonnes : Pag. 170. Orders of Sainct Bruno . S. Benedict , Sainct Frauncis , Sainct Dominick , Sainct Brigit , Sainct Beguine , Sainct Barnarde , and Fryars Carmelittes , which although seeme to be but ordinaunces of men : yet because they hinder nothing to the studye of Gods lawe , but are profitable helpes rather to such as are desirous to aspyre to true godlinesse , it standeth with good reason to think that they did spring from the holy ghost , who was the first founder of them . And here loe is newe matter nowe to vtter freshe eloquence , with Rhetoricall brauery of Comendatory acclamations . Uerely I doe beleeue that Osorius wanted some fitte argument , to whett his excellent witte vpon , when he fell and was forced into these straightes , to become a prating proctor for Monckes . I speake of these Monckes who haue bene lately hatched , long sithence the tyme of Basile and Barnarde . And therefore that he purposed to vtter his skill in this leane and barrayne , matter as many others haue done before him in fayned deuises , and counterfayte toyes : not because they thought there was any thing praiseworthy in the same , but to sharpen their wittes and to make a shew of their pregnancy of stile , by way of daliaunce : & by trifles to try how they were otherwise able to declaime in matter of emportaunce , if Necessitie should require therunto . So did Homere sometime describe the battell of myse and frogges : Vergill hys Gnatt . Ouide his nutte : So did Policrates prayse Busirides : Glauco one of the secte of Plato commended vnrighteousnes : Fauorinus the Feuer quartan , and Thersites : Sinesius magnified Baldnes : of this sort we reade to be the tragicall comedie of Seneca in the prayse of Claudius , deifieng hym . Apuleius extolleth the Asse . An other commendeth Grillus , Another compareth a Byttell with an Egle. And there want not some which were willing to delight themselues and others , in blasing the prayse of Folly . But all these are but Tryflers in respect of one of late yeares , named Iohn Casus Archbish. of Beneuentane , that popes legate vnto the Venetianes : who shamed not to take vpon him to magnifie most horribly and with more than detestable impudency , not Feuers quartaines : nor Baldnes and want of here : but that stincking filthines , that shame it selfe will not permitte a man to speake with tongue , whose nimblenes of witte our Osorius seemeth in this hys resemblaunce somewhat to be enclined vnto : vndertaking to commend these hys companions as the fellow Citizens of Lothe dwelling in Sodome . But to let these filthy matters goe , not meete for chaste eares : let vs retourne to our matter agayne .

The picture of the crosse must be worshipped Besides this Rable of couled generation , that be neuer sufficiently commended : there are added also to amplifie the royaltye of this Romishe Sinagogue , other ornamentes not a few , and of no small emportaunce : first and aboue all others , the honorable signe of the Crosse : aduaunced not in Temples , and houses onely , but sette abroad also in high wayes , and crossed vpon mens foreheades also . Ouer and besides this crucifixe ( because mans memory shall not want matter to be occupyed vpon ) prouision was made that Innumerable Images and pictures of he Goddes , and shee Goddes should likewise be placed in Churches of the Catholickes , Images of Sainctes & Sanctus●es . holy remembraunces of holy Saintes ( I warrant you ) whose pictures they doe not onely worshippe very religiously here vpon earth , but Inuocate the Saintes themselues , in heauen : And these they do make their patrones and proctours in heauen , as neéde shall require : men very prouident and circuumspect surely : for if the Intercession of Christ alone , or the sheéding of his precious bloud fayle happely to finde fauour with hys father , they shall forthwith steppe forth and help them at neéde , and become mediators for the sinnes of the people . Emongst these Saincts dwelleth Sainct Tho. Beckett Archbishop of Canterbury , Lord for the bloud of Thomas graunte our prayers to wend &c. for whose blouds sake the Church doth desire , that their prayers may wend into the very place , where Tho. did ascend . There also dwelleth S. Anselme , Sainct Dunstane . Sainct Christopher , Sainct Margarete , and Killdragon , Saincte George , and a great nomber more like vnto them . Of which euery blinde man , may easily seé by many famous histories , that some were Traytoures , some Factious and seditious , yea some also , that were neuer borne as yet , and are very braynesicke Imaginations , not of men , but pield deuises of olde Dottards onely , to occupy idle heades withall .

But because Osorius doth so stoughtly defend these Idolles as necessary helpes , and meanes , to rayse vppe mens forgetfulnes . Herein I do meete with two occurrantes , at the whiche I can neuer wonder sufficiently : No Nation in the world hath any pictures or grauen Images in their Churches but Papistes onely . first , whenas no pictures , nor any maner of Grauen Image ( as farre as I can learne ) are to be seene in any Temples , or Sinagogues of the Iewes , Turcks , Sarracenes , Moores , Moscouites , Tartareanes , in Asie , in Aphricke , in Europe , finally in no part of the whole worlde , no not so much as in the Temples of Infidells , eyther of the liuing or of the dead : I do much maruayle , howe the Papistes onely can be dazeled with such a monstruous blindenes in vnderstanding , and drowned in such a Bottomeles gulfe of phanaticall forgettfulnesse , to seéme in their owne conceiptes skarse religious , vnlesse they bedawbe their Temples on euery side , with pictures , and Poppettes : moreouer if those Mawmettes , and signes of Sainctes , be erected in their churches for none other ende , but to put the beholders in remembraunce of the Saincts themselues ( as Osorius doth stoughtly mayntayne ) I meruell then what that should meane , Osorius doth defend pictures to be as Kalenders of remembraunce . that in the Churches of the Papistes , the rude and vnlettered multitude of Christianes are permitted euen to this day to prostrate themselues before them , to sett vp burning Tapers , to cense them with Franckencense , to perfume them with sweete Odours , and to hang pelting gamboldes vpon them , made of waxe , wood , ledd , or other metall ? Why is Ierome reported to knocke his brest when hee kneéleth before the Crucifixe ? why doe men gadde to and fro , hither and thither , on pilgrimage vnto them ? why do they visite , prayse , pray vnto , & kisse them with their lippes ? why do they buy of them myrackles and ease of diseases for mony ? what greater honor was euer geuen to the Gentiles Idolles in times past , euen emongest the Infidells , then is now a dayes frequented , in the Churches of Christianes ? Is all this nothing els , but to make men mindefull ? and to helpe the memory ? Osorius pag. 17. But the Israelites were commaunded in tymes past to reserue in their houses some remembraunce of their Auncestoures which might awake their forgetfullness for the benefites that they had receaued . This is true in deed : The monument of the Brasan Serpent , and the bookes of Salomon de curandis morbis abrogated by Ezechias for the abuse . So was the memory of the Brasen serpent reserued a long tyme : but when crawling and kreéping Supersticion beganne to abuse the same to playne Idolatrye : Ezechias is worthely praysed for banishing this same very monument from amongst the people : Euen as he dyd most prouidently prouide , that the Bookes of Salomon entituled de curandis morbis should be abolished likewise , assoone as the common people beganne to abuse them to wytchcraft , and enchauntment , as it is reported in the Greék Commentaries .

But let vs proceede to the Remnaunt of this Catholicke description . To witte , to the thinges that appertayne to fayth , to workes , and the Sacramentes of our most sacred mother the Church . For neyther is the Fayth of the Catholickes , such as is playnly seen to be of those heretiques , which doth eyther diminishe all hope of attayning honest lyfe , or vtterly all feare of ●afety : Osorius pag. 171. but it doth worke thys rather , both to make men more willyng to embrace vertue , and yet desiste not neuerthelesse to stand in the meane tyme alwayes in feare of the seueritie of Gods Iudgement . And why so I pray you ? For whosoeuer are caried with ardent fayth vnto Christ , How the Fayth of the Catholickes is ioyned with hope and feare . those doth he beautifie with most aboundant stoare of vertue : Moreouer whenas the same men do know , that the same Christ will be a seuere Iudge against them , which will not do hys commaundementes , they are alwayes in continuall feare . Well : and whereunto tendeth all this ( Osorius ) so maisterly debated touching Fayth , Hope and Feare ? for I confesse playnely , that such is my dul capacitie , as is not able to conceaue you more then an Asse , vnlesse you open these thinges that ye treate vpon more distincktly , and playnely : and except ye come at length somewhat nearer to the matter , whereupon you debate . If you meane thus , that Fayth doth not weaken any mans hope so , but that he may , and ought ( through Gods assistaunce ) lyue godly and vertuously , in this worlde : who will gaynesay you herein ? Nay rather what one thing doth the Fayth of the Gospell emprinte in vs more deepely , then a desire to lyue godly ? or what doth it teach more carefully , then that there is no good worke , but such as is coupled with Fayth , and begonne by Fayth ? But if the sence and meaning of your wordes tend to this ende , that ye thinke all the force of Fayth to consiste onely in this , Confidence of workes by Osor. Fayth . to open euery mans hope to attayn that perfection in this lyfe , which for our workes sake , may make vs righteouse in the sight of God : I am altogether agaynst you , and dare boldly affirme , that this is not the voyce of a Byshoppe , or of a Deuyne , but of a most filthy heretique : Moreouer where you annexe Feare hereunto , if you vnderstand it thus , that Christian Fayth ought alwayes to be lincked together with the feare of God , this will no man deny . But if you racke out Feare of Gods seuere Iudgement ( not adding any distinction ) to that extremity , How feare ought to be ioined with the fayth of the gospell . that it leaue vnto vs no assuraunce of our sauetye , but deteigne all men in a wauering mammering , ye seéme to me : That your affirmacion then should emplye thus much , that in the Scriptures is no promise at all , euen as though GOD would now deale with his elect , by the onely rigour of the law , and not by promise and Grace .

No lesse blockishe is the same also which marcheth next in rancke , touchyng Workes : Of workes . wherein the dignitie of this Church deserueth singuler and wonderfull commendation , if it be true that is beleéued to be true in that Church . Osorius pag. 172. For the Catholickes do beleue ( sayth he ) that the good workes of godly personages are such , as are not defiled with the leste infection of vncomelynesse , but be of all partes so vpright and holy , that they make those men both righteous and holy , by whom they be exercized . But touchyng this matter , & the matter of Free-will also , hath bene spoken sufficiently already .

Of Ceremonyes and Sacraments . Pag. 171. The next Fable that ensueth , concerneth Ceremonies and Sacramentes : in the which the holy mother Churche of Rome doth obserue this order : That it beleueth that the holynes of all the Ceremonies & Religion of Sacraments , not newly instituted , nor yet deuised by the witte of that fine man Haddon , but most auncient and of greatest antiquitie , and preserued by the full and generall consent of all holy Fathers , ought most purely and reuerently be worshypped . &c. So that no man may dare be so bold without singuler impudencie , as once so much to grudge agaynst these Ceremonies so holy , so auncient , of so long continuaunce , euen from the age of Euander , as I suppose : instituted ( as he sayth ) by wonderfull trauaile of holy Fathers , and established by so autenticke consent , though otherwise they be growen into neuer so huge a quantitie , that they may seéme to ouerwhelme the Christian people , with the vnmeasurable rable of them : and albeit many Christians are so wedded vnto them ( that bidding adiew to Christian Fayth ) no small nomber do repose their chief ankerhold of holynesse and righteousnes in those trinckets : yea though also they striue to preserue them , much more stoughtly and couragiously then for the law it selfe and the commaundementes of God .

And so runnyng lightly ouer those Ceremonies , he presseth foreward to the Sacramentes : of Confession first , and next of the Euchariste . But when we fall ( sayth he ) First , what meaneth this word , Falle ? For if the consideration of all your righteousnesse , be settled in an interrupted course of liuyng well , in the giftes of holynes , and righteousnesse , powred into you euen by Christ him selfe , as your Assertion doth emporte : by what reason can these Falles , and spottes of filthy life stand together with so great , and so many ornamentes of righteousnes , receaued of Christ him selfe ? or in so great righteousnesse , what needeth any confession ? But for as much as you be men , let vs ascribe this to the frayltie of mans natu●e , that as men you may lumper and trippe : Go to then , to what Sanctuary do ye afterwardes flee for reliefe ? Forsooth to a rotten plancke , that may saue a man amyddes the swallowyng gulfe , beyng throwen ouer boorde into the Sea : Of Confession . To the Iudgement of the Priest ( say you ) And why not vnto Christ rather ? Osori . pag. 172. Forsooth bycause ( in his absence ) entreaty is made by Proctours and Aduocates . But was Christ absent , whenas Iohn doth send vs backe agayne vnto him notwithstandyng ? speakyng on this wise . 1. Iohn . ● . And if we haue sinned : we haue an Aduocate with the Father Christ Iesu , and he is the propiciatory Sacrifice for our Sinnes : Why did he not say , we haue a Priest vpon the earth , if there were either any first , or second Table , besides Iesus Christ onely ? in deede he worketh by his Embassadours : as he sometyme taught by the mouth of his Apostles , and by them wrought miracles , and euen now also proclaimeth his Gospell , by his godly Ministers : yet doth he neuerthelesse worke in heauen continually , though he worke by his Ministers here on earth . Furthermore neither doth he so vse the seruice of those Seruauntes and Ministers in all thynges ( whose externall Ministery he necessaryly employeth to many thynges ) as though he could of him selfe doe nothyng without their seruice . Lastly : all be not his true Embassadours , which by forreine badge , and cognizaunce , doe vaunt them selues to be his Embassadours .

But let vs proceede , and what doe ye now , when ye tumble in heapes together to confesse your selues to the Priest , as to an honorable vmpier ? what doth he geue you at the length ? Pag. 172. Making first a straight Inquisition of the Sinnes , he doth by force of his wisedome searche out the wounde , which beyng disclosed , he applyeth a playster thereunto accordyng to the qualitie of the grief , as seemeth most conuenient . But what if you happen vpon such a Priest ( as be now a dayes ouer many ) not much vnlike vnto them , whom Plautus doth describe in a certeine place . Plaut. in Bacchid . Fooles , wittlesse , naturalles , blockisse , doltishe , asses , dronckardes ? &c. But let vs admitte that there is no Priest , but such as is most worthy of this function . This Priest then accordyng to the capacitie of his wisedome , considering the qualitie of the trespasse , what plaister doth he apply to the soare ? a very wholesome one I warraunt you . For accordyng to the dignitie of his person ( for he representeth the person of Christ ) he pardoneth & absolueth the offendour cleane of all sinne : yet so , as enioyning certeine penaunce to the new clensed soule : so that the trespassour may vnderstand , that he is bounde to make satisfaction for the trespasse . In which doyng I can not maruell enough at your manifest giddynesse of idle brayne , beyng so barreine not onely of discretion , but voyde also altogether of common sence and feélyng almost . The offendour ( say you ) is acquited by the absolution of the Priest . Undoughtedly to be absolued by a Priest is a very gay Iewell , if it be true ( as it is true in deede ) that God doth geue absolution first . But to assure vs that you tell truth , what do ye alledge out of the Scriptures ? Forsooth the wordes of the Gospell : Luke . 10. He that heareth you , heareth me , and he that despiseth you despiseth me . I do heare you , and do acknowledge these wordes to be the wordes of Christ . But we must returne againe to the principall pointe of the question , how shall I be assured that this Priest of yours is trnly of that nomber , whom Christ doth point vnto vs by this pronowne you ? The Charecter of the priest . You will say that the shauen Crowne ought to be a sufficient warraunt vnto vs . Ueryly neither doe I reiect this outward vocation , which is made by men : neither ought we to expect the same maner of Embassadours to be sent by Christ now , as he fent his Apostles heretofore . And yet for as much as the Beast mentioned in the Apocalips , The Character of the Beast in the Apocalips . hath his proper peculiar marke , which Christ doth curse : will you shew me no better marke for your Priest , then a bald scraped scalpe ? sithence Christ sendeth vs to the consideration of fruites , and Spirituall markes of Doctrine and Truth ? But I will not much striue with you here . Let all Crowes be white for me , and let the absolution of the marked Priest be an vndoughted Oracle for me also . This is the pointe that I stand vpon and demaunde .

Whenas the Trespassour doth obtaine of your Priest this absolution , wherof you spake before : From whence doth this absolution receaue the effectuall operation ? from the priests marke ? or from the Fayth of the Repentaunt rather ? If from the priests marke onely : then what doth Fayth and Baptisme worke in vs ? or whereunto serueth the Article of the Creéde ? I do beleeue Remission of Sinnes ? Agayne if it depend vpon the onely Fayth of the Repentaunt , to what purpose is this Priestly Confession ? But if you will couple both these together , as that in your imagination the one can be of no force without the other : how will this kynde of couples agree with your doctrine ? who ( makyng so curious & exact a distinction of all the other partes of penaunce ) will in all that Sacrament leaue no chinker at all for Fayth , to peépe through ? no nor will be acquainted with the name of fayth in any part therof ? And what if a Iew , or a Turke do with a sorrowfull contrite hart , ioyne the Confession of his mouth , & withall satisfaction of the guilt , as you terme it ? be his Sinnes washed cleane away therfore ? I do not thinke so : what if a Christian man beyng endued with a pure fayth , bewaylyng his offences vnfaynedly and withall his hart , lookyng vpon Christ with the eyes of Fayth ( as vpon the brasen Serpent ) do craue pardon of him , without any hochpotte of priestly Confession , shall he obteine no salue for his soare ? If you deny this , as your Lombardine questioners do . Then would I fayne learne , where was that priestly Confession , before it was first instituted by Innocent 3. and thrust into the Church to be frequented .1215 ? where was this so vnaduoydeable necessitie then , when Christ spake vnto the woman , thy faith hath saued thee ? Math. 9. And in an other place speakyng of an other woman , Where he forgaue her many sinnes , bycause she loued much ? Luke . 7. And agayne where excludyng all other by helpes , he willed the Maister of the Synagoge to beleeue onely ? Mar. 5. and sayd vnto an other all things are possible to him that doth beleeue . Mar. 9. And to the sicke of the palsey , all sinnes are forgeuen thee , Luke . 4. without openyng mouth to any confession at all ? what ? shall we say that Sinnes are not therfore forgeuen , bycause this word of confession was neuer heard of before ? or shall we say that God hath not heard their confession , bycause there wanted priestes at that tyme ? If it suffice not to open the secretes of the hart vnto GOD , what do these wordes of Chrisostome emporte ? where writyng vpon the 51. Psalme Homel . 2. Chrisost. vpon the 51. Psalme . Homel . 2. If thou be ashamed ( sayth he ) to confesse thy Sinnes to any man , confesse them dayly in thy hart : I bidd thee not to confesse them to thy fellow seruaunt , which may reproche thee : confesse thee to him that may heale thee . And agayne in an other place , I bidd thee not to come before the people , nor that thou accuse thy selfe to others : But I will haue thee follow the wordes of the Prophet , saying : Open thy sinnes vnto the Lord. Confesse thy faultes therfore vnto God : open thyne offences vnto the true Iudge with harty prayer , not with thy toung , but with a remorse of conscience . &c. And yet I speake not this , as though that priuate confession of sinnes ought not be receaued in the church as vnprofitable : whereas the counsell of a godly Minister is desired , or consolation required by troubled consciences : where the exercize of priuate absolution ( which is the word of the Gospell ) is by authoritie of the Gospell vttered by the Ministers . And yet I doe so allow of it , as that this name , priuate Confession , ( wherewith you haue wickedly entangled Godly consciences ) may neither participate with any nature of a Sacrament , nor be deliuered to any , as commaunded by Gods law : Moreouer neither so necessary at all tymes , as though without it , sinnes were not forgeuen to the contrite and sorowfull in hart , groundyng them selues vpon the infallible fortresse of Fayth .

Wherfore if you be so farre in loue with this sacred eare confession Osori . you may a Gods name go to your Priest , as often , & as much as ye liste . If we content our selues to be washed in the bloud of Iesu Christ : if we repose all our hope & affiaunce whatsoeuer in him alone , trouble vs not nor hinder vs , I beseech you . For thus are we directed by the authoritie of the Scriptures , to beleeue , that to be dypped ouer head & cares in this most comfortable and sacred fonte , is sufficient for the clensing and purgyng of our sinnes : and agayne that neither this most blessed bloud of Iesu Christ is any other wayes effectuall vnto vs , nor appliable to our comfort any other wayes , then through Fayth onely : which is to beleeue in his name . Whatsoeuer Resemblaunce of truth your decrees do expresse vnto vs , doughtlesse the Scriptures cannot lye : Actes . 15. wherein we are taught that our hartes are washed cleane , by Fayth : and that remission of sinnes is receaued through Fayth , which is in Christ Iesu. Actes . 26. Addyng moreouer the testimony of all the Prophetes , that it must come to passe that as many as beleeue in Iesu Christ : shall obteine forgeuenesse of their sinnes . Actes . 10. So , that neédelesse Stole of your Catholicke confessours , is altogether fruteles towardes the cleansing of our consciences . In the meane space if the soule be afflicted with some more greeuous scrupule , wherein brotherly consolation may seéme to be requisite , we gaynsay no man that will goe to some godly & learned Minister : nay rather we do hartely allow therof , & we our selues also do the same many tymes : yet such is our repaire togethers as tendeth rather to seéke counsell , and comfort , then for any necessitie to craue pardon for our sinnes . The Reformation of Confession . Neither do we compell any man to do so , nor do we make ( to speake Chrisostomes owne wordes ) a necessitie of Freedome , neither make we a Sacrament therof : Nor yet require we a Beadroll of all their Sinnes , neither doe we enforce any person to state tymes of the yeare : Finally we do not burdeine them with any clogge of satisfactory penaunce , which of all other is most horrible . Wherein it is a wonder to seé , what is be fallen vpon you , and the rest of your Catholickes ( Osorius . ) I thinke veryly that Dame folly her selfe ( if could speake with toung ) would neuer vtter , nor do any so wittles a foolery , The Superstition of Satisfaction . as hauing first pardoned & acquited the offendour cleare from crime , to enioyne him afterwardes to penaunce , whereby he should be compelled ( after pardon receaued ) to make satisfaction notwithstandyng : and so to send him after into Purgatory , where he must satisfie to the vttermost far thyng . I beseech you ( Right Reuerend Father ) for the honor of your great wisedome , if all the filthynes of your consciences be thoroughly clensed first by Confession , to what purpose serue any satisfactory and penall lawes , where the offence beyng pardon , remaineth nought now to be satisfied ? If they be not throughly clensed , whereunto then auayleth that Priestly Stole , & Priestly crossing ? what becommeth of that absolution which you promise ? who will euer say that his offence is forgeuen , which must be forced to make satisfaction by some maner of composition ? Moreouer if Christ haue made full satisfaction for our Sinnes , A poena & culpa . and if his satisfaction be a generall release of punishment and crime : what other neéde is there of any humaine satisfaction ? Agayne if Christes satisfaction be not a full satisfaction , but that there must be enioyned a Temporall punishment , then do I demaunde further , what is it that the Priestes Stole and Crossing , or the Popes pardons can geue more to the releasing of punishment and crime , them the bloud of Iesu Christ the sonne of God was able to geue ?

But to proceede : Now that this Catholicke people haue with this spunge of penaunce cleane purged all the spottes and blottes of conscience so happely : what ? do they stay here ? No I suppose : but steppyng foreward from vertue to vertue : The myndes beyng furnished after this maner , Osori . pag. 172. they doe forthwith addresse them selues to that most holy mystery , of all other most miraculous , the Euchariste : not rushyng rashely thereunto , nor with vnwasht handes ( as the Prouerbe is ) but with feare and tremblyng , doe humbly kneéle vpon their kneés , & with great reuerence open their mouthes to the priest , ready to receaue that heauenly banquet , in that which they tast not any bread at all , no wine at all , no nor any other terrestriall matter , nor yet that substaunce which they do seé with their eyes , and handle with their fingers : but all substaunce of bread and wine beyng vtterly driuen away , they do at one morsell receaue & swallow down the very same body of Christ , which was borne of the virgine Mary , and the naturall bloud shed out of his side ( though vnder the forme colour and kynde of wine and not of bloud ) contrary to all sense and feélyng of eyes and handes , yea the very body in deede , naturally , corporally , and substauncially present : the very same Christ ( I say ) full and whole , in qualitie and quantity , with all his dimensions , euen as he sitteth now at the right hand of the Father , so that Christ may seéme now to dwell no longer in heauen , but to haue translated him selfe into much more precious and purer tabernacles : And hereupon this commeth to passe . That Priestes , Monckes and Bishops , as the very familiar guestes of Christ , Osori . pag. 173. Nourished with this heauenly foode , and dayly more and more strengthened thereby , doe attaine those heauenly and euerlastyng treasures so happely , doe withstand the rage of lust so stoughtly , and keepe their vowed chastitie most purely .

And no maruell : for whosoeuer be so nourished with the most sacred body of Christ , and carry him about dayly not in their myndes onely , but in their bodies also : how can it be chosen , but that of very necessitie , From whence that so holy lyfe and so great chastitie of the papistes doth proceede . All drousinesse of sinnes must be shaken from them , and an heauenly dawnyng of cleare light must shyne in them , and must needes be replenished with heauenvly treasures , and out of the same yeld most glorious fruites of righteousnesse . All which to be true the presidentes of their Angelicke holynes , and chastitie , scattered abroad euery where , ( of the which the common people tell so many and so commendable tales ) doe manifestly declare . Let not this be forgotten among , that whereas in the sacred holy Masse is such a miraculous operation also , which ( as it were a certeine soueraigne Panax , and a casket full of Pandoraes treasory ) may serue to cure the greéfes of all malladies , The incredible force and efficacy of the Masse . is medicinable for the pestilence , for all noysome contagions , preseruatiue agaynst thunder , agaynst Infidels , agaynst misfortunes , agaynst Agues , a present remedy to obteine seasonable weather , liquour of life for the sicke , & a cleare acquitall to the dead from all paynes of Purgatory , a medicinable drenche for sicke Horses and Swine : what maruell is it , if these dayly worshippers of so heauenly a treasure , beyng garded with the garrison of so inestimable a Iewell , do become such creatures , as in whose maners nothyng can be espyed , but altogether chast , and maydenly ? yea poolished & beautified with all blossomes of vertue ?

But amongest these , this one thyng chiefly happeneth very straunge and incredible to be spoken , especially in those Byshoppes , and Massemongers , who beyng enuironed about with so many comfortable Sacrifices dayly , whenas they be otherwise rauished with so ardent and zealous affection towardes all other partes of Relligion , towardes Masses , toward pypyng and singyng , toward Confessions , and such like holy exercizes : that to heare any Godly Sermons , to Preach the Gospell of peace ( wherein the glory of Christ and the sauetie of the people consisteth chiefly ) they are so hard frosen , and so thoroughly benommed , as that they seéme scarse warme : yea and altogether without sense and feélyng of their duety towardes Christ , or of any carefull regard at all of their flocke , or of any remorse of conscience to performe their function . I speake not here of Oso . nor of a few others like vnto him : against whom this complaint happely may not so truly be enforced , namely sithence this Bishop is carefull and diligent in curyng his owne charge ( as him selfe telleth vs ) But of other Massemongers and shauelynges what will Osorius him selfe say vnto me ? who to the great fraude and detriment of the Church , do so carelesly , & negligently , attend their charge , yea and neuer come at it at all ? They doe performe their duties by the ministery of others . Osori . pag. 173. ( say you ) And such as of them selues are lesse able and vnfitte to preach , do yet procure good wise and Relligious men , not of Bucers or Martyrs Relligion , but such as are nouseled vp in the readyng of holy Scriptures , Doctours , and holy Fathers of the Churche , who haue skill to teache the people pure , chaste , and Relligious doctrine . Be it as you say Osorius , but in the meane space where is that power and efficacy of that wonderfull Sacrament , wherewith men are so inflamed , and so raysed vppe ( as you say ) to all earnest and studious endeuour of godlynesse , and to the desire of attainyng all heauenly Treasory ? At the least where is that charitie ( which beyng alwayes ready and inclined to doe good to all men by all meanes possible ) ought not deteigne , and foreclose other men from the knowledge of holy Scripture ? And what shall we say then to those pastours and shepheardes ( who hauyng charge of Christs sheepe , either of them selues can not , or will not feéde their flock ) do not onely not open their mouthes them selues vnto them , but also do forbidd them the vse of the Scriptures , in that language wherewith they be acquainted ? whereby they might more easily attayne to the vnderstandyng of the same by their own industry . This contumelious iniury beyng not in any respect collerable in the Church of Christ , nor defensible by any coulourable excuse , yet this delicate Rhetorician ( to helpe the ignoraunce of the vnlettered ) seemeth to haue founde out of his perspectiues , a certeine old wormeaten quircke , or shift , framing his Similitude from the pearcyng light of the Sunne . Osorius reason to proue that the rude people should be restrayned from readyng the Scriptures . Which beyng either vnpearceable for the clearenes therof , doth blind the sight , if the eyes be ouer much bente thereunto : or if it shyne not at all , profiteth not to them that are enclosed in a darke doungeon , or do turne their eyes from it . In like maner they which turne away their dazeled eyes from the bright light and knowledge of holy scripture , or do force the eye sight of the mynde thereunto more earnestly then is needefull , do waxe blynd altogether . Wherfore sithence it is so , he concludeth herupon , that it is a very great poynt of wysedome in them to foresee , that the Rude people be not altogether defrauded of all light of Gods word , nor yet that they may be oppressed with the ouermuch clearnes thereof .

For Aunswere . For as much as the word of God is ( as your selfe do confesse ) the light of the worlde , I beseech you Osorius what can be more appropried or peculiar to light , then that it spread it selfe abroad ouer all places and persones ? or what can be more contrary vnto light , then to be pent vppe vnder a Bushell ? And what els doth your discreéte foresight and prouident prouision , but shut the word of God close vnder a Bushell , when as you procure so pretely , that the sacred Testament of Christ may not be deliuered in any other Language , Vnknowne tounges in the Papists churches . but such as the vnletteredd cannot vnderstand ? And what is this els I pray you , but that the rude multitude shall see no light at all , but be ouerwhelmed with a perpetuall dazellnes of sight , whiles hee that readeth , may not vnderstand what hee doth reade ? and whiles also in your Churches , Masses , Ceremonyes , Supplications and Sacramentes , they seé nothing but vtter darckenesse , and heare nothing , but in an vnknowne Language ? Osor. pag. 173. but in holy Sermones ( say you ) we do enstruct and teach them as much as shall seeme Necessary to the endeuour of godlynes , and Charitie . As though amongest all other , this were not the least porcion of your care , whenas Bishoppes bee for the more part busily exercized about other affayres , some very flowbackes , some bussardes , and blockheades , vnappt altogether to teache : and whenas Priestes attend their singing and piping , no tyme canne be spared for preaching . Smale care had of preaching the word in the popes churches . I speake of many of this sort : For the whole charge of teaching is throwen vpon momish Monckes , flattering Fryers , and others such lyke Religious Rackhells , altogether almost . And these do teache the people in deede . But what do they teach Osorius ? the word of God ? or the traditions of men ? do they preach the Gospell ? or do they seek to please seely women ? doe they persequut their Enemyes , and reuenge priuate griefes ? or preach the kingdome of heauen ? or do they scatter abroad olde false fables out of the legend of lies ? or out of pupilla oculi● or out of manipulus Curatorum ? doe they barcke agaynst the Lutheranes and Zuinglianes ? and with full mouth keépe a sturre about the reall , natural , corporal , Identicall formes and presence , more then metaphysticall , in the Sacrament ? For these be commonly the Theames about which theyr whole prating preaching is spent .

But go to . Admitte that amongst those are many also , which in their preaching do expresse these thinges , which be auaileable to the endeuor of godlinesse and piety , and for that cause do sette open , & display to the view of their audytory , the glorious crown os eternall Glory , and the horrible paynes of euerlasting Tormentes : Yet sithence the people and vnlettered are admitted to heare such preachers , why may they not also be permitted to reade at home in their houses , the Prophettes preaching vnto them in the olde Testament ? and the Apostles , yea Christ hym selfe in the new Testament , teaching them more perfectly ? forsooth you descry me here a great and daungerous Rock , to witte , least being dazeled with the brightnes of that light , which they are not able to endure , like as men that bend the force of their eies directly agaynst the sunne beames , they may be ouertaken with blindnes . Truely I do know and confesse , that there be many thinges of such nature , as will require a necessary moderation , and quallification of light . Of which sort is the inaccessible brightnes of the glory of Gods Maiestie : So was also the Apparition of Christ , when he was manifested vnto Paule : the brightnes whereof exceeded the reach of mans capacitie . Not much vnlyke vnto the same , is the cleare beholding of the vnspeakeable righteousnes of God : and the contemplation of our owne Sinnes without confidence in Christ : Whereof Barnarde speaketh very fittely , in a certayn place : The sentence of Barnard . To muche light or no light at all . the prayer of a Sinner is hindered two wayes ( sayth he ) eyther by ouermuch light , or by no light at all : that Sinner is enlightened with no light , that neyther seeth hys owne sinnes , nor confesse them : Agayne that Sinner is blinded with to much light , which seeth hys sinnes to be so great , that he doth dispayre of release from them . How light must bee quallified according to Barnard , that there be not too much light nor to litle . Neyther of these two do pray truely . What then ? this light must be quallified , that the Sinner may behold hys sinnes , and may pray to be forgeuen them . In these therefore Osorius and in others like vnto the same , you might well haue required a certayne quallification . But where was euer any daunger to be feared of ouermuch lightsomnes in any man , that were willing to reade the Scriptures ? Psal. 19. The Psalmist doth call the light of the Lord , a bright light enlightening the eyes , not blynding the eyes : And agayne , Psal. Blessed is that man called , that doth exercize himselfe in the Law of the Lord day and night .

And therfore , forasmuch as the kingdome of Christ is the very principall matter handled through the whole Scriptures : No man ought to be forbidden from reading the Scriptures . Ephes. 3. what man is able to bend the eyes of hys mynde or of hys body sufficiently to the searching out of the glory of this kingdome ? Whereas Paule himselfe wryting to the Ephesianes of the incomprehensible Maiestie of this glory , desireth nothing in his prayers more earnestly , then that God would vouchsafe to open the eyes of their hartes , whereby they might perceaue and knowe the heighth , length , breadth , and depth of the knowledge , and loue which is in Iesu Christ . And the same Paule doth pray in an other place , that the Ephesians may know , Ephes. 1. Wher is the vnmeasurable greatnes of hys power towardes vs &c. But where can a man attayne to any more perfect , or plentifull knowledge hereof , then in reading the holy Scriptures ? We heare the saying of our Maister Christ , commaunding all persons without exception , on this wise . Search the scriptures : What ? And shall we suffer the Romish Philistines to stoppe vpp agayne from vs the Cesternes of holy Scriptures , which the mouth of the Lord hath discouered vnto vs ? Albeit I know that there be many which doe wickedly wrest , and wrieth the holy Scriptures , to their peuish sensuality , and corrupt hereticall affections : Yet forasmuch as this commeth to passe , not through the fault of tounges , in the which the enlightned efficacy of the holy Ghost doth speake indifferently to all creatures ingenerall without exception , but through the peruerse waywardnesse of some men , abusing good thinges for the most part , to an euill purpose : I seé no cause why the reading of holy scriptures ( in what toung soeuer , ) may be any thing preiudiciall to the lay people : so that they be endued with an earnest godly desire , wh is the best interpretor to the vnderstanding of Gods word : On the contrary part , where so euer wanteth this godly affection of minde ; ( which is gouerned by the holy Ghost , ) there the reading is very perilous doubtles , yea euen in the learned themselues . Therefore where these wise fathers are so prouident to preserue the vnlettered from gathering a dimnesse of vnderstanding , by reading Gods word : I cannot discern wherein their wisedome may be praysed . To my iudgement they should do much more wisely , if themselues would employ theyr carefull endeuor to read the scriptures , The cause is found out why the Byshoppes do fle so much the light of the scriptures . least themselues ( which do take vpon them to be guides of the blinde ) doe become most blinde of all others : So also if they doe eschue those thinges chiefly , which they finde to be manifest vntruthes , & contrary to the sincerity of the written word . But now whereas these godlye Catholickes do so behaue themfelues , as that they cannot choose but feéle the Gospell of Christ directly repugnant agaynst their intollerable pride , their horrible cruelty , theyr peéuish decrees , their stately dignities , their vnmeasureable couetousnesse , their pompous trayue , and theyr vnspekeable lust , and portlye Lordlinesse , their filthye superstition , and abhominable Idolatry : what maruell is it , if they prouide so circumspectly , that the greater part of the people may not become acquaynted with the Scriptures ? because they may more freely disport themselues , in that generall blindenes of men , and rule the roast as they list .

There remayneth now to treat of , the Authority of Popes and Byshoppes , What kinde of authority it is of the Popes and Byshoppes in the Popish church Osor. pag. 173. because Osorius doth make a freshe challenge herein , and offereth the field with a new onset , albeit of the same matter hath bene spoken sufficiently already . And because as semeth by his writing , the same doth consist chiefly in this : that it may restrayne the lictiousnes and vnbrideled lust of men , and may exclude from the congregation of Christians such as persist their wickednesse wilfully and obstinatelye . &c. Doubtlesse mankinde may thinke that the state of mans life is come to good passe , if it be so that the generall ordering of publique chastity must hang vpon your authority and regiment , ● semeth to me to be of this condition , as if the ouersight of the common treasory should be credited to a Spendall , or a Dicer : or the Liuetenaūtshippe of a Prouince should be committed to a notoryous Traytor . And surely hereof I thinke it comes to passe , that we are so much beholding vnto them , for the vnspeakeable virginity of our maydens , and for the incredible chastity of the matrons : that we haue also so few hoorehunters , and adulteries committed in our parishes : that there be no Brothell neastes of filthy foules in the city of Rome , and that we heare of no priestes Concubines , within , nor without the walles of that Citye : so great , and so wonderfull silence vsed in holy confessions : So that it is altogether neédeles now to rippe vp the remembraunce of that Constantinopolitane Deacon & matrone for whose cause Nectarius the Byshoppe there did abrogate all manner of priuate confessions . Out of the Trepartite history . 9. Booke . cap. 35. And that I may now passe ouer in silence innumerable other in no respect more chaste examples , and factes of Byshoppes and Priestes , which being notwithstanding not vnknowne vnto your selues , ye lulle a sleépe in confesūons : As it is not my part in deede to rippe abroad the rude reuelles of your liues , nor to sturre abroad the stincking dunghill thereof : pype vp and play your pageauntes as priuely ye liste , though not so chastely as ye ought , yet as couertly as ye canne : Si non caste tamen cauté . your mysteries appertayne not vnto me . There is one that beholdeth you , whose eies ye can neither deceaue , nor escape his iudgement . This one thing will I be bold to speake , that it is not all golde that glistereth : nor are they al gelded which vowing that vow of chastity , are presmounted to Byshoppes and priestly dignitye . Nay rather it is greatly to be feared , least among those selfe same counterfeyt Eunuches , are ouer many , which vnder the visor of yealing Eunuches play the partes of crauine Chereas .

But if those flames , and firebrandes of lust and lechery hee throughly mortified by this pontificall prouision ( as you say ) herein surely I do commend your diligence , and allow wel your prouidence . But this maketh me to wonder in the meane space , what should be the cause , that ( whereas you yeéld ouer all other forrayne haynous offences to the sword of the ciuill magistrate ) ye reserue to your coram , and court of conizaūce , onely all manner of presentmentes touching lechery , incest , adulteries , fornication , and other such filthy stench of inordinate incontinency . And I know not whether there lurke also any other mysticall matter of closer conueyaunce to be decided by that Censure Apostolique . For where this your vnmaried life ( which you professe contrary to the common course of nature ) is subiect to so many the more horrible filthinesse , you haue bene very wisely circumspect in this behalfe , to sequester the ciuill magistrate from intermedling herein , reseruing the consideration thereof to your owne courts and conūstories , and that of some singuler suttlery and pollicy , as it seemeth . By meanes wherof if any thing fall out vnhonestly handled amongest men of your coate , the same may be coucht close in your couert confessions , but if any lay person shall chaunce to tread his shoe awrye , the commodity thereof may redound to your coffers as profitable for the pursse : wherein although ( to say the truth ) I cannot tell what certeintye I may determine of your dealings , yet this one thing doth minister me much matter of suspicion : That amongst so many dayly and hourely whooredomes and adulteries ( wherof some lay men now and then paye for the pottadge , especially the poore ) neuer any priest hetherto hath bene knowen to be cited to your courtes for whooredome or adultery , or put to any penaunce for the same .

But to confesse thus much vnto you , which cannot well be denied : that in all well ordered common weales , consideration ought to be had of no one thing more circumspectly , then that prouision to be made vpon some greeuous penaltye for the punishment of filthy lust , and vnbrideled licentiousnesse of leud liuing : yet do I not seé any such great necessitye , why the authority and ouersight of such punishmentes , should be more appropriate to the iurisdiction of your consistories , then to the temporall magistrate . And to admitte that in some respect , it may be lawfull for you to determine in such cases of incontinency : Yet this importeth no such necessity , as that the christian people should aduaunce your pontificall royalty to so outragious an excesse , or that the popes and byshops them selues should magnifye their maiestie with such Pompeous Lordlines , so farr aboue Kings and Emperors , as to ouerlord them : or that they should ouerflow in such an vnmeasureable excesse of Possessions and treasure : or that they should become so mighty Monarches of the world , ruffling in so glorious & glittering a shew , waited vpon with so huge a train of attendauntes and seruice : or that they should in so princely pallaces lead so delicate and sumptuous liues , in idlenesse and lust , pampering vp palfraies for their pleasures , and dogg● for delight : or that they should not be contented to be caried on horse backe , but ( as the Arke of God in the olde time vpon mens shoulders ) beyng hoyst vp aloft vpon the shoulders of Dukes , offerre themselues to the gaze of the multitude , not so much to be uewed , as to be kneéled vnto , and worshipped . And can you say now that this Seraphicall maiestie was either deliuered vnto them from others ? or raked to themselues by their owne tyranny , for the punishment of lust , and not rather to support and mayntayn it ? As though if popes and byshoppes were orderly vsed ( as sitteth meétest for their personages , ) the world should want meéte magistrates to punish fornication and adulteries : I speake not this to the derogation of the authority of godly ministers , and bishopps , which I do hartely with they may throughly enioy , yet would I the same to be no vsurped power , but a true and lawful authority . How farre the lawfull authority of the church extendeth it selfe . Neither , do I desire the authority of good and Godly Byshoppes to be empayred , ( that authority I meane whereunto they are authorized by Gods word ) , but I like not that Tragicall Tyranny of counterfait Cloysterers , and popish prelats . Let them therefore enioy that authority that Christ hath endued them withall , a Gods name : so that they employe the same to publique commodity and aduauncement of Christes glory , and not to their priuate profit , and cherishing of idlenesse & Pompe .

And forasmuch as the countenaunce of euery Ambassadour dependeth vpon the maiesty of the person whom he representeth , surely the authority of such as represent the person of Christ vpon earth , must neédes be of very great estimation : For this was the legacy that Christ himselfe the Testator of the new Testament bequethed vnto them . Luk. 10. He that heareth you , heareth me , and he that despiseth you , despiseth me . And agayne , whose Sinnes soeuer ye remitte , the same shall be remitted . &c. Ioh. 20. This is a great authority doubtles : but due consideration must be had of the causes , whereupon this authority must be exercised , & of that persons with whom it must be reūant . That is to say : in none other persons , but in those , to whom the same Testator speaketh , saying : Receiue ye the holy ghost . &c. Moreouer the whole force of this Euangelical authority doth consist in the power of the holy ghost , The Ecclesiasticall dignitye wherein it consisteth . not in the glorious ostentation of Pompe : and must be employed to edify withall , not to destroy : to subdue all hauty arrogancy , extolling it selfe agaynst the knowledge of God , vnto the obedience of Christ : not to cut the throates of the poore flocke , which seéketh nothing els , but the obedience and glory of Christ . And therefore such as represent the maiesty of Christ vpon earth , if they be bold of counterfayting and hipocrisy , must neédes be exalted , yea and in great authority . But in the meane space , let such braggers and boasters be well aduised , what , and whose person they do represent , There is one power of the church , an other of this world . not the person of Moyses , but of Christ : not of a controller , but of a teacher , a comforter , a fauourer , a refresher , and of one that is full of compassion : not of a furious fretter and raging reuenger of euery gnatte in the Skie . For he was a milde Seruaunt , but preseruing all , poore , yet enriching all : boasting very litle , but geuing aboundaunce : Iniuried of all , but iniurious to none : Humble in hart , meék in speéch , base to behold , but in power mighty , teaching with authority : so voyd of al color to auenge , that he would pray for his enemies , and not so much as brusing a broken reéde vnder his feete : enlightning all men comming into this world , burning none . And the day shall come , when he shall come againe in glory , to iudge both the quick and the dead . All which notwithstanding he remayneth one selfe same person still , which continually crieth out in the gospell , Iohn . 5. it is not I that doe accuse you , before the father , but there is one that doth accuse you . Now such as will take vpon them , to represent the person , must resemble him likewise in manners and life . And yet the Church of God is not without her Iurisdiction I confesse . But in this Church I recken to be reūant aswell Emperors & Princes , as Popes and prelates . Moreouer a distinction also must be made here betwixt the flesh and the spirit : that without confusion of Iurisdiction ech authority may enioy it own priuiledge . But of this hereafter by the sufferaunce of God .

Hauing thus ouerrunne the principall poyntes that concern the censures , consistories , and chaunceries of the holy mother Church of Rome . It followeth now in order that with like diligence , we harken to that which is vsuallye done in Churches . Wherein the godly reader is to be forewarned ( by some preface as it were , to keépe his countenaunce somewhat grauely a whyle , & not to smile ) whiles our Osor. recken vp in ranck , that comely kalender of his church holidayes , and solemne ceremonies of his double feastes , in a long brabling beadroll . And yet hath he not i●●bled vp all the ceremonies thereof , nor his euer able to number them . For they are as infinitely past number , as they be ridiculous and Apish . But brauyng out the better sort of them , he fetcheth their pedigreé from a wonderfull farre compasse , you will say , that the man was either at excellent good leysure , or destitute of some necessary matter to occupy his pregnant witte vpon , which would vndertake so weérysome a course for his Rhetoricall ●uffe , in so tunable trinkettes of these Romish Reliques .

And first of all begynnyng at the Kalendes of December : at what tyme the Church of Rome makyng preparation for the commyng of the Lord , Of the Rites and state holy dayes of the Romish churche , Osori . pag. 174. and so forth proceedyng foreward to other state feastes , as euery of them commeth about by the course of the yeare , from the begynnyng to the end , doth accustome it selfe to great solemnitie and prayer , and setteth downe in order the hygh and solemne ceremonies celebrated in euery seuerall feast for renewyng the ioyfull remembraunce of Deuine thyngs . But in the meane tyme , how idelly the common people bestow the tyme in these feastes , How great occasion of idlenes and dronkennes the multitude of holy dayes do engender . how they plye that paunche franckly , tappe the canne freely : hoppe & daunce lustely , swill and swincke soundly , make meéry mightely : drinke dronke deuoutely : scratch and byte boystorously , moyle and turmoyle madly , dyce , carde , & surffett sumptuously , more like bellygoddes , then godly , defilyng them selues more in filthy behauiour beastly , then in tenne other workyng dayes employed orderly : Osorius maketh not a word so much slyly , and herein hath he not played the foole , very wisely ? Moreouer he maketh no mention at all of the maner of the prayers vsed in these Sacred Saturnalles , in their croochynges , maskyng Masses , Anthemes , Songes , Sonettes , Sacrifices , lamentable Dirges , in their gaddynges & Processions , how odious and filthy vnseémelynes , how horrible Idolatry , How blasphemous & Idolatrous the songes of the Romish Churchebe . impietie , and superstition , isvsed in those Prayers , Hymnes , and cunnyng chaunting , euen abhominable to be named . Wherein I so much the more commende the wisedome of the man : who thought better craftely to cloake those clouteries , then to display them to the view . As when in that solemne feast of S. Thomas Becket the Church prayeth very deuoutly , that the bloud of S. Thomas may make a way for their prayers to wende , where Christ our Lord and Sauiour before did ascende . And agayne makyng Inuocation to Thomas him selfe , it prayeth on this wise , O sweete S. Thomas geue vs thy helping hand , confirme them that stand , rayse them that are fallen , reforme our maners , conuersation , and liues , and direct vs into the way of peace . &c. Not vnlike vnto that where amongest other Confessours S. Swythune is called vpon , that he would vouchsaue by his godly intercession , to wash away our sinnes : Where S. Rocke is spoken vnto . Honor and glory be geuen vnto thee , holy S. Rocke , how glorious is thy name , blessed Rocke , which with thy intercessions and prayers hast skill , to cure all diseases ? come downe and preserue vs from botche and pestilence , and graunt vs a sweet and wholesome ayre . Whenas also S. Albane is commaunded to powre out his prayers , for the sauetie of the faithfull : When Wenefred is called vpon , that she will bring them to the heauenly ioyes , which doe celebrate her memory : Whenas in the Feast of all Saintes prayer is made to the Saintes , that their merites may bring vs to the kingdome of heauen . &c. And that the holy company of Martyrs , the confession of Priestes , and the chastitie of the Uirgines , may clense vs from our Sinnes . &c. Agayne in the Anthemes song of the blessed Uirgine Mary mother of Christ : Let the Reading of the Gospell helpe vs through the merites of our Lady . And agayne where they pray , that the merites of our Lady may bring vs to the heauenly kingdome . Agayne in the Feast of the Inuention of S. Stephen , in the Legendes of Dunstane , in the miracles of S. Nicolas , and S. Katherine , in the Assumption of our blessed Lady : in the Feast of Corpus Christi : in Reliques Sonday , in the Feast of the fiue woundes of S. Asisian , what monstrous Fables , what an incredible quantitie of detestable lyes , what maner , and how fruitelesse and wittlesse trinkettes , toyes , and trifles , what guegawes & more than childish maskyngs & mommeries in the rest of your holy dayes are heaped vppe and haled together , to delight and please simple wemen and fooles ? I suppose surely one Homere were not able to recken vppe all the rable of them in one whole Iliad .

But let vs heare Osorius him selfe telling his owne tale of his holy dayes . The holy Fathers ( sayth he ) did make preparation for the commyng of Christ . This is true : and we know that he is come long sithence , & do hartely reioyce for it . What doth Osorius and his holy Fathers , looke for els ? That Christ the Sonne of GOD shal be yet looked for to come agayne in the flesh ? No. But that we call to remembraunce the hartie and earnest affections of the holy Fathers that were before vs . What a iest is this ? As though it sufficed not them , which did looke for the comming of Messias to haue their reioysing in Christ if they were holy men in deede , vnlesse they leaue their solemne & holy Feastes behind them to be celebrated , aswell as that memoriall of Christ ? or as though we may seéme not to haue done our dueties sufficiently , if we do embrace the commyng of our Sauiour with all mindefulnes and fayth , vnles we sticke fast in the shadowes that went before ?

At the length our myndes beyng in this sorte prepared for the commyng of Christ : Christemasse day . Christemasse day forthwith approcheth . Yet euen here in this very entrey may some scrupule arise , whether Osor. Ralender do halte ye or nay . For Christ was not borne in the day tyme , but in the night . But I will not trouble Osor. holy dayes about this . In which feast day accordyng to the solemnitie of the day , Organes and other instruments of Musicke sounde very loude : Psalmes and Hymnes are song in pricksong and descant : Notes are warbled & song as loude as the throates can stretch . The Belles from the Turrettes on highe make a wonderfull ianglyng , and fill the whole ayre with their noyse : So that now in so great and pleasaunt a melody of Organes , songes , notes , voyces , and ringyng of Belles , nothyng wanteth , but our Osorius to daunce in the midle of the Quier with his myter on his head : to speake nothyng meane whiles of waxelightes , of their gorgeous attire in Copes , and Uestimentes , of the furniture of Aultars with Siluer plate , of perfumes , burnyng of Frankensence , and odoriferous smelles , of the glorious varietie of Siluer & Gold , of their solemne Processions , and their gay maskyng at Masses . For vpon this one Feast euery shauelyng may say three Masses , accordyng to an auncient custome . And all these tend to this end at the length , to rayse vs vppe to behold the mighty Sonne of God in the weakenesse of a very young sucklyng Babe lyeng naked in the Cradle . After this sort forsooth do our Popes and Byshops vse to make a shewe of Christ their Sauiour vnto the people , horne in extreme pouertie , them selues ouerflowyng in vnmeasurable Riches : lyeng naked in a Cradle , them selues like Monarches dwellyng in Princely Pallaces : wrapped in ragged & beggerly swathlyng cloutes : them selues glitteryng in purple , gold , and precious stones : contented with a litle milke , them selues engluttyng Partriches , Peacockes , Woodcockes , Phesauntes , & most delicate Cates , alwayes stuffing their crawes with most exquisite vyandes : lyeng in a maunger , whiles them selues sing sweétly in Churches with Organes , Shawmes , & Trumpettes , ●ullyng in melody & delightes . A good fellowshyp Christian Reader , is not here a notable shew of Christ ? As though Christ the Sonne of God appeared for none other purpose , but to become a gazyng stocke , and to keépe mens memory occupyed with the onely outward history of his beyng on earth .

But the first day of Ianuary , which is the eight day after the byrth of Christ , and so forth in the other feasts : what is done in euery of the solemne Feastes , but a remembraunce of that thing done before ? Of the Circumcision of Christ : of geuyng him a name : of the Childe beyng sought out by the wise men , of the blazing Starre that guided the wise men , of purifieng the Virgine that was most pure of her selfe , and other circumstaunces belongyng to the same : we call to remembraunce also Symeon embracyng Christ in his armes : the reioysing of Anna , finally the Oracles and Prophecies of them concernyng Christ . And what more after all this ? And all these are celebrated by the Church ( sayth he ) after a most solemne maner , yea & with tor●helight , & waxelightes , burnyng on midday forsooth to the view of the beholders , to the end , the remembraunce of the same may be more deepely emprinted in their mynds . Behold here a new assembly , new ioyes , new trippyng & dauncyng , new sightes & shewes , goodly spectacles & helpes are set out for weake memories . But such they be yet , as do onely feéde the eyes of the beholders , edifie their myndes nothyng at all : to witte : Hymnes , Prayers , prayses , sweete songes , and sweete lessons I confesse , but such as the vnlettered multitude vnderstand not so much as sillable : The Organes pyping in the meane space , the Belles Ringing : And why do ye not shoote of Gunnes aswell to awaken the people , if happely they fall a sleépe in the Church ? But how much were it better for the people Osorius , and more beseéming your personages , if the rable of the holy dayes were cut shorter , which rather engender sleuthe and idlenesse , then pietie and godlynes : and that ye would conuert your Ceremonies , Masses , Diriges , blessinges , prayers stretched out in a superfluous lauishnes of babblyng , Hymnes , Canticles , Uersicles , and these Festiuall melodies , into wholesome and holy Sermons , whereby you may trayne the godly & well affected hartes of honest Christians , through some godly exhortations & instructions , from that fruitelesse gazing vpon palpable poppettes , to know the principall pointes of true holynesse and euerlastyng saluation : which might rather edifie their fayth , than delight the eares & the eyes . Now what auayle all these vayne toyes , though vpon Ashewednesday they Crosse and besmeare their heades and foreheades with Ashes ? Pag. 175. Ashewednesday . though they carry about Palmes and scatter flowers from out their Turrettes vpon Palmesonday , though on good Friday and Easter Euen they washe the feete of the poore , Palmesonday . Good Friday . though they consecrate oyle and fier , washe the Altares , blesse the Fontes , creépe to the Crosse barelegged and barefooted , and offer egges also ? Easter Euen Easterday . what auayleth it if Easter day be celebrated most melodiously and solemnized most sumptuously ? what if Asscention day and Whitsonday , Ascention day . Whitsonday . All Hollēday . and the Feast of all Saintes be passed ouer with no lesse brauery ? if besides this outward shew & vayne glorious pompe nothing be ministred els to rayse vppe Fayth to the contemplation of matters of farre greater importaunce ? For what may we thinke , when Christ was first Circumcized , when he was first named A Sauiour , when in floud Iordan he was Baptized of Iohn : and manifested agayne to be the Sonne of God by a most excellent voyce from heauen : when as he was tempted of the Deuill after sixe weékes fasting : whenas hauyng finished that triumphe of his Resurrection , & asscended into heauen , he powred vpon his Apostles clouen fiery tounges , may we thinke ( I say ) that all these were done to none other end , but that we should in remembraunce of them , keépe idle holy dayes in pastyme & play ? And yet we do not much finde fault with the memorials of those thyngs in godly affected myndes , whenas they be rightly taught vnto them , as certeine helpes , and aydes of godly exercizes : euen so also we do not vtterly reiect those holy dayes approued of auncient tyme , by vse and custome : yea rather we do in many places reteigne and keépe the same Holy dayes as they doe , albeit not with like ceremony , as farre as we may without reproche of superstition . For euen we also do assemble our selues together , and come to the Church celebratyng the memory of the byrth of Christ , his Resurrection , and Ascention , and the Feast of Pe●therost also , but not as a memoriall alone , ( whereof we ought to be myndefull euery day and euery houre ) but seékyng an occasion of the day , to heare somewhat that may conduce to sounde and pure Religion , and the edifieng of our fayth vnto saluation .

What thinge● be reproued in the papistes holy dayes & ceremonies . And therfore we doe not simply deny , and reiect these holy dayes , but the maner of solemnizyng the same , the stinking abuses , superstitious worshyppyng : the multitude of holy dayes , your so●ges and sonnettes for the most part idolatrous , your prayers and inuocations most manifestly repugnaunt and iniurious to the glory of Christ : those we do vtterly abolish , and not without cause . The Iewes had their solemne holy dayes in tymes past , though in nomber not so many , yet prescribed by God him selfe . They had also their bloud offringes and Sacrifices , Fastynges , Easter , Solemnities , and the brasen Serpent : wherof as long as they folowed the lawfull vse ( as beyng certeine signes , and meane instruments , & shadowes leadyng to the endes , whereunto they were instituted ) they were acceptable enough vnto God . But after that by turnyng catte in the panne , they placed the chief worshyppyng of God , and principall marke of true Religion in those thynges , which of their owne nature were the last , and of least valew : how horrible and execrable they became in the sight of God no man can tell you better , then Esay the Prophet : Esay . ● . What haue I to do with the multitude of your sacrifices , ' I am full of them : the Burnt offring of your Rammes , and fatte of your fattlinges , the bloud of your Calues , of your Lambes , and of your Goates I would not haue : when you come before my presence , who sought for these thinges at your handes to walke so in my Courtes ? offer no more any Sacrifice in vayne : your Incense is abhominable in my fight : your new Moones , and Sabbathes , and other holy dayes I will not away with : your assemblies are wicked : my soule hateth you Kalendes and solemne Feastes , I am greeued with these things and ouerladen with them . And when you stretche forth your hands vnto me , I will turne away my face from you , and when you multiplie your prayers , I will not heare you . &c. And yet God him selfe ordeined all these thynges in his owne law . What then ? Doth God condemne the thynges which he commaunded ? No truly : but bycause they wrested & forced those thynges to an other end then they were instituted for , bycause they were fastened wholy to those , and had settled the chief foundation of Religion in these Rites , neglecting in the meane tyme the greater and high matters of the Law : this now was it that the Lord could not away withall .

Go to : Let s vs also now take a through view of your notable Feastes and solemne worshyppynges , Popish worshyppyng compared with the worshyppyng of the Iewes in the olde law . and let vs compare your ordinaunces ( who liue now vnder the Spirituall law ) with that people that liued vnder the carnall Law : For they neither worshypped their Sacrifices nor burnt offringes , at any tyme : they neuer painted the resemblaunce or counterfaite of Gods countenaunce in table , or picture : they neuer bedecke their Temples with Images : they did neuer set downe any visible signes or portraictes of Patriarches , or Saints to be gazed vpon : neither did they euer gadde on Pilgrimage to visite them : to their Psalmes & Prayers they had nothyng patched els : nothyng intermixt from els where : they made no intercession to Saintes & Sainctesses : they neuer made inuocation to the dead : In their Lessons was neuer any thyng heard but Gods scripture onely : nor any thyng pronounced out of the Scriptures , that was not in their mother toung intelligible enough of all sortes young and old indifferently . Briefly there was nothyng exercized , but by the expresse prescript and commaundement of Gods law : so that the state and condition of the Iewish Feastes may seéme to be farre more ●afie and tollerable , then yours , if we haue respect to the onely outward forme & superstition of myndes . And yet as I sayd before , I do not stand so much in this point , but that Christians may haue their holy dayes , and solemne Feastes , wherein they may refresh them selues , & be raysed to the remembraunce of Gods benefites , and manifold mercyes bestowed vpon vs , so that the same be obserued without preiudice of fayth , in simplicitie of vnfayned piety . Neither am I so curious to haue that comely traditions of our elders to be abolished , so the true Religion , remaine meane whiles vndeffled : The superstition of the people in their state holy dayes & ceremonies ought to be reformed . the vse wherof consisteth not in outwards ceremonies , nor in corporall exercises : nor in places and times , but in spirit & truth : & so , that false preposterous & hipocriticall deuotion be abandoned , wherewith God waxed wroth and was highly displeased . For how many christians may a man seé , which do measure the chiefe worshyppyng of God by any other endes almost , then by their dayly frequenting churches , often ? hearyng of Masses , keéping the euens and holydayes orderly , fasting the Ember dayes carefully , Osori . pag. 175. reiterating their Paternosters and Aues often and solemnely : powring out their Synnes into theyr priestes bosomes in Lent treatably , croochyng and kneélyng to the Crucifixe barefooted and barelegged humbly : Receiuyng the very body and bloud of Christ vnder the formes of bread & wyne once a yeare , yea euen in their death beddes deuoutly , and that besides there remayneth nought to be superadded to attain perfect saluation beleuing stedfastly , nor that they be ought indepted to Christ vdoubtedly , but suppose vnfaynedly that they ought forthwith for these causes receiue heauen for theyr meéd of very duety .

I besech you : If Esay the Prophet liued now agayne amongst Christians , or S. Paule the Apostle : and should behold these our serions and toylesome triflinges in our temples , these cunnyng counterfaytes , Images , Alters , bread worshippinges , and the whole face of Christian Religion so transformed into Apishe ceremonies : & should seé how prety holy you will shew your selues in trinckets and toyes , and how retchles and vnmindefull of the principall poyntes of doctrine : how niggardly skraping from relieuing the poore , how vnmeasurably prodigall in buildyng of Temples , in decking of Monasteries , in enriching of churches , in costly coapes , in Iewels and plate , in dawbing of walles , in glyding of postes , how excessiuely sumptuous : In corporall exercises which are of small value how foreward and couragious : but in the exercise of true pietye ( whiche is profitable for all things ) how litle or no care at all employed , as that it may seéme we haue either forlorne all mercy and compassion , or that pitty and mercye haue forsaken their owne intralles and vowelles . Moreouer in iudging our brethren , how frowardly headstrong , in burning and killing , how ●oo●cherly cruell and Sauadge . If Esay the Prophet and the Apostle Paule ( I say ) did behold these thinges , and withall did seé before their eyes , such and so much christian blood sucked out & spilt by your meanes : so many thowsandes of martires murthered , and sent vnder the Altar : would not he most rightfully ? or woulde not God by the mouth of his Prophet , in much more fiercenes and vehemency of stomack , redubble the saying agaynst you more iustly , then he did sometimes agaynst the Iewes ? I will not accept your holidayes , your sabbaothes , & solemne feastinges : your assemblies are wicked , my soule hateth your kalends & solemnities , I am greued with them , & am ouerladen with them . Why haue we fasted , and thou hast not beholden vs ? Esay . 58. Behold in the day of your fasting , your mindes are enclined to wickednes : You fast to contention and strife , and oppresse your brethren cruelly , wrongfully and without cause . Be your washed : be ye clensed , remoue away the euill imaginations of your hartes out of my sight . What would Paule haue added moreouer ? who endued you at the first with a farre other manner of doctrine , if he should now behold your doctrines , your rites , inuocations , decrees , masses , multitude of holidayes , your ceremonies , worshippinges , croochings and kneélinges , and the disorderous abuses of all your religion : if hee should note that the confidence & affyaunce ( wh he taught to be placed in Christ onely ) were by you transposed & translated into an infinite heap of aduocates & proctors & rent euen in sunder by you : Would he acknowledge you for Christians I pray you ? or at least standing in great feare of you , would he not exclaim agayn vpon you ? You obserue dayes and monethes , Gala. 4. I am afrayd of you . &c.

But it is well : Osorius doth now at length beginne to speak somewhat to the matter . I do confesse in deed ( saith he ) that al those things wherof I haue made mencion , & all others of the same sort which I haue omitted ( for I think it not needfull to rehearse al by name ) are not of any such great perfection : Osor. pag. 176. for they be certayne principles , & certayne ●ecessary helpes for vs , where with as yet our weake and mortall estate hath some familiarity and acquayntaunce , and of this we haue good proof by dayly experience . &c. The long processe therfore that you made of state feasts , and other gadding holydayes in the yeare , belike are of the quality then , ( as you haue said Osor. ) of that wh though you seéme to haue rehearsed very many , yet haue you not remembred all : in deede in this you speake the trueth : For you haue ouerskipt almost an innumerable multitude besides these , to witte : the feastes of the Sayncts and she Saynts : And first of Saynct Iohn Baptist , the feastes of the Apostles & Martyrs , moreouer of Confessours , Uirgyns , Byshoppes and Abbots : of the inuention and exaltation of the holy crosse , of hallowing of Ashes , of Gangeweéke and procession , of Saincte Michael , of Sainct Peters chayre , Sainct George , Sainct Nicholas , Sainct Katherine , Sainct Thomas , of the assumption , conception , natiuity and Annnuciation and visitation of our blessed Uirgine Mary : of the patrone of the church , dedication day , and Relicksonday . And who is able wich toung to expresse all , which in such clusters are crepte into the Kalender , that it might iustly haue bene feared , least ( if the popes holines had continued a while longer in good credite ) all working dayes should haue bene turned into holydayes , or euerlasting Iubilees .

But forasmuch as Osorius is contented to pare away these skrappes , as not altogether so necessary for his commentaries , we will be contented also to make as litle account of them , and to returne agayne to Osor. description wherein the same also which he doth very fittely deny , is not altogether true , namely : that the things which he rehearsed , are not valuable as perfect , but are certayne principles and necessarye helpes prouided for such as groaning yet vnder the burden of flesh and blood , are not throughly humbled in spirite . But I beseech you ( good honest man ) what maner of speache is this ? what kynde of helpes be these wherof you treat ? is it euen so Syr ? Principles of Osorius Religion . to carry candles burning at hygh noone in the eyes and gaze of all men , call you this a helpe for weake memoryes ? or rather a playne president of ridiculous superstition ? to worshippe the crucifixe barefooted and barelegged ) , to fall groueling before Images , to sette vp tapers and candles burning before them , to part stakes of the honour due vnto God , with he Sayntes and shee Sayntes , to make vowes vnto them , to craue their helpe in mishappes and misfortunes , to 〈◊〉 as much to theyr merites , as to Chryst himselfe : to nourish th●●●noraūce of the vnlettered in an vnknowne toung , to remoue the vnlearned multitude from the reading of scriptures , to carry them with dumme and colde ceremonies where ye list , to feéde the eares with musicke , and song , whose soules you ought to haue fed with the word of God , and enstructed vnto fayth : finally to make a greater brable and sturre for the breach of these holy dayes , and neglecting those ceremonies , yea to hate your brethren more deadly , rack them to more tortures for these peéuish Bables more spightfully , then for not performing the lawe of the Lord : Will you perswade vs to account these to be principles of piety ? or shall we boldly call them rather mysteries of iniquity ? and playne blockes and lettes of true Religion ?

What shall we thinke of this ? that not contented yet to haue so largely debated of the celebrating of holy daies , and the manifold Fruit of the same , he proceedeth further & beateth the naile to this issue , that he maketh now of the very same principles , a very necessitie , which earst he vouchsafed no place towardes the attayning of perfection . So that now these shadowes and signes of holy thinges ( though of themselues vnperfect ) doe yet yeélde great helpes to perfect pietye not onely in these that are weak , but seéme also very necessary for the most perfect men , and most purely catholicke , towardes the attayning of perfect Religion , How much commodity and necessity there is in outward ceremonies and signes in Osorius iudgement . Because mans minde hath alwayes some familiarity and acquayntaunce with transitory thinges of this worlde . Which if be not poolished with this most excellent skanning of mysteries , waxeth of her owne nature very dull quickly , and is ouerwhelmed with forgetfulnesse . And no maruell : For as much as this new and wonderfull light of the Euangelicall knowledge ( which hath transsigured those Lutheranes ) hath not yet shined so brightly in the eyes of those men , nor are as yet so throughly carried away from this corporall familiarity , as that they can want these signes of heauenvly things without great perill , as these Celestial and Diuine men can do , For with this skoffe doth he note them ( whom Luthers doctrine hath enstructed ) by a certayne figure called Sarcasmus . Sarcasmus a nipping skoffe .

But to aunswere your pleasāut scoffe ( good maister Bishop . An Aunswere to Osorius mocke . ) First what acquaintaunce & familiarity you haue with the state of murtall men let other men iudge : The papists acquayntaunce with mortall fragility . Surely I could hartely wish that you Massemongers and Shauelinges would take lesse acquaintaunce of your neighbors wiues and daughters , with c●̄cubynes and drenches of Baudrye : to stay here , and to rippe vp no more of your horrible dealinges . But if you be not as yet estraunged from the assaults of the flesh , as you do affirme , nor haue yet so mortiffed the flesh , but the generall ftaylty of nature will violently carry you away typsituruy , as well as other men , now and then , into the naturall infirmities of the flesh , what meaneth them that rash temeraryous rushing rudely into vowes , wherewith very solemnely you sweare sacred and perpetuall virginity , both to God and vnto men ? The vow of chastity . As though there were nothing to be feared in you , of that naturall and general disease of imbecillitye , and weakenesse , that is otherwise common to all men ingeneral ? Which if you doe as faythfullye performe , as you doe rashlye sweare , and vow ( beyng a matter aboue the reach and capacity● of humayne ability ) I cann seé no cause to the contrary , but that we may reply these Surnames vpon you much sooner , to witt to call you Celestiall men and more then Diuine . For as concerning Luther and others of his profession , howsoeuer it pleaseth you to mockemeary ( being a very merry man , tricke and trym altogether for holydayes , & all kind of pleasureablenes ) yet did they neuer challenge to themselues so Celestiall & Deuine natures , but that ( as men compassed about with weake and frayle bodies as all other mortall men are ) they wanted their introductions , yea and enured themselues to the same not vnwillingly .

For both Religion , and the Church of Christ hath her rudymentes , hath also her ceremonyes and introductions , What Ceremonies are necessary with the Christians . not onely profitable ( to say as you say ) but very nacessary also . I speake of those rudimentes and ceremonies chiefly , which Christ himselfe deliuered to his Church , in number but very few , but in vse of greatest force and effectualnesse . Namely : Baptisme and the Supper of the Lord : Baptisme . The Communion . All Ceremonies are not to be condemned : yet in the allowaunce of Ceremonies : Reason and choyse must be ●●d● the one whereof Christ did institute as a pledge of our profession : the other as aperpetuall memoryall of himselfe . For other rudimentes of piety which are practised in externall actions , Christ left none besides these , of any expresse commaundement . And yet if there be any other ceremonies profitable and appliable for the present time , the Lutheranes doe not altogether abolish them : But the matter doth bewray that these ceremonies , rytes , Gamboldes , holidayes , and new fangled ceremonies ( which your Clergye doth daylye patche vpon the olde ) are for the more part , not onely fruitles , but also verye Botches and Cankers of the pure and true Religion . And thys much hetherto of the holy and sweét mother church of Rome , and of the vniuersall Regiment of her fayth , ceremonies , and holydayes . Of the which because Osorius seemeth to himself to haue spoken sufficiently , returning at the length to the Lutheranes , bendeth his declamation against them , raked and skraped from out of the very bowels of Rhetoricke : wherein he thrusteth himselfe vpon the stage to play the part and to expostolate with Luther in such wise , as that in all that notable furniture of words , skarcely ought can be found els , then was sometimes especially noted in Anaximenes by one on a time to witt , to haue whole fludds of words , but not a dropp of good matter .

It were great pitty to rehearse the whole speéch a fresh , then the which nothing can be more ouerlauish and babling . The effect thereof ( as briefly as may be compiled together ) tendeth to this end . These Lutheranes do seeme to haue taken vpon them , a very great and labour some burthen : Who seing the Church of Christ lamentably entangled in such dissolute licentiousnes of maners & doctrine , Osorius spightfull ●nuectiue by a Rhetoricall figure wrest back vpon the Lutheranes . almost ready to fall to the ground , could not onely be contented to be agreeued thereat , & with bare prayer & well wishing hartes helpe to vnderpropp it , but that they would attempt to put their handes therto also , & by their industry , practise the reformation of that which was past al recouery : and because they saw that the inuention of man was not able to counteruayle so great an inconvenience by any meanes , Pag. ●77 . they vndertook the matter by the onely word of God , renouncing all humaine pollicy and industry . Go to and to what end are all these so farre fetche and false also Osorius ? at length our Tertullius goeth forward . But because the efficacy of Gods word doth consist , not in brauery , and braggery of wordes , but in vertue , in the duetyes of lyfe , and the workes of righteousnes . Osor. pag. 178. He doth desire therfore , that some president of this deuine workemanship may be shewed him , wherein some shew at the least of this recouery and preseruation of the Church , may shew it selfe . But forasmuch as there could not possibly be a Reformation , vnlesse those obstackles were vtterly taken away , which gaue the first occasion of this generall craze : euen as in Phisicke , wholesome potiones are not ministred , before superfluous and noysome humors be throughly purged : & in buildings , like as vnlesse the olde walles and rotten postes be first plucked downe , no new building is supplied : euen so and after the same maner the Lutheranes did purpose with themselues to proceed with theyr worke . Which Osorius mislyketh nothing at all . For he thinketh it expedient , that superstitions be vtterly cut of : because vertue commonly hath not greater Enemies then her owne counterfaytes . Moreouer where he seeth many abuses taken away , scattered abroad , & krusht in pieces , neither doth Osorius reproue this in them : so long as this alteration is profitable for the Christian common weale : and that in stead of these which be remoued , some supply be made of better . Nowe what is throwne downe he doth see playnely : but what is new builded he seeth not : yea it is apparaunt enough what thinges are moyled vppe by the Rootes , but what is planted in that place , he confesseth he cannot as yet discerne . But this he doth see , namely : the authority of the Byshoppe of Rome to be afflicted : Monasteries and Nooneries rooted vppe : and theyr goods and possessions haled away : the deuotion of ceremonies and Religion of Churches defyled : Images , Pictures , Crosses and altars broken in pieces , and troden vnder foot : the holy ordinaunces , Lawes and traditions of the Churche abrogated : finally no hope of true deuotion , nor any freedom of wil to be left sound & safe : Where in this life nothing is left so holy , but is defiled with some spot : no abilitie of will so great , which is not yoaked fast with fatall and vnauoydable Necessity . All which so many , in this wise disordered , rent & torne a sunder by the Lutherans , albeit do moue many mens harts to rue : Yet Osorius of his ouerflowing aboundaunce of patience & constancy , could take all this in much more better part , and be lesse a greeued thereat , if he could be perswaded that the losse and ouerthrow of those things might agree with the safety of the Church , and the maiesty & glory of the Gospell . But now perceiuing the matter to fall contrary : hereupon he is both greuously and with good cause offended with these Sectaries Lutheranes who hauing vndertaken so great a Charge as to restore to the former health & integritie the disciplyne of the Church being greuously syck & weakned : hath so performed no iote at all of that their promise , as that all thinges rather become worse and worsse , and the new supplies farre more ill fauoured & weake then the olde buildinges : But how will this right reuerend father proue his saying to be true at the last ? For sooth whereas the purity of the Gospell , Osor. pag. 179. and the whole meanes of reforming the Church consisteth in this , that men maye be taught to leaue the beholding of earthly thinges , and rayse vppe their mindes vnto hea●en , to embrace modesty , to be endued with an earnest desire to liue chastely , to yelde due obedience first to the Church , afterwardes to the princes & Magistrates temporall : to prepare themselues a way into heauen , by meekenes , patienee , grauity , constancy and other heauenly vertues : These I say and other heauenvly ornaments like vnto these , if would appear , either in their churches where they teach , or in the maners of them , which are professours of their doctrine : No man could be ignoraunt then what men might iudge of this newe Gospell , and the fruit thereof . But now whereas he doth playnely see that the professors of this new Gospell , are not onely not made better , but also much worsse , and much more filthy of theyr conuersation : as amongst the which , lust rageth more outragiously vnpunished , presumption of minde more readye to committe all manner haynousnesse : more vproares , and much more troublesome : more theeuery , moreouer more conspiracies against Princes : finally more horrible attemptes ( if Report be true ) be hard to be euery where : the worlde may easily iudge by these so manifold and so great tokens , that these men haue entred vpon a vayne enterprise , & vndertaken much fruitlesse labour in that lamentable moilyng of thinges which they haue subuerted . &c.

Behold here ( gentle Reader ) though not euery word , yet the force and effect of euery word fully set downe , and the whole purport of Osorius Inuectiue , vnlesse I be deceaued . All whose superfluous and neédeles bablyng , whereas he might haue concluded together in one Sillogisme , yet this idle trifler chose rather to come aloft with Peacocklike ruffling of his Rhetoricall plumes , blazed abroad after a sort , and to swell in brauery of eloquence : In the which he hath placed the whole mayne battery of h●s eloquence with shotte and powder , Osorius bauld Rhetorick . and by all meanes possible els to beate downe if he can , the gladsome light of the glorious Gospell of Christ . But all in vayne : for mightier is the force of the Veritie enuironed about with heauenvly garrison , them that it can be dasht out of countenaunce with Irishe hooboobbes , or wandryng crakes of loftie speaches . Let Osorius bende and enforce all the cramps and artillery of his eloquence , and shoot of all his powder and shotte : yet is this cause of more power than can be vanquishable with such smoakes : These be but Apsen leaues Osorius , which you haue scattered abroad , meere slaunders , swollen and puft vp with rancour and malice . You must gather a fresh supply , or els flee the field . Where the chiefe trust of your fortresse is crazed and faultie , there the more you teaze the aduersary , the sooner wil he make a breache vpon you , & you shall be lesse able to endure his assault .

You say that these wonderfull men took vpon them a very great and daungerous enterprise . The confutation of Osorius inuectiue . And who bee these wonderfull men , whom you note ? The Captaines ( I thinke ) of these Euangelicall affaires . Luther , Melancthon , Bucer , Zuinglius , Caluine , Haddon and other like sproughtes and issues of the same plantes . And why doe ye not ioyne in nomber with them Paule , Peter , Iohn , all the Apostles , and Prophetes , nay rather Christ him selfe the authour and graunde Captaine of this Gospell● For as much as the other neuer attempted any thing , but vnder their conduct and standard . Go to : and what is that so great and perillous an enterprise , that this lusty gallants of the Gospell haue entred vpon ? may a man be so bold to know it ? First bycause they tooke vpon them the Cure of the wounded Christian Church . I do heare you : but you haue not declared yet , who they were that wounded her first . But abroad with your peddlers packe . Moreouer that they would settle the Gospell in her auncient renowme and Maiestie : that they would restoare the auncient earnest zeale to godlynes , the aboundaunce of Charitie , and that desire to lyue the heauenvly life , wherein the Churche florished in the Apostles tyme : That the Gospell beyng cleansed , and the superstitions thereof wholy rooted out , they would reuiue the liuely sprankes of the auncient Church being vtterly extinct . &c. Truly if these notable men did take this enterprise vpon them , if euer they made any such promise , if they made any such vowe or oathe , that they would bryng these thynges to passe . I confesse they vndertooke a very great and hard enterprise in deede . But where did you euer Read any such matter in all their bookes ? or which of them did euer make any such promise of him selfe ? Tell the truth Osorius , was this any promise of theirs ? or a false forged deuise of your own ? was it their bragge ? or the vnshamefastnes of your slaunder ? was euer any man yet so madd as to conceaue in his secret imagination , or to dare to make any such promise to reforme the Gospell ? then the which no one thyng in the world can be more sincere and pure .

When Luther began first to peépe abroad , Luther . he attempted agaynst the Popes Pardons , somewhat franckly , yet modestly notwithstandyng , not so much allured there unto by any his own motion , as prouoked by necessitie of coaction , nor yet offryng any challenge , but beyng iniuried first , and almost wearied out with the importunacie of others . Afterwardes beyng for that same cause conuict by Leo then Pope of Rome , he purged him selfe , but very humbly , as was declared before : And this was to cleare him selfe Osorius , not to purge & cleanse the Gospell : with like submission & humblenesse he testified his innocencie and vttered his conscieuce before the Emperour freely , standyng then in perill of his owne life rather , then making any bragge or vaunt of him selfe . Phil. Mclancthon beyng Sommoned to appeare before the Councell , Phillippe Melancthon . rendered a Confession of his Fayth , not so much of any hope to do any good , as enforced by necessary constraint of obedience to make aunswere for him selfe , beyng in no lesse hassard of his life then Luther . The same in his common places of Diuinitie , what vaunting or bragges hath he vttered ? Bucer , Martin Bucer . and before him then Huldricke Zuinglius , Huldricke Zuinglius . Iohn Calui●e . also after them both Iohn Caluine & many other Deuines besides those , for the earnest desire they had to know the truth , applyed their wittes & industry to the readyng of holy Scriptures . For what could they do more cōmēdably ? wherein when they had well trauailed , read , and vnderstoode them , immediately began the couert conueyaunces of fraude and desceipt to be made manifes● none otherwise then as thynges that lurcke before in darknesse , do at the enlightenyng of a candle or torche immediately discouer them selues .

Now let Osorius tell vs what he would haue these faythfull Pastours do ? should they be mumme and say nothyng ? their conscience would not permitte them : For this had bene not to teach the flocke of Christ , but to forsake it : not to guide , but to beguile it : not to play the Shepheardes , but wolues & Theeues : should they truly then and freely vndertake to defend the forlorne estate of the Veritie ? Euen this is it , this is the very thyng they vndertooke ( if you be ignoraunt thereof Osorius ) and besides this nothyng els . Whereas you say that this was a great and a hard enterprise , you speake herein but the truth . For whereas Veritie is a matter of great importaunce , and doth commonly engender to it selfe hatred : surely they could not haue attempted any one thyng with more perill of their owne liues , nor more daungerous for that present tyme : yea I can not well tell whether the Apostles them selues professing the Fayth of Christ first , or the Prophetes when the● reproued mens traditions , superstitious obseruation of ceremonies , to much affiaunce in Sacrifices , and the blind and preposterous opinions of their people , did euer enter vpon matter of more difficultie or daunger . And therfore as touchyng the substaunce of the matter , I do confesse that it was a perillous and an hard enterprise when they vndertooke the defence of the Veritie . And yet they neuer attempted it of any such courage , or confidence , as to dare to promise any good successe of their labours to any others . For neither was the state of that tyme so appliable , as would permit them to promise any thing of them selues , though they would neuer so fayne : wherein if they could escape without losse of life , albeit they atchieued nought els , yet they might well iudge that they had done a notable exploite . So farre was it of , that they could euer imagine , or dreame of so great a renewyng of the Church , of the vtter ouerthrow of the pope and Idolles , and the like successes that ensued thereupon : the which thyng Luther shameth not to confesse simply without all dissimulation , Luther vpon the 15. Psalmes of Degrees . as that he could neuer so much as hope for the hundreth part of those thynges which God of his meare mercy and goodnesse brought to passe in them . Whereby we do you to vnderstand Osorius , that these matters were not begon by mans power or pollicie , nor through any lightenes or braggyng of men , but performed & perfitted by the onely worke of the holy Ghost doubtles . And therefore this Tertullus makyng his foundation with a manifest lye doth with like deceaueable falsehoode proceede to the rest of his declamation that so he may seéme neuer vnlike him selfe .

You ( sayth he ) haue afflicted the Authoritie of the Bishop of Rome . &c. How the Pope is afflicted by the Lutheranes . O affliction : O cruell tormentes : O holy Martyrdome : O greeuous passions and woundes , which this Godly Pope doth suffer for Christes sake . Whiles I was readyng these wordes of yours Osorius . I began to be sodenly in some doubt : whether this were an ouerscape of your penne , or the ouersight of Theobald your Printer : whenas in steade of the Pope afflicted . You would haue sayd the Lutherans afflicted or at least you should haue sayd so . Certes if you indifferently and vprightly render a iust accompt of all the imprisonmentes : setters , gibbettes : burning plates : pyles of flaming woode : recantations , beheadings , boocheries , fiers , repeales : armies : tortures , hostes , rackynges , and persecutions by fier and fagot , it will easily appeare whether part hath afflicted , and doth dayly afflict the other . But bycause mention is made here of the afflictions of the Romish Authoritie : it were neédefull for me to enquire of Osorius first , what kinde of Authoritie Osorius doth define vnto vs ? For if he meane that Iurisdiction which the Byshop of Rome hath ouer his owne Seé of Rome , and the other Prouinces aunexed to the same , limited him by the Councell of Nice : no man will striue agaynst him for this Authoritie . But if by this name of Authoritie , he will haue to be signified that hygh and vniuersall Authoritie , which the Pope doth exercize and vsurpe equall with God him selfe ouer all Churches , Prouinces , Pastours , and Byshops and aboue all generall Co●●cels : This Authoritie for as much as the true written Veritie doth not geue vnto him in any place , yea rather oppugneth it very mightely : Apoc. 1● . and doth call it the See of the Beast , to the which also it threateneth a vyall of vtter darkenes : it can by no meanes be auoyded , but one of these must neédes come to passe , either that this vnmeasurable Authoritie of the Pope , must geue place to the Scriptures of God , or that this vniuersall Byshop shall triumphe and haue the victory , the Scriptures of God beyng vtterly vanquished , and put to sci●ence : For as much as these two Authorities beyng so directly contrary eche to other can not stand together .

The authoritie of the Romish See can not agree with the authoritie of the Scriptures . For if Christ would not permitte any superioritie amongest his owne Apostles , will he suffer it amongest Byshoppes ? If the Lord himselfe came for this purpose ( as the scriptures do witnesse ) to become a minister to others : to wash the feét of his disciples , if he refused to be a king , being sought vpon earnestlye for the same : will there be any so proude a Disciple of Christ , that will with his heéles treade vpon the neckes of Emperours ? and will blaze abroad Scepters and Diademes of S. Peter , in the poore and base Church of Christ ? what although the Pope of Rome will take vpon him , more then the Authoritie of the Scriptures will allow him : shall it not be lawfull therfore for godly Pastours , & learned Deuines , to professe freely ( by the testimonies of the holy Scriptures ) that , which they seé with their eyes , and feéle with their handes , but that they must be accounted scourgers of the Seé Apostolick ? But how much more wisely should the Byshop of Rome haue done , if wormyng out this ragyng ringworme of madd ambition , and keépyng him selfe within his owne limittes and boundes of Scriptures modestly , he would endeuour to bring to passe , to become faultlesse him selfe ? and voyde of all iust reproche of deserued infamie ? Now beyng so pestered with botches & blaynes on all partes , what maruell is it , if he complaine of pinching at the least touch of an vlcer ? Moreouer neither should our Osorius also demeane him selfe in any respect lesse discretly , if laying aside this foule fashion of flattering , he would more simply and plainly deale herein with Authorities , and testimonies of Scriptures , rather then with disordered affections : nor would enter into so contentious a brablyng about the Popes Authoritie : before he had by good and warrantable proofes made manifest to the world , by what right the Pope were able to mainteyne his challenge touchyng the sayd Authoritie .

Concernyng the ouerthrow of Monckeries and Nunneries , The complaint of Osori . concernyng the ouerthrow of Monckeryes and Nunneries , and their goodes and possessions scattered and spoyled : although I can not deny , but that they might haue bene in some places conuerted to better vses : yet are there no small nomber of Regions , and free Cities , where those goodes and Selles are conuerted into Schooles of learning : hospitals for Straungers and sicke persons , and other good vses , farre more seémely and profitable , then when they were receptacles and dennes of idlenes , slouth , I dolatry and superstition .

I speake not now of the liues of these Caterpillers , I touch not their hypocrisie , I sturre not out the stenche of that puddle . Bycause these are externall and incident to mans nature . As for these beyng naturall diseases of the belly , and the flesh I leaue to them selues . But I enter now into the due consideration of the very inward and best part of Monckish profession : to witte : the Rules of the order , their ordinaunces , their Statutes , and the very foundations of their Religion : I meane the whole course of Monckery , which I do altogether accuse . Agaynst this I do with full mouth exclame , & from the very bottome of my hart professe , that this order of Monckery is wicked and detestable , finally such and so wicked , that if all thinges els within the same were founde , yet this their very lurking in dennes , after that maner of liuing , can haue no maner of partaking with the kyngdome of Christ . Of other Monasteries other may Iudge better then I : but of such as were in England , I can speake fully , of myne owne knowledge : the first foundations & erections wherof if a man behold , it will euidently appeare , that they were instituted for none other end and purpose , It was not to be marue●led that Monckeries were so soone ouerthrowen as that they stode so long . then for the redeémyng of soules out of Purgatory , for Remission of sinnes , and for obteinyng of life euerlasting . And what could haue bene deuised more cruell agaynst Christian Relligion ? or more repugnaunt to Christes Gospell ? Therfore as touchyng these Temples , Dennes , and buildyngs of Relligious houses , I do not so much maruell that they are thus razed to the grounde : as I maruell more at this , that they could so long continue , to so great preiudice , contumely , and reproche of the Sonne of GOD . But it is euen the selfe thyng , wherof the Lord him selfe did long sithence Prophecie : Euery building that my heauenvly Father hath not planted ( sayth he ) shal be pluckt vppe by the rootes .

Of the holynesse of ceremonies with Osorius . But what holynes of Ceremonies : do you tell vs of here Osorius ? If ye meane those old shadowes of Ceremonies prescribed in old tyme by God , surely these vanished quite away , immediatly vpon the discouery of the cleare light and bright beames of the Gospell : And yet they did not so vanish away ( as I supose ) That ceremonies for ceremonies , shadowes for shadowes , or newes shapes should supply the old : for what had this bene els , then from Iewishnes to reuolt backe agayne to Iewishnes ? But if you meane of Ceremonies deuised by men : surely of such you may read the Scriptures greuously complatnyng euery where . Luke . They do worship me in vayne teachyng the Doctrines & traditions of men . Iohn . And in an other place : The houre commeth , and now is : whenas the true worshippers , shall worship the Father in spirit and truth . And how often do we heare Paule the Apostle callyng vs backe from those hungry elementes of ceremonies ? and that very feruently ? Collos. 2. If you be dead with Christ ( sayth he ) from the elementes of this world , why are you then holden backe , with ceremonies , as though you were liuing in the worlde ? And to the Galat. Galat. 4. How is it that you turne agayne to the weake and beggerly ceremonies , whereunto agayne ye desire to be in bondage a fresh ? Now by what reason can you ascribe holynes to those thinges , which are called in Paule Beggerly Elementes ? and are onely corporall exercizes , scarse profitable to any thyng , and which do rather make a Iew , then a Christian man ? For what is Christianitie els , then a spirituall life and worshipping ? Euen as God him selfe whom we do worship is a Spirite . And the armour wherewith we mainteyne his warfare is spirituall : & our inheritaunce and countrey is sayd to be heauenly and not earthly . For although we be clogged yet with infirmities of the flesh , we do not liue as bondslaues to the flesh . But are risen agayne together with Christ in Fayth , Spirite , and Truth : seékyng not the uisible thinges of this world but heauenly : neither betrayeng the freedome wherein we were called : and agayne not abusing the freedome ( wherein we do dwell ) to the lust of the flesh : But what fréedome of Religion is this , if we be holden as yet bondslaues to the Traditions of men ? Paule crieth out . That one of vs should not Iudge an other in meate and drinke , or in the part of the holy day , or new moone , or of Sabbathes : And will Osorius tye necessity to the keépyng of these . Be I not here taken at the worst .

I speake not this , as though I thought simply , Mens traditions & ceremonies are not altogether sequestred from a Christian mans lyfe . that no constitutions of men , nor ceremonies are tollerable in the Church , without the which there can be no Congregations nor Churches of Christians in this life . But this present treaty concerneth those ceremonies not which are brought in by any kynde of necessitie , but by way of superstition : not which come in for decency or order , but are instituted as especiall matter of piety & godlynesse : In the which many men haue grounded their hope of Saluation , the chief foundation of Relligion , and hauen of affiaunce : wherein they flatter them selues , and condemne others : vpon the which the greater part of Catholickes now a dayes do fawne ouer greédely , nor do onely dwell vpon them , but euen bury them selues aliue in them . And euen these Ceremonies do so nothing at all agree with the pure and sincere Relligion of Christ , as that no pestilent botche can be more deadly contagious vnto it : Of that which many famous & godly men haue sundry tymes complayned bitterly , and not without cause . For wise men , and men of experience did perceaue this to be true ( as it is most true ) that the effectuall force of the Gospell was extinguished , true pietie neglected , & not the consciences onely , but the lyues also of men endaungered , through none other so perillous a contagion , as this glitteryng pompe of gorgeous Ceremonies . Amongest the which this is one , that Reporte telleth of two persons in Fraunce , How great a perill is in ceremonies . 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 Commaundements of God , recomptyng murther to be a more tollerable offence , then to leaue a peltyng constitution of a Pope vndone . I could rehearse six hundreth like examples out of the Monuments of our own Martyrs chiefly , who were more often and more sharpely punished , for despising mens Traditions , then for breakyng the Commaundementes of God : Christian Relligion almost wholy turned into ceremonies . in so much that a man 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 .

Images Crosses Altars throwen downe . 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 common 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 meere 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 peraduenture Osorius doth make small account of the commendable remembraunce of Ezekias , Ezechiah . Iosiah . Iozaphat . Iosias Iosaphat and others , which brake downe and krusht in peeces Altares , Idolles , Groanes , and the Brasen Serpent . Or the example of Gedeon also , Gedeon . 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 Poten●ates in the spirituall kingdome of Christ ? shall that which redounded 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 , Epiphanius in an Epistle to Iohn Byshopp of Ierusalem . ( seing the Image of Chryst agaynst the manifest authoritie of the Scriptures ( as he sayed ) paynted in a veyle ) rent it in peeces 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 Pa●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 ? Phillippicus Leo Isaurick . Constantine Leo . 4. Greeke Emperours agaynst Images . Images banished by the councels of Constantinople , Elibertine and francksord . What if he had bene present at those three 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 , Out of the councell of Constantinople . 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 assembled 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 a●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 decree established in the Elibertine councell : Ex Elibertino co●cil . can. 36. 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 decrees 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 , Lactant. instit . book . 2. cap. 19. who sayth : that there is no Religion , where any picture is in place . Agayne he would geue creditte to Chrisostome : 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 , 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 litle that which Theodore Byshoppe of Ancyra teacheth : Theodore Byshopp of Ancira . We thinke it vnseemely to paynt in materiall colours the countenaunces and counterfaytes of Saynts , but we ought to delight our selues now and then , with the beholding of theyr vertuous liues , which theyr writinges do deliuer vnto vs , as certayne liuely Images of the soule . But such as erect theyr portraictes lett them tell vs what profitte may redownd vnto them by the same . Portraictes . Is it because the maner of remembraunce by this spectible view doth helpe their memory ? But it appeareth manifestlye , that all such Imaginations are vayne , and dyabolicall deuises . &c. Moreouer Eusebius Byshopp of Pamphilia ( writing to Constantia Augusta for aunswere to here request made vnto him for the Image of Christ , ) Eusebius Bysh. of Pamphil. Denied that it could be possible , that the resplendizaunt , and most orient exellency of his Maiesty , could be portrayed by any dead resemblaunce , or any trisling picture . Using this reason . If that his heauenly disciples ( quoth he ) were not able to behold him in the Mount , who f●lling flat vpon the earth , confessed that they were not able to behold so great a sight● , howe much lesse can the fashion of his flesh be resembled , or endured sithence he had put of mortality : and washing corruption cleane away , had now translated the shape of a Seruaunt , into the glorious Maiesty of a Lord and God . &c. To passe ouer of sette purpose the reasons of Nazianzen , Basile and Athanasius debated vpon this matter , The reasons of Bysh. alleadged in the counsell of Constantinople . in the same counsell . For what neéd I cyte any more Testimonies of men , sithence the Lord himselfe doth witnesse the same out of heauen ?

The voyce of our God cryeth out in his word , Deut. 20. Thou shalt not make to thy selfe any grauen Image , nor the likenesse of any thing . Contrary to this crieth out the Pope in the Trydentyne counsell , let vs make our selues grauen Images : we will make vs Imamages and Pictures : who shal be obayed ? the pope ? or the Lord ? What hath the temple of God ( sayth Paule ) to do with Idols ? 2. Cor. 6. How shall the Temple of God stand ( sayth the Pope ) without Images and Pictures ? A figure called contraposition betwixt the decrees of God and the Popes . The Popes Parasites prate apace in theyr decrees : The honor that is done to the Image of Christ , is done to Christ himselfe . For the honor of the signe doth redownd to the thing signified . But the voyce of Chryst cryeth out farre otherwise , which doth teach , that the honor done vnto the first patterne can neuer be employed better , then vpon his liuely members and liuely Images . Math. 10. Whatsoeuer you haue done to the least of my brethren , you houe done it to me : He that receiueth you , receiueth me . Iohn the Apostle doth geue this lesson : 1. Iohn . 5. My litle children beware of Images ? What doth the Pope with his Trydentyne hyrelynges decree out of his triple Crowne ? My sweét Babes retayne Images with you : Out of the Decrees of the Trydentine counsel 9. Sesio . and seé that there be no saint in heauen , which may not haue a Temple on the earth : nor let any place of the Church be seene voyd , without some Imagerye , whosoeuer shall either teach or thinke the contrary , let him be accursed . And by thys meanes what make ye els of the Temple of God , but a denne of Idols ? The Lord crieth out by the mouth of his prophet Iere. Iere. 10. Theyr Pictures are the doctrine of vanity : and Abacuc the Prophet , Abacu● . 3. calleth Images the workemanship of lying . And you make carued Images and woden Images bookes of the lay people . The wicked and preposterous iudgements of the Papists in worshipping of Images . On which side shall the fayth of the christians bestow it selfe ? shall they beleue the Prophets of God ? or the liyng of the Papistes ? If we that be christians doe liue by fayth , and if fayth come by hearing , and hearing by the worde of God , and not by Images : why are your Temples so open and common receptakles of dumme Stockes and Blocks ? and so fast lockt and shutte vppe from the word of God to speake freely to euery nation in their mother toung ? Nay rather why are the liuely Images of the liuyng God mangled and cutte of ? and why are his lyuely Temples consumed with fire and sword , for dead Images of dead soules ?

But to admitte thus much , that Images and Pictures may happely serue to some vse , els where , then in Churches , and besides the case of worshippyng : Yet by what testimonye of the Scriptures , do ye presse common weales not onely with the vse of Images , but with a necessity also of hauing them in churches , and chappelles ? as though Christian Religion were not established vpon a sure Rock and defesible enough , vnlesse it must be vnderpropped with the Popes pelting poppets : how is it then , that they which freely preach agaynst this neédeles necessity , and fruitlesse fawning vpon Images , ( accordiding to the prescrypt Rule of Gods word ) yea so protest the same , as neuerthelesse offering not a finger so much , nor any kinde of force in the meane time to the ouerthrow of those altares , and Images , but referre the matter wholy to the Magistrate : not respecting ought els , but that all Christians , should worshippe God onely and alone : Shall these professors ( say I ) which teach the trueth be accused ? or they rather which agaynst the direct word of God , enforce the people to manyfest Idolatry ? But of this briefly , and as it were lightly ouerrunue , whereof Haddon hath both grauely and aboundauntly discoursed before .

Osor. pag. 178. Behold yet how this slaundrous mountayne swelleth and increaseth . You haue most wickedly condemned sorrowfull contrision of the hart and good workes of the godly : you haue cutte of all hope to liue vertuously and Godly , by confirming a certayne notable vnpunished Licentiousnesse of liuing . &c. Where finde you this Osorius ? Osorius slaunder agaynst Luther touching contrition and good workes condemned , is confuted . In the golden Legend ( I suppose ) or in the seuen sleépers dreame . If you haue found any such thing in any their writings , that doth condemne Contrition , Godly teares , and workes of good men : Set downe the Authors name then , ( good Syr ) cite the wordes and place if you can : If you canne not , what meaneth then , this your vncessaunt outrage of lying and slaundering ? But happely Osorius is not so much to be blamed for this as his Notary is , who raking together certayne scrappes out of other mens writinges very ill fauouredly , and more illfauouredly deprauing them : doth make a most illfauoured and framshapen deliuery of them to Osor. For by the matter it selfe it is apparaunt , that Osorius was neuer exercised in the bookes , whereat he barketh so much . This sentence I confesse is in one of Luthers Articles● namely : The righteous man doth offend euen in his best workes . Articul. 31. And hereupon Osorius concludeth his argument . Ergo : A righteous man doth not worke any good worke , but all that he doth , is wicked and mischieuous . But where did this Portingall learne his logicke ? whereas the right order of concluding , after the Rules of Logicke , should haue bene rather on this wise : The righteous man doth offend do he neuer so well . Ergo. The iust man doth worke well . For vnlesse he did worke good workes , how could he offend in a good worke ? As if a man shall frame an argument on this wise . Osorius doth lye in all his Bookes : Hereof therefore canne not be denyed , but that he writeth Bookes : Or els how could he lye in his bookes , if he wrote no bookes at all ?

And yet neither did Luther in that Article affirme symply , that the righteous man doth sinne in euery good worke ? How this sentence that the Righteous man doth offend in euery good worke is to be taken . Gregory vpon Ioh. 9. August . in his 3. booke of confess . cap. 7. August . to Boniface . 3. book . ca. 7. But annexing thereunto an exception conditionall , he doth qualifye the sharpenesse of the proposition , expounding himselfe with the testimonies of Gregory and Augustine on this wise : If God proceed in his iudgement ( sayth he ) straightly , without all consideration of mercy . Meaning hereby , not that God should take good workes from righteous men , but should despoyle works of that perfection , which of it selfe were able to counteruayle the cleare iudgement of God : so that the perfection of our righteousnes consist not now in doing well , but in acknoledgement of our owne Imperfection , and humble confessing the same . For this do we heare Augustine speake , Vertue ( sayth he ) wherewith man is now endued , is so farre forth called perfect , as the true and humble acknowledgement of mans owne imperfection , ioyned with an vnfayned confession of the same , doth make it to be accepted for perfect . Now what poyson lurketh here I beseech you worshippfull Syr ? Unlesse perhappes you thinke thus , that because God doth not commaund impossibilities , for this cause , they that be regenerated may in this life accomplish the law of God fully and absolutely : and that your selfe be of the number of them which in this life abcomplish all righteousnes throughly , If you thinke thus of your selfe , what better aunswere shal I make you , The words of Constantine to Acesius . then the same which Constantine the great did on a time nippingly to Acesius a Nouatian ( who denyed that such as were fallen , could rise agayne by repentaunce . ) Set vppe your Ladders ( quoth he ) and clymbe you vppe to heauen alone Acesius . Furthermore where you are wont to obiect in this place impossibilitie of performing the law : surely this doth not so much empaire Luthers assertion , nor helpe your presumptuousnes : sithence Augustine doth aunswere you sufficiently in Luthers behalfe . Aug. in his 1. booke de perfectione iustitiae . All the commaundements of God ( saith he ) are then reputed to haue bene performed , when whatsoeuer is left vndone , is pardoned . And in his booke de perfectione iustitiae debating this question whether the commaundements of God were possible to be kept : he doth deny that they be possible to be kept : Aug. in his booke of the perfection of righteousnes . But he affirmeth that neither in this life they be possible to be kept , nor to keep them , commeth of nature but of the heauenly grace . But hereof hath sufficiently bene spoken already before , so that it shall not bee needfull to do the thing that is done already .

Of the auntient ordinaunces of the Church . The ordinaunces of the primitiue church taken away now by our Catholicks . It remayneth next now , that we enter into the discourse of the holy ceremonyes , decrees and ordinaunces of the Church , because he complayneth for the suppressing of these also , wherein what iust cause he hath to complayne , shall hereby apeare . If we consider duly and aright the auncient ordinaunces , and determinations of the primitiue Church . Amongest which auncient ordinaunces of the Church . I suppose this was establshed : That no man should be abridged from freedome to marry , and from eating all kinde of meates , fish , or flesh , as euery man found himselfe best disposed . It was an auncient ordinaunce also , that aswell the lay people as priestes without exception should communicate vnder both kindes , the bread and the wine . And that nothing should be redde in the Churches besides the scriptures . Moreouer that the Scriptures should be read openly to all persons generally in their mother toung that euery man myght vnderstand it . The auncient ordinaunces of the church , did neuer admit any more sacramentes then two : nor widdowes vnder threéscore yeeres old : nor vouchsafed any ( that were but newly entred into the profession ) to beare any rule in the congregation : nor any els , but such as were knowne both godly and prayseworthy , aswell for the soundnesse of theyr doctrine , as for the continuall course of their liues : It was an especiall prouiso of the auntient discipline , that no one person should haue any more Cures the● one : nor should receiue out of any Church any greater contribution , then should seéme sufficient for necessaryes onely , and not to mayntayne prodigality and lust : It was also an auncient custome amongst the elders , that the newly professed should be applied to reading of lessones , and singinge onely : And the Priestes in the meane time should apply preaching of the word . Amongest other auncient ordinaunces , that Canon of the counsell of Nyce seemeth worthy to be placed here , which prouided that the ouersight of all other churches should bee committed to three or foure patriarches equally , in such wise , as that no preheminence of superiority should be amongst them , but all to be equall in dignity . Adde vnto this , the generall discipline of the church , which did not hang vpon one mans sleéue onely , but was exercised indifferently in all places , agaynst all notorions offences without respect of persons .

Now therefore where Osorius complayneth that the ordinaunces of the auntient and primitiue Church are taken away , The complaynt of abolishing the auntient ordinaunces of the Church appliable to none so much as to the Papists . & abolished , herein he doth not amisse : So do many godly personages more beside Osorius complayne very bitterly of the same . But in the meane space I do maruaile much , what monstruous deuise this Byshoppe coyneth agaynst vs , who neither liketh with the abolishing of the auncient customes of the primitiue Church , nor can in any respect disgest those men , which do endeuour and desire onely to haue a generall reformation . For to saye the trueth , whereunto tendeth all the endeuour of those men , whome Osorius here wringeth vpon so sharpely , but that those auntient decrees and ordinaunces ( wherewith the Church of Christ was endued at the first ) might recouer agayne theyr former dignity , from which they haue bene lamentably reiected ? If they could bring this to passe , by any meanes , nothing coulde please them better . But if their harty desires attayne not wished Successe , no men are more to be blamed for it Osorius then you your selues : By what meanes the Romanistes haue altered al thinges in the Church . who vnder a deceauable and craftie vysor of antiquity , practize earnestly and busily alwayes , that no Monument of auncient antiquitie may remaine : but haue forged vs a certeine new face of an vpstart Church , with certeine straunge and newfangled Decrees , and Decretalles , which the true and auncient antiquitie ( if were alyue agayne ) would neuer acknowledge otherwise , then as misbegotten Bastardes .

But to proceede : this Rhetoricall amplification waxeth more hotte yet & in more choler ? Osorius pag. 178. Moreouer neither contented ( sayth he ) with the lamentable desolation of these thynges , ye haue dispoyled man of all freedome of will , and haue bounde fast with a certeine fatall and vnauoydable Necessitie all the actoins and imaginations of men , be they good and godly , or be the perillous and pernitious , contrary to Nature , Reason , and the law of God . &c. Touchyng the freedome of mans will and that fatall necessitie ( as Osorius tearmeth it ) bycause aunswere sufficient is made already before : It shall be neédelesse to protract the Reader with a new repetition of matters spoken already . To be brief , and to draw once somewhat nearer to the Epilogue of his notable Oration , hauyng dispatcht that part of the accusation now , wherein he hath discouered whatsoeuer hath bene spoyled by the Lutheranes : he bendeth his eloquence to declare , by the rest of his talke , what supply hath come in for that which hath bene spoyled . And here our proper fine Orator , takyng a through and circumspect view of all thynges I warraunt you , can espy no one thing ( of all that is reformed ) any thing prayseworthy , nor any thyng in any respect aunswerable to the promises of these men : who promising to cure the woundes and blemishes of the Church , haue brought it into farre worse case , more putrified , and fuller of corruption .

Osor. pag. 180. And why so ? Bycause they do see that not onely the professours , but the hearers also of this new Gospell are not onely not made better , but defiled with many more haynous offences more prouoked to troublesome diuisions , to venerous lust : to theeuery , and murther , and to all other horrible practizes . This is a stale deuise and an old practize of a pratyng Rhetorician : that when thou seést thy selfe confounded with truth of matter , to flee forthwith to slaunderyng , scoldyng and backbyting . But to aunswere you somewhat hereunto . What ? do ye note all the professours of the word Osorius ? or some particuler persons ? I thinke neither you will , nor iustly can iustifie your saying agaynst all : An aunswere in the behalfe of the Lutheranes liues agaynst slaunderyng . no more can ye agaynst many of them : for as much as ye know not throughly , the one halfe of our conuersations . But if you thinke thus of some particuler person , why do ye maruell so much at this ? sithence the state and condition of mans life attained neuer yet so perfect a felicitie , but that there was alwayes iust cause of complaint agaynst the maners of many men , and the worst part commonly were more in nomber than the better . Yea in Paradise it selfe : sithence man and woman alone , beyng but two onely could not liue long together in that humaine flesh , without sinne , how much lesse is this to be wondered in a multitude ? And yet in respect of those some persons ( whom you note as it were with a coale ) I know some also , and could note them by name , whose commendable conuersation of life I would rather chuse , then all the holynes of all your Portingalls whatsoeuer : vnlesse you demeane your selues more godly at home in Portingall , then some of you lately behaued your selues here in England , whom notwithstandyng I will not at this present openly diffame , nor speake of them all that I know : concealing their names of set purpose , to the end your noble Nation shall not be infamed for their lewdenes by any reporte of myne . And therfore let all that be Catholick be heauenly and Angelicke also for me . And in this sort also had it bene as seémely for you ( good Catholicke Syr ) not to haue rusht so rudely with your vnmanerly penne agaynst them , whose maners be altogether as farre from your knowledge , as their names be .

As touchyng report , what hath bene carried vnto you , or what not , I do not so much esteéme : which ( as you know ) carrieth lyes for the more part , rather then truth . But admitte that the report be true : marke yet I pray you , how iniurious and slaunderous you are both in respect of the persons agaynst whom you do inueighe so much , It is one thyng to iudge of maners an other thing to iudge of doctrine . & in respect of the cause which you do defende . For wheras they do treate vpon Relligion and doctrine onely , you apply all the action to life and maners , without all consideration of the difference betwixt these two . For whereas Relligion is referred to God onely : and maners respect mans state , and condition properly : hereby it commeth to passe , that in that one nothyng ought to be permitted , except it be most sincere and pure : and in these other nothyng at all can be founde that is in any respect perfect . Now if the order and course of mans life be not in all pointes correspondent to that absolute , and exact rule of doctrine , which we professe : yet doth this neither countenaunce your errour : nor preiudice the sinceritie of the Relligion that is taught out of the Gospell . Wherfore this was altogether besides the cushian Osorius , to raunge so lauishly agaynst men , & to speake so litle of the matter and substaunce of the question , which concerned not mens maners , but the pointes of doctrine properly . But peraduenture this place serued here to the Rhetoricall common place of vice and vertue , taken out somewhere of some Oratours booke , which perhappes you would haue cleane forgotten , vnlesse you had furbushed it a fresh at this present . Wherein notwithstandyng I do neither disallow your diligence much , nor despise your Rhetoricall florishyng , and beautifieng of righteousnesse . For I know and confesse that this integritie of life ( which you commende so highly ) apperteineth much to the dignifieng of the Church . But yet this great boast maketh but small roast , and serueth as litle to this present cause .

Which in deede is this : That a playne demonstration ought to haue bene made by the testimony of the Scriptures , not what is pure , or what is corrupt , in mens maners : but in the controuersies of Relligion what is true , and what is false . Now if you be not so well furnished with Scriptures , as to be able to debate throughly of the controuersies of Relligion , Dogges in the pallace of Rome . and therfore would conuerte your penne to this Rhetoricall kynde of cauillyng , and scoldyng : then should you haue for seene this much , that this your hideous barkyng might at the least haue resembled the barking of those dogges , that were trayned vppe long sithence in the Capitoll of Rome , not to barke at honest Citizens walking abroad in the day tyme , but to driue away theeues & gadders by night , and to discouer them with their barkyng . But you so frame your accusation now , I know not how preposterously & ouerthwartly , as that ye seéme more worthy to be noted for a Sycophant , them an accuser : as one who passing ouer those lazye Drones and waspes , which of all others chiefly ought to haue bene beaten away farre from the Hyues of the Church : ye rush onely vpon them altogether , whose worthy trauailes ( if you were an honest man ) you would thinke neuer to be able to requite with condigne thankefulnes . And yet in this your accusation agaynst them , you do so enforce the whole bent of your Inuectiue and speach , as that no part thereof at all carrieth any shew of truth , nor agreement in it selfe .

First you doe say , Osori . pag. 180.181 . That these men tooke vpon them this enterprise of a great courage , arrogancie , and boldnesse , whereby they promised to reforme the corrupt maners of the Church , accordyng to her former auncient beauty : and to bryng this to passe , they bounde them selues by solemne oathe . Which I haue already declared to be most vntrue : yea the whole world witnessing same , though I would hold my peace . Yea annexe further , That many ordinaunces well established in the Church first , are taken away by them and abrogated . Which also hath bene disproued to be no lesse friuolous & vaine . Nay rather , if I should tell you , as it is in deede : you should haue sayd rather . That many thynges haue bene brought into the Church by your Catholickes , long sithence the tyme of the Apostles and auncient Fathers : so weake of them selues , so friuolous , and so absurde : as could by no meanes endure the glisteryng Beames of the Orient Gospell , The popes blynd Decrees can not away with the light of the Gospell . but must neédes immediately at the very sounde of the Trumpet of truth , fall downe of them selues to the grounde , and vanish quite out of sight , yea without touch of breath as they say . And hereupon came it , that the Seé of that Beast was darkened : hereof came it , that the Denne of momishe Monckes neuer founded by God , were rooted cleane : vppe hereof came it , that their goodes and possessions were dispersed abroad : their temples destroyed : their Images , Altares , Idolles , Monumentes of prophane superstition shyuered in peeces : Finally whatsoeuer was repugnaunt to Christes Gospell , whatsoeuer apperteined not to his glory , whatsoeuer hypocrisie had heretofore builded vpon the Sandes , and not vpon the Rocke Christ : came all to vtter ruine . And there is no doubt , but that your Mytred pride Osorius together with that intollerable arrogancy , and insolent hautynes of Romish Prelates , their Princely trayne : Lordly and ambitious Titles , and all that Luciferlyke pompe of abhominable lyfe , wherein they riotte and reuell in despight of Christ & his Gospell , shall come to the lyke ouerthrow , which doth euen now by all lykely coniectures threaten your vtter subuersion .

The cauill of Osorius agaynst the lyues of Lutherans . I come now to the other part of your cauill , which is in all respectes as vntrue and friuolous . Wherein you conclude after this sort : That sithence the Preachyng of this Gospell , no Reformation of life hath ensued , nor that the conuersation of their Auditorie is any ioate at all bettered , but rather made much more worse then before : But how doe you know this to be true , beyng so farre distaunt from this end of the world ? Reporte hath told you so : Ueryly a fitte messenger for Osorius his grauitie . Osori . rayseth all his slaunders of hearesay . But do you so stoughtly warraunt all your slaunders vpon heare-say good Syr ? and do ye thinke it enough for you to treade down the Gospell of Christ , with your graue and solemne voucher of hearesay onely ? what ? can you so quickely harken vnto Reporte , & geue no credite or eare to Christes Gospell ? Is it so in deede ? hath fame so bewitched your eyes , that you can discerne nothyng but that , which is altogether remoued ? nothyng but wickednes ? lechery ? murthers , and theftes , tumultes , and conspiracies ? Finally nothing reformed nor bettered with vs sithence the embracyng of this Gospell ? The fruites of the Gospell beyng restoared . what say you to this ? when the people be instructed to repose all their hope , and affiaunce of Saluation in Christ onely : to seéke and craue of this onely patrone and Mediatour , a preseruatiue for all maladies , reiectyng all peltyng drugges of mens traditions : to hold them selues assured in this onely vnpenetrable Rocke : to lamente & bewayle all their sinnes before him : finally to make a sure couenaunt with them selues vpon an vndeceauable Faith , to haue the fruition of all things apperteinyng to saluation & euerlasting consolation in him & by him : when godly consciences entangled before with innumerable snares , do begyn to be recomforted with that gladsome Trumpe of Euangelicall Grace : and to acknowledge & embrace the inestimable riches of Gods glory in Christ Iesu : whenas Kyngs hauing shaken from their shoulders that intollerable yoake of seruile Popish bondage , do know how to preserue their owne Seignories and right : and Subiectes to yeld due obedience to their Princes , and Magistrates : finally when as Idolles , and Images beyng subuerted , euery person is taught to open his owne cause vnto the liuyng Lord , in spirite and truth , and to lead his lyfe accordyng to the prescript rule of Gods ordinaunce , and not after the Apish Decrees and Decretalles of the Pope ? and to surcease here from many others of the same sort : which beyng in number infinite almost are you onely & alone so bussardly blind , that can discerne none of all these , & can accompt all these pointes of so necessary reformation to be altogether fruitelesse , and nothyng worthe ?

But their maners remaine yet vnreformed , or rather worse then they were , sith this Gospell was receaued . Doctrine ought not to be iudged after the qualities of mens manners . Harken a whiles you Portingal . Truly I may selfe haue heard the Iewes obbraying vs christians with the same faults , wherwith you do reproch vs now touching disordered life . And it may be peraduenture , that amongest the Iewes , some Phariseés may lead their liues some what more precisely , accordyng to the outward integritie of the law , then many Christians do now a dayes : shall the Fayth therfore ( which the Christians do professe ) be esteemed any iote lesse ualuable and sounde ? I beseech you Syr , in what countrey liue you , that can so earnestly reproue vs for not keépyng the discipline of our profession ? What and if your Auditory ( say you ) be not onely not made better . &c. First render an accompt of your owne Auditory Osorius , then make inquisition of ours afterwardes . But that we may with lesse difficultie aunswere the faultes , wherof you condemne vs , I would fayne learne of you first , who those be that you note by the name of Auditorie ? If you meane the Lutherans or Zuinglians : surely I know no Lutheranes nor Zuinglians here . For as much as we here in England do all professe to be the disciples not of Luther , nor of Zuinglius , ne yet of Caluine , but of Christ the Sonne of the liuyng God onely . But go to : bycause it hath pleased you to accuse vs by the name of Sectaries thereby to teaze men so much the more to hate vs : Osorius malice agaynst the Lutherans . tell vs I pray you first this one thyng , whether those Lutheranes and Zuinglians be the men , with whom these haynous wickednesses murthers and theftes be so ryse vnpunished ? Truly I do confesse this simply and truly , which also I do lament hartely , that there is a great nomber of people euery where , not here in England alone , that be endued with no feélyng of Religion at all , nor moued with any earnest motion of mynde to any contemplation of heauenly thynges . But such do I neither recompt Lutheranes nor yet worthy to be reckoned amongest the nomber of true Christians .

Many are vntruely termed Lutherans that be no Lutherans . Of this sort of people are some ( the multitude whereof is infinite ) who like Players vpon a Stage ( fashioyng them selues to the present tymes , & maners of Princes ) turne , returne , and ouerturne them selues after euery blaste of Religion , accordyng to the tyme and place where they lyue : ready alway to follow any kynde of profession , now this , now that , wherein they may best mainteine their countenaunces , dignities , and worship in good likyng , and without perill , but as for these I vouchsafe neither the name of Lutherans , nor Catholicks , but Newtralls , a rascall , & most abiect people of all others . And this also your selfe do confesse playnly in this booke , namely : that you know many in this our Realme constaunt , & vnremoueable Catholickes , whom likewise you will not haue to be nombred as the Auditorie of this Gospell . To Passe ouer withall innumerall infidels , Atheistes , Paganes , counterfaites , hypocrites , false brethren , false Gospellers , which vnder pretence of Religion , do nothyng els but cast a myste before the eyes of the world , Mauy counterfets lurke in the Church vnder presence of the Gospell . and serue their owne turnes , to the great daunger and hinderaunce of the godly . Now in this so huge a multitude of people , and so manifold varietie of affections , what people be they agaynst whom you do in so great clusters impute so great wickednesse , lust , outrage , tumultes , murthers , conspiracies procured agaynst Princes , and other more monstruous abhominations , vnspeakeable , and intollerable ?

Euen such be ( say you ) the Auditorie of your Gospell . What do I heare ? haue we then any other Gospell in England then is with you in Portingall ? is not one selfe same Gospell euery where ? are not Gods lawes the same in all places ? is Christ deuided amongest vs ? or doth any Christian in the world admitte any other Gospell then the Gospell of Christ ? But you beyng a meéry conceipted man meant happely to sport your selfe , with that nyckname agaynst such as haue harkened to Luther , Zuinglius , Bucer , Caluine and others their lyke as vnto their Schoolemaisters : Be it so , yet do I seé no cause , why you should call their doctrine a new Gospell . But go to , let vs seé yet , how true your slaunder is , that you charge these men withall . I do confesse that there be now very many , and heretofore haue bene many also , who with Luther and those others do agrain in the exposition of holy Scripture , The approued integritye of the-Protestāts . whose doctrine you are not able to confounde , though ye would , whose lyues you can not iustly charge with any infamous crime , no nor able to imitate them . Of the liuyng at this day were not so conuenient to speake : I will say somewhat of others that are gone .

And of those chiefly , whom that furious swellyng gulfe of Mary lately swallowed vppe , which beyng in number many in so fewe yeares : Make Inquisition of all their lyues , search out their maners , studies , exercizes , functions , speaches and deédes whatsoeuer , sift them , peruse them , yea prye into them with that captious head & pearcyng eyes of yours as narrowly as ye can . And first in Cranmer Archb. of Canterbury : who after by that hearyng this Gospell , began to sauour of Christian profession , what wickednes was euer reported of him ? The lyfe of Cranmer Archb. of Cant. with what outrage of lust was he enflamed ? what murthers , what seditious tumults , what secret conspiracies were euer sene or suspected so much to proceéd from him ? vnlesse ye accompt him blame worthy for this : That whea kyng Henry father of the same Mary vpon great displeasure conceaued , was for some secret causes determined to strike of her head , this Reuerend Archb. did pacifie the wrath of the father with mylde & continuall intercession , preserued the life of the daughter , who for life preserued , acquited her patron with death .

As concernyng his Mariadge if you reprochfully impute that to lust , The marriage of Crammer defended . which Paule doth dignifie with so honorable a Title , I do aunswere : that he was the husband of one wife , with whom he continued many yeares more chastly , The name of a Concubine more holy with the Papistes then the name of a wife . & holyly then Osorius in that his stinking , sole , & single lyfe , paraduenture one moneth , though he flee neuer so often to his Catholicke Confessions . And I seé no cause why the name of a wife , shall not be accoumpted in eche respect as holy , with the true professours of the Gospell , as that name of a Concubine with the Papistes . To speake nothyng els of this sort of people more vnseémely , yet perhappes truly .

With Cranmer lyued Nicolas Ridley , Byshop of London , Nichol. Ridley Byshop of London . coupled in one partakyng of Religion , and one maner of Martyrdome , who ledd such a lyfe alwayes vnmaryed , as in the which all his aduersaries were not able to reprehend , not onely any notorious crime , but also not so much as a blemishe reprocheworthy , so farre as I euer heard . Not much inferiour to them both in all commendable worthynes , and dignitie , crowned also with the same crown of Martyrdome did shyne that famous Prelate ,

Ferrar Byshop of S. Dauides : what shall I speake of Iohn Hooper Byshop of Worcester and Glocester ? Ferrar Bish. of Saynt Dauids . Iohn Hooper Bish. of Worcest. & Glocester . whose integritie of lyfe , voyd of all cause of reprehension , vnweryable trauaile in teachyng , feédyng , & visityng , might be not onely a notable patterne to all Romish Prelates , though neuer so Catholicke , but make them also ashamed in their owne behalfes . To passe ouer a nomber of the like , Taylours , Saunders , Rogers , Philpottes , Barnes , Ieromes , Garrettes , Famous men martyrred vnder Queene Mary . whose vertues to rehearse and commende with condigne prayses , for their vnblameable lyues , neither the tyme serueth , nor is my simple skill able to expresse accordyngly .

What one man did this litle Iland at any time nourish vp , or euer shall seé more holy , and more chaste , then was Thomas Bilney ( whom no posterity ought euer to forgette ) after that he beganne to harken vnto , Tho. Bilney and apply his mynde seryously to this doctrine , namely to the Gospell of Christ ? sauing that in all excellency of vertuous life Iohn Bradford seemeth worthy to be ioyned with him , Ioh. Bradford . who wholly and altogether did so dwell in the feare of the Lord , and in a certayne inward earnest meditation of heauenly life , that liuing here on earth , he seemed to haue bene translated ( as it were ) into an heauenly soule , before he was violently taken from hence , so leane , spent and worne out with often abstinence , vnmeasureale trauayle , and so spare a dyette , that he seemed an Anatomy , nothing but skinne and boane . In earnest prayer so continualy exercised , that before he was burnt , his kneés in handling seemed almost as hard as Camels hoofes . Of all these , and many others like vnto these ( which I could set downe vnto you , gathered out of most faythfull hystoryes : Report could not certify you , but other thinges it could : It could report lyes and vntruethes : And no maruell . If you aske the cause , I will tell you . For wee are carryed according to the wickednesse of this our age into sundry affections , partes and factions : We do esteéme of contreuersies not with that reuerence and simplicity of hart , as beseémeth vs , & as we are taught by the prescript word of God , but through sinister & corrupt affections , conceiue an euill opinion of them : And wrest and wring the truth it selfe , ( whether it will or no ) to colour and cleake Sectes and diuisions . And therefore as we are for the more part more greédely carryed to harken vnto plausible matters , ( such as concerne our owne commodity and preferment rather then the glory of the Sonne of God ) so neuer wanteth stoare of notable talebearers , skilfull purueyors for such itching eares , notorious Sicophantes euen for the same purpose raysed vp by the iust iudgement of God .

Hetherto haue I spoken of such onely as were famous for their learning , doctrine , dignity , iudgement and ecclesiasticall function . Besides these I could recken vppe vnto you , of the meaner sort of people , sixe hundred more or lesse , consumed to Ashes , in that fiue yeares persecution : The liues of those which were burnt in Queene Maries raigne . vpon whose bodyes although ye Romanists did furiously rage according to your sauadge , and brutish natures , yet shall you neuer be able to raze out the remembraunce of them , from the posterity , so long as this world doth endure . And as for theyr vertuous liues , and commendable monumentes of their godlynesse , left behinde them , all the packe of your popish prelacy , priestes , and parasites , will neuer be able to reach vnto .

Let me be so bolde to annexe somewhat of Luther himselfe , Reported euen of him , who is so much the more to be beleued , as he seemed to be wholly seuered from partaking his doctrine . For after this maner Erasmus writing to Thomas Arch. of Yorke in a certayne Epistle concerning Luther , Erasmus testimony concerning Luther . doth constantly affirme , that his life was irreproueable by all mens iudgement : and addeth furthermore which he confesseth to be no smal argument of his commendation : That he was of such integrity of maners , and common conuersation of life , that his enemies could finde nothing whereat they might cauill . And albeit the credite of this testimony seéme but of small estimation with you , as appereth by your writing : See Osorius in his 1. booke . 69. Yet whoseuer is endued with sound iudgement , shall easily perceiue that in respect of theyr age and countrey wherein they were both borne , he was better acquaynted with the whole life and cause of Luther then you were . I could also recite vnto you the testimony of Fisher Byshoppe of Rochester , touching the same Luther , out of an Epistle of his , written to Erasmus : who although was more outragiously bent agaynst Luthers doctrine , then beseémed him , yet made he much more honest and commendable report of Luther , then you do . The words of Roffensis as I finde them are these . Luther of whom you wrate vnto me , is a man endued with singuler dexterity of witte : and hath the scriptures at his fingers endes : For I haue readde ouer his writinges very earnestly . And as willingly would I haue some conference with the man , if I might with out any preiudice to my person : that I might debate many matters with him , which trouble me . &c. Roffensis of the doctrine of Luther . Agayne in an other Epistle to Erasmus . I doe heare say that Luthers Commentaries vpon the Psalmes and vpon the Epistle to the Ephesians shall shortly come forth in print . I am maruey lously delighted with the mans witte , and his wonderfull knowledge in the scriptures . Truely I could wish that he had quallified his speeches agaynst the high Byshoppe , and masters appertayning to the See Apostolicke . &c. But go to , if this be your reason Osorius that the soundnes of the doctrine , shal be aportioned according to the liues of the teachers , I beseech you , forgette a whiles that your collericke passion of your blinde affection , & vouchsafe to aunswere vprightly : What fault finde you in the liues of Phil. Melancthon , Mart , Bucer , Oecolampadius , Zuinglius , Peter Martyr and Iohn Caluyne ? For their liues were not led in , nor theyr conuersations so closely cloystered , but that there be yet eye witnesses , & liuing Recordes , by whome this question may easily be decided betwixt vs , whether I doe Imagine or flater more in praysing , then you erre more monstrously in slaundering them .

And where are now those horrible wickednesses ? monstruous sacrileges ? murthers ? lust ? outrages and Treasons ? Luthers doctrine not other then all other true Christians . Surelye wheresoeuer they be , they are not in Luther , nor euer published by his doctrine , sithence his doctrine is none other maner of doctrine , then is of all true Christians : therfore let Osorius him selfe looke out who these be , and what Auditory of what Gospell they be whom he accuseth guilty of such horrible crimes : whatsoeuer they be , surely they are neither Lutheranes nor Gospellers . And forasmuch as there is none so holy a profession , but doth shrowd oftentymes many such persons , as in deed are nothing lesse then they seéme in outward countenaunce , Osorius doth argue skarse Clarkly like a doctor herein , that valueth the dignity of the doctrine , by the quallity of the Auditory . Logitians call it Fallax consequentis . The Fallax of the consequent .

For whereas Signes are not all of one nature , but some called accidentes : some likely hoodes , many perpetuall and necessary , he learned Logitians therefore teach that an argument can not lightly be deduced from Signes , An Argument rightly deduced from Signes . except it be from snch Signes onely , which in their owne nature appropried to the thinges it selfe , haue alwayes a perpetuall and necessary cause of consequence , coupled with them . For Parentes are not alwayes to be adiudged wicked , though their children be vnthrifty and go out of kinde . Nor is the scholemayster to be blamed alwayes , if his schollers profitte not in learnyng accordingly . Nero was enstructed by a very godly Mayster in all godly and vertuous preceptes of learning and life : yet what man was euer more wicked ? The soundnes of doctrine doth not alwayes appeare in the maners of the Schollers : Doctrine not to be applyed to maners , but maners to doctrine . And sometimes also the matter fareth quite contrary , as that vnder the veyle of vertuous maners , may lurcke perilous poyson of most contagious doctrine . Doctrine therefore ought alwayes to be measured by her owne principles and groundes chiefly from whence it taketh her Roote . Otherwise whereas all those are accounted Christians in name and profession , which are infected with semblable vyces and corruptions : It should follow vpon this rule of Logick , that Christian doctrine were in this respect worthy to be blamed , because many Christians , at this day , do abuse the name of Christians , to cloake and couer theyr wicked and abhominable lustes .

I haue aunswered all the partes of Osorius Inuectiue reasonably well : Wherein he bringeth himselfe expostulating with the Lutheranes by a figure called Apostrophe or a Rhethoricall sleight rather ? but in such wise as that you may not so easily discerne Osorius , as that old witch called Slaunder it selfe speaking in the wordes of Osorius .

This quarrell therefore being now throughly canuassed which seemed to pinch Haddós maisters most : He remoueth his camp , & bendeth his whole force now agaynst his opposed enemy Haddon , whom he determineth to assayle on euery syde . First , Osorius pag. 181. 182. touching the most auncient profession of the Church , next concerning a comparison made betwixt both Churches , to seé whether of them do resemble the Apostles Church nearest : In which part many things are discoursed of all partes : of the ordinaunces of both Churches , of manners and lyfe , of preaching , of Masses , of the communion , of the variablenesse of opinions , of the Papane , of Images , of praying to Sayntes : of sacrifice and of Purgatory . For these be almost the chiefest furniture of this wiffeler .

Of prescription , of Antiquitye . And first as touching Prescription of Antiquity , Osorius perpleding , demaundeth of Haddon , in what wise he defendeth that his innouation or new gospell : If Haddon were present , this matter could not be destitute of a sufficient Aduocate . And because Haddon can not now come , I will by your patience aunswere , not so artificially peraduenture as him selfe could haue done , yet as effectually in his behalfe as shall satisfie the cause , though can not stopp your ianglyng : which cause neuerthelesse remaineth vnuāquishable , not so much by any my defence , as fortified thoroughly with her owne strength and force of the truth . And that I may know first , what I ought to defend , & what you meane to oppugne , it behoueth vs to conclude vpon this point . For you do so entangle all your discourse with I know not what crooked & crabbed conueyaunce , and choppyng of matters together , knittyng and reknittyng one thyng vpon an other , that ye neither agree with your selfe , nor any man els can perfitly determine what your meanyng is . You doe accuse Haddon ( I suppose ) and our Preachers of Nouelty . Osorius doth accuse the reformed Churches of Noueltye . But we must then know wherein you define this Noueltie to consiste . In the lyfe that we lead ? or in the doctrine which we do professe ? If you meane of our lyues : but therein wicked may we be , new we can not be . For what is more auncient then vyce ? If the question be of doctrine onely , why then do ye transpose the Disputation , which is onely instituted vpon doctrine , & racke the same to the lyues , & maners of men ? and then at last to commaunde Haddon to deliuer vnto you some example of that auncient Vertue ? As though if he could not do so , he should be forthwith condemned for an heretique ? I know we lyue not Apostolicke lyues , no more then we worke the miracles which the Apostles wrought : what then ? what is this to the purpose .

Haddon affirmeth ( as he may iustifie it well enough ) that our Church here in England doth not vary from the institution Apostolicque in any thyng : The reformed Churches now a dayes doe not vary from the Apostles institution in doctrine . meanyng doctrine , fayth , and Religion . If this seéme not to be true in your conceipt , it behoued you then to oppugne that which he doth defende . For his defence concerneth the principles , and substaunciall pointes of Christian doctrine , wherein he sayth that our Churches do vary nothyng at all from the institution of the Apostles . You or the other part ( ouerpassing the matters apperteinyng to doctrine , ) do writhe and wreste the state of the whole question to morall vertues . And in your owne conceipt seéme , that you haue very notably besturred your selfe agaynst Haddon , if you winne this much of him that the Lutheranes haue not attained to that excellencie of Apostolique integritie : And hereupon you spende and wast all the smoaky pouder of your miserable Rhetoricke : wherein you both bewray the weakenes of your cause to much , & the subtill steight of your deépe deuise . For if it would haue pleased you to deale franckly here , and not sticke to discouer the very grief of your minde , this lyfe of ours ( howsoeuer it be ) was not the matter that made vs heretiques : Maner of lyfe thought neuer so disorderous maketh not an heretique . nor that made you and your Catholickes to be so maliciously incensed agaynst vs . For how filthy soeuer we seéme to you , and your fraternitie , wollowyng & weltryng in all abhonimation , if besides this licentiousnesse of maners had bene nought els , doughtles we should haue found both your fatherhoode , and the rest of your profession our good Maisters enough , and not onely our good Maisters , but most foreward felowes , and mates of the same vyces and of all kynde of abhomination besides , yea and not fellowes onely , but our auncientes and Captaines therein . For what filthynesse in all our liues , what pride , ambition , cruelty , sauadgenes , robberies , disreipt , violence , arrogancy , lust , despising of Magistrates , was euer so monstruous in any of vs , wherein you do not vnmeasurably exceéde vs ? And therfore if dissolute maners , and vnbridled course of licentious lyfe , haue made you so skittish , and forced you to boyle in so beastly rancour agaynst vs : surely this trompet ought so much the rather haue bene founded agaynst your popes of Rome , your Cardinalls , & other your Copesmates of the same crew , by how much more greeuous matter may be founde in them to be quarelled at & reproued . But this is not the prick that makes you to kicke , bycause we breake Gods commaundementes by liuyng wickedly , The cause that enflameth Osor. agaynst the Lutheranes is not the life , but the state of their doctrine . but bycause we yeld not to the Decrees of your traditions , bycause we do not humble our selues to your Cannons and Lawes : but chiefly aboue all others , bycause the light of the Gospell spreading her glorious beames abroad , and the whole world at the length hauyng shaken of her wonted drousines , euen Coblers and Tyukers begyn to discerne a Frier from a Fursebursh , a Moncke from a Marmyan , and the Pope from a Puppet : bycause the vgly vysours and counterfaite hypocrisie of Frameshapen Religion is layed open to the view , bycause the errours of doctrine , blyndnes of Iudgementes , and most false pretences of antiquitie be openly discouered to the worlde , hereof come all these stormes , hereof arise all those Tragicall outcryes and exclamations of Osorius agaynst the poore Lutheranes .

Syth it is euen so , and for asmuch as all this controuersye betwixt vs , consisteth not vpon examples of good lyfe , but vpon the chiefe principles and foundation of Doctrine , and Religion : reiecting all vnnecessary circumlocutions , come agayne to the matter Osorius , and stand fast vpon the speciall poynt of the question : The foundation of the question is not of maners , but of the principles and groundes of Religion . The condition agreed vpon concerneth the triall of antiquitie . The controuersye at this present , concerneth matter of Doctrine , and Fayth : which onely matter must either conuince vs for Heretiques , or arquite vs for Catholiques . And here writing agaynst Haddon , you require vs to cleare our selues from all suspicion of Noueltye . There is nothing more easy to be done : But sithence you prouoke vs to this challenge ( my Lord , ) become a man of your word then : and let not your discourse runne at randone , from the state of the question : And let vs conclude ( if it please you ) vpon this poynt : That whether of vs can iustify his part best , by testimony of Fathers , and Antiquity of tyme , the same to goe away with the garland . But who shall be vmpyer , you will say ? yf I vouch the scripture , you will forthwith cry out that it is to obscure : neither doe I deny , but that in certeine propheticall , and profound , and deéper misteries it is in deede somewhat obscure : The papists exception agaynst the obscurenes of the scriptures . but in matters of fayth , & saluation , the holy ghost would not haue it so obscure , but that euery indifferent , and godly reader , might gather thereof matter sufficient , for the necessary instruction of fayth , and abilitye to discerne . And for mine owne part , I will require none other witnesse or vmpyer herein , then the Reader himselfe whatsoeuer he be , so that he will stand vpright , and will lay aside all priuate affections , and all partialytye of foreiudgement , and geue sentence according to the very touchstone of the manifest Scriptures .

But our Osorius and his companion Pighius will exclayme agayne , and say that none ought be iudge in this cause but the Pope of Rome : neither will I forsake him , condicionally , so that he will faithfully , sincerely , & simply without fraude or guile , exclude priuate affection , nor will be addicted to one part , more than the other : & setting aside his authoritye awhiles , will promise to become an vpright , & sounde vmpier of the cause together with scripture being Iudge . Of an vnpier in Ecclesiasticall causes . For otherwise I thinke it not to stand with conuenience of reason , that any man shall be in his owne cause , both a pleader , a witnes , and a Iudge : Neither doe I thinke that any such one , will euer become in indifferent Iudge , nor will any discrete man admitt any such person to be Iudge . And yet I stand not so much vpon a Iudge herein . This one thing doe I wishe onely , that with the obiections of our aduersaryes , our aunsweres may be heard with indifferency . And I assure you , if I could preuayle with wishing , I would desire nothing more hartely , then that the renowned king of Portingall Sebastian a prince of excellent Maiesty , A Request to the excellent king of Portingall . ( sith I suppose verely that the arbitriment , detreminatiō , & iudgement of this cause doth concerne Christian Princes chiefly ) would vouchsafe of his singular clemency according to the auncient Lawes of Athens , to geue eare indifferently to both cause , and to lend his princely eares but euen a litle whiles , not vnto me , but to the cause it selfe , whereof I shall entreate . I would not doubt ( his highnes being iudge , ) but that I would easely iustify , that all , whatsoeuer the Catholickes doe alledge at this day for their antiquitye , The Antiquity of the Romish Religion counterfaite . are but bare bragges : And that with vs remaineth nothing wherein they may iustly condemne vs of Nouelty . And in this behalfe I can not wonder enough , what came into Osorius minde , to exact of vs a warrant of our Nouelty , seing that of his owne Antiquitye he can yeald vs no manner of warrant at all .

The false accusation of Noueltie agaynst the Lutherans . But let vs harken a while to those notable reasons of our aduersaryes , wherewith they doe defend their Antiquitye : which being throughly confuted , we will presently proceede to the argumentes , which they doe obiect agaynst our new masters of this new Gospell , as they terme it . There is a principle in the ciuill Lawe : The lawes ( sayth they ) are fauorable to the party in possession , in a title of prescription .

The law of Prescription . Yf prescription of fifty yeares doe cleane cut of all chalenge , what shall be sayd then of them which affirme their continued possession in doctrine , a thousand yeares and more .

By the same prescription of time ( say they , ) the priestes of the old lawe did chalenge vnto themselues , a lawfull right to sit in Moyses chayre .

Ergo , Mans lawe doth adiudge no man a wrongfull dissensor , being able to prescribe fifty yeares possession .

Aunswere : The priestes of the old lawe doe chalenge a right to sitt in Moyses chaire , in respect of the continued prescription of time . I doe confesse this to be true in deede : And yet this prescription notwithstanding , the Lord did call the very same priestes theeues , and murtherers . Agayne touching their allegation of the wrongfull disseisor by lawe , and prescription of time , I doe aunswere . In the ciuill lawe this is true in deed : but not so in Gods lawe . And yet there is also a rule in the ciuill lawe : A wrongfull disseisor shall not ohtayne , though he prescribe neuer so long continuance of possession . Agayne : An ordinaunce begunne wickedly at the first , is not sayd to be allowable for prescription of tyme . But as concerning Gods lawe , there be many notable testimonies of most worthy personages , which disproue the same for an vntrueth . Namely emongest all others , the saying of Augustine chiefly : Distinct. 8. August . The veritye being discouered , custome must geue place to trueth : let no man preferre custome before reason , and trueth : because reason and trueth doe alwayes exclude custome . And Gregory : Gregory . Yf you pretend custome ( sayth he ) you must note what the Lord sayth : I am the way , the trueth , and the lyfe : He doth not say , I am custome : doughtles euery custome , though neuer so auncient , though neuer so generall , must geue place to the trueth : Emongest whome also , heare what Cyprian doth say : Custome . Antiquitye . Prescription . Cyprian . distinc. 8. If Christ onely must be harkened vnto ( sayth he ) we may not regard what any other did thinke conuenient to be done before our time , but what Christ hath done first , who is aboue all other . For we ought not to followe the custome of men , but the trueth of God , for as much as the Lord spake by the month of his Prophet Esay , and sayd : They worshippe me in vayne , teaching the doctrines and tradicions of men . Moreouer : whereas themselues knowe this rule to be infallible , that no custome shall prescribe agaynst the prince , No custome may prescribe agaynst the king , much lesse anye Custome may prescribe agaynst god . how much rather ought it be sayd : no time or custome shall prescribe agaynst God ? Otherwise what shall we say of Antichrist , which because he hath possessed his Seé more then an hundreth yeares : shall he therfore not be accounted for Antichrist for his title of prescription ?

Hitherto therefore , the reasons wherewith the Catholickes do maintayne their Antiquitye , are declared . It remaineth now , that we purge our selues of the cryme of Nouelty , fasly obbraydid agaynst vs by Osorius : A defence agaynst the accusation of Nouelty falsly charged vpon the reformed Churches by Osorius . especially , sith Osorius doth vrge vs so earnestly thereunto : wherein I would gladly conferre with that indifferent , and vpright reader , ( whome earst I spake of , ) or with any other Catholicke man , who hath any sparke of sound and vpright iudgement : And I would enquire of him first his iudgement vpon this poynt of doctrine : whereas we beleue and professe , that our nature euen from our first creation , is so vtterly lost , and forlorne , that in our selues remaineth no helpe at all to rise agayne without Christ : agayne that Christ the sonne of God , taking our nature vpon him , hath made so perfect satisfaction for our sinnes , that there remayneth nothing wherein : his deseruings haue not sufficiently enough satisfied for all generall , Of the merites of Christ . yea for the sinnes of the whole world : Moreouer that these his merites are so by wonderfull dispensation spread abroad with ouerflowing plenty vppon all mankinde , through the singuler , and inestimable benefitte and mercy of God , that a freé passage is made wide open for all miserable wretches , & penitent sinners , ( being endued with fayth ) to haue free accesse vnto Christ : and so layd open , as that freely through fayth , without all merites of ours , without all the works of the lawe they be pardoned and accepted : vpon this poynt I say I would fayne heare the opinion of the godly , and Catholicke Reader , whether this Assertion hane any maner of Nouelty in it , which hath not proceeded from Christ himselfe , from Saynt Paule , from the holy Ghost , and from the sacred word of God . I thinke no man will say so .

Of true confidence . What meaneth this ? That where the same scripture doth teach vs , to repose all our affyaunce not in workes , but in Christ onely , grounding our selues in the meane space assuredly , vpon the infallible promise of God , whereof we haue no mistrust , but that he which promised freely , the same will performe most faithfully , not for any our sake but for hys Sonnes sake onely , in whom we do beleue : so that now there be no reason els of any our righteousnesse in the sight of God , then through fayth onely : Let the Godly and vpright Reader iudge here agayne with me , what Nouelty , or Sacriledge is in this manner of Doctrine ?

Tertulian touching prescription agaynst Heretiques . If according to the authority of Tertullian ; that thing ought to be preferred that was first diliuered , I will aske again of any indifferent Reader whether this custome were receyued in the Church first , namely : that we should acknowledge one onely Aduocate and Mediator of God and men , the man Christ Iesus ? Or whether we should seéke vnto many Aduocates and Mediators for the ease of our miseries ?

Of Inuocation , adoration and worshipping this is not a new but an auncient comaundement : Thus shalt worshippe the Lord thy God and him onely shalt thou serue : Exod. 20. And agayne , thou shalt make to thy selfe no grauen Image , nor the likenes of any thing &c. Of inuocation , worshipping . &c. And with what face then do you accuse them of innouation , who obserue these thinges according to the prescript rule of the auncient commaundement ?

God did institute in his Church two Sacramentes , Of Sacraments . as appeareth euidently , which he commaunded vs to obserue very carefully and deligently . If we do not frequent these in that sincerity of Religion , as we ought to doe : Let vs be condemned . But if we doe herein according to duetye , and simplicitye of true Religion : I pray you what Noueltye is in thys our doinge ?

If we measure the auntient Fathers and Authors of true doctrine by number of yeares : we say with Iustine : Paule is the Father of Fathers , Out of Iustine . whose authority is of such credite , that if an Aungell of heauen would bring any thyng contrary to that which Paule hath taught , let him be holden accursed . Of the freedome of Mariage . Heb. 13. 1. Timo. 4. But the same Paule gaue free liberty to all persons ingenerall to take wyues , and did dignify the Mariage bedde by this tytle , honourable . And called the forbidding of Mariage the doctrine of Deuils : And there were amongest the Apostles , some , which did not only marry wiues , but did lead them about with them also , according as was lawfull for them to do : And how is this contrarye to the auncient custome & examples of the Elders , The mother tongue in Churches . If ministers ( who are appoynted to the ministery in Churches ) marry wiues for the necessary comfort of theyr liuelyhood ? We read the scriptures to the vnlettered people in their mother toung : we do communicate with them also vnder both kindes , The Communion vnder both kindes . both bread and wyne . If the Apostles did not vse the same : Lett Osorious haue the prise .

I will further debate thus with this vpright and frendlye Reader , & desire him that he will vouchsafe to peruse all the parts of our doctrine , and view with his eyes euery angle and corner of our Churches : Of Images . Peraduenture he seéth no portrayctes of Images , blazed abroad to be worshipped for pence : he beholdeth Bare wals , and iudgeth them more like vnto Barnes then vnto Churches : Yet was the most Auntient Temple of Salomon euen such an other Barne : yea such a Barne also was the Tabernacle of God more auncient then the other in the Law carnall : & may not we wante the gaze of Images in the spirituall Law ? Of right● and Ceremonies . He seéth no tapers lighted at high noone , no palmes , no Reliques , no belles , no oyle , no spittle , no consecrated fire , nor water : he seéth not the Sacramentall bread lyfted vppe aloft & worshipped : he seéth no markette of pardons , no Iubiles , no sacrificatory Masses , no shauelinges nor beardlesse Priestes : no differences of dayes , of monethes , yeares , garements , meates and colors , no stately and pompeous supplications , and Processions , besides innumerable other Byshapes of frameshapen Ceremonies , all which whether ought to be tollerated in Christian Churches , I do not at this time discusse . Yet this I deale with , and enquire of my Reader , whether our Churches ( which doe lacke all these trumperies ) deserue rather to be condemned of nouelty , or do more neérely resemble the liuely and perfect patterne and countenaunce of the most true and most auncient Church ?

But Luther doth teach that freéwill hath no power at all : Of the power of free-will . that whatsoeuer a man doth , is sinne : that whatsoeuer good or euill we do , commeth of absolute and vnauoydable necessity , &c. And what can be spoken so sincerely , but by sinister construing may be depraued ? For how deépely doth not the deadlye sting of Momus wound , if it may freely pearce without resistaunce ? Luther doth embase the power of freéwill in deede , but in that man onely that is not yet regenerate : but in thinges appertayning vnto God , & wherin he weakeneth the effectuall force of freéwill : he doth strengthen and establish it with the accesse of Gods grace . Of the greatnesse of Sinne , and distinction of necessity , hath bene spoken so much already that it is neédelesse now to redouble the same agayne : All which ( notwithstanding ) the indifferent Reader shall finde nothing to be spoken by hym , that was not spoken before his time , and drawen from the very fountaines , and most auntient springes of the Prophettes and Apostles : as hath bene declared before , both out of the Prophette Esay , who recounteth all our righteousnesse no better worth , then a foule menstruous clothe , & out of Moyses , Paule & the Prophets who haue taught this doctrine to be most assured . That it is God that doth harden the hartes : that doth deliuer ouer into reprobate mindes : which hath created the wicked man the euill day : and that there is no euill in the City , that the Lord hath not wrought . &c. All which if a man should preach in these dayes in the same wordes , there is no doubt but Osorius would accuse him of hereticall nouelty .

Of iustifiyng fayth . Of the iustifyng fayth , Luther did discourse very aboundantly and profoundly , and with all no lesse faythfuly and truely : Whose iudgement we do all embrace gladly and ioyfully : And render vnto God most harty thanks for this his inestimable benefite , finding nothing in this doctrine , that is not throughlye approued most true , not onely by the testimony of the Apostles , but by the generall consent and agreement of the most auntient Prophettes . Paule doth teach : that man is iustified in the sight of God by fayth without workes : Rom. 3. Galat. Luther doth teach that we are iustified by fayth onely : Galat. what difference is there here I pray you ? Osorius ascribeth rewardes to workes , Paule doth openlye take away all rewarde from workes : Whose Iudgement is more true or more auntient ? And what kinde of new doctrine is there here now ? If Luther ( agreéing with Paule ) excludynge workes , do establish fayth onely in the doctrine iustification , and yet not so altogether excluding workes , as that he woulde haue no workes practized , but so and in such wise , as they may not be sayd to iustify : so that now godly and carefull endeuour in faythfull workes should not be sequestred , but wicked confidence , and vayne superstitious glorying vpon merites vtterlye cutte of rather . With which kinde of doctrine if Osorius be offended , as with a certayne new fangled Gospell : whether is it more reasonable , that the euerlasting truth of GOD shall geue place to Osorius persuasions ? or that Osorius should reuoke his errour , according to the rule of the trueth ? In this therefore that Luther teacheth , that fayth onely doth iustify in the sighte of God , is no new doctrine , but the doctrine of Paule . But that the minde and meaning of Paule may the better be conceaued , it might haue bene added out of S. Iames ( the best Interpretor of Paule , as the which doth more fully expresse the meanyng of Paule ) what manner of men they be , whom onely fayth doth iustify , not wicked obstinate Sinners : but humble and prostrate Sinners onely , truely and vnfaynedly repentaunt Sinners : For otherwise such as raunge outragiously , and willfully in their Sinnes , nor are touched with any remorse of sorrowfull minde for their wickednes committed , nor moued with any earnest desire to obtayne forgeuenesse : vnto such I say , Paule doth not bouchsafe to ascribe either Fayth , or any righteousnesse at all : no more doth Iames defraud the others ( which with repentaunce haue an earnest desire of Saluation ) of any part of Iustification . How fayth onely doth iustifie , and whom . No more do euen those , which though be moued with neuer so great a remorse of Conscience , obtayne any mercy at Goddes handes by any other meanes possibly , then through onely fayth whiche is in Christ Iesu our Lord . Whereby you may perceaue sufficiently , that in the Doctrine of Iustification all workes are excluded , and Fayth onely weareth the gareland . But that the meanyng of the Apostle may appeare more playnly ( to be so bold to vse schoole tearmes , ) the predicatum , must neédes agree with his subiectum on this wise : as where it is sayd , that fayth onely doth iustifie : this is true in deede : but whom ? Not the proud , not the obstinate , stubborne , and outragious sinners : but those sinners onely , which ( stricken downe with an earnest acknowledgement of their sumes , and entring into a serious meditation of amendement of lyfe ) doe most humbly flee vnto Christ through fayth , euen with all their hartes . Such that doe on this wise , simply , and vnfainedly repent : ( for Luther speaketh not a word of others ) if a man doe teach to be freely iustified through fayth onely ( agreéing herein with Paule , with Iames , and with Christ himselfe ) doth this man seéme in your eyes to teach a new Gospell ? or rather a most true and most most auncyent Gospell ?

It were a tedious peece of worke to runne ouer all the places of doctrine . Let this be the summe : ( to speake breefly , ) Martine Luther did publishe many articles : Luther . Iohn Caluine hath set forth his Institutions : Caluine . Melancthon hath made a collection of Common places : Melancthon . the same also hath done Wolfg. Musculus : Henry Bullenger hath written his Decades : Musculus . Bullinger . Peter Martyr hath made sundry commentaryes vpon the old Testament , P. Martyr . and the newe : and discoursed notably vpon the Sacrament . The same did before him Hulderick Zuinglius , Iohn Oecolampadius . Hul. Zuinglius . Occolampadius . Marine Bucer hath geuen vs many aunsweres , and Apologies : Emongest those may be placed the Apologie of Iohn Iuell , Iohn Iuell . no lesse famous and worthy : Of Antichrist now openly and in good time discouered , ( besides many other things hath Gaulter Rodulph compiled a treatise . Gualter Rodolfe . Theodore Beza . Of many other matters lykewise many writers haue treated largely : Finally , the professions , and confessions of many nations , peoples , prouinces , Kingdomes , Cities , townes incorporate , proclaymed & published in writing , through all their seuerall Churches , by generall agreement , conspiring , and concluding all with one assent , in one vndoughted trueth . In all whose writinges , monuments , and confessions , If you canne shew any thing new , neuer heard of before , or that is not aunswerable , and correspondent to the auncienty , and doctrine of the Apostles , I geue you here free libertye to exclayme agaynst those doctours of the new Gospell , as lowde , and wyde as ye canne . But if hitherto your selfe haue found no such matter , nor euer shall be able to shew any such , to what end raungeth this shamelesse & vnbryveled impudency , in matter so manifestly false ?

You call it a new Gospell shamelesly enough , yelding no reason that moueth you to call it newe : Wherein you haue set before our eyes a very playn , and euident demonsiration of your foolishe vanitye . For if we should confesse the trueth in deede : to what purpose is all this brabble , contention , and discention emongest vs ? but for this onely matter , because we do endeuonr to reclayme you that haue forsaken the true & natiue simplicitye of the true and auncient Gospell , roauing at randone after I can not tell what new-fangled , straunge , and imaginatiue deuises of mens traditions : and are desirous to haue you come home to the auncient antiquitye of the true , simple , and pure Euangelick veritye agayne . If any man shall doubt hereof , and thinke this vntrue that I speake : The Lutherans acquited from all reprehention of Noueltye . the apparant proofe is at hand . Uouchsafe vs once this one petition , that ye would be but willing to haue the Christian doctrine to recouer , and returne to her auncient state , and first institution , euen the same state wherein it florished in those most auncient dayes of Christ , and his Apostles , weéding out by the rootes all that pilfe , and baggage , that hath ouergrowen the Churche since their departrue hence , and wherewith they nor any of them were euer acquainted : we will desire none other condicions , or couenauntes of vnitie , and attonement to be concluded vpon betwixt vs . Whereby the godly and indifferent reader may by this onely argument coniecture , where those maisters doe lurke , whome Osorius doth accuse of Noueltye . Howbeit this nick-name of newe Gospellers , ( wherewith the Catholickes doe obbrayd vs ) is no newe reproch : For in lyke manner the Prophets in times past , th apostles , yea Christ himselfe were called New fellowes , because they taught new doctrine . An olde quarrell of the Catholicks touching Noueltye . Tertullian , and Eusebius also do record that this nickname was vsually frequented , euen in the very swathling clowtes of the Church . But they did easely deliuer themselues from that reproch of Nouelty . Wherein albeit we haue not attayned so prosperous a successe , as they did , yet haue we yelded our endeuour in the same cause , as farre forth as we trust the godly and indifferent reader will be satisfied , and pleased withall .

I haue spoken now of our Antiquitie . It remaineth that you aunswere lykewise Osorius as much as you may for your Antiquitye . For it is agaynst all reason , and iniuriously handled to exact a speciall accoumpt of an others Antiquitye , that can render no reason for your owne . And therefore , whereas this religion of yours ( which vnder visor of a true Church , you do falsly call by the name of a Catholicke Church , ) is ou●rwhelmed with infinite preceptes , lawes , and doctrines of men , oppressed with innumerable decrees , decretals , extrauagantes , Quintines , Sixtines , Ceremonies , Traditions , Rules , Prescriptes , Edictes , Cannons and Synodalles , Rites , vowes and curses . Let vs be certified therfore , how much antiquitie is resiaunt in the whole rabble of these your inuentions and deuises .

Of the supremacy & titles of the Pope . And to begyn at the very toppegallaunt of all your Religion that highe Prelate the Pope him selfe : let vs first take a view of all his Titles , by the which he is called , to witte : Uniuersall Byshop , Prince of Priestes , high and supreame head of the Church on earth : The titles of the Romaine pope Christes Uicare generall , the onely Successour of Peter , the most holy Father : most Reuerend Byshop : keépyng ioynte Consistory together with God : the onely Monarche of the visible Church , Byshop of Byshops .

These Titles and Additions of names , I doe not enquire whether were euer named , or heard of in the tyme of Christ , or of his Apostles : neither do I aske whether they were receaued into the Church , in the tyme of Gregory , sixe hundreth yeares after the Ascension of Christ : For no man will euer say so . This is it that I doe aske , whether if the Apostles of Christ , or if Christ him selfe lyued at this day , he could endure these blasphemies , whether he would not thunder out , the same wordes or greater than the same , wherewith he reproched the Iewes , and Phariseés long sithence : Math. 23. Woe be vnto you Pharisees , whiche loue the chief and highest Seates in the Synagogues , & loue to be saluted in the markettes , and to be called of men Rabby . &c. What shall I speake of the dignity of the Pope ? The outragious ; dignitie of the pope . whereby your Parasites do make this Romish Byshop not onely greater then all Byshops , and higher then all humaine power , but better also then the generall Councels , and all the whole Churches besides : wherein you geue him libertie to dispence with whatsoeuer , and howsoeuer he will : altogether as him listeth , yea though it be contrary to Gods Commaundementes : to make Lawes and Articles : to throw downe vnto hell : to open and shut fast heauen and Purgatory , to whom and from whom he will : to release at his pleasure promises and oathes of allegeaunce , wherewith Subiectes are bounde either to God , or to their Princes : and whereby you haue coyned him a ioynte Consistory together with God : by the which you authorize him to treade vpon most mightie Emperors : to transpose Kyngdomes and States : to make markettes of Pardons : and to make new kyndes of worshyppynges .

It is manifest and playne that all these were deuised by your Parasites , not deriued from the Apostles : all which howsoeuer you couer and cloake with neuer so fayre a vysour of fayned antiquitie , yet the sacred Hystory of the Euangelistes , and the writynges of the Apostles do determine the contrary : Christ him selfe submitting him selfe vnto Caesar , did not deny to pay tribute : he rebuked his Apostles striuing together about preeminence by the example of a child , he taught them to embase them selues in all humilitie : permitted vnto them no libertie of beatyng Rule : Paule appealed to Caesar as to an higher power : Peter makyng him selfe equall with the Elders , called him selfe Fellow Elder not Prince of Priests . He was neuer called head of the Church , nor euer so taken : For proofe wherof heare the testimony of Chrisostome an auncient witnesse : Chrisost. ad Romanos . homil. 23. Let euery soule submit it selfe to the higher power , yea though he be an Apostle , though he be an Euangelist , or Prophet or whatsoeuer he be : For this humility doth not subuert power . &c. I make no mention here , with what thunderyng wordes Gregory doth inueighe agaynst them , Gregory . which did practize to depraue this Ecclesiasticall equabilitie , with arrogaunt Titles , The supremacy was first graunted by Phocas to Boniface . and to blaze her with more beautyfull feathers , than she was hatcht withal : whom he vouchsafeth no better name , then very forerunners of Antichrist . Hystories are full hereof , that those Titles of Pontificall pride were first graunted to pope Boniface the 3. by Phocas a murtherer . But the fulnesse of all power began to be plumed by ) litle and litle in the tymes of his Successours , at the last in the tyme of Hildebrand it became throughly ripe . The fulnes of power beganne in the tyme of Hildebrand Pope . And yet the Greéke Churches stoode alwayes agaynst it , nor would in any case allow thereof vntill the yeare of our Lord 1400. at what time Pope Eugenius 4. by fraud , and great summes of mony did purchase this singuler prerogatiue of superioritye , from the States of the Church , and the pieres of the Greéke Empyre . To be briefe : The profession which our Churches doe generally acknowledge touching Christ , to be the onely head of his Church : is most euidently confirmed by the most auntient , and approued testimonies of the Apostles . On the contrary parte , this your head of your Romishe Church , though magnifyed with neuer so glorious titles , how truely it may maintayne such singularitye , I know not : Sure I am : you can not iustify it by any Antiquitye at all .

Cardinalls . The same that I haue spoken of the Papane , may be veryfyed of the first creation , and election , of Cardinalls : of whome was neuer so much as name heard of , The election of the Pope translated from the Emperour and the people of Rome vnto the Cardinalls . in the age of th apostles , or in Gregories time , no , nor a thousand yeares after Christ . For in those former ages , from Gregory I. vnto Pope Iohn 29. the election of the Pope was alwayes Resiaunt with the Emperor , and the people of Rome . After which time the people being excluded from geuing their voyces , the election was ( through the practize of Parasites ) posted ouer to certayne Cardinalls : The Pope must be taught ( say they , ) and not heard .

Of the Masse , and her appurtenaunces . Euen with lyke fraude , were the people perswaded , that the Masse was a very auntient thing , not begunne of late , nor proceéding from any others , then from the Apostles themselues , more then xv . hundreth yeares agoe . But Paule , many yeares after th ascention of Christ , wryting to the Corinthians , doth say : that he did deliuer vnto them , the same which he had receaued of the Lord : Wherein he spake not a word of those stagelyke gambols , apish gestures , of transubstantiation : of one onely kinde to be deliuered to the people : of any sacrifice for the quicke , and the dead : of inuocation of Saintes : or praying for the dead : All which together with that high feast of Corpus Christi , from whence they tooke their first footing , The vse of Corpes in the Church and who were the Authors thereof , Histories make mention playnely enough . The wearing of Coapes at the tyme of Communion was first brought in by the bountifull liberality of Charles the great . The practize , and custome of priuate Masses beganne vnder his sonne Lodovick Pius : Priuate Masses . At what tyme was a decree made in a councell holden at Agathe , that the lay people should be admitted to receaue the Sacrament three times of the yeare onely . This custome was afterwardes abridged from thrise , to once in a yeare , by a constitution made in the tyme of Clement 3. The Communion of the laye people abbridged from thrice to once in a yeare by Clement 3 who also described certaine Rites to be obserued in celebrating the Masse : whereas a litle before , Pope Alexander the 3. had instituted the vse of vnleauened bread about the tyme of Frederick Barbarosa , and taken away the other part of the Communion from the laye people . Vnleauened bread . The pride and arrogancy of the Popes waxed then so outragious , that at the last , they shamed not to commit horrible sacriledge in the whole vse of the Lordes supper , One part of the Communion taken away from the lay people . Corpus Christi day and turned it to the worshypping of an Idoll : the true vse thereof , being vtterly abolished . But for the carrying abroad of this consecrated bread , was a speciall feast , and holyday graunted by Pope Vrbane the 4. by the mediation of Thomas Aquinas , a litle before Gregory the 7. As concerning the Cannon of the Masse , appeareth playnely , by the whotte contention raysed about Gregories Cannon , and Ambrose his Cannon , that it was clowted vp , and patcht together with many other trinckets more of the lyke sort , by diuers , and sundry Popes : and not instituted in the primitiue Church , nor yet ordeyned by th apostles : During the time of which contention , the common Churches were in a great perplexitye , not resolued , whether of those two Cannons they might receaue . Besides which Cannons , were diuers other Cannons made for the vse of the Masse , ech contrary to other , botcht vpp partly by Gratian , which afterwards were enlarged with new vpstart , and more horrible blasphemies by Pope Gregory the 9. about the yeare of our Lord 1227. and after him , by Pope Boniface the 8. about the yeare of our Lord 1330. And this is euidently to be found in Historyes euery where .

Touching Images , Of Image . Idols , pictures , pilgrimages , worshipping of Sayntes , and praying for the dead , yf antiquitye be demaunded , what it can say : I would desire you to aunswere me at a word ( Osorius , ) whether you thinke those Ages , and Churches to be more auncient , that neuer hadd the vse of them ? or els those , which haue had them ?

Concerning the Celebrating of the Communion : If you can Iustify by any probable recorde , or testimony , that the florishing age of the Apostles , Of transubstantion of Eleuation of carying abroad of the Sacrament . or of the auncient Fathers , that euer any mention , or motion was made of the lifting the bread aloft , of transubstantiating it , of worshipping it , of hanging it vppe , of carrying it about , of sacrificing it for the sinnes of the people , of deuouring it alone , or of any of all these toyes , ( which you haue chopt into the Church at this day , ) you shall winne the victorye . But if you can not : Surcease then at the length for very shame to vrge Haddon so earnestly to defend his Noueltye , seing your selfe are not able to defend your owne , by any manifest or probable authoritye .

Agayne for mariage of Priestes forbidden by publique authoritye , Of marriage of priestes and choyse of meates . Choyce of meates , Uigilles , State holydayes , and Imber dayes , ouer much babbling in your intercessions , and prayers , ioyned with a certeine opinion of Religion , and obteining forgeuenes for the same : Be it generally spoken as before .

I will not speake much of your Canons , Decrees , & Decretalls , Of the Popes decrees and decretals . by force whereof , you haue erected to your selues a plaine Emperiall , kingly , and poltique Superioritye in the Churche : contrary to all Antiquitye , and cleane contrary to the nature of the Gospell . It is vndoughted true , that the Sonne of God , was sent from aboue , not to establishe any worldly , or seculer principalitye , in this world : but a spirituall , and euerlasting kingdome , which is vnited , and knitt together , by the preaching and ministery of the word : not by any humaine power , force of Armes , Imperiall dignity , bodely pollicy . And as for your infinite rable of Lawes , innumerable decrees , and Cannos , partely Sinodals , partely Prouincialls : some prerogatiues of the Pope , others peculiar of seuerall Bishopps , wherewith Christian consciences are so miserably entangled : to what end tend they all at the last ? or what doe they emplye other ? then vnder the title of the Church , to fortify you a kingdome , & Tyranicall Ierarchye vpon the earth ? Which no power , nor potentate of this world may be able to counteruayle . Otherwise what doe these wordes of your Decretalls emport , Extrauaga . de Maiorit . obed. cap. vnam . wherein you chalenge vnto Peters chayre , the authoritye of the temporall sword ? If any man gaynesay you herein , you doe forthwith exclayme , that he doth not well vnderstand , ( to speake your owne wordes : ) that saying of the Lord . Putt vppe thy sword into thy sheathe . Agayne , where you force th one sword vnder subiection of the other , so that the Temporall sword , must of necessitye be subiect to the spirituall sword . And at the last , measuring the proportion of your Authoritye , by ynchmeale as it were , how much and by how many degrees it surpasseth the Temporall authoritye : De maior it . & obedientia . cap. Solitae . you alledge for profe these wordes . Whereas the earth is seuen times greater then the Moone , and the Sonne eight tymes greater then the earth , it remaineth therefore , according to this proportion , that the Popes superexcellency , must surmount in dignitye , all kingly royaltye , fiftye times , sixtye degrees . At the length , hauing on this maner enthronized your Ierarchye , ye haue forced the matter to this passe : That if any man will be so hardy , as once to mutter , agaynst the Maiestye of this triple dignitye , you haue Decrees , and Cannons , ( farre worse then Cannonshotte , ) to hale the poore Heretique to the stake , and consume him to Ashes .

I come now to the orders and armies of Monckes and Friers , Of Mouncks & Fryers . and that whole generation of Cowled Crauines : whose first foundation if you search for , we shall finde that they are start vp long sith the age of the Apostles , and that purer age of the primitiue Church . If you desire to know to what ende they were erected , the matter will declare it selfe manifestly , that these cancred Caterpillers were sent for a speciall plague onely , to deuoure the Gospell of Christ , and to fill vppe the full measure of the mystery of iniquitie : which is enough thoughe I speake no more of them . Howbeit I deny not , but that in the tymes of Augustine , Ierome , and Basile , wanted not a great nomber of men , and wemen , who ( either forced through cruelty of persecution , or loathyng the losenes & licentious life of the common people ) did abandon them selues into desertes and solitary places , chusing rather to liue farre from company with a few , then amyddes the turmoyles and troubles of worldly affaires , to be carried from the quiet and tranquillitie of their myndes . But Monckery was then a sequestration & departyng from the world , not a profession in the world : And euen those Monckes were then in nomber but few , & none other but of the lay people : whom not Religion , not coates , not cowles , not colours , not rules , not vowes did sequester from the company of the laytie : nor were they soiourning then in the Cities , or Townes . But coucht close vpon toppes of mountaines , or in vnhaunted woodes and fennes : nor lay snortyng in slouth , or pamperyng the paunche vpon other mens purses : but either liued moderatly with their own reuenewes , or gatte their liuyng with the sweate of their browes : Emongest whom was no foundation layed as yet of those three Vowes , Three vows of Mounkerye . with the other trinckettes apperteinyng to the same vowes , namely : wolle , flaxe , colour , cowle , leather belt , or gyrdle of knotted coard , shoes cut or whole , fish , egges , pulse , heary cloth , scilence , night Orisons : The Seraphin had not yet ouerspread the world with his sixe Monckish wyngs : Sixe wings of Seraphin wherof the first was all orderly obedience , the second Euangelicall pouertie , the thyrd immaculate virginitie , the fourth most humble humilitie , the fift peacemakyng Simplicitie , the sixt Seraphicall Charitie : of whom though I dare not affirme , that they were not altogether voyde of those godly gifts , yet was not so Celestiall , and Seraphicall a profession of them flowen from out the fiery Firmament into the earth as yet . And no maruell : for as much as these Seraphicall fraternities of Cowled Cloysterers , nor the roysting vpstartes of Religious rowte , Aemilius in his 5. booke had not yet cloyed the earth : namely : first the Carthusians , whose founder was Bruno , erected vnder Pope Vrban the 2. in the yeare .1084 . Then the order of Cistersians , Carthusianes . which start vppe within a whiles after in the yeare .1098 . Emongest the which was Bernarde not the least ornament of that order : Castersianes . out of whom sprang a fresh sprought of momish Monckes .

After them followed the order of Templars or Almaines which tooke their name of the Hospitall of S. Iohn in the yeare .1128 . Templars The Order of Premonstratenses were founded by Caliste 2. Premonstratenses . in the yeare .1124 . The order of Gilbertines in the yeare .1152 . Gilbertines by Eugenius the 3. The Order of Brother Preachers , who tooke their name and begynnyng from Dominicke a murtherer and most cruell persecutour of the Valdenses , Dominicanes . vnder Innocent 3. in the yeare .1216 . Immediatly after ensued the factions of Franciscanes in the yeare .1228 . Franciscans vnder Gregory the 9. Eremites . Augustines Carmelites . To whom within a whiles after were added the orders of Eremytes , Austen Friers , & Reformed Carmelites whom the mount Carmell did vomite out vnto vs . There followed also an other order of Austen Friers vnder Honorius the 4. in the yeare .1286 . Neither did these monstruous vanities of new fangle Religions cease at men : but the Serpigo crawled further into womens consciences also , who beyng allured by the example of men , began after a litle sittyng abrood , to hatcht vp such cheékynes , & to flocke together in coueyes & herdes . Wherof some were called Sisters Clarites , Nuns of S. Clares order . broched by Dominicke first . Some Brigittines surnamed of one Brigitte a Scithian borne , their couey peéped abroad at the first in the begynnyng of Vrbane the 5. his Popedome .

In the Councell of Laterane was a Decree published by Innocent the 3. with a speciall prouiso for the abandonyng of diuersities of Religions , Out of the Councell of Lateran . Innocent. 3. that from thenceforth no Couent of Cloystered company or cowled crew should be erected : in the yeare .1215 . And yet in despight of the authoritie of this Decree , how many clusters of factious Friers , haue bene forged emongest your holy Fathers sith that tyme . Cap. 13. Minorites Augustine anes . Besides the orders of Minorites , Austens , Brigidines , Crossebearers and Scourgers , there is peépte abroad within these few yeares ( good lucke a Gods name to the Pope and his Puppettes ) the order of Iesuites in the yeare .1540 . Crossebeabeares . Whippers Iesuites promising I know not what by the title of their names : Sure I am they haue hetherto accomplished nothyng correspondent to so sacred a name : But it seemed good to the Lord Iesus peraduenture to fulfill so the Propheticall truth of his Gospell : Many shall come in my name . &c. What followeth , let them selues looke to it .

I haue spoken of Mounckery : I haue spoken also of some other orders , and ordinaunces of the Romish Church : for to rippe vp all were an infinite peece of worke . It remaineth now : That Osorius say somewhat for him selfe likewise , and make some shew of wares if he haue any in all that his Romish Church , In the Romish Churche are many things new altogether , nothing auncient sauoring of th apostolique Antiquitye . wherein he liueth now ( except a few Articles of the Creede onely , wherein we can iustifie as auncient a prescription of possession as they can ) that be not either new , straunge , and lately vpstarte , or els altogether Poeticall stagelicke and mockeries . Wherfore if we measure Antiquitie by the age of Christ & his Apostles : & the nearest yeares next ensuyng the same age : wherein also if Osorius will abide by it , that nothyng ought to be allowed in the Church , that doth not sauour of that primitiue and Apostolicke antiquitie : then shall Osorius daughtlesse at this one blow choppe of the Popes head , triple Crowne , Church and all : for as much as he shall neuer be able to vouch any thyng either in the receaued Doctrine , Religion , Rites , or Ceremonies of his Church , that euer saw the age of the Apostles , or is in any respect correspondent to that first patterne and president of the primitiue Simplicitie . There is such a generall Metamorphosis and alteration , yea all thynges are turned into so frameshapen a newfanglenesse : that it may seéme they haue not onely forgoen the auncient ordinaunces of the primitiue Church , but also to haue vtterly excluded them selues from all acquaintaunce with that same Church , with the Gospell , yea with Christ him selfe , of whom the Apostles gaue testimony and preached .

The carnall presence of Christ no where but in heauen . The Apostles did not acknowledge that same one Christ any where , but in heauen : and him ascendes into heauen they did so apprehend by Faythe , that they would neuer seéke him els where then in heauen , and so in heauen sittyng in the flesh , as that they would no more know him after the flesh : as men not dreamyng so much vpon his carnall presence , nor ouer greédely affectioned to enioy him after that fleshly maner , but were otherwise wholy settled , and vnmoueably fixed in mynde in that spirituall presence of his Maiestie . But to you sufficeth not to apprehend Christ by Fayth sittyng in heauen , and to worshyp in spirite , as the Apostles & blessed Martyrs did , The carnall presence of Christ one of the Popish doctrine . vnlesse after a fleshly and bodyly maner , with your fingers , you handle , the reall , corporall , substanciall , identicall presence of Christ , behold the the same with your eyes , and choppe him vppe at a morsell . Which deuise of yours doth argue , that you seéme to be carried with a wondrous senselesse opinion of errour , as neither to acknowledge one & the selfe same Christ , whom the Apostles did : nor to worshyp him in heauen onely : but to imagine to your selues two Christes , of that one Christ : namely , one Sauiour in heauen , and an other in earth , and him also to Sacrifice dayly in your Masse .

How the Papistes dp doe differ from the Apostles in the ministring of the communion . In the Apostles tyme the Communion was ministred not once in a yeare onely , nor at the Feast of Easter onely , nor with Bread consecrated into the body of Christ , but in a thankefull remembraunce of the Lordes death ( the bread and wyne beyng equally deliuered to the people ) at all tymes whensoeuer any assembly of well disposed did meéte together for that purpose .

They neuer sayd nor song any priuate Masses : Priuate Masse . nor instituted any Sacrifices for the quicke and the dead , being throughly satisfyed with one sacrifice onely : which beyng once finished , they were assured that the whole action of our Redemption was accomplished . For so are we taught by the testimony of the Apostle . Hebr. 9. 8 10. By his owne bloud he entred in once , the euerlasting redemption being accomplished . And agayne . For this did he once , when he offered vppe himselfe . And imediately after . We are sanctified by the onely offering of the body of Christ Iesu once offered for all . Moreouer in an other place writing of one Christ onely : 1. Tim. ● . One God ( sayth he ) one Mediator of God , and men , the man Christ Iesu . &c. But how shall there be but one onely Christ , or one onely Sacrifice of his body once offered , of whose body you doe exact dayly a new & fresh sacrifice to be made for the sinnes of the people ? Or how can he be sayd to be but one , accordyng to the proportion of a body , of whom you doe imagine a presence accordyng to the whole nature of his flesh , both absent in body in the heauens , and in the same body neuertheles , at one selfe instaunt , on the earth ? Do ye not seé how absurdly these your patcheries concurre and agree with the naturall meaning of the Scriptures ? and how farre they be from all reason ? And what is this els , then to preach vtterly an other Christ then whom the Apostles haue taught ? They acknowledge him to be heauenly , you make him earthly . Theyr doctrine doth rayse vs from the earth vppe on high , where Christ sitteth at the right hand of God the Father : Your doctrine what doth it ? whereunto tendeth it ? whether doth it call the mindes of Christians ? but from aboue downeward , out of heauen into the earth , withdrawing the senses from the Spirite , to the flesh : So that we must seéke for Christ there , not where he is , but where you imagine him to be present . The Apostle Paule when he preacheth vnto vs the liuely feature of this Christ ( who taking vpon him the shape of a Seruaunt , suffered death in the same shape , once for our sinnes vnder Pontius Pilate , and afterwardes accomplishing the mistery of our redemption rose agayne for our iustification ) doth teach vs playnly , that he ascended into heauen , not leauing his body ( wherein he suffered ) behinde him here on earth , but taking vpp the same body into heauen , was with the same receiued into glory : whom also he affirmeth , he knew no more now , according to his fleshlye presence , that is to say , according to the capacity of his carnall senses . And that besides this Christ onely , he knew none other Christ , nor this Christ otherwise , then according to the new creature onely , namely : visible in spirite , with the eyes of fayth , and not with fleshlye eies . Let vs make now a comparison betwixt this Christ of our Gospell , with that your Christ of the Pope , in the same manner as you do fashion him , and make a gaze of him to the eies , and eares of the people after the order of your Gospel : which seemeth to me to be after this manner : not as hauing taken vpon him , the shape of a seruaunt , but the forme of bread , is in the same forme of bread , and vnder the accidents of bread made of wheat , set out to the gaze of the people to be tooted vpon , and is of Christians worshipped , and offered to God the Father , and this not once , but dayly : not vnder Pontius Pilate , but vnder the Pope of Rome , not a Sacrifice onely for the quicke , but for the soules in Purgatory also , to the washing away of theyr synnes : Which Sacrifice being ended , he is buried in deed , but buryed or rather drowned in the paunch of a priest , from whence he neither riseth agayne , nor ascendeth afterwardes , but descendeth rather : nor is euer looked for to come agayne from thence . And this is that same Christ , not the Euangelicall Christ , but the Papisticall and poeticall Christ : whom thought the Apostles or Euangelistes neuer knew , yet must we be enforced ( will we nyll we ) to honor and worshippe neuerthelesse as the very Sauiour of the world forsooth . Whom may not suffice to lift vppe hartes and mindes on high to him onely , which dwelleth in heauen , vnlesse we also lift vppe our fleshly eyes , to this visible Christ , and kneéle and crootche vnto him with great reuerence : yea although the eyes themselues do behold nothing but bread and wine , yet the eyes must lye , and all the sences must be deceiued , The true doctrine of transubstantion iuuented by the pa●istes . neither may in any wise be reputed other then verye herityques : but in despyght of eyes and senses all , we must of infallible persuasion of fayth firmely beleue , that it is now no more bread and wine that is seene : But the ( bread and wine being thrust cleane on t of dores ) Chryst onely , yea , whole Christ doth possesse euery part of that place , who though be not present in his owne naturall shape , nor in the same proportion of body which he tooke of the Uirgine Mary , yet in the selfe same nature , trueth , substaunce , Identity notwithstanding , vnder other formes forsooth and yet not figuratiuely , but truely , most absolutely , perfectly and fully , must in the same whole body and the same naturall blood be contayned , felt , seene , and without all contradition worshipped .

These be the misteries of your diuinity , as I suppose , by the which you haue begotten vnto the world a new Christ : Transubstantiation was neuer knowen to the Apostles . I knowe not whom , altogether an other Christ , neuer borne of the Uirgine Mary doubtles , whom the Gospell neuer knew , nor the Apostles euer taught , nor the Euangelystes euer saw : I adde also : whom neuer any of you hath seene hetherto yet , nor shall euer seé hereafter . And yet these so wittelesse , so dotish , and monstruous deuises of drowsy dreames ( then which nothing can be spoken or imagyned more false , and more monstruous ) you shame not at all to vaunt to be most auntient and most true , as the Gabyonites of olde time did theyr shooes . And for the same your Popish Christ made of bread , Many thou sandes of Martyrs lost theyr liues for this Transubstantiation . you stick not to aduenture limm & life more earnestly , then for the true Glory of that Christ , whom we do most certaynely know to be in heauen , where also we do worshippe him : And euen this doth your horrible butchery of an infinite number of our Martyres declare to be true by most plain and euident demonstration .

With the blood of whom because your holy mother the church seemeth so beastly dronken long sithence , this one thing would I fayne learne of you , The Churche of the Pope a Murtherer . what special cause was it that enforced you , to vtter such outrage in the shedding of so much blood of your naturall brethren : was it because they defrauded Christ the Sonne of God ( which was borne for our sakes , crucified , rose agayne , ascended vp into heauen , sitting now a Lord in heauen ) of one dramm so much of his due honor ? nothing lesse : Was it because they abused or defiled the Gospel ? I thinke not so : Was it because they brake the auntient ordinaunces and approued doctrine of the holy Apostles and Prophettes in any one thing ? or because they went beyond the bondes prescribed by the auntient fathers ? none of all these : But the cause was , for that they refused to allow of that newfangled and vpstart Idoll of the Popish Masse , The papist can render no iust cause of sp●llyng so much Christian bloud . and that lately sprong vppe Breadworshippe , contrary to the doctrine of the Apostles , yea contrary to Christ himselfe : and because they would not in this behalfe be as furiously franticke as the Papistes themselues .

In the meane time , we speake not this , as though we were of opinion , that Sacramentes should be defrauded of theyr dewe honor . It is one thing to reuerence the Sacraments & an other thyng to turne Christ into a Sacrament . For it is one thing to reuerence the Sacramentes accordyngly , and an other thyng to conuert the Sacramente of Christ , into Christ him selfe : and to worshippe earthly Sygnes , for the heauenly Christ : in the one whereof is a kynde of Religion , in the other manifest Idolatry . To the whiche wanteth nothyng now , but that they chaunt lustely together with Ieroboam : These be thy Gods O Israell . But we shall be vrged perhappes with the wordes of Christ in the Gospell . The words of Christ . This is my body &c. This is my body . As though in the wordes of Christ ( which be Spirite and life ) it be so rare & vnaccustomed phrase of speaking , to vse Tropes and figures now and then , seing there is no kinde of doctrine that more vsually delighteth in figures , Christs wordes bespirit and lyfe . Tropes , parables , Similitudes , metaphors , allegoryes & mysteryes , them the mystycall speéch of the sacred scripture : especially when mention 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 : Christ is called by sondry names in the Scriptures . 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 than 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 than with the death of his owne body , & shedding of his bloud : He is also called our meate , our bread , and our drinke . Christ is called bread in the Gospell . Moreouer bycause this bread and this drinke is of the Lordes owne mouth commaunded to be receaued , to renew the remembraunce of him : for this cause those elementes do put on the nature of a Sacrament , By what similitude the Sacrament of bread and wine , is called the body and bloud of Christ . 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 : August . to Boniface 13. Episto . So an Argument 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 Sacrament 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 , August . vppon the psalme . 89. 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 , August . agaynst Adimant 13. 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 Question of Osorius , who albeit hath not bene ouer much studied in Augustine , yet hath at the least bene busied amongest the Rhetoricians . Let vs therefore consider the matter by the circumstaunces of Rhetoricke . The circumstaunces about the Supper of the Lord are to be considered . 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 heauen 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 can Augustine nor yet the Scripture it selfe disgest this , August . vpon the wordes of the Lord in Lake Ser. 33. 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 : August . in Ioh. tractar . 25.26 . 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 needed 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 : From 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 seemeth 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 ? The absence of the body of Christ more profitable for vsthen his presence . and not rather his absence in the flesh more commodious for vs ? namely , sith him selfe hath spoken in the Gospell . It behoveth you that I go , for if I go not , the comforter can not come : If the corporall presence of Christ seéme in your conceiptes so necessary , and so effectuall vnto Saluation : Then bethinke this with your selfe , An Argument in respect of the profit therof . how long the Apostles should haue needed the vse of his bodyly presence : how weake they were : how grosse their vnderstandyng was , notwithstandyng their dayly : familiaritie and acquaintaunce with God and man : notwithstandyng so may miracles seene with their eyes , notwithstanding so many apparaunt demonstrations , notwithstandyng their dayly teachyng proceédyng from that heauenly voyce : yet loe when he should ascende into heauen , doth he not cast their incredulitie in their teéth ? And what was the cause hereof els , but bycause the effectuall power and mighty force of the comforter , could not enlighten their hartes , vnlesse the fleshly presence of Christ had bene first taken away from them . And do you not yet cease so drowsily to dreame vpon Christes flesh ? and euen for that cause haue you made such an horrible slaughter of so many thousand soules , continuyng still in that sauadge and vnappeasable vnmercyfulnes ? And yet after this so great and cruell a bootchery , may ye not endure to haue that your notable Prelate called by the name of Antichrist ? in deede is this your auncient Religion , my Lord ? to speake nothyng in the meane space of that , wherevnto the Rhetoricians are wont to flee , when they assayle their aduersaries most greéuously by an Impossibilitie of proofe : as this , that it is not possible for you to proue that your fleshly Assertion of the Sacrament by any reason , or by any deuise or imagination . Antichrist . For how can you possibly bryng to passe , that two contradictories may be verified of one selfe same body , An argument from Impossibilitye . at one selfe instaunt ? so that the same selfe body of Christ ( seyng you will haue it one selfe body ) may be at one selfe same tyme , in one , and in diuerse places , at one instaunt of tyme , both glorified , & not glorified ? Contradictiories cann not be together , not so much as by miracle . visible , and not visible ? corruptible , & incorruptible , which is not onely wonderfully absurde to be spoken , but as impossible to be done : and which also will admitte no miracle at all , namely that the thyng that is true by nature , should be false by miracle , and be conceaued both true & false at one instaunt of tyme . But bycause we determined not to prosecute Disputation , hereof in this place , but to treate onely of the antiquitie of doctrine , I returne agayne to your Church , which you garnish with a very gorgeous , but in in deede counterfaite and false title of Antiquitie : wherein you deale also as subtelly and craftely : Not much vnlyke to harlottes , who ( when they will be atcompted for honest ) do as much as they may frame them selues to the resemblaunce of vertuous matrones , from whose conuersation and maners they do varry notwithstandyng altogether . A great diuersitie betwixt the auncient Church of Rome , and this vpstart Church . Euen so fareth it with your Church : I speake of that shape and countenaunce of the Church that now is , not that which was long agoe . For as I may not deny that the Church of Rome in that pure and primer age deserued wonderfull yea the principall commendation of all others , not onely in respect of the noumber of Martyrs that suffred there , but also in respect of her vnstayned sinceritie and Fayth : euen so ( comparyng the Church that now is , with the Church that then was ) The example is so farre of from any liuely resemblaunce of the first patterne , that it seemeth quite transformed , and ( I can not tell how ) mishapen into a certeine chaungelyng Else , without any mauer of likely applyablenesse to the feature or countenaunce of that first and auncient simplicitie and sinceritie .

For such was the lyfe of Christians in that purer age , The lynes and couersation of the auncient Fathers of the primitiue Church . that they would not swerue one tytle so much from their profession : Moreouer such was their profession , that it would not raunge an hearebredth from the prescript rule of the Institutions Apostolique . And such was the rage of persecution then , as would now supper them to be Idely sluggish , or to geaue themselues to vnlusty Lazines . As for delightes , and pleasures , to rake riches together , to build pallaces , to seéke the exalting of themselues by honorable titles , and dignityes , they had neuer one minute of spare tyme to bestowe their wittes vpon . Their dayly exercise then was a continuall wresting agaynst the world , and the Deuill . They spent all their tyme in labors , and perills : their whole lyfe was a paynfull turmoyle : all their power was nought els but prayer . Their fortresse was grounded vpon Christ : Yea for Christ onely was their whole warfare . Neither were those valiant souldiours destitute in the meane time of a singuler Chefetayne : Christ himselfe was the chief generall of this Army : who did either mitigate the horror , and cruelty of their agonyes , by his omnipotent power : or with some comfortable restoratyue , qualifie their greéues : so ordering , and attempering the proceédyngs , and alterations of his Church , that he would neither suffer the vaynes , and sinowes of the same to gather any infection , by ouerflowing plenty of ytching delights of this flattering world : nor to be discouraged or vanquished with any immoderat assaultes , or excessiue stormes of aduerse fortune : and at the last would conduct them to a ioyfull Triumph , and end of all their Troubles , and afflictions .

And this was the very order of the first foundation , The first age of the Church and building of that auncient Church : So that neither tickeling enticementes of the world , could defile the lyfe of the godly , nor any contagious error infect their doctrine . For the very same ordinaunces , and rules of doctrine , which th apostles receaued of Christ and the holy ghost , the same also which came from the Apostles vnto the Church , were reteined with vnremoueable constancye . So also was nothing at all , mingled , or chopt in for vse , or worshippe , vnlesse being deliuered from Christ , or his Apostles , had the rootes thereof vnseparably planted in the knowen authoritye of the sacred worde . Inuielable as yet was that sacred rule of this commaundement . See that you adde nothing , nor diminishe any thing . Deut. 12. And that other also of Saint Paule : Whosoeuer shall teach you any other Gospell , lett him be holden accursed : Gala. 1. And this also : They doe worshippe me in vayne , teaching the doctrine , and traditions of men . &c. Math. 7. Those superfluous swarmes of superstitious traditions of men were not yet growen in vre : men were not yet ouercloyed with the cumbersume clusters of crabbed constitutions . For it seemed good to the holye ghost , not to burdeine the Gentiles with the ordinaunces prescribed in the old lawe . That vnmeasurable heape of ragged Rytes , were not yet raked together , nor hard of in the Church : Nor was there any neéde of naked ceremonies , where sufficed to euery person to serue and worshippe God in spirite and trueth . Nether was any thing worshipped then , but his Deitye alone .

In processe of time the maners and ordinaunce of Christians were chaunged . Afterwardes in deede , the age of the Apostles being runne ouer , and the number of Christians encreasing : certaine ordinaunces were instituted by the Fathers , and Elders , which did apperteine to the well ordering , and gouernment of outward discipline . Yet euen in these was such a moderation , & consonauncy obserued , as should nether extinguishe the glory of the Gospell , nor entangle consciences with combersome charge : but serue onely for preseruation of necessarye orders : For due obseruation of the which , was graunted to the Church , a certayne authoritye and power , to dispose and determine ( according to the nature of places , and necessitye of tymes ) such thinges as might seéme most agreéable , The middle age of the Church . and couenable for their assemblies . But this authority , ( hedged in as it were , within her certein limits , and boundes , ) as was but humaine , so forced it not such a necessitye of obseruance , as did those other commaunded immediately from God . For lyke consideration may not be taken of humaine precepts , commaunded by men onely , as must be had of th ordinaunces of God . Hereof commeth it , that the breach or not performaunce of that one , being done without arrogant contempt , or reprochful disdayn , is not punishable as mortall & deadly sinne . In lyke maner , the godly ministers of the Church were not without their due honor , How sure forth humayne authoritye doth binde . and authority , yet such it was , as exceéded not the appointed lymittes , and measure . For as then function ecclesiasticall was a Ministery , and seruice , not a Maistry , or Lordshippe : Ecclesiasticall function consisteth in two thinges chiefly . which consisteth in two thinges chiefly : In preaching the worde , and ministring the Sacraments : and in directing outward discipline , and ordering maners , and misdemeanours . In which kinde of ministery , although commaundement be geuen to yeald due obedience vnto the pastors , How farre ecclesiasticall power doth extend it selfe . yea though we heare these wordes spoken of Ministers : He that heareth you , heareth me : Yet tend they not to this end , that they may after their owne wittes , and pleasures , make new innouations , frame new fashions of doctrine , and coyne new Sacraments , thrust in new worshippings , and new Gods , or thereby to erect a kingdome in the Church . But their whole power and authoritye is restrayned to the prescript rule of the Gospell : not to dispence , and dispose thinges after their owne luste : but to be the dispensors , and disposers of the misteries of God . Wherevpon in matters appertayning to Gods Lawe , In matters appertayning vnto God , dew obedience ought to be geuen to the Pastors and Ministers . conscience is bound to yealde due obedience to the pastoures according to this saying He that refuseth you , refuseth me .

In other thinges that concerne the Tradicions of men , or that haue no assurance of their creation by any principle of doctrine : herein ought speciall regard to be had . First to what end they are commaunded : then also by what authoritye they are brought into the Church . For the ordinaunces which are thrust in , How farre forth obedience ought to be geuen or not geuen to Pastours of the churche in matters of mens constitution . vnder such maner , and condition as may enfeéble true confidence in the Mediator , as may dispoyle consciences of their freedome , and ouerthrowe the maiestie of gods grace , or are linked together with a vayne opinion of righteousnes , of worshipping , of remission of sinnes , of merites , of Saluation , or of vnauoydable necessitye : Such , I say , ought without all respect to be hauished , and abandoned , as pestilent batches from the communion , and congregation of the Church . Consideration also must be had of the difference betwixt these thinges , which the Church doth charge mens consciences withall by mans authoritye onely , and the thinges which are established , and proclaimed by the expresse word , and commaundement of God . For although the Church may of duety require a certein subiuection to the ecclesiasticall ministers , as that we ought to obey the ordinaunces , that are instituted for preseruation of ciuill societye , and couenable decency : Yet must the ministers be well aduised , least vnder pretence , What ministers ought to consider in makyng new ordinaunces . and colour of ecclesiasticall authoritie , they eyther commaund the things that are not expedient , or oppresse the simple people with vnmeasurable Burdeines , or thinke with them selues , that the Church is tyed of neccessity , to any Lawes established by men .

Euen so , and the same that hath bene spoken of mens Constitutions , may in effect be applyed to Iudicall Courts , & Iudgementes . For although authoritye be committed to the Church to iudge , Of iudiciall power of Churches . and determine of doctrines , and outward misdemeanours : & although the resolution of doubtfull controuersies , the discouerie and opening of matters obscure , the declaring , and debatyng of matters confuse , the reformation , and amendement of matters amysse , be left ouer to the Censure , and iudgement of the Church many tymes : Yet is not this ordinary authoritye so arbitrary , and absolute : but is also fast tyed to the direct rule of the worde . So that in matters of controuersie , this Authoritie came conclude , & commaunde nothing , but that which the word of the Gospel must make warrantable . Neither hath this authoritye any such prerogatiue to make any alteration of Gods Scriptures , or to forge false , and vntrue interpretations , which may auaile to establishe an authoritye of men , or of orders : or to make any new articles of fayth : or to bring in straunge Inuocations , which are directly repugnant to the manifest authoritye of the Scriptures . And therfore we creditt the Church as a Mistres and a teacher , foreshewing the truth : yet after an other maner altogether , then as we be bound to obey the word of the Gospell , preached in the Church , by the mouth of Gods faythfull ministers : which authoritye , when they put in execution according to the authoritye of Gods word , we doe beleue them : yet so neuerthelesse beleue them , as that our creditt is not grounded now vpon the testimonie of the Church , nor vpon men , but vpon the worde of God : namely because their iudgement is agreable , and consonant with the rule of the sacred scriptures , and with a free confession of the Godly , iudging directly , accordyng to the voyce and worde of God .

The Church therfore hath authoritie , in decyding controuersies of doctrine ? Yet so , that it selfe must be ouerruled by the authoritie of the word : Otherwise the Church hath neither authoritye , nor iudgement , contrary to the consonancy of the Scriptures . In lyke maner in discipline , and reformation of maners , the Church may determine , and iudge : The difference betwixt Ecclesiasticall & temporall Iudgements . But here also consideration must be had of the difference : For the censures ecclesiasticall are of one kinde : but Iudgements temporall , of an other kinde . For in forinsicall , and temporall causes , when Iudgementés are geuen , although they receaue their authoritie from the word of God , yet are they in force , in respect of the authoritye of the Prince , and the Magistrate . And therefore they minister correction , with punishment corporall , according to the qualitye of the trespasse . But the iudgements of the Church are farre vnlyke : For in those maner of offences which appertayne to the ecclesiasticall Consistorye , the Church hath her proper iudgements , and peculiar punishments . Wherewith it doth not afflict , or crucifie mens bodyes notwithstandyng , nor pursue vnto death : but cutteth of from the congregation onely , and common society of men , such as doe wilfully , and stubburnely sett themselues agaynst the Ministerye : and such as doe harden themselues , and obstinately perseuer in wickednes , agaynst order , and conscience , and continue in errors , and other notorious crimes , contrary to the prescript rule of sound doctrine : Agaynst such the Church thundereth out endles excommunications , denoficing the horrible curse of Gods euerlasting wrath , and vnappeasable displeasure , except they repent . And these punishmentes of the primitiue Church ( in old tyme called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) as were neuer ministred , but vpon greuous , and vrgent causes : so was there no hope of release from the same , vnlesse playne demonstration were made ( by open , and publique confession ) of true and vnfayned repentaunce . Which kinde of censure , the auncient Fathers deuided into three degrees , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Excommunication . Ecclesiasticall discipline in the primitiue Church . Whereby all maner of offenders , aswell spirituall , as temporall , were , as it were cut of from all societye , and partaking of the Church , and Sacraments , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Depriuation : Whereby such as were but newly professed , were remoued from their function . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sequestration . Whereby all offendours whatsoeuer , were excluded from the Sacraments , some from partaking of all the Sacramentes , and some from the Communion onely : whom the Grecians doe note by this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Remouyng from the Communion table onely .

And thys was the very order and gouernement of the prymityue and Apostolique Church , wherein florished not onelye that sincerity of doctrine ( whereof I spake before ) but also Ecclesiasticall discipline touching distrybution of dignityes , placing of elders , ordering of times , reading of lessons , frequenting of exercises , Inquisition of lyfe , Reformation of manners , and other profitable ordinaunces established after the best manner , was dayly exercised . All which the prymytyue and vndefiled antiquity of the auntient Fathers obserued purely and sincerely ( after the age of the Apostles ) and in all respects very reuerently and orderly : as the decrees and Canons of godly assemblies and Synods , together with the Hystoryes and Monumentes of auntient Fathers do playnely and manifestly record .

The first institution of the primitiue church compared with the tymes of the latter Church . Hauing now described and faythfully expressed the verye face and countenaunce of the auncient primitiue Church , I referre me to any equall and indiferrent iudgement , to discerne whether the Lutheran Church or the Lateran Churche of Rome to resemble that primitiue Church neérest . And as for that primitiue Church of Rome , hath bene aboundauntly and sufficiently spoken of already . Now could I wish that the Romish prelates would vouchsafe to deliuer likewise some painted vysour of theyr Ieratohye , if it myght please them : or if they refuse so to do , we will not disdayne to do so much in their behalfe , whereby godly mindes may euydently perceyue , the true causes , that moued those Lutherans iustly to sequester themselues from that Romysh Reuell : In which theyr sequestration notwithstanding from Rome , they haue not remoued themselues one ynche so much the more from the Church of Christ . I speak of the Romish Church ( once agayne I say ) in that state that it is now . The first Institution whereof touching doctrine and Traditions , if be sifted and searched by comparing of her first foundation to the true Church of Christ : it will euydently appeare that thys Romysh Church ( being but a late newfangled vpstart ) doth expresse no sparke of resemblaunce of that auncient antiquity , but patcht and botcht vppe altogether with new opinions , erroneous abuses , Idolatries , traditions deuised by authority of men , ioyned with an opinion of necessary worshipping and obseruaunces .

It is most certayne that the foundations of Christes church were grounded first vpon sure , The foundation of the christian Church . playne , infallible and vnmoueable demonstrations proclaymed from aboue , in the writinges propheticall and Apostolicall , which be builded vpon the true knowledge of the essentiall will of God : vpon true inuocation and prayer , vpon vnfayned obedience to godward , vpon assured acknowledgement & affiaunce in the Mediator , wh is very God and very man , and which doth display abroad the kingdome of Christ to be a spirituall , and an euerlasting kingdome , not temporall , nor instituted or gouerned by mans pollicye or power : but begonne by the preaching of the Gospell , and enlarged by fayth in them , which doe beleue and obay the word of doctryne and life , with a pure and sincere affection .

On the contrary part the foundations of the Romish Ierarchy are builded vpon the decrees of Popes : The foundation of the Romyshe Church . entangled with most intricate and ( I know not what ) most crabbed and crooked questions of Scholeianglers : Polluted with most manifest errors vtterly dissentyng and cleane contrary to the prescript rule of Gods word , which being apparaunt enough in very many matters besides , yet is notably discernable in iiij . principall pointes chiefly . The Popes doctrine conuinced by foure principall pointes . Fyrst , Because this doctrine doth abolish quite the doctrine of the law , of repentaunce , of righteousnes by fayth , and commaundeth a mammering doubtfulnesse : out of which puddle yssueth an outragious ouerflowing Sea of papisticall errors . Secondaryly , because it doth transpose merites and worshippings ( which are proper and peculiar vnto the sonne of God ) into adoration , oblation , and application of the consecrated breade for the quicke and the dead , by merite meritorious , in theyr masking Masse , and without theyr masse , whereas in very deed the Gospell doth playnely teach , that the benefittes of the sonne of God are not applied to any person , but in respect of euery theyr proper and peculiar fayth . Thirdly , after the manner of Infidels : Because it translateth to dead men Inuocation , which ought to be yelded to God onely . Fourthly , because it commaundeth traditions of men : Mounckish vowes , Canonicall satisfactions , pilgrimages , and innumerable such dredge with an opinion of merite , worshyppyng and necessary obseruaunce : and doth preferre the same , before the commaundementes of the law which God hath commaunded to be especially obserued . To this Beadroll appertayne more then dottered Bussardly fables of Purgatory , Pardons , secret and compulsary confesūon , pompous Processions and superstitious supplications , wherein is carryed abroad to be gazed vpon , the consecrated bread : profaning of the Lordes Supper , making sale thereof as it were in open Fayre or Markette , Magicall consecrations of naturall thinges : to wytte , of water , wyne , oyle , salt and such like .

The popes Church more like an earthly kyngdome then the kyngdome of Christ . What shall I say of that more then whorysh shamelenesse ? when as the Popes without all proofe or probabilyty of auncient antiquity , of a certayne insolent arrogancy , not by any Dyuyne authoryty , but through theyr owne trayterous treachery , haue raysed to them selues , not a true Catholicke and Apostolycke Church , to Christ Iesu : but a Seraphycall Ierarchy , exceédyng all earthly prymacy , superiority , and potentaty . Wherein reygneth in place of Christ , a proud Popysh Peacock : For the Apostles , cormoraunt Cardinalles : For Martyres , monstruous Mounckes : for professors , pestiferous persecutors : For fathers , Bellygod Byshoppes , and Gorbelly Abbottes : For Euangelistes , cruell Canonistes , Copistes , Decretaries , Summularyes seditious Sententioners : For Minysters , sheépysh shauelinges : And for Pastours , Maskyng Massemongers : Who hauyng rauenously Raked the ryght of the Church , haue turned and chaunged it into a newfangled fashion of an earthly kingdome : where it may not suffice to serue Chryst Iesu our pastor and head onely , to settle our selues vpon hym whollye , to depend vpon hys mercy onely , Unlesse we become vassals and bondslaues to thys popysh Byshoppe , and honour him as a certayne other Chryst vpon earth : who ( vnder a delycate vysor of gloryous name , counterfaytyng the hornes of the immaculate Lambe ) doth vnder the person of Chrystes Uycar on earth attempt nothyng els in in deede , but that he may be the chiefe Monarch of the whole world : and that all others Princes and Potentates of the earth may become buxam and bonnair vnto hys beck and commaundement . For may it be lawfull Osorius , for a man to speake the trueth franckely , and in playne wordes to call a Toad a Toad ? Let that vysor of presumptuous pretence be pluckt from your pates , and but a litle whyles turne downe that tytle and cloake of the Church , wherewith you couer your selues , and lette vs behold the thyng as it is in deed : to wytte , the whole course of your conuersation , your treasury , myghty Maiesty , gallant trayne , pryncely pallaces , stately dignyty , pompous pryde , terryble Lawes , your lofty Castles , presumptuous power : what difference shal we seé betwixt the hyghest gouernement of an Empyre , and the supremacy of the Pope ? betwixt the courtes of Kinges , and the Reuelyng Rout of Rome ? betwixt Princes parliaments , and the Popes generall councels ?

Now if you lyst to take a view of the gallaunts themselues : A smale discription of the Romishe Ierarchye . what is the Pope himselfe other than the Monarch and chiefe Ruler of thys world ? sauyng that other worldly Prynces be crowned wyth one single Dyademe onely : but thys Ruffeler can skarse be satisfied wyth a Tryple Crowne . Cardynalles what do they represent els , then kynges ? and kynges Sonnes ? what do the Patryarches , Archbyshoppes , Byshopps , and Abbottes in that pontificall kyndome , A comparison betwixt the kingdome of the Pope , and the kingdome of this world . shew themselues other , then earthly prynces , Dukes , Earles ? equall , or rather exceédyng them in sumptuousnesse , wayted vpon wyth stately trayne , wheresoeuer they goe and Ryde : and many of them also Rynged and Chayned ? to whom a man may lawfully lyncke the Lubberly Rowt of monstruous Mounckes , and false Fryers in stead of a gard : Finally , what one thing is done in any common wealth or pryncely courtes , that these iolly Rufflers haue not conueyed into the Church of Christ , by ambytious emulation ? Kynges and Emperours ( enduced hereunto for necessary preseruation of theyr state ) doe ioyne vnto them counsellors and Piers : Those haue theyr Ambassadours and Messengers : they haue also theyr pryuy ligiers , and skowtes : what ? doth the Pope want his consistory ? hath not this most holy father his Synodaryes ? doth he lack his legates nati & legates de latere , ( who wheresoeuer they be sent ) vse no lesse pompe than any other Piere , or potentate of highest nobility , yea though he be neuer so sumptuous ? No more is he destitute of his skowtes and spyes , whom he hath priuelye lurkyng euery where , armed with treason at a pynche , in princes courtes , in theyr councels , yea in the closettes & pryuy chambers of Kynges and Queenes ?

Do ye not thinke that thys is a comely concordaunce Osorius ? and a reasonable resemblaunce of Chrystes lyfe and commaundementes ? agreéable with the Apostles and Euangelists ? with the auncient Fathers ? with the ordinaunces of the primitiue Church ? and with the former president of the Elders ? The Lord cryeth out in the Gospell . Iohn . 20. A comparison betwixt the popes kyngdome and Christs kyngdome . As my lyuing Father sent me , euen so do I send you . What ? and do you thinke that he was so sent into the world , that he should establish a new Regyment on earth and like an other Romulus builde an other stately and Emperiall Rome ? Or do ye thinke that the ministers of Chryst were sent after any other sort , then the Sonne himselfe was sent from the Father ? Luke . 20. Christ proceedeth yet foreward : Receaue ye the holye Ghost ( sayth he ) whosoeuer Sinnes you shall forgeue , the same are forgeuen them , whosoeuer Sinnes you shall retayne , the same also shal be retayned . Other power then this he neuer did entitle his Church withall , nor yet gaue this power to any , but vnto them onely , whom he purposed to endue with his holy spirite .

If we will value the Church of Christ , by Christ his owne Lawes , and not after the decrees of Popes : what can be more euident then the wordes which he spake vnto his Disciples ? Mar. 10. Ye know that such as will seeme to rule ouer Nations , are Lordes ouer them : theyr Princes haue dominion ouer them . But it shall not be so with you , for he that will be greatest , shall humble himselfe & minister to all the rest . For the Sonne of man came not to be ministred vnto , but to minister to other himselfe , and to geue his lyfe to be a redemption for many .

Luce. 12. Agayne : Who made me iudge betwixt you ? we are taught like wise in Paule , 2. Cor. 10. that the weapons of our warrefare are not carnall , but mighty in the power of God , wherewith we captiuate all vnderstanding and wisedome in subiection vnto Christ . And agayne : Let euery man so esteeme of vs as the ministers of Christ and Stewardes of the misteryes of God : 1. Cor. 4. And the same Paule in an other place : 2. Cor. 1. Not because we be Lordes ouer your faith , but we be helpers of your ioy : For by fayth you are made perfect . In the same sence also Peter . 1. Pet. 5. Not being Lordes ouer the Clergy , sayth he . And agayne in the thyrd chapter of the same Epistle ( meaning to expresse the efficacy of the Gospell ) he doth call it a ministery not of the flesh , but of the spirite . And therefore to the end he may make vs more spirituall , Rom. 12. he doth wisely forbidde not the ministers onely , but generally all other to be alike , fashioned to this present word : what would he now say , The shape of the Romish Ierarchy . If he did beholde the shape and vgly deformity of the Romish Church , as it is now ? if hee aduised well the Royaltyes of S. Peter , the fulnes of power , the authority of both swordes , the Keyes of all Churches stollen away , and hanged all vpon the Romish bunch , the toppe gallaunt of the pontificall maiesty , the Cardinalles , the Legates preuayling aboue Prynces , the empalled and Mytred Byshoppes , the orders of Shauelings , the swarmes of Mounckes and Fryers , the Lawes , Bulles & decrees which they vse as forcible as Cannon shotte , theyr might and power fearefull , yea terrible also to Princes ? The Lord hymselfe cryeth out mightely in the Gospell , that his kingdome is not of this world : nor canne away with the thinges that are mighty of the earth . But our pontificall prelate will storme and waxe wroth , if the world enioy any thyng , that is not subiect vnto his power .

And this Ierarchy meane whiles more then wordly , The counte●faite authoritie of popes . they fayne ( and God will ) to be the Church : at whose becke , as at the sight of Gorgones vgly face , they make astonyed all the Monarches and Tetrarches of the earth . And the same haue they magnified with the name of Catholicke forsooth : The church wickedly defined by the papistes . By vertue of which name they will haue to be notyfied , not a congregation dispersed vpon the face of the whole earth , agreéing together in one conformity of doctryne , and worshypping of Christ ( whyche doth make a true Catholicke Church ) But they meane hereby that onely Ierarchy which they will haue tyed fast to the Romyshe Seé . And hereunto for the greater aduauncement of the authority , they haue deuised a trymme tytle of Antiquity . Behold ( say they ) was there euer any Church if the Church of Rome were not a Church ? glorying ( as it were ) vpon the tytle of Antiquitye , whereas neuer any one thing doth differre more from all antiquity : wherein these Romish skippiacks seéme in my conceit not much lyke litle boyes playing the Comedyes of Plautus vpon some stage : where one playeth the part of Chremes an other of Menedemus or Cremilus : who beyng not yet come to be hoary and grayheaded by course of yeares , because they will sette a graue countenaunce vpon the matter and seéme olde men before the gazers vpon them about on the Skaffoldes : they put vpon them counterfayt trynckets : to witte , a white hoary beard vpon theyr chynne : gray and white lockes vpon theyr heades : counterfayting theyr gate with stooping and crooching : they rest their handes vpon some staffe shaking and tremblyng : and fashion theyr voyces bigge like olde men , doyng all this with a certayne witty and crafty conueyaunce of counterfayting : so that if you behold theyr outward handling and gesture , you would say they were olde men , but if you discharge them of theyr Roabes and plucke of theyr vysours , you shall finde them nothing lesse then such as they haue fayned themselues to be . Not much vnlike is this dottrell Ierarchy of Rome , which it is a wonder to seé how many yeares it vaunteth of continuaunce , How the Romishe stagers doe counterfayt olde Antiquitye . in wordes , in voyce , in countenaunce , gesture , and outward resemblaunce : Fiftene hundreth yeares and more ( say they ) did our predecessors beginne to sitte in this chayre , euen from the first foundation of the prymitiue Church : which being erected in Christ himselfe , established by the Apostles , confirmed with a continuall course of neuer fayling Succession , receiued by generall consent from the Auntient Fathers , and from them hath remayned & bene deriued vnto vs by aperpetuall and permanent deliuery of Succession . But your Church which you call an Euangelicall Church , where was it euer seene or heard at any time of any man ? These verely be the vysours and stagelike gugawes , wherewith this Romish counterfaytes haue played their tragicall partes , & wherewith they haue beguiled many simple people hetherto . But lett vs plucke of theyr visors , and discouer this bellygod Pope a whytes , that we maye throughly behold what manner of puppette this smoath Apish Church is within .

About fiftene hundreth yeares sithence and more , they say that this Church ( wherein they raygne now like Lordes ) was and hath had vnchaunged continuaunce . Albeit this be but to small purpose , what continuaunce things that are false and altogether vntrue do prescribe vpon : Yet if the age of the Church be so great , as they pretend it to be : lette them shew them out of all the antiquities of thinges , places , tymes , or persons , what one of all the Apostles or Euangelistes : what one auncient Father , or auncient Church did euer heare the name of vniuersall Pope , A manifest declaration of the Romish church as it is now to be nothing at all , before these thousand yeares last past ? or if they now heard it , would permitt it in the Church ? what Law did euer enforce and binde all churches generally to the ordinary Succession of one Churche ? or euer appoynted so great a toppegallaunt of Maiesty ? which as before the chiefe and hyghest iudge may clayme prerogatiue of Iurisdiction ouer all causes in the world to be decided within hys owne consistory ? which might arrogantly challenge the fulnesse of power ? which as it were out of one high court of parlyament , might rule ouer all Churches , and beare dominion ouer all the world as ouer one peculier dioces ? which might challenge the authority of both swordes ? might be Lord ouer the Spyritualty and Temporalty ? which being the wellspring and Closette of the whole Law , finally beyng King of Kinges , Queéne and Princesse of all potentates , and rulers , might surmount in superiority all earthly dignity , seuenty times sixty degrees ? when as there are not yet much more then a thousand yeares sithence Gregory a Pope of Rome , did franckely and openly confesse that there was neuer any of his predecessors , that would euer take vpon him this name of Singularity , or enter vpon any such hawtinesse of arrogant title , to be named with such an heathenish name : wherein ( sayth he ) was a wonderfull iniury committed agaynst Christ the head of the whole Church , vnto whom should a sharpe and dreadfull account be rendred by him whosoeuer hee were , that would enterprise to bring vnder his owne subiection all the rest of his members , vnder the name and tytle of Vniuersality . And ouer and besides annexeth hereunto with great vehemency of speéch , Gregor. 4. booke 30. Epistle . whosoeuer doth call himselfe vniuersall Byshopp , or doth attempt to be so called , the same doth by that his intollerable pryde , denounce him selfe playnely to be the very forerunner of Antichrist .

Let the Romanistes shew , where was not onely the order , The order of Cardinalles . but the name also of Cardinals litle aboue one thousand yeares sithence : or where this prettye forme of election was heard of which is now frequented in the Romish Church , before that Pope Nicholas 2. The election of the pope of Rome . gathering together a Couent of Piers apparelled in purple , from amongest the Deacons of that Citye . and the neighbour Byshops there , did transferre all the right and interest of chusing the Pope to a few Cardinalles , contrary to the prescript custome of the auncient Fathers . Touchyng the Election of Cornelius a Byshop of Rome , Cyprian 4. booke Epistle 2. the wordes of Cyprian are very euident : which I haue thought good to inserte in this place , Cornelius was made Byshop ( sayth he ) by the Iudgement of GOD and his Christ , by the consent of all the Clergie almost : by the voyces and acclamations of the people that were present , and by the Congregation of the Auncient Priestes , and godly personages .

For as yet Emperours were not professed Christians . At the length Constantine being Emperour , the Church was gouerned after his time , The auncient authoritie of Emperours in sommoning Councelles and in chusing popes . A Decree of Charles the great & Otto . Distinct. 6 3. vntill the time of Henry the 4. in such sorte , that neither Byshoppes should be created , but by th authoritye Emperiall , nor councells Sommoned , nor Ecclesiasticall Reuenewes distributed by any Byshop , before the Emperors grace did allowe thereof . That this is true , appeareth by the Recordes of most auncient monuments , but aboue others chiefly , by that decree of Charles the great , and Otto , Emperours proclaymed in a Synode of Byshopps . The forme of the decree is extant in the 63. Distinct. The force of which decree remained firme , and inuiolable , during the whole lyne , and race of the sayd Charles , vntill the time of Otto . the 1. And after him also vntill the Battels , and ouerthrowes of Henry the 4. and Henry the 5. For as concerning the forme of the oathe annexed to the same distinction , ( whereby they doe falsly imagine , that th emperor Otto , did sweare him selfe to the Pope ) it is manyfest by the autentick , and true Recordes of Histories , that it was shame fully forged , and counterfait , as also the graunt , & Donatiue of Ludouicus Pius , which is immediatly set before the same oath in the distinction , which Recordes doe playnely conuince the same to be detestable lyes . And where now be these xv . hundreth yeares , whereupon they prate with so full mouth so much ? The olde Canons do abhorre priuate Masses . The olde Cannons that are called the Canons of the Apostles , doe with wonderfull seueritye , manace , and threaten them , who ( frequenting the Church , & hearing the preachings ) doe sequester themselues from receauing the Communion . On this wise did Pope Calixt , ( who would doe nothing without the Censures ecclesiasticall ) exhort and perswade all men to communicate publiquely together , wheresoeuer the supper of the Lorde was ministred . The wordes of Ierome be in each respect , no lesse euident . The Supper of the Lord ( sayth he , ) ought to be generall to all : because Christ himselfe did equally distribute the Sacrament to all his disciples that were present . And how doth this geare agree with the celebrating of your priuate Masses ?

The same Canons prouided , Canon . 8. that the Byshop should be deposed , which would ioyne a ciuill office , with a spirituall function . The same also did Pope Clement detest as horrible haynousnes . And what doth the Pope then meane by that newe power of both swordes ? The power of both swords contrary to the old Canons . The thyrd Councell of Carthage Cap. 47. In the new Constitutions . 123. & 146. Cap. 3. Antiquitie agaynst Images in Churches . is it because he will be armed to fight a new combate with the Dragon , that fought agaynst the Aungel Michaell ? Many yeares sithence did the Councell of Carthage forbid , that nothing should be read in the Churche , but the Canonicall Scriptures : Which Scriptures Iustinian the Emperour commaunded to be vttered with a lowd , & audible voyce , that the people might gather some fruite thereby .

If Antiquitie of time , or authoritye of Councels , could haue obtayned any creditt amongest the Romanistes : the olde councell Elibertine did decree , that nothing should be paynted in the Church , that might be an occasion to moue the people to worshippyng . So did also Epiphanius that auncient Father account it for an intollerable sacriledge , yf any man would be so hardy as to set vp in Churches of Christians , any kinde of Image , yea though it were the Image of Christ himselfe .

The Auncient Fathers were no lesse godly zelous , then zelously studious to perswade & enduce the people to the Readyng of holy Scriptures , and to the buying of Bookes of the same , that emongest themselues euery one in his seuerall familye , wyues with their husbands , children with their parentes , the plowgh man at the plowe , Origene vpon Leuit. Cap. 16. Chrisost. vpon Math. 1. Homel . 2. Vpon Iohn Homel . 31. August . de opera Monach . the weauers in their Loomes , women and maydens spinning and carding , might debate of the holy Scriptures , and sing some sonets and songes of the same : as Origen , Chrisostome , and Ierome do testifie .

It was not tollerable in the time of Augustine , that A Mounck should idely consume his time in slouth , and sluggishnes , or should ( vnder visor , and pretence of holynes ) lyue vpon an other mans trencher , but by the sweate of his owne browes : such a one also Appollonius also doth lyken to a theéfe . There was an auncient custome of this Land , instituted from the auncient fathers , that no person should appeale to the Pope for any cause , without the kings leaue : Malburiensis de pontificibus . Lib. 1. at what time our kings yelded to the popes no submission at all . Whereupon , when Anselme did deliuer the Popes letters to the king : What haue we to do ( sayd the king ) with the Popes letters , we will not breake the lawes of our kingdome : Whosoeuer shall presume to infring the Custome of our Realme , the some is a traytor to our Crowne , and dignitye : he that doth take away our Crowne from vs , is an enemy , and Traytor to our owne person ,

An auncient law of England against pluralities . There was an ordinaunce sometime within the Realme , no lesse profitable then auncient : That if any man did possesse two Benefices at one time , bearing charge of sowle especially , the same should be depriued from both . And this ordinaunce continued so long in force , vntill the Pope with his medley of dispensation , innouating all thinges , All thynges altered by the pope . and turning all thinges vpsydowne , after his owne lust , and pleasure , did leaue nothing in Churches , that had any smatch of Antiquitye .

Out of the Tridentine Councell . And no maruell , though he were so malapertly sawcy with the Lawes of our Realme , when as in the last Councell holden at Trydent , skarcely 24. yeares sithence , by publique authoritye , and consent of the whole Councell , an Edict was established , that no person should enioy two benefices at once : this Cannon notwithstanding , there is so litle regard of authoritye of that Councell emongest these Prelates : that a man may easily seé now a dayes , many Monasteries , two Byshopprickes , yea sometimes three or fowre swallowed vp into one paunch , all at one tyme .

Generall Councels accordyng to the old constitutions aboue the pope . The same may be verified of the Councels of Constance , and Basile : Where though many matters were determined vpon wickedly enough , this decree notwithstanding was published being good and profitable for the Church : That generall Councells assembled together by lawfull Sommons , were and ought to be esteemed better , and higher in authoritye then the Pope : And yet this decree sone razed out by the power of the Pope , how quickly was it dispatcht ? so farforth doth nothyng delight these fine heads of Rome , that whether it be old , or new , nothyng can please them , but that which is for their owne toothe . Wherein I would wishe , that Osorius would marke diligently this one thing , sithence this Seé doth conuey her lawfull discent not from any decrees of men , but from christ himselfe , as he affirmeth : what doe these Fathers of the Councell of Constance , and Basile , meane by this decree : Wherein they commaunded , that the Romishe Seé , should be gouerned by the generall Councells .

Now what may be spoken or imagined , of the Prouisiones Reseruations , The Church of Rome as it is now is conuinced of Nouelty . yearely pencions , Pardons , Priuiledges , Exemptions , Dispensations , Graces , Preuentions , Expectatiues , Palles , Uisitations , and other lyke snares and trappes of that Romishe Seé ? what ? shall we number these trinketts also emongest thother sacred Reliques , receaued in that Apostolique age , aboue xv hundreth yeare sithence ?

I come now more neare vnto those partes of Religion , wherin all the glory and vaunte of your Antiquitye triumpheth chiefly . And first , that doctrine of Transubstantiation your onely Goddesse and chiefe vpholder of that your popish kingdome : From whence did it issue ? and who was the author of it before Pope Innocent 3. The Councell of Laterane . A new doctrine first instituted in the same vnder Pope Innocent . 3. Cap. 1. in the Councell of Lateran , not many yeares ago ? At what tyme the consecrated hoste was commaunded to cast away all her nature of Bread : or at least before Nicholas 2. and his Successor Hildebrand in a Councell holden at Rome ? at what Councell , Berengarius was forced to Recant . And why were not Pope Gelasius , Theodoret , Augustine , Tertullian , Origen , Eusebius , and with them also , the whole Greéke Churche cited to Recant . For the same error of Berengarius ? Why was not the Church of Moskouites compelled to abiure , which from thence euen to this day , doe minister the Communion with bread broken , and distributed in deede , but not consecrated into the body of the Lord ? To passe ouer other Churches , why was not all this Church of Saxons in our kingdome condemned for hereticall , which maintayned the same cause , that Berengarius did ? as of late hath bene declared by certeine auncient Recordes , lately found out emongest vs in the Saxons tongue . Although this opinion of consecrated bread , beganne to sparckes● abroad , not many yeares agoe , after the Councell of Nice the second , Sommoned as it seemeth by Iohn Damascen , who was the first founder of this doing deuise , and afterwardes agayne vnder Lanfranck : yet was this heresie neuer stablished , nor were they taken for heretiques , who did celebrate the Sacrament of the body , and bloud of our Lord , vnder naturall bread and naturall wine , before that Councell of Laterane before mentioned : vnder Pope Innocent , in the yeare of our Lord 1215. or vnder Nicholas , in the yeare 1062. Neither shall Osorius be euer able to finde it out , when he hath throughly perused all the Libraries of his Antiquitye that he can .

Not long after , came the worshipping of the bread , lyfted vpp , & hoisted vpp aloft , to the gaze of all the people , by that meanes of Honorius 3. next Successor of Innocent aforesayd : Which matter was of all other most neédefull . For whereas the nature of bread , had once banished it selfe cleane away : and nothing now remayned vnder the outward formes of bread & wyne els , but the true , & naturall substaunce of fleshe , which should exhibite it selfe to the mindes , and sences of the worshippers corporally : It could not possible be , but a worshipping must neédes ensue hereupon .

These erroneous foundations beyng thus layd , as one errour doth commonly engender an other : Of the sacrifice of the Masse . there vpstart an other Whelpe of the same litter , as notorious a mistery of iniquitie as the other . To witte , of this Sacrament first Transubstantiated , then worshipped , at the last sprang vppe a Sacrifice of this Sacrament offred . And no maruell at all in neéde . For after that the simple people were once throughly persuaded to beleue , that Christ him selfe was wholy present , with all his whole true body , and the true Passion of his body : they could not now stay here with onely lookyng vpon , and worshippyng their Sauiour so lifted vppe , and blazed abroad to their viewe : but would also craue helpe of him , not for them selues onely , but for their parentes , and frendes also , that were dead : And hereupon grew this Sacrifice of the Masse ( so named of the people ) plausible for the people in deede , and as profitable for the Priestes purses . Which subtile deuise of blynd errour , though was the most pestilent botche that euer could haue infected the Church , and most deuilishly repugnaunt to Gods sacred Testament : yet these crafty counterfaites could coyne councell colo●able enough notwithstandyng , to make this peltyug puppet gaynefull for their purses . For where no shift could be imagined to frame the Apostles and Euangelistes to be Proctours in this cause : they ranne by and by to Doctours : and wheresoeuer they could pyke out any mention made of a Sacrifice , either of the Altar , or of the Priest , the same by crooked conueyaunce they would wrest and wryng to be good Testimony for their doctrine . Wherein how honestly they behaued them selues , shal be seene hereafter by Gods grace .

Next coosin germaine to this , Of priuate confession . began to challenge a right in the Church , Eare Confession . Which beyng an egge ( as it were ) of the same broode , was hatcht vp and fully plumed , at the very same Laterane Councell , as appeareth sufficiently by the very wordes of the same Councell : the true report whereof ensueth : Let euery faythfull person of what estate degree or sexe soeuer he be , The Laterane councell vnder Innocent . 3. Cap. 21. after he commeth once to yeares of discretion , confesse all his Sinnes alone faythfully to his owne Curate once in the heare at the least . Behold here the very first Institution of priuate and Eare Confession , which is in vre at this day : or els if it had bene instituted before , or decreéd vpon from aboue , to what end needed so carefull a Prouiso to be made by men , whereby the people should be forced to a generall necessitie of reckonyng all their Sinnes to the Priest ? Now therfore if this were an ordinaunce and tradition of the Romish Church : where is that bragge of Antiquity , whereby the Papistes would proue that this priuate Confession came from the Apostles ? where is their glorius boastyng of the continuaunce and deliuery therof from thence euen to this present age ? Surely Chrisostome & others do tell vs an other tale : for this writeth Chrisostome . Chrisost. in his fourth Sermon of Lazarus . I constraine thee not to come to the middes of a Stage , and to call many witnesses . Tell thy sinnes to me alone . &c. And agayne the same Chrisostome . If thou be ashamed ( sayth he ) to tell to any man thy Sinnes , Chrisost. vp on the psal. 50. hom. 2. that thou hast done , tell them dayly in thy soule . I do not say Confesse them to thy fellow Seruaunt , who may reproche thee : tell them to God , that taketh care for them . &c. Moreouer the same Chrisostome in an other place . I do not say vnto thee come forth into a Stage nor disclose thy Sinnes to others , Chriso . vpon the Epistle to the Hebrues . homi . 31. but I will haue thee to obey the Prophet saying : Disclose thy Sinnes vnto the Lord : In the sight of GOD therfore confesse thy Sinnes , before the true Iudge , vtter thy sinnes with prayer , not with toung but with the testimonie of thine owne conscience and so trust to obteine mercy at the length . &c. Certes if Nectarius Byshop of Constantinople , had euer suspected that this Eare Confession , Tripart . histo. lib. 9 Cap. 35. had bene authorized by any expresse word of the Scriptures , he would neuer haue abrogated the same for the defilyng of a certaine matrone by a certeine Deacon in the Churche , vnder colour of Confession : what shall we say to that , where Erasmus but of late yeares writyng of Confession durst not ascribe the institution therof to Christ , Erasmus in his Apolo . as vnto the authour therof , but yeldyng him selfe willyng to learne , if any man could make proofe by sufficient Arguments , that Confession had his begynnyng at the Scripture : how happened that amongest such a multitude of Monckes and Deuines , not one would steppe forth to withstand this challenge of Eare Confession as then ? To passe ouer in the meane space that , which the same Erasmus in an other place expressing his meanyng playnly : It appeareth ( sayth he ) that in the tyme of Ierome , priuate Confession of Sinnes was not as yet receaued in the Church , which afterwardes was profitably instituted by the Church , so that the Priestes and lay people vse the same accordingly . But herein some scarse skilfull Deuines are not alitle deceaued , bycause where the auncient Fathers wrate touching publique and generall Confession , all that doe they straine to this secret whispering , a quite contrary kinde of Confession . &c. To passe ouer also many other thynges for breuities sake , whereof if there should be generall collection made , there is no dought but this vysour of Antiquitie would be easily pluckt of .

The Sacraments of the Romish Church . The same be sayd also of the Sacramentes of Orders , Annoylynges and Matrimony : The vse of which thynges albeit grew by litle and litle , euen with the first age of the Church , & are also reteigned vntill this day amongest vs : yet do we vtterly deny , that they were Registred amongest the noumber of Sacramentes : afore a very few yeares sithence . And Osorius shall neuer be able to prooue the contrary .

There hath bene a solemne custome of long tyme in the Church of Rome , that such as entred into any order Ecclesiasticall ( foreswearing to be coupled in wedlock ) should sweare them selues to obserue perpetuall vow of vnmaried lyfe : If any man be of opinion , that this Tyranny was brought in by the Apostles , and not rather directly agaynst the ordinaunce of the Apostolicke Church , is much deceaued in imagination : whereas that law was neuer begon , nor euer heard of , before the tyme of Hildebrand . And although I can not deny , that there were many vnmaried Ministers many dayes agoe in the Church of Christ at that tyme , when as there was not such a huge multitude of Priestes , and more plentyfull giftes of chastitie possessed Christian Churches : yet did neuer any man read , or heare , that this necessitie of vowyng chastitie , became a publique & common coaction before Hildebrand was borne . How earnestly the Germaines did set them selues agaynst this wicked prohibition decreéd by Pope Gregory the 7. ( at what tyme the Archbyshop of Mentz Sollicitour of this Popish decree was almost slayne , ) let the Histories beare witnesse . As touchyng what was done in England I will note somewhat my selfe . For on this wise writeth Henry Huntyngton in his Chronicle . Out of Huntington the 7. booke . Anselme ( sayth he ) did prohibite Mariadge of Priestes in England , which was neuer prohibited before . Which seemed to some a matter of wonderfull continencie , but to other very pernitious , and perillous , least whiles they should couet for a cleannes , that surmounted their power , they might rushe healong into horrible filthynes , to the great reproche and dishonour of Christian name . This much he , Out of the Chronicles of Monumetensis . with whom also accordeth the testimony of Monumetensis , touchyng the same matter . Herbert Byshop of Norwiche ( sayth he ) by the commaundement of Anselme , and a Decree of a Prouinciall Synode , did endeuour by all meanes possible to sequester the Priestes from their Wiues in his Diocese . And when he could not bring it to passe , he was constrained to send to Anselme for Counsell . This is to be founde in a written History pag. 240. The same also happened to Gerrarde Archb. of Yorke about the same tyme .

Now what will Osorius say to this ? If I shall be able to shew him out of our own auncient Recordes , more then 40. Recordes and Rolles , which doe make mention , Councell of Gangren . Cap. 4. not onely of our Priestes companying together with their Wiues , but also that do by publique authoritie and law of the land prouide , that their Wiues ought to be endowed in landes and possessions ? There was an old Decree in the Councell of Gangren . That no man should make any difference betwixt an vnmaried Priest , & a maried Priest , as to Iudge the one more holy then the other , in respect of his vnmaried lyfe . I will annexe the wordes of the Councell : If any man doe take exception betwixt a Maried Priest , at that in respect of his Mariadge , he ought not to minister the Communion , and so sequester him selfe from Communicating with him , let him be accursed . Out of the 2. councel of Arelaten . 2. cap. There ensued after this the Councell of Areletens . the 2. wherein was a contrary Decree made , that no person should be admitted to Priesthood , that was Married to a Wife , vnlesse he vowed to depart from his Wife . &c. Whereunto also agreéd a Decree of Pope Lucius long after the other . Whereby Priestes , and Deacons , and such as serued the Altares , should lyue continently . Pope Lucius decree . distin● . 81. Ministri . And this hetherto tollerable enough . But what kynde of continency he did meane , let vs marke by the sequele . But if it happen ( sayth he ) that a Minister doe go to bedd to his Wife after he haue once receaued orders , let him not enter within the Chauncell , nor be made bearer of the Sacrament , nor yet come a neare the Altar . &c.

As touchyng Images , Inuocation , Sacrifies for Sinnes , and Freéwil , hath bene spoken sufficiently before . And what shall I adde more of the rest of the rascall rable ? to witte : of Purgatory , of Satisfactory Constitutions , of vowes , of other lyke peltyng pelfe of the newfangled Romish Traditions , and of the antiquitie of all the rest , but euen as they be in deede ? namely , that in them all appeareth no countenaunce of true Antiquitie , The greatest part of the Romish doctrine newly found out and brought in within th●s 500. yeares . but are deuises altogether of mens inuentions , bastardes , and misbegotten chaungelyngs of Scholeianglers , and cowled crauens , not grounded vpon any authoritie of the Scripture , altogether vnknowen vnto the auncient primitiue Church : the most part wherof hath bene hatcht & thrust abroad into the world , within these 500. yeares : within which compasse of tyme , that noumber of yeares began to be fulfilled , which was long before Prophecied of , for the lettyng louse of Sathan into the world , whose libertie out of that bottomles gulfe of hell , Apoc. 21. was foretold by the Propheticall Scriptures should be after a thousand yeares , to the end he might now preuaile to deceaue the people dwelling vpon the foure corners of the earth Gog and Magog . &c. By meane of which pestiferous deceauing , it is scarse credible to be spoken , what monstruous ruine & dissipation of Empires and Kyngdomes with in these 500. yeares , what an alteration hath ensued in that church chiefly , how much of Christian force hath bene decayed through Ciuill warres , & priuate grudgynges , & how greatly the power of foreine Nations hath increased , to our destruction and vndoyng , And how in the meane tyme , whiles the Turke doth inuade the Christian Church without , seékyng with foreine force to vndermine it , The Popish Prelates be no lesse busily bent to builde vppe their fortresse of furious Tyranny euen within the bowels of the same Church , and to fill vppe their Coffers with Treasures : they moyle and turmoyle all thynges , Procure warres and bloudshed for the establishment of their primacy , sturre vppe Ciuill warres and commotions , turne all thynges vpsidowne : Wherupon commeth to passe , that doctrine is nought sett by : by how much their treasory aboundeth in & ouer flowing-plenty , by so much ( to speake with Ierome ) their vertues are pyned away with famine & skarsity : Idolatry , ambition , & superstition haue growne to an vnmeasurable excesse : all things are defiled with abuse : Religion ruleth the roast with violence , & cruelty : Finally all things are come to nought . Trueth is turned to playne lying , and treachery : The place of sincere fayth , possesseth false hipocrisie : Praying for the dead , kneéling and crowching to Images , supplyeth the place of the true , and pure worshipping of God . The word of the Lord , is troden downe with mans authoritye . The most godly and auncient ordinaunces are transformed into new fangled traditions : the simple meaning of the Scriptures , is entangled with scholetrickes , and Sophystrye : Luste , and vnbrideled licentious outrages preuayle aboue godly conuersation , and seueritye of discipline : Presumptuous pride , and greedy desire of Lordlynes and superioritye , doe wrestle agaynst lowlynes , and humilitye : huge heapes of new Noueltyes increase dayly : errors and falshode flocke abroad vnmeasurably : Finally the whole state of the auncient Church , is become a very stage of an earthly Monarchye , and a filthy forgeshoppe of foolishe fond ceremonies . But now , assoone as the Lord of his louing mercy & good pleasure towardes vs , vouchsafed to amend this dayly drowsy darkenes , with some glymering of dawning day , and to refresh the razed Rent of his ruynous Church , and to restore a recouery of his auncient recordes of written veritye : the Braynesuck beastes of Romyshe rowte ganne fret and fume : and our sweéte shauelinges seéke at the length , Trueth suffereth violence . that we render them a reason of our Noueltye ? And because veritye Euangelicall , oppressed with Tyranny ( through the Reuell of Sathans raunging abroad these few yeares ) eyther durst not shewe it selfe into the open world , or could not be heard to plead for it selfe , through their outragious vilaines , & being now quickened from aboue , beginneth to display her oryent beames : she is called to coram , before these cloisterers , ( as though Christe , and the doctrine Apostolicall were some straunger in the world ) and commaunded to Iustifie her chalenge of Antiquitye to them , which are neither able to render any reason of theyr counterfayt Antiquitie , nor Iustify the trueth of their own cause , by any recordes , or reportes of probable auncienty , or by any testimonie or president of the prymatyue Churche whatsoeuer .

Wherein me seemeth they behaue themselues no more modestly and shamefastly , then theeues , and murtherers , which breakyng in by nyght into an other mans house , A figure called Hypotiposis . Whereby the state of the Romans Church and the Reformed Churche is expressed . hauing by violnce and wrong , either slayne , or thrust the true owner out of dores , chalenge vnto themselues a title of possession : And so pleadyng in possession by wrongfull disseisin for tearme of certeyne yeares , doe plead occupation , and prescription of time , agaynst the lawfull heire that hath right by lawe to recouer , and demaund Iudgement , thrusting the true heire out from his true inheritaunce : who in ryght , & equitye demaundeth restitution . For what other thing doe they herein ? who finding their cause to be no way bettered , by vouching of Scriptures which make nothing for them at all , flee ouer forthwith to yt. Fathers , & Custome continued of olde , by long prescription of time , crying out agaynst vs with full mouthes , that they haue enioyed their possession in the Church , more then xv . hundreth yeares : and commaund vs to tell them where our Church was litle aboue xl . yeares sithence . In the question of the Churche many things are conteined . And because they aske it , I will tell them : conditionally , that they will distinctly tell me first , what they doe meane by this worde Church . If they meane the people , perhappes we were not all borne then : if they vnderstand the Roofes , Walls , and Tymber of the Churches , People , buildyng doctrine , forme of gouernement . Where the Churche of Lutheranes was fourtie yeares ago . they stand euen now in the same place , where they were wont to stand , & are enuironed with the same churchyardes , where they stood of old . But yf they speake of the doctrine , verely it was in the word of God , and in the Scriptures , discernable enough , where also it resteth now , rested euer heretofore , and shall rest hereafter for euer . If they demaund of the forme of gouernment . It was in the primitiue Church , and many yeares after , in Asia , Greece , Affrick , & Europe , dispersed abroad in all Churches : at what tyme euery particular Church , was gouerned by theyr peculiar Patriarches , and not pente vppe , and straighted into one hole , vnder the commaundement of one man onely : when also neither was any Byshoppe called vniuersall Byshoppe , no nor my Lord Byshoppe of Rome , called as then vniuersall Byshoppe .

I haue now told where our Church was before these fourtye yeares . It remayneth that I be so bold to demaund agayne of them , but especially of our Osorius , that he vouchsafe to declare vnto vs , where this fine Ciceronisme , thys braue poolyshed speach , where thys exquisited eloquence of writyng , and speaking , where this gorgeous furniture of fyled tounges , & this pyked and straunge statelynes of style , A Similitude betwixt the restitution of Religion & the finest of the tounges was fourty yeares agoe ? where this wonderfull increase of Artes , and Mathematicall sciences was ? will he eyther say , that it is newely found out now ? or restored agayne rather ? and deliuered long sithence from olde auncient teachers ? If he will confesse that they be not new , nor speciall deuises of our proper wittes : but renewed , and reuiued rather out of auncient authors : let him then so account him selfe satisfied in his question touching the state of the Church : not that it is a newe vpstart , but reuiued from olde : not garnished with new Coapes , but returning agayne in her old Fryse gown . For we doe not now build a new Church , Reason rendered why Religion is more pure at this tyme in the Churches , then it was in many yeares before . but we bring forth , and beautifye the olde Church .

But now if any man will seéme to maruell what the verye cause & reason should be , that these artes , and disciplines do rather in these dayes now florishe agayne at length , after so long scylence , and so long continuaunce in exile and banishment , and would neédes know the very true & naturall cause hereof . What better aunswere shall I make him , then that it is done by the speciall prouidence of GOD ? who of his inestimable goodnesse vouchsafed , in these latter dayes , to discouer abroad into the world the famous Art of Emprinting : The Arte of Emprintyng . By meanes wherof , aswell the seédes , and principles of all liberall sciences , as the knowledge of Diuinitye are extant and in dayly exercise , not newly begon now , but sproughted vppe of the olde Rootes , and recouering their olde beauty . So that you haue lesse cause to wonder Osorius , that our Deuines beyng enlightened thus with so open a light of the manifest scriptures , and furnyshed with so great store of bookes , and helpes of learning , doe seé much more in matters of Diuinitye , than many our Elders haue done : Which helpes and furnitures of bookes , if had bene so plentifull in those auncient yeares of Gregory 7. Nicholas 2. and Innocent 3. for the exercise of wittes , as we seé them now dayly , and hourely handled , and frequented : beleue me Osorius , The Pope of Rome had neuer so long lurcked in his lazye denne , nor so long had bewitched the senses of selly ones , with his leger demayne , and crafty conueyaunce : Nor had Osorius euer sturred his stumpes so stoughtly in this quarell agaynst Haddon : Nor had Haddon bene forced to this streight , to make defence of his Noueltye at this present .

The reason and obiection of the Catholicks in the defence of their Church . But here some one of Osorius Impes will say peraduenture : For as much as the state & condition of the Church is such , that wheresoeuer it be , it must neédes be visible and apparaunt to be seene , not thrust vnder a bushell , but set on hygh vpon an hill , that it may shyne clearely vnto all : and for as much also , as the Churche of Rome was euer ( euen from the very swathlyng cloutes of Christian Religion ) of that excellency , as to be able to Iustifie her dignitie , and renowme , by the whole and full agreable consent of all estates , times , and places , euen vnto this day : and that none other Church besides this one alone , can mainteyne so long a continuaunce of yeares , and so great a title of authoritie : who may dought hereof , but that this Seé of Rome is the onely Seé , where onely is refiaunt a true face , and profession of the true Church ? And that on the contrary part , the Lutheranes Church beyng but of a few yeares continuaunce , and neuer heard of before , must therfore be accoumpted not worthy of place , or name of a Church . For this is almost the whole strength & substaunce of their defence . And I am not ignoraunt , how plausibly this probable shew glittereth in the eyes of vnskilfull and vnlettered people : For so do Philosophers define Probabilitie : to be such as seemeth probable , either to all men , or many , or at the least to wise personages .

But in heauenly thyngs ought a farre other maner of consideration be had . Probable with Deuines . For if we grounde our selues vpon many , we are taught by Christ himselfe : That many are called , but few are chosen . And agayne in an other place , That his flocke is a very litle flocke . And afterwardes he demaundeth , If when the Sonne of man shall come , whether he shall finde any Faith vpon the earth . Neither are those thyngs alwayes best , which delight many . Agayne , if we shall depend vpon the Iudgement of the wise , we heare likewise the same Lord him selfe geuing thankes vnto his Father , that he had hidden those thinges from the prudent , and wise of this world , and reuealed them to litle ones . And agayne we read in Paul , The wisedome of this world is very foolishnes with God . And therfore where as they would haue the Church to be placed on high , apparaunt to the view of all the world , truly they Iudge not amysse herein , namely if they meane of the preaching of the word . Rome built vpon seuen hilles . And yet this is no good Argument notwithstandyng , that euery Citie vaunced on highest hill , shall be forthwith esteemed the true church of God : Apocal. 13. or els what shall be sayd to that famous & great City mentioned in the Apocalips ? Which was foreprophecied should be built , not vpon the Toppe of on hill onely , but vpon seuen hills ? Or what shall we Iudge of that exceédyng wondering and worshyppyng of so many Nations , so reuerently humbled to that Beast ? whose marcke it is sayd that small and great , young and old , riche and poore freemen and bondmen , yea and those in noumber not a fewe , but vniuersally all shall be marked withall in their right handes , and in their foreheades ? Uerely if common sence , and consent of people do make a Church , where was euer a greater consent , or more well likyng , and greater admiration of fautours and frendes ?

But they say that the consent & communitie of their Church is vniuersall & Catholick , The reason of the papistes touchyng the consent and proofe of their vniuersalitie . which may not erre by any meanes . Now let vs seé how they proue it . The Apostle ( say they ) in his Epistles did greatly commende the fayth of the Romaine Church . This is true . Peter also did both consecrate the same to be a See and instruct it in the Fayth . I am in dought of this : But what hereof ? After the Apostles tyme , many of the Apostles Disciples ( say they ) learned Doctours and holy Martyrs , Ignatius , Irenaeus , Cyprian , Tertullian , Augustine , and all that auncient age of graue Fathers did alwayes most gloriously esteeme of this Church . Is there any more yet ? In the tyme of Basile , Nazienzene & Chrisostome the Church of Rome was not onely had in highest estimation , but also was diuers tymes sought vnto for counsell and ayde : neither will I deny this to be true , couple herewith if you will , that when other Churches were tossed and turmoyled euery where with Schismes , and rent in sunder with seditious factions : no one Church besides stoode so long in so quiet a calme , not assaulted with any such contentious sectes , or variable opinions , which did not a litle aduaunce the estimation of the Church , and gate it no small authoritie : Go to , and what shal be concluded at the last out of all this ? For sooth ,

The Church of Rome whiles it reteigned the sounde doctrine and simplicitie of the Fayth , was commended of the holy Fathers , by the name of a Catholicke , and an Apostolicke Church .

Ergo , The Church of Rome is the head and Metropolitane Church of all other Churches , which hath neuer hetherto swarued from the true tracke of the truth , nor shall euer erre : vnder the which all other Churches must be subiect of very necessitie : the commaundement wherof is an haynous obstinacie to disobey : From the which to depart is manifest Schisme : agaynst the which to resist , and stand is playne heresie : all the commaundements whereof to sweare obedience vnto , is the surest way of sauety : moreouer also a very necessary Article of eternall Saluation .

You do seé ( I suppose ) the whole force and subtiltie of your Catholicke cutted Enthymeme . Whereof if you will seé a right proportion , it is this .

The captious conclusion of the Catholicks . The Church of Rome was allowed of the holy Apostles , or the most auncient Fathers , and all the most approued Doctours of the Church , for Catholicke , and Apostolicke .

But our Church is the Church of Rome .

Ergo , Our Church is approued for Catholicke and Apostolicke , by the consent of all the godly .

First we aunswere to the Maior proposition : The aunswere to the Argument . The auncient primitiue Church of Rome was approued by the famous consent of the learned , for Catholicke and Apostolicke . Peraduenture it was so : yet was not this Church of Rome accompted so alone : nor yet to this end so accompted , bycause it should be the vniuersall Church of all other Churches . For this will forthwith be gayne sayd by the Councels of Nice , Mileuitane , and by Pope Gregory and all the learned Deuines of that age vntill the commyng of Boniface 3. Moreouer neither was it for that cause so famously commended with so great consent , bycause it was the Church of Rome , but bycause it was a Christian Church . Neither for any prerogatiue of the place ( though ) Peter sate there a thousand tymes ) For euen this also will an auncient Pope Gregory deny , as appeareth euidently by the Decrees . Distinct. 40. Non loca . Neither the places : nor the dignities do make vs more acceptable to our Creatour , but either our good deedes doe couple vs vnto him , or our euill deedes do exclude vs from him . Moreouer not bycause it can prescribe an ordinary Succession of Byshops . Distinct. 4. Non est . For Ierome also will not admit this . They be not children of holy ones forthwith ( sayth he ) that occupie the possession of the holy ones , but they that practize the workes of the holy ones . But bycause with the Succession of Byshops they did ioyne agreable profession in true Religion : bycause they did apply them selues to imitate the Fayth , Religion and order of worshyppyng instituted by the Apostles : bycause they did not varry from well ordered Churches , in any part of sounde doctrine : For this cause I say , namely for their sincere , vnstayned Fayth , and constaunt vprightenes of Religion , not defiled with filthy stenche of erroneous doctrine , the Church of Rome obteined of the auncient godly Fathers , to haue a place amongest the Catholicke & Apostolicke Churches .

But what is this , O ye Apostolicke Princes to this your Romish Church , in the state that it is now in ? the disorderous order whereof , as it is at this day , reuelyng with Cardinalles , riotyng in Court , glorified with this title of Uniuersall head , garnished with tripple Crowne , garded with the double sword , magnified with Patriarches , and innumerable other titles of dignitie , armed with Abbottes , mounted with Mounkes , saluted souereigne with shauelyngs , and infinite skulles of fectes , fortified with those Canons , Decrees , Decretalles , and Rescriptes , pampered vppe with Pardons , exalted with Idolatry , sumptuous in superstition , entangled with so many snares and Articles , embrued in so bloudy a bootchery of Saintes ( that might easily fill vp a thousand Toonnesfull of Babilonicall horrour and crueltie ) aduaunced with so many more then Pharisaicall Traditions , and peltyng Ceremonies , which would easily ouerlade a monstruous Carricke , glitteryng in gold , precious stones , and pearle : enriched with large and great possessions & patrimonies , beautified with purple and scarlet : finally so blazing in brauery , with the Royalties of S. Peter : If S. Peter , if Paule the Apostle , if the holy Fathers , and auncient Doctours of that pure & primitiue Church had seene these glorious gawdyes which we seé : veryly I doe beleeue , they would so litle acknowledge this Church for Catholicke , that they would euen from the bottome of their hartes vtterly abhorre it , and would scarsely acknowledge it by the name of a Christian Church . And thus much to your Maior .

A fallax in the Equiuocum which is of diuers significations . Now I do aunswere to your Minor : wherein you haue committed a great eskape in the word which the Logitians do terme aequiuocum or ignoratio Elenchi . For this word Romayne Church is in the Maior taken after one sort , in the Minor after an other sort : In the Maior it noteth such a Church , as did retayne the true worshippyng of God , and sincerity of Religion , as into the which were no poysoned infections of sinister Doctrine , no filth of false opinyons crept : But in the Minor thys word Church is of a farre contrary condition and quality , as the which doth carry no resemblaunce at all of that auntient and primitiue Church besides a bare name onely , The Rom. Church doth combate against the true Church of Christ vnder a coulour of christian name . and a certayne whorysh dissembling counterfayt of outward Succession . In all thynges els , which do make a true , vnspotted and vndefiled Church , it beareth so no countenaunce at all , as that it seemeth rather vnder the name and Tytle of the Church , to be at defiaunce with the Church rather , and vnder the name of a Christian souldior , to fight agaynst Christ her captain & trayterously to betraye him to Antichryst . For if Christ be the verity it selfe , surely counterfayt verity ( as Origen sayth ) is very Antichrist . Origen vpon Mathew cap. 17. And therfore if they will iustify theyr consent and Antiquity , by good argument : Let them yelde vs such a Church of Rome , as the auncient Fathers did honourably esteéme of , and then shall it not want our agreéable and mutuall assent and allowaunce : And let them make vs a playne demonstration of those ornaments which are worthely ascribed to a true Christian Church , and we will confesse it to be a true Church . Where the Church is ( sayeth Irene ) there is the holy Ghost , and where the Spirite of God is , there is also the Church and all grace : Irene . 3. book . cap. 4. But the Spyryte is the verity , therefore verity is the life of the Church : The trueth is the life of the church . without the which the Church is blinde and euen dead , being aliue , and deserueth not so much as the name of a Church , no more then the portrai●t or counterfayt of a man , doth deserue to be called a man properly : whereupon the Church is with the Apostle very fittely called a sure pi●ler , and a foundation , not of mans authority , but of Gods verity .

And by the testimony of Lactantius that Church is called the onely Catholicke Church , Lactant. 5. institu . cap. 30. wherein God is worshipped aright : which Church if the ofspring of the auncient Romanistes did now professe as truely , and in the same forme as the Catholicke Fathers did extoll & prayse it with such great commendation , there would be no controuersy at all . On the other side , if they haue determined with themselues neither to admit the trueth within theyr Citie themselues , nor to tollerate the same to bee preached being brought in by others : let them accuse themselues & not the Lutherans , who had rather patiently endure continuall enmity and hatred of them , then to become open aduersaries of the truth . Moreouer lette them also cease hereafter to pray in ayd of antiquity , & number of voyces , for defence of their church : forasmuch as they can alleadge no true report of the one , and the other can helpe them nothing at all . For if it may be lawfull for vs ( renouncing the verity ) to mayntayne one cause by vouching antiquity , and number of nations , namely in those thynges , Argumentes made from consent and multitude of authors are weake . which appertayne properly to Christ and his Church : then let vs not spare to argue after the same forme of Logick .

The Religion of Mahumette hath bene of as long a continuaunce of tyme and yeares , as the Church of the Pope :

Ergo , Mahumettes Religion is of as great authority as the Popes .

And agayne .

The greatest part of Priestes haue long sithence bene ouer gredily couetous :

Ergo , They that doe inueigh agaynst theyr greedy Auarice most , be accounted Cosen Germaynes to the valdenses heresy .

Agayne

The greater part of the people did cry out Crucifige and stoaned Stephen to death : And the most part of men do at this day follow their owne sensuality and lust :

Ergo , Let vs all ioyne together in sensuality and lust .

If on this wise we shall thinke to measure the truth and sincerity of Religion , by the standard of Antiquity , and number of yeares , what shall we winne by this argument ? when we doe heare that many are called but few are chosen , Math. 10. Eccle. 1. Ieremy . 8. when as fooles also be in number infinite , when as from the highest to the lowest all are become couetous , when as euen from the Prophette to the Priestes all worke deceit : What shall we win ( I say ) by this argument , but that the part of Sathan ( which is more in number ) shall be of greater force , and seéme to tryumph agaynst the Lord ?

But to lette passe the Romysh Church : I returne to our own Church . In the which Osorius hauing alleadged nothing hetherto , nor being by any meanes able to alleadge any matter truely , that may seéme either new , or straunge in our doctrine , or that doth in any respect swarue from the institution and discipline of the Apostles : he runneth away from the question , that concerneth the sincerity of Religion and doctrine , and commeth to this point , to catch some occasion of outward life and maners of men , whereby he may reproch vs ( subtlely enough I warrant you ) imitating herein the old crafty Rhetoricall Foxes , who feéling themselues altogether vnable to prosecute the cause which is specially in hand with effect , do wring the state of the Question an other way , or enforce the whole bent of theyr accusation agaynst theyr aduersary with some contrary cauillation , turning Catte in the Panne : that so being not otherwise able to compas theyr cause it selfe , they may yet at least entangle theyr Aduersary with some perill and daunger . Not much vnlike hereunto happeneth now to Osorius in this kinde of controuersy : who being not able to mayntayne the cause of his guilty Church with any iustifiable argumentes : bendeth himselfe wholly to defame our Churches with falsehoodes and vntruethes . And on this wise at length addresseth his assault agaynst vs , as finding nothing offensiue to any man in our fayth , in our Religion , in our manner of worshypping , nor our Church ordinaunces : he presently rusheth vpon our liues , and rippeth abroad the vnhonest behauiour of men : Osorious accusation which was properly bent against Doctrine is transposed to maners . and in this discourse he spendeth all his powder and shotte of slaunders , lyes , outcries , figures , and all his exclamations of accusation . And therefore it behoueth me also to alter the state of my defence , so that from henceforth I shall not need to aunswere for our doctrine , our fayth , our Sacraments and the institution of our Churches , which differ not from the institution Apostolicke : but for the liues onely , and the outward conuersations and maners of our Ministers .

And first , It is well truely , and I do prayse you Osorius , so do all the rest of vs likewise acknowledge our selues indebted vnto you in a whole Cartlode of thankes in this behalfe . For sithence you apply all the force of your accusation to reproue our euill demeanor , and corruption of maners onely , hauing els no matter of reproch iustly to charge vs withall , surely euen by this onely testimony of your owne mouth , you doe fully acquite vs , in such wise as all men may well & playnely perceaue , that all thinges els are well stayed , and sound with vs concerning other poyntes of our doctrine and christian profession . All which if you thinke may be tollerable enough amongest vs , why may ye not aswell release vs of your action of heresy and schisme , in so much as all hereticall waywardnesse consisteth , not in conuersation of life properly , but in doctrine and Religion . But if it be our doctrine that you and your Catholickes doe mislike chiefly , why do you not prosequute this action agaynst vs ? why do ye not stay here ? why runne you away like a coward from your challenge ? wherefore do ye turne ouer all the substance and rigor of your accusation agaynst our liues and manners , leauing our doctrine in the field ? why are ye so lusty and frolicke in that one , and so white liuered and caponlike in this other ? You do accuse vs of Nouelty : If you charge the doctrine of our Religion with this Noueltye , declare them in playne wordes in what part of Doctrine , and in which one article of the common Creéd , we do vary from the Apostolique or propheticall scriptures . Nay rather what doe our Churches professe at this day , that we haue not drawen & taken from the Apostles , the Euangelistes , yea and from Christ himselfe , the very author and founder of fayth ? which also we mayntayne and keép very Religiously ? you haue tofore treated ( I confesse ) of freéwill , of righteousnesse of workes , and of certayne other principles somewhat : but so haue you handled your selfe therein , that it had bene better for you to haue bene silent and mumme , for the further you roll in this puddle , the more durt cleaueth to your backe , and both bewrayeth where you haue bene , and maketh you to loase the whole grace of your market . And now perceauing your selfe destitute of ayde in this kinde of conflict , you flye the field cowardly , and renew your skirmish in narrow streights , inuading the corruptions and escapes of maners and lyues with lyeng and slauntyng . Wherein I would not so much reprehend you , as though you had delt much amisse , if in this behalfe you proceeded against vs with a good & simple meaning , and as we do all with you altogether : who are no lesse agreéued with that outragious corruption of maners , them your selues are . Now euen here also you shew your selfe so cold , and vnprouided , as that by your vnskilfull handling of the matter , you disclose rather the scabbe of your owne Fistula , then minister salue to any others soare . For you do not therfore so earnestly reproue our lewdenes and misdemeanour , how horrible so euer it be , bycause your mynde is so much agreéued thereat , or bycause you haue any earnest desire to bryng vs to amendement : but this rather is the whole scope of your scoldyng , To what end tendeth the force of Osorius Accusation . that as it were occasioned by these , you might pyke out some fitt matter to whett your cursed and slaunderous toung more freely agaynst Luther and other godly Ministers , and bryng them into hatred & contempt : conceauyng in your imagination to bryng this to passe , that if the world would by your meanes but conceaue euill of the Lutheranes , as that their Churches did swarme , and were ouerwhelmed with abhomination of life : then the credite of our doctrine should be easily crackt , & those godly personages , which tooke vpon them to restore the sinceritie of the Gospell should be accounted for errant heretiques , & most execrable false Prophetes : for hereunto is your whole Rhetoricke strayned Osorius .

But let vs seé how well this Rhetoricke doth agree with the Rules of Logicke . And bycause ( as your selfe say ) it is not sufficient for a man to affirme what him listeth with bare wordes onely , let vs behold not your vayne ianglyng , but the very substaunce of your meanyng . And to begyn now with the principall part of the controuersie , to witte , whereas in the defence of our Church Haddon had sayd ( as true it was in deede ) that our doctrine was neither new , nor did differre any iote from the Institution , and discipline of the Apostles : all this saying of Haddon , Osorius doth vtterly deny , & doth Reply agaynst it , that our Church hath no affinitie at all with the Institution , and discipline of the Apostles , Osorius doth deny that Luthers doctrine hath any affinitye with the Apostolique Scriptures . Pag. 181. nor any continuaunce in Antiquitie . And who so ? Now marke his reasons gentle Reader , and marueile a whiles at the wonderfull dexteritie of this Portingall Prelate : For Haddon ( sayth he ) doth bryng no president or example of that auncient vertue . Fourth a Gods name . Moreouer in all that Church appeare no examples of that heauenly vertue . What vertues speake you of here good Syr ? Miracles ? What ? doe ye looke for such miracles in these dayes ? No. But luste ( say you ) raungeth in your Churches : wickednes is ryfe : hygh wayes and passadges are replenished with theeues : Osor. pag. 182. treasons , and conspiracies are common practizes of the people : treachery and villany bringeth all thynges into perill : for the simple puritie of the Gospell , these fellowes haue in all common weales scattered abroad horrible wickednes : for concorde and charitie , execrable dissentions : pride in steade of modestie : for Religion , Sacriledge : for freedome , seruile bondage , for Ciuill orders , outrage , finally for tranquilitie and peace , cruell and detestable tumultes and commotions . And who be they , I pray you ? Luther ( I thinke ) Melancthon , Bucer , Caluine , Zuinglius , Haddon and such others their like . Go to , is there any more yet ? And all these mischieues ( say you ) after the doctrine of these men tooke place , were in such wise not rooted out , as that they encrease rather dayly more and more amongest vs , and are growen to greater heapes : all which mischieues notwithstandyng , if were but light or meane at the least , the matter were not so great : for that might haue bene pardonable in respect of the weakenesse of mans Nature : But what shall we say now of that most horrible and execrable haynousnes , wherewith they haue practized the dissipation , ouerthrow , vtter spoyle , and consumyng of all thynges both publicke and priuate with fire and sword , yea the most holy thynges of the Church . Be of good cheare now . I suppose this whotte flamyng Rhetoricall smoake is come almost to an end . Can Osorius amplification adde yet more hereunto ? surely these be great matters , yea very great in deede , but yet you shall heare farre more haynous . For whereas emongest other kynde of liuyng creatures which nature hath formed , Osorius lying Rhetorick . 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 Lutherans 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 burden of their wickednes ? why then clappe your handes , reioyce you Osorians , & congratulate this your notable Rhethorician : 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 Englishmen , should frame our selues to the grauitie , vertue , Religion , and holynes of our auncestours , 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 Institution 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 Peroration , 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 Argument of Osorius .

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 .

The Aunswere to the Argument . 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 Argument ? For I beseech 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 seemed 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 .

Osorius quarell of lyfe and maners . 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 : Tit. 1. 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 them ? if of some perticuler persons , it standeth agaynst all reason that the offence of a few dissolute persones should be a common 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 and veniall faultes rather ? No. But euen the most hainous , the most wicked , not to be named , Lust , murthers , Conspiracies , Treasons , Tumultes , Pride , Sauadgenesse , Vproares , Destructions , and Dispensations , and what not ? I maruaile of one thing much , that whiles you are exquisite skilfull in numbring and multiplying our faultes , as that no horror and filthinesse of life can be found in all your Rhetoricke , whiche you haue not by all wayes & meanes of Amplification stretched out to the hard hedge agaynst the Lutheranes : That ye forgot to obbrayd the Lutheranes with one poore abhomination amongest all the rest , Ill may the Snight the Woodcock twight for his long bill . which my selfe will not name here , but will referre you ouer to the gentle remembraunce of Cardinall Casus and to his brethren , and to that Catholicke crewe , and most holy children of that most holy mother Church S. Maryes .

But I returne to our owne Catalogue , what ? say you that all those abhominations therfore raunge abroad with vs vnpunished ? yea in deed Syr. What ? with vs English men onely ? or do ye not comprehend in the same Cataloge French men also , Germaynes , Danes , Switzers , Bohemyans , Polans , Rettes , Scottes & all other nations Fautors of the Lutherāes doctrine also . Yea truely : whersoeuer throughout the whole world , the doctrine of these men hath bene published , wheresoeuer these new Gospellers doe set theyr feete on the ground , they doe defyle the heauens , the ayre , and the earth , with the horror of theyr iniquity . Good words , good Syr. What ? be those notorius crimes so common and generall amongest vs alone , that the same cannot be found any where among you Catholickes ? yes : but not so much : In deed do you thinke that there is not euen as much ? and will you geue me leaue then to aunswere hereunto as I thinke ? Surely I will not speake much , neither is it neédefull , namely in a matter so apparaunt . The lyfe of the Lutheranes compared with the Catholickes . This one thing will I speake boldly , and the same also no lesse truely , then as Demetrius on a time was sayd to aunswere Lysimachus : A Strumpet doth behaue her selfe more modestly amongest vs Osorius , then Penelope doth amongest you . By this one bethinke your selfe now Osorius what my opinion is of all the rest .

And yet do I not in the meane space deny , but that we are by many degrees farre vnlyke to the life which the Apostles did lead , and which indeed beseémeeh the true professors of the Apostolicke doctrine . Neuerthelesse as we dot glory much of our vertues , so neither do we so stroake and flatter our selues in our vyces , but we iudge the same worthy of sharpe correction and chastisement . But when you haue reckoned vppe all the spottes of our ill fauoured life , and agrauated the filthinesse thereof as much as you may , yet are you to aunswere me directly to this , namely , whether ye think these faultes to be proper to men ? or to doctrine ? if vnto men , let your exclamation therefore touch them , which haue deserued to be exclaymed agaynst . They be Lutheranes ( say you ) that be so abhominable : There be Lutheranes also that do liue godly . And I thinke that all your Catholickes doe not lead theyr liues like Apostles . Now if the former faultes be proper to the doctrine : But it hath bene long sithence declared , that this doctrine is none other , then which Christ and his Apostles deliuered . Wherefore if these faultes and licentiousnes of life be imputed to the doctrine , and professors of the same doctrine , The vices of maners are not to be imputed to his doctrine . then look about you Osorius how farre your slaunderous speéch doth stretche , and whom you touch therewith : for euen all those ( whom you doe accuse for Lutheranes ) do beleue in Christ , and not in Luther : nor do acknowledge any other Author of theyr faith , then all other Christian men doe , so that this profession can not iustly be charged with any crime which cleaueth not fast to the Gospell of Christ , and is common also to the Apostles themselues .

But the doctrine of Luther ( say you ) hath discouered vnto them this liberty , and ministred occasion of this dissolute life . If it shall be enough for Osorius to affirme in bare wordes onely that , whereof he hath not hetherto made any proofe , nor is euer able to iustify : We are vtterly ouerthrowen , for he imputeth all that huge heape of haynous abhomination to Luthers doctrine . And why so Syr Byshoppe ? how do you proue this to be true ? Luther did open the fountaynes of the Gospel of grace : he did display abroad to the view of the world , The fruites of Luthres doctrine . the free promises of God , which had bene pent vppe in a deépe doungeon of long scilence , and almost pyned awaye with long emprisonement : he raysed vpp and recomforted with the comfortable confidence in the Medyatour , consciences that were vtterly foredone and forelorne , yea and this not altogether vnfruitfully : he discouered the force and efficacy of fayth learnedly : he confuted the vayne & talkatiue opinion of vayne confidence in mans righteousnes : the part of the Law which consisteth of workes , he bounde within her proper lymittes and boundes : he enclosed it within her peculiar persons and Tymes , and seuered it cleane from the Gospell : he called backe the slippery mindes of men , from carnall superstition , and fryuolous Iewish zeale to the spirituall worshipping of God and true Religion .

It followeth . Osor pag. 182. Forasmuch as Luther , Melancthon , Bucer Martyr , Caluine and others of the same crew haue stuffed their bookes full of these thinges , and taught the same also openly in theyr Sermones euery where : what haue these new Gospellers brought to passe by theyr new doctrine be therto as yet els , then cut in sunder the very Sinowes of seuere discipline ? scattered abroad ouer the whole world lycentious lust , murthers , and vproares ? filled all common weales with abhominations , Tumultes , pride , Bondage , vproares , vnpunished liberty to sinne , outrage and all abhominable infections of mischiefes , and vntimely deathes ? in steed of Concord , Cleanesse , modesty , freedome , Religion , & peace ? I beseech you Osor. for the loue you beare to your chastity , modesty , freedome and Religion , what aunswere canne you make hereunto ? Can it not be lawfull for vs to preach the Gospell of God , but that we shall forthwith ouerthrow all vertue ? may we not comfort and cherish wounded and pyned consciences , but we must withall open an high way for the wicked to raunge in all outrage vnpunished ? Is it not possible to distinguish the law from the Gospell● to make a difference betwixt the workes of the Law , and the righteousnesse of fayth , to display the force of the heauenly grace ; but we must be accounted enemies of Gods law ? The confutation of hisl aunder . and rooters out of honesty ? Is this the manner of your reasoning ? and the superaboundance of your eloquence ? or the barraynenesse of your iudgement , or super infirmity of your slippery braynes ? And yet what wonder is it , though Luther be so infamed sithence Paule himselfe being in the same predicament , could not by any meanes escape the venemous snatches of like vypers , nor could skarse shake them away from his hand . For so we read that it was obiected against Paule , yea euen of his owne brethren , namely : That he taught a defection from Moyses .

Artic. 21. Howbeit it was so much the lesse to be marueled : That the same should be obiected agaynst Paule , in that tyme especially , when as the Iewes were : yet chiefe rulers of the Temple it selfe , and Moyses ordynaunces were as yet , in their chiefe force and authoritye . What ? and haue we profited this farre now at the length after so great , and long labors employed , after so many aduertizements of th apostles , after so many instructions of the holy ghost , after so many examples of the Church , after so many miracles , so many bookes , so many testimonyes of learned men , so many helpes of sownd doctrine , that we must after all these neédes ●unne back vnto old Iewishnes agayne ? & may we not now skarcely open our mouthes , to preach Iesus Christ the Sonne of God , The scoffe of Luthers doctrine . but we must seéme Iniurious to Moyses ? For what els did Luther meane ? Whereunto els tended all his doctrine , trauaile , endeuour , and thought ? but that the gracious mercy of God , discouered in the Gospell , might through his minystery he commended to weak● and aflicted consciences ? and glorified of them ? In which maner of doctrine yf any thing seéme displeasaunt to your minde , let your owne minde and Imagination offend you rather then Paule , or Luther . For there lurketh a plague , or pestilence , not in the Doctrine , but in the minde , which in my iudgement seemeth to be such , as that if you had liued in the tyme of Christ , with the Scribes and Pharises , being of the same mind wherewith you gnaw this doctrine so viperously now , you might haue bene fellow mate with them which cryed out Crucifige , Crucifige , agaynst Christ . Not so , ( say you , ) but the wickednes , and abhominations of this age doe much displease me : with that am I worthely offended . And what good or godly man is not throughly displeased herewith ? Peruse who will the writings of Luther , Melanckton , Bucer , Zuinglius , Martyr , Caluine , and he shall easely peceaue that this deadly decay of Godly lyfe , was no lesse greuous to euery of them , then to your selfe : that I neéde neuer speake of this besides , to witt , that Luther being very oftentymes disquieted with the maners , and vnthankefulnes of his own countrey men , did long before with a very propheticall vehemencye foretell , that the same lamentable slaughter should befall them , Luther offended with the life of his countrey men . for their vngratefull contempt of Euangelicall lyfe , wherewith not long after they were greuously pinched . And how then may any reasonable man credit you Osorius , that lye so impudently vpon these men , whom you make to be Authours , and standerbearers of all those mischyeues , and Tumultes ?

But here is yet another argument clowted vppe , and patcht together with the lyke stuffe : whereby he would proue vpon trust of hys Rhethoricke . That these false Prophets Lutherans , were not sent from God . Let vs first note the wordes which he citeth out of the Scriptures . Osor. pag. 187. Marke well ( sayth he , ) What the Lord spake of a false Prophet : The Prophet that is puft vp with pride , and will speake in my name the thing that I doe not commaund him to speake , or in the name of any other straunge Godds , let him be slayne . And if in your secret conceypt you thinke with your selfe , how shall I vnderstand , that it is not the word of God , that he hath spoken . Take this for a signe : Whatsoeuer that Prophet shall Prophecy in my name , and it come not to passe : that hath not the Lord spoken , but the Prophet himselfe hath imagined it , through the pride of his owne hart , and therefore thou shalt not feare him . &c. Where is this ? Seéke for it Reader in the old Testament , or in the new , for eyther it pleased not Osorius to note the place , or perhappes it serued not for his purpose so to doe . But the place is to be found in the 18. Chap. of Deut. Deut. 18. Go to : and what is it , that this wonderfull Philosopher of this world , hath pyked out of these words ?

Forsooth , hauing vttered this much first by way of preamble . It followeth now ( sayth he , ) that we see what Luther , Melancton , Bucer , Caluine , and the other iolly companions haue promised and vndertaken to doe , what hope they haue geuen of their glorious promises , to witt , that it should come to passe , that they would call home agayne the discipline of the Gospell to her auntient sinceritye , restore Religion , hold vpp the Church that was ready to fall downe : That is to say , that they would fully restore the decayed fayth of the Church , restore lenitye , Chastitye , Concord , Vnitye , Modestye , Obedience , Charitye together with godlynes , and great bountye of godly loue . All these things wherof they promised largely , and in many wordes to bring to passe : it lacketh so much of th acomplishment of their promise , that they haue left all things in farre more worse case , more peruerse , more filthy , and more deformed by the meanes of their goodly trauayle : as men that haue placed Sacrilege , in stead of Religion : Crueltye in stead of Lenytye : Tumults in stead of Peace : Ciuill warre in stead of Concord : Licentiousnes of lyfe in stead of chastity : Contempt of Magistrates , in stead of Obedience : Pride in stead of Modestye : Finally in stead of Charitye , and Pietye , Enmitye and hatred amongest good men : monstruous wickednes , and vtter ouerthrow , and confusion of all common weales . The matters being so ( to conclude at the last ) who can thinke that any man may doubt , that these men were sent from God , or moued by his holy spirite ?

Breéfly : passing ouer all friuolous circumlocutions of words , to gather the whole matter agayne together into a shorte breuiate . Behold here a full sillogisme , after this maner and forme .

The argument of Osorius . The Prophets which doe prophecie in the name of God , yf it come not to passe as they haue prophecied , are not sent from God .

It is so farre of that Luther , Melancton , Bucer , or Caluine haue performed the thinges that they promised , that all haue proued in farre more worse case .

Ergo. Luther , Melancton , Bucer , and Caluine , were not sent from God , but are lying Prophets , and therefore according to Gods lawe , worthy of euerlasting death .

I am in doubt , whether I may aunswere , or laugh : Thone of both paraduenture the Reader will looke for t thother the fondnes of the argument doth perswade me to doe . For what can be spoken more senselesly ? what can be more crookedly wrested out of the whole Scriptures ? what could haue bene attempted more cruelly , and falsly agaynst godly personages ? what could haue bene concluded more absurdly ? First there is a place vouched out of the Scripture , wherein the people is taught , how they may discerne a false Prophet from a true : namely by the true successe , & euent of thinges : as farre forth as the thinges foretold doe happen or not happen . And yet in this behalfe also speciall consideration of choyse ought to be hadd , & some secret inspiration of the holy ghost : For although Caiphas be sayd to haue foretold , as the trueth was . Yet will you not geue him a place emongest the holy Prophets : So also neither did Balaam lye altogether when in a Propheticall speach , he foretold the people of God , good and gladsome tidings : yet I thinke you will not number him emongest the Godly Prophets of God . 1. Kinges . The Spirite that was raysed by Saul in the name of Samuel , to foreshew what should become of the successe of the battell , dyd not tell otherwise , then as it came to passe afterwardes : Act. 1● . Lykewise also in the Acts of th apostles : The Prophetisse at Phillippos dyd prophecye many things of Paul , and Timothe which were true and maruailous : yet will no man assigne her a place emongest the true Prophetisses . What shall we say of the Deuil himselfe ? which dyd foretell to Siluerster the Pope , A true difference betwixt the false and the true Prophett . that he should neuer dye before he came vnto Ierusalem ? what ? was not the sequel aunswerable to hys former tale ? How then Osorius ? are those then to be accompted the true Prophets of God , which doe foretell the thinges that shall come to passe ? I thinke not so : Neither doth the Scripture affirme the same to be true . The true Prophets of God doe pronounce truely from out the true treasures of the hart . And not contrarywise , all they that doe tell true thinges altogether , ought alwayes to be taken for true Prophets of God : But whatsoeuer he be that teacheth false Doctrine , and is found a lyar : it is most certein that he is not sent of God . Telling trueth therfore namely in Successes humaine , doth not alwaye asrgue him that doth foretell the same to be a true Prophet of God . But lying doth alwayes bewray a false Prophet . And this is it , wherof the Scripture would haue vs to be forewarned in this place . For the wordes of the Scripture doe not so directly determine , that euery person whosoeuer foretelleth the trueth of euery thing is therefore sent from God . But it setteth downe this speciall marke : That yf any Prophet haue foretold any thing in the name of the Lord , which doth not afterwades come to passe , By thys marke ( sayth the Scripture ) shall you know , that a man hath spoken it , and not the Lord : Then which signe ( say you ) no thing can be more sure , nothing more euident , nothing more commodious for our sauetye . And thys also doe we confesse as well as you doe . And so much hitherto for the Maior .

But to aunswere the Minor now , what is any of all this to Luther ? Melancthon , and their companyons ? Because they haue promised ( say you ) so largely and so lowdly , whereas they gaue so great a hope of themselues by their glorious promises , that it should come to passe , that they would call backe agayne the decayed lyfe of the Christians , and the dissolute maners of the Church , to the auncient purity of the Gospell : they did so performe nothing of that they promised , that they left all thinges in far worse case then they receaued them . I will aunswere to both . And first your allegation of their promises , we haue shewed already how it is altogether vntrue : to the iustyfying of which flaunder agaynst them you haue not brought forth one sillable so much hitherto , out of all the writinges of Luther , or Melancton , wherewith you are able to charge them : Whereas on thother side it will be no matter of difficultye for me to conuince you for an open lyar , by innumerable places out of Luther himselfe : Emongest many I will cyte one , by the which the Reader may easily vnderstand , how farre of Luther was from that glorious kinde of braggery of Reformation , wherewith you doe slaunder him most Impudently . For after this manner doth he make a reporte of himselfe , writing vpon the Psalmes of degrees . Luther vpon the 130. Psalme . I doe gladly vse ( sayth Luther , ) mine owne experience : for what is it , or how much is it , that he hath geuen to me alone ? I did desire no thing els , then that this abuse of pardons might be taken away : But behold what an vnmeasurable Sea of Gods marueilous bounty and liberality ensued therupon ? So that it is generall true , that no man dare wishe so much as God is ready to geue . The cause is the mistrust fulnesse of our hart , the lacke of hope , and weakenes of fayth . Thus much Luther . Go to now , and where is now that glorious hope promised , and bragge of promise , whereas himselfe complaineth of want of hope , of mistrustfulnes of hart , and weakenesse of fayth ? or vpon what confidence could he dare promyse so largely , and boldly to others that which him selfe confesseth playnely , he durst not be so bold as to wish for ? But put the case , they promised all that you haue spoken : what then ? you adde forthwith : But they dyd not performe their promises● what they performed , or what they did not performe in the reformation of manners , I doe not so much stand vpon : Nor do I speake all here that I could : But leaue it to the iudgement of him that shall iudge the quicke and the dead : Euery person canne iudge himselfe and his owne cause best : but of others it is very hard to determine any certaynty . Malice is alwayes a blinde iudge . Malepart slaunder is a lying witnesse . It had bene more sittyng for you and your modesty , beginning at your owne home , to haue first purged your owne faultes , to haue pluckt the beames out of your owne eyes , before you had vttered such insolent waywardnesse in troubling of other mens studies . Admitte that it may be free for a man to proclaime openly to the world the notorious faultes and offences of others , Mens iudgements in findyng faulte may be free so that they be vpright . which either himselfe doth seé , or doth gather vpon common report : yet this iudgement as it may be frée , so ought it be vpright & iust . But you , enflamed with ( I know not what ) outragious insolency of minde , not of any iudgement but of a certayne franticke fury , do so handle your cause , as though he were no good man , nor could be a good man , whosoeuer doth beare the name of a Lutherane , that is to say , a professed Christian : and as though neuer any such abhominations could haue infected the world , if Luther had neuer taught at all : them which slannderous maner of speéch , what could impudency it selfe haue spoken more impudently or more vntruely ?

But not to tary long vpon this poynte , and to graunt you also that you Assume so impudently : For this I suppose you assume , as matter most certayne that these men did performe no part of that which they promised . Goe to , and when wee yelde you all that you will , to witte : that they entred into large promises , and that they performed nothing , and that all things became worsse : to what end tend all these at the last ? what doe these mountaynes of Gilboe bring forth at the length ? Come of Luther now with all thy Lutheranes , and take a full conclusion of all , and goe hang your selues .

Ergo , You be false Prophets , deceitfull and fraudulent seducers not onely to be eschued of men , but by Gods law worthy to be burnt also .

The Cocke crewe and it was day all abroad . But that wee may be so bolde to sift out this rusticall Logicke : what doe I heare Osorius ? Is it so ? ought all such as breake theyr promises and couenauntes , be forthwith accounted false prophettes , & worthy to be slayne ? There be many thousand men and weomen , which make many promises now & then , nor doe alwayes accomplish theyr promises , Out of Valer . Ansel. Iohn Stella but do swarue often fro their words & break promise , shall they be all accounted false Prophettes forthwith ? There was sometyme a Pope of Rome Iohn the xxij . of that name , who by his acquayntaunce with the Starres , made great brags of a promised long life : who neuerthelesse dyed in the viij . moneth of his Popedome . Yet will you not reckon him for a false Prophette I suppose . What shall we say to Pope Gregory the seuenth ? who hauing secretly suborned some persones to murder the Emperour , himselfe in the meane time pearchyng in some pulpitte the morrow vpon Easter day , Out of Bēuo a Cardinall . did in his sermon boldly protest before the people , that if Henry the Emperour did not dye before the Feast of S. Peter next ensuing , ( for that day had he appoynted for his Prophecy , and for his treason also ) the people should neuer geue any more creditt vnto him : nor acknowledge him for theyr Byshoppe , but should driue him and banish him from massing , yea from the Church also as a sacrilegious person . But what chaunced afterwardes ? when as the Emperour by good fortune had escaped hys treason , the Pope with a pretty shift hudled vppe the matter on this wise , saying , that when he spake of the death of the Emperor , he did meane the death of his soule , and not of his body .

There are diuers histories extaunt , wherein may be founde that many Popes of Rome haue promised many and great matters to Emperours and Kynges very largelye and lowdely , to wit●e , of the power of election , of creating Byshoppes , of the title of submission , and many other thinges : Of couenauntes and promises not alwayes holden true emongest the papistes . who did neuerthelesse so not accomplish that which they had ratified by publique promises , and autenticke decrees , as that through their treachery & treason they brought all things to vtter confusion almost . Pope Boniface 8. did promise to the Emperour Albert the kingdome of Fraunce , by deposing of Phillippe , yet did he not hold promise herein . Gregory the 7. did with many large promises putt Rodolph in hope to attayne the Empyre agaynst Henry the 4. but his hope being frustrated , he was not so good as his worde . Pope Innocent. 3. did promise to Ludowicke the French king the kyngdome of England vnder this condition , that he shoulde driue King Iohn out of his kindome : which notwithstanding was neyther the French king able to do , nor the Pope able to performe . In matter so infinite what should I speake more ? What your selfe promised in your Baptisme Osorius , what you promised also when you tooke orders of priesthoode , and a●terwardes likewise vpon solemne protestation , when you were enstalled a Byshoppe , I thinke you remember . What ? haue you performed all those promises ? what if some secret contract be made betwixt you & your Porting all spye here in England , that , whatsoeuer he may smell out either of our courtlye affayres , what the Prince doth , what her counsellers and courtyers do , what is done in the common weale , how English traytours with couert dissimulation doe persist firme in theyr oath to the Pope , how the Lutheranes liue and bestow theyr tyme : in what estimation the Masse is amongest Englishemen : That of all these and such like he shall certify you faythfully , by some true transcript , and he in the meane space , either hundred about some more profitable affayres do breake promise with you : or do certify you vntruethes , and abuse your worshippe with lyes and false reportes : will you account him forthwith for a false Prophette , worthy to be stoaned to death ? I do not thinke it . And why so ? Because you will say , that herein is great difference and oddes , when as men we promise any matter to men , in the person and fidelitie of men , and when as we promise or foreprophecy in the name and person of God , thinges to come to passe : for in that one , the breach of promise is deceit , and lying , in the other impiety and vngodlinesse : in that first , men onely are hurt , in the other iniury is committed agaynst God . And therefore if all these your accusations be bent agaynst these persons , as agaynst false Prophettes : Make it manifest then if you can , where either Luther , or any other of the abouenamed vndertaking at any tyme the person of a Prophette , did prophecy of thinges that should come to passe , by the appoyntment and purpose of God , wherof the Lord neuer spake word ? If you can not : Then doth not your argument , which you haue strayned out of Moyses cleane agaynst Moyses will , and altogether besides the Cusshian , make any thing at all agaynst them .

Besides this commeth yet an other argument of the same stampe , skrapte out of Ieremy , agaynst those false Prophettes before , contriued with no lesse subtlety , then blazed abroad with vanity . And the place , which himselfe dayneth not to note , Iere. cap. 23. is in the 23. chapter . Marke therefore diligently : with what wordes God hath taught to discerne betwixt false prophettes , and true Prophets : If they had persisted stedfast in my councell ( sayth he ) and had declared my wordes to my people , they had surely turned my people away from their euill way , and from their wicked thoughts , Out of these wordes of Ieremye Osorius writinge to the Queenes Maiesty doth frame an argument on this wise . If after the arriuall of this new Gospell ( sayth he ) and this doctrine of new religion : had also arriued together with the same shamefastesse , integrity , innocency and grauitye of lyfe , and vprightnesse of manners , if seuerity of life , if graue behauiour , and ciuility of manners and honesty had bene raysed vppe out of that darckenesse , wherein it was long drowned . &c. I should waste much tyme to rehearse euery particuler sentence , wherewith this trifling Rhetorician , like an huckester of eloquence , doth make a huge heape of wordes in a neédelesse , long , and tedious rehearsall of vertues and vyces : wherein he might haue done much better in my iudgement , if leauing this Childish copye of countenaunce , and glorious mulplying of variety , he had entred vpon the matter more brieflye , playnly , and more effectually . The purport of his discourse was that he should haue conuinced Luther , Melancthon and the professours of the same doctrine for false prophettes . And to make this manifest , he would vse an argument framed out of Ieremy by the signes , notes , and markes wh the prophet doth sette down in speciall wordes , as I sayd before , out of which wordes , if he would haue argued , he must neédes haue concluded after thys manner .

The Prophets which in the time of Ieremy did prophecye glad tidinges to the people , Osorius argument out of Ieremy . if they had followed therein the councell of God , they had called them back to a Reformation of lyfe .

Luther doth preach to the people in the name of the Lord , and yet reduceth them not to a better life .

Ergo , Luther is a false Prophet .

If Osorius doe conclude his argument after this maner ( as he neédes must by the wordes of the Prophet ) The argument must be denyed for the fallax of the consequent . Aunswere to the argument . The fallax of the consequent . For it consisteth of 4 propositions , contrary to the rule and true forme of a sillogisme . For the Minor ought to haue bene inferred on this wise . But those Prophets in Ieremies time , which did denounce gladsome tydings to the people , did not restrayne them from wickednes . Ergo. They were false Prophets &c. And so by this reason . The argument would stand well I confesse : yet should it not touch Luther at all : who was nether any of the number of those false Prophets , nor euer took vpon him the name of a prophet . But the argument would be otherwise , yf beginning at the vniuersall , he would descend to the particuler , on this wise : It will appeare euidently who be the true Prophets of God : by this token , if they reduce their auditory from Impyety to the endeauor of vertue and godlynes : Luther tooke vpon him the name of a Prophett , and yet reduced not his auditorie from vngodlynes . Ergo Luther and others of the same marke be false prophets . First to the Maior : Haddon doth make this aunswere : namely denying that to be true , which is affirmed in the Maior . Yf it be vnderstoode of the generall predicatum . The aunswere to the Maior . For this supposition is false , that all such as doe not reduce their anditory to amendment of lyfe , be not true Prophets of God : For Ieremy himselfe was not a lying Prophet : yet was not his preaching so effectuall , as to allure all that hard him to a reformation of lyfe . The same may be veryfied of Iohn Baptist , and of Chrst himselfe , the high and chiefe Prince of all Prophets : what shall we say to Noah the eight Partriarche of righteousnesse ? who notwithstanding did prophecye , and foretell the people by the expresse word of God of the generall floud , and destruction of mankinde , hanging ouer their heades a hundreth yeares before it happened : yet was it so farre of , that he could encline the people ( to whom he was sent ) to amendement of lyfe , that of all the generation of Adam , were no more but eight persons onely saued .

But here Osorius will take me vppe agayne for haltyng , and tell me , The reason to discerne betwixt false and true Prophetes accordyng to Osorius . that thys is not the meanyng of the Prophett , as though he should vnderstand , that all the Auditory generally should be reclaymed , but those persons onely which doe beleue , and obeye the preaching of the Prophets : Go to , and what error was euer so peruerse , what heresy so absurde , that found not creditte , and fawnyng fawtours somewhere ? Agayne , yf you behold the lyfe onely , you shall many tymes finde the conuersation , and manners of some heretiques lesse reproueable , then of some of the chiefe and principall Protestantes , or Catholickes . And what is become now of that marke of your difference Osorius , whereby you teache a distinction betwixt true and false Prophets ? to witte , by the amendment of lyfe in them , which in fayth doe obey theyr doctryne . But to graunt you that signe and marke euen to the full , which you chiefly require to be graunted . We come now to the Minor . But Luther ( say you ) did neuer reduce any persons from vngodlynesse of lyfe , by in stilling into them , this kinde of Doctrine , but made all worse rather euery where . The aunswere of the Minor . I do heare you , and do aunswere : yf your Assertion stretche to all : surely this happened not vnto Christ him selfe ( as your selfe doe confesse ) to restore all ingenerall : if you doe affirme that none at all were chaunged through that doctrine , I will conuince you herein , by as many witnesses , as your Catholickes made Martyrs with in these few yeares , beyng a most horrible spectacle of your cruelty● who in the profession of this doctrine ( which you tearme Lutherane , and I name Christian ) liued very vertuously and suffred death very constantly , and couragiously . If therefore you meane of some particuler persons , then is Luther reasonably acquited by your owne mouth , and by the example of the Prophett Ieremy : When as ( your selfe witnessing the same ) nether all , nor many were there , Osori . pag. 190. but a few of them onely that came to the Prophet , which did harken vnto him , and did gladly embrace his doctrine . Finally , The place of Ieremy expounded . for as much as all that place of the Prophett Ieremy hath relation to none other , but to them onely , who ( chalenging to them selues authority propheticall , as men diuynors of things to come ) did foretell what should come to passe : how doth this touch Luther , or Melancthon or others of the same society , which did neuer prosesse of themselues any such foreknowledge of things to come ? when as yet there wanted not some , who inspired with the holy ghost doughtles , did long before prophecy of the selfe same persons , whom ye doe so maliciously inueigh agaynst , which is not the least porcion of their commendation , and prayse . For on this wise Iohn Hus was reported to haue spoken a litle before his death . Iohn Husse The prophecy of Iohn Husse touchyng the doctrine of the Gospell to be restored by Luther . That after a hundreth yeares come and gone , they should aunswere to God and him euerychone . From what spirite this Prophecy issued , I am not inquisitiue to learn : but the matter it selfe did approue the same to be most true by the sequell , euen then when the hundreth yeares being expired . M. Luther began to oppose himselfe against the hygh Byshop of Rome : Whereunto what aunswere you will make now , aduize your selues . Surely he doth accuse you of horrible crymes , namely of Blasphemy , heresy , Idolatry , error , superstition , rebellion , conspiring with Antichrist , and treason agaynst the Maiestye of Christ the sonne of God . There are many other predictions , and prophecies reported in historyes touching the same matter : but for examples sake , this one shall suffice . And yet neither is it alwayes simplye true in all men , which Osorius by his position would proue , to witte , That the Prophets of God must be measured by the successes , and euentes of thinges altogether . For it is manifest that it proued otherwise in Ezechia , and in the Niniuites , them was foretold them by the Prophet of God . &c.

Behold yet a freshe supply of arguments , & it commeth playnly to passe here , that is wont to happen in a Canuizado or sodein skarmishe , where whatsoeuer commeth to hand is forced against the Enemye . And because some small controuersy ( I know not what ) arose betwixt Hulderick , Zuinglius , and Martyne Luther about 4. wordes onely in the whole Gospell ( albeit in all other thinges besides , A small controuersy betwixt Luther and Zuinglius . they did very well agree and in this also not otherwise differing in opinion but about very small circumstaunces ) Forth rusheth Sathan by and by , and of a gnatte maketh more then an Elephant of India , and of a very litle geometriall point , draweth forth an infinite Shpere : so ingenious , & nimble witted is Dame Slaunder . Osor. pag. 191. For as much as in Gods spirite is no discention ( sayth he ) therin should haue bene a full and vniforme consent and agreement of mindes betwixt them , if they had bene Gods Ambassadoures . Go to : and what more then ? therefore , where as they were at great discention , it followeth necessarily hereupon , that they were not raysed vpp by the inspiration of the holy ghost , but sturred vpp by the flaming fyrebrandes of the furyes of hell , and that they applyed themselues not to teach men , but to peruert men . Of diuisions of the churche . Of the discention and variable opinions of Deuines , and Churches hath bene spoken of before , so that it shall be but neédeles to repeate the same agayne , onely I will aunswere here to the argument . God is not the Author of discention , but of peace : I doe know this , and confesse it to be most true . So also is the same God the fountayn of all righteousnes , and father of all consolation . The same is also Author of Matrimony , and of all good thinges . Go to now : where can you finde in all the estates , courses , and actions of this transitory lyfe , that fulnes and absolute perfection of righteousnes , of consolation , or of peace , yea in the most holy estate of matrimonye , as may be aunswerable to that absolute patterne of perfection ? Lett it suffice vs to haue receaued the first fruits thereof , though we possesse not the Tenthes . There will come a day , and a place , when as no darkened cloud of discention shall ouershadow this perfect peace betwixt vs . In the meane space whiles we lyue in this vale of misery men , with men , we shall neuer be destitute of one thing or other , that will alwayes argue vs to be men , dwelling in the tabernacle of Imperfection . And therefore if Osorius will be so nyce , as to exact of vs so precise a knitting together , of vnvariable minds , as may in no poynt swarue from ech other : lett himselfe become a president hereof in his owne Countrey , and shew himselfe an Angell emongest his owne people .

And what maruell is it , if in so great varietie of Iudgementes , and amongest so many men , two men onely dissent somewhat in matter of so small importaunce ? whenas in this your so vniforme a Church ( whereof ye boast so proudly ) there is no parcell of Religion almost , Dissentions in the Papane church or order in profession : wherein Schoole agaynst Schoole , Uniuersitie agaynst Uniuersitie , Colledge agaynst Colledge , Councell agaynst Councell , Canon agaynst Canon , doe not mainteine continuall iarryng . How is it then Osorius , that with shuttevppe eyes ye can so lightly ouerlooke , and not looke vpon so many , and so monstruous Beames ouerspreadyng your Churches , and not passe ouer one litle moate in our Church without controllyng your brethren , but that ye must burst out into such whotte fury of hellish firebrandes ? With the Spirite of God ( say you ) is no dissension . This is most true . And so it is true also , that Luther & Zuinglius be not taken for Gods , which can not erre , nor dissent eche from other in some pointes . Neither doth it therfore follow hereupon , that bycause they do not reteigne a mutuall constaunt consent of myndes in all thyngs , that therfore they were not raysed vppe by God . Otherwise , after this Logicke , how many auncient and godly Fathers will you banish out of all Churches ? was there neuer any iarryng betwixt Moyses and Aaron ? That contention betwixt Paule & Peter about the mainteynyng of the libertie of the Gospell : Dissentions amongst the most godly . and agayne that separatyng a sunder of Paule from Barnabas , is well knowen to all men . It whiles the Lord him selfe lyued vpon the earth , the Disciples them selues could be at variaunce about preéminence , and superioritie , what maruell now if his Disciples do not so well agree together in all pointes , sithence Christ is not present emongest them ? who were more familiar then Basile and Gregory Nazienzene ? and yet in this marueilous consent of qualities , and studies , wanted not a certeine offence and breache of that mutuall amitie . Victor did not of all partes agree with Policarpus . How earnest a conflict deuided Iohn Byshop of Constantinople and Epiphanius Byshop of Cypres ? Neither did Augustine in all thynges agree with Ierome . And yet I thinke you will not say , that these men were not raysed vppe by the grace , and Deuine inspiration of God .

Well now . Let vs seé what this so great dissention was betwixt them , which as you say proceeded from Luther ? What a brable was there betwixt them ( say you ) about wordes ? what varietie and inconstancy of opinions ? how disorderly , how intricately , and ouerthwartly do they speake ? in how many sondry matters and Argumentes do they not onely not agree with others , but also disagree eche from other ? Forsooth if you will know Osorius , A full consent of doctrine in reformation of Churches . and sith you require the same , I will shew you in few wordes , what and how monstruous this conflict was betwixt them . First they do all togethers with one voyce confesse one God : they doe all with one Fayth acknowledge the Father , the Sonne , and the Holy Ghost . They do all with one mynde agree togethers in the Articles of the Christian Creede . with the true auncient , and Catholicke Fayth of the Church of Christ . The Articles of the chief groundes of Religion , wherin the Ministers of the Church do well agree together . Of this Church they do all acknowledge the authoritie of the Scripture to be chief next vnder Christ : the second place and dignitie they do yeld to the Church , to the auncient and approued Councels . The godly and auncient Fathers they do all with one consent allow , and yeld vnto , so farreforth as euery of them is founde to agree with the expresse word of God : Heresies and false opinions reproued by the authoritie of holy Scripture , and the sacred antiquitie of the Church , they do all generally oppugne : besides this authoritie of Scripture , & the most couenable proportion of Fayth , whatsoeuer hath priuily crawled and crept in by stealth , into the profession of Fayth , and true worshyppyng of God , they do all vtterly , and worthly abhorre : whatsoeuer is most auncient in Fayth , and most approued by constaunt allowaunce of antiquitie , the same is had amongest them in greatest admiration . In the acknowledgement of one onely Mediatour in heauen , one onely Sacrifice for Sinnes , which is resiaunt not in the earth , but in heauen , in confessyng one onely generall head of the vniuersall Church , in all these is there no discention , nor brawlyng about wordes or Sentences .

Moreouer , in this they agree together all , & be of one mynde and iudgement all , namely , that the Pope of Rome is the very Antichrist , whereof they haue assured and vndoughted proofe , by the certeine and infallible Rules , and forewarnynges of the holy Scripture , and by his horrible persecution of the word of God . Besides this also , that all Idolles and Images ought to be abolished out of the Church of God : That those choppyng & chaungyng of Pardons ought to be abhorred . That all affiauce of righteousnes of God ought to be settled in the onely Fayth of Iesu Christ , and in nothyng els . That superfluous vowes and Traditions of men ( which do yoake fast and clogge Christian libertie , and well disposed consciences ) ought vtterly to be abolished . That Ceremonies and Constitutions , which are ioyned with an opinion of righteousnesse , of worshyppyng , of Saluation , & merityng , ought worthely to be banished & abandonned : that Priestes Concubines ought to be conuerted into lawfull Matrimony , that those monstruous vpstartes of disguised professions , rules and orders ought be rooted out , that all thyngs may be reduced and leuelled accordyng to the one vniforme conformitie of the Gospell of Christ . In all which howsoeuer the Lutheranes do differre from you , surely their mindes and agreémentes are vnited together in one mutuall and constaunt well willyngnesse of hartes , so that in these they vary nothyng at all from the vnitie of the sacred Scriptures , nor swarue from the truth . What can be required more to fill vppe the full measure of concorde and vnitie ?

And that I may not passe ouer this also , that in the matter of the Sacrament ( wherein consisteth the substaunce of the aduersaries accusation agaynst vs ) I know not one of all those besides Luther onely ( whom you call new ) to witte , How great a concord is ctetwixt many Churches in the matter of the Sacrament . Melancthon , Bucer , Zuinglius , Martyr and Caluine , but do all with one mutuall assent conclude vpon this point , namely to withstand and roote out that your more then dotyng deuise of Transubstantiation . And in this mynde be all out Churches at this present firmely and vnseparably knit together . And I trust in God will from henceforth dayly encrease , and grow to a more stable and corroborate concorde , aswell here in England , as also that it will come to passe in all other Churches shortely , that all such Idolatry beyng extirped and pluckt vp by the rootes , no blocke nor obstacle shall remaine , to occasion the Iewes to withdraw them selues any longer from the embracyng of the true and pure simplicitie of our Christian Fayth . well now : And wherein is that disagreément now in all this so great a concorde and vnitie of of myndes , whereof you preach ? where is this brabblyng about wordes that you speake of ? where is this varietie of opinions , that doth neither agree with it selfe , nor with others ? where be those flamyng firebrandes of furies ? where fleé those enflamed flashynges of wildfire and gunnestones ? Papistes murtherers of Martyrs . where els ? but euen emongest you your selues Osorius , and emongest those your monstruous Cyclops , who lyke furious hellhoundes with wildfire & brimstone haue rusht into the seely sheépefolds of Christ with more then beastly Sauadgenes , and haue with fire and fagotte burnt so many thousandes of Christians & consumed them to Ashes .

And yet ceaseth not this lyeng spirite but lyke a false Prophet shouldreth forewardes . Osori . pag. 192. They do alter and chaunge the Articles of our Fayth ( sayth he ) and affirme now this now that , nor do persiste in any stable opinion . And do neuer almost determine vpon any Iudge , by whom controuersies may be decided .

Emongest all other your rable of lyes Osorius perhappes that your wiffler and Spye not the best talebearer in the world hath reported this vnto you . Osori . doth beleue fame Authour of all his vntruthes . And I am much deceaued , if this same Outryder of yours be not the coyner of all this heape of vntruthes , and forger and furtherer of all those furious traynes of terrible fireworkes . But to th end you may not from henceforth geue ouer much credite to such fleéyng tales , herein trust me Osorius , that as touchyng the articles of our fayth ( yf you meane the Sacraments ) whosoeuer reported this vnto you , did play the part of a notable Sycophant , and was minded to abuse your credence and worshippe very shamefully . And in some respect I can not chuse but aduertize you of a great want of discretion in you , that can so cleane forgett the very synowes of Philosophicall wisedome , which ought to haue bene relieued in tyme with that precious salue of Epicharmus Sentence : Remember not to be to light of beliefe . A prouerbe of Epicharmus . All the Sacramentes that were instituted by Christ , we doe obserue in due and couenable order throughout all our Churches , and haue reteined the same with a neuer interrupted course of continuaunce , hitherto : on the contrary part , all such as were not established by Christ , but thrust in from els where , those if we haue chaunged , then at the least accuse vs for our inconstancy herein , when you shall haue first made good proofe that they be Sacramentes , As touching those Seuen , which you do tearme by the name of Sacraments , though we differ from you in the name , Seuen Sacraments ordeined by the pope , but by Christ two onely were Instituted . yet haue we not so vtterly abrogated them , but haue them in vse and dayly practize as well as you . in deede we do acknowledge but two Sacraments onely , The rest though we call them not by the name of Sacraments , yet doe we dayly frequent them in our Churches neuertheles as farre as is conuenient . Neither was any great scruple made emongest vs in this poynt , the matter being of it selfe so euident and cleare : Or yf any question hadd chaunced at any tyme about the same , there was no cause why we should gadd to Rome for a pelting Oracle in that behalfe : we haue at home more worthy helpes , and more learned councells , God be praysed for it : we haue also the Bookes of the holy Scriptures : we haue emongest vs godly , and faythfull interpretours of the scriptures , many other writers , and graue iudgements of learned Fathers . Neither wante our Pastours their seuerall spirituall giftes , nor our Churches plentifull aboundance of Gods large and bountifull benefites powred vpon them : so that it is altogether neédelesse to ronne a roauing to Rome , and seéke vnto that Apish Ephod , as to the heauenly Oracle for counsell . We haue the law , & the Prophets , and expositors of the Prophets . Our Churches be replenished with Pastours , Bishops , Doctours , & faythfull ministers , furnished with vnderstandyng & knowledge of tounges : graue and sounde of iudgement , many notable personages endowed with singuler giftes of wisedome , learning and vertue , There is no cause to the contrary , but that the Churche may be gouerned in the best maner though we be neuer acquainted with the popes supremacy . so that in thinges appertayning to the gouernement of a Church , we seéme not any iote inferior to the Byshop of Rome , or to the whole Colledge of Cardinalls , and band of Byshops , vnlesse it be to this one Osorius alone .

What should I reckon vpp the rest , which Osorius doth prosecute afterwardes , with no lesse tedious , then vayneglorious discourse of wordes , touching the chaunge of the confession of our fayth , touching the weake and forlorne defence of Haddon , all whose force ( as he sayth ) consisteth in brawles and slaunders : touching the Apology of the Church of England , whereof that lying & false Prophet doth make Haddon the Author : touching the counter aunswere agaynst the sayd Apology : touching the style , Arguments , phrase & flattery of Haddons writing , touching his glosing , flattery in displaying the vertues , and prayses of his Queéne . Finally touching the meare childishnes , and ignoraunce of Haddon . As one thath doth explane ( sayth he ) nothing openly , speaketh nothing purely , concludeth nothing substantially , and in the finess of the Latine tongue seeme●h as it were some chaungeling Else . For with this note doth he vouchsafe doe dignify Haddon , as that he thinketh him not onely a smatterer , and some outcast in the art of Eloquence , but calleth him also very Babishe : Haddon a Babe in the Latine toung but Osor. a Gyaunt in Eloquence . in lyke phrase of speach I suppose , wherewith that glorious coward Thraso did sometyme rayle vpon poore Phedria . But go to , whiles this babishe Haddon lyeth sucking at the brest , and crawleth creéping yet lyke a seely goebyground , from out what heauens is this wonderfull Giant slipt downe at the last ? from whence came this vnconquerable champion ? out of the Iles of Calecute I suppose . For I doe verely thinke that this Osorius was not begotten vnder our clymate , nor made of the same mould , chat other frayle men are made of : but composed of the very pryme and blossome of pearle , and framed of the fragrant flowers of Narde , and his Eloquence nursed with the pure milke of the very Muses , engendred as it were of the finest filme of Cicoroes braynes , ( as the Poets haue fayned Pallas to be borne and nourished in Iupiters Bosome ) And except that rotten braine of this doating dotterell recouering now some freshe sappe , hadd discouered him now to be twise a childe , and a very Babe , surely he would haue bene a notorious Goliath ouer these litle moathes , and simple shrimpes . Perhappes that stately tooforked Myter vaunced on highe vpon his hoary heares , making him seéme higher in stature then other men , doth rayse the crest of that glorious Combe . And hereupon hangeth that hawtye houering of this heroycall Gyant from aloft , from out the fiery firmament as it were despising and loathing these small snigges of Babish Haddons .

But enough now of Haddons childishnes : let vs therefore seé , what it is that is raked out of Cyprian agaynst Haddon . And first all that which Haddon doth very learnedly and truely discourse in prayse of the godly Martyrs , who by their exile , emprisonments , losse of goodes , yea of lyfe also did with sheadding their bloud confirme and enseale the true , and vndoughted sinceritye of the Gospell : all this glorious renowme of commendation and prayse , purchased with their paynefull labors , and trauell , this glorious Thrsonicall Osorius doth transpose wholy from them vnto others , and this also not without a pretye nypping skoffe . To witt : Vnto Roffensis : More , Byshops , Priestes , Osor pag. 193. and Charterhouse Mounckes , men ( as he sayth ) endued with singuler pietye and Religion : Whereof some yea not a few of them dyed here in England , many flying out of England and Ireland , as outlawes and Banished men , hadd not escaped the axe , or the halter , vnlesse they in running away hadd preserued their liues more happely then the courtesy of our men would haue done . And vpon this by and by is Cyprian chopt in place , his wordes being neuerthelesse not noted , as either vnknowen vnto him , or craftely cloked : whereunto we are commaunded to geue our attendance . Now what sayth Cyprian ? Whosoeuer ( sayth he ) as a without the bowndes of the Church , though they suffer death for the testimonye of Christ , the same doe not deserue the crowne of Martyrdome , but the punishment dew for treason rather . Where finde you this Osorius ? for sooth in Cyprian . looke for it Reader : peraduenture after you haue perused Cyprians booke ouer , Cyprian in his 4. booke and 2. Epistle . you may finde it . The place perhaps is extant in his 4. Booke and 2. Epistle . Where he speaketh on this wise . Although they be slayne afterwardes for the name of Christ , being remoued from the Church , and diuided from vnitye , and Christian Charitye : they can not be crowned as Martirs at the time of their death : For those are the very wordes of Cypryan which no man de●●●th to be most true . For who doughteth hereof , that the Church is the euerlasting kingdome of Christ , where all the hope , and treasure of our saluation is fast lockt vpp , and enclosed● from whose pleasaunt habitatious yf we willingly exclude our selues , we must worthely perishe : But thus goeth the matter Osorius , that Cyprian in deede hath spoken very well , but you out of Cyprian haue forged a foolish fable . The Papistes doe wrongfully define the Church of Christ . For in all the his discourse of the vnity of the church , neither do we rend asunder , nor passe beyond the bowndes thereof : But you Osorius doe not measure those bowndes and lymittes aright , and withall doe wrongfully and vntruely define the Church of Christ .

In this pointe therfore lurketh all the errour , not in our variaunce and Dissention , but in your false Definiton . For let there be a true Church graunted , yea such a Church , as was in the tyme of Cyprian , Cipria in his 4. booke and 2. Epist. and we will quickly yeld to that vnity . Cyprian could in no wise disgest such , as forsaking the Church of Christ like stragglers went an other way , namely , to the Gentiles ( as he sayth ) to worldly delightes , and pleasures to heretiques & Schismatiqués . And Osorius is a great deale more squeymish at those , which fleing from Iewishnes , from heretiques & schismatiques , do dedicate them selues to the true Church of Christ . For if a man may tell troth , what els do Luther , Melancthon , Caluine , Bucer , and others their lyke , agaynst whom this cruell scourgemuttō chauseth so extremely ? They are fallen ( sayth he ) from the vnitie of the Church . To whom Osorius I pray you ? Are they not come home to Christ ? to Paule ? to the Gospell ? to the Apostles ? to the Law ? and to the Prophetes ? what ? is this to turne vnto and partake with heretiques , and schismatiques ? or to turne away and forsake heretiques and schismatiques rather ? If you be of that mynde , beware least you bewray your selfe to be one of Antichristes lymmes , before you proue Luther an hereticke . If to depart from them , whose wicked opinions are manifestly contrary to true Religion , and do seduce from the truth , which is in Christ Iesu , be accoumpted a pointe of Schisme : why then is the people commaunded in the word of the holy Ghost , Apoc. 18. Esay 52. 2. Cor. 6. and that not in one place onely , to depart from out amyddes of them ? Addyng thereunto also the daunger thereof , least ye become partakers of their Sinnes sayth the holy Ghost . And therfore you seé perill not in departyng , but in tarryeng rather there , from whence we ought to depart . Now what maner of people that is , from the which the holy Ghost doth call away , I leaue to your Iudgement Osorius , and to others that can Iudge therof .

The peace and the vnitye of the Church according to Cypriane . But in the meane space , say you , Unitie and the peace of the Church is torne a sunder . I do aunswere . Woe be to that peace , woe be to that Vnitie , which wageth warre agaynst Christ . If you will enter into Vnitie , and amitie with him , you shall haue no discorde emongest your selues . I do know and confesse this to be most true , that Cyprian speaketh : Who soeuer he be ( sayth he ) and whatsoeuer he be , if he be not within the Churche of Christ , be is not a Christian : bycause without the precinctes of Christes Church , is no sure roade of sauetie . And wherfore then doe Luther and these Lutheranes ( say you ) teare abroad these hedges of the Churche and withdraw them selues from the Vnitie thereof ? I do aunswere in the behalfe of the Lutheranes . They haue not forsaken the Vnitie , but you haue crackt a sunder the veritie of the Church . They haue not offended in forsakyng the Church , but you haue greéuously erred in definyng the Church . For if a man should argue with you at this present in wordes and speaches , as I doe deale with you in writyng , and would vrge vpon you to define vnto him this Church ( which you mainteyne ) in her true and naturall substaunce , what aunswere would you make ? I wis the very same Definition I suppose that all your Catholicks haue imagined , The definition of the Church after the meaning of the Romishe Church . to witte . That the Church is a multitude of people , such as is bounde to obey the Pope of Rome , seuered from other Nations by certeine Ceremonies , which the Popes haue ordeyned ) fast tyed to the ordinary continued course of Succession of Byshops , and to that onely interpretation of Scriptures , which the Byshops and Councels doe deliuer . And this is the true proportion and full Definition of your Church ( if I be not deceaued ) But this Definition the learned in Logicke will deny to be good & sounde , The Popish definition is confuted . where the thyng defined is not of all partes equiualent with the Definition . Which rule is not obserued here . For to admitte this vnto you , that in the true Church of Christ must be Popes , & Byshops , who must be obeyed , who also must haue an ordinary outward succession , and who may challenge vnto them selues a speciall prerogatiue in the interpretation of the holy Scripture : yet is not this by and by true , that all Popes & Byshops , which are entituled by the name of Popes and Byshops , which do pretende a continuall succession , which do carry the countenaunce of consentes , which do challenge a right in the interpretation of Scriptures , What is required to the true definition of a Church . are the true sheapherds of the Lordes flocke . And why so ? forsooth bycause that thyng wanteth , which makyng specially for the purpose , you haue specially left out , namely , the truth of sounde doctrine , which may be able to treade downe and crushe in peeces errour and hypocrisie . That is to say ; That Byshops do truly and vnfaynedly become the same in the sight of God , which in vtter shew they would fayne seéme in the sight of men : Agayne that Succession be not of persons onely , but a speciall Succession of Fayth & vertuous lyfe : that the obedience of the people may not proceede so much of feare of punishment , as of harty affection and willyngnesse of mynde : that the interpretation of scriptures be not wrested to the maintenaunce of errour , and mens sensualitie , but be directed and aunswerable to the meanyng of the holy Ghost , and the true & naturall sense of the Scripture .

For these be the true markes Osor. whereby a true Church is discernable from a false : not the title and name of a Church , not the authoritie and Succession of Byshops , not the opinion of a multitude besides the truth of Gods word : But the very Rule of the word must be kept , which will so describe vnto vs a true Church , by true markes , tokens , boundes and foundations , That it be a Congregation dispersed abroad euery where ouer the face of the whole earth , The description of a true church according to the rule of the scripture . vnited & agreéyng together in sound● doctrine of Fayth , and the true worshyppyng of God , which beyng sanctified by the holy Ghost , and admitted by partaking the Sacramentes , do truly beleeue in God , through the Sonne of God Iesu Christ , accordyng to the doctrine of the Gospell , although some be enlightened with more spiritual graces & gifts , and some with lesse .

By this standard , and Rule , let vs measure now the Argumentes of Osorius .

Osorius Reasons . Luther and Melancthon , are fallen away from the Pope of Rome and his Cardinalles .

Ergo , Luther and Melancthon haue rent in sunder the vnitie of the Church .

The onely Church of Rome hath an ordinary succession from Peter .

Ergo , The onely Church of Rome is the true Church .

The great part of Christendome doth acknowledge the Church of Rome .

Ergo , The Churche of Rome is the Mother Churche and Queene of all Churches .

The Churche of God hath a promise that it shall neuer erre .

Ergo , He that doth interprete the Scriptures otherwise then after the meaning of the Church of Rome , or that doth not acknowledge him selfe obedient to the Romish Decrees in all thynges , is an heretique , and doth sequester him selfe from the boundes and communion of the Church .

To this aunswere shal be made briefly and logically . The fallacy in the Aequiuocation , that is to say in the word of diuers signification . These be meere fallacyes and deceites of the Equiuocation , deriued from a false description of the Church , and the succession thereof and from false markes . For as touching the names and Tytles , as touching the long pedigreés of neuer interrupted course of Succession : as touching the consent of the multitude , and the promises made by God : if the other tagges were tyed to these poyntes and made suteable , namely , sound doctrine , & true godlynesse , A necessary coniunction of sound doctrine with vnitye . surely it would seéme somewhat to the purpose that Osorius mayntayneth . But now whatsoeuer they bragge and vaunt of tytles and other reliques without the especiall coupling and conioyning of the Euangelicall and Apostolicall doctrine , is altogether nought els but smoake and winde , nothing auayleable to establish the true vnity of the Church . Vnitye of the Church First as concerning the name of the Church , we do heare Christ himselfe speaking : Many shall come in my name . Touching Succession we heare out of Ierome , Not they that sitte in the places of Sainctes . &c. Touching the multitude . Succession . Augustine doth teach vs . That the consentes of voyces , must be weyed and measured , not numbred . Multitude . Gods promise made vnto the Church . Touching Gods promise made for perseuerance in the trueth , harken what Iohn Baptist , speaketh . Do not say we haue Abraham to our Father . For God is of power to rayse vppe sonnes to Abraham out of these stoanes .

If Osorius will argue after this maner why should not these arguments be of as great force .

The high Priest of the old law in the Iewish Regiment did beare the face and name of the Church with full allowaunce and common consent of all the multitude yea euen in the tyme of Esay , Ieremy , Amos , Elias and Christ . The same also did conuey theyr Succession from the priesthood of Aaron : And did vouch also theyr authority , seat , lawe and the promise agaynst Ieremy , agaynst the Prophettes and agaynst Christ . The Law ( say they ) shall not perish from the Priestes .

Ergo , Those high priestes did enioy a true Church nor coulde possibly erre at any tyme .

But if Osorius shall thinke with him selfe that these Argumentes were not forcible enough in the olde Church , why should they be more effectuall in the new Churche ? In the olde lawe it was lawfull to examine the very prophettes themselues , if they spake the word of the Lord , yea certayne infallible tokens were set downe whereby they might be discerned . In like maner euen in the new testament we are commaunded to proue the Spirites if obey be of God : being forewarned by the spirite of God that we beleue not euery spirite : Popes and Cardinalles will not admitte examinations of their cause . And what kinde of people then be these Popes and Cardinals of Rome , which of a more then Imperious Lordlynesse doe commaund and require all men to receaue and reuerence their Statutes , Ordinaunces , Ceremonies , opinions and all theyr wordes and deédes ingenerall , without exception and contradiction , vpon greeuous paynes and Penalties that shall ensue agaynst him , whosoeuer dare presume to make a question of the right of their authoritye ? or to make any doubt of any theyr deuises and imaginations ?

And so geuing the slippe to all those , he commeth downe againe to our Church , with a maruailous blaff of windy words , but with no reason at all , imagining to proue agaynst Haddon , that there is nothing in our Churche comparable with the auntient Church : Osori . pag. 195. nor that any example out of the auncient Recordes or Antiquityes can be alleadged for our Church that doth fauour of any smacke of antiquitye : And that on the contrary part , the whole vniuersality of antiquity doth in their behalfe ( as he sayth ) beare witnesse agaynst vs . And that with them remayneth nothing at all , but that which is throughly established by the testimony of the holy Scriptures , by the authority of the godly Fathers , and by all the consent of all antiquity .

How vntrue this is , hath bene sufficiently declared before by the testimony of the auncient historyes , as muche as may suffice for this present purpose . Of the same stampe is the like deuise that followeth . For whereas Haddon doeth take exception agaynst Osorius writyng on this wise . In the auncient & most pure age of the Church ( sayth Haddon ) was neither name of Pope , Papane . Redeeming of Sinnes . Markett of Purgatory . Worthy ppyng of images . Pilgrimage goyng . Masses Sacrificatory for the quicke and the dead . Osori . pag. 196. nor leaden Bulles for remission of sinnes : nor martes and markettes of Purgatory : nor croochyng to Images , nor gadding on pilgrimage , nor sacrificing Masses for the quicke and the dead , nor many other such Bables &c. These wordes of Haddon as though had bene vomited out from a wonderfull surfett of furious frensye , Osorius in great choler doth challenge , and confuteth with these reasons . Because without reason ( as he sayth ) without any testimony or example of antiquity , without argument or proofe at all , he hath spoken bare affirmatiues onely without proofe , and the same in such wise spoken , as that he seemeth to haue done nothing but spoken . And first for the Supremacy , what doth he shew ? But we ( sayth he ) are wont to make playne demonstration by the authoritye of the sacred Scriptures , by the testimony of the holy Fathers , by the autenticke Recordes of auncient antiquity , by reason , vse , and experience , and by innumerable examples , that this was the Supreame head of the Church alwayes . &c. If you haue so great and infinite a number of examples , wherewith you be able to iustify this Supremacy , as you say : why then out of this vnmeasurable heape vouche you not one example at the least , for examples sake , whereby we may likewise discerne this supremacy ? Osori . doth deale with wordes and no matter . hitherto as yet I do heare nothing but bare words , and smoake , and not a sparcke so much of Reason , example , or proofe . But you committe this charge perhappes to Hosius or Pyghius , and one of you helpeth to claw an other by the elbow , so that Osorius with words ( whereof he hath stoare ) and Hosius with such witnesses as he can suborne , shall vnderproppe thys Prymacy of the Romish Royalty , as Atlas did sometime beare heauen vpon his shoulders . But if these two gallaunt Gyaunts apply no stronger pillers besides them selues , to vphold the Maiesticall State of that theyr toppegallaunt of Rome , it is much to be feared least it will haue a fall shortly , & be shieuered all in pieces , and least theyr brauery come within the compasse of that sweet song , whereof we heare the melody more then once in the sacred Reuelation . Babylon is fallen , Babylon is fallen , that great Cytye the Mother of all the Whoredomes and abhominations of the earth . &c. Apocal. 14 , 17. 18.

ANd as for the fayres & Marketts of Pardons , & Purgatory , if you do not perceiue that to be most true , Of Fayres and markets of Pardons . the Haddon hath affirmed , surely you are more then poreblinde : If ye doubt thereof , you are very wittelesse , if you deny it , you are more then Impudent . Fyrst , if you will affirme that there were no Markettes and Martes of Pardons : whereupon then grew that controuersy betwixt Luther & your Church ? Pag. 196. did it not arise by the meanes of buying and sellyng of Pardons ? and chopping and chaunging for Purgatory ? If you will say that those Markets were proclaimed without consent of your Church , and contrary to theyr commaundement , vouchsafe then I pray you to shew vs , who it was that suborned that noughty packe Tecelius the Dominick Fryer to be proctor of that Mart ? if it were not Pope Leo the tenth , Out of Chris. Masseus . Iohn Sleidonne . M. Luther . and Albert Archbyshop of Mentz ? who made this compact ech with other , that the one halfe of the spoyle shoulde redound to the Pope , the other halfe to the Archbyshoppe to pay for his Pall : In which Marte proclamation was made at the sound ( as it were ) & the stroake of the Popes dromme ( as Masseus doth verify , ) that whosoeuer would geue . x.s. should redeéme what soule he listed out of the paynes of Purgatory . But these Markettes ( sayth he , ) if any such were , holy Church doth not allow , but doth banish away , none otherwise than as a detestable pestilence of the common weale . What Church Osorius doth speake of here , I know not : this is out of all question that as there is none so horrible a kinde of falshood as that , which ( lurking and cloaking her craft vnder a false vysor for piety ) doth dazell the sences of a number : so if we narrowly sift out the very oryginall of this mischiefe , we shall find that all this fatt feast and blessed banquet came from no where els , them out of the Popes kitchin : What darnell groweth in the Popes fieldes . from hence forsooth come that lewde largesse of pardons : those Retchles Releases of paynes : from hence plenary and full remission of sinnes : from hence so many Iubiles , so many stations , & visiting of Saint Peters Church : all which where were they hatcht , but euen in the Church of Rome ? From hence so many grauntes of free graces to eat , to marry , to weare linen or wollen , freè libertye to be confessed where men listed were sette to sale the penny : From hence so many Stationars , Treasurers , Fowkers & Pardoners who haue long sithence wearyed out and made deafe the eares of the simple people with crying out Imponite , Putt in . putt in , putt in . Imponite , Imponite for such was theyr proclaymation , protesting withall , that it should come to passe , that all such as would buy those pearles of Pardons , their soules should be sure to skippe vp into heauen at one leape without any lett : Masseus . Iohn Sleidon M. Luther . Addyng hereunto that all such soules whom they were willyng to redeéme out of the flamyng fire of purgatory , should immediately mount from thence into heauen assoone as the money , which should be throwen into the redde Boxe did cry chinke . For it was out of all question , that the Pope of Rome was of power to rake Purgatory cleane ( by vertue of his Pardons ) of as many soules , and whatsoeuer soules he listed . And him also they magnified so gloriously , The horrible impudencye of the Romanistes . that ( as they sayd ) no Sinne could be so horrible , yea though ( agaynst all possibilitie ) a man had defiled the mother of God , but could be redeémed by pickpurse Pardons : were not these the very speaches of your Romish rufflers ? wh if your Church did not allow of , by what authoritie then did your Pardoners & scrapers for money presume to pynche all Churches by the purse with such kynde of wares ? why were not these shamelesse Runneagates put to scilence ? why could your holy mother Church suffer so horrible a Tympany , and Impostume within her owne bowels so long , if she were not partaker of the spoyle , & did not onely winke at them , but authorize them also by her owne Bulles so to do ? Agayne when these felowes Tecelius & Wympine were gone , to what purpose was Cardinall Caietane posted abroad in the yeare . 1518 ? who in in the Councell of Augusta might reuiue the same opinions agayne , and force Luther ( who had already confuted these abuses by open Disputation ) to recante : And how will Osorius his defence now hang together with these practizes of his Pope ? denying vtterly that these Pardones were neuer scattered abroad by the consent of that holy mother Churche ? If it be true that the Church did not so , what did that forme of Commission vsually geuen from the Seé of Rome emporte ? the tenour whereof was this : He that soweth niggardly , shall reape sparely : but he that soweth bountyfull shall reape aboundauntly vnto life euerlastyng . And agayne , what meaneth this ? We do exhorte you all generally in the Lord , & do enioyne you vpon payne of Remission of your Sinnes , Out of the Decretalles Gregory 5. in the title of Repentaunce and Remission of Sinnes . Cum ex co. that of the goodes that God hath geuen you , ye enlarge bountifully your charitable deuotion vnto them . &c. For these wordes were euery where scattered abroad by Maisters of Hospitalles . Which what is it els , them to set vp a common Marte , and moneybancke of remission of sinnes , which is due to Fayth , not to workes ? and which the Scripture willeth by all meanes possible to be free ? and what is it els , then as Chrisostome sayth , Chrisosto Homel . 38. vpon Math. Tridentine Councell . to turne the forme of worshippyng and prayer , into an occasion of wicked buyeng and sellyng ? But Osorius will cite vs forthwith to the Tridentine Councell : wherein these Markettes of Pardons were after a sort mitigated with a certeine quallification . Uery well . But how much better had the Fathers of that Councell prouided , if they had vtterly abrogated , not the Markettes of Pardons onely , but the very Pardons them selues out of all Christian Congregations & Regions ? But these Fathers now ( fosteryng continually this frettyng Fistula within the Bowels of the Christian common weale ) thinke , they haue besturred them selues gayly , if they foreseé not that the canker may be throughly cured , and kept from crawlyng any farther : but that it be suppressed aloft , and so suffred to creépe more closely below : that is to say : that men may freely now , and witho●t money plunge their soules into hell . But what is this to the purpose , whether Pardons be put to sale , or not put to sale ? For this is not in question now , whether Pardoners may be abridged of their bold presumption : but the question concerneth Pardons them selues : not whether they ought to be sold , but whether they may be tollerable , how free soeuer they be : whether it be consonaunt to Christian Fayth , or lawfull by the authoritie of the Scriptures , for the Pope of Rome , to make any kynde of choppyng , and chaungyng with mens peltyng Pardons , for the redeémyng of mens Sinnes .

The pardons of the popish church . I speake of those Pardons that are now in vse , not such as were deliuered by the auncient Fathers . For the Church had alwayes her Consistories , and Iudiciall Courtes , wherein for notorious offences , certeine publique chastisement was ministred , the Greékes called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and we call them Canonicall Satisfactions . The rigour of the Church did vse many tymes to quallifie or acquite by releases & pardons , as occasion did serue , accordyng to the qualitie of tymes , places , persons , & offences : As if a man had reuolted from the Fayth of Christ without any cause ( which kinde of backsliding was not thought worthy to be receaued to mercy in the primitiue Church ) yet afterwardes some courtesie was extended vnto such as repented them of the same , and shewed them selues hartly sorrowfull for the same : and such were enioyned to penaunce by the space of 12. yeares : as appeareth by the 11. Canon of the Nicene Councell . Nicene Canon 11. Wemen that either would procure vntymely birthes , before they were borne , or would murther their children beyng borne , were by the same Canon excluded from the Congregation for euer . After this ensued the 21. Canon of the Councell of Antycira . Antycira Canon 21. Which moderatyng the auncient censure with lenitie , did prescribe vnto such wemen tenne yeares penaunce . If a man had committed manslaughter by chauncemedley , the same accordyng to the auncient Canon was enioyned seuen yeares penaunce : which afterwardes thorough gentler mitigation of the same Councell , was abridged to fiue yeares penaunce by the 22. Canon . Antycira . Canon 22. At the Councell of Agathe was a Canon made , Agathe Councell Canon 37. which was in noumber the 37. speakyng on this wise . The auncient Fathers did enioyne a greuous payne vpon such as forsooke their Fayth , whom we ( abridgyng the noumber of yeares ) doe enioyne onely two yeares penaunce . Eusebius 6. booke Cap. 35. We read in Eusebius that a certeine Bysh. returnyng with teares to the Church , from the heretique Nouatus , was receaued into the Congregation , the whole Congregation makyng earnest Supplication for him contrary to the order of the Canons . Cyprian 3. booke Epistle 15. 16. 18. Cyprian reporteth that the Martyrs of his tyme ( consideryng the earnest amendement of lyfe in certeine Penitentiaries , and perceauyng the tyme of their penaunce limited vnto them by the Church to draw neare to an end ) obteined by their earnest petitions made to the Elders of the Church , that they releasing some part of their penaunce , might receaue them into the Congregation agayne as reconciled , notwithstanding their satisfactions beyng not fully accomplished . And the Reason of this Pardon doth the 5. Canon of the Councell of Antycira declare . Antyciran Canon 5. A Byshop ( sayth the Canon ) ought to haue this prerogatiue , as that he may ( vpon consideration of the demeanour of Penitenciaries ) become somewhat more tractable and either quallifie the rigour of the penaunce , or aggrauate the censure , as he shall thinke conuenient and as necessitie shall require . So also in the Nicine Councell the 5. Canon . Nicene councell Cannon . 5. Let them stand excommunicate ( sayth the Canon ) vntill either the Congregation , or the Byshop shall thinke it conuenient to mitigate the tyme of their penaunce .

Thus much I thought not amisse by the way to note brieflye of the maner of publique penaunce , and Canonicall satisfactions exercised in the olde Church : To the end it may more fullye appeare by what meanes those auncient ordinaunces of publique penaunce , did first decay and were abolished in the Popes church , and how by litle and litle certayne new Satisfactions were crept in & thrust in place . For albeit this name of Satisfactions be of some auncienty : yet were Satisfactions exercised farre otherwise in the auncient Church , New satisfactions crept into the Romishe Church vnknowen to the Antiquitye . then they are now in dayly practise in the Popes Church . For in the Primitiue Church such satisfactions were enioyned as publicke penaunce for publicke offences only . But your Popes Cōfessioners do enioyne satisfactory penaunces , for certayne priuate and secret sinnes : The first sort were neuer ministred but in presence of the congregation onely , to serue for outward Discipline onely , and not to redeéme the wrath of God , for their sins by way of satisfiyng : and the cause why they were called Satisfactions was , because they did satisfy the opinion of the congregation in publique offences only . Euen so and in such wise Releases & Pardons were esteemed , not to be in any respect valuable to clense the sinnes of guiltye consciences in the sight of God simply : but should be as pledges and witnesses of a full releasing their penaunce , enioyned vnto them by the Church , or of mitigating the same with some gentle quallification . As appeareth by a Transcript drawen out of the Penitentiall of Rome vp Burchard treating much of those exchaunges of satisfactions : Burchard . namely that in stead of this penaunce , where a man was enioyned to fast one whole day with bread and water , hee should be released thereof , and say fifty psalmes or Lxx. psalmes kneéling , & relieue some one begger with food : If he were a rich man and vnlettered , he should redeéme one dayes penaunce by paying iij. pence : if he were poore and vnlettered , he should paye one peny , or feéd three poore folke . The penaunce of a whole weékes fast , was redeémed with CCC . Psalmes : a whole mouethes fast by saying xij . hundred Psalmes : for one yeares fast , he shoulde geue in almes to the poore xxij . shillinges . &c. Many other like exchaunges of penaunces are mentioned in Burchard : all which respected none other end , but that they might quallify the rigor of the olde Canons touching publique penaunce : ministred to this end , not as necessary instrumentes to obtayne remission of sinnes , and to pacify the wrath of God , but instituted for examples sake , that they might be speciall prickes and prouokementes to sturre vpp such as were fallen , and allurementes to earnest amendement of life .

On the contrary part , the custome of our time , and of our Popes hath so farre degendred from the auncient ordinaunces of the Elders , in dispensing with Pardons and Satisfactions , that it may seéme to haue ouerwhelmed not onely all discipline of the auncient Church , How much the order of the old discipline doth varry from the Romish Nouelty . but also almost ouerthrowen the whole force and efficacy of Christian fayth . For whereas the Summe and Substaunce of all our Religion consisteth in the cleansing and purging of Sinnes : and the same comprehended also in the onely obedience and passion of Christ : these new vpstart Popes haue translated all this Release and satisfaction for our sinnes , from the merite of Christ , to I know not what newfangled absolutions and Pardons : And whereas the olde penitentiall Canons were onely mens constitutions , wherein men might dyspence with men according to the necessity of the tyme , hereupon our Popes ( taking hart of grasse ) are become so shamelesse impudent , that with theyr Pardons they dare presume to dispense with mens sinnes , yea and theyr consciences also , and to make their satisfactory merites ( by merite meritorious as it were ) worthye , and able to encounter the wrath and iudgement of God .

And now behold how many pumples and fretts lurke vnder this one skabbe of the popish doctrine . The errours of the Popish discipline . First they do so ouerlade mens consciences with a commaundement of confession , without all authority of scripture , and contrary to all the presidents of the primitiue Church : they force all persons to render an account of theyr sinnes , whether they be contrite , or not contrite , and this also vpon payne of eternall damnation : As for Absolution they leaue cleane naked of all effectualnesse , denying it to be auayleable without workes precedent : ouer and besides thys also , they do clogge them that are confessed with an vnauoydable necessity of doing penaunce , they do thrust in Pardon of sinnes graunted by mans authority , which they call Satisfaction for sinnes , to deserue free release from that punishment & payne , which the iustice of God may duely exact . Out of which Syncke proceéd many vntimely and vyperous birthes , full of lyes , sacrilege and blasphemy agaynst God . Namely Mounckes : vowes : The Sacrifice of the Masse for the quick and the dead : Pilgrimages to stockes and stoanes . Iubiles : Pardons and Purgatory : and out of that Purgatory sprang forth that momish maxime of Scotus , Scottish and crabbed enough , to this effect : That Sinners after absolution , ar either turned ouer to pardones , or to Purgatory .

I do not here complayne or expostulate for those portesales and crafty conueyaunces of Pardons : Let Pardons be as francke and free as they would seéme to be for me . The ordinaunces of the Pope are contrary to Christ & his Scriptures . But this is the thyng that I do demaund : by what title , by what scripture , by what example , finally by what ( I do not say authority ) but by what honest colour , the Pope of Rome may presume so much vpon hys authority , as to challenge to himselfe an interest , and as it were , an inheritable possession of those things , wh Gods owne mouth and the promises of the whole scripture doe geue franckely and freely vnto all them that repent and beleue , euen by theyr fayth in Christ Iesu ? and how he dare also affirme that such men are not otherwise to be dispensed withall , then by his Bulles of Pardons and his deputary Commissaryes : Saynt Peter cryeth out with a loud voyce , and confirmeth his saying with the authority of all the Prophets , that shall receiue forgeuenesse of Synnes , as many as do beleue in Christ . Act. 20. So doth also the Apostle Paule proclayme boldly , that all thinges are pacified by the bloud of Christ , both in heauen and in earth , Collos. and addeth moreouer . And in him ( sayth he ) you are made perfect . And because no man shall be of opinion here after , that there wanteth any thing to the full accomplishment of our saluation read in Iohn . 1. Iohn . 1.2 . The bloud of Christ doth clense vs from all Sinne . And immediatly after . He is the propitiation for our sinnes , not our sinnes onely but for the sinnes of the whole world . And Iohn Baptist poynting to Christ with his finger doth affirme Christ to be the Lambe appoynted by God to take away the sinnes of the world . Iohn . 1. And Paule to the Hebrues . By one onely oblation Christ made perfect for euer them that were sanctified . Heb. 10. And in an other place we are taught that our hartes are purified by fayth . To conclude : The whole meaning and intent of the scripture , being nothing els but a certayn neuer interrupted course of recomfortable refreshyng in Christ : it doth so allure vs all vnto hym , that it leaueth none other medicine or restoratiue for our ouerladen and encombred consciences , but the onely bloud of the Sonne of God . Rom. 3 4. And therefore if the onely death of Christ once offred for all , be a full Raunsome for our Sinnes , and the full price of our Redemption . If Christes onely death and Passion be imputed to the faythfull beleuer for righteousnesse : What neéde then any other Pardons ? If Christ pacified all thinges in heauen & in earth , why could he not aswell pacifie all thynges in Purgatory , When full power was geuen vnto him ouer all thinges in heauen and in earth ? what ? shall Christ haue nothyng to doe in Purgatory , but that the Pope must be onely Prince of that Region ?

The bloud of Christ ( say they ) did Raunsome vs , The absurditie of the Romishe doctrine . from guilt and euerlasting punishment . But there remaineth yet a Temporall punishment to be endured , partely in this lyfe , partly in Purgatory , out of the which is no redemption at all , but by the Popes Pardons . Although the last part of this doctrine by monstruously absurde , yet yf they would graunt the former part throughly , and wholy , the matter were somewhat more tollerable . But now they are in this their partition , so parciall and vneuen dealers , that they will not leaue to Christ , the whole cleansing of the guilt , Eccius interpretation vppon the Popes decretalls . but will herein also ioyne a topemate with him , that Romish vicar . For this is their assertion : to witte , That the Pope of Rome being the vicar of Christ , doth by power of his keyes , bring to passe both that he may release from guilte , and punishment both at once with his Bulles of Pardons , That is to say , : From guylt through the Sacrament of Penaunce : and from punishment , by the Popes satisfactions and pardons .

If this be true , lett vs bidd the bookes of the Euangelistes and Apostles adiew : Farewell also Gods promises : lett fayth , and the Church pack vpp their trunckes , and gett them to Cattai , and lett vs with solemne procession receaue into the Church of Christ most holy Pardons and Indulgences , and tourne Christ out at the Belfrye : Sithence these pardons alone without Christ doe dispatch all matters cleare through the authoritye of the Pope . No say they , not so , without Christ : but partly by the superaboundaunce of Christes merites , partly by the bloud of Martyrs , partly by the merites of Sayntes , partly by charitable almes , workes of supererogacion , by the obeying the councelles , and partly by seueritye and straight keéping the charge of holy orders or Indulgences , doe stand in force , and are auaylable . The fourme of which absolucions forged by the Mounckes and Fryers to the behoofe of the common people followeth on this wise .

God be mercifull vnto thee good Brother .

Out of the Commentary of M. Luther to the Galath . cap. 2. THe merite of our Lord Iesus Christ and of the blessed Mary the perpetuall virgine , and of all Saintes , the merite of holy orders , the heauy burdeine of Religion , the humblenes of confession , the contrytion of harte , and the good workes that thou hast done , and shalt doe for the loue of our Lord Iesu Christ , graunt vnto theé remission of sinnes , The Papisticall absolutions . to the increase of merit & grace , and to the reward of lyfe euerlasting . Amen . There be also other formes of absolution extant , which others graunted by the Popes Bulles : as when hospitalls and brotherhoodes doe communicate with others the participation of all good workes on this wise . We doe testifye that we haue receaued into the Beaderoll of the holy Brotherhood of S. A●●●●ny those persons : graunting vnto them full partaking of all the good workes that haue bene done , & are to be done by our brethren from the beginning of our foundation , euen to the end the foresayd order , day and night , in three hundreth , sixty iiii . Monasteries and hospitalls . &c.

Lyke as Apothecaries doe compound their Tryacle of many simples and drugges mixt together . Euen so the Popes by gathering together the merites of Christ , of the blessed virgine of the Martyrs , of Saincts , & Mounckes , as it were speciall spices and herbes do make vppe their hochepott of Pardons : of which Pardous they do make portesale as parcell of the treasory of the Church to hospitalls , Churches , Chappells , Brotherhoodes , Monasteries & Selles , not for shillings or crownes , but geue them vnto euery of them gratis very hountifully . If we may credit Osorius herein . But in the meane space I would very fayne learne this of Osorius , how we are sayd to be made perfect and for euer sanctified , if the onely oblation of Christ once offred be not sufficient to saue vs , without the merits of Saints and heapes of good workes ? Moreouer , whereas out of this vnmeasurable treasory of the Church , there is such an ouerflowing plenty of gracious Pardons , I would also know this , by what reason the Pope of Rome doth chalenge himselfe to be onely Porter & keybearer of this precious Treasory , excluding all other ministers and Byshoppes of the Church , but such onely as whom by his power Apostolique he hath authorized to playe fast and loose ? How great an absurditie is in the popes pardons . what now ? Are not the merites of Christ open to all and singuler indifferently without exception ? or otherwise then as they be receaued by euery ones perticular fayth ? Or what kinde of power is that of one Byshop in the Church , which is not also generall and common to all other Byshopps together with him ? Doe ye not seé Osorius how filthy and how absurde these reasons of yours be ? what an horrible deceite to the people , what a great iniury is this to all other Byshoppes and how full of sacriledge ? & what a monstruous reproche it is agaynst Christ him selfe .

And yet for all this , you can not but maruell in the meane tyme , what moued vs to abandone this prowd prelate with all his pelfe as a pestilent viper of the Church of Christ : and why we cutt our selues away from him , as farre as we may : whome your selfe Osorius ( yf you were endued with any dropp of Christian bloud ) would neuer take vpon you to defend with such a prophane targett of Tullies Paganisme : But would rather geue an onset vpon him as the generall Enemie of all mankinde , yf your hart were as well enlightned with the true and sincere knowledge of Christ , as your fickle braynes are lewdely incensed with the bayne and heathenish admiration of Ciceroes eloquence . And to say the truth , I know not by what mishappe this happ hath happened , that all these vntimely sproughtes of Ciceroes plants are ( by a certeine secrett yet most iust iudgement of God ) infected with this generall lurcking cancker , and continually pestered as it were with a falling sicknes . Which I haue specially noted in very many : If question be moued of the proportion and qualitye of framing the speéch delicately : If matter must be debated of the most excellent , and finest phrases of Eloquence , of the dignitye and chiefe ornament of an exquisite Orator , that is to say , of playne humaine toyes , and earthly trifles : good Lord , what a glorious maiestie of wordes , what hawty loftines of speéch : what a childishe and foolishe stroaking and flattering of themselues , diriding , and skorning all others besides themselues , perking ouer them from aloofe , as it were , vpon poore & abiect shrimpes ? But yf they be requyred to shewe their conning to declame of Christ , of the statelynes of his mighty Kingdome , of the greatnesse of sinne , of man●es forlorne nature , of the power of fayth , of iustification by grace , of the naturall imperfection of mankinde , of mans reconciliation : a man can not but wonder , how colde , how astonied , how voyd of reason , how cowardly , without any spirite at all , almost Colourlesse , hungry , barrayne , mute wretched , hartlesse , barbarous , speachlesse , & senselesse they be , vnable almost to vtter theyr mindes or open theyr mouthes . Moreouer if these matters must be decided with the penne , they behaue themselues therein as though they were raking after the Moone , forreners , straungers , and altogether vnacquaynted with the cause . As not long sithence a certayne person taking vpon him in Rome , before the Pope and his Cardinalles to exclayme agaynst Luther , was hissed out of the place not without great gleé and delight of the beholders . So small and so no acquayntaunce at all hath this proud hawty and loftye kynde of myncing Minnions with our Lord and Sauior Iesu Christ . I do willingly abstayne from naming of men , because I would haue them forewarned rather to theyr benefitte , then reproched to their infamy , if there be any besides this Osor. whom this Ciceronian skabbe hath infected with like dottage .

But I come agayne to Pardons : wherwith as they say they sweépe all Purgatory and make cleane riddaunce when they will , and by which picklockes they locke fast the gates of hell , & open the gates of heauen to whom they list . But I pray you Osorius , by what authoritye doe they this ? By the same authoritye you will say , where of was spoken to Peter , I will geue thee the keyes of the kingdome of heauen , &c. Math. 16. That the keyes were geuen to Peter no man will denye . But what is this to the Pope of Rome ? because next vnto Peter the succession of the See Apostolick falleth vpon the Pope forsooth : And why so ? how will you proue this to be true ? I beseech you ? What ? because he doth enioy Peters Chayre ? what ? & had Peter no more Chayres but one ? or did he fitt no where but at Rome ? The Keyes and Chayre of Peter . And what if he neuer sate at Rome ? But putt the case he sate at Rome . I wil geue you an argument not much vnlike vnto this . It was not vnknowne to be old Poetts what a skilfull Harper Orpheus was , whom they imagined to haue drawen a●ter him with the sweétnesse of his Harpe stoanes and woodes : It came to passe in processe of time that one Neanthus Sonne of Pittacus chaunced to come by the same Harpe , Lucian . 2. part . pag. 525. who being farre vnlike this Orpheus in skill of playing , & altogether an Asse ( as the prouerbe speaketh at the harpe ) yet through a foolish opinion conceaued of himselfe dyd persuade himselfe that he should be able to draw after him Rocks and Woddes immediately vpon the sound of the Harpe . This clownish Cocklorrell therefore wandring abroad ouer hilles and dales , and maruayling that the Rockes and Woods stood still as before vnmoueable , and would not sturre out of theyr place at the sound of the Harpe , neuer surceased from striking , from stretching , from thumping the Harpe , vntill hauing made hymselfe loathsome to the very cattell with the tedious and brutish noyse of the Harpe , became a pray to dogges , and was guawed and rent in pieces by them . And what els doth this popish Prelate emport with his pompous pryde , Orpheus Harpe maketh not a Harper , not doth Peters Chayre make an Apostle . and stately Chayre , wheron he is no lesse ●rantickly fond , then this seely soule was vpon the Harpe ? I list not as now to gesse the garbroyle of his glory : of the thing it selfe I dare boldly speake this much : as Orpheus Harpe maketh not an Harper forthwith , so neyther doe Peters Keyes shape a right succession , but the onely confession and fayth of Peter .

And yet did the Church alwayes acknowledge the Byshoppe of Rome to be the Successour of Peter the Apostle , The succession of Peter the Apostle . So did also the consent of the Fathers and the Antiquity of time . I do heare you . But by what authority , by what testimony , and witnesses will you iustify this to be true ? or by why what reason or argument will you proue it ? what ? because he canne shew the Chayre that Peter sate in ? Nay rather lette him expresse the vertuous life , and gratious giftes of Peter , and in his life geue forth vnto vs , as Peter did , a President and patterne of the causes precedent , and the true Circumstaunces for the which the Keyes were deliuered vnto Peter . The circumstaunces must he considered , wherefore the keyes were deliuered vnto Peter . For on this wise are we enformed by the Gospell . Because flesh and bloud hath not reuealed this vnto thee but my Father which is in heauen . You doe heare mention made first , of the notable testimony of his faith and open confession of the Sonne of God , which was not discouered vnto him by flesh and bloud , nor by any naturall Philosophy , nor engraffed within him by any force of natures lore : but which ( being endued with heauenly inspiration ) he had receaued from aboue , beyond all reatch of humayne Capacity . For the knowledge of Christ commeth by the onely inspiration of the holye Ghost . Which assoone as the Lord perceaued was engrauen within Peter , wondring ( as it were ) at the greatnesse of the miracle , doth first declare vnto him the glad tydings of blessednes from God . Thou art blessed Simon Bariona : Math. 16. then alluding to the nature of his name ( because he was called Cephas that is to say Peter ) vpon that Petra that is to say vpon that Rocke of his fayth an confession , he doth promise to establish the building of his Churche . And added hereunto the promise of the Keyes : I wyll geue thee ( sayth he ) the Keyes of the Kingdome of God . &c.

The foundation of the Churche is fayth & the knowledge of the Sonne of God . By which Circumstaunces what are we taught els , then that the foundation of the Church of Christ wheresoeuer it be , is grounded vpon nothing els , then vpon true fayth , and vnfayned confession of the Sonne of God ? For when the Lord spake this vnto Peter , he made no accoumpt of his righteousnesse , nor of hys vertues , and conuersation of life , neither of his fastings , nor his dutifull obseruation of the commaundementes , ne yet the holines of his Religion : forasmuch as all these ornamentes dyd shyne as aboundauntly in others , as they did in Peter . But at the first vtterannce and confession of his excellent fayth , the Lord doth denounce him to be blessed , buildeth his Churche and doth promise the Keyes vpon the same : Whereupon , remayneth that we conclude at the last most truely , that wheresoeuer the Keyes are exercised which are Christes true Keyes in deed , there of necessity must an influence , What Circumstaunces do goe before the true keyes of Christ & what doe come after . and speciall inspiration of the holy ghost , and a certayn earnest and harty effectualnes of fayth , and constant confession of Christ goe before .

On the contrary part , where no perseueraunce or feéling can be perceiued of the ingraued knowledge of Christ from the heauenly Father : whose minde being not endued with any influence of the holy ghost , sauoureth of nothing at all , beyond the retch of flesh and bloud : who hath wedded his hart to earthly treasures , to the Royalty , pompe , and gorgeousnes of this world : who neglecting the glory of Christ , is vassall and bondslaue to Ambition : subiect to affections , geueth himselfe to pamper the paunch , and is drowned in the deépe doungeon of worldly cares : who doth breath out of his nostrilles the blood and butchery of his brethren : That person , in what Chayre soeuer he sitte , doth with to much shamelesse arrogancy vaunte vpon the possession of the Keyes . And therefore yf this Romishe ruffler doe meane to royst stille with Peters keyes , he must endeuor to expresse in his maners the vertuous lyfe , and godly conuersation of an Apostle , and not chatt so much of a Chaire . Otherwise to what purpose is it , how sumptuously soeuer a man be enthronized , yf he be wicked and vnworthy the place ? the place doth not alwayes commend the person : but yf the person be good , he doth alwayes commend the place , otherwise yf he be euill , he doth shame the place . And what yf Peter did receaue the keyes from Christ ? Peter receiued the keyes first but not onely . did he alone therefore receaue them ? was it not also spoken indifferently to all , without exception : Receaue ye the holy ghost ? whose soeuer sinnes you louse , or binde vpon earth &c. Could Peter be sent by any greater authoritye , then by the authoritye of Christ himselfe ? Finally was not this spoken to all th apostles indifferently by Christ himselfe ? As the liuing father sent me , euen so doe I send you : Peter therefore did binde , Peter did louse : I doe perceaue you : so did also Paule louse the Corynthian , and reteigne Hermogenes and Alexander . Iohn the Euangelist did louse the theéfe once or twise as Eusebius doth recorde in his 3. booke Cap. 17. Out of Eusebius . third book . cap. 7. Other Apostles did louse lykewise others , euen by the same authoritye receaued from Christ himselfe , and not from Peter at all : What then ? because Peter did before the rest of th apostles confesse his fayth , and because the keyes were first geuen to Peter , doth this argue forthwith , that the keyes were geuen to Peter alone ?

But to goe foreward : Putt the case that the keyes were deliuered to Peters custody , both first , yea in respect of his confessing of fayth , besides this also to him alone , sith you will haue it so : yet what kinde of chopplogick is this ?

The keyes were deliuered to Peter confessing Christ with a true and sincere fayth .

Ergo. The Popes of Rome onely be the successors of Peter , and are inuested in the possession of the same power of binding , and lousing by the expresse worde of God .

A trymm conclusion surely , & very Catholick : Wherein neither the Antecedent is true , and the consequent much more false : Forasmuch as neither this force of binding and lousing was geuen to Peter alone , & their assumption hereof surmised , ( that the Popes of Rome onely are Peters Successors ) is altogether as false . The Succession Apostolique is not to be measured by place or tyme . The reason is because the simplicitye , and natiue humilitye of the Gospell doth no where acquaint it selfe with any such carnall successions , which are applyed to places , persons , and tymes : as neither Christes philosophye doth acknowledge or regard carnall Fathers , Sonnes , affinities , and kinreddes ? as the which doth mount on high , and doth enter by farr more excellent meanes . Goe to , yet for example sake , lett vs imagine , that Peter hadd a sonne borne vnto him by his lawfull wyfe , and an other Cephas , resembling the father , and by discent and course of nature next heire : What shall we say ? that this Sonne shall clayme the priuiledge of his fathers Portershippe , The nature of the Gospell is altogether spirituall , nor regardeth earthly and carnall thinges . because he is his next heyre ? Not so you will say . And will you so flattly deny that priuiledge to naturall discent , which you yeld to place , and to a rotten outward Chayre ? If Christ did neither acknowledge mother , brethren nor sisters vpon the earth , but those onely , which yelded their due obedience to his fathers commaundements , will the same Christ vouchsafe any other successors , or vicars of Peter , then such as present themselues with the same cognifizaunce and badge that he did acknowledge in Peter ? And admitt also the very best that maketh for you , that the Byshoppe of Rome doth with neuer so good a face pretend this authoritie from Christ : what ? and be not other Byshopps of other Churches endued with semblable fayth ? what prerogatiue hath he then in this office and keéping of keyes now , as to challenge any superioritye ouer other Byshoppes , and Presidents of the Churche ?

The Scripture doth in a certein place deny , that he which hath not the spirite of Christ , is of Christ : The spirite of Christe . Now this spirite of Christ ( wheresoeuer it resteth ) is humble and meéke , regardeth not the thinges of the earth , seéketh not her owne , suffereth the iniuries of others : offereth iniury to none , neither reuengeth any iniury offred to himselfe : haleth no man to the slaughter-house : thyrsteth after euery mans sauetye : yea prayeth also for his enemies earnestly : doth receaue the weake in fayth : doth oppresse no man : endureth many thinges : becometh all in all to all persons , that he may winne all vnto Christ : accompteth other mens chaunces , good or badde , as his owne : lyueth not to himselfe : but to the publique benefite of many : doth amend that is amisse : The succession of Peter doth consist in spirite not in externall thinges . addresseth that which is out of order : recouereth the lost : recomforteth the dispeired estates : finally doth not breake in peeces the shieuered Reéde : For in in deede the spirite of Christe canne not be vnlyke to Christ himselfe : And therefore hereof we may well conclude , that wheresoeuer this spirite doth plant his Seate , there doughtles is the successor of Peter , there be the true keyes of the Church .

I doe not presume here to iudge of the spirite of the Pope , he hath his Iudge , and shall haue his daye of iudgement , which shall display abroad into open light , & secrets of all darkenes . In the meane space touching the Popes Pardons , ( whereof these praters preach so presumptuously ) this is most certen , and sure : Pardons . That thorough the whole scriptures , or auncient Fathers , one sentence so much cann not be found , Succession . to make those their Pardons Iustifiable or coulorable , First , touching their whole allegation of Succession , The Keyes . it is playne fraude and deceipt : their bragge of the singuler prerogatiue of Peter is false . The power of the keyes doth no more belong to the Seé of Rome , then to the vniuersall Church of Christ . For if by those keyes , power of binding and lousing be figured ( as hath bene allready spoken ) these keyes though Peter receaued first in deede , yet did not he alone receaue them : nor did euer at any tyme exercise the power of the same otherwise , then as he did enioye them together with thother Apostles , which for asmuch as is confirmed by very many infallible profes , and established by the continuall vnbroken course of auncient Antiquitye : as also witnessed euidently , by the testimony of the Cannons in the Councels of Ancyra , and Nice , ( whereof we made mencion before ) where it is sayd , that the custome of the Church was then such , as that euery Byshoppe should haue the order and ouersight of euery his peculiar Prouince , and vpon due consideration of the behauiour of the Penitentiaries , might lawfully either mittigate , shorten , or cutt of the tyme of their penaunce , The 5. Canon of the councell of Ancyra . or prolong the same according , as they should thinke in necessary , and neédefull for reformation and correction .

So that it was shamelesse presumption , and most arrogant insolencye of Pope Innocent the 3. to make this vndiscreéte decree in the Councell of Laterane in the yeare 1215. Because ( sayth he ) through vndiscreate and superfluous Pardons , which certen Prelates of the Church are not affrayd to graunt , both the keyes of the Church are despised , and penitentiall satisfaction is weakened : we doe decree , that when the feast of dedication of Saynt Peters Pallaice shall be solemnized : Pardon shall not be graunted aboue one yeare : and so foorth in the feast of the yearely dedication , the tyme of appoynted Pardons of enioyned penaunce shall not exceede , and passe fourty dayes . And imediately after : This number of dayes of Pardons , Ex titulo de penitent . & Remiss . cap. cum ex eo also we commaund to be abreuiated , which are graunted for euery light tryfle : Forasmuch as the Byshopp of Rome who doth professe the Fulnes of all power , is accustomed to vse moderation in the like causes . &c.

The fulnes of power first brought in by Innocent .3 . first Authour therof . And from hence , yf I be not deceiued , was this Fulnes of power deriued of the first , which the Romyshe Ruffians haue raked most shamefully to themselues : Whether to the great reproch of the glory of Christ , or the intollerable iniury of their brethren , more I can not easily determine . What ? sufficed not to vsurpe either equall power with other Byshops , or encroche vpon them somewhat higher , vnlesse their vnsatiable pryde must mount also to the Fulnes of all power ? Go to : and may we learne of you Osorius what it is that they seéke for by this word Fulnes ? If that be sayd to be full , whereunto no droppe may be iustilled more : it is out of all question that this Fulnes is proper and peculiar to Christ alone , of whose Fulnes we all haue receaued , The fulnes of power . not the ministers of the Church onely , not Deacones , not Byshoppes onely , but the chiefest Apostles and Euangelistes , out of which number Peter himselfe ( yea though neuer so much prince of Apostles , ) may not be exempted . The onely Sonne of God is a continuall flowing founteyne , that canne neuer be exhausted and spent : to whome the Father gaue the spirite without measure , full of mercye , and trueth .

All others beyng of our selues barraine , hungry , naked and beggerly by nature , must neédes seéke reliefe of his aboundaunce , to whom Esay the Prophet doth allure all men to repayre and to borow . Come ( sayth he ) all that be thurstie , and haue no money , and draw from hence freely with gladnesse , from out the founteines of the Sauiour . Esay . 55.12 . Moreouer the Sauiour him selfe also doth generally call all whosoeuer be oppressed with penury , & distressed with anguish and labours , to come . What then ? Sufficed not to come to this founteyne plentyfully flowyng , and most largely set wyde open for the house of Dauid , & the inhabitants of Ierusalem to resort vnto , for the cleansing of the Sinner and defiled , but the Romish Rutterkyne must call vs backe to his filthy Cesternes , and durty Dytches , that so him selfe being a most filthy and durty Sinner should cleanse vs with his fullnes ?

For as much therfore as the mouth of God hath spoken it , the consent also of all the Prophetes haue testified , that God hath geuen all Fulnesse to his onely begotten Sonne , wherewith onely he is able , and willyng also to wash away all our filthynes , and corruption : from whence then commeth this Fulnesse of so absolute power to this Romaine Prelate , that this one Prelate alone may by a certeine superexcellent , Prerogatiue bryng to passe that , which all other Byshops can not doe ? namely that he may franckly graunt full , more full , yea vnmeasurable full Pardon of all maner of offences , to the most common barrettours of the world ? For such is the very stile of their Pardons many tymes . Out of a decree in the Lateran Councell . Anno. 1215. Such was the wild Bull of Innocent 3. vpon a solemne Decree enlarged to all them that would fight for the holy land , or would geue any ayde thereunto . Wherein he promised full remission of all their Sinnes , in the fulnesse of his Porterly power , and increase of lyfe euerlastyng in the full partaking of the fellowshyp of all Saintes . After the same maner Boniface the 8. did graunt vnto all persons that would as pilgrimes come to visite the holy mother Church of Peter and Paule in Rome , A decree of Boniface . 8. Extraua . not only full , and fuller , but most abhominable full forgeuenes of all their Sinnes . So also Clement the 6. in his Bulles of Pardons doth powre out plentyfully to them that will fight for the holy Crosse , not onely Remission A poena & culpa but with much more bountye and liberalitie doth graunt vnto euery of them , three or foure soules out of Purgatory whom they will : and withall geueth also an especiall commaundement to the Aungels in heauen , if any of those warlike pilgrimes chaunce to dye in their iourney , A shamelesse abuse of the keyes that they forthwith transport them into heauen . This is a wondrous efficacie of keyes surely , if they be able to performe in deede , that which they bragge vpon so arrogauntly in words . For they vaunt a full and most perfect power of doyng , I can not tell what , farre exceédyng all other Churches , Byshops , Prelates , and Councels .

But from whence they fetche this full power they haue not yet taught fully . If they say from Christ : but Christ beyng him selfe the onely perfect founteine of all fulnes , not able to be made empty , doth neuer powre forth him selfe to fully into one man alone , as that he leaueth not him selfe as accessible indifferently to all others : of whose fullnes if euery person accordyng to his portion do draw forth as much grace as sufficeth : The Byshops of Rome can challenge to themselues fulnes of power by no Argument of proofe . then hath not one man alone made cleane ridduāce to him selfe of all . Neither can it be possible that he which receaueth of any one that thyng whereof all be ioynte parteners , that he alone shall possesse all that , wherof all others haue a ioynte interest and possession . Agayne what difference of power shall there be betwixt Christ and the Pope , if ech of them be of lyke fullnes and power ? Or what needeth any man to apply vnto Christ , if he may be otherwise fully satisfied in the full fullnes of the Pope ? Or what shall remaine in heauen from henceforth for Christ , if this Lieutenaunt of Christ can dispatch all thynges vpon earth with the fullnes of his power ? To conclude in a word . If this Porter of heauen be of such supercelestiall power , as that he want nothyng , but may without resistaunce open , and shutte , when , and to whom he will : why then let him once scoure the coast cleare and proclayme a cleane gayle deliuery out of Purgatory , and set all soules at libertie , that are in that fiery lake , and make a quicke dispatche of them , from out those horrible flames , and send them to Paradise if he can : but if he can not performe as he would , then where is his fullnes ? If he will not do that which he can , where is his charitie ? Wherefore sithence one of those two must neédes be graunted , that either ye must confesse him a poore beggerly pope , or a cruell carelesse cutthroate , let Osorius or his Pope chuse which he will : or to geue better counsell in this case , at the least let the Romaine Church foreseé , and be very well aduised it selfe , least in this braue bragge of fullnes , it selfe be nypped with as full a scarsitie , Apoc. 3. as we read sometyme written of the Church of Laodicea . An obiection . Bycause thou sayest I am riche , and full , and doe want nothyng , & doest not know that thou art a begger , miserable , poore , blinde , and naked . The state of the Question is mistourned by-the Romanistes . I do aduise thee that thou come and buye of me fine pure gold , of the finest , that thou mayst be ritche , and be clothed in white garmentes , least the shame of thy nakednes do appeare , and annoynt thine eyes with precious oyntment that thou mayst see . &c.

But here will some one interrupt me and say that the keyes of heauen were not geuen in vayne . The wordes of August vnto Peter haue no playne application vnlesse they be referred to the churche . Neither do I gaynsay him herein . But that is not the thyng that we seéke to be satisfied in , at this present : whether Christ gaue any such keyes , but this is it : whether the keyes were geuen to the Byshop of Rome onely . For we do not defraude the Church of her right , but accordyng to right we do pleade agaynst the Pope , who raketh vppe vnto him ( selfe as matter of his proper profession ) that which was geuen to the whole Church in the name of Peter , Thomas Aqui. lib. 4. distinct . 18. Extrauade Re. & paen . Cap. Cum ex eo & nostro . excluding all other Churches ioynte commoners with him in the same .

By meanes whereof the Pope doth incurre a double trespasse , and is to aunswere double dammage : for the one , wherein he entruded wrongfully vpon the right of the whole order : for the other , wherein he doth most filthely abuse the right vse of the keyes . For if it be true first , that Augustine doth protest boldly , Thomas Aqui . lib. 4. dist. 18. Extrau . de Re & poeni . ca. Cum ex eo . & nostro . and which Thomas Aquinas doth not deny , That in the person of Peter the keyes were committed to the other Apostles , and to the whole Church : herein surely that most horrible abuse of the Romish challenge doth bewray a notorious fraude : who scraping to it selfe full prerogatiue of all power , doth penne vppe within such narrow streightes , all other Archbyshops and Byshopps as that it shall not be lawfull for any one to geue Pardon aboue the space of one whole yeare within his peculiar Prouince or Diocese , without leaue of his Lordshypp . Agayne he doth committ as great an offence in the vse of the keyes . For whereas this power of bindyng and lousing , wherein the whole force and efficacie of the keyes consisteth , was receaued of the Preachers , and Ministers of the word , for none other end , but to the necessary consolation and comfort of the Church , nor was executed at any tyme by the Apostles , but in very hard and weighty necessitie onely : As if a man had dispayred of the mercy of Christ , or had committed some haynous and notorious offence publiquely : The Keyes were geuen for the necessary benefite of the Church nor to mens lust nor yet to Reuenge . here was their power employed , either to comfort , and rayse vp them that were fallen : or to suppresse and bridle the insolency of such as seemed manifestly iniurious , and rebellious agaynst the glory of Christ . Which kynde of Iudiciall vse of the keyes was not very commonly frequented by the Apostles , The Iudiciall vse of Keyes . nor yet applyed but in great and vrgent necessitie .

There was besides this at the same tyme an other more vsuall execution of the keyes , and is now commonly in vse , in euery well ordered Congregation . For whereas the Preacher doth openly proclayme by the authoritie of the word , euerlastyng lyfe to all whosoeuer , truly an vnfaynedly repenting and beleéuyng in Christ Jesu : what doth he els then open the kyngdome of heauen to men , as it were with a key ? and close it fast agayne as neéde shall require ? For euen as with a materiall keye ( as witnesseth Thomas ) doores be opened , Tho. lib. 4. dist. 18. the barres and gynnes beyng forced backe , which did forclose the passadge to them that would enter in : Euen so when as by hearyng the word , fayth ariseth , and the blockes and barres of Sinne be turned out of the waye : these keyes therfore are rightly sayd to be committed to the Ministers of the Church : wherewith as it were vnlockyng the lockes , and vnloasing the obstacles of sinnes , they do lead and conduct Sinners into heauen , and open the eyes of the blind . With this power was Paule also furnished by the Lord him selfe , beyng sent vnto the Gentiles . Actes . 2● . That thou mayest open their eyes ( sayth he ) whereby they may be conuerted from darckenes to light , and deliuered from the power of Sathan vnto God , may attaine Remission of their Sinnes , and their portion emongest the Saintes through fayth which is in Christ Iesu our Lord . The power of the keyes how great and to whom are geuen . I beseech you Syr , could Peter be sent with more authoritie in any respect vnto the Iewes , them Paule was sent vnto the Gentiles ? And what shall I say of the rest of the Apostles and Disciples of Christ ? was this a small & slender authoritie , wherein was committed vnto them the whole world to be taught in the word of GOD ? whereby also they wrought so many miracles , & so great signes emongest the people ? wherfore if these wordes byndyng and lowsing do consiste in the power of the holy Ghost : in propagation of Fayth , in the ministery of Reconciliation : in publishyng the Gospell , what aunswere will myne opposed aduersary make me here ? doth the Byshop of Rome onely Preach the Gospell ? Or is he onely endued with the power of the holy Ghost ? doe not other Byshops and Ministers Preach the word as well as he ? And from whence then hath this notable Prelate this so notorious a fullnes ?

Now to graunt this much to the Ministers of the Churche that the keyes are commended to them together with the Byshop of Rome , Whether no Remission of sins is in the Church without the vse of the keyes . wherewith they may deteigne and release Sinnes accordyng to their power commited vnto them : yet ought not this power be so narrowly streighted either to one Byshop onely , or emparted also with other Ministers in such wise , as though there were none other Remission of Sinnes besides in the Churche , vnlesse it come by the Ministers keyes , or the Popes Pardons : or as though no man could make him selfe a way passable into heauen , How much the publike keye and how much euery mans fayth is effectuall to the Remission of Sinnes . vnlesse he be admitted by this Popish Porter or his Ministers . The Minister doth open in deede : Be it so : Yet doth he not so open , but the euery one may open also to him selfe by his owne Fayth . So also doth the voyce and authoritie of the Ministers breake the bandes of Sinnes a sunder in those which do hartely repent . Yet neuerthelesse this sentence remayneth alwayes vnreproueable : Being iustified through fayth , we haue peace with God through our Lord and Sauiour Iesu Christ . Rom. 5. Luke . 8. Again this also : feare not , beleue onely & thou art made whole . All things are possible to him that doth beleue . And in an other place purifiing our hartes by fayth . Moreouer we heare our Lord himselfe speaking . That they may receiue Remission of their sinnes : and their portion amongest the Sanctified through fayth which is in me . Math. 9. And although it serue to great purpose in the Church to haue due consideration , what , and to whom release is made in Christ his name , by the ministery of a faythfull Minister : Yet is not the force and effectualnesse of fayth any title diminished hereby , but that she may make a way passable to the throne of the Maiesty in assured confidence . Neither must we thinke that the Lord gaue vnto the Ministers so large a commission of these opening Keyes as that there remayne none other meanes of attayne forgeuenesse of sinnes . When the vse of the Keies ought to be ministred . It may sometimes come to passe , and euen so it happeneth very often , that the voyce and councell of the Ministers must needes be inquyred : as when a man is at any time ouer greéuously assaulted in his fayth , or that the conscience be miserably entangled with timerous feare , or if the conscience be brought to dispayre : or if any greater mishappe shall happen to vrge , there must the vse of the Keyes be applyed of very necessity : And hereof came it , that the Lord would vouchsafe to furnish his Ministers with the power of opening and shutting : not to make perfect the full worke of our iustification , but onelye for the necessarye reliefe and comfort of our unbecillitye and weakenesse .

Thomas . lib 4. dist. 18. And therefore Thomas Aquinas doth erre , and is fowly deceiued as in many other thinges , so in this very notably : where he reasoneth in his commentaries of distinctions , that the Keyes of the Church of releasing and pardoning were therefore committed to the Ministers , because no man is able without the ayde of the Ministers to open himselfe an accesse vnto the kingdome of heauen . The error of Thomas Aquinas . For thus hee writeth . Because no man is able to open to himselfe ( sayth he ) therfore were the Ministers authorized to forgeue Sinne : Whereby the kingdome of heauen is made open . Thus much Thomas . And out of this established error sprang vppe ( If I be not deceaued ) that necessitye of compulsary Confession whereby all Christians are constrayned to craue Pardon of all their sinnes , not of Christ through fayth , but of the Priest by Confession . I do not speake this because I thinke Confession is altogether vnprofitable in the Church , but I meane of the superfluous necessitye of reckoning vppe the particularities of sinnes . And I know not whether euer a more deadly poyson could be scattered abroad in the Church by that wicked Seédes-man the Deuill , The discommodities of the Shauelinges confession . then this most pestilent Cancker , as well for many causes , as in this respect of all other chiefly : That forasmuch as all he perfection of our righteousnes doth depend vpon the mercy and promise of God through faith in Christ Iesu : the Christian people are by meanes of this doctrine trayned away to flee from fayth , to Merite Meritorius : so that now this treasure proceedeth not from God , that maketh the promise , but from the Priest , that graunteth absolution : our Saluation resteth no more now vpon the mercy of God , but vpon mens deseruings , not vpon the freé gifte , and bountifull liberalitye of God , but vpon satisfactory acquitall , and sufficiencie of Contrition , and vpon rendring full recompence of enioyned penaunce . For so we be taught by Iohn Scotus , Iohn Scotus . and by a receaued custome in opinion long before his dayes , Confession ( sayth he ) after absolution geuen , either doth committ the partye ouer to Pardons : or els sendes him packing to Purgatory .

And thus much hitherto of the Popes Pardons : whereof albeit no portsale had bene made , nor any gayne and lucre reaped : Yet of their owne nature they are such , as neither cann be made Iustifiable by any colour or pretence , nor proued by any argument , nor ratyfied by any Antiquitye , nor ought to be suffred in any Christian common weale , without horrible sacriledge , and execrable empietye . Now I returne agayne to that which Osorius doth deny . And this is it : That these Pardons were neuer put to sale , and set out to hyre , by the knowledge or permission of the holy mother Church of Rome . O holy Churche doughtles , that was neuer of this minde , that , such Fayres , and Markets should be proclaymed and frequented in that most holy Church of God . And therefore as farre as I doe perceaue , this holy and worshippfull mother Church of Rome , The Rom. See doth sell nothing forsooth . applying her selfe to that notable predsidēt of that heauenvly Paule ( because she will make the Gospell freé for all men ) doth power out all thynges freely : maketh sale of nothyng , she maketh no price vpon Palles , vpon Miters and Hattes , and geueth freely without mony Prebends , Benefices , Pryuiledges , Exemptions , and Immunities : If any thing be dispensed with all , or any release to be made of speciall Reseruations , tushe they are geuen for pure loue : there is nothing done in all this whole Church couetously , nothing filthyly , no nor any corruption , or Symony at all . And no maruell : giftes are accoumpted loathsome trashe . Rewardes are trodden vnder foote . Mony is Maysterlesse ; and despised as a Roage . Here be no lymetwigges layd for pencion , for tenthes , for first fruites , nor for Iubiles : the onely lu●re and gayne here is the recoueryng of the lost sheepe . Finally the shauelynges , and whole crewe of this Church dare not abide to be greaced in the handes : And although the Pope doe dayly furnish abroad so many Pardoners , so many Bulbearers , though he poaste abroad so many Pardons , & coyne dayly so many fresh Bulles : yet for all that , as he receaued gratis , so he geueth gratis , and dispenceth with all thinges gratis , and geueth waxe , seales , leade , paper , and partchment gratis , there is nothing putt to sale : all thinges of free gift I suppose : surely his Legats lykewise when they Ruffle abroad , his Byshopps when they goe in visitations , and geue orders : his Suffraganes when they doe confirme , when Mounckes and Feyers doe confesse , when the Priestes doe sing and say Masse for the quicke and the dead , they take no money at all , nor yet for Trenta●●s , for Mortuaryes , nor Mariages . After the same order the Fryers Lymptoures when they gadd abroad a begging : Stationars raunging from Churche to Churche with Boxes and Bulles , they doe it not for any gayne , beware that . If thys be true Mantuan was a great lyar , where in his booke of Lamentations , he writeth on this maner .

Steades and fatt Palfrayes are presentes for Popes , Mantuan in his booke of Lamentation . So are Churches , and Chappels , Altars , and Copes , Perfumes , and Prayers , Crownes , and Attyres , Tapers , and waxelight , Incense , and Fryers : Rome selleth all thinges for mony and coste , Yea heauen and all with God and his hoste .

But because this lying Southsayer Mantuan doth lye openly : we will salue this soare with an other kinde of dittye of a certein other Poet whatsoeuer he were , who dallyed not altogether vnpleasauntly , yet somewhat more clenly with two vearses to the same effect , in the commendation of this Church .

Pauperibus sua dat gratis nec munera captat The matter doth agree , if you reade the verses backward . Curia papalis quod modo percipitur . Free Pardons geue nor Brybes receaue Doe Romaine Popes that we perceaue .

What neéde many wordes ? who is he that will not clapp his handes for ioye , to seé this exceéding bountifulnes of this holy mother Church , which doth so plentifully reward such as come vnto her , with such aboundaunt store of comfortable Pardons , and other wholesome Drugges , for neuer a penye so franckly , abhorring & vtterly detesting these gaynefull Fayres and Marketts none otherwise then botches and blaynes : if all be true that Osorius preacheth .

But by what Markes may this appeare any thing probable ( worshippfull Syr ) that you doe affirme so boldly vnto vs ? seéing as yet you feéde vs but with leane affirmatiues onely , approued neither by wittnesse , nor by reason . But I thinke it not amisse to couer Osorius nakednes here ? And because the Reader may more easely discerne the whole substaunce of these Pardons , we will deryue the very pedigreé of them , from their first auncestors , and shew how they sprong vpp first emongest the olde Fathers , and so by litle and litle in what order they proceeded : lastly by what degrees they clymed vpp so high to become marchauntable in the Primitiue Church . When as Emperours raged furiously agaynst the first entrye , and beginning of Christes Church , albeit very many godly Fathers gaue their lyues , with wonderfull constancye , for the testimony of the trueth : Yet did not all persist in lyke constancye of minde : but many of them falling away from their profession to Idolls , were holden guiltye of Idolatry & sacriledge : Who notwithstanding , renouncing their Paganisme , and retourning to Christ , ministred occasion to the Elders to pause awhiles , and to take breath vpon good aduise , what were best to be done , with them . It was concluded at the last , the mercy ought not to be denyed to these backslyders : Yet so , as they should not by and by be restored to the congregation , whom they hadd offended by their euill example : by perfourming some penaunce prescribed vnto them for a certain space of tyme . In the meane tyme as euery of the Penitentiaries seemed to grow in greater carelessnes of their penaunce , so was their penaunce aggrauated , and lesse consideration hadd of releasing their punishment . At the last the persecution being ceased , yet ceased not the infirmity of sinning : Whereupon the posteritye followed the example of their predecessors vpon lyke occasion ministred by obstinate sinners .

Then were added certein Cannons gathered together out of Councells , first from the Councells of Ancyra , and Nyce , and from the Councells following . Canons penitentiall described by Burchard and Gratian. A transcript whereof was made by Buchard and Gracian whiche the Latines doe call Penitentiales and the Grecians 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as is before mencioned . Wherein was comprehended how much penaunce was prescribed for euery particular fault . Neuerthelesse some qualification of the sharpenes of the sayd Canons was ministred to the Penitentiaries , through the clemency , and humanitye of the Pastors , accordyng to the qualitye of the trespasses and estates of the persons . And this kinde of discipline of the Canons , was exercized yet in a certein meane state of the Church , by the space of a thowsand yeares , and somewhat more : vntill at the last the auncient sincerity of the Primitiue purenesse beginning to waxe colde , and the rigor of the olde Canons growing by litle & litle out of vse , or chaunged into lighter burdeines : new Pardons exept in place , which were not onely abrydgementes , and easementes of those penaltyes , that apperteined to the censure of the Church , but which did stretch further a great deale , to absolution a paena , When began fayres and markettes of Pardons first . & culpa , not in this present lyfe onely , but euen to Purgatory it selfe : Wherein were promised not onely Releases of Ecclesiasticall satisfactions , but full and generall acquittaunces deliuered of those forfaytures , and trespasses , which appertayned chiefly to Gods owne Consistorye .

Whiles these thyngs were a doyng : and free Pardons flewe abroad now euery where thorough all Churches without measure ( which happened not long before the yeare of our Lord . 1200 ) by and by began question to be made by whom those Pardons might be graunted : by their Parish Priest onely ? or by any other of like dignitie ? or by a superior power ? After that this kynde of dispensation was translated to Byshops and Archbyshops onely . And at the last came it in question where the full power of plenary Pardons should rest ? Which after solemne disputations , was agreed and concluded vpon , must neédes be in the power of the Byshop of Rome . In the meane space was a Councell Sommoned to be holden at Laterane , Ex Concillo Latera . Extran . de poena & Remi . Cap. Cum ex co. vnder Pope Innocent the thyrd in the yeare of our Lord . 1215. Wherein complaint was made of that common scatteryng abroad of Pardons , whereby certein Proctours of Spittellhouses ( which gathered the good deuotion of the people , for their poore houses ) were wont to graunt out great and large Pardons , bycause they would procure the people to deale their ahnes somewhat more franckly .

There ensued afterward a Councell holden at Vienna ( which I doe wonder why hath bene omitted in the bookes of the Cannons ) vnder pope Clemente the 5. in the yeare of our Lord . 1311 In which Councell the auncient Fathers perceauyng the subtile practizes of certein Pardoners : The Councell of Vienna . 1311. and their ouer greedy outrage in settyng their Pardons to sale , and their scrafty conueyaunce to cratche vppe the pence : thought good to preuent this mischief betymes : and thereupon made a solemne Decree , Ex Clement 5. Lib. 6. De●creta . Cap. Abusionibus . wherein the dissolute licentiousnesse of these pratyng Proccours was sharpely suppressed , bycause they gaue of their owne myndes & motion ( to speake their owne tearme ) Pardons to the people : dispenced vpon vowes : absolued such as would confesse open periuries , manslaughters , and other horrible crimes : bycause they would release for money the thyrd or the fourth part of penaunces that were inioyned : bycause they would dispatch Purgatory of three or foure soules whom they listed at a choppe : bycause they would graunt plenary remission of Sinnes : and would make out their Bulles relaxatory A poena simul & Culpa . And at the last the holy Synode concludyng : We ( sayth the Canon ) will and commaunde that these abuses , by colour where of Ecclesiasticall Iurisdiction groweth to naught , and the authoritie of the Church keyes is brought into contempt , be vtterly abandoned and abolished . &c.

Certeinely I am sure that this doyng of the Fathers will sett a good face vpon the matter Osorius , that these good fathers had respect to nothyng els , then to the Reformation of the sayd abuses onely : But the matter it selfe bewrayed the contrary , whatsoeuer pretence was made here of the perill of soules , of the infamy of the Church , of the contempt of the keyes , and of ouer greedy rakyng for money : yet this was not the principall cause that prickt forward the Romish Prelates to preuent this peltyng powlyng of the Proctours : But there was an other cause . For they did presume to absolute A poena & Culpa . Ex Clement . Cap. Abusionibus . in Glossa . Which accordyng to the Glose vpon the Decretalles , is called the fullest forgeuenesse of Sinnes , and is graunted by the Pope onely : Moreouer they were to bold to geue out their Pardons to the people vpon their owne authoritie , not receauyng nor obteinyng first licence and power thereunto from the Seé Apostolicque . This was so haynous a matter , that the Popes Councell could not be able to disgest it . And hereupon began that crowyng agaynst the poore Proctours , as I sayd before , not so much for that they did abuse their Indulgences , to gayne and lucre ( for what els haue the Popes them selues done at any tyme ) But bycause the Romishe Rauens felt no small feathers pluckt from their backes . For these great wise men foresawe that ( which was true in deede ) that if other Churches might be at freé libertie to bynde and louse as farreforth as they , this would grow to no small preiudice to the Primacy . And therefore was a prety waye founde out , whereby all this absolute power of Pardons ( which at that season seemed in deede generall to all Churches indifferently ) beyng afterwardes taken away from all the rest , should be annexed to the Seé of Rome onely : nor should from thenceforth be attempted by any other inferiour Byshops or gouernours of Churches , vnlesse speciall graunt therof were obteined and had from the Maiestie and fullnesse of the Seé Apostolique first .

And these thynges for the more part began to be done in the same yeare of our Lord , wherein Innocent the 3. did procure that this Councell at Laterane : and inuested that Seé first with that notorious , prerogatiue of that fullnesse of power : The first 〈◊〉 of ●u●●●● institu●●● Which fullnes beyng now planted and established by Innocent 3. not long after Succeéded in that place Innocent 4. and after him agayne Boniface the 8. in the yeare . 1300. Who groundyng him selfe vpon this fullnes ( as him selfe confessed ) was the first that did institute the yeare of Iubilee emongest Christians which should be euery hundreth yeare . Extrauag. de P●nit . & Remi Ca. Antiquorum . Wherein he graunteth Pardon not onely full and more full ( as aforesayd ) but the most fullest Pardon of all Sinnes . But to whom was this largesse proclaimed at length ? to them forsooth who should come and visite the most honorable mother Churche of the Prince of the Apostles Peter . And why I pray you was it not in force to them that tarryed at home ? sith the Popes were so enriched with such an ouerflowyng plenty of Indulgences , and that so great a iourney could not be ouerrunne of all persons ingenerall , without vnmeasurable charge , toylesome labour , and present perill of lyfe ? why then did he not powre out from out of that infinite heape of aboundaunce to all men gratis , which he receaued gratis ? But the Porches and gates of the holy Apostles ( sayth he ) must be visited . Go to , and what then afterwardes ? when men were come once within the walles of the Citie , was there no charge of money ? might men feade freely at the Popes table ? must the Apostles be saluted with bare Pater noster without peny ? There must a Bull be desired at the length I suppose , or some scrow of Release from the Popes Scriuanoes . What ? must there be no pence here for parchement ? for waxe ? for yncke bestowed vpon these Romish Rauenours ? No , for all offices in Rome are frequented gratis for sooth . What remaineth ? I will conclude Osorius . After that a man is come once to these holy Pardons by infinite and great charges , through so many daungers , labours , watchynges , fastynges , confessions , penaunces , bribes , rewardes : Finally when as nothyng almost is attayned in all that your Church without some present pay , or speciall couenaunt : with what face , or with what credite doe ye thinke to persuade vs , that there were neuer any markettes and portesales of Pardons procured in your Churches , which this holy mother Churche did not prohibite and abhorre with all their harts worse then pestilent botches ?

Now say you to this ? whereas Clement the 6. which abridge the Iubilee from the hundreth yeare to the fiftyth in the yeare 1348. Out of the Greuaunces of Germany . Whereas Gregory the 11. reduced the Iubilee to the 33. yeare . Moreouer whereas Paule 2. and Sixtus the 4. not contented with these boundes , streighted the Iubilee to the 25. yeare , in the yeare . 1475. what thinke you was the cause hereof Osorius , except it were that holy hunger of gold , where the belly of that holy mother thinketh euery mynute her throat cutt without present foode ? After , these Succeéded Alexander 6. in the yeare . 1500. Who scattered his Iubilees into farre Countreyes , Out of Polydore Virgill . farre of from the Church of Rome . That is to say , wheresoeuer any money would be geuen , there were plenary Pardons graunted as witnesseth Polidor . Virgil.

To speake nothyng in the meane space of Leo the 10. who deuising vpon a like shift of descant , to make sweépestake for money : nor beyng able to abyde the full end of the Iubilee : with a new slipper deuise , gaue for present pence the same grace in all respectes as effectuall before the end of the yeare of Iubilee , as was accustomed to be graunted to pilgrimes that wonted to visite the Church of S. Peter at Rome : and for this purpose sent his Proctours through all Nations , erectyng vppe coffers in euery Churche openly , as it were bowthes for their Receipt , which was done in the yeare . 1515. And yet Osorius doth deny that euer any such sales and markettes were made of such marchaundise of the Romaine Church , either knowen to the Pope , or allowed by him .

Now I would desire thee gentle Reader to think vpon this with me . Whereas in disposing these Pardons , the Popes vse not a like proportion towards all persons : wherof to some graunts are more large : to some more cutted and short : whereas to some persons full Remission is geuen : to some euerlastyng , and to others a third endeale of their Sinnes forgeuen : to some xij . thousand yeares , to others viij . thousand yeares , to many vij . yeares , or xij . yeares are released out of Purgatory : vpon what grew this inequabilitie and parcialitie of dispensation , if there were no stakes layed downe for the game ? whereby it came to passe , that the best purse escaped the greatest curse , and the more man would geue , the more the Pope would relieue , euen to the full fullnes : but he that sowed thinne , his Pardon should be scarse worthe a pyane . I purpose not to rippe vppe the remembraunce of these Reliques by examples , which are past noumber . I will tell you of one in our owne Realme of England in a Towne called Boston , The pardons of Boston . because I was borne nigh thereabout . I can speake somewhat the better thereof , I haue the Bulles of the same remayning yet with me , both of the great , and the lesse Pardon . which they purchased of the Pope for the safety of their shipping , and solue the same agayne afterwardes to others , to their great profite and aduauntage . I am not very inquisitiue to learne what the Somme amounted vnto of that monstruous markett : onely this one thing would I haue Osorius to be throughly perswaded , that if he be of that minde yet , that those Bulles are obteyned gratis without money , and begged onely of the Seé of Rome : I haue president sufficient in my custodye , wherewith I cann conuince him of vanitye , and folly .

There are not many yeares sithence the Surges of the swelling Seas surrounded all the low countrye of Flaunders , A History of Flaunders . which ministred a lamentable spectackle to the whole nation to behold : By and by flew abroad Bulles of the highest and most liberali fulnesse . The case it selfe moued all men to pitty very much , and amongest the rest the fauour and authority of the Pope Adrian being a Germayne borne , during whose Popedome this pittyfull case befell : Legates were sent abroad , who taking view of all places and breaches , were able to make a true report of the wreckes that needed reliefe , and what the charge thereof would amount vnto . The masse of money that was leuied by the meanes of those Bulles , as was vnmeasureable , so where it vanished away could not be knowen : yea but it was knowne to well : the poore countrey bare the name , but others carryed away the game , and no penny therof employed to the vse for the which the foresayd collection was pretended . Many such pageantes haue bene played by the Byshops of Rome . But Mystres money made vpp alwayes the peryode of the play . Let vs call to remembraunce the ages of our auncestors which were but a whiles sithence , and note well the Actes and Recordes of the same within these fewe yeares : for what is he so blockish , who but meanely acquaynted with the late Chronographers canne not easily perceiue those practizes ? whenas he shall read of so many bloudy battels , so many preparations for the recouery of the holy Land , shall heare of so many redd Crosses beautifully blazed and embrodered with the Popes trypie Crowne , & with a skarlett Boxe , whenas he shall perceiue the perpetuall prating of Proctours , & Frier beggers : which had skill to claw the poore clownes for their croomes voasting much , promising infinite , performing nothing : Wherunto were added sweéte names , & titles of Renowme . Now must there be a leauy raysed agaynst the Turke : by and by the Pope is in great hassard , by force of the enemy : then comes there a Iubilee euery hundred yeare first , not long after an other Iubilee euery fifteth yeare : the last euery xxv . yeare : that so the retourne being more speédy might also be more neédy , & call for more reliefe . Within a whiles after the Church of Saynt Peter must be built vpon the hill called Vaticanus mons in Rome . Then began Saint James of Compostella in Spayne to waxe hungry : sometime the holy Ghost in Rome was driuen to extreame beggery : So also the world went hard a boord with the poore Mounckes of Mount Sinay : Then was composition offered for a Restitution to be made of loane money , or a Iustification of goods euill gotten : And so to cease here , what were all these but open Marketts ? deny this to be true Osorius if you canne . If you cann not denye it , with what face shame you to make warrant , that no portesales haue bene made of holy Reliques at any time in your holy mother Churche ? But the matter goeth well , peraduenture these fellowes are to much ashamed of theyr powlyng pranckes , The Papists flee to denyals . and because they can render no reasonable excuse for their bribery , and pilladge : they beleeue that they shall be able to stoppe mens mouthes with dissimulations and lyes . And I doubt not but it will shortly come to passe , that they wil as stiffely deny hereafter , that they did euer worshippe those holy misteries and signes of the body and blood of Christ in the holy Sacrament , in steéde of the very naturall bodye and bloud of our Sauiour Iesu Chryst. And so let this suffice for Pardons .

Osori pag. 196. OF Images what shall I say ? sithence hereof hath bene spoken sufficiently enough already : and sith he also alledgeth no new matter but olde and bare names onely of Nazianzene , Basile , Ierome , and Ambrose : neither vouching any places of the Authors in the meane space , nor citing any example at all out of any theyr writinges . Goe to , and what is it that these , Nazianzene , Basile , and other Doctours do say at the lenght ? For sooth euen this they do say . They doe extoll and magnifye with all the ornamentes of Eloquence such holye Sainctes and godly Martyres , to whom was geuen this high honour and glory to persist stoughtely in the face of the Enemie , for the testimony of Christ , and to washe their garmentes in the bloud of the Lambe , their vnuāquishable constancy and heauenly fortitude of courage : theyr names , actes , and Monumentes they do aduaunce very studiously and religiously , they pray all night before their Tombes : and exhort other godly congregations to read ouer their Actes and Monumentes , and to celebrate theyr memorialles : Where is all this Osorius ? and from whence fetch ye this ware ? Seéke for it good Readers , and let it not be tedious vnto you to peruse the volumes of the Doctours ouer and ouer . And here by the way especially , let Haddon be ashamed which hath so whollye addicted himselfe to the perusing of Accursianes writinges , that he coulde spare himselfe no vacant tyme to read the Bookes of these Doctours .

But to passe ouer these trifles : let vs consider the Argument of Osorius . The auncient Fathers doe honorably sett forth , extoll and magnifye the holye Martyres that suffered death for Christes cause . I do know this . I do know ( I say ) that the bookes of the holy Fathers are full of such commendations and prayses of godly men . So doth Basile describe famouslye the vertues of Saynt Iulitta , Gordius , Barlaa , Mamantes and forty Martyrs more : Nazianzene doth highly commend Marcus Arethusius , and Cyprian : Chrisostome prayseth his Babyla : Ambrose also is full of the like commendations , so doe many others extoll and magnify aboue the skies such as they accoumpt prayseworthy . But what is all this to the purpose ? who euer practised to defraude any godly Martyr , one title so much , of his worthy commendation ? Neither doth our discourse now concerne Saynctes or Martyrs , It is one thyng to prayse Martyrs , and an other thing to worshyp Images . but Pictures and Images . Let the holy Martyres haue theyr condigne prayses : Let the Fathers be aboundantly and plentifully eloquent in theyr commendatory Declamations : Yet did all that garnyshing & magnifiyng of Saynctes and Martyrs vertues & constancy tend to none other end , then to expresse vnto vs a certayne liuely president , thereby to imitate theyr patience , and to practize their integrity of life : and not with crootching and kneéling to worshipp them . Neither was that auncient learned age euer so superstitious and bussardly blinde as to adore and make intercession to men in stead of the Lord theyr God : But woulde glorify their God rather in his Sainctes . And for this cause do I thinke were auncient Monumentes erected , Temples buylded , wherein the Christian people might heare the Actes and vertues of those holy Martyres , to be taught to imitate their example , not because the Martyres that were deade shoulde be worshipped .

Afterwardes some Portraictes were added perhapps wherin the conflictes and intollerable tormentes of these valiaunt Martyrs were curiously paynted : as may appeare in Gregorye Nicenus in his commendatory treatise of Theodorus the Martir , The Oration of Gregory Nissenus in the prayse of Theodorus Martyr . which labour peraduenture was not altogether fruitlesse according to the capacity of that age : that so by the beholding of the History , and noting the maner of their agonies and passions , others might be the more encouraged to endure the like , as occasion should be ministred . But that any Pictures and Images of dead bodyes were seene erected in the Churches of Christians to be worshipped in those dayes , vnto the which the Christian people might be so affyed , as to celebrate the dead portraict of dead bodies with more then prophane Religiousnesse , to witte with prayers , with owches and brooches , with sacrifices , with vowes , with supplications , with Pilgrimages , with temples , with Altars , with Capers , with hollidayes , with fasting dayes , with excommunications and cursinges , with intercession , with inuocation , with affyaunce , and hope of assistaunce in the stead of their Christ , or should worshippe Christ in those Images , or by those Images : Certes no man can make this iustifiable , by Basile , Gregory , or Nazianzene , or any other writer of the auncient primitiue Church . No , they are altogether new deuises of this later age , or playne forgeries rather , as hath bene declared sufficiently enough before .

But take an argument now stronger then Hercules clubbe , wherewith at one chopp he will cutt of the heads of all those Image breakers ingenerall , so strongly compact and clowted together with so singuler a dexterity , that if all the Deuines in the world els hold theyr peace , Images are made so desensible with this one argument , as shal be able to endure all the force and counterbuffes of heretiques . For vpon this kinde of Similitude he frameth his argument .

If the dumme Pictures of the Crosse and of Sainctes , Osorius Argument pag. 197. which did put men in mind of the things wherof they were representations , were so highly reuerenced of the auntient Christians : it was much more conuenient that the liuely Images of Christ should be worshipped .

But holy men are by the workemanshippe of the holye Ghost , fashioned to the lyuely and expresse Images of Christ .

Ergo , It remayneth that we geue reuerence and worship vnto Pictures as to the liuely Images of Christ .

I doe heare your Argument Osorius , and I doe aunswere thereunto . And first euen to this whether any dumme Images and portraictes at all were euer erected in the auncient Christian Temples , may be with more reason doughted of vs , then Iustified by you . And yet to admitt you this much , that such Signes were not altogether vnknowen to the auncient Fathers : yet for as much as the portraicts ( beyng not in Temples ) did serue onely to feéde the eyes , and minister occasion of some remembraunce , and callyng to mynde the doynges of the Martyrs : will your Logicke therfore argue an adoryng vpon this memoriall ? and establish a worshyppyng of dead stockes which ought onely to be geuen to God alone ?

As for example . Admitte that some Apelles would in Tables describe vnto you , Osorius ill-fauoured Argument deriued from Resemblaunce to worshipping . the Passion of Christ after a most exquisite and liuely maner . What ? would you prostrate your selfe on the grounde , and with cappe and kneé worship the Table ? would you bequeath your prayer vnto it , and honour it as reuerently as you would Christ ? To what purpose then serueth that which you sing in your Church . All honour and glory be geuen to God alone : if you can be contented to turne that forthwith into a God , whatsoeuer is obiect to the view for a memoriall onely , and to transferre the honour and worshyppe that is due onely vnto God , to paynted puppetts and balde blockes ? But now as concernyng the liuely Images of Christ , as we doe not deny that a certeine liuely resemblaunce of Christ doth after a sort shyne in them , whom the spirite of Christ hath truly sanctified , so do we neither defraude them of their due commendation and prayse : for that were a pointe of singuler impietie , either to conceaue slenderly and lightly , or to speake reprochefully of the notable actes of them , whom God the Father doth honour and sanctifie : namely , sith the very Scriptures are aboundauntly stored with plentyfull examples , whereby we be admonished of our duety that we owe to Gods holy ones . But it is one thyng to reuerence and esteéme well of Gods Sainctes : and an other thyng to make Inuocation to the dead , & to part stakes of honour betwixt God and his Sainctes .

Who be called Saintes . Sainctes are called Sainctes , and the Temples of the holy Ghost in S. Paule , not onely such as did shedd their bloud for Christes sake , but all others also that in this life lyue here vnto Christ sanctified thorough Fayth . Such a Temple of the holy Ghost was Paule him selfe , and the rest of the Apostles with him : who beyng after a sort fashioned to the likenesse of Christ , by the workemanshyp of the holy Ghost ; did beare about them a certein proportionable resemblaunce of his Image . And yet the same Paule and Barnabas were sayd both to rende their garmentes , Saintes not to be worshypped . least they should seeme to admitte them selues to be honored as Goddes . Actes . 14. We heare the same both spoken and performed by the Aungell of Christ in the Reuelation . Apocal. 22. Worship God ( sayth he ) I am thy felow Seruaunt . Goe to now , and are you of this opinion , that honour and worshyp is to be geuen to the dead bodyes of them , who beyng aliue would not suffer them selues to be worshypped ? But of Sainctes and their Images enough at this present : namely sith before is spoken plentyfully enough and so much , as will suffice ( though not Osorius ) yet any other indifferent Reader I trust .

¶ Popish Purgatory .

Of Purgatory the Popes Kater . GOod lucke a Gods name to our holy Father the Pope and Osorius their kitchynes : we are come at the length vnto Purgatory that is to say , to the kyngdome of the Pope , and the Region of darkenesse of this world . A goodly Territory forsooth meéte surely for such an Emperour , accordyng to the old Prouerbe a Scabbed Iade good enough for a scalde Squier . About which damnable deuise , beyng the most foolishe Bable that euer was heard of , & the most fybblefable that euer could be imagined , this raungyng Rhetorician besturreth his slumpes so earnestly , and stretcheth out his throate so feruently , as if the matter were of wonderfull emportaunce .

A man would take him to be some notorious Hercules fightyng as it were for lyfe and death , in defence of his Countrey , he so chaufeth and moyleth in sturryng the coales in princkyng vpp the glory of this whotthouse . And no maruell . For the man as he is not altogether blynd , nor vnprouided of forecast , doth very deépely and wisely consider of the matter as it is : That all the kytchynes of the Catholickes are kept in a good lyking with the coales of this Purgatory fier : Why the Papistes doe striue so earnestly for Purgatorye . and that vpon this foundation is builded the whole Maiestie of the Romishe Monarchy , and withall that this is the head corner stone and chief coyne of their doctrine . For vpon this groundeworke stand all the pillers and buildynges of their Churche to witte , Merites , Satisfactions , Councels , Perfections and absolute Righteousnes in the sight of God . Finally all the Ceremonies in their Churches : Watchynges , Soule Masses , Trentalles , Offringes for the dead , Pilgrimages : Pardons : Workes of Supererogation : Brotherhoodes , Memorialles : Diriges , Processions , Holy water , Consecratyng of Churcheyardes , and such like gaynfull markettes : all which do come altogether to vtter ruine , if Purgatory decay once : but if Purgatory hold fast , then are they all of good footing . And hereof proceedeth that stiffe & stought standyng with such an vnappeasable contention and brawlyng about the mainteynaunce of Purgatory , that they will seéme rather to let slipp heauen out of their hartes , then let Purgatory depart from their kytchines .

But there was neuer man behaued him selfe more Apishly about this peéuish and peltyng Purgatory , then this our doltishe and most senselesse counterfaite of all the rest : who in this his discourse of Purgatory is so whott in wordes , Osorius great sturre about Purgatory . & sweateth so lustely , that a man would sweare he were but newly runne out of the very scaldyng house of Purgatory it selfe : Agayne in Arguments and Reasons so cold , that no man is able to endure from laughyng to seé in so great a sweat , his teéth neuerthelesse chatteryng in his head for very cold . For this practize is ( if it may please the Poetes ) to perswade vs with helpe of his Rhetoricke , that there is a certein Purgatory fire and flames , I know not what , not that euerlastyng fire of hell , but beyond all measure intollerably burnyng & horribly scorchyng , prepared for sinners departed out of this lyfe : through which flames seely wretched soules , after that they haue bene miserably afflicted in long & greeuous torments , and haue thereby throughly satisfied the Iudgement and wrath of God , doe atteyne at length to be translated from thence into Paradise . The purpose and full meanyng of all which sweéte persuasion tendeth to this end at the last : That we may be brought in belief , that Christ hath not yet throughly pacified the Iudgement and wrath of God his Father , and that our Sinnes are not sufficiently cleansed , nor that as yet we haue obteined full satisfaction by the bloud of Iesu Christ : But that there is an other supply to be made , which bycause the most louyng and sweét Sauiour could not accomplish to the full , in redeémyng the Sinnes of the world , the same must now be botched vppe with our owne Tormentes and Tortures in a certeine other place . And this place that Catholicke gosseppes haue Christened by the name of Purgatory : The popes Pnrgatory Mores folly surely I would rather haue called it Vtopia Mori or rather Dame folly it selfe , which our late blessed Deuines haue lighted vpon by chaunce a great deale more luckely then Christ or any his Apostles , who neuer heard of any such thyng before : not much vnlyke to the Spanish Trauailers , who haue not long sithence escryed certeine new Ilandes , which they haue annexed to their kyngdome , and called them by the name of Noua Hispania . Euen so this victorious and Triumphaunt Senate and State of Rome , beyng not satisfied with the whole Empire of one world ( whereouer they were Lordes and Rulers already ) must neédes annexe vnto their dominion this new founde Vtopia ( as it were a certeine new world vnder the earth emongest the Antipodes ) where the Pope may be Emperour not onely ouer the quicke , The new Iland of Purgatory newly found by the Deuines . but rule the roast ouer the dead also .

In which discourse notwithstanding I am forced to vtter a maruelous mayme that I finde in Osorius , as I doe many pumples in him besides . For whereas many other before him haue bestowed much cost and trauayle in the setting downe of a platefourme of this Purgatory : Whereas also they doe all confesse it to be such a place , as what kinde of thing this Vtopia is neuerthelesse , where it standeth , or how wide it outstretcheth it selfe , no man hath hitherto described playnely enough to be conceaued : namely , whether it be an Iland enuyroned round about with water ? or an Iland almost enuyroned with water ? or a firme and mayne Land ? whether it stretch to the West , or bend to the East ? whether it be habitable vnder the whotte clymate , or vnder the Cold ? What day Purgatory was made . at what instant of tyme it was hatched at the first ? when ? or of whome it was created ? by God ? or by the Pope ? For if all the workes of God were finished , and at an end the sixt day , and himselfe rested the seuenth day , it must neédes follow of necessitye , That Purgatory must either be contryued within these sixe dayes worke , or els not to be any worke of God at all . Besides this also they can not agree about the scytuation thereof , as in what part of the world this Region may stand ? whether in the round firmament of the heauen ? right ouer our heades ? or in the concauity , or some bottomles gulfe of the earth ? or neare vnto hell in the length thereof ? or aboue hell in the height thereof ? or leaning toward hell in the compasse therof ? For before Beda , and Thomas Aquinas , was no certenty to be hadd , whether this doungeon should be placed vnder the earth , aboue the earth , or in the Ayre . Gregory sayd , Gregory . that soules were purged in whott skalding Lakes , in Ice , and in Darkenes . Alcuinus did apporcion Purgatory in the Ayre , : Alcuinus . And in Beda we read that Purgatory was reuealed in a dreame to be vnder the earth , and very neare vnto hell : the creditt of which opinion I seé not how it can be of any force : for if they doe pricke out a place for this purging plattforme about the Center of the earth : it is credible enough that that one portion of the earth is to narrow , and to litle to holde all the bodies that are dead since the beginning of the world , sithence this whole outstretched compasse of the earth it selfe is skarse great enough to receaue such an infinite multitude , At what tyme the flame of Purgatory was kyndled at the first . as I suppose .

In the meane space to passe ouer many ambiguities and doughtes , as doughting therof and hard of conceiuing , and yet willing to learne when this fire beganne to be on flame first , whether before the lawe or in the time of the lawe ? or els in the time of grace ? how will you resolue me herein good Catholicke Syr , but that ye shall speake alwayes agaynst your selfe ? If in the tyme of Nature or in the olde law ? how comes it to passe then , that whereas so often mention is made of Heauen & Hell amongest the Patriarches and Prophettes , no sillable so muche is to be found in all that olde Testament of Purgatory ? Howe comes it to passe that theyr hartes were neuer terrified with the remembraunce of any such place ? Agayne how illfauouredlye will this matter seme to haue bene handled , that such a skalding Fornace should be established by our Diuines , before any Sacramentall confession , any Masses , or any Romish Bulles were created which might serue at a Pinch , or chaunge those euerlasting paynes into temporall punishmentes ? for that kinde of temporall Censure is by your Catholicke Dyuynes made peculiar and appropried to the Sacrament of penaunce . But if the fruit of Christes passion did redound aswell to the olde auncient Patriarches , and Prophettes , as it doth vnto vs , whereby they might be deliuered from euerlasting tormentes : and on the contrary part if there be no remedy els prouided as yet agaynste those temporall paynes , but onely the Popes Bulles , surely it had bene hartely to haue bene wished for , that whiles our first Father Adam and other sinners of that first age , and long sithence liued vpon the earth , the same most holye Father Pope Boniface the 8. had liued also together with them , who out of the huge heapes of his Pardons might haue released vnto them 8. thousand yeares , out of these horrible flames of Purgatory fire : whereby it seemeth not agreable to reason , that there was any Purgatory as then , when as yet no Remedy was prouided for the mitigation and quallification of those cruell tormentes .

It Remayneth therefore , that either there is no Purgatory fire after this life : or that we must neédes confesse that it was neuer kindled before the Deuines of this Catholicke generation did blow the coales first in these latter dayes . All which to be farre from all possibility of trueth many probable reasons doe offer matter of proofe . First when as God rested from all hys works the seuenth day , It followeth that this new forged worke of Purgatory was neuer begonne by God after that seuenth day , but made and deuised in the Popes Shoppe . Whether God be author of Purgatory or the Pope . There is besides also an other matter as full of absurdity as this is . For if God were the author of this skalding house of Purgatory : and if it haue continued euen from the first foundation of the Creation : it is maruell how after so long preaching of the gospell of grace , it could be found now first by these Deuines , being so long before hidde from so many great Prophettes of God , so manye Patriarches , Kings , Iudges , Apostles and Euangelistes : or if the knowledge thereof were kept from them , because there was no vse of any such purging , or necessity of satisfiyng by Fyre , before the fayth of the Gospell receiued , then was the case of the Christians much more miserable then of the Iewes and circumcised people : which is abhominable to be spoken with toung , or to be imagined in thought .

Many other like questions might be moued on this wise concerning the kingdome of Purgatory : Other questions of Purgatory . whether it be a Kingdome of darcknesse ? whether it lye in the compasse of the Popes Iurisdiction ? and by what title it is subiect to his Iudiciall consistory ? whether it be a materiall place , or a spirituall place ? whether it be attended vpon with Deuils or Aungels ? whether the fire of hell , and the fire of Purgatory be all one ? or whether the place be all one , as seemeth to Thomas Aquinas ? Thomas Aquinas opinion of Purgatory . what passable way there is for the efficacy of the Pardons and Prayers to discend to the soules that are there ? or by what messengers it is carried thither ? Moreouer considering those Tormentes are not sayed to be eternall , but transitory , and withall the Releases of punishmentes determinable by certayne numbers and spaces of dayes , monethes and yeares ( as the Popish Bulles do assure vs ) what measure or space of time may be apportioned there , where the Sonne hath no course ? where the Starres haue no rising nor going downe , which do measure the proportions and distinctions of tymes . These and such like questions as might be somewhat tedious to the Reader , that were somewhat wauering in fayth , so had they neéd haue bene resolued euery one in order by Osorius , first , if he would haue vttered his skill handsomely herein , and as the matter it selfe required . But he turmoyles himselfe now to geue some colour to his Purgatory , by force of the scriptures , whereof he neuer hath redde one title so much in the whole Scriptures , nor cann make any euident Demonstration what maner of place it should be , or where it should be . But it is well yet Osorius , for so much as after so long skolding , after so much brabling with Rhetorical termes , we shall heare somewhat at the last out of the Scriptures , yea vouched by Luther himselfe , that shal be able to mayntayne the credit of Purgatory : And this is the poynt of an old beaten and expert Souldiour in deed , Luther is vouched to defend Purgatory . not onely to be able by his owne prowesse to repulse the Enemy at the push of the Pyke , but also to recouer his Enemyes Pyke out of his hands , and with the same to thrust him through , & kill him : which is happened to Luther now in this Combate . Go to then . And what is it at the last that Luther speaketh ?

Osor. pag. 197. But Luther did say , and that not once onely , & affirmed also that there was a Purgatory : and that he did not onelye conceaue so , iudge so , beleue so , but knew it to be true of a very certenty . Where finde you this ? & by what reason doe ye proue this ? By the place of Mathew which speaketh of the sinne that shall not be forgeuen in this world , nor in the world to come : whereby is to be noted that in the world to come God hath gently reserued a place for many to hope vpon pardon . Moreouer by the place of Machabees treating of the offerings that Iudas made for the sinnes of the dead . &c. Where these sentences are to be found in Luther , doth not our Osorius shew vs place nor booke : But this must suffice vs , for Osorius can not lye . Howbeit in mine opinion he seemeth to haue pyked this out of Roffensis , Roffensis agaynst Luther in praefatione veritatis . or out of the skrappes of some other , rather then out of Luthers bookes , agaynst the which he will more willingly make a whole volume of Inuectiues , then peruse ouer any of them himselfe . For so doth Roffensis report of Luther in the very same wordes almost , that Osorius doth rehearse here . You do say ( sayth Roffensis ) in the exposition of the 37. Arti. that ye beleue there is a Purgatory , & that you aduise and persuade others to beleue so likewise . But much more openly amongest the conclusions , In the 15. conclusion . Luther in the 15 Conclus . I am ( say you ) well assured that there is a Purgatory . Thus much Roffensis . And what will this brawler frame hereof at the length ? Ergo , Luther doth make on our syde for Purgatory . So also did Luther being once a Mouncke , make for Moncks . So did August . say that he wrate as one gladd to learne , & yet being an old man recanted many things , that he wrate when he was a young man . So also Pope Pius the 2. did not write the same being Pope , which being a young man he published before of the councell of Basile . And who euer of the most famous and learned men haue so circumspectly and aduisedly framed themselues to wryte , in whom age , vse , or experience hath not supplied oftentimes somewhat afterwardes , whereof theyr youthe had no perseueraunce ? And therefore it mattereth not so much , what a man writeth at any tyme , but it must be considered of what iudgement he is , and how he doth persist and continue therein . Wellaway surely may Purgatory sing , if it haue no better Proctor to vphold it , then Luther .

But let vs seé how Osorius goeth foreward : the cause why Osorius doth cite Luther , is not because he geueth any great creditte to his testimony , but because he may by this occasion bring his name the sooner into obloquye : and withall may make Haddon affrayed to deale any further in Luthers defence , by this too forked argument or subtil Sophisme so craftely framed of all partes , Osor. pag. 198. Osor. subtill Sophisme . that whether part so euer Haddon shall confesse , he shal be ouerthrowen in his owne Trippe . For if there be no Purgatory ( sayth he ) Luther doth lye : if he do lye , he was not sent from God , and Haddon also doth lye , that doh affirme him to be sent from God . And here forsooth as though the spurs were wonn , Osorius beginneth forthwith to pranck vpp hys Tryumphant pageant . Geuing vnto Haddon free choyse to take which part him listeth . As though a man might not as easily ouerthrow this challenger with his owne collers here , if it might be lawfull in matter of Diuinitye , to dally with such quirkes and Sophisticall shiftes , To witt , if there be not a Purgatory , Osorius doth lye : if he be a lyar , Ergo he is not sent from God : but from the Deuill the father of lyes . Which counterbuffe is so much the more probably applyable agaynst Osorius , then agaynst Luther , by how much he persisteth more obstinately in the maintenaunce of that filthy quauemyre of Purgatory , For as much as although Luther did erre somewhat in that matter at the first yet afterwardes knowing the trueth , did reduce himselfe to a more sound iudgement : so that now he neither maketh for the Papistes in affirming Purgatory , neither by that his former vntrueth & error , sinneth agaynst God at all . Therefore as touching his forked and double horned argument : wherein the first part of Osorius his Position . If there be no Purgatory Luther doth lye : If Osorius here doe vnderstand of a lye Formaliter , Luther doth not lye , but Osorius doth lye : But if Luther be adiudged according to that , which he once thought , and taught once , why should he be more reproched with a lye , in affirming Purgatory ? then commended in the trueth , in denying Purgatory afterwardes ? Moreouer , if a lye be such a kinde of thing , Ex Thoma . secunda . secundum dist. quest. 110. cap. 1. ( as you doe affirme in your other Position ) wh doth separate vs from God , surely he is to be accoumpted a lyar , not that reuoketh the error which he maintayned before , but he that still persisteth obstinately in his ouerthwart opinion , manifestly agaynst the trueth .

But the Scholemen that in their Schooles dispute somewhat more subtilly of the nature of a lye , do ioyne together to the full proportion or making of a lye , the will also of him that doth make the lye , ( to speake the schole tearmes ) with the part of the false surmise . In the one whereof they ground the matter or substaunce , in the other , the forme or qualitye : Therefore for asmuch as there is no sinne , but that which is voluntary ( if we will speake after the proprietye of speéch ) he that in teaching or disputing , doth mainteyne a falshoode , thinking that he doth maintayne a trueth : Di●ers kindes of lyes . he is to be sayd that he erreth , and is deceaued in opinion , but doth not make a lye properly , but per accidens , ( as the schoole men speake ) and materialiter . And therfore touching the one horne of your sophisme . If there be not a Purgatorye : Luther doth lye . If you meane it formaliter as I sayd . it is vntrue and a deuise of Osorius . Now remayneth thother horne , whereof we must be well aduised how wee doe aunswere it . If he did lye ( say you ) Ergo , He was not sent from God . If this be true , that neuer any man was sent from God , that did make any kinde of lye at any tyme : Lett Osorius looke well to the matter , how he may be able to crack me these two nuttes that I will lykewise geue vnto him , as euidently in ech respect agaynst him . If Sara were not Abraham his sister , then did Abraham lye : Abraham . If Abraham did lye , then was he not sent from God . Yea further also , to adde hereunto an intent of deceauing . Here is yet an other matter . If Iacob were not the first begotten sonne of Isaack by Rebecca his wyfe , Iacob . both Iacob lyed , and the Mother also . If the Myddwyues did not drowne the young sucklings of the Hebrues , Rebecca . The Midwiues of Egipt . then did they make a lye vnto Pharao . If king Saul gaue vnto Dauid no commaundement by worde of mouth commi●g to Achimelech , then did Dauid make a lye . 1. Kinges . Chap. 21. If all these of whom I haue spoken , Iacob . Rebecca , the Middwiues , & Dauid did lye . Dauid . Ergo , they were not sent from God . which if Osor. will not deny to be a most arrogant vntrueth , what remaineth ? but that this cruell Sauadge two horned beast , together with Luther goare the holy Patriarches also with his hornes , or casting away his hornes acquite Luther and the Patriarches also both together . Now I put Osorius to his choyse to take which he will .

Howbeit I speake not this to acquite Luther cleare from all spott of error . Luther is not cleared from all error . Notwithstanding it is not all one to hold an error , and to maintayne a lye . It is one thing to be vnskilfull and ignoraunt : and an other thing to reuoke in season , assoone as a man doth know his error . The first whereof is a speciall poynt of humaine infirmitye : thother a singuler benefite of Gods mercy . Both which we haue seene to haue chaunced euen in the most holy ones of all . We reade of the most holy messenger and forerunner of the Lord , speaking on this wise : And I ( sayth he ) knew him not . Iohn . 1. Neuerthelesse in an other place , we heare the same speaking on this wise . Behold the Lambe of God that taketh away the sinnes of the world . And what maruell was it , if Luther were ignoraunt in some thinges a whiles , which were discouered vnto him afterwardes ? And where hath euer bene so quicksighted a Spinx that was able to seé all things at once ? which prerogatiue the Barnardines dare not geue vnto Barnard himselfe .

But Osorius will not leaue of his handfast : Osor. pag. 198. And would gladly know ( as he sayth ) Whether sentence of Luther Haddon will determine vpon to be true , seing Luther is Author of both . Of the first , wherein he affirmeth a Purgatory to be ? or the last , wherein he denyeth the same thing agayne ? That I may passe ouer in the meane space whose Cartloades full of Tauntes , Mockes , and Mountaynes of lyes : which he vomiteth out in the bosome of the good man most brutishly , euen to the ridding of his gorge almost : I will aunswere to the matter and the reprochfull Taunt it selfe briefly without Tauntes . As concerning the very trueth , Truth is alwayes one . and naturall substaunce of Doctrine , howsoeuer mens opinions , and Iudgements be carryed hither and thither in wauering vncerteynty , yet trueth is neuer vnlyke it selfe , but remayneth alwayes one , and the same also vnchaungeable : which suffreth not it selfe to be toste to and fro , after the whirling variablenes of mens imaginations : but standeth alwayes sound , and vnshaken , builded vpon the vnpenetrable Rocke of the Scriptures of God . Now if Luthers rule be agreably apporcioned accordyng to the infallible squarier of that holy standard , whether it be first , or whether it be last : why should it not be worthely embraced ? not because it is the last , but because it is the truest . On the other side : if in all his doctrine be any assertion that deserueth to be reprehended , as repugnaunt or varying from the true touchestone of Christian profession , there be extant the holy Scriptures of God manifest and layd open : there be auncient ordinaunces of the Primitiue Church : There be approued Testimonies of learned men : Errour ought to be refuted by Scripture & doctrine , & not with tauntey and reproches . There be groundes and principles of doctrine , wherewith ye may lawfully conuince him : Yet orderly notwithstanding , and courteously : that the Readers may finde you to be a learned Deuine , or skilfull Logician , not a rayling Slaunderer , and fryuolous brabbler . Now to what purpose serueth so much cursed rayling , no lesse vnseasonable , then vnreasonable ? so many Tauntes ? so many slaunders ? so many subtiltyes ? and so many bitter skoffes ? what needed you so besides all order , and without all cause , to whirle your selfe into such outrages ? exclamations ? and outcryes ? & so ofte to double , & redouble them ? whereunto you haue so tyed your selfe by common custome , that if you should not vtter your olde choler , you would surely burst your gall .

Faultes layd Luthers charge . Goe to : and what kinde of incestuous Marriage at the length is it ( I beseech you for the loue ye beare to that smoathe shaueling Uirginitye of yours ( worshippfull Syr ) that ye obbrayd agaynst Luther ? what kinde of procurement of Citizens to commit treason ? what kinde of warre speake you of leuyed agaynst Chastitye , and sacred holynesse ? where were these tumultes and vproares sturred vpp ? where is this state of Churches rent a sunder ? where is destruction ? where be these discipations , burnings , & fierings of holy Reliques ? Or what frantique speeches be these ? Finally , what kinde of Battell and warres are promised agaynst heauen it selfe ? agaynst the earth and Seas of Neptune ? and agaynst the fayth of the Church with most abhominable attemptes ? And why was not this added agaynst Purgatory also ? that so the Rhethoricall amplification might haue flowen aboue the Weathercock ? I wis the defence of this skalding howse hadd waxed very cold I suppose , vnlesse these florishings hadd bene choppt in emongest , to encrease the vehemency of the speéch , and extoll the Maiestye of his Rhetorick . But how much more beseémed you Osorius ( sith you were so minded to vphold and defend the creditt of Purgatory with some Maiestye ) to haue vttered your skill by way of Argument rather , Osor. mainteineth his cause with slaunders nor with Argumentes . then by skolding and slaundering ? and so Iustified your cause good with reasons , not with accusation ? But now you shew your selfe in rayling not halfe so couragious and foreward , as you bewray your dastardly cowardize and fearefulnes in disputing . You cyte the names of Augustine , Cyprian , Chrisostome , and Dionisius once or twise , and those you name onely : but nether vouch any sentence of these Doctors : nor shew any Testimony of their bookes , nor yet compare any authorityes together . Osori . pag. 199. And although I neede not so to doe ( say you ) yet because Luther doth deny that Purgatory can be veryfied by any testimony of Scripture , you will conuince his falshood herein by force of your Diuinitye . Luther doth deny that Purgatory can be proued by the scriptures in the declaration of his 37. Articl . Mar. 9.

At the length you are tumbled downe to the very closetts of Scripture , alledging out of Scripture it selfe ( besides the common places that haue bene vsually set out by others ) certein new testimonies culled out by a certien new ingenious pollicy : Wherof the first shall be out of that place in Marke the 9. Chap. In the which when the Lord hadd made mention first of those , Osori . pag. 200. whose worme should not dye in that fiery Lake , nor where the fier should be neuer putt out , he annexed imediately , for euery man shall be Salted with fyer , and euery sacrifice shall be seasoned with Salt . Surely he that can discerne one sparke so much of this Purgatory fier in these wordes , hadd neéde to be quicker of sight then euer Lynceus was . Lynceus was a man that could e●ery a ship at the Sea xxx . myle of . But you wonder peraduēnture ( gentle Reader ) whereunto this compasse of Osorius doth tend ? Note therefore diligently . For in this place two poyntes are specially to be obserued : First : where you heare the Worme and the Fyre spoken of which doth not dye , which do expresse vnto vs the euerlasting tormentes of Hellfire , what do you conceaue by this worme that doth not dye , and thys fire which neuer ceaseth to be on flame , but that there is a certayn Worme that neuer dyeth ? and a certayne fyre that is neuer extinguished : Otherwise the Lord would neuer haue vsed these wordes in Esay : The Women that dieth not , and vnquenchable fire , but by alluding to some other worme , which doth dye , and some fire that is put out . Loe here you haue the very groundwork of Purgatory . O notable straunge diuinity doubtles , neuer heard of before hetherto amongest all the deuines of the world .

The other is , where you heare mention of Salt : for this is an vnauoydeable reason to establish Purgatory by . Osorius reason of Salt , very fresh and vnsauery . Osorius pag. 200. For as in the olde law no Sacrifice was performed without Salt , euen so is it not conuenient , that mens soules should come within the kingdome of heauen but by purging all the fayth of their sins first with Salte , & fire , & with due punishments , which because can not be performed in this life , that which wanteth must of necessitie be supplied in an other life . For wheras the Lutherans do teach that sinn is by the singuler clemency & mercy of Christ s●ayne and extinct in them , which are endued with a liuely and effectuall fayth in Christ : albeit this saying is true after a certayn sort : The words of Osorius pag. 200. yet this is not sufficient enough . And why so ? Forsooth because cleanesse it selfe obtayned by the liberality of Christ , hath certain degrees so what whom the bloud of Christ hath purged , the same may be washt more cleane , & ought to receiue increase of theyr cleanesse in Salte , & in the fire of Purgatory , whereby the Sacrifice may be made more cleane , and more acceptable in the sight of God . Wordes of Blasphemy and v●●ncet for a Christian . But as concerning those partes of Christes clemency . We must defend them in such wise , as not passing ouer the maiestye of his righteousnesse vnregarded , to the patterne and likenes whereof our vnrighteousnesse ought to be conformed . As that blessed heauenly Doctour Saynct Thomas doth teach vs : The crime being inordinate ( sayth he ) is not reduced to the order and rule of Iustice , but through some punishment . For it is conuenient that he which hath with a voluntary will followed his owne appetites more then he ought , should agaynst his will suffer some punishment more then he would . Which Sinne albeit be released by Christ , yet is not the Sinner forgeuen therefore : But the trespasse being pardoned , there remayneth yet a punishment appoynted for the purging of the other dreggs of sinnes : So that it is necessary now that the Iustice of God be satisfied euen to the vttermost farthing . And because this doctrine shall not want a Patrone : the matter is made manifest by the example of Dauid to whom albeit the offence of aduoutry was released , the punishment remayned notwithstanding to be executed vpon his Sonne and the subiectes of his kingdome .

I haue in few wordes described the substaunce of Osorius iudgement . It remayneth , that we aunswere him in as fewe wordes . First , whereas he alleadgeth the text of the scripture touching the Worme gnawing the conscience , and that vnquenchable fire : we do confesse the same to be true . Moreouer that other also which he doth affirme touching the other torment which hath an end in processe of tyme , ouer and besides that other endlesse horror , we do not gaynesay . But I looke for the knitting vpp of this knott . Purgatory is a witnesse of Gods clemency and Iustice also . Ergo ( sayth he ) it appeareth manifestly that there is a Purgatory after this life , that is ( as himselfe doth interpret it ) a pledge or witnesse of Gods clemencye and his iustice withall . Of his iustice , which doth punishe the soules with the Worme and the Fire : of his Clemency which doth make an end of his punishment . An Aunswere to Osorius of the Iustice and Clemencye of God . I doe aunswere , and confesse that this Iustice and Clemency 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 .

The reason of Osorius . 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 temporall paynes , wherewith Gods elect are now and then tryed & purged , both which we do read in the history of the Rich man and Lazarus : Luke . 16. whereof the one feéling no greéuaunces in this life , was throwen into the Tormentes of Hell : The other contrarywise after many greeuous 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 from 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 . Gods Iustice must needes be satisfied in 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 . The chief reason of the Catholickes , wherupon they grounde their Purgory . 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 degrees , 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 euen in the very forgeshop of Purgatory it self . If Caluine or Luther were aliue & present ( whose doctrine you affirme to haue proceeded from the most detestable deuill of hell ) and did heare this communication of yours , how lowdly , how extreamely , how forcibly , how vehemently , 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 bounty 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 , An Aunswere to the Argument of Osorius touchyng the 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 : The Purgatory of Osorius confuted . 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 consume , 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 degrees 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 ? Osor. pag. 200. in whom although the condemnation of the trespasse committed was forgeuen , yet was he not clearely deliuered from punishment notwithstanding . It is true : Dauids punishment after pardon for his fault but this Punishement ( good Osorius ) was exequuted vpon him in this worlde , and not reserued for an other worlde . How than 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 . An Aunswere . 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 . Osor. pag. 201. 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 agree with the rule of the Apostles Doctrine ? And first I would fayne learne whether you thinke it stand more with reason that we should beleue you , or beleue Saynt Paul ? If we shall credit S. Paul . What aunswere then will you make to him that shall frame out of Saynt Paul an argument to ouerthrow the whole force and estimacion of your Purgatory on this wise ?

Fe. Christ needeth no Purgatoriall Expiation .

Ri , Christ is our Righteousnes , out of S. Paul .

So. Ergo. Our Righteousnes needeth not any Purgatoriall Expiation .

Be well aduised now Osorius ? and consult with that your companion of Angren throughly . If you doe not know that Christ is our righteousnes : lett Paul teach you : but if you confesse him to be so : 1. Cor. 1. what degrees and increasings of purifying and clensing may you vaunt in those persons , vnto whom Christ doth both impute and apply his owne righteousnes also : Rom. 4. not vnto them that doe satisfie for it : but to them that doe beleue in him ? .

And thus much hitherto to that place cited out of S. Marke There remaineth yet a sentence or two of S. Peter . A place of Peter cited by Osorius . that will serue to no small purpose for the maintenaunce of the creditt of Purgatory . The first whereof is playne enough by these words of Peter written in the 4. Chapyter of his first Epistle . 1. Pet. 4. If the iust man ( sayth he ) shall scarsely be saued , what shall become of the wicked and vniust ? poynting iwis ( with the finger as it were ) and noting that by this difficultye of being saued , saluation is not obtayned otherwise , then by trauayles and labours and paynes endured before . Surely this will no man deny vnto you as I suppose that such as will skratch for heauen by force , must vndertake no small trauayles and labors : For that crowne of glory is not atteined but by many tribulations : and they that purpose to lyue godly in Christ Iesu ( sayth Paul ) must needes suffer persecution . Math. 11. Goe to now , what will this clouter patch together out of this at the last ? 2. Tim. 3. Osorius Argument . Marke now I pray you a wounderfull downishe conclusion , meéte for such a clowting botcher . Peter doth treat of the trauailes and affictions wherewith the holy ones are exercised before they attayne to be crowned in glory : Ergo. Such as departed hence not washt clene enough in this lyfe , must be new skowred in the Popes Purgatory . The Aunswere . Shall I laugh ? or shall I aunswere ? truely I cann not tell which I were best to doe . Peter in deede doth treate of the trauayle and tribulatious of the holy ones . I confesse it to be true . What afflictions I pray you good Syr ? If you meane the afflictions , wherewith the holy ones are ouerladen and pressed downe in this myserable lyfe , you say true . If you meane other tormentes to be suffered after this lyfe : your conclusion is false . And least I may seéme to contend agaynst Osorius , after Osorius accustomed guise with brabbling wordes , and no matter at all , and to maintayne my cause with taunting and snatching , and not with sound argumentes : I will vse for my proofe the most manifest testimony of the Scriptures , whereby I will make it good without all gaynesaying , that the speéch of Peter in this whole Epistle , ought not in any wise be stretched to the paynes of Purgatory .

Peter doth in all this Epistle treate of those afflictions properly wherewith the faythfull are persequuted of the vnbeleuers for the testimony of Christ and for righteousnes sake : as in the 3. Chap. 1. Pet. 3. If you suffer any thing for righteousnes sake , you are blessed And in the 4. Chap. 1. Pet. 4. Least as straungers you be stryken downe and confounded with that tryall through fyer , which is layd vpon you , to proue you . And agayne in the same Chap. If you suffer rebuke for the name of Christ , you are blessed . &c.

In Purgatory no paynes are layd vpon soules for Righteousnes sake , but for wickednes : and that not by men , but by spirits .

Ergo. This place of Peter cann by no meanes be wrested to serue to establishe any paynes of Purgatory .

¶ An other Argument .

Peter doth treate of those afflictions , which doe beginne at the house of God , and doe fall vpon the Apostles themselues , 1. Peter . Chap. 4. 1. Pet. Cap. 4. For it is tyme that Iudgement beginne at the house of God . If it beginne at vs first , what shall be the end of them which will not obey the Gospell ?

But the torment of Purgatory fyer doth not fall vpon the Apostles .

Ergo the place of Peter cann in no wise be made appliable to serue for Purgatory .

I am constrayned gentle Reader , to Combate hand to hand with Logicall conclusions , agaynst this iangling cauiller , because els we should haue no end of Chattering : as also because he complayneth many tymes in his bookes that he is not confuted with any Reasons : so that now he hath a Nutt to crack if he cann , or els if he cann not , that he cease hereafter to complayne without a cause . And this much hitherto now of the first place of Peter . Lett vs come downe to the other place .

The same Peter in the same Epistle To teache vs that there is no way foreclosed for the dead to come to Saluation doth say That Christ did preache the glad tydinges to the soules that were in prison . Osor. pag. 221. 1. Pet. 3. 1. Thes. 4. We do so not deny , that the dead haue no passable way to Saluation , that withall we confesse with Paule that the liuyng shall not go before the dead in this iourney . And where as you annex immediately out of S. Peter : 2. Thes. 4. That Christ goyng in the power of his spirite , did preach the glad tydinges of peace to the soules that were shutt vpp in prison . There yet is no controuersie betwixt vs here at all . And to what end at the last shall all this matter inferred & confessed tende I pray you ? forsooth out of this flynte must the fier of Purgatory be stricken , with this cutted gadd of steéle , I suppose .

The glad tydynges of peace were brought to the soules of the vnbeleuers that were shutt fast in prison . Osor. cutted Sophisme .

Ergo , There were soules of vnbeleuers in Purgatory then ,

A trimme Deuine truely , and a profounde patron of Purgatory I warrant you . Wherfore Goe ye to , O ye Ghostly Confessours , and worthypfull Massemongers , O ye holy company of Monckes and Nunnes , O ye honorable Cardinalles & Catholicke Byshops , and your sacred Synode of Fraunciscane Friers , goodly brotherhoode of blacke powdred lyers , finally all ye generation of cowled fraternities , smoath and sweéte shauelyngs , All you ( I say ) all you holy orders generall & speciall , I do call vpon and humbly beseech you , in the very bowels of those Seraphicall Sainctes , S. Frauncisce , S. Bruno and S. Benedict , that you apply all your deuour and diligence that ye can possible , with mumblyng vpp of Masses , Sacrifices , Liturgies , Prayers , Uigilles , Nocturnes , Completories , Diriges , and Trentalles : pray ye , knocke ye , ringe , spryng holy water , sing Masses for the quicke and the dead : finde out some way & bryng to passe that this treasure of this holy mother Church may amplifie , and encrease dayly more and more , through your most holy merites , and whole mountaines of Pardons , whereby if this scaldyng house of Purgatory may not vtterly be quenched , the intollerable flames thereof may yet at the least be somewhat quallified . For surely the matter is come to this passe now , that vnlesse your masses and Pardons do helpe at a pinche , there is no crosse of comfort lefte for the poore soules that are dead : vpon so fast and so firme a Rocke hath Osorius planted his Purgatory with these new conclusions , that it can neuer hereafter be impeached with any assault of the Lutheranes , nor vndermined with any there engynes or crampes .

The Soules in Prison . For what can be more manifest and cleare then this saying of Peter wherein he affirmeth that the glad tydings of peace was brought to the Soules that were in prison ? For if the soules were in prison , we must neédes confesse that they were not in heauen : and if they were in hell : but from out of hell is no Redemption at all : It remayneth then of necessitie that there must be a thyrd place somewhat seuered in the highe betwixt heauen and hell I suppose . Loe here into what narrow streightes this Cratippus the deépest conceited man of our age hath forced vs , with the profoundenes of his skill : to the huge commendable and prayseworthy mountaine of whose singuler and superexcellent learnyng capacity and wisedome this also may be added , not the least part of his prayse , that whereas this so lucky an Exposition of this place hath ouerscaped so many sharpe sighted Doctours of Diuinitie heretofore , yet could it not possibly now escape this deépe Clerke , but must neédes fall into his mouth . For whereas besides a noumber of old notable men and no small sprancke of the newer sort also , as Eckius , Pighius , Hosius , Torrensis , Surius , Mayronensis , Andradius and to couple with them likewise the Glose ordinary : whereas all these ( I say ) and many others haue vttered much matter of Purgatory , A new proofe of Purgatory neuer hard of before . yet was there no one of all these hitherto ( as farre as I can learne ) besides our Osorius onely that euer durst be so bold to vouche this place for the building vpp of that plattforme of Purgatory .

And no maruell : for these wantes wanted the eyes of Epidaurus , which our Osorius hath gotten , who is able to deuise all thynges out of nothyng : yea those thynges many tymes , that neuer were , not much vnlike vnto Pentheus as it seemeth who standyng vpon the scaffold of Eumenides saw a farre of whole armyes of warriours , and did esery two Sunnes and two Cities named Thebes : So also doe the Poetes report that Hercules beyng madd saw the heauens ready to fall downe vpon him : so did Aiax scourge swyne in steéde of Kyngs and Princes . Ixion doth embrace a cloude in steéde of Iuno . Orestes doth seé his mother and furies settyng vpon him . And how oft do Maryners in their dreames seé Tempestes , shipwrackes , souldiours , Gunnes , spoyles and slaughters ? louers also how often dreame they of their louers and woers ? And what is it that children doe not Imagine in the cloudes ? Euen so Osorius whatsoeuer almost he readeth in the Scriptures , doth seéme in his eye to be nought els but Purgatory .

But to returne agayne to the Apostles wordes , & to note somewhat more curiously & diligently both what the Apostle sayth , & what Osorius also doth gather thereupon . Let vs heare the Apostles wordes , which are these . In which Spirite Christ goyng downe did preach the glad tydyngs to them that were in prison . 1. Pet. 3. First whereas the wordes of Peter be thus in Greéke . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Osorius by euill translation doth turne the wordes that doe sounde in Greéke aright , The errour of Osorius turned back into his bosome , by contraposition . on this wise : to the soules ( sayth he ) who were in prison . Wherein how truly he doth translate the same , let him aunswere for him selfe : euen as if a man should on this wise tourne the Greétyng of Paule . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : To the Sainctes that were at Colossa , whereas it should rather be spoken on this wise , to them that are at Colossa Sainctes . But the other fitted Osorius purpose best , that by that slipper deuise Peter might seéme to expresse , that these soules which were holden fast in prison first , were now no more in Purgatory , but were fetcht from out of Purgatory , to meéte with Christ . But I will not be so squemish about these trifles .

I would very fayne learne this aboue all other : whose soules were those that were so holden fast in prison ? Peter will aunswere the Soules of the Vnbeleeuers , which were disobedient to the preachyng of the Prophetes . And by what reason can you say that those soules were taken out of prison at the sounde of the glad-tydyngs , which were them selues disobedient to the preachyng ? for if they had harkened vnto and beleéued , what infidelitie then could be in them ? But let vs go foreward : May we be so bold to demaunde this of you Osorius ? when and at what tyme the preachyng of this glad tydynges happened ? For in this pointe sticketh all the pithe of dought . Osor. is of opinion that these glad tydyngs came not vnto the soules , before Christ had finished his Passion , and descended him selfe downe into hell . But in what sence then doth Peter call them Vnbeleeuers , vnto whom Christ him selfe did preache ? For there could be no infidelitie by any meanes , where was no preachyng of true doctrine goyng before : whereunto these soules should haue geuen attendaunce : For Vnbeleeuers are not sayd to be Vnbeleeuers ( accordyng to the definition of an Vnbeleeuer ) of that which they do neuer heare , but of that which when they haue heard , The place of Peter skanned . they will not beleeue . But now Peter doth euidently declare that Christ did preach vnto them in deede , and that the very same to whom the glad tydynges were preached , were as then Vnbeleeuers , and thereupon annexeth further the certein determination of the tyme . Whiles the mercy of God ( sayth he ) was looked for in the dayes of Noah and whiles he was making ready the Arke . Whereby you may easily conceaue , euen by the very order of the text : what tyme that was of preachyng those glad tydyngs . Not as Osorius doth dreame : when Christ is sayd to haue pearced the helles after his Passion to them that were dead : but many yeares before that , before the the generall destruction of the world by waters : whenas the Spirite of Christ did foreshew by the mouth and preachyng of Noah the generall destruction of mankynde , that was then hangyng ouer their heades , and did allure them to speédy repentaunce in season with continuall , earnest , and most comfortable exhortations which they did abuse at that tyme wickedly through vnbeliefe .

And because Osorius shall not thinke this aduise of mine own imagination , and therefore will geue me no Creditt heerin : lett him haue recourse to his owne common Glose , which they call the Ordinary Glose , which doth expound this place of Peter in the very same wordes and sillables almost . I will sett downe the wordes of the glose as they be . The ordinary Glosse . 1. Pet. 3. Comming in the spirite ( sayth he ) he did preach . &c , For comming in the spirite he did preach to the people before the floud which as then were vnbeleuing , & liued after the fleshe . For he was in Noah through the power of the holy ghost and in other good men , through whose godly conuersation he did enstruct others , that they might be conuerted vnto God . Thus much the Glose : which if cann not yet satisfy your incredulitye . Lett vs heare Lyra harping vpon the very same string on this wise . He did preach in spirite ( sayth he , ) that is to say , by the preaching of Noah when he enspired to make the Arke , and to preach Repentaunce , although Christes humanitye did not appeare as yet . Nicholas Lyra vpon the 1. Peter . 3. Loe here Osorius you doe heare now , that the thinges were done not before Christ hadd cloathed himselfe in fleshe , but before the generall floud .

Howbeit I am not altogether ignoraunt from whence you skraped that your illfauored toye , to witt , out of an other patch of a certein Gloaser : who forsaking ( as himselfe doth confesse ) the glosse and the solemn aucthoritye of the Doctors not without crauing pardon of his malepert saucynes , Out of an other patch of some other Gloser patcht vpp to the Glose of Lyra. doth chopp in an exposition of his own illfauouredly botcht together , farr differing from the other : so that he doth interpret this Prison whereof Peter maketh mention in this place : to be that Lymbus Patrum , In the which , Christ ( as he sayth ) descending in soule , did make manifest to the auncient Fathers that the mistery of his redemption was accomplished : Emongest whom ( sayth he ) were some that perished bodely in the generall floud . &c. But how shall this appeare to be true ? for whereas that Lymbus did receaue none but the godly Fathers and holy ones onely , and Peter affirmeth that those to whome this preaching came were vnbeleuers : how then could this Lymbus be a fitt place to chopp the vnbeleuers & holy ones together ? But here againe will our Osorius and his glauering Gloaser iumpe with me , alleadging that those sowles were vnbeleuers first , but afterwardes repented and amended their lyues . For on this wise wryteth he And it may be spoken probably enough . The Gloser vpon . 1. Peter . 3. That many of them which did not beleue , perceauing the waters to increase more and more , did then beleue , and repented them of their Sinnes and so descended into Lymbum with the other holy ones . &c. But this probable coniecture is ouerthrowen cleane by the wordes of Christ himselfe . Luke . 17. They were eating and drinking ( sayth Christ ) and the floud came and destroyed all . Where is that your Repentaunce then Osorius ? vnlesse peraduenture you flee to this shift with your shuffling Gloaser , Out of the same Gloaser . to say , that although this ouerflowing of waters came ●irst sodenly ouer the vallyes and low places : yet came it not so vnawares ouer the hills , but that such as dwelt on high , & stype places , seing the ouerflowing encrease , might repent them . Which if be true , then did Christ accordyng to this saying , preach to those mounteyn men onely , Mounteyne men . that were in prison : And all the rest that were lowe Countrey men , Low Countrey men . were throwen downe into hell . Now I beseech theé gentle Reader , didst thou euer heare a more eloquent exposition , and more worthy to be laught at ? howbeit , to admitt this pleasurable Trifler , his mery conceipt of mounteines & vallyes : yet this prety Mounteyne Gloser will preuayle very litle to the building vpp of Osorius Purgatory . For whereas after the iudgement of that mysticall Diuinitie of your own Schoolemen , Out of Francisce , Marcion and others . there be sayd to be 4. Mansions in hell . Foure mansions in hell . The deépest wherof is sayd to be the pitt of hell . The second Lymbus a place for such as are not Baptised : wherein the payne of the wante of fruition onely is assigned . The third Purgatory where both the payne of the feélyng , and the payne of want of fruition is susteined . The 4. the Aboade of the auncient Fathers ( as you would say ) the bosome of Abraham . In whether prison of all these 4. you shall shutt vp your mounteyn men , will very litle preuayle you to proue your Purgatory by . First I am sure that you will not thrust them downe into the lowest Doungeon of Deuills : no more can you in Limbo of the vnchristened , from whence is no possible way to gett out agayne . And if you will send them to Purgatory , then your Gloser doth lye : who affirmeth that they did repent in the end , & therfore doth reckon them a place in the fourth roome emongest the holy ones : And if this be graunted also , then doth Osorius lye , who hath thrust them not into Lymbum Patrum , Osori . pag. 201. but into Purgatory : by this reason : Because he sayth that although they might haue repented them of their filthy and wicked lyfe at the last : yet ought they neuerthelesse be kept fast lockt within the gayle of Purgatory : vntill such tyme as they hadd suffered sufficient punishment , according to the appointment of God . Wherein if our Osorius doe say truely , his Gloser doth lye as I sayd , who assigneth a place for these mounteyn men after repentaunce in Lymbo emongest the holy ones . But if he speake the trueth , then must Osorius neédes be in an error . Now whom were best for vs to beleue ? Osorius besides his Glosers ? or his Glosers agaynst Osorius : I referr me herein to the Iudgement of Deuines . Or if Osorius will not agree , that other Deuines shall determine vpon the matter : I will set ouer the matter to this Syluaine Byshopp himselfe , and his copemate Angrenc . to be more curiously overlooked , that in their next Invectiues vpon more deliberate aduise they may send vs word what aunswere they shall Iudge to make to these Gloses , and Commentaryes .

I doe make hast to thother proper Reasons , which are in number two : th one fetcht out of Baptisme , thother out of Sacrifice for the dead . I will aunswere to both . What shall they doe ( sayth Paul ) which are Baptized for the dead , if the dead doe not Ryse agayne . These be Paules wordes in the I. to the Corinthians . the 15. Chap. 1. Cor. 15. Osorius obiection out of the wordes of S. Paule . Wherein Osorius doth committ a doubble errour . First in the very sence of the wordes : and next in the knitting vp of the Argument . For whereas Paul hath these wordes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Osorius doth expound it as though this should be necessaryly spoken of them , Osorius doth erre in the meaning of S. Paule . who doe receaue Baptisme in stead of them that are dead , and do aunswere for their faith . Whereas the meaning of the Apostle doth seéme more agreably appliable to them , who in receauing Baptisme , doe as it were putt on the nature and condition of dead men , in profession and conuersation , though they lyue otherwise after the maner of naturall liuing men . And therefore as often as any man is be sprinckled with this holy founteyne , he is sayd there to protest , that he doth vtterly renounce and forgoe the vanities of this world : The place of Paule expounded . as though he were not now in this world , but dead vnto the world : wherupon the Apostle sayth , that we are Baptized for the dead : he doth not say that we are Baptized in the behalfe of the dead , but for dead bodyes , or after the maner of dead bodyes : that is to say , after such an estate and condition , that all which are Baptized into the death of Christ , the same renouncing the vanities of this world ( whereunto they were addicted first ) should from thenceforth behaue themselues as it were dead men , and professe a mortification of the fleshe : not much vnlike to this phrase & maner of speéch , wherewith we are wont to say : that a man is left for dead , not which is dead in deed , but he that is lyke vnto one that is dead . So in the 2. of the Parali . 9. We reade that Siluer was esteemed for nought : 2 Paraly . 9. not because it was no maner of Mettall , but because that Mettall then was esteemed nothing worth . Many are of the minde that this Reason of Paul was deriued from the custome of certain ignorant persons , which were Baptized for them that departed this lyfe without Baptisme . Out of which stock sproughted out the Marcionites , and other young Nouyces , of whom Chrisostome doth make mention : who being blinded with the lyke error , as often as any of them died without Baptisme , did supply an other in the bedd , demaunding of him in the behalfe of the dead carckase , whether he would be Baptized : then was he that supplyed the place Christened in the name of him that was dead : of which disorder when they were appeached , they alledged for their defence this place of Paul . wherein it was sayd , some were Baptized for the dead . Thus much Chrisostome . Chrisost. vpon the 1. of the Corin. Cap. 15.

Now to confesse that this was a custome of certein ignoraunt persons : yet bycause neither Paule him selfe doth allowe of in deede , but doth deriue his Argument from the end and effect that followed Baptisme : whenas all other Expositours of Scriptures do vtterly condemne this errour , what can Osorius pyke out of this to establish any certeintie vpon ? who , if would haue vouchsafed to haue sought counsell of Chrisostome , would haue rendered a farre other maner of sense & Exposition of this place , namely the same whereof I spake before . For after this sence were men sayd to be Baptized for the dead , What it is to be Baptized for the dead . either bycause such as should receaue Baptisme , did after the vsuall maner accustomed in those dayes , professe to renounce this world , as if they were dead men : or els bycause as Chrisostome witnesseth , they were commaunded to say before they were Baptized first , I do beleeue in the Resurrection of the dead : & bycause they were Baptized into that Fayth , Cyprian to Fortunatus in his exhortation to Martirdome therefore they were sayd , that they were Baptized for the dead . Moreouer , if Osorius be desirous to know the maner of that auncient tyme , in ministryng that Sacrament of Baptisme : Cyprian doth expresse it vnto vs much more effectually then Marcion . For we do learne this by Cyprian , that such as were lyeng at the pointe of death , & were not as yet Christened , did then craue to be receaued vnto Baptisme : which Cyprian doth note vnto vs in these wordes : The Baptisme ( sayth he ) that doth by and by couple vs vnto God , whiles we are goyng out of this world . Augustine also doth make mention of the same custome : Aug. in his booke of Confession . who also did desire to be Baptized him selfe , being at the pointe of death . The same chaunced to Nazienzen likewise , In the lyfe of Nazianzene . whenas beyng on Seaborde he was in daunger to be drowned : whereupon this sentence , to be Baptized for the dead , is more properly spoken of them , which beyng euen now vpon the last gaspes , are Baptized , beyng taken as it were for dead already , rather than for the liuyng & the quicke . From which maner of Exposition Theophilact seemeth not to vary very much . Who vnderstandeth , that this Baptizing for the dead , ought to be taken after this maner : that they are Baptized in this fayth , to beleeue that these bodyes & these bones must be raysed agayne from the dead . And therfore many do coniecture , that this custome , to be Baptized in Churchyardes , & neare vnto the graues & tombes of the dead , was an auncient custome receaued from the Elders , that so such as were to be Baptized , might be made the more myndefull to confesse a rising agayne from the dead , not onely through the force of their Fayth , but also by the application of the Ceremonie it selfe .

And thus much hitherto touchyng the sence of the wordes . From the which how much the exposition of Osorius doth swarue , a blynd man may easily perceaue . Now let vs consider the force of the Argument , whereunto Paul doth apply , Paul doth argue in deed from Baptisme to the rising agayne from the dead on this wise . The Argument of S. Paul deryued from the Reason that leadeth to an Absurditye .

Bodies are Baptized for the dead .

Ergo , There is a rising agayne of the dead .

And this doth Paule fittly and applyably enough , to witte , deducyng an Argument , from the reason which leadeth to the absurde . For otherwise ( as Chrisostome sayth ) if the Resurrection be of no force , why are mens bodies Baptized for the dead ? for to this end art thou Baptized , bycause thou doest beleeue that thy dead body shall rise againe , and shall not remayne alwayes dead . Chrisost. in the same place .

And without all question this is the very mynde and meanyng of Paule , whiche if Osorius would haue followed simplye and sincerely , hee shoulde haue concluded the same out of Paule , and out of Paules wordes . Now this lyeng Sophister framyng an Argument out of the wordes that Paule did most aptly gather for the establishing of that Article of the faith , to witte , the Resurrection of the dead : doth most foolishely peruert , to vphold his peéuish Purgatory . What shall they do ( sayth he ) that are Baptized for the dead , if the dead do not rise agayne at all ? Now what sayth Osorius ? what shall they do sayth Osorius that are Baptized for the dead , if there be no Purgatory at all ? Now I beseéche you Osorius for the honour of your Logicke , whereas you haue scattered abroad euery where in your bookes so many outragious , madd , and frantike exclamations agaynst M. Luther , did you feéle your selfe infected with no spice of frensie , or more then harishe maddnes , when you sate knittyng such fleyng moats , and spyderweuett and such stubble I do not say of Beanehealme , but very chaffe of oates together ?

You will haue vs confesse that there is a Purgatory in any wise . And why so ? Bycause ( as you say ) they that are Baptized , are Baptized for the dead . What els a good felowship , but this baptizing for the dead were to no purpose , if there were no Purgatory : After this maner doth our deépe Logician Osorius conclude : But S. Paule the Apostle doth conclude otherwise . In vayne were it to be Baptized for the dead ( sayth S. Paule ) if there be no Resurrection of the dead : Here doth Paule conclude of the Resurrection : & Osorius of Purgatory : This doth Paule rightly and like an Apostle : but Osor. on the contrary part peéuishly altogether , and like an errand lyar . For what hath Baptisme to do with Purgatory ? what hath fier to do with water ? Nay rather what one thyng doth more directly and more effectually ouerthrow Purgatory then Baptisme ? Purgatory & Baptisme two conttary elements . And by what Logicke then can you forge fier out of water , whenas there be no elementes so contrary one to the other , as fier and water ? After this maner therfore doe I argue agaynst your subtile Sophisme by contraposition , out of S. Iames. For if it be true that mercy doth farre exceéd Iudgement , Iacob . 2. and that the water of grace be of more efficacie to quench and putt out , then the fier of Iudgement to bourne and consume : Such as are Baptised in Christ Iesu neede not feare any purgatorye . 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 stand 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 ? Baptisme profitable 3. maner of wayes . Those that do discourse of the efficacy & vertue of Baptisme , do deuide the vertue and efficacy thereof into foure Braunches : namely , Into renouation : into washing away of Sinnes : and into making men myndefull of the Resurrection to come : These three 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 : Chrisost. vpon the Actes of the Apostles homel . 1. 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 . Whereupon Thomas Aquinas discoursing not altogether vnfruitefully of the intention and meanyng of Christ , Thom vpon the Corin. 1.15 . cap. lect. 4. 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 aunswere to me here ? whether he that is Baptized for an other , be Baptized for him selfe before , It is not lawfull to be baptized twise . 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 , them 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 agree , 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 , To be Baptized for the dead according to the Deuines . 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 from out the same , into the mortification of the flesh , & into the rising agayne of the same flesh . Whereupon Chrisosto . not vnaptly : Chrisost. vpon the 1. Cor. cap. 15 To be dipped into the water ( sayth he ) and to rise out of the water agayne : is a pledge or token of our goyng downe to hell , and our returning from thence 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. From whom 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 , Iero. vpon the Corin. Cap. 15. 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 , Out of the ordinary Glose . Thomas Aquinas vpon the Cor. 1. cap. 15 cap. 4. Paludens . dist. 21. que . 1. Bonauenture . 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 bee dead . If this be true , surely Baptisme can by no meanes agree 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 , than that which Osorius with his most shamelesse definition would seéme to enforce on this wise . Osor. pag. 202. 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 then , Christ when he suffered his passion , was baptized for them 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 . Osor. pag. 202. 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 of the dead .

I do commend you . But will you heare me agaye ? If the death of Christ were vndertaken for them that are in Purgatotory , in the maner as you before sayd , then is it a good consequent hereupon , that either your Purgatory was vtterly abolished by the death of Christ : Osorius opinion very absurd . or els that Christ himselfe suffered death in vayne . Aunswere either of them which you list . Moreouer if this be true , that your Diuinity doth inferr , that Paule and manye others did dye ( as you say ) a satisfactory death for the cleansing of the dead , and for the saluation of the whole world : what difference then will you make betwixt the death of Christ , and the death of those others ? Nay rather what neéde haue we of the death of Christ at all , if Paule and many other did dye a satisfactory death , for the saluation of the world as you say ? how thys your reason and communication delighteth you and your Catholickes I know not : in my iudgement surely it seemeth none other then , as if any Turke or Iew had taken penn in hand , and of sett purpose deuised to write agaynst Christ , he could not haue written any thing more despightfully agaynst Christ , nor more horribly agaynst the Catholicke fayth : The Lord of his mercye open your eyes , and endue you once at the length with a better minde , if it may so please his heauenly Maiesty .

But I returne agayne to the course of your disputation : wherein albeit I seé nothing worth the refuting , yet because you bragg here so shamelesly , that we be vtterly ouerthrowne with your most manifest Testimonies , and that your argumentes are not resolued : I thinke it conuenient to make manifest , what maner of argumentes you haue sett downe : and of what force the substaunce of your argumentes may seéme to be . First touching the testimony of Saynt Paule in the 1. to the Corinthians the 15. Chapter before mentioned , where Saynt Paule treateth of Baptisme and Resurrection : You thinke to haue a great aduauntadge here to build your Purgatory vpon . And why so ? Because Baptisme is many times vsed in the Scriptures , for Sacrifices and offeringes : Where finde you that ? Forsooth , where the Lord doth demaunde of the two brethren , that were at strife betwixt them selues , for the chiefe and highest seat in the kingdome of heauen , whether they were able to be partakers of the same Baptisme . In deed the scripture vseth many times peculiar Tropes & figures : and I am not ignoraunt , that amongest the latter Deuines , Baptisme is deuided into three sortes : Three kindes of Baptisme . to witte , Baptisme of water : of Fire , & of Bloud . Howbeit these two latter kindes haue not in them any proper nature of a Sacrament , if you haue regard to the naturall propertyes of Baptisme , to wit Matter & Forme ( as they call them ) And therfore howsoeuer it pleaseth the new Deuines to ascribe vnto them the matter of a Sacrament , yet doe they not attribute vnto them a Sacrament , no nor so much as the name of a Sacrament , but acquiuoce . AEquiuoce diuersly signifiyng in one word or terme . But what doth this concerne this place of Paule cited by you ? where it is out of all controuersy , that the wordes of the Apostle ought to be vnderstanded not of Blood , nor of Fier , but simply of that kind of Baptisme onely : wherewith all Christians in generall without exception are washed through the fountayne of regeneration into hope of rising agayne to life euerlasting . Therfore I do here appeale to the Iudgement of the Reader , how blockishly Osorius doth wrest this discourse of Paule to Martirdome yea much more Doltishly to Purgatory . There is besides this an other place cited out of the same chap. where Paule ( as appeareth ) purposing to sanctify himselfe not onely for the dead , but for the liuing also : hath these wordes : Why do we vndertake daunger euery houre ? I do dayly dye through the reioysing that I haue of you in Christ Iesu our Lord . And these forsooth be those substaunciall Testimonies wherewith we are ouerwhelmed a Gods name , accordaunt to the matter nowe in question , as iumpe as Germaynes lippes .

It remayneth now that we discusse the substaunce , and pith of the Argumentes likewise deriued from the prayers and oblations of the Church . You do mayntayne stiffely that Sacrifices offred for the saluation of the dead , be very effectuall : which forasmuch as are auaileable to none , but such as be in Purgatory : Purgatory is confirmed by the Supplications & Sacrifices of the Church . hereupon therefore you doe conclude , that there must be a Purgatory of very necessity . But what if I would deny all this vnto you euen by the same law , and order as you haue propounded them ? For what reason is there to the contrary , but that I may aswell deny at a word , as you affirme at a word ? First as touching Prayers which you affirme that the Church is enured vnto for saluation of the dead : If you meane here the true & Apostolicke Church : You say most vntruly . If you note the vsage of your owne Babylonicall Temple , it forceth not of a rush what you do there . Neither do I enqurie what you haue in handling there , but what you ought to looke vnto , what duety doth exact of you , and what you ought to do according to the prescript rule of the scripture . Moreouer whereas you annexe afterwardes that these Supplications and Prayers made for the saluation of the dead , are altogether vneffectuall and vnprofitable vnlesse they be applyed onely vnto them , which are afflcted in Purgatory . We would fayne learne first how you proue this ? Osori . pag. 202. Forsooth ( say you ) because the soules that be drowned in the deepe doungeon and euerlasting darcknesse of hell , can be redeemed from thence with no prayers . This is true ? and what hereof ? Agayne ( you say ) the Soules that are in heauen , haue no need of those prayers , neither am I displeased with this Rhetorical partition . Goe to , what is it that this Orators pertition will conclude at the last ? Behold reader now a conclusion more then logicall , wonderfully wrought and called from out the very braines of capacity it selfe : wherby you may forth with note a very disciple of Theophrast . Damned Soules being in hell ( sayth he ) are not eased by the prayers of the liuing : And agayne the soules that are in heauen haue no need of any supplications . It followeth therefore that there is some middle place betwixt heauen and hell , which we are wont to call Purgatory .

As if the Argument were on this wise .

Oso . Argument for the creditt of Purgatory . If there be no Purgatory the supplications of the church for the saluation of Soules are voyde and vneffectuall .

But the Supplications for the deadd are not voyde and vneffectuall .

Ergo , It is concluded that there must be a Purgatory of very Necessitie .

We are come backe agayne now ad Petitionem Principij , Petitio principij , a Demaund back againe of the first proposition . as the Logicians do tearme it . Where one vncerteintie is confirmed by an other vncerteintie in all respectes as vncertein . For I am as farre to seéke whether Prayers and Supplications for soules departed be vnprofitable , as when Osorius doth affirme that there must neédes be a Purgatory . And therfore in my conceipt you shall do very discretly Osorius ( bicause you are so malapert to write to Kyngs and Queenes ) If in your next Letters addressed to Queéne Elizabeth , at your conuenient leysure : you will vouchsafe to teach vs by some euident and infallible testimonies of Scripture , how we may be throughly certified of that which you take here for confessed , to witt . That Prayers powred forth for the redemption and saluation of the soules that be afflicted in Purgatory be not vnprofitable but effectuall and auaylable : I for my part , that haue read the whole Bible ouer , can not as yet light vpon any substaunciall or likely matter enough to moue nor conceaue any cause , why either such as be alyue now should dreadd any Bullbeares of Purgatory , or that such as are departed hence in the Fayth of Iesu Christ , should stand in any neéde of any pettyhelpes of Supplications or Prayers . For as touchyng the saluation of soules , whereupon Osorius doth discourse so largely , I am fully resolued , that the same is singularly and absolutely safe , and shielded in Iesu Christ wholy : & doth not in any respect depend vpon any force of our prayers : Neither will Osorius deny the same I suppose . Yet he supposeth that the Temporall payne must be entreated for : And bycause this payne must be endured in the scaldyng house of Purgatory , therfore the Supplications & Prayers of the Church are worthely employed to the ease of those tormentes .

I do aunswere : if the soules of the faythfull be afflicted with any kynde of punishment in Purgatory : surely those paynes are either the very scourges and whippes of Gods Iudgement , or els must chaunce vnto them besides the Iudgement of God . If besides Gods Iudgement , then are they wrongfully punished , but if the dead by the iust Iudgement of God be tormented after this lyfe , then is the promise of Christ false : Iohn . 5. Which doth affirme that they shall not come vnto Iudgement , but shall passe ( sayth he ) from death to life . And agayne . My Father doth from hence forth Iudge no man . Luke . 23. And what say you to the promise made to the theéfe on the Crosse ? This day thou shalt be with me in Paradise . So also were that sentence of Paule no lesse false : Rom. 6. We are no more vnder the Law , but vnder Grace . For what Grace is there , where Iudgement ouerruleth ?

What then you will say ? shall we accompt the Prayers for the deadd vsually powred forth by the Church , to be altogether fruitelesse ? First I do veryly thinke , that ye ought not abuse the name of the Church to your abhominable superstitions . The true Church of Christ must be esteemed by the word of God , and his good pleasure , and not measured by mens traditions . Neither is it conuenient to colour all such Bastard trinckettes , as are crept into the Church by fraude , vnder the title and badge of the true Churche . But we must make good triall by the touchstone of Gods word , of the meanes , whereby they challenge an interest in the Church . Now to graunt you this much , that Supplications for the deadd were ordeyned in some places , by Tradition of certein old Fathers : yet this maketh nothyng at all to the purpose to establish your plattforme of Purgatory .

Basile and Chrisosto . in their Lyturgies . There be publique Liturgies fathered vpon Chrisostome and Basile caried abroad after this maner and forme : We do offer vnto thee this reasonable offring for them that sleape in the Fayth , for the auncient Fathers , Elders , Patriarches , Prophetes , Apostles , Preachers , Euangelistes , Martyrs and Confessours . &c. But chiefly for our most holy and immaculate Lady the perpetuall Virgine Marie , blessed aboue all other wemen . &c. Not much vnlyke vnto the same is it reported of Cyprian . Cyria . lib. 3. Epist. 6. We doe Sacrifice ( sayth he ) for the Martyrs . &c. And yet I suppose no man is so wittlesse to say , that the Martyrs , Confessours , Apostles , & Patriarches together with the holy Uirgine , be either in Purgatory , or do stand in neéde of the Prayers of them that be aliue . Whereupon we read in Augustine on this wise : Aug. Sermo . de verbis Apost. Magist. sentent . Lib. 4. Distinct. 45 To pray for a Martyr is adiudged very iniurious . &c. What shall be sayd to this ? where the Papish Churches do vse to pray after a solemne maner in their Masses for the dead on this wise , that God would vouchesafe to deliuer them out of hell , from out the deepe lake , and from out the Lions lawes ? by wh wordes appeareth manifestly that Purgatory is not vnderstanded here , but those vnquenchable flames of hell it selfe . Whereby you may perceaue perfectly that the Prayers of the Church be no sure foundations to ground Purgatory vpon : for that they be no more powred forth for them which are in Purgatory , then they be for others in some other place .

In like maner fareth with Sacrifices : wherein your Diuinitie raungeth very much at randon , as if it were strayed and runnyng in some wildernes a woll gatheryng : For whereas the true Church of Christ doth acknowledge none other satisfactory Sacrifice , but that onely one Sacrifice of the Sonne of God , once accomplished for all : You do spende to much breath vpon vs , and many tymes altogether in vayne about your satisfactory offerynges , and Sacrifices of Christ , Paule , and many others offred vpp for the dead .

Osori . pag. 204. 205. Paule ( say you ) as often as he aduentured his lyfe for the preseruation of the state of the Church , euen so often did he offer Sacrifice for the Saluation of the dead . But then most honorably aboue all other , when he suffered him selfe to be spoyled of life for the glory of Christ and the Saluation of all men . Did Paule suffer death for the Saluation of all men ? is this your reason and your maner of speach Osorius ? doe ye vse to preach to your flocke after this sort in Syluaine , as your bookes do preach abroad to the world ? to witte that men shall beleeue that Paule did dye for the Saluation of all men ? Shall we iudge that you were sober , or well in your wittes , when you wrate this ? did euer man besides you write after this maner ? or did euer man bearyng the face of a Deuine speake this ? or would any reasonable man euer vtter any such rudenes ? Awake for shame , and gather your wittes once agayne vnto you , if you can : For if Paule did dye for the Saluation of the dead ( as you say ) what els do you leaue for Christ to do more ? shall he also be in the beadroll emongest those All , for whose health and Saluation Paule most honorably dyed a most notable death ? wherein do you not heare Paule him selfe cryeng out agaynst you with open mouth ? 1 Co●. 1. ● Was Paule Crucified for you ? were you Baptized in the name of Paule ? And agayne . What is Paule ? what is Apollo ? but Ministers by whom you beleeued . &c. And agayne . He that planteth , and he that watereth , is nothing . But God that doth geue the increase . &c. After the same sence we read in S. Peter : There is none other name geuen vnto men vnder heauen , wherein they must be saued . And how then by the satisfactory offeringes of Paule , and many others ( as you say ) is ayde obteined for them that be dead ? how is the safetie of all men , and the state of the Churche preserued thereby ?

To make this matter good & Iustifiable , S. Paule him selfe is forced maugre his beard to become wittnesse agaynst him self , beyng charged with his one wordes , spoken once or twise in his Epistle written to the Corinthes : as when he sayth . 1. Cor. 15. I do dye dayly through the reioysing that I haue of you in Christ Iesu our Lord . &c. And agayne writyng to the Collo . Colos. 1. Now I do Reioyse ( sayth he ) ouer my afflictions for you , and I do fill vpp that which wanteth in the afflictions of Christ in my fleshe , for his body which is the Church . &c. Out of these wordes of Paule well spoken , not well vnderstanded , and wickedly wrested , it is a wonder to seé , what horrible doctrine and monstruous blasphemies , these false Apostles doe inferr , and thrust in place . For whereas the Apostles meanyng doth note onely the confirmation of doctrine , and the afflictions and agonyes that he endured for the enlargyng of the Fayth of Christ onely : The place of Paule to to the Colloss. misunderstoode of the papistes . the same doe these praters most horribly mistourne , & force to the satisfaction for Sinnes , yea to the very price of our Redemption , not without manifest Sacriledge agaynst ? the bloud of Christ : As though the Death and Passion of the onely Sonne of God Iesu Christ , could not otherwise suffice to the absolute accomplishment of the whole action of our Redemption , The onely merites of Christ suffice not with the papistes . vnlesse meritorious afflictions of Sainctes were annexed besides , which beyng mingled together with the bloud of Christ , should counterpeise in equall ballaunce , the iust and true proportion of the Iudgement of God , and with full measure ( as it were ) fill vpp that euer flowyng founteyne , which doth purge , and washe cleane away the Sinnes and filthe of the quicke and the deadd . Which mingle mangle they call by the name of the Treasure of the Churche : The treasure of the Church . which of all the rest is most vayne & foolishe . And this Treasure of the Church , they dare not committe to the custody of Christ onely , nor to euery of the Ministers , nor yet to laye men , nor to Priestes , not to poore Prelates , not to Abbottes or Priours , not to Prouostes and Wardens of Colledges , nor to simple Preachers as they call them : but to Byshoppes onely , and amongest them also chiefly , to the high and superexcellent Byshoppe the Pope : which is of all the rest most absurd . And yet least you shall thinke that these be not their own proper Assertions , we will heare what holy Saynct Bonauenture , and such like doctours of the same Schoole doe speake of theyr owne mouth . For on this wise doe those profounde Deuynes frame theyr Argumentes out of the wordes of holye Scripture .

Because according to the Law ( say they ) he that doth marry his Brothers wise , Ruth 4. Out of S. Bonauentu . Lib. 4. Dist. 10. Quest. 3 to rayse vpp seede to his brother that is dead , ought to enioy the possession of his brothers goods that appertayne to the education of the Children : Ruth . 4. Therefore the dispensation of this treasure of the Church belongeth to the Byshoppes onelye , which be the husbandes of the Church & haue power to beget sonnes & daughters , that is to say , perfect & vnperfect : and amongest all these principally the high Byshopp , which is husband & gouernour of the whole Church vniuersall . Ha , Ha , gentle Reader haue you not heard a mynyon mariage , worthy for a Popes puppett , grounded vpon the very vnpenetrable Rocke of the profundity of all Scriptures ? by which ye may first perceiue that Christ was once the husband of this spowse : Now because he departed this lyfe , & dyed without issue of his body lawfully begotten : his next brethren the Byshops do succeéd him , who marrying their Brothers wife , may rayse vpp issue to their Brother vpon her , and may begett Children perfect and vnperfect : And because all this shall not want creditt , they do proue it by the authority of the scripture , to witt in the 4. Chapiter of Ruth , and other testimonies of the Law . But by the way , whereas we find that by the same law it was lawfull for one husband to haue many wiues , or concubines , I do not yet remember any such liberty geuen by the law , that one wife should be married to manye husbandes : Wherein truely they doe describe a very hard and miserable estate and condition of the Church , if one wife shal be constrayned to be buxonne and bonaire to so many husbandes , as there be Byshoppes in Christendome . But let vs harken yet what followeth more . For he proceedeth on this manner . And therefore all Byshoppes ( sayth be ) that haue issue , S. Bonauenture in the foresayd Distinct. may graunt pardones , but especially aboue all other our most holy Father the Byshopp of Rome : as to whom belongeth the dispensation of the whole spirituall treasory , because he hath the charge of all the whole Church , and of all her Children : whereupon all be his Children , and he is the Father of all . &c. Thus much doth preach vnto vs our holy Saynt Bonauenture . Behold here ( gentle Reader ) the summe of this most excellent mysticall interpretation of the Schole doctrine : where in bethinke aduisedly with your selfe , how many fowle & horrible errors & blasphemies are scatrered abroad by this pestilent dogg , and recken them vpon your fingers , if you will whiles I sett them downe in order vnto you .

First an vtter disability , and a worne out Emptymes in the bloud of Christ , Blasphemy . & his most comfortable death is here set downe : wherein is manifest blasphemy .

Then followeth an Eclipse of Christes passion . Prophane Sacrilege . That is to say , whatsoeuer wanteth in his passion to the full satisfaction of our Redemption , must be supplied and recompenced with the afflictions of Martirs and Sainctes .

Heresy . Next vpon this minglemangle of the merytes of Christ and his Martirs , they gather together a certayne treasury of most precious and aboundant Satisfaction : which they call the Treasure of the Church .

Error . Now whereas out of this treasury all Remission and pardon of Sinnes is dawen forth : then yet must not all be Stewards and distributers of this great riches , nor any other then the Bishoppes , and the chiefe Byshopp of all other the Pope of Rome , which is of all other a most pestiferous error .

Fraude . Moreouer as is most meét : out of this Romish Budgett , and dispensation of Romish treasure , are begotten Bulles and Pardons , which is a most horrible fraud and liegerdemayne .

Lastly out of these Pardons is framed at the length the skalding house of Purgatory : A stale iest . by this argument forsooth : Because otherwise these pardons and prayers of the Church , and merites of Sayntes should not be worth a Rush , vnlesse the soules of the faythfull did frye and broyle in this skalding house of Purgatorye , for ease of whom these qualifications are proued by the Church .

I haue reckened vpp orderly and briefly the chiefe of all their errours , monstruous horrible enough I thinke , which being directly agaynst , manifestly repugnaunt , and contrary to the true meaning and naturall sense of the scripture , will not require any long aunswere in the confutation of them .

The Refutation . First , where as they do affirme , that the death of Christ is not of sufficient efficacy and power to accomplish the misterye and pryce of our redemption , vnlesse a supply of Sayntes afflictions be annexed to make vpp the full measure : herein they do eyther moustruously lye , Col. cap. 2. or els it is false that Saynt Paule doth affirme , that we are all made absolutely perfect and complete in Christ Iesu : for asmuch as it is vndoughted true , that the thing that is most perfect and fully absolute , can want nothing to fyll vpp the measure of perfect perfection . And so also is the saying of Saynt Paule to the Hebrues in ech respect as false : where it is sayd that Christ did by one onely oblation consummate , Heb. 10. or make perfect them that be sanctified . Surely if one onely oblation doe fully accomplish all the partes of our satisfaction , then all other oblations whatsoeuer , be not onely not profitable , but wicked also and execrable . Moreouer whereas that Typicall Lambe in the olde law did represent vnto vs the perfect patterne and Image of the true and immaculate Lambe , which was slayne from the beginning of the world , what shoulde be the cause that the redemption ( which is of the bloud of the sonne of God ) should in any respect not be as fully perfect vnto vs ? as was that deliueraunce of the people full and absolute , that went before but in a Type or representation ?

And whereas they dare be so shamelesly Impudent , as to make a mingle mangle of the merites and afflictions of Sayncts , with the passion and bloud of Iesu Christ : I do wonder that they are not ashamed hereof : howbeit I can not deny , but that the death of his Saynctes is precious in the sight of the Lord : Psal. 115. yet is not this to be taken so , as though the price of theyr death were of as great value as that it ought , or can be able to counteruayle the wrath of God by any meanes : Neither are they therfore sayncts because they do dye and suffer persequution : but because they that do suffer persequution be holy , therefore is theyr death called precious in the sight of the Lord . And the cause why they are Sainctes , and be called Sainctes , commeth not of any vertue of theyr death , but of the onely power & efficacye of the death of the sonne of God , The merites of Sainctes are nothyng worth but the merites of Christ . August . vpon the Gospell of Ihon the 84. Treatise . in whom they do beleue , which dignity they do receiue by theyr owne fayth onely , & not for any their afflictions sake : so that now to be Sainctes is not of any merite of their own , but of the merite of the onely sonne Iesu Christ , who is onelye righteous , and doth make others righteous as Augustine doth both wisely and learnedly testify : Christ ( sayth he ) was that one & onelye man which could both haue the fleshe of man , and could also not haue any Sinne . Euen that onely he and alone , which is himselfe iust , and doth instifie others , the man Iesus Christ . And therefore ( sayth he ) we can not be compared with Christ , although we suffer Martyrdome for his sake euen to the sheading of our bloud . And immediatly after , making a comparison betwixt the afflictions of Christ , and the afflictions of the godly Martyrs . Christ ( sayth he ) had no need of any our helpe to worke our saluation : but we cann do nothing at all without him , he gaue himselfe vnto vs his braunches , a liuely vine : and we without him can not haue so much as any breath to preserue life withall . Finally although brethren do suffer death for brethren , yet is not the bloud of any Martyr shedd for the remission of his brothers offences , which thing Christ did in his owne person for vs . Neither did he by this example as by any speciall patterne direct vs to immitate him , but onelye that for this example we should become thankefull and reioyce in him &c.

3. So that by this testimony of S. Augustine now I doe suppose no man doth dought how he ought to determine of the other three , namely : the Treasory of the Church , Pardons , and Purgatory . Aug. in the same place . For if it be true that the same Augustine doth say , that the most holy ones of all others are not able to cure the woundes of their brethren , being themselues daylye , and incessaunt beggers in theyr dayly prayers for remission of theyr owne Sinnes . What shall become then I pray you of the merites of Sayntes ?

4. But if the merites of all holy Martyrs and Apostles be nothing auayleable : with what reason then can this gaye treasory of the Church be mayntayned , of whose Iewelles they brag so gloriously ? or what shall become of that office of Stewardship and dispensation of Pardons ?

5 Moreouer , if those ragged skrappes of pelting Pardons , be throwen out to the dounghill , I neéde not drawe forth any long discourse to tell theé gentle Reader , what shall become of that rydiculous Relique , and bable of Purgatory : For as much as the matter it selfe being so easely discernable , will quickly enduce theé to perceaue , that this fable , which these catholick Fathers haue forged of Purgatory , doth no more emporte any trueth or lykelyhood of trueth , then this lye and peéuish pracing of Pardons doth differr from manifest falshood , & foxlye fraude , then which toye neuer crept into the Church any one trinckett more ridiculous , or worthy lesse credit . All which notwithstanding , our Portingall Rhetorician must yet proceede forward , and shoulder out his puppett Purgatory with all the strength that he can , and demaundeth a question : Osor. pag. 203. Whether there may be any tyme for Christians to abstayne lawfully from Carity whose chiefe and principall poynte of Religion doth consist in Caryty ? If you speake of Dearth Osorius , It is true that you speake , that the principall groundworke of all your Religion is Dearth . For she maketh most on your side : And hereof commeth it , The dearth of Osorius Church . that all ecclesiasticall matters are sould so dearely with you : yea the Churches themselues , Byshopprickes , Prouostshippes , Priestehoodes , Myters , Palles , Consecrations , Immunityes , Priuiledges , Dispensations , Indulgences , Monasteryes , Temples , Altars , Colledges . Emongest all which , the highest degree of Papacy it selfe what a price it beareth , and what a Dearth hath growenouer all these thinges , is skarse credible to be beleued , or able to be expressed with pen or tongue . But you meane Charitie , a word deryued from out the grace , loue , and mercy of God , I doe aunswere you , that in all your Religion is either so no Charity at all , or surely so litle , as that all thinges with you are full of skarsitye and dearth . But our Osorius Tullianisme , doth not distinguish Caritatem Dearth , from Charitatem Loue by any speciall difference . And therefore lett vs heare the question that he propoundeth himselfe of this his Caritas . dearth

What ? Osor. pag. 203. can there be any , exercise of caritas imagined greter then this wherein we do pray with most earnest prayers vnto God , for the saluation of our Brethren ? No surely I thinke : And therefore for the great affection and loue that I doe beare vnto you , I doe pray most humbly and hartely vnto God for your sauety : that pardoning this your lewdnes of wryting , he may vouchsafe to enlighten that ouerdarckened blindenes of your drowsy sences and new fashion the same into a more found knowldge and vnderstanding of the trueth of his Gospell . Now doe you perceaue the desire and loue that we haue of your safety Osorius albeit you be not come to Purgatory as yet : It is reason therfore that we lykewise vnderstand the Carity of your Charitie .

We doe pray vnto God ( say you ) with earnest intercessions and prayers most purely powred forth for the quick and the dead , Osor. pag. 202. and for the sauety of our Brethren . I doe behold a very godly and comfortable imagination of yours , conceaued in the behalfe of the dead , and do prayse the same . But when doe ye this good Syr ? In your dayly supplications and meétings ? I thinke not so . But at that tyme especially ( say you ) that is chosen out to be most meere to worke the most holy worke of all , to witt , at that tyme which we do choose to pacifie the wrath of God : not with the bloud offringes of footed Beastes , but with the body and bloud of Christ . what a bald deuise is this of the man ? how variable is the inconstancye of his doctrine ? For if ( as you sayd a litle earst ) Christ onely doe not performe the full price of our redemption , The onely oblation of Christ doth not satisfie the papistes but that Paule and many others doe dayly offer most holy Sacrifices for the dead , that is to say , for the saluation of the dead : with what confidence dare you now presume to pacifye the wrath of God , with the onely body and bloud of Christ , excludyng the Sacrifices and offringes of all other ? or how often must the body of Christ be offred , to pacifie the wrath of God ?

The wrath of God is pacified with the bloud of Christ . If our first Father Adam was able by one onely offence to destroy and cast away the whole ofspring of posterity : Is not Christ in all respectes as able by one onely oblation of his body and bloud , to make amendes of the same which Adam foredidd , and brought to nought ? The Sacrifices of Papistes are with-out bloud and do want the bloud of Christ . And with what reason will you perswade vs , that you take vpon you to reconcile the fauor of God by the bloud of Christ , who professe that your Sacrifice is not a bloudly Sacrifice ? Moreouer , whereas the Sonne of God did satisfye for all thinges , with his precious bloud shedd vpon the Crosse , as well the thinges in heauen , as the thinges vpon the earth , what one thing then hath he left to be satisfied by you ? Ergo , the Sacrifices of the papistes do not pacifie the wrath of God . Or if there remayne any thing as yet of Gods Iudgement vnreconciled , and not throughly clensed , euen to the vttermost , and most absolute fullnes , how hath he then by one onely oblation made perfect for euer , all them that be sanctified ? how did it seéme good vnto the Father , that all fullnesse should dwell in the Sonne ? Collos. 1. how were all thinges sayd to be at an end and finished , whiles Christ did hang vpon the Crosse ? Hebr. 10. with what face dare Paule teach vs that all Enimity was blotted out by Christes death on the Crosse , Luke . 23. and all hatred wipte awaye by his fleshe , Ephes. 2. if Gods Maiestye , must be as yet reconciled by your offringes and Sacrifices ? He that brake downe the wall that was betwixt vs and God , was not the same able to ouerthrow rotten Walles of your paynted Purgatory ? he that did vtterly remoue the wrath of his Father , could not the same he extinguish and quite put out the flames of Purgatory without Sainctes merites , and Popish Pardons ? Nay rather what neéde any Pardons at all procured , or imagined out of the treasure of the Church , if you Catholick shauelinges doe take vpon you to reconcyle the Maiestye of God , by your dayly offring of Christes body and bloud . ?

I will recyte here not a fable , but a true history of Germany out of Wolgangus Musculus . An Hystory of Germany out of Wolfgang . Musculus his common places . which happened at Haganoy in the yeare of our Lord 1517. to witt , the same yeare : wherein M. Luther beganne to Inueigh agaynst the Popes Bulles . There was a wyfe of a certein Shoomaker , who a litle before shee dyed for a certayn number of Crownes purchased a Bull from the Pope : whereby she did assure her selfe of free deliueraunce out of Purgatory . Within a whiles after this woman being dead , the Husband hauing intelligence of the Bull , perfourmed the obsequies and funeralls of his wyfe orderly and decently , as beseémed an honest Husband to doe : not regarding in the meane space Masses , Dyrges , Trentalls , and other trincketts of the lyke Mockeries , vsually exercised in the Church after the old solemne maner , for the redeéming of soules departed out of this lyfe . The parish Priest being not a litle greued with the matter , beganne to maruell , and to take in ill part the contempt of Religion , and to complayne of the vnkinde behauior and impiety of the Husband towardes his wife , and at the last framing a libell of the matter , accuseth the Shoomaker for an heretique . To be briefe : The Shoomaker was arested by a Serieant , the matter was pleaded before the Maior of the Cittie . The Shoomaker for his defence pleaded , that the cause why he did not purchase Supplications and Masses , according to the olde accustomed fashion , for the health of his wyues soule , proceeded not of any contempt that he hadd agaynst any of the solemne ceremonyes of the Church , but because he was assured that his wyues soule was already saued , & in heauen , he thought good to abate such extraordynary and vnnecessary charges : and withall taking the Popes Bull out of his bosome , desireth the Maior that it might be openly readd . The Maior doth deliuer the Bull to the parish Priest to read . The Priest seéing the Popes Bull stood still amazed at the first , and a good whiles refused to reade it : at the last being constrayned by the Maior , he didd reade it ouer : assoone as the Bull was read ouer , both the Maior and the parish Priest being throughly ashamed , held their peace . The Shoomaker was earnest to proceé to Iudgement vpon the aucthoritye of the Apostolick Release , to make it appeare what they iudged now of the soule of his wyfe : whether shee were now in heauen , or in Purgatory . If shee be in Purgatorye , then the Bull doth lye : but if shee be flowen vpp into heauen according as the Pope commaunded her : then was there no cause why he should hyre any hireling shaueling to say Masses or Dyrges , for his wyues soule . The Maior and the Priest hauing nothing to say to the contrary , nor daring to condemne the Popes Pardone , acquited the shoomaker of the action by a Nonesuite .

Masses and Sacrifices .

BUt I returne to Osorius agayne , who , if hadd bene Commissary in this case , I know not what aunswere he would haue made to this shoomaker : But this is out of all question , that this Purgatory , whereabout these Catholickes keepe such a sturre , can by no meanes be of any force and power , but that either the Popes Pardons , or these your Sacrifices of Satisfactory Masses . The Masse and Popes pardons are contrary ech to others . Shall be by that meanes doughted of , and come into great perill to be vtterly discredited . For if your Stationes of Rome ( the Pardons of all and euery of the which vpon a iust accompt made ) do Surmount to the number of tenn hundred thousand yeares , The summe of the Romish stations doth surmount the number of 1000000. yeares . & againe if the Pilgrimes that come to Rome , to seé the onely heades of Peter and Paule , do obtayne pardon of their sinnes for xij . thousaund yeares : or if the fulnesse of the Romish Seé be of such estimation in the sight of God , as you boast vpon it , that it is able to translate whatsoeuer soules it listeth sodenly without touch of breath out of Purgatory into heauen , yea and that without any helpe of Purgatory at all : to what purpose then doth this Sacrifice of yours serue , wherewith you doe vndertake ( as you say ) to pacifye the maiestye of God for the sinnes of the dead ? If there be no meanes els to reconcile his fauor , but by this dayly Sacrifice of the body and bloud of Christ , of what vertue then shall your popish Pardons be ? wherefore either must your Bulles of very necessity breake their neckes , if your satisfactory Masses stand still at the stake : or if your bulles be fatt and lusty , you must neédes confesse that the iolly bragges & bigg lookes of your satisfactory Masses will be down dagger .

Furthermore how will that your infallible Assertion agree either with the rule of the holy scripture , or with the determinations of your owne Schoolemen ? For whereas your great Doctours do call this oblation an vnblooddy sacrifice . which you name the oblation of the body and bloud of Christ either they must lye , or els Osorius must neédes saye vntruely . If the Schoolemen say true that it is an vnblooddy sacrifice . I doe demaund them , by what reason it is ministred for the washing away and cleansing of the sinnes of the quicke and the dead ? when as it appeareth by the most manifest testimony of the scripture that there can be no remission of sinnes without effusion of blood . Heb. 9. Moreouer yf this vnblooddy sacrifice be such an effectuall and soueraigne Balsamum for the curing of the festered wounds of the quick : for what soares then auayleth your Sacramentall playster of penaunce ? For if sinnes be washt away cleane before you go to Masse : to what vse shall this necessity of Sacrifice and confession be employed ? Doe ye not yet conceiue playnely fine man ? into how many monstruous and frameshapen filthy deformities , this your friuolous and apish reason would entangle vs ? which neither accord scarcely betwixt themselues , and withall do much lesse resemble any countenaunce or shew of countenaunce with the holy Scripture ?

You affirme that you do take vpon you to reconcile the fauour of God by the body and bloud of Christ : But why do you so loase our labor ? For all this matter that you now take in hand , is quite dispatcht , and accomplished long sithence . All the coast is cleare here already : the reconcilement is concluded vpon : the olde rotten wall is broken downe : the obligations be all cancelled , so that you neéde not to beat your braynes any more about making any Releases : Gods memory is not so obliuious , that it can so soone forgett this couenaunt that he made with the late sacrifice of his Sonne except you rubb vp his remembraunce with your dayly sacrifice : Neither is this attonement purchased of so slender force that we neéd to be afrayd of any such breach of couenaunt , as can not be continued without your delicate daylye dayntyes . What shall I say of the nature of the sacrifice it selfe ? which ( though you would the contrary neuer so fayne ) neither ought , nor can be handled with any mans handes , besides him onely , who being cleare from all spott of sinne , did deserue to be heard for his obedience sake , and who alone ( as Augustine writeth ) is the onely priest and the sacrifice : Aug. contra aduers. leg . & Prophet . lib. 1. Cap. 18. Agayne vpon the 64. Psalm. the offerer , and the offering it selfe : And what fayth is there so great in you or what obedience to godwardes ? or rather what shamelesse impudency in the sight of men , wherewith you dare presume to handle this so honorable a sacrifice for sinnes being of all partes so polluted , stynking , and filthy sinners your selues ? But I meddle no more with your vnshamefastnesse : I demaunde touching the matter it selfe , what reason or argument you can make for any your necessary vndertaking this Sacrifice ? and I desire to be aunswered of you herein .

Forsooth ( say you ) because God is wrathfull agaynste sinners and because sinnes do dayly boyle vpp and buddle from without vs , therefore a dayly Sacrifice is very requisite for the obtayning of dayly pardon . But this pardon is obtayned by our owne fayth in Christ , yea without all your Sacrifices : or els the verity of Gods word it selfe doth lye surely : and Christ also doth deceiue vs , as appeareth by the promise made vnto Paule , Actes . 86. that they should receiue forgeuenesse of theyr sinnes through fayth that is in Christ Iesu. &c. How saye you to this ? shall we now abandon our fayth , that we may establishe your vnbloody sacrifice ? for otherwise how can you ioyne the perseueraunce of the one , with the maintenaunce of them both ? If fayth do obtayne remission of sinnes , what neéde we then your Sacrifice ? on the other side , if sinnes cannot otherwise be washt away , but by the sprinckling of this Sacrifice , then is fayth altogether vnprofitable . But you will say , the very same Christ in whom we do beleeue is resiaunt in that holy Altar : Doth he lye their groueling or looking vppward ? what say you Osorius ? But go to what is this to the Sacrifice ? for if fayth fastned in Christe wheresoeuer he be , do obtayne all our suites at his handes , what further neéde we of him to be sacrificed againe , or of your priesthood ? Because when as by our ministery ( say you ) the sonne is offered vpp vnto the father , he can not choose but be fauourable vnto vs , and with his mercy forthwith embrace vs : And therefore this Sacrifice is vndertaken of vs not in vayne , whereby we do pacifie the maiesty of God : whose iustice without this Sacrifice could not otherwise but be very greuously angry and heauily affected agaynst our sinnes : But we are otherwise taught by the scripture of God : Rom. 5. which doth playnly affirme that we being iustified by fayth haue peace with God . Rom. 5. To what purpose then neéde we any reconciliation , where assured peace is proclaymed already ? But God is angry with our sinnes , This is true : But this anger is alayed by fayth and repentaunce , without all your oblations . But if you thinke that an aduocate must be procured hereunto : we are taught by Iohn that this Aduocate is now already in heauen , and not in the earth . 1. Iohn . 2. And he is ( sayth Iohn ) the propitiation for our sinnes . 1. Iohn . 2.

But when he is offred in the earth : the wrath of God cannot choose but be reconciled with so acceptable a Sacrifice : Nay rather be ye well aduised hereof , least whiles you take vpon you to pacifie the wrath of God by Sacrifice , you defile your selues by the same meanes with most horrible Idolatry : & so prouoke the wrath of the Lord much more sharpelie against you to your vtter destruction , which how much is to be feared on your behalfes , I neéde not to certifie your wisedome with many wordes : Certes what you haue hetherto done , the matter doth euidently declare it selfe . What time the Turkish power beganne to preuaile agaynst the Christians . For sithence the first erecting and frequenting of this sacrifice amongest you if nothing els teach vs , how you haue pacified the wrath of God with this sacrifice , we may learne well enough by the continuall outrage of the Turke , which beginning very neare about that blessed time , not much after the Popedome of Innocent the 3. it exceédeth all creditt to be spoken , with how wonderfull successe it hath preuailed all this time euer sithence . And withall how many monstruous heapes of miseries and calamities haue burst out together with that sacrifice yea dayly raunge also vnreclaimeable , all good and godly men do right well perceiue , and be hartely sory for the same . Sathan roareth greedy of the pray : Impietie surroundeth euery where : the world doth delight and sport it selfe at our manifold miseries and mischieues : The fruites of Masses and the popishe Sacrifice . and the olde profane paganisme doth ware dayly I know not how mighty & incorrigible : almost nothing is sound through all Christendome : all thinges be rent and torne in pieces : skarse is any Peace vpon the whole face of the earth : or any peaceable state of life . The Christians lye snorting in security : The Iewes waxe euery day more stiffnecked being molested and agreézed at no one disorder so great , The popish Religion an offence and stumblyng blocke to the lewes . as at your Sacrifices , Breadworshipp , Idolatryes , Pictures , and Images , which they doe plainly perceiue to be manifestly repugnaunt agaynst the Law of God . And whiles you shrine your selues like Gods on the earth in purple and Golde , the poore beggerly Churche of Christ ( which did once florish and triumph throughout all nations and tounges ) is now pent vpp , and thrust together into so narrow a straight , that it is ready to pyne away with anguish and grief , which your Lordshippes receiuing from the old auncient Fathers in very good liking , lustye , and strong , is by your meanes now become carrayne leane , full of sicknesse , and like an olde kebbe full of wrinckles . In so much that if these outragies proceéd as they beginne , you will be found shortly to leaue vs neuer a Church at all , vnlesse the maiesty of God be otherwise reconciled to be mercifull to our despeired estates , then by your Idolatrous Sacrifice .

First whatsouer the Gospell of Christ hadd sometyme obteyned in Asia and in Africa , you haue vtterly loft altogether : Ouer & besides this also , you haue lost Thracia , & all Greece : of late yeares Hungarye and both the Regions of Pannonye : what shall we say to this ? that the Venetians were not able to preserue Cipres for all their Masses and Sacrifices ? The Venetians loste Cypres for all their Masses . So puissaunt and so many voyages haue bene addressed , so many armies leuyed against the Turkish power , by Emperours , Kyngs , Christian Princes and Captaynes , and most of all , by the procurements and practizes of the Romish Popes : Yet I suppose , that all the meane whiles wanted no Masses and vnbloudy Sacrifices through all their Pauylions and Tentes : if at least these Sacrifices could haue preuailed any thing to the appeasing of goods indignation : And that I reckon not vpp in the meane time Ciuill broyles , dayly raunging amiddes the very bowells of the Church , Slaughters , Warres , Pestilences , Outragies , Vproares , Schismes , Murthers , Persequutions , Malice , & hartburningnes : What kinde of mischiefe hath euer pestered any Common wealth , wherewith the tranquillitie of Christian Peace is not shaken at this present , yea spoyled and mangled , more with cruell Combatts and tumultes at home , then with any Forrayne inuasions or attemptes ? All which calamities seéming none other but speciall tokens of gods greuous wrath waxen whotte agaynst vs , how happeneth that they are not quallified by reconciling Gods fauor with that vnbloudy Sacrifice of the body and bloud of Christ , which is dayly exequuted by so many handes of Sacrificing shauelinges , for an attonement to be made of Gods displeasure agaynst sinne ? But you will impute the fault of all these Calamities to the disolute lyues , and lycentiousnes of the lay people . Be it as you say : yet the matter rebowndeth back agayne from whence it came . For if God being offended with the wickednes of the people , could not be pacified by you , in so great continuaunce of tyme hitherto : to what vse then auayleth the power and vertue of that reconciliatory Sacrifice betwixt God and vs ?

But I am of a farre contrary iudgement to you herein Osorius : whereas the Turke preuayleth : whereas such an infinite heape of mischieues doe ouerwhelme vs at home , and from abroad on euery side : The tyranny of the Turke is not to be imputed to any thyng more then to the Popishe Masses . Whereas we haue so long endured the vnappeasable wrath of Gods vengeaunce : I doe beleue verely that it commeth to passe for none other cause more , then for the very same Sacrifice , wherewith you doe to stiffly perswade your selues that you doe tourne away his heauy displeasure . For the dead ( say you ) and for such as be departed out of this lyfe , Finally for the health and safetye of all Christian Realmes you doe make a Sacrifice most holy and most honorable of all other Sacrifices : Osori . pag. 203. the vertue whereof of you can neither expresse with tongue , nor comprehend within imagination or thought : and doe stoughtly maintayne , that the same ought to be accompted for the most holy , and principall groundworke of all Religion . I doe perceaue you : and I doe commend your Catholicke industry , but your Religion surely I can prayse by no meanes . For what needed Christ to haue susfredd death , if the vnbloudy Sacrifice of his bloud may satisfy for the safety of all Christendome without shedding of any bloud ? if it can not , with what Religion is this Sacrifice perfourmed of you ? nay rather how much monstruous Idolatry doe you vphold , and bolster out with this one Sacrifice of yours ? Not so ( say you ) but we make intercessions to Christ which suffred his passion for vs , to pacify the wrath of God , in the behalfe of all Christian Nations . Three notable lyes in one sentence 1 First , that which you doe assume of the body and bloud of Christ , is false . For Christ departing from hence , did not leaue behinde him his body and bloud , Christ departing hence did not leaue behinde him his body & bloud but a Mistery thereof only , and that also to eate and not to Sacrifice . but deliuered vnto vs a mistery of his body and bloud onely . 2 Moreouer the same whereof you treate so much touching your Sacrificing , is as foolish and vayne . For neither was that Mistery deliuered vnto vs to that end , that it should be Sacryficed by thandes of the Priestes : but that all the faythfull in generall without exception , should be partakers thereof , and feéde vpon the same : Eate you all ( sayth Christ ) of this : He doth not say : Sacrifice this ye Priestes : And I thinke , to eate , and to drinke , is not all one to say : as to Sacrifice . 3 Finally this also is as vayne and ridiculous : which you doe more then drowsily dreame vpon : that this Eating should be instituted for the health of all Christian Realmes , and for the reliefe of the quick and the dead . For it was left emongest vs for a Remembraunce of the Lordes passion onely , 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 ?

Arguments agaynst the Sacrifice of the Altar . 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 Arguments . Whereunto if you will aunswere in your next letters to the Queenes 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 . Arguments agaynst the sacrifice of the Altar .

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 consisteth 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 oblations 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 , Dionis . Clemens constitu . apost. lib. 6. cap. 30. Ambros. de virg. lib. 2. 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. Ierome vpon the psal. 86.97 . After the same maner also doth Augustine speake : Then is Christ dayly slayne to euery of vs , when we beleeue in him that he was slayne . Aug. quest no●i & veter . testa . lib. 2. And the same Augustine in an other place vpon the wordes of the Lord. Christ doth ryse agayne dayly vnto thee . Aug. vpon the wordes of Christ after S. Luke Christ . vpon the Actes 2. hom. And in his 10. booke De Ciuitate 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. Gregory de consecra . dist. 2. quid sit . 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 resemblaunces of thinges signified onely : whereby our fayth may as it were from hand 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 .

Euen as the Nation 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 conferryng together of Manna , By what reason Christ is called the bread of lyfe . 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 deede , and spake the same also truly : And why truly ? bycause he is truly and in deede the bread and foode of lyfe , not onely of this transitory 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 deede : 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 elementes 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 exception 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 Congregations & assemblyes . We do eate : we do not Sacrifice : we do drinke : we do not purge by Sacrifice . A dooble feeding in the Sacrament . 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 deede , in a thankefull memoriall of the Lordes body offred : But with our fayth & harts we do receaue and embrace , How the body of Christ is receaued in the Supper , and how the bread is receaued . 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 Sacramentall bread without Christ , nor Christ without the Sacramentall bread . For we do not rende these in peeces 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 : How bread and the body are both receaued in the Communion . 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 deede 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. 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. Leuit. 7. And agayne . No soule emongest you nor of the Straungers that doe soiourne emongest you shall eate bloud : Leuit. 17. 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 commaundement from eating of mans 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 , Leuit. 6. Christ could not geue his body for an oblation in his Supper without the breache of the Law . to be eaten and dronken without breache of the commaundement 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 ? Iohn . 6. August . de doctrin . Christi . 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 significations . 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 : Psal. 81. Iohn . 10. 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 forthwith degender from naturall men 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 , Math. 16. 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 hands , by the name of his body onely : not chaunging the nature ( as Theodoret reporteth ) nor casting away the substaunce of bread and wine as Gelasius affirmeth : but honoring the visible signes by the name , and caling it his body and bloud : Theodoret Dialo. 2.2 Col. de Sacramen . lib. 4. Cap. 4. whereby he might more liuely expresse to our sences the vertue and efficacy of his death and passion ensuing .

For it commeth to passe I know not how , that as often as we are minded to expresse the excellency of any notable matter , we doe not accustome our selues altogether to the naturall proprieties of speéches , but apply sometimes vnproper and borowed speéches to make the matter seéme more Emphaticall , which thing is vsually frequented , not in sacred Scriptures onely , but very often and much also in the continuall practizes of humaine actions & ciuill societye : Such as haue vsually called Money the very Synowes of warres : such as haue named Scipio the sword of the Romaines , he that sayd that Quintus Maximus was the shield of the Romaines : It is not to be doughted , Tobi 5.10 . but by these figuratiue speéches , they did meane to expresse more then the wordes did emport . The Parents of Tobias , when they named their Sonne the staffe of their age , did they forthwith chaunge their sonne into a staffe of wood ? Ephe. 6. or did they vnderstand him rather to be their comfort of their lyfe , vnder the lykenes of a staffe to leane vnto ? Paul commaundeth vs to take the sword of the spirite : which he doth call the word of God . In lyke maner when Christ commaundeth vs to receaue into out mouthes that , which he named to be his body : why doe we not as truely and in deede , transubstantiate the sword of God into a materiall sword , as the Eucharist into the naturall fleshe of Christ ? If we shall speake after the proper phrase of speéch , it appeareth playnely , that the same death of our Lord , ( which he dyed for our sakes ) did purchase for our soules euerlasting sauetye & fulnes of lyfe . And it is not to be doughted , by that the Lord himselfe at his maundy before he suffered ( foreseéing what was comming vpon him ) did long before certyfy his disciples thereof by some significant token . But to th end his wordes should be more deépely engrauen into their hartes , he vouchsafed to enstruct them with some similitude of sensible thinges , rather then with wordes : by demonstration , rather then by speculation : setting before their eyes not onely a denomination of bread , and wine alone , but also a visible example of a material eating : to enstruct thereby not our mindes onely , vut to endure our senses to perseueraunce much more effectually . And hereof both the cause , and the originall of the Sacrament begann to spring at the first . Doe ye this ( sayth he ) in remembraunce of me . Go to then , let vs aduisedly consider what our Lord did in that Supper , and what the Apostles lykewise , and what we also ought to doe : Christ tooke bread in his handes : he brake the same bread : which bread being broken he offred , not to his Father , but to his disciples , not for a Sacrifice , but for a Remembraunce : not to satisfy for Sinnes : ( which could not be accomplished without shedding of bloud ) but in Remembraunce onely of that bloud which was to be shedd : Doe ye this ( sayth he ) in Remembraunce of me . And this was the whole order of Christ his action at that Supper . what did the Apostles ? they receaued the Sacrament of the body deliuered vnto them : when they had taken it , they did eate it : eating it in a thankfull remembraunce of their Redeemer , they gaue thankes . Now if we following their example herein , doe not doe the lyke , accuse vs : if we doe the same accordingly : A description of the Popish maner of Sacrificing . tell vs ( ( Diogines ) what is it whereat you snarle ? Now agayne for your partes , what you Catholickes doe in corners , either vouchsafe to declare your selfe Osorius or harken a litle , whiles I doe expresse it .

First the Priest doth take the bread sett downe vpon a stony Altar , taking it , doth consecrate it , the bread being consecrated , he doth himselfe worshipp first : afterwardes he lifteth it vpp aboue his head as high as he can betwixt his handes , as it were betwixt two theeues to the gaze , to be worshipped of others : and withall offring the same bread to God the Father , in steade of a Mediator maketh intercession betwixt the Sonne , and the Father , beseéching the Father that he would vouchsafe benignely to accept these oblations of the body and bloud of his owne sonne . And this doth the Priest forsooth , aswell for the quick , as for the poore prisoners in Purgatory . Hauyng offred the Sonne on this wise , the Priest doth reteigne him thus offred vnto him selfe : doth deliuer him to no body : but breaketh him to him selfe into three small peeces , if I be not deceiued : two partes whereof he placeth vnder his handes one ouer an other , after the maner of a crosse : the third he drowneth downe in the Challice : O wondrous and vnspeakeable mystery of the Pope . These thinges being on this wise ordered , this Christemaker taking vpp at the last , this hoste deuided so into three peeces , two partes he deuoureth vpp , and the third he suppeth out of the Challice : in such wise neuertheles as that not so much as a croome of this supper or apish Enterlude rather cann come to the peoples share : who must be contented to haue their eyes only fedd ( as it were in playes and Enterludes ) whiles this whipstart alone haue played all the partes of the Pageaunt : Ite Missa est . and at the last throwing out a blessing from out the bottome of this Chalice , commaundeth his gazers euery one to departe whither they will .

For as much as those things are dayly and euery where practized by you , & with bigge lookes supported to the hard hedg , may I be so bold to learne of you , by what right ? by what title of antitiquitie ? by what grounde of Scripture ? or by what example at the last ye be able to defende this your deuouryng of fleshe , and breadworshypp ? The popish breadworshyp . by any example of Christ ? or his Apostles ? but where did Christ euer institute in the Supper a Sacrifice of his body ? where did he consecrate bread into his body ? or where did he transforme bread into his flesh ? where did he lift vpp any hoste vnto his Father , How much the popishe Masse doth differ from the Supper of Christ & the vsage of the Apostles . with outstretched armes towardes heauen to pacifie his Father ? or where did he make a shewe thereof to the people to be gazed vpon ? what did the Apostles ? where did they euer worshypp the bread that they did eate in the Supper , or in their Communions ? where did they euer inuyte others to any Adoration of this Sacrament , and not rather to the eatyng thereof onely ? where did they Sacrifice it for the quicke and the deadd ? where did they euer carry abroad the Eucharist in Procession and open assemblies ? or where did they reserue it for stoare ? where did they euer defraude the lay people of one part of the Sacrament ?

Briefly , The profanyng and Idolatrous transforming of the Lordes , Supper emongest the papistes how all the proceédinges of this your iugglyng Enterlude doth varry from the first Institution of the Apostles , how it hath not any partakyng or acquaintaunce with the Communion of Christ , nor any resemblaunce or affinitie with his holy Supper , Let whole Christendome be Iudge herein : Let euery man that list compare examples with examples , new with old , present with tymes past : what doth all this whatsoeuer you doe , resemble els , then like a certein skippyng and trippyng gesture of some Stagelike Comedy rather , than a Supper of the Lord ? wherein first you chaunged the Sacrament into a Sacrifice : you haue altered the Table into an Altar : transposed mysteries into Masses , and translated eatyng into Adoration , participation into Religion : banquetyng , into gazing & tootyng . The substaunce of bread you haue with a playne Poeticall Metamorphosis transubstanciated into the substaunce of flesh : finally you haue brought the matter to this passe , that there is no fourme of a Supper , no nor so much as the name of a Supper remainyng . For what is he that will euer name that to be a Supper , where neither bread nor drincke , nor any kynde of meate besides mans flesh and bloud onely , is sett before the guestes to feéde vpon ? which is horrible for any man to eate that will either follow the rule of nature , or the prescript commaundement of the Scriptures .

What then ? will you abandone Christ ( say you ) from vs out of the Eucharist altogether ? The solution of Hosius Obiection . and will you leaue no more but bare Signes onely in this most holy Sacrament ? For such is the question that Hosius maketh in a certein place : & the selfe same now doth Osorius thrust out agaynst the Lutheranes . Whose accusation bycause I purpose to refute , behold ye good Catholick men that which I must speake both truly and necessaryly . First this quarrell toucheth the Lutheranes very litle . For others I doe aunswere on this wise . That this doth not exclude Christ out of the Eucharist : but you do banish Christ out of heauen altogether : whiles by the same rule you force the nature and substaunce of his body into so narrow streightes , as it were thruchte into a Geometricall chynker : wherein what do you els , then hale him out of heauen ? For one and the selfe same bodely nature in one & the selfe same body , can not be here , and there , at one tyme . In deede you confesse it can not be by nature , The Solution of the obiection . but it may be be ( say you ) by miracle . But cursed be that miracle , whereby the true humanitie of our Christ is denyed , and whereby our conioyning together with him is broken a sunder . For what partakyng shal be of our natures with his body ? or what agreable proportion of body betwixt vs , If we be seuered ech from other , in the whole propertie & substaunce of nature ? But Augustine a reasonable Catholicke Deuine enough , I suppose , will not consent vnto this that the Diuinitie of Christ ought so to be affirmed , Osor in his 3. booke . Pag. 183. is that his humanitie shall by any meanes be defaced . Therfore that rayling of Osorius agaynt vs , as though we did dispoyle the holy banquet of Christes Diuinitie is some drowsie dreame of some dronckard : for who did euer seclude the Diuinitie of Christ from this mysticall Supper ?

So is also the cauilation of Hosius in eche respect as slaunderous , where he chargeth vs , that we sequester the body of Christ wholy from the Eucharist . Which is also as vntrue . For albeit we do affirme that the body of Christ is naturally , in his owne propertie in heauen , we do not so exclude him from the holy mysteries , as that we would not haue him present therein at all : but consideration must be had in what maner he is present . He that doth acknowledge a true presence of Christ after a Sacramentall maner , and vnder a mysticall coueryng , doth not abanddon Christ out of the Sacrament : but he that reiectyng the mystery , doth acknowledge no presence , but such as must be beleéued to be present naturally , and in deede : the same if he abyde by his wordes , must neédes ouerthrow all the substaunce of a Sacrament of very necessitie . For whereas they do assigne the whole materiall part of the Sacrament to consiste in this , that the flesh of Christ included within those mysteries must appeare discernable to the beholders , not in his proper and naturall forme , but in an other shape it is a friuolous deuise boulted out of the forgeshoppe of Lumbarde . Which by this euident demonstration of Augustine is easily ouerthrowen .

All Sacramentes do represent a necessary likenesse of the same thinges , An Argument against transubstantiation . whereof they be Sacramentes .

The outward formes of bread and wyne doe by no maner of likenesse , represent any agreablenesse with the body of Christ .

Ergo , No materiall part of a Sacrament can be applyable to those outward formes of bread and wyne .

And yet this notwithstandyng we do confesse , that Christ is present neuerthelesse in his mysteries . But it is one thyng for Christ to be present in a mystery , & an other thyng to be present naturally , & enclosed as it were within a certein place . It is one thyng to beare the name of a thyng , whereof it is a remembraunce : & an other thyng to be the very same thyng wherof it taketh denommation . It is one thyng to haue a likenesse , & an other thyng to be in the very same substaunce . Neither is it a good Argument , that is fetcht from the word or letter , to the substaunce . Where in the one , the very matter of a Sacrament is to be seene : in the other , the truth of the substaunce is discerned . A Fallax a secundum quid ad simplicitur . Wherein is concluded a fallax A secundum quid ad simpliciter .

In a Comedy or Enterlude he that commeth forth vpon the Stage cladd in Kingly Roabes & crowned with the Diademe of a King , the same is not by and by the Kyng in deed whose person he doth represent . And yet is there no cause to the contrary , but duryng the time of the Enterlude he may be after a certein sort , called a Kyng : to witt , after the same maner , as Signes & similitudes of thyngs , do many tymes obteine to be called by the name , and title of the very thynges whereof they be representations . Therefore for as much as the action of this sacred Communion is of this nature , as the which doth no lesse minister the body of Christ , to be receaued by fayth , then the bread , to be eaten by the mouth : these men therfore do not seclude Christ from this sacred banquet , as you seé , How the body of Christ is present and not present in the supper . but you and your Catholickes rather : whiles you do sequester the Allegory from the wordes of Christ , refusing all maner Type of resemblaunce and likenesse , & whiles you do rende a sunder the spirite ( which doth quicken ) from the letter that doth kill : whiles you banishe quite away all bread out of the Sacrament : whiles you teare abroad the subiect from the accidentes : Whiles ye make a miserable myngle mangle and hochepott of the thynges that are seuered by nature , How the Papistes do remoue Christ from the mistical Supper . and agayne dissolue the thynges that are naturally ioyned together . Whiles with most abhominable Idollworshyp you doe most filthyly defile the most pure , and chaste Church of Christ , to the intollerable discomfort and sorrow of all godly hartes : you haue brought this to passe by your crafty conueyaunce , that the people now can neither partake of any bread in the holy supper of Christ , no nor Christ himself , but in steéde of Christ must receaue an Idoll : in place of bread certein Imaginatiue Signes and Metaphysicall Antyckes ( I know not what ) of formes and shapes hangyng in the ayre , & to speake the truth at a word , can be partakers of nothyng at all : for as much as neither the body of Christ can by any meanes be vpon the earth without the Sacrament , and you will acknowledge no such Sacrament of the body to be in the Church after any such sort , whenas you exhibite onely to the gaze the body it selfe not to be signified by representation , but in very presence to be sensibly embraced , and beholden with mens eyes .

And thus much hitherto of the materiall poynt of this your Sacrifice : of the which I think , that either neuer any thing may be vttered sufficiently agaynst you , or els that we haue now vttered enough in that behalfe . It remayneth now , that forasmuche as this place ministreth occasion to discourse somewhat vpon this controuersy , that we pursue ( as it were by tracing the track of them ) all the chiefest bullwarkes of your reasons ( I meane not yours Osorius ) which are not worth a Portingall figge : but the squibbes of your coapemates , wherewith they thinke the creditt of their error safely fortified : or with the smoake whereof rather they do dazell the eyes of the simple people , euen in the same order as they haue bene produced : least that any thing may seéme to haue escaped vs , wherein Osorius may cauill , that we haue not either garded our defence sufficiently , or not vndermined and skattered their argumentes into powder substantially .

The Reasons of the Aduersaries wherewith they maynteyne their Altars and Sacrifices so Iustelye .

The Sacrifices , Obiection . of the old law did prefigure the sacrifice of the new Law , and of a better Testament .

Ergo , The Church hath her dayly and eternall sacrifice .

Whereas the Aduersaries do affirme that the Sacrifices of the olde Law did represent a figure of a better sacrifice , Aunswere . herein they do erre nothing at all . Agayne , that the Church hath her dayly Sacrifice , we do also confesse . But whereas they say , that their Sacrifice of the Masse is that Sacrifice , this is most false and foolish . The Sacrifice of Abell , Noah , Abraham , the Pascall Lambe , the Lambe without sports : the read heyfer . &c. did prefigure an other , and a more excellent Testament in deede : But all these shadowes were concluded , and ended in one onely oblation , which being slayne for vs once vpon the crosse , hath a certain euerlasting effectualnesse pacifiyng , and reconciling . And therefore that Apish Sophisme is cutt of by the Rumpe . To witt .

The olde Sacrifices doe represent a figure of a newe sacrifice . The cutted Sophisme of the Papistes .

Ergo , The Masse is that Sacrifice of the newe Testament , &c.

The Sacrifices of the olde Testament were not all of one sort for some were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we call propitiatory . Agayne some were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which the Latinistes doe call gratulatory . To the same our Sacrifices be correspondent : but of a farr more speciall perfection . For their Propitiatory Sacrifices did signifye Christ slayne for the sinnes of the people . Their Gratulatory Sacrifices did testify and e●presse tokens and significations of gratefull thankefullnesse of mindes . Of which sort are many Sacrifices discerneable amongest vs . The preaching of the Gospell , and the acceptable oblation of the Gentiles . Rom. 15. Rom. 15.13 The liuely Sacrifice of our bodyes . Rom. 13. The collections of the faythfull for their brethren . Phill. 4. Hebr. 13. Philipp . 4. Heb. 13. The Sacrifice of prayse , and the calues of lippes : in the same Chapter . Mortifiyng of the flesh , Almes , Thankesgeuing , The memoriall and thankefull confession of the benefites of Christ , which is likewise frequented in the action of the Lordes Supper .

¶ An other argument .

An other Arugment of the aduersaries The outward Priesthood doth require an outward Sacrifice .

Christ did institute an outward Priesthood in the newe Testament .

Ergo , Christ did institute a new Sacrifice in the new Testament .

Aunswere In deed the Church is inuested with her Priesthood and her Sacrifice in the new Testament , aswell as it was in the old Testament . But we do say that all that Priesthood , together with the Sacrifice that is offered for sinnes , is altogether resiaunt and accomplished in our one and onely Christ , the sonne of the liuing God . Whereupon we do acknowledge one onely Priest , and one onely oblation , One Priest many Ministers . not Priestes and Apostles , nor the Apostles Successours , but Christ , and him onely our chiefe and high Preist . And this high Priest of ours did institute a Ministery in his Church , but not a Priesthood : I doe meane such a Priesthood , which doth necessarily require a satisfactory Sacrifice , as it was in the olde Lawe . For this onlye Bushoppe hauing abolished the olde priestehoodd , and abandoned the olde Sacrifices doth reigne an euerlasting Priest , and gaue himselfe a Sacrifice once , and euen one Sacrifice for all : The onely priest of the new Testament . so that from henceforth is no neéd at all of any Priest or satisfactory Sacrifice for sinnes for euer . In the meane space ( as I sayd before ) he left behind him a Ministery established in his Church : not such a Ministery as should offer vpp any more Sacrifice for the redemption of sinnes : but such a one , as should onely apply the preaching of the word , & the due administration of the Sacraments , namely , Baptisme & the celebrating of the Lordes supper . The merites of christ are applied by fayth not by sacrifice . So that the very Action and Ministery of the Minister doth auayle nothing to the deuiding of Christes Merites abroad through merite meritorious : but that euery man may apply himselfe , and become capable of those Merites of Christ , by the force of his owne proper fayth . And this Application or vse of the Lordes supper is called a Memoriall of the passion of Christ : as the which doth depend not vpon the merite of him that worketh , nor vpon merite meritorious , but vpon the faythfull receiuing of the godly by fayth onely .

An Argument out of Malachy .

Malachy . Cap. 1. An Argument out of Malachy Cap. 1. In euery place is sacrificed and offered vnto me a pure offering . Because my name is great amongest the Gentiles , sayth the Lord God of Hoastes . In this saying of Malachy three thinges ( as they say ) are to be considered . The dissolution of the Synagogue . The dissolution of the Leuiticall sacrifices , and the institution of a new sacrifice . The Sacrifice of the new Testament & the two properties therof . In which new sacrifice is a double property . 1. that it come in place of the leuiticall sacrifices . 2. that it be offered in all places . Which properties cann not be appliable any where , but to the Masse onely . For first they doe not agree with the spirituall sacrifices of the Christians , wherewith God is worshipped with the inward affections of the soule : because all these sacrifices be generall vnto vs , aswell as they were in the lawe of nature , and the law of Moyses . Then also they cann not agree with the Leuiticall sacrifices which were not executed euery where , but were limited to one place onely . No more may they haue any partaking with the sacrifice of the Crosse , which was accomplished once , and in one place onely . It remayneth therefore that this propheticall sacrifice of Malachy , must signifie the vnbloudy sacrifice of the Masse , according to the Testimonyes of the Ecclesiasticall writers , Irene , Augustine , Ierome , Damascene . &c.

The same Argument in a forme Logicall ,

In the new testament suche a sacrifice must remayne as may be dayly and perpetuall , and celebrated in euery place , as appeareth by the wordes of Malachy .

There can be no suche kynde of Sacrifice els , but the sacrifice of the Masse : proued by the Reasons before mentioned .

Ergo , The sacrifice of the Masse is that perpetuall sacrifice whereof Malachy doth prophecy , and which can not be dissolued .

Aunswere . The words of the Prophet do so throughly expound the meaning of the Prophett , as that they neéd none other interpretation . A pure offering ( sayth Malachy ) is offered vnto my name because my name , Malach. 1. is great amongest the Gentiles . The Prophet doth playnely prophecy of the Church , which is to be gathered together from out emongest the Gentiles , of the enlarging of the Gospell , The place of Malachy expounded . of fayth , of the knowledge of God , of calling vpon his name , of confessing his name , and geuing of thankes . And this pure and acceptable offering of the Gentiles by how farre it is outstretched and proclaymed ouer all the world , so much the more euidently it doth disclose the meaning of the Prophet . The Sacrifices of the Synagogue and of the Leuiticall worshipping which were ministred with outward Ceremonies be abolished , to the end that spirituall Sacrifices ( wherein God doth take greater pleasure ) should supplye theyr place , who as he is himselfe a spirite , doth delight to be worshipped in spirite and trueth . And because this heauenlye and celestiall kinde of worshipping must be proclaymed euery where ouer all the face of the earth , therefore the Lord doth foreshew by the mouth of the Prophet , that it shall come to passe , that the great name of god should waxe mighty in all places & should be generally worshipped with worthy sacrifices & true honor . And by what meanes can this saying vphold this outward applicatory Sacrifices of the Masse as they call it ? And yet if they will neédes haue it so : what shall this be els , them to descend from flesh to flesh ? & to make a chaunge of the old Iewishnes with a new Iewishnes ? S. Paule doth testifie playnly of this Propheticall Sacrifice Rom. 15. That the Gentiles may glorifie God for his mercy , Rom. 15. as it is written . For this cause will I prayse thee emongest the Gentiles . &c. Prayse the Lord all ye Gentiles . Psal. 18. Psal. 117. And there shall spring a braunche out of the roote of lesse , Psal. 127. in him shall the Gentiles trust . Esay . 11. That the offeringes of the Gentiles ( sayth Paule ) might be acceptable .

Esay . 11. Rom. 15. Of the same Sacrifice , let vs now heare what Epiphanius and other writers doe write in their Commentaries vpon these wordes of Malachy . Epipha . lib. 3. Serm. 79. Tertulli . against Marcion 4. book . Sacrificing the Gospell ( sayth Epiphanius ) ouer all the face of the earth . Agayne . Tertullian agaynst Marcion in his 4. booke . I haue no pleasure in you , bycause from the rising of the Sunne to the going downe of the same my name is glorified , & in all places a Sacrifice is offred vnto my name , yea and that a pure Sacrifice , what kinde of Sacrifice ? he doth not say the Sacrifice of the Altar , but pure prayer , powred forth of a cleare conscience . &c. And in his thyrd booke he doth him selfe expresse what kynde of Sacrifice , this is . Namely the proclamation of glory , thankesgeuing , and prayse , and Psalme . &c. The same Tertullian also Contra Iudaeos . Fol. 4. Tertul. contra I●daeos , fol. 4. Wherfore then doth the spirite Prophecie afterwardes by the Prophetes , that it shall come to passe , that ouer all the earth , and in all places , sacrifices should be offred vnto God , as he spake by the mouth of Malachy , I will not accept the sacrifice of your handes ? doubtles bycause the sounde of the preaching of the Apostles should be heard ouer all the world . Because God must be worshipped not with earthly sacrifices , but with spirituall , we read this , where it is written . A contrite hart is a sacrifice vnto God . And in an other place . Offer vnto God the sacrifice of prayse and paye thy vowes to the highest . After this maner therfore are the spirituall sacrifices of prayse noted : such an acceptable sacrifice to God is a contrite hart knowen to be . &c. Moreouer if you will learne what kynde of sacrifice of the Church this must be . Let vs heare the wordes of the same Tertullian to Scapula . Tertulli . to Scapula . And therfore we do offer sacrifice for the good preseruation of the Emperour , but we do sacrifice vnto our God and his : but how ? euen as God hath commaunded vs , namely : with pure prayers . Thus much out of Tertullian . Irene is his fourth booke agaynst the heresies of Valentine and other like vnto him , Irene in his 4. booke . Cap. 32. cityng this place of Malachy : doth say that by these wordes he made a most manyfest demonstration , that the first people did cease to sacrifice vnto God , but in all places a sacrifice is offered vnto God , yea and that a pure sacrifice . But his name shal be glorified emongest the Gentiles . And in the 33. Chap. Iohn in his Reuelation ( sayth he ) doth call the prayer of the Sainctes by the name of Incense vnto the Lord . And in his 34. Chap. expoundyng the same place of Malachy . And therfore he will haue vs offerre an offryng at the altar without intermission . The same Irene . ca. 33. This Altar therfore is in the heauens , for vnto that Altar must our prayers and oblations be directed , and to that Temple . &c. What shall we say to Augustine ? Aug. contra aduers. leg . & Prophet . lib. 1. cap. 20 Who writyng vpon the same place , doth affirme the Incense there is taken for the prayers of the faythfull . And immediately annexyng thereunto : When he sayd , I will not accept the Calues of thyne house : Offer vnto God the sacrifice of prayse . The same God by the mouth of this foretelling the thing that should come to passe as though it were done already , doth say . From the rising of the sunne to the going down of the same my name is glorified emongest the Gentiles , and in euery place Incense is offered to my name , and a pure oblation . &c. You seé therfore Osorius by the testimonie of Augu. what kinde of pure sacrifice this is in Malachy , namely : That Prayse and Thankesgeuing is the continuall , and dayly sacrifice of the Christians : but especially when we doe represent the death of Christ , wherewith he redeémed us , and the conioynyng of his mysticall body , by the partakyng of the holy Communion of the bread and wyne .

Eusebius de monstr . in his first booke . Of the same mynde also is Eusebius , who doth interprete this sacrifice of Malachy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which is as much to say Incense of prayer . What shall I say of Ierome ? Ierome vpon the Prophet Malach. Cap. 1 Ioh. Damascen . de orthodoxa fide Lib. 4. Cap. 14. Whose Exposition upon the same place of the Prophet doth not vary from the Exposition of Tertullian , affirming that the prayers of the faithfull must be offred vnto the Lord , not in one onely prouince of Iury , but in all places . &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 mention 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 long before . You say very well . No more can it be vnderstanded 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 . Esay . 64. 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 relation 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 seemeth 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 them 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 : Act. 10. And that which God hath made cleane , ought no man to accompt vncleane . In the which sence , the faithfull are commaunded 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 , 1. Tim. 2. Euseb. demonst. Euang lib. 1. cap. 6. 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 , Chrisost. to the Heb. Homil. 17. wherein water and bloud gushed from out his wounded hart , and the woundes 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 ●tteration of Sacrifices vpon altars for the saluation of soules ? especially sithence 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 consisteth 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 . Eusebius demonst. lib. cap. 10. But I doe seé that th authorityes 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 oblation offered vpon the Crosse. Nazianzen . From which sweéte agreable consonancye of Authors Nazianzen doth nothing differ , calling the exemplar of great Misteryes the Sacrifice of prayse . Iustinus Martyr in Dialo . cum Triphone . 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 : Augustine contra aduers . leg . & prophe . Christ did deliuer a similitude of that Sacrifice to be celebrated in Remembraunce of his passion .

And the same Augustine in an other Place . August . in lib. quest. 61. Christ did geaue a representation of that Sacrifice to be celebrated in the Church for a memoriall of his passion .

August . contra Faust. 20. cap. 21. 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 agree 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 . A comparison betwixt the passeouer and Christ . in deede 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 seene , nor deliueraunce of the people . In lyke maner , for asmuch as we also be made so free from any guilte of Sinne and bondage of death , by the one onely Sacrifice of the Lordes passion : as that there is no neéde now of any Sacrifice from henceforth for the full redemption of Sinnes : to vs now is this most blessed Supper & Eucharist instituted for a perpetuall memoriall of that inestimable benefitt : which albeit haue no power , nor effectuallnesse of the oblation , which it doth represent , yet is it dignified with the name of that Sacrifice , in respect of the honorable representation of the thing represented . And thus much hitherto touching Malachy . Now let vs seé what moates these Sophisters doe knitt together touching Melchizedech . An Argument out of the Trident Councell .

It behoued that the figure of Melchizedech should be fulfilled in the true Priesthood of Christ .

Melchizedech did offer bread and wine vnto God , which was a figure of the body and bloud of Christ vnder the formes of bread and wine .

Ergo , Christ did offer at his last supper his body and bloud , vnto God the Father vnder the formes of bread and wine .

As touching the necessary agreéablenesse of the things and the Types mentioned in the Maior , we doe agree together . Aunswere . For it is vndoughted true that Augustine teacheth in his 10. booke De Ciuitate Dei . the 5. Chap. Aug. de ciuitat . dei . lib. 10. cap. 5 That the thinges of the olde Testament be representations of the things of the new Testament . But all that which is assumed in the Minor concerning the Sacrifice , is of all partes false : both in respect of Christ , and in respect of Melchizedech . For as much as neither of them did euer institute any Sacrifice for sinnes in bread : what then , will you say ? did not Melchizedech represent the Type of Christ our Sauior ? there is nothing more true . But we must consider wherin , and by what meanes this agreéablenes may be correspondent : In the Priesthood ( I suppose ) and not in the Sacrifice . For comparison is made of a Priest with a Priest : not of a Sacrifice with a Sacrifice . Thou art an euerlasting Priest ( sayth he ) after the order of Melchizedech ? By what reason Melchizedech did represent the Type of Christ . which in mine opinion is in three respectes . First in the participation of kingly name : For they were both called kinges of Iustice and peace . 2. by reason of the Priestly kindred : whereas both were Priests without knowing any Parentage of whom they came .3 . according to the perpetuity of priesthood , because the priesthood in them both was without beginning & without ending : vnto whom in the Priesthood was neuer assigned Successor , or predecessor . The playne explanation whereof doth appeare in no place more euidently , then in the very Epistle of Paul to the Hebrues . Which making a collection of many braunches , in comparing the Priesthood of Melchisedech together with the Priesthood of Christ , yet in all the same maketh no mention at all of any Sacrifice of bread and wine .

But they take exception , and say : forasmuch as Melchisedech was a Priest , by what reason could he be a Priest without a Sacrifice ? And who doth exclude Melchisedech being a Priest , from his Sacrifice ? But there is none other Sacrifice of his extant ( say they ) in the holy scriptures , but in the bread and the wine which were offred as ornamentes of his Priesthood . A deép reason , as though he , that so many thousand yeares agoe was a Priest without all beginning of tyme : did not at any tyme during this whole entercourse of tyme , offerr any Sacrifice vnto God besides this one Sacrifice onely . Which being an vnreasonable absurditie , yet not to contend long vpon this poynt , I would fayne be resolued of these Catholickes in one question : When Melchisedech did offer bread and wine , whether he did Sacrifice for Sinnes yea or no ? Melchizedech is denyed to offer bread & wine for a Sacrifice . I doe maruell what aunswere they will make hereunto . If they say nay : how then did he prefigure the Type of Christ ? if they say yea . I aske agayne , whether the Sacrifices that are ordayned for the clensing of sinnes , must be done vnto God , or vnto men ? If he did Sacrifice to Abraham , a good fellowship tell vs what had Abraham to doe with our sinnes ? Moreouer , I would learne this also : for as much as there cann no expiation of sinnes consist in Sacrifices without shedding of bloud : and whereas in all this preparation of Melchisedech was no bloudshed at all , what force and efficacy of expiation could there be in that Sacrifice ? or how could it be accompted a Sacrifice at all ? Forsooth ( say you ) because these thinges offred did prefigure a certein resemblaunce of this to come . But what resemblaunce might be there , where no lykenesse could be appliable ? If in the Sacrifice of Melchizedech was nothing seene but bread and wine onely : what is this to the purpose to establish the Satisfactory Sacrifice of the Masse wherein is left no croome of bread , nor droppe of wine ?

But Melchizedech is called the Type of our Sauiour . That is true in deede : But the Type is past , and the veritye supplyeth the place . Lett vs make a comparison betwixt the sampler and the trueth . A comparison betwixt Melchizedech and Christ . Melchizedech did bring bread and wine into the Armye , which he did offerr to Abraham , and not vnto God : neither did he bring bread and wine to be gazed vpon , nor to be worshipped , not to release offences : but he deliuered it to Abraham , to refresh him , and his Souldiors , after their long and paynefull Iourney . The same which Melchizedech did in the Army , Christ hath perfourmed in his supper : who taking the bread and the cupp in his handes did not offer there his body vnto his Father , but did distribute the bread & wine peécemeale , in the name of his body , and he commaunded them to eate : where is there yet any Institution , or any signification of a Sacryfice ? I doe behold in Melchizedech a figure : but I acknowledge the veritye in Christ : I doe conceaue also a participation made of bread and wine by them both : yet all this while I seé no Sacrifice . Both of them offred bread and wine to nourish : namely Melchizedech vnto the Patriarche , and to his souldiours , and not vnto God : Christ to his disciples , not to the Father , but vnto men : after the vsuall maner of men that vse mutually to present eche other with giftes . Besides this also the Patriarche with his people , & Christ with his disciples were altogethers pertakers of that which was geuen .

Goe to now : and in what sense may all this be applied to the holy sacrifice of the Masse ? No lykenes betwixt the Sacrifice of the Masse , and Melchizedech . Surely if you deriue the reason of your sacrifice from Melchizedech , he brought forth nothing but bare bread and wine : but you retayne neither bread nor wine : and in all the rest make no man partaker of your action . But one man alone deuoureth vpp all the Supper & yet not the supper , for he maketh a sacrifice of the Supper rather : the bread heé chaungeth into the body : being chaunged , he vaunceth it on high to be tooted vpon : being gazed vpon throughly , he doth sacrifice it for the quicke and the dead . Truely I beleeue neither Melchizedech in his action , nor Christ in his supper did any such thing at any time , no more can you make that iustifiable that you doe now by any approued testimony of the scripture , or lawfull example of antiquitye . Melchizedech a king and a Priest But here will some one vrge agayne : what ? did not Melchizedech offer bread and wine then ? I doe not deny it : was he not a Priest ? Yes surely , and a king also . For he was both the king of Salem , and the Priest of the most high God . But he was not therefore a Priest , because he did offer bread & wine : Nor did he geue bread and wine being a King , because he would make a sacrifice thereof : No more did he offer his presentes vnto God , but vnto Abraham : neither yet of any priestly duety but of a kingly magnificence : moreouer he did not onely geue giftes which was the poynt of a princely hart : but he blessed them also : which was part of a priestly function . For Priestes are wont to blesse men sometime : but they do neuer accustome themselues to offer sacrifice to men .

The wordes of the History are playne and well knowne . Therefore lett vs returne to the very springhead and originall ( according to the ●ounsell of Cyprian ) if it may please you . After the olde Translation the wordes be thus . The place of Melchizedech his offring is expounded . Melchizedech King of Salem bringing forth bread and wine ( for he was the Priest of the highest ) did blesse him . &c. Gene. 14. Although here be not so muche as a word of Sacrificing . Yet in this translation is no litle difference from the very originall : whereas chaunging the copulatiue Hebrue sillable for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it readeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But Moyses expresseth thys sentence after an other sort , for he doth vse not the word of Sacrificing , but hath [ Hozia ] which word what it signifyeth according to the verye naturall proprietye , I referre me to the iudgement of the learned . After the same maner also doth the chaldean expositor interpret the same . Iosephus . libro . 1. Antiquitat . And Iosephus an especiall witnesse hereof doth expound it after the same sence . For Melchizedech ( sayth he ) did Banquet the souldiours of Abraham : suffering them to lack nothing necessary for their sustenaunce , and withall inuited Abraham to be a Guest of his owne Table . Wherein the courtesy of the King is commended that disdained not to make Abraham a Guest of his owne Table . Whereupon you seé that it is most false which they do assume in the Minor touching the oblation of Melchizedech , who being both a Pryest , and a Type of Christ , is not called therefore a Pryest neuerthelesse in the history , because he brought forth bread and wine as is declared before .

But agaynst this , is there a strong countermure raysed , Cap. 10. The Trydentine Councell . Sess. 6. Can. 3. namely the Authority of the Tridentine councell , with a very horrible cursse annexed thundring out after this sort . Whosoeuer shall say that the Masse is onely a sacrifyce of prayse and thankesgeuing , or a bare memoriall of the Sacrifice performed vpon the Crosse , and not a propitiatory sacrifice : or that it auayleth to the Receiuer onely , and ought not to be offered for the quick and the dead , for sinnes , for punishmentes satisfactions and other necessityes , let him be holden accursed .

If he shall be holden accursed , whosoeuer shall so say : Aunswere . surelye the very same haue all the auncient Deuines before mentioned spoken and affirmed . All the Doctors especially of the primitiue Church haue both sayd so and taught so : neither did the whole Greéke Church almost teach otherwise , not exempting out of the same beadroll all the Apostles of Christ , no nor Christ himselfe : vnlesse perhappes the Tridentine Lordinges will esteéme themselues to be of greater creditt , and authoritye then Christ and the Apostles , that so it may be lawfull for them to coyne a newfangled Gospell , wherewith Christ & his Apostles were neuer acquainted . First what the opinion of the doctors is herein hath bene expressely set downe before . Surely Christ himselfe and the Apostle Paule do require nothing els in this celebration but onely a memoriall , and an expressing and shewing forth of the Lordes death : nor doth seéme to determine vpon any other end of this Sacrament , then a remembraunce with a thankesgeuing . Luk. 22. This do ye ( sayth Christ ) in remembraunce of me . And Paule deliuering to the Corinthians the same which he receiued of the Lord doth commaund them to shew forth the Lordes death whensoeuer they do celebrate this Supper vntill he come agayne . 1. Cor. 11. Now I beseech thee gentle reader , doost thou heare any thing els in these wordes of Christ and his Apostle , then the shewing forth of the Lordes death onely ? And what els will the Tridentine councell exact of vs ? Forsooth , that we shall agayne and agayne offer the sonne of God for a sacrifice to God the Father , for the remission of sinnes world without end : a sacrifice ( I say ) not sacramentall onely , but very propitiatorye , which may helpe and be profitable not for the receiuer onely , but may procure saluation for the quicke & the dead also , and wh thought to be offred of very necessity for the ease of punishmentes , of satisfactions , and of all other miseries , & afflictions of this present lyfe . But by what authority do they proue this ? where do they finde this ? of Christ ? of his Apostles ? or of any prescript word of Gods gospell ? No truly , I am not of that mind . But why do I demaund this of them , what warrant they haue by the word of God ? Lett it suffice me rather to admonish than to beware , lest through the selfe same Sacrifice wherewith they iudge themselues able to satisfy for their owne and other mens punishmentes and sinnes without all warrant of Gods word , yea rather most wickedly requgnaunt to the expresse word of God , they procure and heape vpon themselues lust damnation for this their shamelesse and horrible Idolatrye : which they shall neuer be able to redeéme with all their massings and Iuggling Sacrifices .

It might seéme that we had alleadged sufficiently for thys matter , and euicted the controuersy throughly , if we were not pestered with such brawlers that dyd not delight rather to contend and striue for theyr owne victory , then for the glorye of Christ , or with such as would be satisfied with any authoritye of scriptures , in the discouery of the truth of the question . But they being now pressed downe , and quyte ouerthrowen with the multitude of testimonies out of the sacred scripture , flee to the testimonies of men . Tetullia . in Apologetico . As though Diuinity ( as Tertullian sayth ) ought to be valued by the deuises of men ? or that the touchstone should be tryed by the golde , and the golde not by the touchstone : or that the course of the Sonne should be apportioned after the will of Iohn Clockekeéper , and Iohn Clockekeéper not ruled rather by the course of the Sunne . And on this wise now our catholicks bend their force with Testimonyes and Consent .

The Catholicke Churche hath alwayes hitherto from the age of the Apostles ratified those obseruaunces & this doctrine of the sacrifice of the Masse : Argumentes of the aduersaries by witnesses and consent of Doctours whiche it would neuer haue done , vnlesse this doctrine had bene agreable with the word of God .

Ergo , They are worthy to be accursed whosoeuer will spurne agaynst this Catholicke doctrine .

And because they may seéme to speake this not without some good ground : they haue scraped together a few shreddes out of Auncient Fathers namely : Cyprian , Hesychius , Ierome , Ambrose , Irene , Oecumenicus , wherewith they may bolster vpp not their credytt , but their false packyng shuffled in among , to delude the simple people withall .

Out of Cyprian is vouched first this sentence in an Epistle of hys . Obiection out of Cyprian Lib. 2 For why rather ( sayth he ) the priest of the high God , then our Lord Iesus Christ , who did offer a sacrifice vnto God the Father , and did offer the selfe same that Melchizedech did , namely bread and wine , to witt , his body and bloud . &c. And immediately after : As therefore it is sayd in Genesis that the representation of the sacrifice did goe before by Melchizedech consisting of bread and wine , which thing the Lord performing and accomplishing did offer the bread and the cupp mingled with wine : and he that it fulnesse it selfe , hath fulfilled the verity of the prefigured representation . Whereupon groweth this Argument .

We are commaunded to do the same that Christ did .

Christ did at his supper offer the Sacrifyce of his bodye and bloud .

Ergo , We also ought to do the same , if we beleeue Cyprian .

Aunswere to Cyprians wordes . I do acknowledge the wordes of Cyprian : I doe allow the authority : neyther doe I sist out ouer narrowly , how he doth agree herein with the trueth of the hebrue letter because he sayth that Melchizedech did offer bread and wine , and that vpon this offring hys Pryesthood was grounded , because he did offer bread and wine . As though Melchizedech were not a Pryest before he offered bread and wine . Neyther doe I presume to take vpon me to aunswere herein as Augustine did aunswere Crescentius . August . against Crescentius . I am not bound to the authority of this Epistle , because I doe not accompt the Epistles of Cyprian as canonicall , but I do measure them by the Canonicall scriptures : And whatsoeuer I finde in him agreable with the authority of Gods word , I doe allow of it , and commend him therefore : but whatsoeuer is contrary to Gods word , I do by his patience refuse it . &c. And therefore lett those sayinges of Cyprian be true and autentick for me . Goe to then : and what aduantage hereof may be gathered for the ratyfiyng of the popish sacrifice , wherein they do say that they do offer the sonne of God really for a propitiatory sacrifice , which is auayleable not to the Receauer onely , but to the quicke and dead also ? We are commaunded ( sayth he ) to do the same that Christ did at his last supper . But he did not offer sacrifice for himselfe at his last supper as I suppose . And how then doth the Pryest do the same thing that Chryst did ? yet neuerthelesse he did offer at his supper his owne body and bloud . Heb. 11. Did he offer it for sinnes yea or nay ? If you say yea . The Apostle will deny it , who did acknowledge none other sacrifice of Christ but onely one , and doth likewise affirme that Christ was offered once onely to purge and wype away the sinnes of many . If you say nay , how then doe the Priestes the selfe same , who do sacrifyce for sinnes , as they say ? But I returne agayne to Cyprian . Christ ( sayth he ) accomplishing in effect and trueth that which went before in a shadow , dyd offer his owne body and bloud . This is true in deed . But where did he offer it ? at his supper ? surely so say the Papistes . But Cyprian doth not say so . For whereas he speaketh of bread and wyne mixt together , what he meaneth thereby he doth imediately declare in the same Epistle very playnely , and doth interpret himselfe openly : that it may appeare that this was not done at the tyme of hys supper : but doth confesse that the same was performed at the passion and death of our Lord , which was foreshewed and prefigured before , And agayn a whiles after , he shall wash ( sayth he ) his garment in wyne , and his vesture in the blood of the grape . Now when it is named the blood of the grape , what els is declared then the wine of the cupp of the blood of the Lord ? And thus much Cyprian , Cyprian in the same Epistle . not meaning the supper surely , but the crosse of Christ : which doth appeare euidently by this , that he annexeth forthwith in the same place , denying that we are able to drinke the blood of Christ vnlesse Christ had bene troden and prest in the wine presse first , and had dronken of the Cupp before , of which Cupp he should haue tasted first to the beleeuers . Which speéch of Cyprian forasmuch as can not be aptly applied to any other thyng then to the sacrifyce of the Crosse : it may easily appeare hereby what aunswere ought to be framed to the Argument .

The same which Christ did , must be imitated of vs . In the 2. booke the 3. Epistle .

Christ did offer at his supper hys bodye and his bloud according to the Testimony of Cyprian .

But this is false . For Cyprian throughout all that whole Epistle , did neuer affirme that Christ dyd offer his bodye and bloud at hys supper , but vpon the Crosse. If an Argument must neédes be framed from out the wordes of Cyprian , we shall argue much more probably on thys wyse .

The same that Christ did offer we must offer also :

Christ did offer the same that Melchizedech did .

Ergo , We must offer the same that Melchizedech did .

But Melchizedech did offer bread & wine , according as Cyprian doth witnesse ,

Ergo , We also must offer bread and wine .

Is there any sillable here that may helpe the Papistes cause , or vtterly ouerthrow it rather ?

Here is an other boane to pycke vpon raked out of Ierome , An Obiect . out of Ierom . out of hys Epistle written to Marcellus . where he sayth , Melchizedech in the Type of Chryst dyd offer bread and wyne : and dyd dedycate a Christian Mystery in the bloud and body of our sauiour . &c.

Aunswere . This knott also is cleane cutt away with the very same two-edged Axe , for I am not ignoraunt that the Ecclesiasticall writers doe make comparison now and then betwixt the presentes of Melchizedech which he gaue to Abraham , and the sacrifice of Christ vpon the Crosse : to witte , that one figuratiuely , this other truely and in veryty . Be it now as they say . Yet is thys no good proofe notwithstandyng to iustify , that the Priest doth forth with offer the Sonne of GOD in the mysticall Supper really to God the Father in full remyssion of sinnes : And yet here also do not all the holy Doctours agree amongest themselues in all poyntes : whereas some do compare the oblation of Melchyzedech with the Sacrifice of the Crosse : Agayne other do compare it with the Celebrating of the holy communion : yea and do make it equiualent therewyth . Some do neyther agree with themselues , applying the Allegory now this way , now that way , and many times both waies . An Allegoricall Argument doth conclude no truth . Finally though they should be vniforme in theyr Allegory , yet how true that Argument is that is deriued from an Allegory , accordyng to that saying which is commonly frequented in schooles which doth affirme that an Allegoricall Argument concludeth no trueth : I referr me to the Logicians .

The Obiection out of Augustine quest. vete . & no. Testa . quest. 109. Of no greater valydyty is that Argument lykewyse which they rake out of Augustines wordes . For on thys wyse is Augustine cited : Melchizedech ( sayth he ) did deliuer to Abraham first as to thè Father of the faythfull the Eucharist of the body & bloud of Christ . &c.

Aunswere to the Obiection . To graunt this vnto them as for confessed , which neuerthelesse resteth yet vnproued : That Melchizedech did represent the Euchariste in a type , and vnder a veyle of likenesse : yet whereas he offered nothing but bread and wyne : this is not a good argument to proue , that the Pryest which doth celebrate the Masse , shall by and by offer vpon the Altar vnto God the Father , the very same substaunce of his sonne for sinnes , whiche suffered on the Crosse. Neyther is thys forme of argument allowable in Schooles .

Melchizedech did represent the Eucharist in a figure .

Ergo , The flesh of the sonne of God is really offered for the quick and the dead in the Masse or Communion .

But lett vs proceede to the remnaunt of our Aduersaryes Fragmentes .

There is also thrust in place a saying of Hesychius who writing vpon Leuiticus : An obiection out of Hesychi . writing vpon Leuiti. lib. 1 cap. 4. but as going before ( sayth he ) he did offer vpp himselfe in the Apostles supper : Which they do know who be partakers of the efficacy of the misteries . &c.

Nothing withstandeth , but that Christ may be sayd after a certeine sorte to offer himselfe to the Father in his last supper , Aunswere out of August . in the 23. Epistle . euen by the same figuratiue speéch : wherein the Lambe is sayd to be slayne from the beginning of the world . Or as it is sayd in the old Testament , that oblation is offered by Sacrifices : in which phrase of speéch , the same Hesychius in an other place , in the same Chap. doth call Christ an Altar : & Christ being incarnate in the Uirgines wombe , to be a sodden Sacrifice : not in actuall veritye , & in naturall trueth of the thing in deede : but in power and vertue of a Mystery . Whereupon lett vs heare what aunswere August . doth make not vnaptly to these figuratiue speéches of Hesychius . was not Christ once offred in himselfe ( sayth he : ) And yet he is offred to the people not onely at euery solemne feast of Easter , but euery day also : Neither doth he lye , that being demaunded shall aunswere that he was Sacrificed : For if Sacraments hadd not a certain lykenesse of the thinges , whereof they be Sacramentes , they should not be Sacramentes at all . Thus much Augustine , whose authoritye if be not of sufficient creditt : Lett vs annexe thereunto the Sentence of Lombard . For thus speaketh he . After this ( sayth he ) question is demaunded , whether the action of the Priest , may be called a Sacrifice properly ? or an oblation ? And whether Christ be dayly offred ? or whether he be offred once onely ? whereunto may be aunswered briefely : That the thing that is offred , and consecrated by the Priest , is called a Sacrifice & an oblation : Out of the Maister of the Sentences 4. book . 12 , distinct . because it is a memoriall and a representation of the true sacrifice , & an oblation offred vpon the Altar of the Crosse. For Christ did suffer death vpon the Crosse once , and was there offred in himselfe : But he is dayly offred in the sacrament : because in the same sacrament a memoriall is made of the same thing ; that was once offred . &c. And because we may not seéme to want witnesses : lett vs couple hereunto the common Glosse differing nothing at all from the Maister of the sentences : which enterlacing a commentary vpon the place of Augustine , where Christ is sayd to be Sacrificed : De consecrat . Distinct. 2. he doth expound the wordes of the distinction on this wise . Glossa Comment. de Consecrat. Distinct. 2. Semel . Christ is sacrificed : That is to say : the sacrifice of Christ ( sayth he ) is represented , and a memoriall is made of his passion . &c. Now Syr how doe these hang together with the decrees of the Tridentine ghostly Fathers ? who are not satisfied to call the Masse by the name of Sacramentall Sacrifice , wherein a memoriall and a representation may be made of the Lordes Sacrifice vnlesse it be accompted also a Satisfactory , and Propitiatory sacrifice , beyond all consideration and trueth of Scripture , and besides all custome of the auncient Fathers .

But I retourne agayne to Hesychius : who sayth , that Christ did Sacrifice himselfe at his supper : which saying I do admitt . But Augustine doth playnely disclose what maner of Sacrifice that was : De consecratione distinct . 2. The very Sacrifice ( sayth he ) which is made with the Priestes handes is called the Passion of Christ , his death , his crucifying , not in the trueth of the thing in deed , but in a signifyeng mistery . &c. And agayne . When the hoast is broken , and the blood powred into the mouthes of the faythfull what is signified thereby els then the offering of the body of Christ , vpon the crosse . &c. Therefore such as be of sound iudgementes will say , that to deduct true and vnreproueable propositions from the wordes that are spoken figuratyuely and after a certein sort , is a shyft of subtle sophisters , and not a poynt of sober Diuynes .

An Obiection out of Iren. Lib. 4. Cap. 32. After this ensueth a place out of Irene very much and many times canuassed by our Aduersaries . And he tooke ( sayth he ) that which is of the substaunce of bread , and gaue thankes saying . This is my body . And the cuppe likewise which is of the creature , of wine that is vsuall with vs , he did confesse to be his bloud , and did teach a new oblation of a new Testament , which the Churche receiuing from the Apostles , doth offer vnto God through the whole world , of the which amongest the twelue prophets . Malachy did prophecy on this wise . I haue no pleasure in you sayth the Lord God of hostes and I will not accept an offering of your handes . &c.

The place of Irene whereupon they beate their braynes so busily , An Aunswere to the place of Irene . is chopt in here at this present according as the olde prouerbe sayth : as good neuer a whitt as neuer the better : as iust as Germaines lipps . For whereas proofe ought to haue bene made , that the same boyd of Christ which was once hanged on the Crosse & thrust through the side vpon the Crosse , is offered dayly in the Masse , really and substantially in an vnbloudy Sacrifice , for the redemption of sinnes ( for hereunto tendeth their inuincible Maxime ) they slipp away from thence now , & are come to shew , that we are bound to offer vnto God the first fruites of all his creatures by the commaundement of God : least we may seéme vnthankefull & vngratefull . For besides this , the wordes of Irene emporte nothing . Now to graunt them all this , that Christ tooke bread , and the cupp of the Creature of wine that is vsuall with vs , and did call the same his bloud , what will all this preuaile to defend them in this lurking hoale ? for the question here is not , whether we onght to make an oblation to God of the first fruites of all his creatures : nor whether Christ gaue his commaundement to his Apostles , which they did conuey ouer by tradicion to the Posteritye afterwardes : neither is any question made here whether Christ , after he had taken bread , and the cupp , did say that it was his body and his bloud : but whether the bread which the Priest doth offer in his Masse , be really and substantially , and in trueth of nature , the body of Christ which himselfe hath appoynted and ordeyned to be offred in his Church , by th apostles , and their successors , as Priestes of the new Testament , for a dayly expiation of sinnes . This foule absurdity , whereas we and the whole consent of the Scripture doe vtterly deny , you ought to haue deliuered cleare from inconuenience : which as yet you haue not done out of Irene . Although he doe make mention of a new oblation of a new Testament , yet this doth not argue notwithstanding , that either Christ should be supposed to offer him selfe at his last supper : or that the Priest should be imagined to make a dayly Sacrifice in his Masse for sinnes , with the selfe same body , wherein he suffered his Passion once vpon the Crosse for the sinnes of the world . in deede Irene doth tearme it by the name of an oblation : And it is true : so is it also many tymes called of many of the auncient Fathers . Neither doe we mislyke the word : nor yet doe abbridge the ecclesiasticall writers from libertye to frequent their Metaphors , and hyperbolicall speéches as lyketh them best . Howbeit the Scripture doth not acknowledge any such wordes : Neuerthelesse sith it pleaseth them to accustome themselues with such speéches , lett them vse this name of oblation a gods name , and call this an oblation which we doe call the Eucharist : we contend not about words : it is the matter it selfe that we stand vpon . The auncient Fathers , because they seé a Communion instituted in rembraunce of the Lordes Sacrifice , doe call it by the name of a Sacrifice : by the same reason , wherby they doe vsually ascribe vnto signes the names and effectes of the thinges signified .

These Catholickes on the contrary side doe cry out and exclame , that he is an Heretique that will dare to say , that the Sacrifice of the Masse is a bare memoriall of the Sacrifice of Christ , accomplished vpon the Crosse. Neither thinke this to be sufficient that it be reputed as a memoriall , but besides this bare memoriall , they proceede yet to his outrage , that they endowe it also with the very power and effectuallnesse of the Lords Sacrifice : The Sacrifice of the Masse expiatory and propitiatory Tridenti . Councell Sess. 6. cap. 3. so that whereas the passion of Christ is the onely meritorious cause of our redemption : yet will they shamefully attribute the whole efficacye and operation of that inestimable benefitt , to the Masse : and in that respect they dare presumptuously commaund it to be called a sacrifice , not a Sacramentall , or a memoriall sacrifice , but an Expiatory & Propietatory sacrifice ( that I may be so bold to speake their owne tearmes ) And allthough they doe not deny : that all our whole perfection doth proceede from the onely oblation of Christ , Yet because this perfection is not made so absolutely perfect by the vertue and grace of Baptisme , but that after our regeneration by grace , we slippe and fail many tymes into many offensiue bypathes in this transitorye lyfe , they doe affirme that this Sacrifice of the Church was prouided for a medicine to solue all those soares , Out of Steuen Gardiner and other . & amperinges out of the fleshe : & as a restoratiue not onely to them that receaue it , but very medictable for the quick & for the dead also : as though forsooth the merites of Christes bloud could not heale our woundes , without this minglemangle of these Satisfactory druggs

How trymly this iugglyng doctrine doth agree with the naturall & proportioned squarier of the Scriptures , let others Iudge as they liste , I for my part , that do now & then exercise my tyme in the conference & readyng of Scriptures , & auncient writers , do verily iudge : that these notorious Maximes can not by any meanes be of any importaunce , except we plucke vppe our fayth by the rootes , and banish cleane away the very sinowes and marrow of the sacred Scriptures . For whereas the whole doctrine of Christes Gospell hath established all the treasure and riches of Gods promises , yea Christ him selfe wholy , withall his deseruyngs , in fayth onely , what shall remayne then for this Sacrifice , but that it represent vnto vs a memory & remembraunce of the Lordes death onely ? and for this cause taketh the denomination of an oblation by the testimony of Irene and others . The holy and sacred monumentes of auncient Doctours be full of Testimonies , which do playnly declare , that the Euchariste is not an oblation properly : but is called an Oblation in respect , that it is a memoriall of Christes oblation performed once vpon the Crosse. Furthermore as concernyng the application : that it is ministred not by any other outward Instrument , them by the preachyng of the Gospell of Christ , and the dispensation of his Sacramentes , and that the benefitt thereof is receaued by none other meane , then by force of fayth onely .

Now therefore let vs first heare Irene as it were expoundyng him selfe . Irenaeus lib. 4. Cap. 32. We doe offer vnto God ( sayth he ) the first fruites of his creatures with thankesgeuing : He declareth that out of those first fruites of Gods creatures , the substaunce therof was taken , which was consecrated into the body & bloud of Christ . And in this respect he doth call the whole action of the Minister , an oblation . And agayne emongest other thynges treatyng of the oblation of the new Testament : Irenaeus Cap. 33. he willeth vs also to offer a gift at the Altar continually and dayly . Therfore ( sayth he ) there is an Altar in heauen , and thither must our prayers and oblations be directed . &c. First , if the Church doe offer vnto God a gift of his owne creature : I suppose now that ye Catholicke children will not affirme that the Chruch doth offer the Sonne of God then . Moreouer if our Altar be in heauen , as Irene did truly say , to what purpose shall these Altares stand in the Church ? whenas we are taught to direct the Sacrifices of our supplications to the Altar , not these stony Altares in the Churches , but to that heauenly Altar that is in heauen ?

Ambrose treating vpon virgins . Moreouer what shall we say to Ambrose ? who treatyng of Uirginitie , was not afrayed to call the Uirgines hartes , by the name of Altares , in the which Christ was dayly offred .

Chrisost. in psal 95. And hereunto accordeth the Iudgement of Chrisostome . The gift of the Gospell ( sayth he ) doth ascend on high without bloud , without smoake , without an Altar , and without other the like . &c.

Chrisost. in psal. 26. So also Ierome : Euery faythfull person hath an Altar within him selfe which is fayth .

August . de tempore . ser. 125. Augustine likewise : The Sacrifice of the new Testament is , when we do offer cleane and pure Altares of our hartes in the presence of Gods maiestie .

The second counsell of Nyce . And the second Councell of Nyce : We Christians do scarsely know what is an Altar , and what is an oblation .

Euseb. demonst. lib. 1. cap. 10. Agreable to the Testimonies before recited is the notable and playne Testimonie of Eusebius : We do sacrifice ( sayth he ) and do receiue a remembraunce of that sacrifice , celebratyng the mysteries accordyng to the ordinaunce deliuered by him selfe , and rendring thankes vnto God for our safety . And agayne : We doe erect vnto him an Altar of vnbloudy & reasonable sacrifices accordyng to new mysteries . Furthermore he doth forthwith expresse what kynde of new Mysteries they be : Christ did offer ( sayth he ) a wonderfull sacrifice for the safety of vs all . That is to say , he gaue vs a memoriall to offer to God , commaundyng vs to offer a memoriall for a sacrifice . &c.

Cyrillus ad Reginas . What shall I say of Cyrill . Who doth call the prayers and melodious singing of fayth full soules praysing God continually , vnbloudy sacrifices .

Cyrill agaynst Iulian . lib. 10. And the same Cyrill writyng agaynst Iulian : We ( sayth he ) forsaking the grosse sacrifice of the Iewes haue a commaundement , that we shall make a simple , spirituall , and a pearcyng sacrifice : And therfore we do offer vnto God for a sweete smelling sauour all kindes of godlynes , fayth , hope , and charitie . &c.

If this controuersie may be decided with the greatest part of voyces , who would require more wittnesses ? if with authoritie ? who will demaunde more auncient and more learned ? if by expresse euidence of wordes : what is he so voyde of Reason , that can not playnly conceaue by the premisses , that there is no one thyng more vntrue , then that which these braynesicke men haue by a most false and vnsauory inuention Imagined , concernyng the application and propiciation of this Sacrifice ? for the vtter ouerthrow of which doctrine , what will more fittly serue the oportunitie now offered , what can be applyed more aptly for this present , and more agreable to Reason , then to kill them with their own swordes , and to catch them in their owne pittfall ? for whereas the chiefest substaunce of a Sacrifice ( especially such a Sacrifice as is offred for Sinnes ) consisteth in slayeng of a body , and sheadyng of bloud : I would therfore learne of them , by what reason the denomination of a Sacrifice may be properly applyable to their Popish Masse , whereas neither any slaughter of a body , or any sheadyng of bloud is discernable ? But there is represented ( say they ) a memoriall of sheadyng of bloud . I do graunt it . The holy Euchariste therefore doth not expresse any actuall killyng of the body , or actuall sheddyng of bloud in truth and in deede , but representeth it by a memoriall onely . The Eucharist doth not forgeue sinnes but doth represent the memory of a true forgeuenesse . Which bycause can not be denyed , we say , that hereof it commeth to passe : wheras Remission of Sinnes is not otherwise obteined then by killyng of some body , and sheadyng of bloud , that for this cause therefore the Euchariste which executeth no actuall sheadyng of bloud , but representeth onely a memoriall thereof , can not of it selfe geue forgeuenesse of Sinnes , but onely represent vnto vs a memoriall of the true Remission of Sinnes , by way of Representation onely . And what accoumpt shall men make now I pray you of that dreadfull Decree of the Tridentine Fathers , who haue hundred out such flashes of horrible lightenyng , whereby they doe scorche cleane into powder , Sinod . Trident . sessi . 6. cant . 3. with their cursed Bull , all them whosoeuer dare vtter halfe a word so much , to say , that the Sacrifice of the Masse is onely a bare commemoration of that Sacrifice , finished vpon the Crosse , and not a propiciatory Sacrifice rather ?

I draw now somewhat neare to the very Canon of the Masse : Out of the Canon of the Masse . whereunto as these godly Catholickes do sticke most earnestly , and do settle in the same the chief prore and pewpe ( as the Prouerbe is ) and shooteanker of their whole Idolatrous Sacrifice : So doe they also in the same shyppe bulge them selues most of all , and with their owne cable ouerhale them selues into an vnrecouerable gulfe . The Tenor of which Canon is this . Commaunde these giftes to be carried by the handes of thy holy Angelles vnto thyne hyghe Altar , &c. What ? Can not Christ sitte on the right hand of his Father , vnlesse he be posted ouer by the Priest , to be transported by Angelles vnto the highe Altar ? whenas he hath bene in actuall possession of the highest heauens long sithence , not holpen thereunto by any person , and sitteth on the right hand of his Father , farre surmountyng in power , euen the most excellent ministery of Priestes and Aungelles ? It followeth in the same Canon : Through whom thou doest alwayes create , sanctifie , and blesse all these good gifts . What is this that I doe heare ? must Christ be created ? blessed ? and sanctified agayne ?

I haue passed my boundes somewhat further perhappes in prosecutyng this controuersie , then the proportion of this our Apology would well admitt : But hereunto was I forced , partly by the peruersnes of Osorius , partly by allurement of necessary persuasion : for as much as I perceaued that there is no one thyng throughout all the doctrine of this phantasticall Religion , wherein our Catholickes doe sweate and turmoyle them selues more greédely , and raunge at riotte more perillously . And therfore I thought it not amysse to rippe abroad the whole matter , euen from the very rootes of the foundation , and so to encounter the franticke attemptes , and engynes of our aduersaries . Wherein if I haue not satisfied all mens expectation , yet I trust that I haue reasonably brought to passe by this simple discourse , that the Reader may easily conceaue , how peéuish a plattforme this glorious Peacocke hath forged for his peltyng Purgatory , and mumblyng maskyng Sacrifice , vauntyng them to be matters of such importaunce , Osort . pag. 199. 202. 204. as which the Apostles did deliuer ouer by mouth , and which their Disciples dyd deliuer ouer to the posteritie , and which the greatest consent of auncient Antiquitie with most Religious obseruaunce hath reteyned , and approued so many hundred yeares , with the generall Fayth and allowaunce of the vniuersall Church , without any disagreement . But on the contrary part : as touchyng the Lutheranes , they are confuted with the authorities of the auncient Fathers , and confounded with the generall consent of the whole Church , whom Osorius with his copemates haue vtterly discountenaunced and discomfited with vnuanquishable Arguments , vncomptrollable testimonies , vnreproueable examples , and conuinced them of horrible impiety and wickednes . &c. In good sooth these be lofty , glorious , & magnificall speaches , but besides the bare sounde of wordes , no matter at all : which wordes if must of necessitie flee into the Castle of creditt , bycause they be naked wordes onely without feathers , surely you are well furnished with a very ready pollicie of persuasion Osorius , and with a speciall practize for the speedy conquest of the cause . But by this very same deuise of yours , what a singular plattforme haue you layed forth for others to finde out the way to persuade as matter of truth , whatsoeuer they liste to blast out in bare wordes ? For what is more easie then to pretend in word , & in speach those two wordes onely Church , and Antiquitie , if men wil be contented to haue their mouthes choaked with such boanes ? If the world be come to this passe , that whosoeuer can with finest floorish of wordes lauish abroad in the Church whatsoeuer him listeth , the same shall obteine greatest creditt and estimation of his speaches , without yeloyng any reason or demonstration of the thynges , which he vttereth , in good sooth then haue you spoken enough Osorius , and crackt the creditt of all the poore Lutherans vtterly , as you say . But if in decidyng of controuersies , trueth must be tryed , not with bare speéches , but with substantiall matter , certes either you must gett a better visor for your glorious persuation , or els in my iudgement you were better hold your peace altogether . The Apostles ordinaunces . You doe oppresse vs in a glorious braggery of speéch , with the speéches of the Apostles , and with the tradicions of the Apostles disciples : And yet out of all the Apostles writings can not any man hitherto force from you , no not by violence , one title so much , which will auaile any ioate to the creditt of those your Assertions , but will rather deface them & discouer your packing . Upon the neck of them , you do force vpon vs also the authoritye of auncient Fathers , Authoritie of Fathers . and the generall consent of the vniuersall Church , cleare from all maner of variablenes and disagreéing . What a iest is this ? As though there were any one of those auncient Fathers euer borne as yet , that euer vttered one sillable so much of purging the sinnes of the faythfull , after they were once departed this lyfe : or of the Popes Pardons : of the Propiciatory Sacrifice of the Masse : of Transubstantiation , of Merite Meritorious , of Merite of Congruum and Condignum , or that euer durst presume to make the Sacrifice of the Altar comparable with the Sacrifice of the Crosse : or durst affirme that Christ himselfe was really in the consecrated hoast , with all the dimentions and liniaments of the same body , which suffred death vpon the Crosse : or would euer ascribe to a pelting Priest full power to Merite , and offerr Sacrifice for the quick and the dead . Now if euer you haue chaunced vpon any such Doctrine in the writings of the auncient Fathers , gentle Syr Byshopp , why doe yoe not vouch the same boldly , wherby you may seéme to haue confuted vs , not with babling , but with trueth , and substaunce of matter ? But if you haue not so done as yet , nor seéme euer able to doe it : where is then that generall consent and agreement of the whole Church ? Where be these Records and Monuments of auncient Antiquitye , and of all foreages ? Where be those inuincible Arguments ? Where be those irreproueable Testimonyes , and vndeceiueable examples , wherevpon you crake so lustely ? perhappes you will empart them vnto vs in your next bookes at your better leysure . For hitherto as yet you haue hadd no leysure to muster that your braue guarison that you beare your selfe so stought vpon , and to leade them into the fielde , being otherwise surcharged with farr more weightie affaires .

And now to deteigne theé no longer ( gentle Reader ) thou hast heard heretofore howe this Portiugall hath powred forth his prattling Rhetorick for the vpholding of his Purgatory , his Uowes , his Supplications , and Prayers for the safety of the dead , and also of that most holy oblation of all other , the Sacrifice of the body and bloud of Christ offred for the reconcilement of Gods wrath and displeasure . There remayneth behinde the knitting vp of all this geare : Wherein purposing to make an end of his whole discourse , he rusheth vpon Haddon with all the bent of his Eloquence .

Dare you be so bold ( sayth he ) to call this holynes of Religion , Osor. pag. 209. this ardent endeuour of Loue , this comfortable oblation offred , not for vs alone , but for our bretheren also , wherewith we are knitt together in an euerlasting amitye , to be defacinges & disgracements of Religion ? A very haynous offence verily to call a Boate by the name of a Boate , and a Mattock by the name of a Mattock . But here was one sharde left open which must neédes be slopt vp with some brambles and Bryars . Is not this foolishnes ? Is not this vnshamefastnes ? Is not this Madnes ? For if Osorius Eloquence were not furnished with these flashing flames , surely it would be very colde . But how more commendable , yea how much more seémely and sittingly for his personage , in my conceipt , should he haue done , if surceasing these outragious exclamations , which preuaile not to the creditt of his cause the value of a pinne , he hadd discreetly , and with sober reasons debated the matter first , and examined thoroughly whether Haddon hadd spoken trueth , or falshood . If he haue vttered the trueth , then is Osorius frendly dealt withall : If he haue spoken any untruethes : there be scriptures , there be arguments , meéte and couenable Reasons , wherwith Osorius might easily both defend the truth of his Religion , and preserue it from to be impeached by others . Spightfull reproching , Skornefull taunting , Cotqueanelyke rayling , Rascallyke raging , and Barbarous exclaming , further not the defence of his cause . If Osorius be so fully settled , and so throughly wedded to his Church , that no persuasion will seduce him to thinke , that his Churche may straye by any meanes from the right course , and that in all his Religion is no wrinkle or spott , that may be amended , surely he is herein very much deceaued .

Conferr who so list the whole face & shape of the Popes Religion , to witt , his adoration , his Sacraments , his Masses , his breadworshipp , his Imageworshipp , his Sacrifices , his Application , his Transubstantiation , his Releasing of sinnes , his Merits , his Ceremonyes , his Pardons , & sixe hundreth lyke papisticall trumperies , with the pure , & cleare founteines of the sacred Scriptures , with the Institution Euangelicall , and the expresse rule of the doctrine Apostolique : and he shall easily perceaue , that Haddon did vse an ouer myld maner of speéch , when he called them disgracements : Disgracementes of Religion . Some other man perhappes would haue blazed abroad these dreggs with some grosser tearmes . Truely if the Apostle Paul hadd heard these profound opinions , and these deépe deuises of the Romish Religion , and hadd seene their decrees , their Cannons , their Clogges of Ceremonies , & snares of consciences , I he liued now and beheld these obseruations of dayes , Monethes , & times , these vowes , and restraintes of men , forbidding Marriage , denying the lawfull vse of meates , which are now dayly frequented in the Church : would any man dought whether he would call these disgracements of Religion , or the Doctrines of Deuils rather ? 1. Tim. 4. But because we haue spoken hereof sufficiently before : It shall be lesse neédefull to take this dounghill abroad any more .

But Osorius goeth forward , and because Haddon shall not escape s●●tfreé for naming his pontificall pilfe to be disgracements of Religion , Osorius acquiteth him with the like beadroll of the Lutherans corruptions in a long raggemarow of wordes : that so comparing both partes one with an other , to witt , Luthers nakednes and beggery , with the maiestie & glory of the Catholickes , he may make them to grow into the greater obloquy and hatred . It remaineth therefore that we geue eare a whiles vnto the gallaunt brauery and loftines of Osorius Eloquence : Osori . pag. 203. To abandon dutifull obedience to the Magistrate , to disturbe the auncient ordinaunces of the Church , to defyle the virginitie of sacred Nunnes , to dispoyle the Chaste of their continencye , to raze out all endeuour of godlynes and humanitye , to robb and ransack holy Churches , to murther holy Fathers , to spoyle some , and to oppresse others with infinite afflictions , to throw others out into miserable exile , to expresse vngodly malice and deadly hate agaynst the Reliques of Saintes , to be outragiously insolent in this vnmeasurable destruction and ouerthrow of all holy Religion , is this a poynt of honesty ? of Modesty ? or worthy to be aduaunced with immortall commendation and prayse ? Truely I doe not suppose so . But whereunto tend all these at the last ? forsooth to make you know what he meaneth hereby . And therfore marke now gentle Reader the other part of his collation .

But to be subiect to lawfull Authoritye established by the commaundement and ordinaunce of Christ , Osorius pag. 203. to preserue the bandes of Vnitye and concord , to esteeme highly of the vniting together of Gods Iustice and mercye , to reuerence the monuments of notable holynes , to make that most Sacred and most heauenly Sacrifice for the quick , for the dead , finally for the preseruation of all Christian Common weales , the Maiesty and vertue whereof we are neither able to expresse with tongue , nor comprehend in thought and imagination : shall this be accompted shamefull infamy , and an intollerable haynousnesse ? And yet you blush nothing at all : to call these disgracements of Religion . &c.

August . contra lib. 2. cap. 14. To aunswere these great speéches at a word : First as touching those slaunderous crymes which you throw out agaynst vs as being Rebellious to the lawfull Magistrate , what els shall I aunswere to this your Insolency , then the same which Augustine did Aunswere sometime to Petilianus ? If I should speake as much of such as you are ( sayth Augustine : ) I am sure , you would require me to make profe of the wordes that I should speake . The selfe same doe I now require & looke for at your hands Osorius , which so lustely rayle agaynst vs at this present . Whereas you exclayme that we doe renounce dutifull obedience , doe disquiet auncient orders , doe betray Chastitye , ouerthrow all mindefulnes , and endeuour of vertue and godlynes , doe raze downe Temples of Religion , doe kill and doe spoyle godly personages . If I should now demaund of you in the voyce of Augustine , how you be able to proue , that all the foresayd crymes & innumerable such lyke ( which your raunging penne hath raged agaynst vs ) may be duely fathered vpon vs , how would you proue it ? Agayne how will you deny that your selues are not duely to be charged therewith ? what aunswere will you make ? for hitherto as you haue spoken much , so haue you proued nothing . Unlesse you be of this opinion , that your bare speéches must be taken for sufficient proofes . If you thinke so : what resteth els , but that we requite you with the same , that you reproch vs withall : August . in the same place . or els we desire you to rehearse so much agayne in our behalues : and then is our profe sufficient enough ( as Augustine sayth ) if such kindes of proues be allowable .

If I should deale with you on this wise Osori . What would remayne of your accusation ? But I do not handle you so now . For I frame myne aunswere otherwise , and in flatt denyall , make our purgation from all that you haue raked together agaynst vs . You say that we refuse lawfull Aucthoritie . The Authoritie of the Pope is denyed to be lawfull . But I on the contrary part do affirme that this Aucthoritie which you name to be lawfull : is neither any Aucthoritie at all , neither lawfull by any meanes . Nay rather what if this Aucthoritie , whereof you bragge so much , be so farre from beyng lawfull , that it is most manifestly proued by the expresse wordes of the Scriptures to be the kyngdome of Antichrist ? The kyngdome of Antichrist . What then Osorius ? will you in despight of our beardes make vs subiect to such a Tiranny , from whence the manifest word of the holy Ghost doth commaunde to cutt of our selues , vpon perill of the losse of our soules , not onely in the old Testament , but in the new also , as is declared before ?

You adde further that we do disturbe the auncient order of the Churche , and dispoyle the continent of their Chastitie .

But I do deny that this order of yours is auncient , which I haue Iustified to be true before aboundauntly enough with many and sounde Testimonies . Moreouer as touchyng your chast Uirgines I know not what to say . Surely if Cloisters & Dorters could as well haue made Uirgines , as they could couer their incontinency , it were not all amisse that you say : And yet it may be that in Portingall be many holy Nunnes , such as you preache of : who did neuer treade their shoes awry . But without all question to speake of our litle England , whenas the neastes of these prety sparowes were scattered abroad , how these neastes were founde then not altogether so cleanly , as was supposed , I had rather were notified by publick Recordes & Registers therof , wherein they be decyphred at large , then to be proclaymed by any my writyngs . Many Recordes wherof be at this present in my custody , which if I would vtter , would easily bewray , that in these close Cloysters of coacted chastitie , were more open bellied Nunnes , than chast and continent Uirgines , besides many other matters that the common people euery where doth report of their owne knowledge , whereof I will now say no more , vnder payne of Confession . This one thyng will I speake : such as haue persuaded vnuoluntary Uirgines from this coacted single lyfe , to enter into honorable wedlocke without all compulsion , doe not defile Uirgines , as I suppose , nor dispoyle the chast of their continency : but rather prouide more circumspectly for their honestie . And to say the truth , this complainte of defilyng Uirgines can be applyable so iustly to none , as to some of your owne Catholickes , not all of the best Geldynges perhappes .

Now that which followeth , touchyng the memory of vertue and Iustice abolished , and endeuour of godlynes banished by these Lutheranes . The cauillation of Osori . of the Memory of vertue abolished . I can not well conceaue what Osori . doth meane hereby . For in as much as the consideration of all righteousnes and godlynes is comprehended in the law of God chiefly , I do Appeale here to the secrett Iudgementes of all the godly , how farre the Lutheranes be estraunged from all thought of ouerthrowyng this law of the Lord .

You say that they haue razed and ransackt Churches . A cauillation of Razyng of Church . But what Churches they were you do not tell vs : for consideration is not alwayes to be had of all Churches alike . Some Churches do serue for godly and necessary vses : Some are erected to mainteyne Idolatry and superstition : God hath his peculiar Churches . So hath the Deuill also his Chappelles . The Gentiles had sometymes their Temples for their dumme Goddes . There be Selles also & Monckeries at this day for their mumblyng Goddes . Neither be the Turkes destitute of their Tabernacles . And therefore to raze downe any particular Church whatsoeuer for any speciall cause is not altogether so haynous . Marke a most valiaunt Martyr of God did on a tyme throwe downe the Temple of Diana in Arethusiū : & in place thereof did dedicate a Church vnto Christ . Euen so haue many godly Princes done in many places within Rome it selfe , as Constantinus & others : yet doth not any man condemne them for it . In tymes past emongest so huge a multitude of the Iewishe Nation was no more but one Temple onely : God did allow but one Altar : And yet this Temple being raysed and builded by his owne appointement and commaundement , neither was him selfe agreéued to haue vtterly defaced , leauyng no one stoane vpon an other for the abuses frequented therein : nor doth any man complayne of the same . To be short , what an infinite multitude of Temples and Religions were there scattered ouer all the face of the earth long sithence , among the heathen , of the which not so much as any ruines be to be found any where ? I speake not this as comparyng Monckes and Friers with Heathen and Paynymes : or their holy Churches with the Temples of the Gentiles : but bycause I may make euident , That in razing and pluckyng downe of Churches , it is not enough bycause Osorius maketh complaint of the same , vnlesse he make it knowen first , That these Temples were Temples of true Religion , and not Tabernacles of superstition , and Idolatry . Which he hath not proued as yet , nor euer will be able to Iustifie .

But we doe kill some holy men , some we do spoyle and tourmoyle with infinite afflictions : others we force out into exile . &c. What holy men he meaneth in this place I know not : But if they be the same whom I do coniecture to be , who by the publicke authoritie and lawes of this Realme , were executed for highe Treason in the reigne of kyng Henry the eight : to condemne vs as blameworthy , for due execution of the Lawes of our Land : and to call that their Trayterous treachery by the name of Holynes ( I meane their renouncyng due obedience to their liege Lord , contrary to the manifest determination of Gods Scripture , and contrary to all Religiousnes ) herein surely Osorius doth offer vs no small iniury . I call not their crime in question here . But this is most assured : That neither More nor Roffensis , nor the Charterhouse Monckes , were so rude or vnlettered , but that they knew sufficiently , what was the duetie of Subiectes to their Princes . Especially whenas they might haue learned out of Chrisostome , by the testimony of the Apostle . Chrisost. ad Rom. 23. Although thou be an Apostle ( sayth he ) although thou be an Euangelist , though thou be a Prophet , or whatsoeuer thou be , it behoueth that all persons be subiect to the higher powers : For this dutyfull subiection doth not abate any pointe of godly Religion . The same also doth Gregory declare not in one place alone . Gregor. Epist. 64. lib. 3. Christ ( sayth he ) did geue authoritie to the Emperour to be Lord , not onely ouer the Nobilitie , but ouer Priestes also . Wherefore in that you accuse vs of our misdemeanour agaynst those persons : To aunswere briefly , what better aunswere shall I make vnto you , then the same that Augustine did aunswere vnto Petiliane , in a cause not much vnlike vnto this . Whereas you lyue ( sayth he ) most like vnto Theeues , you bragge that ye dye like Martyrs . Aug. contralite . petilia . lib. 2. cap. 33.

¶ Romish Reliques .

BUt emongest all other , Osorius piety can not disgest by any meanes as a thyng altogether intollerable : That these Lutheranes doe expresse such an vngodly malice and deadly hate agaynst the Reliques of holy men ( as he sayth ) and are so outragiously insolent in the destruction of holy Religion .

In this one portion of accusation , I doe perceaue two seuerall crimes compyled together , whereof the one doth concerne the hatred of godlynesse , the other the contempt and vnreuerent handlyng of Reliques . First therfore touching that hatred : veryly you behaue your selfe herin ( Osor ) as one that may seéme to haue expressed his mynde couragiously and lustely enough ( to speake Ciceroes wordes ) For he that hath once passed ouer and beyond all the boundes of modesty , had neéde to become notably shamelesse , that so he may neuer after blush to mainteyne a lye in any matter whatsoeuer , euen to the hardhedg , as they say . It remayneth now , that I speak of the Reliques : Of Reliques . Howbeit here needeth no great matter of Refutation , namely sith Osorius , alledgeth nothyng but the bare name of naked Reliques : though in deede he erre somewhat also in the word ( Reliques ) it selfe . For if he would haue assigned a true and proper denomination of those Reliques , he ought not haue named them Reliques , but delusions and liegerdemaine rather : not the memorialles of holy men , but crafty conueyaunces of hypocriticall hellhoundes , deuised not to pyke out the eyes of Crowes , but to pyke out the eyes and hartes of Christians . Wherein I doe maruell truly , that Osorius doth speake so litle of the matter , who regardyng these Reliques so reuerently , yet doth not notifie by one word so much , either what Reliques they be , or where they be , or els what Sainctes Reliques he doth meane : which bycause he hath ouerskypt either for feare , bycause he dareth not vtter them , or for ignoraunce , bycause he can not : we will not be squeymish to supply his want of dutie herein . Howbeit though I doe not reckon ouer all the Reliques in an exact and perfect accompt : yet will I disclose a good quantitie of them : whereby the Reader may the better know the qualities of them , and what crafty conueyaunces this vngodly Prelate doth brute abroad for Reliques of godly and holy personages .

And first of all to beginne at the very byrth of our Lord Chryst , what shall we say of the Maunger ? The Maunger wherein Christ was layde . which is shewed at Rome in the Cathedrall Church of Mary Maior , notwithout penny crooching ? Is there any man of so grosse a dulnesse , that may not playnely perceiue , that this Maunger is not the same Maunger , wherein Christ was layed when he was borne : but rather a lymetwygg layed by Hypocrytes to gett money withall ?

The Mounckes of Charrouia do vaunt that they haue the foreskinne of Christ : The foreskin of Christ . that is to say , the small filme of skynne which was cutt away from Christ when he was Circumcised , and this they know to be the selfe same , by certeyn small drops of bloud , which do fall from it now and then : which albeit carrye no lykelyhood of trueth , yet this might be either beleéued , or imagined by vs to be a trueth after a sort , because it is certayn that Christ had but one foreskinne , if the same foreskinne were not shewed openly for an especiall trueth at Rome in the Cathedrall Church of S. Iohn Laterane .

No lesse monstruous is it , that at Rome in the Church of Saynt Iames , the Altar is to be seene whereupon Christ was sayd when he was circumcised in the Temple . The Altar whereupon Christ was Circumcised . As though in that Church where Christ was Circumcised , were many Altars as there be in the Romish Churches .

The swathling cloutes and Cradel of Christ . And yet were not this very much to be wondred at , but that also in the Cathedrall Church of Peter and Paule at Rome , is shewed the linnen cloth wherein the babe Christ was bedded : a Ragg whereof is reported to be at S. Sauiours in Spayne also : besides thys lynnen cloth , there is also in the same Cathedrall Church at Rome , the very Cradle wherein he was rockt , and the peticoate which hys mother Mary did knitt for him , & yet we read in the Gospell , that the Maunger was the onely cradle that the Child had .

As meere a mockery also is this , that in an other place of the same City , the Piller whereunto Christ did leane , when he disputed in the Temple , The Piller where vnto Christ did leane when he disputed in the temple . is brought forth to be looked vpon : brought vnto Rome ( as they say ) together with eleuen other pillers out of Salomons Temple , which if be true , was done doubtlesse after the Popedome of Gregory . For it is euidently knowne by his owne writynges , that in his tyme was no such Bables at Rome .

There be Monasteries which make a shew of the water pottes in the which Christ did turne water into wine : Water pots At Aurelia also they do bragge that they haue the very wine that was turned out of water , which is sayd to be the wyne of the mayster of the feast . Euery yeare once it is offered to be licked with the toung to them that will geue money for the same , out of the topp of a spoone : alleadging that it is the very wine that our Lord did will the Master of the feast to drinke of at the marriage : what a fitter place for exclamation were heare , O shamelesse Impudency ? O wittlesse folly ? O grosse mockeryes ?

At Rome in a place which they call Sancta Sanctorum , they doe shew forth the shoes of Christ . The Shoes . But what shoes did Christ weare then , whenas Mary Magdalen did power forth sweéte oyntment vpon hys bare feete I thinke , and wyped them with the heares of her head , as he sate in the house of Simon at Dyner .

It is skarse credible that any dropp of Christes blood which was altogether powred forth vpon the ground , is remaynyng at this present . And yet that naturall blood of Christ is shewed more then in an hundred places . The Reliques of Christes bloud . There is a solemne Pilgrimage made to a few droppes thereof at Rochell in Poytiers in Fraunce : which as they say , Nichodemus did gather vpp , & reserue in his gloaue . At Mantua also greate gobletts full be to be seene . At Byblion in Auuergne in Fraunce it is brought forth to be seene cleare renning in a Christall glasse : In an other litle towne neere adioyning , the same blood is shewed clotted together . At Rome it is poured forth in broad platters full in the church of Sainct Eustathius , but in the same City at Saynct Iohn of Laterane it is found mixt with water , euen as it gushed out of hys side . In England in the Abbay of hayles was solemne pylgrimage made , & great worshipp geuen to that which the Mouncks did bring forth in a cleare Christall glasse in steéd of Christes blood to be gazed vpon of the pylgrimes , where if Osorius had come on Pylgrimage , what would he haue done ? I dought not but he would haue worshypped it very religiously . But if he had done so , he should in steéd of the Reliques of holy bloud , haue surely worshypped the bloud of a Ducke .

The Table wherupon Christ made his last supper , standeth at Rome in the Churche of Iohn of Laterane . The Tables whereas Christ made his last supper . There is in a Church called Saynt Sauiour in Spayne a crust of the bread also that he brake at his last supper . The bread of the supper . The knyfe wherewith the Paschall Lambe was cutt in pieces , The knife that stucke the pascall Lambe . is at Tryers in Germany .

The cupp wherein Christ gaue the Sacrament of his blood , is to be seene neere vnto Lions in Fraunce , in the Church of Maria Insulana . The same Cuppe also is in Switzerland in a certeyn Mounckery of Austine Fryers . The Cupp .

The platter The platter wherin the pascall Lambe was put , is at Rome , at Genes , and at Orleaunce . That is to say three manyfest lyes about one poore platter . And yet these raynebeaten Ruffians be not ashamed to delude the world with such kinde of Mockeryes . Neyther is Osorius ashamed to become as shamelesse a patron for those open guegawes , But let vs proceéd to the rest of those lying Reliques .

The Towell wherewith Chryst did wype the disciples feete , The towell wherewith Christ did wash his disciples feete . is to be seene at Rome at Saynt Iohns of Laterane : The same also is at Ayre in Germanye : It is shewed likewise all at one time in S. Cornelies Church .

A crust of the broken bread wherewith fiue thousand people were fedd in the desert is worshypped at Rome at S. Maria noua . Broken bread . An other litle crust thereof is worshipped at Saynt Sauiours in Spayne , which I thinke flew directly out of the Baskettes into Spayne . But thys is but a Trysle to preserue barly breade there , if they did not also shewe at the same Saynt Sauiours a braunch of palme which Christ did beare in his handes on palme-sonday , when he came vnto Ierusalem . Emongest the which most holy Reliques is reserued a clodd of earth which they doe affirme , was vnder Christes feete when he raysed Lazarus from death to lyfe .

Many sundry reportes are made emongest the writers of the Ecclesiasticall history concerning the Crosse. The Reliques of the Crosse. The first that found it out is sayd to be Queéne Helene , who did send a piece thereof to the Emperour her sonne : an other part very curiously enclosed in a Chest of Golde she delyuered to the Byshopp of Ierusalem to be preserued . If it be true that thys Crosse was deuided betwixt the Emperour & the Byshop : Then must the other Reportes made touching the Relyques of the same Crosse neédes be fables : especially sith there is skarce any so litle a City wherein some gobbet of that Crosse is not resident . First & chiefly at Parys in the holy chappell , at Poytew , and at Rome , where a whole Crucifixe of a meane stature made of the same Crosse , is to be seene . Goe to : what will Osorius say to me here ? For whereas we are certeynly assured by the hystory of the Gospell , that the Crosse whereupon Christ suffered , was no greater than that it might he carryed vpon one mans shoulder , now it is growen to so vnmeasureable a quantity in greatnesse , in breadth , and in length , that if all chyppes and gobbets thereof , that are skattered throughout the whole world , were gathered together , I am well assured that a great Carrick would be skarce able to beare them all . Moreouer who may beleeue the deuise of the Cityzens of Poytew , that the skrapp of the Crosse remayning amongest them was stollen from Helene , by a certayn mayd , and by her conueyed vnto them , after that she had runne away from her Princesse , & wandring abroad lame and halt , chaunced to come at the last vpon their coast ? And I maruell if there be no fragment of the same Crosse in Portingall : the trueth whereof I commit to Osorius , one of the Inquisitors of Portingall to finde out . This one thing would I fayne learne what Osorius would doe , If Osorius had the very true Crosse it selfe within his owne Byshoppricke : I suppose he would worshipp it : and why so ? forsooth because it did heare the body of Christ . That is well . I aske further , what if the Asse also that did beare Christ , were in Osorius chamber ? what would he do ? I thinke he would feéde it with hey . May I be so bold to aske one question more ? What yet at the least if Osorius had the eares of that Asse in his custody ? I suppose he would hang them to his Myter for bables , for Reliques I would say . But I come agayne to the Crosse : which because should not come without a companion . The people of Tholouse do boast that they haue the Tytle also that was sett written ouer the Crosse. The Title of the Crosse. But the Romanistes do denye it , and bragg it out lustely , that they can shew this Tytle in the Temple of Saynt Crosse. To appease this contention for theyr creditt sake , I would wish that Osorius should be Umpire betwixt them .

The olde historyes do varry very much about the Nayles : Theodoret doth report , that Helene did commaund that one of them should be putt in her Sonnes Helmett : the other two she commaunded to be made into a Bitt of a Bridle for an horse mouth . Ambrosius differing from this but a litle , doth say that one Nayle was fixed vpon the Diademe of Constantine , and the bitte of a Bridle made of the second , and the third reserued to the vse of Helene her selfe . Some writers affirme that the third was throwen into the Sea . Now let the Christian Reader conceiue by these , what may be iudged of all those skrappes and Ragges of Reliques , by the Religious vsage of these Catholickes .

The Myllanoyes doe bragg that they haue the Nayle whereof the Bitte of the Bridle was made , The Nayles of the Crosse. but the inhabitauntes of Carpentias in Narbone gaynesay that , and do challenge the same to be in theyr custody : There is an other in Rome in Saynt Helenes Church . There is yet an other in the same City in the Church of Saynt Crosse. There is one at Sene in Tuskane , an other art Venice . There be two of them in Germany , the one at Coleine in the Church of the three Maryes , the other at Triers . There is one at Parys in the holy Chappell , there is an other in the same City emongest the Carmelyte Fryers , an other in the Minster of S. Denys . An other remayning with them of Burges . An other in Sheresabbey . An other at Draquigne . And yet Osorius doth beleue that men be so blockish and sencelesse at this present , to be faced out with such grosse trumperies of Mouckish Mockages in stead of true Relyques .

The Speare head . At Rome is to be seene one Spearehead , an other at Paris in the Holy Chappell : a thyrd emongest the Cantons in Sheresabbeye : a fourth at Sylua neare vnto Burdeaux in Gascoigne .

The crown of Thornes . A thyrdendeale of the Crowne of Thornes is shewed at Paris in the Holy Chappell there . At Rome be three thornes in S. Crosses Church . One portion of that Crowne is in the Church of S. Eustathe . At Senes I can not tell how many Thornes : at Vincentia no more but one Thorne . At Burges fiue : At Besanson in S. Iohns Churche be three Thornes : as many more at Mount le Roy. Some there be at S. Sauiours in Spaigne . There be two in S. Iames at Compostella : in Switzerland three . At Tolouse , at Mascoue , at Charroune in Poytou , at Cleere , at S. Floure , at S. Maximin in Prouince : likewise in the Abbey of Salle at Noyon in Fraunce in S. Martines Church . Euery of those places haue seuerall Thornes .

Men tell for a trothe that one Coate of Christ without a seame is at Argenteiul : Which is a Uilladge neare vnto Paris . Christes coate without a seame The Vernycle of Veronica . There is an other of the same without a Seame at Tryers : and it is reported that there is also one at S. Sauiours in Spaigne .

The Vernycle wherewith Christes face was wyped is shewed in S. Peters Church at Rome . Our Ladies kerchief that was wrapt about the priuy members of Christ hangyng vpon the the Crosse ( as they say ) is to be seene in S. Iohns Church of Laterane : The same Vernycle is reported to be at Carcasonne with the Augustine Friers : besides an other whole handkerchief beyng in a certein Nunnery at Rome , commaunded by the Pope not to be shewed for any solemne Relique .

There be sixe Citties at the least which do bragge that they haue the wynding sheéte wherein Christ was wrapte in his Sepulchre : Christ wynding sheete Namely , the Citties Nyce , Ayre in Dutchland , Traicte , Besanson , Eadoen . Lymosine in Fraunce . Likewise a certein Citty neare adioynyng to Lorrayne besides many other raggs which beyng scattered abroad here and there , are accoumpted for most holy Reliques .

There be other parcelles apperteinyng to Christes Passion behynde yet , namely the Reéde , The Reede . which was geuen to Christ in the house of Pylate in steéde of a Scepter , is openly shewed in S. Iohns Churche of Laterane at Rome . In the same Cittie at S. Crosses the Sponge is to be seene . The Sponge . There be also some that blaze abroad to the people the xxx . pence for the which Christ was sold. The xxx . pence . As though a field was not purchased for these pence , as appeareth by the History of the Gospell which will condemne this Fable to be an arrogaunt lye .

The Grieces in Pilats Iudgement hall . Such an other ridiculous toye is there mainteined at Rome touchyng the grieces of Pilates Iudgement Hall , which are in S. Iohns of Laterane : A like deuise also of the piller whereunto Christ was bounde when he was whipped , which is sett forth to the gaze in S. Praxedes Church .

The inhabitauntes of Brixia , do boast that they haue in their custody the Crosse which appeared to Constantine in the ayre . The Crosse which appeared to Constantine in the ayre . About the which I will not striue with them : onely I do referre them to the order of Curtonenses : who do affirme and that in good earnest , that the same doth remaine with them . Let them brawle together about it , and lett Osorius pacifie the quartell betwixt them at the length . For I do suppose the Crosse , which did appeare to Constantine was not a materiall Crosse , but a certein representation of a Crosse shadowed in the ayre , which neuer came downe to the earth , nor euer shall come downe .

In the Churche of Saint Laurence at Rome , the pryntes of Christes steppes which he troade vpon the earth when he mette Peter foretellyng him that he should suffer Martyrdome at Rome , The fotestepps of Christ vpon the earth . are euidently to be seene : An other steppe of the same miracle is shewed openly at Poytew in the Church of S. Radegonde . An other in Soysion in Fraunce , and a thyrd at Orleaunce .

Our Ladies heare . Next vnto the Sonne followeth in order Mary the Mother of Christ . Who if had not bene wholy assumpted into heauen , would any man dought but that her Rames would haue bene bragged vpon emongest the whole rable of Mockeries ? Yet notwithstanding many Reliques of her Heare , & her Milk , did stick fast in the earth , after she was assumpted . For men do visite her Heare at Rome in our Ladyes Church aboue Mynerue : so also do they the same heare at S. Sauiours in Spayne , at Matscoue , Cluniacum , Nuceria , at S. Floure , at S. Iaqueries , and many other places . But of her Milke where shall I begyn to speake ? Our Ladies Milke . Lett this one thyng suffice the Reader . If that blessed nourse did geue so much Milke , as is set forth euery where abroad to be seene in holy Religious houses , in the Temples of Monckes , Friers , & Nunnes : surely there would haue bene aboundance enough to haue sufficed all the Babes & sucklynges Bethleem , if she would haue geuen them sucke as long as she liued . In the meane space I do not recite all the places whereunto pilgrimes do reporte to visite these Reliques of Milke : neither do I earnestly craue to know , how it may seéme credible , that so much Milke might be gathered from one seely Uirgine , and preserued from corruption so many hundred yeares .

To make any further rehearsall of the rest of this Uirgines furniture were a playne mockery , surely to reckon vpp all , were an infinite peece of worke . First touchyng her Smocke : There is one at Carmutum , an other at Ayre in Germany so wyde & so large , that it counteruaileth in greatnes a Priestes long white surplice , which if be her true Smocke in deede , Our Ladies smocke . surely she must neédes be a woman of a monstrous body . Touchyng her kerchiefes : Our Ladies kerchiefe . whereof one is a Tryers in S. Maximes Church . An other is to be seene at Lysio in Italy . As for her Kertell , which the inhabitauntes of Bonony do enioy I neéde not to speake more . Our Ladies kirtell . And that she had more girdles then one appeareth hereby , Our Ladies girdle . that the inhabitauntes of Pratt do bragge vpon one in their keepyng , an other likewise is shewed forth at Mountforte : her Slipper is at S. Iaqueries : Her slipper . her Shoe is reported to be at S. Floures : Her Shoe . she had also two Combes , Her Coambes . whereof one hangeth fast at Rome in S. Martines Churches , the other in the Church of S. Iohns the great at Besanson . Neither do I marueile if our Ladyes weddyng Ryng be Religiously reserued emongest other holy most precious Iewelles : The wedding Ring of our hady I do rather marueile more , how they came by the possession of Iosephes hose , namely beyng so litle & so slender as will scarse fitte a sucklyng Child or a dwarfe : surely there is no comparison to be made of proportion betwixt these hoses and our Ladyes Smocke , as they do fayne it to be . Besides Iosephes hose , others haue his Boanes in stoare , Iosephes hose and his boanes . some his Slippers also . Which are to be seene at Tyers in S. Symons Abbey .

What shall I speake of Images ? which are not all of one sort , nor yet of like holynes . monstruous pictures & Images . Some are beleéued to be made by miracle : some fashioned by Angelles . Some others of the common sorte . Many of them are notorious for some singular vertue , and speciall prerogatiue : so that in some places they are of lesse power , in some other agayne wonderfully miraculous . There be some supposed to grow and decay in stature after the maner of men : And there want not writers , that shame not in their Bookes to blow abroad , that the very Crosse it selfe , was growyng out of Treés by miracle , yea and this also in very good earnest , they sett forth for a miracle . Out of Alanus Copus , in his Dialogues . So vnmeasurable is the senselesse blockyshnes of some . Emongest many pictures of our Lady Luke the Euangelist is supposed to be the deuisour of foure , the proportion of that which he is reported to haue drawen out in Tables with his owne pencill , to witte , Mary that is called Inuiolata , the second Mary presented to the viewe in the Church of Maria Noua , which they do say was paynted by Luke when he soiourned at Troas , & was afterwardes conueyed thither by an Angell : The thyrd is resiaunt at S. Maryes , which is called Ara Coeli , grauen to the same proportion & forme as she seemed to be when she stoode by the Crosse. But the Augustine Friers do vaunt couragiously , that the chiefest of all remayneth with them : namely the very same which Luke did painte out for his owne vse , and reserued with great reuerence . I do passe ouer many Images in many places . In England not many yeares agoe was an Image so cunnyngly counterfait , that by a certein crafty sleighte it was made seemyng to the beholders to tourne the head , to moue the lippes , and to rolle the eyes in and out into euery corner . The fraude thereof beyng espyed , the Image was brought to Paules Crosse in London , and burnt in a pyle of wood , in the reigne of Henry the viij . What then ? was that godly and victorious Kyng franctickly madd , who did thus deliuer his subiectes , the seely flocke of Christ , from such rauenous Idolatry ? or shall we accoumpt Osorius worse then madd , that so maddly persuadeth him selfe that he may be a madd Proctour in so madd causes ?

Now to proceede orderly : somewhat must be spoken of the Angelles and Sainctes and their notable Reliques . Wherein I might seéme to dasly perhappes : if the matters them selues were not practized by these counterfeit Catholickes , so playnly & sensibly yet , that all men may easily espy their lieger demaine : and withall so Apishly and doltishly , that no man is able to refrayne from open laughter that doth behold them . For what is he that will euer beleeue that the sword and buckler wherewith Michael fought agaynst the Deuill , may be founde emongest mortall creatures ? The dagger & the buckler of Michaell . And yet are these shewed by the inhabitaunts of Carcassone and Towers , in the name of true and vnfayned Reliques . The sword it selfe is altogether like vnto a litle childes Dagger , and the Buckler no greater then a litle brazen Bosse of a Bridle .

But this of all other is most horribly impudent : That within three score yeares or a litle more , a certein old crafty Crowder laden throughly with the Popes Bulles raunged the coastes , braggyng that he did carry with him the very feathers of the holy Ghost , The feathers of the holy ghost . as most precious Reliques : whose prophane blasphemy some meary conceipted men espyeng out , opened the Caskett priuily , and tooke out the feathers and putt Coales in their place . The Coales of S. Laurence . The next day ensuyng this pratyng Pardoner determinyng to make a shew of his miraculous feathers , after a long preamble of smoath wordes vttered to the lay people , findyng in his budgett a few coales in steéde of feathers , with no lesse shamelesse a shift tournyng his tale , began to preach vnto them , that he had forgotten his feathers in his lodgyng , and that these Coales were taken away from vnder S. Laurence his gredyerne .

It is truely recorded in the sacred scriptures , that Iohn Baptyst was beheaded , and his body buryed in the ground by hys Disciples : The Reliques of Iohn Baptiste . Theodoret addeth further , that at Sebasta his boanes were taken out of his sepulchre by Infidels and burnt , and that the Ashes of the same were skattered abroad with the wynde . Eusebius recordeth farther that certayn men of Ierusalem came whiles the Infidels were defacing the dead corpes , and priuily pyked vpp some Rames thereof , and conueyed them afterwardes to Antyoch , which Athanasius did enclose afterwardes within a wall . Sozomenus writeth that Theodosius the Emperour , did translate his head to Constantinople . Diuers scrappes of Iohn Baptistes head in sondry places . If all these Reportes be true : I appeale now to the Readers Iudgement in all that our late Catholickes haue fabled of the Reliques of that man . They of Amyens , doe vaunt that they haue his visage with the wound that Herodiades made in it with her knyfe . The very same part do the people of Saynt Angell shew forth : The hinder part of the head from the forehead to the neck was sometyme to be seene in the Isle of Rhodes : but now it lyeth hidden I know not where . The nape & poll of the head is at S. Iohn of Nemoures , the braynes at Noyon . In the Church of S. Iohn of Morein a piece of his skull is preserued : oue of hys Iawes is at Besanson in the Church of S. Iohn the great , His Iawes . the other at Paris in the Church of S. Iohn of Laterane : the hynder part of his eare remayneth at S. Flowers in Auuerne : A peece of his eare . his forehead and his heare resteth at S. Sauiours in Spayne : moreouer at Noyon a skalpe of his skull is shewed with great Pompe : But how dare we beleeue all these to be true now , forasmuch as at our mother Church of Rome in the Church of Siluester is shewed for an infallible trueth to be beleued , The whole headd of Saint Iohn at Rome . the whole head of S. Iohn nothing thereof wanting ? Besides this , the people of Sene doe affirme that they haue his arme : His Arme. which doth vtterly ouerthrow the creditt of the Auncient historyes . The finger of that holy man wherewith he poynted to Christ saying Behold the Lambe of God is at Besanson in the Church of S. Iohn the great : His Finger . the same is also a Tholouse : an other at Lyons , an other at Burges , one more at Florence , and one also at S. Iohn Aduentures , neere vnto Mascoue . And yet for this fhameshapen Relyques , to witte , for sixe fingers of one hand , Osorius blusheth not to deale like a lusty proctor , as if it were for great holy matters , and most assured . And although historyes do report , that his Ashes were throwen abroad into the wind : His Ashes . yet how he shameth nothing at all to professe , that some of those Ashes be at Genes ? and some at Rome in the Church of S. Iohn of Laterane ? what ? will our religious Reliquary defend these for true , being so manifestly false ? his Shoe is at Parys with the charterhouse Mounckes . His shoe . But what if Iohn Baptist did neuer were any shoe ? His heary shyrt . At Rome in S. Iohn of Laterane is vaunted to the gaze , His Altar . his shirt of heare , whereof mention is made in the Euangelist , which is also as false , for the Gospell doth make mention of Camels skinnes , and no word at all of any shirt of heare . In the same Church is extaunt the Altar whereupon he prayd in the wildernesse , as though that age of the world did vse manye altars . At Ayr , in Dutchland is the lynnen cloth that he kneéled vpon when he was beheadded . A lynnen Cloath . At Auignon is the sword wherewith he was beheaded . The sword that behedded him .

The bodies of Peter & Paule . Now in their right rancke lett the Reliques of the Apostles be rehearsed . The bodyes of Peter and Paule are religiosly visited by Pylgrimes in the Minster of Peter and Paule at Rome . The church of Laterane hath both theyr heads , S. Peters chawbone with his beard is to be seene at Poytew . At Tryers many bones of them both be extant . Peters law . At Argenton in Berry resteth the shoulder of Paule . At the great Alter of Geneua was there a portion of Peters Brayne sometime , Peters brayne . which as long as lay somewhat close in the boxe , was reuerenced for a singuler Relique , but afterwardes being more narrowlye examined and vewed , was espyed to be a very pumeyse . To be short , what Churches were euer dedicated to these Apostles , wherein were not some Reliques of them to be found ? At Saynct Sauiours in Spayne is S. Peters slypper very glorious and beautyfull like a prelates pantable . Peters sl●pper . At Rome is to be seene Peters chayre of State , with all hys pontyficall vestimentes vsed at Masse , and the very Altar wherupon he sayd Masse . Peters Chayre and his massing vestmentes . Yet the citizens of Pyse do shew the same Altar in theyr Suburbes , that lead by the Sea side . The sword wherewith he cutt of Malchus eare , is in the possession of the Romaynes : Peters sword . his Crosiar remayneth at Parys in S. Stephens of Greés . The staffe that he was wont to walke withall , The staffe wherewith he walked . not onely the citizens of Coleyne do challenge , but the Citizens of Tryers also , prouing themselues both to be open lyers . The chayne wherewith Peter was bound , is in his owne Church at Rome . The blocke whereupon he was beheaded is to be seene in S. Anastasius Church at Rome . The blocke whereupon he was beheaded .

The Citizens of Tholosse doe beleue that they do enioy the bodyes of sixe of the Apostles , namely : the bodyes of Iames the more , and Iames the lesse , of Andrew , of Phillipp , of Symon & of Iudas . Sixe bodies of the Apostles . How true this Fable is like to be , may hereby easilye appeare , for at Memphys Andrew left one body behinde , and hath an other in stoare in Rome at S. Peters there , a shoulder at Grisogonus , a ribbe at S. Eustath , a shoulder at the holye ghost , an other piece at S. Blase : and at Ayre one foot . Both the bodyes of Phillipp and Iames the lesse remayne with the holy Apostles at Rome , likewise the bodyes of Symon and Iude be restaunt in saynt Peters Church there : Mathias hath three bodyes : one at Padue , an other at Rome , at saynt Mary the greater , the third at Tryers : at Salerne is the body of Mathew : And at Ortonne the body of Thomas . About Naples is the body of Bartholomew . And yet is the same shewed whole in S. Bartholomewes Church at Rome . The citizens of Pyse did either fable , or els haue his skinne , and one of his handes : one finger of hys remayneth at Frenes . Like as Philippe is plentifull also in his Reliques , one foot of whom is sayd to be at Rome in the church of Peter and Paule : he hath other Reliques likewise in other places , to witt at Rome in saynt Barbaras church , and at Tryers .

The cupp of S. Iohn . Two citties do clayme the possession of S. Iohn the Euangelistes cupp , from out the which he dranke poyson , to witt , Bonony one , and Rome an other in the church of Laterane : to speake nothing in the meane space of his coate , of his chayne , and his chappell . But the pleasauntest Iest of all the rest is of the coller , whereupon hang the twelue Apostles coambes . It is sett forth in the church of Maria Insulana neere to Lyons .

S. Anne the mother of our Lord hath one bodye at Apte a citty of prouince , an other at Maria Insulana neere vnto Lyons : Anne the Mother of our Lady . Moreouer one head of hers is kept in stoare at Tryers , an other remayneth at Turene amongest the Friers Iuliackes , the third at Turing in saynt Annes , besides many other skrapps , which are to be seene more then in an hundred places . I can not tell how many soules Lazarus hath , sure I am he is beleued to haue 3. bodyes : one at Mer●els , an other at Anthū , the third at Aualon . Three bodyes of Lazarus . Mary Magdalen as she is not equall in degree with her brother , so hath she lesse substaunce : Mary Magdalen hath two bodyes for she hath but two bodyes onely : one at vesellis neere vnto Auserre : the other that is of greater renown at S. maxime in Prouince , where also her head is shewed with superscription thereunto , Noli me tangere , to touch no more of all the rest of all her boanes , heare , and other Reliques skattered ouer all the world .

S. Longius the blinde knight with his speare . Amongest the which may not S. Longius the blinde knight be forgotten , who thrust his speare into the Lordes side although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be nothing els then a greéke word , signifiyng a launceknight , yet they deale very liberally with this sainct , and haue geuen him a speciall prerogatiue to haue two bodyes , one whereof is at Mantone , the other at Mary Iusulana . Not much vnlyke the fable that the citizens of Coleyne haue forged of the three kinges of Coleyne , whom also they haue christened with honorable names , to witt : Three kings of Colleine Balthazar , Melchior & Gaspar .

Albeit there be many Reliques of S. Denyse , yet his whole body is beleéued to be but in two places onely , at S. Denise in the suburbes of Parys one , and at Rentzburgh in Dutchland the other . S. Denis two bodies . And as there happened to arise a greater brawle betwixt those two places , to witt , which of them should be Lordes of the very body in deed : at length the brawle was decyded at Rome , with this Bull : that whosoeuer should say , that the body of S. Denis was not at S. Denis in Parys should be stoaned to death . And whosoeuer should deny the same body to be at Rentzburgh , should be adiudged for an heretique , as a rebell to the Apostolicke seé .

They haue deuyded the body of S. Stephen on this wise , that at Rome the whole body must be affirmed to be in S. Stephens Church , S. Stephens body . his head at Orleaunce , His headd . his boanes more then in two hundred places . His bones . Of the stoanes wherewith this godly Martyr was stoaned to death ( for these also haue they consecrated emongest the Reliques ) the Carmelites of Poytiers not manye yeares agoe found one stoane which they are wont to apply to weomen trauayling with Childe , to ease them of theyr paynes and burden . The Stones wherewith he was Stoned to death . But in the meane space that same stoane procured great anguish and griefe of minde to the Dominicke Fryers , who accustoming to apply a ribbe of S. Margerett to the same vse , beganne to keépe a fowle broyle agaynst the Carmelites , about the same . But the Carmelites standing hard to theyr tackle , recouered the victory at the last .

It is taken for a certeintye , that the whole body of S. Laurence is in S. Laurence Church : S. Laurence● body . his arme and his bones are shrined in a Church of Palisperne . His Arme. The gredyern also wherupon he was fryed must neédes be a Relque , His gredierne . a parcell whereof is shewed forth at Palisperne . At S. Eustathius emongest other Reliques are very deintely kept , not onely the coales wherewith he was broyled , S. Laurence Coales . but the Towell also wherewith the Angell did wipe his body . Hereunto is added the coate with long sleéues of this holy Deacon , His coate with long sleeues . whereof the Church of S. Barbara in Rome doth vaunte a possession : as though that Deacons at that tyme were trimmed vp with vestments as the papistes be now .

Ambrose doth report that in his tyme was found out the sepulcher of Geruase and Protasius in Millaine . The bodies . of Geruase and Prota●us . The same doe Ierome , Augustine , and many others affirme : And therfore the Millanoyes doe of right clayme the interest of those bodyes : If this be true : Then must this other be a very mockery , that at Brisack in Dutchland and at Besanson in the parish of S. Peters the same bodyes are blazed abroad and worshipped for notable Reliques : besides many other gobbets skattered abroad here and there in may Churches .

S. Sebastian multiplied into iiij . bodyes . In lyke maner Sebastian , cannonized for a Saint to cure the Pestilence is multiplied into 4. bodies : whereof one is at Rome in S. Laurence Church : an other at Soyson , the third at Piligne neere Nantes , the fourth at Narbone where it is sayd that he was borne . He hath also 2. headds , one at S. Peters Church at Rome : the other at Tholouse with the Iacobines , but without braynes notwithstanding . For the Brayne the Grayfryers of Angyers doe bragg vpon stoughtly : who doe enioy one of his armes also . An other of his armes is at Tholouse in S. Seruine , an other at Cassod in Aruergne , an other at Mombrison in the Forrest . They haue made Reliques also of the Arrowes wherwith he was shott into the body . Whereof one is shewed at Lambest in Prouince , an other in Poytiers with the Augustine Fryers : many others are flowen abroad to other places .

The Citizens of Orleaunce were long at law with the Anthomās at Uienna about the true body of S. Anthony . To these bodyes is there a supply made of a Kneé which the Austines of Alby doe possesse . Many other of his Members are seene in diuers sundrye places , to witt , at Burges , at Masicoue , at Dyon at Chalons , at Ourour , at Besanson &c.

Petronilla the daughter of Peter S. Petronilla alias S. Parnell the daughter of Peter hath one whole body at Rome , as they say , in her owne Fathers Church . Other Reliques of her are layd vpp a part by themselues in S. Barbaraes Church . Yet notwithstanding they do hold fast an other body of her at Mans in the Iacobines couent : which is of such vertue , that it cureth all kinde of Agues .

S. Susans two bodies . At Rome is a Church called S. Susannes , wherein is to be seene one body of her . An other body of her is supposed to be in Chalosse . Whereas the Uenetians doe beare themselues stought vpon the whole body of S. Helen , S. Helene yet her head leapt away from thence to Coleyne to the Church of Gerion . What need I to speake much of Ursula and her mates , which they doe affirme were eleuen thousand Uirgines , when as the Citizens of Coleyne do make a shew of whole Cartloades of their bones . Vrsula and the eleuen thousand Virgines .

At Paytiers be two Churches which doe striue together about the body of Hillary , Two bodies of Hyllary . to witt the black Mounkes of S. Hillary : and the Mounckes of the Selle , one bodye of Honoratus is honourably kept at Orleaunce . Two bodies of Honoratus . There is also an other in the Isle of Lyryne neare vnto Antipolis , at Tholouse is there one body of S. Gyles , Gyles . an other in a Towne called S. Giles beyng in Aquitaine , there is a body of S. William in an Abbay of Aquitaine which is named S. William the Wild. he hath an other body in the Citye of Holstatt and is called Errechen .

What shall I say of Simphorian who hath bodyes & bones in so many places ? Simphorianes many bodyes . and of S. Lupus whose bodyes be at Altisiodore , S. Lupus . at Sens , at Lyons , and at Genes. S. Fereol also hath two bodyes , S. Ferreol . one whole at Utica in Aquitaine , and an other nothing empeired at Bryod in Auuerne .

Rome vaunteth vpon the bones of Abraham , Isaac , and Iacob in the Church of Marye ouer Minerue : The boanes of Abraham Isaac and Iacob . In the Church of S. Iohn of Lateran they boast that they possesse the Arke of the couenaunt , & the Rodd of Aaron : and yet the same Rodd is at Paris in the holy Chappell there : and is to be seene also in S. Seuerines Church at Burdeau● : so that the same Rodd wh was once tourned into a Serpent , is tourned now into three Rodds .

The multiplying of whiche Rodd seemeth not much vnlyke the Toath of Saincte Appolyne here with vs in England , of the which a certein Abbot of Almesbury named Andrew doth make relation . For it chaunced on a tyme that as Edward then king of England was greuously tormented with the toath ach , he commaunded by generall proclamation , that all the teéth of S. Appolline that were reserued for Reliques within all the Churches of his Realme should be brought vnto him : there were such a multitude of one poore Relique of S. Appolline his teéth Raked together , that two or three Toones were skarse able to receaue them , when they were throwen together on a heape .

I Haue abused thy leasure perhappes ( gentle Reader ) longer then was conuenient , in reckonyng vpp this Raggemarow of rusty Reliques : howbeit I haue not rehearsed the thousandth part of the lyke religious Ragges : So farre and so wide hath this pestilent canker crept ouer all the partes of Christendome , that almost there is no Cathedrall Church , Parish Church , Mounckery , Abbay , Fryerhouse , Selle , Brotherhood or neuer so litle a Chappell but is poysoned with some contagion of this Serpigo . And I would to God that the lyke endeuor were generally employed , that Iohn Caluine perfourmed in seeking out those Reliques wherof I haue made mention , & that a generall view might be taken of all the Reliques remayning in all Christendome , in Monasteries , Selles , Shrynes , Boxes , Caskets Glasses , and such lyke deuises , that the world might be made acquainted with them . It is incredible to be spoken what legerdemaine , Iuggling , and peéuish pelting , what monstruous lyes , and crafty packing , what horrible forgery and apish halting , would appeare to be fostered by these rakers of Reliques , and fab●ing Fathers . But I will not deteigne theé ( Reader ) in these tryfles any longer : Onely this by the way I wishe theé not so to interprett my trauayle herein , as though I would that all reuerence vsually ascribed to the true monuments , and true Reliques of Martyres , and other godly personages should be vtterly suppressed : such especially as is meéte and conuenient for them . But hereof neuerthelesse must be had a double consideration . First : That we defraud not Christ of his due honor and worshipp , transferring the same ouer to Saintes and their monuments . Next : That we vaunte not to the gaze counterfeites for truethes , and falshoods for verityes , and abuse not the simplicitie of the vnlettered , vnder the visor of true Religion . Which kinde of fraude , as is of all other most execrable , so is there not any one more dayly frequented at this present by the rowled generation . Howbeit this is no new griefe of a yeare or two continuaunce , but is an olde wound , long lurking euen emongest the boanes , and gnawing dayly vpon the Synowes of all Christendome . Of the which Augustine complayneth greuously in his owne tyme in his booke De Opere Monachorum , writing on this wise . August . in in his book de opere Monachorum cap. 28. He hath skattered abroad so many hipocrites vnder the weede of Mounckes in euery place , gadding lyke Vagabounds about the Countries , sent to no certein place , remaining no where , settled in no place , nor making abode any where . Some carry about the Reliques of Martyrs , if they be not rather the boanes of other dead men : but they do all begg , they doe all rake for money , all make gaynefull marchaundise either of their cloaked holynesse , or of their deceiptfull needynes . &c. But of Reliques hath bene sufficiently spoken now : for the confutation of the which , what shall I neéde to say any more ? sithence to the sound witted Reader this may suffice , that I haue made him an open shew onely of these mockeryes and trumperies .

The controuersies ( which concerne the strongest pillers of their Religion ) being on this wise dispatcht : now that we be escaped out of these crabbed , rowgh , and vnsauery subtiltyes of disputation . I seé no cause to the contrary , but that I might make an end of this booke , sauing that there remaine yet a fewe dregges , in the cloasing vp of Osorius cauillations , that are not lightly to be passed ouer , though also they apperteigne not so necessarily to the cause , as to require any speciall aunswere . Whereof I purpose neuerthelesse to speake somewhat by Gods grace . And first touching his solemne protestation , wherein he accurseth and denounceth himselfe for a damned creature , if he haue written any thing in his booke fayningly , and counterfetly or colorably . Lett vs heare him speake in his owne words . I doe here protest before Iesus Christ Iudge of the quick and the dead , that if I do not write the trueth which I do determine vpon , which I iudge to be true , and which I doe vnfainedly and firmely beleue to be the true and vndoughted Religion , that he will exclude me from entraunce within that heauenly Citty , and possession of that euerlasting glory , & not suffer me to enioy his glory world without end . &c. Osor. pag. 204.

In which protestation I doe easily beleue you Osorius , though you hadd neuer made so deépe a Protestation . Neither doe I suppose that you doe dally with vs in these matters contrary to the very meaning of your minde , but vtter in deede the very bottome of your thought , according as you haue cauilled in these bookes . But this sufficeth not to haue your phrase of wryting agree outwardly with your profession , vnlesse your minde within differ not , nor be discrepaunt from the right rule of trueth . Neither doth it matter so much , that you haue vttered in writing , according as the fancy of your mind hath carried you but you ought rather to be well aduised , that your hart be so instructed within as it may conceaue that which is wholesome & sound , & that your penn be not violently whyrled at Randone , by the vayne suggestions of your brainesicke headd , to endite false matter instead of the trueth . For herein consisteth the whole substaunce of our controuersie , not in the vtteraunce of thinges which are conceaued in minde : but in the discouerye of the meaning and sence of the trueth . Such as in tymes past did persequute the Gospell of Christ , and such as at this present doe seéke the ouerthrow thereof ( euen whiles they doe embrue their bloudy hands with goare of the Saintes ) being seduced by glauering conceipt of colorable error , did and doe thinke to doe good seruice herein to God . Not much vnlyke vnto them , of whom we heare mention made in S. Paule , and whereof the number is infinite at this present : Which hauing zeale , but not according to knowledge , doe seéme to erre very much in the affection which they seéme to beare to godlynes , but wander altogether out of the way in their choyse : lyke as seemeth to haue happened at this present to Osorius in defending this cause of the Popes supremacy , of Purgatorye , of the Sacrifice of the Masse , of Pardons , of Reliques , and worshipping , and of many other Misteries of the Romishe counterfettes : wherein I doe confesse that he hath debated somewhat : and so debated , as himselfe doth confesse , not of any gredy desire of flattering ( as speaking the thing that ●he doth know to be plausible to his Catholickes ) but hath written the very same doctrine , which he doth firmely beleue to be true : which I doe yeld vnto , that you haue perfourmed accordingly . For as much as hitherto you haue alleadged nothing but phantasticall conceiptes of your owne wandring imagination , and fryuolous opinions of your owne gyddy deuise : Thoroughout all your bookes no sparke of Scripture , no sentence at all of auncient writers , besides bare names onely is vouched , able to geue any creditt to your cause . And therefore you haue sayd well in deede , that your writing doth agree with your meanyng in all pointes : but there is nothing more corrupt then that iudgement of yours , nor any thing more vayne then your writing . And for the thinges themselues whereof you make mention hath bene spoken sufficiently allready : to witt , of the Popes supremacy , of the Popes warres , of Purgatory , of Sacrifices , of Marketts of Pardons , of the vncleanesse of Priestes , and of their filthy superstition . Osor. pag. 204. All which disgracementes of Religion from whence they issued out at the first , although Haddon affirmed that you were not your selfe ignoraunt , albeit you dissembled the contrary , yet surely of this you ought not to be vnskilfull ( except you list to be reputed an open counterfaite ) that all those Trincketts , which you thrust vpon vs vnder the cognizaunce of Religion , did sauour nothing of the foundation of Christes Religion , of his Apostles , or of the Prophetts doctrine , but haue bene deuised by other men long sithence the comming of Christ , and by couert creéping by litle , & litle into the Church , are grow̄e to this vnmeasurable Rable . Which hath bene displayed abroad aboundantly enough before , as I Iudge in these same bookes .

After all these ensueth a common place of the filthy and wicked lyfe of Priestes : Osor. pag. 205. which being more notorious then can be couered , more filthy then can be excused , Osorius is driuen to this streight : that he can not deny , but many thinges are amisse in the maners of Priestes , and many things out of order which require seuere and sharpe correction : howbeit he doth so extenuate this cryme , as that he shameth not to confesse , but that the greater part of these Catholick shauelings doe liue most chastely , without all blemish of worthy reproch . Of the rest he hath good hope , yea and doughteth not thereof , vpon the confidence that he hath of the good beginnings of the most holy Father the Pope Pius the fifte . whose wonderfull godlynes ioyned with marueilous zeale of true Religion , cleare and voyde from all ambition , greedynesse , and rashe temerytye , doth geaue vs especiall comfort , that it will shortly come to passe , that the disorders and dissolute misdemeanours of Superstition and Priestes will attayne to a better reformation : But if happely this hope happen not to good successe , and though all thinges doe runne into further outrage , yea although also no man minister medicine and remedye to this diseased Church : yet is not this forthwith a good consequent , that good and godly ordinaunces shall for the retchlesse trechery of some euill disposed persons , be vtterly taken away . And that humaine actions did neuer stand in so blessed an estate , as to be cleare from all matter worthy of reprehension , not onely emongest Priestes , and Mounckes , but also through all the conuersation of Christian congregations . And that it standeth not therefore with Reason , for the negligence of a few disordered Mounckes to roote out the whole order of Mounckerye : and for the wickednes of some Priestes , therefore to subuert the whole dignitye of Priesthood and authoritye of Byshopps : None otherwise then as if in the holy state of Matrymony many thinges chaunce sundry tymes not all of the best , and vnseemely handled , yea and that wantonnes grow euen to brech of wedlock : yet is it not reasonable that for this cause the whole bond and vowe of mutuall loue and lawfull vniting should be cutt asunder . Osorius pag. 206. Semblably ought we to determine of the orders of Priestes , and Mounckes . Emongest whom though all thinges be not done orderly and decently , yet such thinges are not by and by to be discontinued which were instituted for godly purposes : nor followeth not forthwith , if there be some festered members in the common weale which must of necessitye be cutt of , that for this cause the whole state of the common weale shall be tourned vpsidowne : but rather that the ouergrowen weeds be pluckt vpp , and such as be scattering braunches be applyed to better order , and reduced to their first patterne : And that there is nothing more perillous in Common Weales , then the often innouation of good and commendable established ordinaunces and lawes : which doth commonly breed not onely a generall contempt of wholesome statutes , but for the more part procure an vtter ouerthrow of the whole state according to the testimony of Aristotel : Aristotel . who did sometime openly withstand the decree of Hippodamus Milesius made for the aduauncement of such as should deuise good and profitable lawes : Hippodamus Milesius . being of this opinion that lawes should be comprised within measurable lymitts and boundes , & that the well keeping of tollerable lawes emported more safetye then the innouation of new .

To Aunswere this large discourse briefly : Osorius could haue alledged nothing more commodious in the defence of Luthers cause , and nothing more vehemently agaynst these newfangled Romaines . For if Aristotel did worthely reproue Hippodamus Milesius : Who being not contented with the present state of his owne Countrey , did practise an alteration of the state : What shall be sayd vnto you , who haue so chopt and chaunged all things in the Church , that there is not left therein one title so much of Apostolick antiquity , or auncient Doctrine ? Therefore if all matters must be reduced to the first foundations , what one thing can preuayle more to further the Lutherans desire ? who in all theyr writings and wishinges haue neuer endeuoured any thing more carefully , then that a reformation might be had of the Publicke abuses and corruptions of the churche , according to the first most godly institutions , to the vtter abolishing of all newfangled vpstartes wickedly supported . And those first Institutions , I doe call the very first foundations of the Apostolyque doctrine , most godlye grounded vpon the holye ghost , and the Testament of Christ . From the which how much your doctrine and Traditions do varry , I haue sufficiently discouered before . For whereas Christ is an infallible principle & ground of the Apostolicke doctrine , and whereas the chiefe pillers of the Euangelicall buildyng do stand principally vpon this poynt , to preach vnto vs euerlasting life promised by the freé gift of God , through fayth in Iesu Christ : euen by this one marke may easily be discerned , of what value and estimation the whole state of the Romish religion may be accounted : The principles and chiefe groundes of the Popish doctrine . which doth not direct vs to Christ , but to the Pope : not to the onely sonne of God , but to the sonnes of men : not to the worshipping of the liuing God , but to the inuocation of dead soules , and adoration of Reliques : not vnto fayth , but vnto workes : not vnto freé forgeuenesse , but vnto Pardons : not vnto grace , but vnto workes : not vnto the promises of God , but to mens satisfactions : not vnto heauen , but vnto Purgatory : which doth allure vs , not to the spyrite , but vnto the hungry letter , to ceremonies , to written Traditions , and vnwritten verityes , to the bare naked elements of this world , to bodyly exercises , which of theyr owne nature do prenayle litle or nothing at all . If this be not the very naturall power and state of all your Religion almost , confound me if you can : but if you cannot with honesty denye it , where is then that glorious bragg so often craked vpon of the first principles of your Traditions ? which how gaylye are liked and blazed abroad by you , let other men like as they list . Surely I am of this opinion , that there be no surer groundworkes of our Religion , nor better layd , then such as the Apostles and Prophettes haue established : vnto the which if you will but call vs , we will yelde gladly and ioyne with you . But you doe meane some other principles and foundations I suppose , not such as were builded vpp by the Apostles and Prophets , but such as haue bene inuented by Mounkes , Fryers , and Noonnes : whose orders and institutions you iustify to be most holy and godly : and haue determined with your selfe , that all thinges which are swarued from thence , ought to be called home agayne to the holynesse of these sacred orders : howsoeuer some particuler Mounckes doe abuse theyr profession , yet you do stoutly auerre , that the first institution of the profession and foundation of their orders doth persist as at the first , and ought not by any meanes be dissolued . This is well . But what if I be able to iustify the contrary , to witt that the very first foundations of those Mounckeryes ( as they were erected by the first founders thereof ) be wicked , damnable , and to be detested of all christians ? Now I beseech your syr Byshopp for the honor of your sacred Myter , if any man doe direct you to any other redeemer then vnto Christ the sonne of God , or will allure you to seéke for any other redemption then in the most precious blood of Iesus Christ : Doe ye thinke such a fellow in any respect tolerable ? I do not beleue it . Goe to then , let vs take a view now of the originall causes and principles vpon the which were grounded the first foundations of Mounckeryes . I will speake onely of our owne Mounckeries here in England , as much as I know by experience .

The cause of the first b●ildinges of Abbyes in England . Ethelbert King of Kent . When the first foundations of Mounckeries beganne to be erected in this Realme , which was in the tyme of a certeyn Mounck called Austine , whenas Ethelbert reigned king of kent in the yeare 605. We will declare euen out of his owne letters patentes , the very cause that moued him chiefly to build an Abbay at Douer for the order of Benedictines . And these be the very wordes of his owne charter . I Ethelbert established in the kingdome of my father , and enioying the crowne and dignity of my father by the permission of God in peacible tranquillity , emongest other churches that I haue builded by the persuation & councell of our holy father Austen , haue erected from the very foundation , a Church to the most blessed Prince of the Apostles S. Peter , and to S. Paule Doctour of the Gentiles , and haue endeuoured to enriche the same with large Reuenewes and landes : and haue caused there to be assembled Mounckes which do feare God . Therefore entending to amplifie , and to enlarge the same Church to the proportion of a iust heighth , being in perfect minde and sownde iudgement , I haue geuen vnto the same church by the consent of Ealbalde my sonne , and other my deare counsellors , a Towne called Cistelett for the redemption of my soule , in hope to attayne euerlasting reward for the same . &c. I do not accuse the well disposed king worthy of singuler prayse , but I doe vtterlye condemne Austen the Mouncke that wicked counsellor and instrument of that doctrine : Uerely , if redemption of soules be purchased by buylding of Abbyes , then dyed Christ in vayne , and the promise is made voyde , and of none effect : finally what remayneth for vs by this reason , but that wee haue as many redeémers as we haue Mouncks ? You haue heard of Ethelbert the father , now harken likewise of Ealbalde hys Sonne .

I Ealbalde placed in my Fathers kyngdome , Ealbalde sonne of Ethelbert . Anno. 618. followyng my Fathers steppes , who of a valiaunt courage did build Churches of God at the earnest entreaty of Father Austen , and enriched them with diuers dignities : doe freely and willyngly geue and graunt a certein part of my kyngdome called Northburne , to the behoofe of the Monckes of the Monastery of Peter & Paule at Douer in the honour of almighty God and his holy Apostles , and of S. Augustine , for the Redemption of my Fathers soule , myne owne soule , and my predecessours soules . &c.

I Ethelrede kyng of Mercia do graunt this Charter for the redemption of my soule , Ethelrede kyng of Mercia . Anno. 681. Berthewalde . and to be prayed for , by the seruauntes of God the Mounckes of Malmesbury . The same Charter was confirmed by kyng Berthewalde for the Saluation of his soule ( as his Letters Patentes do declare ) and for the Remission of the Sinnes that he hadd committed .

What shall I speake of the rest ? of Osricke kyng of Mercya ? of Oswy kyng of Northumberland ? of Whitrede Cissa kyng of Southsex ? Ethelrede Prince of Mercia . Ina , Renulphe , Offa , Alurede , Athelstane , Edgar , William of Normandy , Henry the first , Stephen , kyng Iohn , and Edward ? by whom whereas many Monasteries haue bene erected euen from the first foundations , and endowed with large possessions and reuenewes , if we behold the originall Charters of the first founders : we shall finde that they were erected for none other cause , For what cause Monasteryes were ●rected at the first . nor vnder any other Title , but for the Redemption of soules : for saluation of soules ( and to vse their owne wordes ) for the remedy , and remission of sinnes : For myne owne soule , and all my predecessours soules , for my fathers soule and mothers soule : for the soule of my wife , and all Christian soules , for the Remission of sinnes : for the prosperous estate of our kyngdome , & the subiectes of our Realme : To the honour of the blessed Uirgine Mary , for reward of eternall felicitie . &c. For all these titles are extaunt in the auncient Charters of the kinges grauntes . Out of the Cronicle of Osberne vpon the lyfe of Dun stane , and out of Malmes b. Roger Houeden and others . After the same maner did Elfride wife to the Earle Ethelwolde , builde an Abbay at Malmesbury for the death of her husband , whereof she was her selfe a Procurour , for the Remission of that wicked acte : into the which afterwardes , she made her selfe a perpetuall Recluse for euerlastyng penaunce . Moreouer kyng Edgar which murthered the sayd Ethelwolde for the loue of his wife , for satisfaction of his offence , and for the preseruation of his subiectes , is reported to haue builded so many Abbayes , as there be weékes in the yeare .

King Edgar With like outrage did Queéne Alfrithe kyng Edgar his wife most cruelly murther Edward the Martyr her sonne in law : by meanes wherof she might place into the kyngdome her owne sonne Egelrede . At the last repentyng her of her former wickednes , did erect two Abbayes in satisfaction of her murther , to witt Amesbury and Werwell , about the yeare of our Lord . 979.

Kyng Athelstane , hauyng slayne his brother Egwyne , whom he drowned tyrannously in the Sea , after the slaughter of his brother , did builde two Abbayes namely Mydleton , and Michelney , & enriched them with great reuenewes , for the Redemption of his brothers soule , and forgeuenes of the murther .

Upon the same occasion , or not much vnlike was Battell Abbay first founded : which kyng William the Conquerour , after he hadd woo●ne the fielde and slayne a great multitude of notable Souldiours , did cause to be builded in the same place , for the release of the soules and Sinnes of all such as were slayne in that battell .

I haue thought good to sett downe a brief note of these : the like whereof I could haue rehearsed many more . All which albeit I had rypped abroad , would haue bene sufficient Presidentes that they all had one maner of begynning , and one cause of foundation , namely , none other then which might vtterly deface the glory of Christ , the assuraunce and trust of our Redemption , and withall the whole Grace , and comfort of Christes Gospell . O holy foundation of Monckish Religion . O wonderfull monumentes of maruelous holynesse : O sweéte and smoathe Deuine , that can so amyably persuade vs to retourne to these principles and foundations : wherein he seemeth in my Iudgement to endeuour nothyng els , then to bryng vs Christians in belief that forsakyng Christ and renouncyng the doctrine of the Gospell , we should repose the saluation and redemption of our soules , and the forgeuenes of our Sinnes , not in the Sonne of God , but in Monckes and Monckeries .

But lett vs pursue Osorius by the tracke of his foote , whiles he hasteneth to the end of his booke , who glauncyng away from the Mounckes at the last , doth begyn to proyne his feathers , and to make a shew of his proper witt to Kinges and Princes . And here he rusheth vpon the poore Lutheranes with an horrible accusation of high Treason . And why so I pray you ? whether because the life of Princes hath bene preserued by them ? or de●owred by theyr practise ? Osori . pag. 208. No. But treason hath bene conspired agaynst theyr lyues , and theyr Crownes , and vproares raysed . As in Germany agaynst Charles the Emperour . In Fraunce agaynst Henrye the Kyng , in England against Edward , who he doth affirme was poysoned by the Lutherans : Agaynst Queene Mary . In Scotland agaynst the King whom he affirmeth to be horribly murthered : Yea Syr , in this last you speake true indeed , but to name the Author of this murther , you play mumme budgett . Yea and not agaynst these Princes onely , but agaynst many more prynces besides , Osorius doth boldly say , conspyracies to haue bene attempted by the Lutheranes . And why doth he not emongest the Kynges and Princes of Germany , Fraunce , England and Scotland before named , reckon vpp also Prynces of Turky , of Scithia , of Persia , of India , of Aethiopia with their Emperors , Kinges , and Potentates ? The great Sophye Emperour of Persia and Moskouia , Prester Iohn ? And sithence he taketh so great a delight in lying , why doth he not with as shamelesse a face exclayme , that the Lutheranes haue conspired Treasons , and procured poysons agaynst those persons ? forasmuch as hys lying therein cann beare no better countenaunce , then it doth in the rest .

But forasmuch as these slaunders are wisely and sufficiently aunswered before by mayster Haddon in the first book , it were labor lost to abuse the Readers time in refuting those vntruthes which be alreadye confounded before : especiallye sithence this cause doth neither concerne the doctrine which we do professe , and sithence Osorius will be proued a lyar herein by no person more easily , then by the Scottish Queéne her selfe , to speake nothing in the meane space of the publique and generall testimonies of Germany , Fraunce , and England . Therefore passing ouer those Princes , I will frame my selfe to the other part of his complaynt which concerneth our most gracious Queéne Elizabeth aboue all the rest . And here I beseech theé ( gentle Reader ) lett it not seéme tedious vnto theé to pawse a whyles , that thou mayst perceiue how like a Deuine Osorius doth behaue himselfe .

For framing himselfe to discourse vpon Ecclesiasticall gouernement , which he doth constantly denye , is not meéte shoulde be committed to the creditte of a Temporall King , much lesse to a Queéne in any respect : which because the Queenes Maiesty shall not take in ill part , as though he defaced any part of her honor : he doth very humbly craue pardon of her grace with an honorable preface . Osor. pag. 208. For he is not the man that will presume to extenuate any part of her honour , but rather doth wishe with all hys hart , that she may of all partes so abound in vertue , that she may be shrined for a Saynct . We do ioyfully embrace the godly modesty of this sweéte Byshopp : and loe , because we will not be found vnthankefull vnto him , for the vertues that he doth hartely wish to our gratious Queéne , we in requitall of his curtesy doe pray to GOD , to endue him with as much of his heauenly grace , as may conuert him from a vayneglorious papisticall Babler , into a frendly follower and embracer of the infallible truth of the Gospell . But lett vs returne agayne to the Ecclesiasticall supremacy of Osorius which he doth yoake so fast to the Byshopp onely , that he doth vtterly exclude all other kinges , and Queenes especially , from all charge ecclesiasticall . Osori . doth exclude Princes from Ecclesiasticall gouernement . So that he verilye adiudgeth , that there cann come no greater infamy to Religion , than that all Churches , ceremonyes , and all ordinaunces of the Church , all priestly dignityes and holynesse should be subiect to the gouernement of a woman . For these be his owne words : wherein what he meaneth himselfe , either he doth not sufficiently expresse in telling his tale , or els my blockishnesse surely can not comprehend his deépenesse . He doth so swell in hawtynesse of speéch , that whiles he endeuoureth with waxed winges to flee beyond the view of common sence , aboue the bright cloudes of playne Grammer , that through the heat of his skalding braynes , he hath drowned himselfe in the deépe , and by reaching beyond his reach , he reacheth nothing at all . Wherefore renouncing once at the length this curious cripsing and blazing brauery of hawtye speéch , begyn once at the last to declare vnto vs in playne tearmes , distinctly , and playnely , what your Rhetoryck meaneth by these wordes , that all holynesse should be subiect to the gouernement of a woman ? If you meane of thinges that are of themselues holy and deuine , your quarrell is altogether vntrue , wherewith you charge the Queenes maiesty . For where did the Queéne euer desire to gouerne , or where did she euer desire to beare rule ouer all holy and sacred thinges , and this holynesse whereof you make mention , or all the holy ordinaunces and benefices of Ministers ? But if you vnderstand of the personages of men , that is to say , of the Ministers themselues , and of Byshoppes , by whom those holy thynges are frequented : If you do exempt those persons from the lawfull gouernement of theyr owne Prince : herein you shew your selfe no lesse iniurious to our Queéne , then a manifest rebell to S. Paule : who geueth a farr other commaundement in the scriptures : To witt : That euery soule ought to submitt it selfe to the power of their owne Magistrates . Upon which place of Paule , Chrisostome making an exposition , doth so exempt no kinde of people from this subiection : Chrisost. vpon the 13. to the Romaines . that he spareth not to comprehend vnder the gouernement of the higher powers all persons , by one law aswell Apostles themselues , Prophettes , and Euangelistes , as Mounkes . But lett vs peruse the Argumentes wherewith this gentle and obedient childe of the Popes good grace doth make his wordes warrantable .

Osor. pag. 208. Tell I pray you if you please ( fayth he ) where did you euer reade that a Christian Prynce dyd take vpon hym the office of the Pope ? Truely to confesse the trueth , I did heare neuer of any . For there was neuer any Christian Prynce so shamelesse to presume to take vpon him so grat a function : to professe himselfe to be the head of the vniuersall Church , to challenge the prerogatiue of the consistory in common with God : and to vsurpe both swordes spirituall and temporall : to compell all humayne creatures vpon payne of damnation to sweare him allegeaunce , and to yelde all power and authority vnder him . And therefore that I may be so bolde to demaund a like question of you in as few wordes . I pray you tell vs , if it may please you Osorius : where did you euer discerne so shamelesse an Impudency in any mortall creature at any tyme , that would presume so arrogantly to entrude vpon the onely possession and inheritaunce of almighty God , and challenge an interest therein in his owne right , besides this onely high Byshopp of yours ? But lett vs heare Osorius how he doth prosecute his argumentes . Nay rather all Princes ( sayth he ) which did embrace godlynesse and iustice , did reuerence the iudgementes of Priestes , did obay the Byshoppes without any refusall , and did most wiselye accompt it the greatest part of theyr honour , to be subiect to theyr commaundementes . And because his saying shall not be voyd of creditt , for want of examples and witnesses , there is vouched agaynst vs Englishmen , our owne Countreyman Constantine the singuler ornament of our English Nation : The Emperour Theodosius : Osor. pag. 209. Lodowicke the French Kyng , Princes aboue all other most famous . All which besides that they were notably renowmed for theyr worthy actes and Princely exploytes : yet deserued they not so great commendation and renowme for any one thing more , then in that they did shew themselues so humble and obedient to the commaundementes of the Popes .

We are taught by the rules and principles of the ciuill law , that matters of equity are not determinable by examples , but by Law : what Princes haue done , or what they haue not done , doth not make so much to the purpose . But if right must be decided by law , to witt , what ought haue bene done , I do aunswere , that there hath bene many and mighty Monarches , whose ouermuch tendernesse and lenity towardes Popes and Byshoppes hath procured the destruction , and vtter ruyne of theyr owne es●ate , and theyr Realmes withall . How pernitious the obedience of the pope hath alwayes bene to Christian Princes . Whenas Rodolph Duke of Sweland reuolted against his owne Emperor Henry the 4. by the instigation of the Pope , what successe his obedience to the Pope came vnto , let Historyes report . Henry the fifth became a Traytor agaynst the Emperour his owne Father , by the procurement of the Pope : he did obay the Pope : vanquished his Father , and famished him in Pryson : Osor. is not ignoraunt what ensued vpon that obedience . Phillipp the french Prince & french Kinges sonne was teazed to lead an army agaynst Iohn King of England , by the commaundement of the Pope : he obayed , and bidd him battell : what he wann at the length by that submission & obedience besides many miserable calamities , appertayneth not for this place to make report .

There was a truce taken with Amurathes the Turkish Emperour for tenn yeares by the Hungarianes : In the yere of our Lord 1404. not long after league being broken contrary to the law of Armes , by the abetting of the Pope : Ladislaus King of Hungary is brought forth into the field to encounter with the Turke : and ouerthrowen in the conflict : In which battell the King was not onely bereft of life , but Christendome also lost almost all Hungary withall .

I could make a great Register of the warres of Henry the 4. and Henry the v. agayne of Fredericke the first , & Fredericke the second . After those of the battell of Ludouicke Prince of Bauiere & Fredericke Duke of Austriche , & withall of the slaughter of many Christian Princes and Dukes . But for as much as hath bene treated sufficiently hereof before , it shall suffice to haue touched these fewe by the way : by comparison whereof the Readers may vnderstand , what kynde a thyng this obedience towardes this notorious Seé hath bene : which hath bene the nourse of so many treasons , conspiracies , tumultes , and vproares , emongest Emperours , Kynges , Princes and Subiectes : and which doth dayly inuade the Christian common weales with horrible outragies : doth rende a sunder Ciuill societie : doth disturbe the quiet calme of Christes Church with seditious Bulles and cruell curses : doth entangle the most mighty Monarches of the world with vnappeasable mutynes , vproares , & tumultes : finally doth ouerwhelme the whole state of the world with vnrecouerable perniciousnes , destruction , & dissipation . For as it is a neédeles matter to reuiue the remembraunce of the old broyles of the late scattered world , which doth flicke fast in our skyrtes yet scarse able to be shaken from the shoulders of all Chistendome : euen yesterday almost in the fresh beholdyng of vs that are liuyng , what one other grudge did prouoke the late Emperour Charles the v. to inuade the Germaines ? & enflamed the Spaniardes to the bloudy spoyle of so many of their own bowels ? In England likewise what one thing did procure so many rebellions of the subiectes agaynst their liege Lordes Henry the 8. and Edward the 6 ? What thing teazed Mary the Queéne to so sauadge a cruelty agaynst her owne naturall subiectes , rakyng together ●o many Fagottes & loades of woodes to the broylyng of so many Martyrs ? finally what one thyng at this present doth captiuate , and deteigne the whole Realme of Fraunce , in such an vnentreatable massacre , but this Popishe obedience ? wherewith Princes ( as Osorius doth suppose ) do most circumspectly thrust their neckes vnder the Popes gyrdle . But I am of a contrary mynde : and beleeue veryly that Princes might haue demeaned them selues much more wisely and prudently , if in steéde of this childish submission , & seruile subiection , they would with Princely seueritie haue sna●●led the outragious insolency of so shameles arrogancy , To much lenitie of Princes towardes the Pope . in that proude Prelate : & folowyng the President of our most gracious Queéne , despising those franticke furies of broylyng Bulles , and crauyne curses , would banish this proud Tarquine from out their kyngdomes & territories . Which if they did , it were not to be doughted , but that the publique tranquillitie of all Christian Nations would enioy a farre more ioyfull countenaunce of freedome and concorde .

And yet I speake not this to the end , that I would haue godly Prelates dispossessed from their dignitie , or would wish their authoritie empayred the value of a rush . S. Paule doth not in vayne admonish vs to yeld double honour to Byshops and Rulers of the Church : Tim. 5. but with this prouiso annexed , to witte , if they rule well , if they do labour mightely in doctrine , and preachyng . But what prerogatiue can the Romish Byshop clayme from hence , more then any other particular Byshop ? The Pope hath his owne Prouince , lett him guide that as well as he can , lett him not encroche vpon others : nor hawke for hawtyer Titles of honour , then beseémeth his function . The Ecclesiasticall dignitie , is a ministery , not an Empyre , a charge and a burden rather then a Lordlynes , or superioritie : wherein he that will presume to rule the roaste ouer others , must looke aduisedly to him selfe first , that he gouerne well , that he labour mightely in the word & doctrine . If the Byshops and Priestes be not negligent and retchelesse in their owne dutyes , they shall neuer be defrauded of their due honour , and dutyfull obedience , nor euer were denyed therof . For euen for this cause that valiaunt kyng of England Constantine , Constantinus . that noble Emperour Theodosius : Theodosius Lndouicus Pius . that famous Ludouicke Pius the French kyng , and other like Princes , did esteéme highely of good , and godly Christian Ministers , and obeyed them , which instructed them in the word of God : & did enure them selfes to their godly exhortations ( as the Emperour Valentinian doth report ) euen as to wholesome potions , and medicinable restoratiues . Euen so Theodosius beyng excluded from partakyng the holy Communion by Ambrose , did most modestly obay : Ambrose did enstruct Theodosius the Emperor . The same Theodosius also beyng determined to exercize cruell reuenge against the Thessalonians , and beyng counsayled by Ambrose , that in geuyng sentence vpon lyfe and death he would take breath , & pause by the space of xxx . dayes , least in rage and fury he should accomplish that , whereof he might afterwardes repent him : did willyngly and obediently submitt him selfe to the graue exhortation of the godly Father . Semblably many other notable Potentates also in many great and weighty matters , did humbly yeld to the sweéte persuations of such , as were farre their inferiours● Princes for the preseruation of their health do obay the direc●●●n of their Phisitions : In the lawes positiue they be guided and ledd by the conduct of the Lawyers : And yet for all this , such subiectes do not cease to be subiectes still , neither refuse their due obedience to their liege Lordes and Gouernours . It happeneth oftentymes that the maister will be aduised by his seruaunt , and the husband guided by the discretion of the wife , yet ceaseth not therefore the Maister to be Maister , nor the Husband to be head ouer his Wife .

As in all well ordered common weales be Maior alties , Bayliwickes , and many degrees of Officers , which doe seuerally employ their functions for the preseruation of common societie , yet must there be one onely soueraigne emongest them of some greater countenaunce , who by his wisedome and authoritie , may guide the inferiour Magistrates , and bridle the insolency of the rude multitude .

But the Catholickes doe deny that the Catholicke Church ought to be subiect to this authority . If vnder the name of Church they do comprehend the ordinaunces and ceremonies wherewith the Church is administred , they do speake truly . in deede the word of God , the Articles of doctrine and of fayth , the administration of the Sacramentes , and the discretion of byndyng and excommunicatyng , is not attempered by the regiment , and commaundement of Princes : nor doth the Ciuile Magistrate entermedle with the administration of any of these thyngs . But if they meane the personages of men , who are exercized in this holy function , or the charge & disposition of particular matters , that are incident to the Ministery , they do say vntruly : for as much as there is no Ciuile potentate vnto whom is not committed the order & gouernement of all members of the common weale indifferently , as well Ministers & Preachers of the word , as all other inferiour Magistrates & Subiectes . Otherwise the doctrine of Paule were in vayne . Rom. 3. Let euery soule submit it selfe to the higher power : the truth whereof is to be Iustified by the most approued examples of both the old and new Testamentes . If we begyn at Moyses , who supplyed the office of a Ciuile Magistrate , and from him descend to all the Ages of our owne Emperours , & Potentates , Emongest all which Magistrates , we shall finde none , but hath receaued by Gods commaundement , the gouernement of Ecclesiasticall persones , aswell as of Ciuile Magistrates , as inferiour Subiectes .

It would require a long discourse to treate throughly of all the names and gouernementes of Emperours and Ciuile Potentates . It apperteineth to the Ciuill Magistrate to gouerne ecclesiasticall causes . To make a brief rehearsall of the chiefest : First in the old Testament , how many examples are extaunt of such Princes , ●s do prescribe ceremonies for the Tabernacle ? which doe fetche backe agayne the Arke of the couenaunt ? which make holy Sonettes and Psalmes ? Rule ouer Priestes ? builde Churches ? moreouer do cleanse them agayne after they were defiled ? do ouerthrow Temples & Altares ? reforme abuses ? which also sometymes doe pronounce exhortations to the people touchyng the worshyppyng of God ? do aduertise the Priestes of their dutyes , and ordeyne lawes for them to guide their lyues by ? which appoint Orders and obseruations in the Church ? which doe kill wicked Prophetes ? yea and many tymes also doe prophecy in their owne persones ?

In the new Testament lykewise how many examples are to be seene in the recordes of the best ages of kinges and Monarches , who within their owne Territories and dominions haue ordayned godly and learned Byshoypes to rule ouer prouinces , and haue deposed such as haue bene vnworthye : haue suppressed the riott and insolencye of Priestes : who haue not onely Sommoned Synodes and Councells of Byshops , but do sitt emongest them , geue sentence with them , yea & prescribe orders vnto them which they shall obay : are presidents ouer their Councells , doe depose hereticall Byshoppes : which geue iudgement vpon matters of Religion : which doe sett downe articles , pronounce sentence , disanull the opinions of heretiques , and ratifie the Doctrine of the Catholicke fayth ? If the most auncient and most Christian kinges & Emperors did not entermeddle heretofore in all these causes , the report of Historyes is false . If our kinges and Queenes doe the lyke at this present , what cause hath Osorius to frett and fume ? If the charge of Religion and Religious persons doe not pertayne to the ciuill pollicye in any respect : surely Constantine did not behaue himselfe discretely , who in his owne person decyded the causes and controuersies of Byshopps , which did appeale to his Maiestye , entermedled his authoritye in the pacyfying of quarells , determined and ended complaynts , and forced them to vnitye and concord : all which he ought to haue submitted to the pontificall iurisdiction . Moreouer this also was a part of no lesse insolencye in him , The Triper tite history 1. booke . cap. 5. to presume to fitt emongest the Byshopps in the Councell of Nyce , as Theodoret doth testify , to direct them with his councell , commaunding them earnestly to foreseé , that in determining and decyding all matters of Religion , they should haue a speciall regard to the wrytinges of the Apostles , and Prophetts . The same may be veryfied by the Emperor Theodosius , Socrates lib. 1. cap. 5. who as Socrates reporteth , did not onely sitt emongest the Byshopps , and was present at their disputation , but was president and chiefe of the Councell also , and did vtterly condemne the opinions of the heretiques .

Socrates . lib. 5. cap. 10. In the councell of Chalcedon when as Dioscorus , Iuuenall & Thalassius , were condemned for heretiques , who gaue sentence vpon them ? the ciuill Magistrate ? or the Byshoppes of Rome ? lett Osorius make aunswere at his best leasure .

Action . 2. In the 3. Councell of Constantinople the Emperour Constantine did not onely sitt together with the Byshopps but subscribed their decrees also with his owne hand on this wise : We haue readd ( sayth he ) and haue subscribed them .

Lykewise in the Councell of Arausium we reade the same was done , I doe not say of the Princes themselues , but of th ambassadours of Princes , and states of the Potentates also : who did not onely vtter their mindes in matters of Religion , but did adde also their owne subscriptions emongest the Byshopps .

Iustinian in cap. de Episcop. & Cle●isis . When as Iustinian the Emperor made a law touching the reformation of lyfe , and the restrayning of the insolent licentiousnes of Priestes : and when as he deposed two Popes , Siluerius and Vigilius striuing together for Peters chayre :

In lyke maner here in our litle Brittaine , when as Athelstane , Edgar , Egelrede , and Canutus doe establishe Byshops in their Seés when as they doe make lawes touching the Sabbath , touching payment of Tythes , touching Ceremonies , touching worshipping , touching cases of Matrimony , of Penaunce , and Excommunication , did they thinke that they had no charge committed vnto them for Reformation of Religion ?

And what shall we aunswere to Ierome then ? who writyng agaynst Rufinus touching the lawfull aucthoritye of Councells : Tell me ( sayth he ) what Emperour did commaund that Councell to be sommoned ? Ierome .

What shall I speake of August . lykewise ? who taking vpon him to confute the error of the Donatistes : emongest other many reasons forced this Argument chiefly . Augustine . Why did you conuent Cecilian Byshopp of Carthage before Constantine ( sayth he ) If it be not lawfull for an Emperour to determine vpon matter of Religion ?

Moreouer how shall Chrisostome be aunswered ? Chrisostome . who by the authoritye of that place of Paul before rehearsed , doth restraine euery humaine creature ( not exempting the very Apostles and Euangelistes themselues , ) to the dutiefull obedience not of one Byshopp , but of euery of his owne particular Prince .

Furthermore what shall we say of the Apostle Paule himselfe ? who purposing to be tryed in the controuersie of Religion , Paule the Apostle Actes Cap. doth make his appeale , not to Peter sitting ( as the Papistes doe say ) at Rome : but to th emperor Nero , notwithstanding he was a most horrible Tyrant . So that concerning the duetye of obedience on the behalfe of the subiect , not the person that is in highest authority ( whether he be Kyng or Queéne ) but the estate it selfe , which is ordeyned from God is to be considered . Which beyng most certeynely true , what cann be more voyde of shame then Osorius face ? more vnsauory then his writing ? and more false then his opinion ? who raking a heape of wordes together to bring vs to be more maligned and enuied : Barketh agaynst vs Englishmen with his doggish Eloquence . Osori . pag. 209. Who haue submitted the Sacred affayres of holy Churche , not onely to a king , which you doe accompt a haynousnes vnpardonable , but also to a Queene contrary to all equitye and right , contrary to the holynesse of most pure Religion , and contrary to the prescript ordinaunces of almighty God : and haue translated also the Sacred dignitye of the highest Byshopp violently taken away from lawfull Byshopps to the gouernement and direction of a woman . &c.

Loe here ( gentle Reader ) the substaunce of a most greuous complaynt agaynst the Sacrilegous Englishmen , haynous enough , considering the force of our accuser Osorius : which because you shall not think but that it is in ech respect as true , as it is cruell and odious : and least his declamation may happen to light emongest such as be hard of beliefe , and therefore skarse finde any place of creditt : behold now with what Arguments , with what force , and with what kinde of proofe he iustifieth his accusation : and therewith enforceth creditt , not by reason onely but with aucthoritye : and doth make it vnreproucable by the testimony of an Oracle : so that now no man cann be so distrustfull as to conceaue any ill opinion of the Accuser being a man vncontrollable . Namely , because himselfe hath spoken the word : euery of whose wordes , be inuincible sentences . Goe to then , what is it that Osorius vpon his superexcellent creditt doth warrant vnto vs ? Marke well you wretched Englishmen , you outcast and abandoned Nation , which haue made subiect to a womans gouernement all holy Church , and all holynesse , rēnonucing the Pope of Rome his aucthoritye , harken vnto your complaint , wherewith Osorius doth charge you . Which thing verely I do affirme to be an haynous offence , a beastly and sauadge wickednesse , and a detestable and execrable abhomination .

It is enough , for so our Tomme told vs . Neither hath he told it onely , but hath proclaymed it also , and doth so proclayme it , not as the Iewes did sometyme exclayme when Christ was accused : for they cryed out on this wise . We haue no king but Caesar. But Osorius pypeth vpp an other note : wee haue no Kyng but the Pope . And as for Priestes and Byshopps to be subiect to a womans aucthoritie , he accompteth it an vnpardonable haynousnes , worthy of a thousand Purgatories . And I beseech you Syr , what was there done at Rome , when as Ioane an English woman beyng Pope , all Churches & holynes were subiect not onely to the Iurisdiction of a woman , but were at commaundement of a Strumpett ? But I lett this passe , and retourne agayne to you , who recompt it a matter intollerable , that the affaires of holy Church should be ordered by any Magistrate , other then by the Popes aucthoritie . By what Argument do you proue this to be true ? Forsooth bycause Osorius hath spoken the word . But farre otherwise spake , and did Augustine , Ierome , and Chrisostome , of whom we made mention before . Otherwise also spake Gelasius a Bishop of Rome , who doth franckly and boldly professe , that the priuiledges of the Church are in the power of the Emperour , deliuered vnto him from aboue . I speake not here of the person , man or woman , nor yet of the maners of Princes : but of the authoritie : which whether happen to man or woman , if their prerogatiue be warranted by the ordinaunce of God : there is no cause why it should be defaced for the peéuish pratyng of one Portingall .

Surely if the aucthoritie of a woman haue not prerogatiue in decidyng & determining Ecclesiasticall causes : Grego . lib. 11. Epist 8. 2. quest. 5. Gregory did not demeane him selfe discreétly , who in a cause of purgation of a certein woman named Menna sent backe that Appeale to Brunichelda the Frenche Queéne , as to her lawfull Princesse & Gouernesse .

What shall I say of Eleutherius Pope of Rome ? who writyng vnto Lucius kyng of England , Out of the auncient recordes and Hystoryes of England . called him the Uicar of God , within the precinct of his owne kyngdome ? and therfore doth exhort and require him , that he gouerne his Realme with wholesome ordinaunces established by the word of God . If Christian Kynges and Princes euery one within their owne seuerall Realmes , do as it were represent the Uicares of God vpon earth , I beseech you Osorius what is more proper vnto God , then to prouide circumspectly for the well orderyng and good disposition of such thynges , as apperteigne to the Ecclesiasticall Iurisdiction ? But of this enough , and more then enough .

But of all other this is a most pleasaunt iest , & very fitt for a Rhetorician . Where you complayne bitterly that the Popes & Byshops are dispoyled of their lawfull authoritie : which seemeth to me euen as much in effect , as if AEsopes Crow should take an action agaynst the litle byrdes for entryng vpon possession of their owne feathers , AEsopes Crow . which were their own of right . But bycause this matter hath bene sufficiently enough debated already , take here a resolute aunswere Osorius for the knittyng vppe of this knotte in fewe wordes . Peruse throughly this whole Papane whatsoeuer , which you call by the name of a lawfull aucthoritie : I speake not of the personages that haue supplyed the place : I say behold agayne and agayne the whole forme and proportion of that Seé , and Pontificall royaltie , as it is at this present , the conuersation , the practizes , the orders , the insolency , the pryde , the greédynes , the cruelty , the slaughters executed , the infinite & vnspeakeable Martyrdomes , the Idolatryes , the blasphemyes , the immoderate iniuries and tyrannies of this Popish Church , behold I say , search out , examine and circumspectly consider with your eyes and emprinte in your imagination all the premisses , & withall compare all the same to the notes , signes , and Prognostifications of the Propheticall Scriptures : and if it do not approue by the infallible Prophecies and most certein tokens , and for eshewynges , and markes of the sacred Scripture , that this same Prelate● . euen he whom you do propp vpp so proudly in that Pontificall Prelacy , whom you defend so stoughtly is the very naturall Antichrist that Child of perdition : Behold here I will yeld ouer my right , and will become your bondman . But if this can not be denyed to be an vnuanguishable veritie , nor gaynsayd by you by any reason , nor can be mainteyned by you by any proofe or due Argumentes : what will you say then Osorius ? Where is that authoritie violently taken from your lawfull Byshops which you haue most wickedly vsurped so long , not without execrable iniury of other Christian Princes ? Wherefore either defend if you can , that he that doth supply the place of that Romish Papane , is not very Antichrist : or cease from henceforth to barcke so currishly agaynst the gouernement of our Mayden Queéne , vnto whose authoritie we Englishmen do most humbly acknowledge our dutyfull subiection , by the prouident appointment , and most happy ordinaunce of almighty God : whose Princely prerogative established from aboue , neither are you able to suppresse , but you shall withall become an errand rebell agaynst Gods ordinaunce : nor yeld the souereignty thereof to that proud Prelate , but that you shall herein conspire with Antichrist , and denounce your selfe an open traytour agaynst Christ the Sonne of the liuyng God .

From hence now is our Portingall Parrott taken his flight , hoppyng from one tree to an other , and passing ouer many bushes and brambles , that he may at the last come to his appointed marke , to witte , that last place of his booke : wherein the seely Childish babe Haddon doth ( sayth he ) teare his owne flesh with his owne nayles : Osori . pag. 209. and hath withall geuen him selfe a very deadly wounde . &c. If this gallaunt challenger were as valiaunt in armes , as he can face out the matter with a carde of tenne , surely he were man good enough to ouerthrow all the Pigmees in the world . Here is a great noyse of woundes , yea and of deadly woundes : but God be praysed , not so much as one dropp of bloud shedd : we heare a sounde o● mostruous stormes and horrible thundercrackes , but neuer a droppe of rayne : wherein to my conceipt happeneth to Osorius a chaunce not much vnlyke to that , wherof the old tale maketh mention : of an husbandman , not all of the wisest that did sheare his Dogge . Good Lord ( quoth he ) what a noyse is here , and not so much as a locke of wolle . But passing ouer those outcryes and painted speaches of Osorius . Let vs consider the matter it selfe somewhat aduisedly . The place of Haddon wherein this Scourgeluther doth so much whyppe Haddon is on this wise .

What now ( sayth Haddon ) shall this most sacred doctrine of the Gospell , wherein we haue alwayes continued by the space of xxx . yeares together ( except that troublesome tyme of vi . yeares ) wherin the Queenes Maiestie hath bene trayned and instructed from her infancie : wherein her highnesse hath hadd so many trialles of Gods great bountyfull liberalitie towardes her : wherein hath bene a generall consent of all estates : wherein hath bene a settled stay of most excellent lawes and ordinaunces : shall this so pure and syncere worshipping of God , so circumspectly defended and established by the Royall Maiestie , of all partes , be defaced and disgraced thorough the crakes of a peeuish ` Portingall ? These be Haddones wordes , in that which place will be worthe that notyng , to seé what scarres Osorius hath espyed out .

The first is , wherein Haddon doth name the sacred doctrine of the Gospell to be the Discipline of Luther , Osori . pag. 209. Zuinglius , Bucer , Caluine , and such lyke frantick fellowes . Truely this is a greuous wound . And why so ? forsooth because those men haue not onely with the rules of their doctrine , but also with the euill example of their lyues , haue rooted out all shamefastnes , Modestye , Ciuilitye , and obedience . First here be two lyes at a chopp : but lett vs search out the other woundes : Osor. pag. 210. Moreouer in steed of fayth and freedome , they haue bestowed vpon their familiars , presumption and rashnes together with vnpunishable lycentiousnes of sinning They haue in steede of true righteousnes brought in a false and deceitfull righteousnes . They haue made God the Authour of all wickednes . The decayed Church , which they promised to Restore to her auncient integritye , they haue defiled with more abhominations : so that by how much the more a man doth encline to their discipline , so much the more is he estraunged from all shamefastnes and Chastitie . &c. These be old winde shaken Broomes , worne out before to the bare stumpes , and which hath bene handled before sufficiently : but haue you any new Broomes ? Furthermore a man may easily descry the nature of this Doctrine , by the very foundacion of this Church . Osor. pag. 211. And how so I pray you ? Forsooth because Venus & Cupido were the founders of this Church , breach of lawes , and contempt of the Pope , haue encreased it : flattery and lying hath supported it : Greedy couetousnes hath established it : Crueltye agaynst the Saintes hath sanctified it : Tymerous feare of men hath straightened it : Finally a doctrine of men not sent from God , but sturred vpp by Sathan , hath with most troublesome errours poysoned it .

Which being trew : who doth not easely perceaue , with how many and how greuous woundes this Haddon hath embrued himselfe , through these ruinous fosidaciōs of the Church : who did dare to be so bold to call this Gospell of Luther , Zuinglius , Bucer , and Caluine by the name of a holy Gospell : the beginning proceéding , increase and end of which he doth euidently finde to be entred vpon , shuffled together , and shutt vpp at the last with intemperate lust , and licentious outrage . Behold here ( gentle Reader ) a daungerous wound in deede , and deadly enough I confesse , which wound neuerthelesse Haddon did not procure vpon himselfe with his owne handes , but Osorius hath made . For if it be true that the wise man spake . The booke of Wisedome the first . chap. The mouth that doth lye , doth kill the Soule . I reade you Osorius take good heéde to your selfe : least you haue pearced your selfe with a farre more mortall wound through these cursed lies and detestable blasphemies : vnlesse you fall to repentaunce betimes : which I doe hartely beseech the most mercifull Lord to graunt vnto you in deede . If this were the Gospell of Luther , or Zuinglius , agaynst the which you rayle so rudely : then might your Raskallyke outrage vomited out agaynst godly and learned personages seéme more tollerable . But now forasmuch as there is nothing published in this Gospell that is superstitious , or deuised by man : but grounded wholy vpon the Sacred Gospell of Christ : which is not of all partes ioyned together with the trueth it selfe : builded vpon the sure and infallible Rock of the word of God : the first foundation whereof was layd by Christ the most perfect builder : encreased with Christ : enlarged by the conduct and guiding of Christ , tending to none other end , but to the only glory of Christ and the assured safety and consolation of the godly : Looke you then to this : agaynst whome your slaunderous lyes be throwen out so dispightfully .

What you meane by Venus and Loue : I cannot conceaue you : but if you vnderstand the Marriage of those men , that did choose rather to Marye then to burne : with what face dare a Portingall Byshopp accompt that ordinaunce infamous , which S. Paul th apostle hath ratified for good ? which God himselfe did institute at the first creation of the world ? which Christ did sanctifye with the first fruites of all his Miracles ? But if your rayling tend to the licentious lust and filthy lyfe of Priestes , to harlotts and Concubines , to other abhominations of your secret Paphia ; to the inward boyling and skorching flames of inordinate concupiscence , to the dayly and nightly defilings , to passe ouer in silence other vnspeakeable stenches horrible to be spoken , more then familiarly frequented , and gredely haunted by Catholickes of your coate : what aunswere shall I geue herevnto els , then the same which Cicero was reported to haue obobiected agaynst Verres : who obbrayding Cicero with ouermuch nycenesse , Ex plutarcho de vitis . hauing himselfe Children suspected for their incontinency , sayd : You must speake ill of your Children within the doores , not without .

But what shall I say to the rest of his accusations , which are throwen together in an heape with full skoupes , and wherewich ( as it were by stepps and grieces ) all his Eloquence mounteth alofte : to witt , to the breach of lawes , to contempt of the Pope : to bolstring and supporting with lyes : to greedy couetousnes , to cruelty agaynst Sainctes : and terror brought vpon all men ? what aunswere ( I say ) shall I make to all these ? when as nothing can be vttered agaynst him in such bitternesse of speé : ch , as his shamelessnesse doth deserue : when as also the matter it selfe is a sufficient testimony of Luthers innocency herein : to the vtter discreditt of Osorius .

When the first broyle begann about Pardons , how modestly , how constantly , in how great perill and daunger of his lyfe did Luther behaue himselfe in that conflict ? how humbly did he prostrate himselfe to the Pope agayne & agayne ? with letters emporting most humble submission , full of dutyfull obedience , and reuerence ? wherein what one sparke of malice , or breach of law doth appeare , when as yet there was no sentence geuen out agaynst him ? Afterwardes being conuented to appeare before the Emperor , how reuerently did he make his personall apparaunce ? wherein , what bolsteryng and supportation of lyes was there ? into what terror were all men enforced hereby ? Nay rather into how much more perillous feare was he throwen , when as being circumuented by the malitious practizes of all men almost , he was forced to maintayne his cause , not with lyes and cauiliations , but with most manifest scriptures ? After these beginnings , the veritye of the sacred Gospell glistering more and more , cruelty and outrage was exequuted vpon godly and vertuous personages : not by the practize or procurement of Luther : But wherewith the Pope more lyke a Butcher then a Byshopp , did with vnentreatable bloudthyrstynes rushe vpon good and godly ministers , and innocent members of Christ , without measure and without end . Of whose vnmeasurable cruelty as there be infinite examples of godly Martyrs : emongest all the rest , what sauadge brutishnesse was there executed euen in your owne Countrey of Portingall , about xx . yeares past , agaynst a country man of ours named William Gardiner : whom after sundry intollerable tortures and vnspeakeable crampes , The cruelty of the Portingalles agaynst Gardiner an Englishe man . more then horrible barbarousnes susteyned , you would not dispatch out of lyfe speédely , as you might : but hanging him on hye vpon a Gibbett , and by a pulley drawyng him vpp and downe sundry and seuerall times into the flames , you deuised a meane rather by litle and litle to skortch him to death , chosing rather to broyle him with leasurable torments ( as it were by pausing of breath ) to the paynefull increase of miserable griefe , then to kill him at once .

All which so great so greeuous and so exquisite imagined tortures , notwithstanding you could not preuayle , nor euer shal be able to preuayle so farre forth , but that the vnuanquishable courage of the Gospell ( which you persecute so furiously ) how much the more villanously is raged agaynst by your madnesse , shall dayly so much the more waxe mighty , and impregnable agaynst all your frantique assaultes . And albeit our Portingall be not acquaynted with any sproughtes , braunches , and outstretched armes of this florishing and fruitfull Gospell : yet by gods good prouidence this fruitfull grayne of Mustard seéd doth mount vpward neuerthelesse , and doth encrease dayly in wonderfull aboundaunce , which onely thing might haue bene a good lesson vnto you to enduce you to conceiue , that all this successe whatsoeuer , was not deuised by mans pollicy , nor vndertaken of any ranckor or malice , nor supported with earthly treasure , but to haue bene furthered and encreased by the speciall prouidence of almighty God . Neither is it to be doubted if it had bene a pollicy of man onely , and not rather the speciall appoyntment of the heauenly Father , but that it could neuer haue bene able to haue endured , and proceeded in so prosperous a course , agaynst your so great and vnmeasurable Tyranny , and agaynst so many conspyring confederates of factious furies . Which onely successe ( if the Testimonies of holy scripture can not otherwise preuayle with you , and the conduct of Gods mercy which guideth the stearne , together with the prophecies and foreshewings which were apparauntly pronounced before the comming of Luther , whereof many tokens sent from aboue are mentioned in the Chronicles of the Abbot of vsperge , ●x Abbat vspergens . Ex staurastico . Iohan . Francisci Pici Mirandule . and in the booke entituled Staurosticon Iohannis Frauncisci , and Picus Mirandula ) might haue bene good presidentes vnto you Osorius to instruct you , that this Gospell is not the Gospell of Luther , of Zuinglius , of Bucer , nor of Caluine , ne yet of men ( as you prattle and lye ) but the Gospell of God : and that the preachers were not raised vpp by Sathan ( as your impiety doth blaspheme ) but sent from an other founder , namely the very same , who in S. Iohns Reuelation is called by this name [ the word of God ] vpon whose Garment and vpon whose thigh is written , Apocal. 19. King of kings , and Lord of Lordes : Out of whose mouth issueth a sharpe two edged sword , agaynst the which neither all the confederate councels of the wicked , nor Hell gates themselues shal be able to preuayle .

But to proceede : of the selfe same stampe is that slaunderous cauillation , which this Scourgeluther hath coupled in Rancke . Of the continuaunce of thirty yeares , Osori . pag. 211. of title of prescription of the fiue yeares prosperous Reigne of Queene Elizabeth : of the grayheadded auncienty of our doctrine and Religion . Wherein it pleased the hoareheadded Syre , of his seémely modesty , to trifle most apishly , of purpose to represent vnto vs ( as I suppose ) that old toothlesse Witch of whom is made mention in a certain Greéke Poett . Loe what a dust the old Trotte rayseth with her tayle when she daunceth . For what if Uerity & Trueth which is called the daughter of time , being discouered with a farre more excellent lightsonnesse in these our dayes , doe beginne to florish more fresh & greéne , in a certayn largesse of ouerflowing plenty , by the inestimable benefite of God ? shall it therefore be accompted a newe doctrine in your sight , The doctrine of the Gospell is not now first sprong vpp but is renewed from out long darkenes in to a more freedome of lightsomnesse . Apoc. 11. because it is cloathed with flesh colors ? or because it buddeth out blossomes a fresh , and is restored to the auncient beauty , will you therefore call it new-hatcht ? neuer heard of before ? as though it were neuer seene nor heard of before thirty yeares sithence ? what shall we say of Christ ? who after three dayes lying in graue returned agayne to life , from out his Tombe ? was not he therfore the same Christ , wh he was before his death ? We read in the Apocalips of two Prophetes , whose bodyes being throwen out into the streétes , did reuiue and came to life agayne after theé dayes and a halfe . And after iij. dayes and a halfe ( sayth he ) the breath of life was breathed into them by God . &c. The meanyng whereof cann not be extended any wayes to any thyng els , but vnto the doctrine of the Gospell . And what if the doctryne of the Gospell of Christ be nowe risen agayne into the open world , out of the doungeon of darckenesse and deépe drowned blindenesse , wherein it hath bene so long suppressed by you ? is it not therefore the same Gospell that it was alwayes before ?

What ? did not Iohn Husse , Ierome of Prage and the greater part of all Boheme embrace the same Gospell before Luther was borne ? was not the same order of Doctrine professed in England many yeares before our dayes , The auncient witnesses & professours of the Gospell . in the time of Wiclef , Swinderbee , Brute , and others also and in other places likewise amongest others , namely , the Valdenses , Albingenses , with the Grecians , Italians , Moskouites , in Asye , in Affricke , and in Europe ? Betengarius , Bertrame , Peter de Aliaco , Iohn Scotus , Peter Iohannes , William de sancto amore . Robert the frenchman , whom the hott zealous Pope raked out of his graue , and consumed with fire , foure hundred yeares agoe : Niemus , Ioachimus , Sauanarola , Veselus & many others in their time & before theyr time , with whose goare the bloudy slaughterhowse of the Tyrannous Pope was throughly embrued : Did not all these worshipp the same Christ then , that we doe professe at this present ? did they not confesse the same fayth and the same Articles of the Creéde , that we do now professe ? Barnard in his dyscourse of the freé iustification by fayth , did he not teach the same doctrine then , that Luther hath vttered in writing ? Augustine disputyng vpon fayth and grace agaynst freé will , doth he not treat vpon the same matter , that Zuinglius and Caluine doe treat vpon now ?

Of the vse of Sacramentes we haue extaunt with vs long treatises written in the Saxon toung , many hundred yeares before those thirty yeares , that you speake of , witnesses and professours of the same doctrine and fayth , which we Englishmen do acknowledge at this present . If this be the cause that doth enduce you to thinke , that we are entred vpon a new Gospell , because we dare shake from our shoulders the yoake of subiection , vsurped by the Papisticall Seé : the same did long before our dayes Robert Gostred a man notably learned and famous who beyng Byshop of Lincolne , Rob. Grostred By●h . of Lyncolne and commaunded by speciall letters from Innocentius the Pope , to enduct a certein boy a kinsman of his owne into a Benefice within the Byshopricke of Lincolne , being unlearned and unskillfull of the Language , did openly resist him : and withall , did most sharpely inueigh agaynst the Popes detestable prouisions as they call them .

But why doe I alledge examples of men for the ratifying of the continuaunce of Christes Gospell● the creditt whereof doth neither depend vpon the maintenaunce of man , nor is streighted within any prescription of tyme : howsoeuer humaine actions tosse to an fro , The Gospell of Christ as it is true so is it not newe . and neuer persist in any one setled state : certes the Gospell of Christ if it be the Gospel of Christ in deede , can not be any new or straunge thing : nor can haue any other originall , or author but Christ himselfe , the very sonne of God : But whereas in those latter dayes , the tongues and mouthes of godly preachers being stopt and shutt vp through terror and Tyranny of the Pope , not daring to manifest themselues in the open congregation , be now sett at libertye by the bountifull mercy of God , and restored to their auncient Freedome : shall we therefore accuse the Gospell of innouation ? or shall we rather embrace this great liberalitye of God with thankfulnes of mindes and geue our dutifull attendaunce vpon the trueth ? wherefore whereas this Portingall Parrot prateth so much of xxx . or xl . yeares limitation , herein he behaueth himselfe very iniuriously . He perceaueth now a new face of the Euangelicall doctrine to glister and shyne farre and wyde abroad , ouer all Christendome at this tyme : which because was not so resplendisaunt and lightsome in the tyme of certeine of our forefathers of late yeares , ( whereas neuerthelesse Christ did alwayes preserue & embrace his Church with lyke mercye and fauour ) therefore he accompteth this Gospell of Christ to be a new & straunge Doctrine , contrary to Christ , and this also not Osorius alone supposeth to be so , but many other Deuines wandring inlyke error : who are maliciously wroth agaynst Luther , as though he & a few others were the first deuisours and coyners of this Gospell : Then which vntrueth can nothing be more vntrue . What was the chiefe cause and meanes of the Restoring the trueth of the Gospell Nay rather , if Luther had neuer bene borne , if Bucer or Caluine had neuer taught , yet could your ignoraunce and shamelesse errors , haue no longer lurked in darknes through one singuler and especiall prouidence of God : not that , whereby Luther was sent abroad into the world , but by that inestimable benefite of Gods blessing , prepared for the behoofe of his Church , I meane the singuler and most excellet Art of Emprinting .

By this meanes it pleased Gods good mercy both to prouide for the weaknes of his Church , & withall auenge himselfe vpon your Tyrannous cruelty , by a certein secret & vnsearchable maner . For imediately after Iohn Husse , & Ierome of Prage the most holy Martyrs of God , were by your horrible fury and wickednes consumed to ashes , and the veritye of the Gospell suppressed by your Tyranny , could neither be suffred to speake franckly , nor shew her face abroad boldely , nor eskape your rauenous gaping freely : skarse x. yeres were come & gonne , before that in place of two poore Prophetts , almighty God had raysed vpp all the holy Prophetts , Patriarches , Apostles , Euangelistes , and all the holy doctours of the Church , Martyrs , Confessours , and Interpretours of holy Scripture , ( as it were a certeine army of heauenly knightes , armed at all poyntes to encounter your outragious assaultes ) who , because could not be permitted to speake openly in the Church , through your tyranny , begann to presse forth boldly now in the open Printers shopps , and to leape into euery mans bosome and handes , and withall to bewray your ignoraunce and Tretchery , and to discouer not new wellsprings of Doctrine , but to skoure and make cleane the olde fountaines , and Conduyt pypes of the Gospell of grace stoppt vp by the popish Philistines . And hereupon begann to spreadd abroad with glystering beames the large encrease of this gladsome Doctrine : which if be so combersome a block in your way , you may not therefore wreake your anger vpon Luther , but deuise & make some prouiso for these Printers , for these bookes , for learning , and for Languages , and to tell you as the trueth is , you must excommunicate God himselfe : Who durst be so hardy to bestow his vnspeakable mercy vpon this later and declining age of his Church , in relieuing & comforting her long and werysome trauaile , The Arte of Imprinting was a singuler gift of God . with so many and so plentifull graces and aydes of true Doctrine , and sound vnderstanding : that would prouide for her sicknes so many learned Phisitions and Doctors : not Luther , Zuinglius , Bucer , and Caluine : but Moses , the Prophetts , Apostles , Euangelistes , and cannonicall Scriptures : through the reading , and dayly perusing of the which , if Christian hartes ( being better enlightened ) doe now feéle and perceaue sensybly that , which our forefathers were forced to groape after in darkenes , you ought not to muse thereat at , much lesse to enuye and maligne it .

Wherefore as touching the grayheadded age of this Doctrine , whereat you doe barke so impudently with your currish snarling : for as much as we doe professe nothing els , then the same that is comprehended within Gods booke , and which before our tyme was taught by Moses , & aucthorized by the Prophetts & Apostles : what meaneth this your ( I will not say ) reason , but vnreasonable insensibilytye : with such vnsauery subtlety so to wryth & wrest that , to the defacing of this Doctrine , which Haddon did conceaue of the outward lybertye and freedome of the Preachers only : as though this doctrine were of no better creditt , and no longer continuaunce , then these last thyrty yeares , and so shamelesly by many hundred yeares to preferre the auncienty of Mahumets sect , before the knowledge of this Gospell ? But it had bene more conuenient for you ( good syr ) to haue learned by diligent enquirye , whether this comparison of sectes , doe not serue more fittly with that your pampered Papane : for asmuch as that heathenish Paganisme , and your prophane Papacye were both whelped nere about one tyme , The yeare of Antichrist . 666. and almost within the compasse of one yeare : which yeare we doe accompt by the reueled computation in S. Iohn , to be the sixe hundreth , sixty and sixe .

Now that this deépe Deuine hath reasonably well beaten his braynes about matters of Diuynitye : he doth beginne to cast a new floorish about : and will haue a cast at the prosperitye , and stayed estate of Princes : presuming vpon his politique wisedome to councell kinges and Queenes , and chiefly aboue others our gracious Queéne Elizabeth , with what modesty she ought to attemper the prosperous successes and happy tranquillitye of her estate : That she trust not to much to fawning fortune , that there is nothing certeine in the course of this lyfe , Osori . pag. 212. 213. and many perills are to be feared in matters most pleasaunt and prosperous to the viewe : and that no thing is more daungerous then carelesse securitye , Osorius exhortation to Queene Elizabeth . because as after light , followeth darkenesse , and after Calme come Clowdes : euen so the whole course of this lyfe , hath his continuall enterchaunges , Ioy sometymes surprised with sodeyne sorrow : agayne heauinesse chaunged into honour , & that all thinges are carryed about in a certaine vehement whyrling , vnstablenesse , as it were the fleyng vanes of a windemill , forced about with Boreas blastes : The thinges that are now aloft , be sodenly throwen downe , and contrarywise the things that be simple & base , doe at an instant mount aloft . And that it commeth often to passe , that whom God is most displeased withall , those same he will ouershadow with more fruitfull aboundaunce of vertue & grace , and endue them with happy assuraunce not of fyue yeares onely , but of many yeares continuaunce : that so the greater that their fall is , the deeper may their wound be , according to the old prouerbe : the higher wall , the greater fall . Briefly , that there is no state of honour so firme , & so sure garded , wherein a man may assure himselfe of a minute in safetye : which doth euidently appeare by the example of Craesus , who being vanquished of Cyrus , and prepared vpon a pyle of wood ready to be bourned , did cry vpon Solon with a lowd voyce : and being demaunded by Cyrus who that Solon was : Craesus doth declare the councell that he long before had receaued of that Solon : whereupon Cyrus commaunding him to be taken downe from the stacke of wood , after that he had thereby learned to bridle his Choler , did not onely preserue him on lyue , but hadd him in great reuerence and estimation .

This farre forth Osorius euen out of the very bowels of Hystories and philosophy : wherein I do not so much mislike with him for his good councell : But whereunto were these glorious flooryshes framed more for Queéne Elizabeth then for anye other Potentate or Prince of the world ? then for the King of Portingall ? or for his proper pigsnye the Pope ? When or in what place hath our soueraygne Lady ( whose Princely mildenes doth surmount all her Predecessors in lenity and temperaunce ) so demeaned her selfe in all her most fortunate and prosperous calme of happy Reigne , that her Maiesty may seéme to stand in neéd of this your Philosophicall persuasions , more then any other Prince ? Wherein hath she euer vaunted her Royaltye in such sort , that she must be enstructed by this Portingall Solon , to haue regard to the slippery state of this fickle life ? Declare a good fellowshipp Osorius what matter haue you noted at anye time , or heard of by report done by her Maiesty , wherin you may iustly reprehend want of wisedome in counsell ? or lacke of clemency in iustice , beseéming the most vertuous prince of the world ? I will boldely also adde hereunto , wherein this mayden Queéne may not worthely compare with the most mighty and auncient Monarche of most famous memory ? And if you thinke that this litle Isle of England is so voyd and barreyne of councell , that Kinges and Queenes must of necessitye be enstructed of Osorius . How happened it that you did not vtter your skill , and signifye your good will rather to Queéne Marye her graces Sister , whom you might haue persuaded to temperaunce and lenity , whenas she executed Tyrannye without all measure and meane , in shedding her owne subiectes blood ? where was then this Portingall Clawbacke whiche should haue remembred the Queéne of humayne weakenesse , and imbecillity that was so forgettfull of all humanity , and her owne fraylty .

Reioyse therefore Elizabeth our most noble and vertuous soueraigne for this your Alcion dayes : you may well seé nowe howe muche you be indebted for this your most prosperous raigne . For if that mighty Macedon King Phillipp were so ioyously affected in his sonne Alexanders behalfe , that it chaunced him to be borne in the time of the famous philosopher Aristotle : why should not ye rather clappe your handes for ioy , in respect of your most happy happynesse , & more then Alexanders felicity whom it happeneth to raygne now in the time of this notorious Solon , the eighth wise in number , or the third Cato of this age : who is able to replenish your eares with most wholesome preceptes of life , and fashion your fayth with true catholicke institution and doctrine , who ( if your Maiesty will vouchsafe to beleue his lessons ) is able to direct your grace by lyne and by leuell , to know the difference betwixt true religion and false , howe your highnesse ought to discerne betwixt true and false Prophets , & how you ought to conceiue of Purgatory , of pardons , of auriculer confession : of compulsary single life , of the sacrifice of the Masse , of Images , Pictures and Reliques of Saynctes : Who cann restore your owne person to her auncient freedome from out of that Tyrannous bondage of false flatterers , wherein your grace is now holden captiue . Osor. pag. 211. To with : that of a freé Queéne , you may at the last become a seruile bondmayd of the Pope . For vpon this onely bunch of thraldome , hang all the Keyes of Osorius freé Manumissions .

And therefore sith the matter is come to this passe , what remayneth Most renowmed and vertuous Queéne ? but that you finde meanes to send for this new Solon by all meanes possible , and assigne him a place emongest the chiefe of your priuye councell , and alter the whole state of your Realme , after his direction and appoyntment : who will guyde your Maiestye on this wise . First , that renouncing this Religion , whereunto you haue bene enured euen from your Cradle , you may now straggle away to the trimme Traditions of the Romish Religion , which Osorius doth mayntayne : that where as you haue begonne in the spirite , you may end afterwardes in the flesh : that you may banish the scriptures from your subiectes hearing : That you may conuert your publique preaching into mumbling Massing : That your subiects may beginn to learne to call vpon God in an vnknowen toung : that excluding that righteousnesse which doth consist in the fayth of Iesu Christ , your people may be noosled in confidence and assuraunce of theyr owne workes and merites : that you should dispoyle the communion of the one part of the Sacrament : that you should dissolue lawfull marriages of Christes Ministers : Pestiferous Councell . That in your owne Realme you should establish a kingdome to the Pope of Rome , that he may gouerne your scepter , and you carry his Crosier : That he may haue full skope in your kingdome to distribute benefices , to geue Byshopprickes , to exact first fruites , tenthes , and yearely pencions : that after he hath once swept away the cropp of English Golde , you may come after & gather the drosse : Finally that you make a cleare dispatch of these Lutheran Heretiques , kill them , spoyle them , & ●●ll England full of fagott & fier , so that the English blood being spilte , and the name of English Nation being vtterly rooted out , the Portingalles may freely be propt vpp in theyr possessions .

Surely this is notable councell Osorius , and right well beseéming your dignity : which whatsoeuer colourable shew it pretend in wordes , doth in trueth and in deed sound and breath forth nothing els , but slaughter and bloud . For hereof you can not be ignoraunt , that this Romish counterfait could neuer be receiued into this Region , without wonderfull disturbaunce of the state , and losse of many liues . And for this cause I suppose you directed your bloody and murtherous Inuectiues to our noble Queéne : whereunto if she would haue bene pliable , the whole Realme had bene long sithence replenished with fire and flame , wherewith you would haue made boanefiers with the blood of many good Preachers . But you come to late gentle Synon with these fables and bables : and may keépe your breath to keale your potage : The late lauish lewdnes of Queéne Maryes madd daies hath made vs to well acquaynted with that Romish Iennett , The Troiane horse . to graunt him any grasing within English soyle , or to permitt any pasture for such a popish palfray . Christ Iesu be thanked for euer and euer , now that this Romish Ruffler is excluded , we liue in godly calme : who as now cann neuer hope to haue anye footing here , before concorde be exiled , and peace vtterly banished .

Wherefore if that your superexcellent Byshopp of Rome , be rauished with so hott a zeale of Ambicion , that he can not reigne without a kingdome : if he will follow my simple councell either lett him seéke out for some straunge vnknowen Islandes , where he may rule ouer such as do not know him , or els lett him chaunge the state of his Religion . In like maner I would aduertize Osorius ( if he be of that courage that he can not stay the outrage of his quill , but must neédes presume to perke and preach to kings and to Queenes ) that either he recreate his spirites with some other exercize , or cease here after do abuse our Gracious Queéne Elizabeth specially with such kinde of trumpery wherein to tell you the truth Osorius you haue lost your labor and cost , for you preuayle no whitt thereby , as you seé : What successe you may haue hereafter , we committ vnto the Lord : Certes hetherto as yet you may putt all your winninges in your eyes , and seé neuer a shine the lesse : as the proofe it selfe doth declare .

Osori . pag. 214. And be it ( say you ) that I preuayle nothyng herein yet wanted not sufficient testimony of a well wishyng mynde , which ought not be vnthankefully taken emongest gratefull and honest personages . Of your good meanyng what shall I say ? which how ready and inclinable it is , I do easily perceaue : but to what effect I beseech you ? For to what other end shall we Iudge it so ready , but to procure our most gracious Queéne , ( then whose nature nothyng can be more disposed to lenitie and gentlenes ) to be sett on fire none otherwise then as it were some flamyng firebrand , contrary to the naturall disposition engrauen within her royall brest by the finger of God , to seéke the spoyle of her natiue Countrey with cruelty , tormentes and destruction of her subiectes by fier and fagottes , like vnto the furious persecutions and madde outrage executed in the tyme of her sister Queéne Mary ? For what better successe could haue bene hoped for out of those wicked & mischieuous counsell of yours ? for lett vs suppose and imagine in our conceiptes ( which yet her most excellent Maiestie could neuer haue suffred to haue entred in her thought ) that you might haue preuailed and obteined your purpose or at least as much as you hoped for : what then ? Could you conceaue in your mynde that the matter had bene accomplished forthwith , assoone as you had entred into the Castell of fauour ? as though her Maiestie alone be the onely enemy to the Pope within this her dominion . Beleeue not so , O Solon , and hereof assure your selfe , that there is within this litle Island a greater nomber by many thousandes more then any man would Iudge , that will rather yeld their car●asses to tortures , then suffer them selues to be defiled with the marke of that Beast . And what thinke you will become then of the rest of the multitude , whose consciences are not yet fully settled ? of whom there is an infinite noumber within this Realme ? you will say that the Prince must vse force , & force them to fagotte that will not obay . Is this the counsell you geue to a Queéne ? Herein forsooth we poore wretched Englishmen are very much beholdyng vnto your sweéte Fatherhood , for your gentle reward . But what if fayth will not be forced ? yea what if it can not be brought to yeld ? what if her highnes it selfe be not Queéne ouer consciences ? nor any worldly creature els ? for fayth wil be enstructed , can not constrayned : I say also moreouer , it can not be vanquished by death , but euen then rather it triumpheth most : And although it may lose lyfe in this world , yet will it neuer yeld to earthly creature , but to God and his truth .

Wherefore in as much as this your whole discourse ( which you prosecute so earnestly ) is of this condition , that it doth no more concerne any Christian Prince whatsoeuer , then the subiectes of his Realme ( for what is more agreable with the maners of the people then Fayth and Religion ) If you haue determined with your selfe to bestow any further trauaile in the like cause by word or by writyng : In matters of Religion it is more meete to deale with mens consciences rather then with Princes only . I iudge it best and withall do aduise you , that you trouble not her Maiesty from henceforth with any such matter : but proclayme forth your challenge agaynst the Byshops rather , agaynst the Doctours and Deuines , finally agaynst the subiectes of England , and the consciences of the people : whom if you be able to enduce with force of firme doctrine , and pytthe of substaunciall Arguments , to the direction of their consciences : you shall shewe your selfe herein a very honest man . But then must you frame vs some other kynde of bookes , and other maner of letters . For the bookes that we haue hitherto receaued from you , are such kinde of ware , as neither delighte the Queenes grace , nor like well the subiectes . For this cause therefore ( my good Lord Ierome ) I do the more willingly aduize you not to cease wrytyng henceforth : Nay rather write on a Gods name , paynte on , deuise on , and coyne on , as much as ye list : I will not lett you . For so long shall it be lawfull for you to haue will to endite , vntill at the last , it will not onely repente you of the losse of your labour , but withall make you ashamed of so much good tyme so wickedly employed . And therefore take me not as though I would wishe you to surcease from writyng , & to throwe away your penne : but rather I wish you to write , and to endyte vntill you be hoarse withall . Hereof neuerthelesse I war●e you before , that vnlesse you mainteyne the quarrell that you haue vndertaken with better furniture : you shall both come to late ( as I sayd ) and lose your labour also . For what doe you thinke to gayne in this cause of Religion , wherein if you hadd none other aduersary , yet the Lord him selfe doth warre agaynst you with the very breathe of his mouth ? the whole Scriptures fight agaynst you , and the authoritie of auncient Fathers haue bent their force to ouerthrow you . Osor. quarrell for the Popes Chayre . Your purpose was to pleade for the Popes proper Chayre : But he is quite abandonned , not out of our Churches onely , but much further banished out of mens consciences , nor can possibly by mans pollicy be restored to the possession of Christian consciences , in despight of Gods word . It is the Lord who hath by his deuine Inspiration cast a darkened cloud ouer this proude Prelates Chayre , which all Portingall can not bryng to light agayne , though it lighten all the Tapers , torches , and waxe lightes in Portingall when the Sunne is at the highest . But Osorius vpon confidence of his Rhetoricke doth dreame vpon some dry Sommer , & nothyng mistrustyng his Tackle as it seemeth , which shal be more stronger then any Cable or Anker , but that he shall be able to enduce our most Souereigne Lady Elizabeth , to like well with his Request at the length , maugre the bearde of thousand Haddones : for after this maner writyng agaynst Haddon he sayth .

What ( sayth he ) doe you suppose that her witte is so rude and so vnciuill : Osori . pag. 214. when I shall haue discouered the practizes and conspiracies of treacherous traytours by inuincible Argumentes , and Reasons clearer then the Sunne in mydday : when I shall paynte out vnto her view , euen before her eyes the mischieuous filthynes and wickednesse of this new fangled Religion : when by manifest proofe I shall make euident the foolish and illfauored scatteryng Reasons of these heretiques , wherewith they attempt the maintenaunce of their cause : that she will rather allowe of that most pestilent opinion , coupled with vnauoydeable perill of her owne lyfe , then retourne agayne with most assured sauety and euerlastyng glory to the auncient Religion of her noble progenitours , discontinued by the haynous impiety and wickednesse of flatterers ?

First where you seéme to conceaue so well of the disposition of our most vertuous Queéne : herein you doe no more then her Maiestie deserueth , gentle Syr , nor lesse than beseémeth your person . And as touchyng the offer that you make , to witte , to Iustifie your promise by vnuanquishable Argumentes and Reasons , more clearer then the Sunne in mydday , we doe gladly accept , and withall do most hartely desire , if you haue yet any greater stoare of better Arguments or Reasons , that you will vouchsafe to emparte vs of your notable aboundaunce . For the Fables that you haue told vs hitherto , be no Reasons , but bables : be no Argumentes , but monsters : wherewith you sett a good face in deede on the matter , with brawlyng and scoldyng : but proue nothyng , define nothyng , deuide nothyng , conclude nothyng : edifie no man , and the cause it selfe which beyng in dispeyred case , you tooke in hand to redresse , you haue with illfauored handlyng made it as leane as a Rake . And you wonder neuerthelesse in the meane space , that in all this land no man can be founde so wittlesse , that will yeld to those your illfauouredly patcht Reasons , or rather no Reasons at all , and those your clouted conclusions framed after most foolish forme and fashion . But it is well yet , that for these foyffy and raynebeaten prety tales you haue promised vs much more strong Argumentes and Reasons , brighter ( as you say ) then the Sunne it selfe on mydday : which you will so prynte out euen to the view and beholdyng of our most gracious Queéne : that at the twincklyng of an eye she shall be able easily to descry the vncleannesse , and wickednesse of this forged Religion : This is a great promise , my good Lord : But when will this be done ? when pigges flye with their tayles foreward , and when S. Iames of Compostella , and our Lady of Waltsingham become man & wife . But let vs pursue the tracke of Osorius lusty promise . For on this wise he doth in his aunswere Reason with Haddon .

Osori . pag. 214. If Reason ( sayth he ) may persuade her , if Authoritie of auncient Fathers may preuayle with her : If Gods Law may reclayme her to be of the mynde , that she become once desirous to abhorre this sect . Goe to and admitte that all these may happen , which your hypotheticall proposition doth ground vpon : which neuerthelesse I am fully resolued will neuer come to passe duryng the lyfe of our most gracious souereigne . But in respect of the chaungeable and variable estate of humaine actions , lett vs graunt , that this may be done , that the Queenes affection seduced with the bookes of Osorius may haue an inward desire to suppresse this sect with all her hart : Go to , and what then I pray you ? Now listen gentle Reader to his amplification more then Rhetoricall .

What then will Haddon ( sayth he ) of his owne absolute power forbidd that which the Queene will haue done ? doth he presume so much vpon his owne power , and mistrust of her witte and vnderstandyng , that he dare be so bold to affirme , that without his consent she will by no persuation nor meanes be reclaymed to that sinceritie of Religion , A slaunderous cauillation agaynst Haddon . whereof her Auncestours were notable defendours to their great renowme and glory ? Will you ( Haddon ) restrayne her in her owne Realme and Dominion ? will you abbridge her of her will ? will you direct her what she shall do ? shall she not prouide for her owne safety and dignitie , for feare of your displeasure ? O Muses , what a force & fortresse of wordes is there here ? what a brauery ? what a sturre of Rhetoricall swellyng speaches in a matter so friuolous ? so forged ? and so false ? a man would thinke it a peaze in a Mounckes hoode , or you would take it to be some Ape pleadyng in Ciceroes purple Roabes . Haddon is accused of a certein arrogaunt presumyng vpon power , wherewith he should thinke him selfe able to abbridge the Queenes Maiestie of her will , as that the Queéne her selfe did not dare to suppresse this Lutherane sect , without his consent and commaundement , yea though she would neuer so faine : which how foolish and slaunderous a deuise it is , your felfe dyd right well perceiue , when Haddon was aliue , and may muche more playnely seé and imagine now sithence he is departed this life . You wrate letters first to the Queenes Maiesty of England , full of wordes and tedious enough , if wordes could haue preuailed ought in matters of fayth : what gayned you by it ? within a whiles after , you contriued three Inuectiues in one volume , agaynst Haddon touching the same matter : which you beleéued would haue purchased you no small credit and countenaunce with her highnes and her Nobility : what hath this auailed you ? The Queenes highnesse remayneth yet vnshaken , in the same minde that she was . What is the cause hereof ? Is it thinke you because she is agast or euer was agast of the displeasure of Haddon ? or any her Subiectes ? Surely if you thinke as you speak , you are a foole : but if you speake agaynst your conscience , you are past all shame : for now that Haddon is dead , dare she not for feare of his bigg lookes professe whatsoeuer she listeth ? And therefore you seé well enough , that the dread of her Subiectes doth not restrayne her from yelding to your doctrine . But there is an other thing in the winde , which if you be desirous to know I will describe it vnto you in few wordes .

Whenas the Queenes highnesse to whom you write a Princesse adorned and endued with most excellent ornamentes and qualities of Princely renowme , Why Oso . bookes treating of Religion haue no force to perswade . perused your letters , and according to her singuler dexterity and ingenious capacity could read , could see , could feéle no sound nor substantiall matter worthy of creditte , which had any affinity with trueth or modestye : when she beheld in them no reasons at all , or surely very windeshaken , motheaten and worne out to the hard stumpes by many others heretofore , no pith in your arguments , and nothing concluded orderly : when she perceiued that out of councels , out of auncient Fathers , and Doctours , you vttered nothing but bare names onely , and no sentence to the purpose , and withall no example of the primitiue and most purer ages : when she could not finde out any likenesse of Apostolicke doctrine , throughout all that your discourse , nor any marke or sparckle almost of Euangelicall sincerity : but all thinges ouerwhelmed with darcknesse , tumbled & drowned in deépe dongeons of errours and superstition : & did throughly perceiue that you alleadged in stead of reason , impudent Insolency , in stead of sound argument foreiudgementes : in stead of testimonies and authorityes of auncient fathers , outragious outcryes , craftely conceiued lies , spittings , reproches , skornefull tauntes and infamous slaunders : finally nothing els but skolding and malicious rayling : may you yet be so blinde as to be ignoraunt or in doubt of the cause , that doth stay her from partaking with your doctrine ? It is not , I wys it is not that slaunderous cauill , which you haue so malapertly and grossely imagined , and whereof you accuse Haddon so vndeseruedly : For Haddon was neuer that kinde of man , The constancye of Queene Elizabeth in defending Christian Religion . as would permitt his imagination to be whirled about with any such vaine arrogancy . Neither was Queéne Elizabeth euer so embased or apalled in courage , or euer will be so daunted in spirite , as to be afrayd of any her subiectes lowring or browbeating : or that euer cann be vndermined from that inuincible fortresse of her Religion , with all the Engynes and Crampes that Osorius can deuise .

And therefore if your imagination haue heretofore bene deluded with any vayne hope of winning the castle of the Queenes Maiestyes constancy in fayth and profession , trust not from henceforth to any such conceipt : for what likelyhood of successe can you hope or persuade your selfe in , whenas your selfe open nothing that deserueth any creditt ? define or deuide nothing that ought to be discussed ? make proofe of nothing soundly or substantially ? conclude nothing but altogether ridiculously ? how can any such thought ( I say ) comber your braines , as to beleue you shal be able with any smooth fawning or delicate speéches ( as it were with Syrenes melody ) so to bewitch the Queenes highnesse , that she shall renounce her Christ , and follow Antichrist ? that renouncing the doctrine of fayth , in the assuraunce whereof she is grounded and rooted by the infallible testimonies of holy scriptures : which she hath sucked out of the Source and welspring of the Apostles , Prophetts , Euangelistes , yea and from Christ himselfe , she shall be carryed away with the deuises ( I do not say ) of deuines , but drowsy dreames of dronken Sophisters : that abandoning the true and assured consolation of minde which she hath reposed on high , in the bosome and boweles of the freé mercy and promise of God , through fayth in Christ Iesu , she shall decline to the hungry and naked elementes of this world , to windeshaken rotten postes of your Satisfactions , to pardons , to Masses , to Sacrifices , to Purgatory , to Freéwill , to Traditions ? that cowardly fleéing from the freedome of the Gospell of grace , she shall yelde her selfe Captiue to the Law , and shrowd her selfe vnder the ruinous roofe of the Law and of merites ? Finally that by the sinister enticementes of Osor. flattery , she shall make an exchaunge of the safety of her soule , of the infallible hope and possession of euerlasting glory , and the eternall loue and fruition of the Lord of Lordes , for a peéuish blessing of a Romish Pope ? Could you be at any time so Braynesicke as to conceiue any such vayne toy in your head , to be able to perswade her thereto ? Next herunto you adde .

But be it , Osor. pag. 214. that she be so subiect to your commaundement , that she dare not gaynesay you in any thing : what if she be enlightened by the inspiration of the holy ghost ? what if Christ himselfe will encline her hart to haue a desire to behold his inestimable riches and to enioy it ? what if he will open her understanding that she may euidently see the plattformes of Trayterous Trecherous conspiring agaynst her life ? what if but meanely ouershadowed with the enlighteninge of Gods spirite ( to say nothing els ) she shall easilye perceiue that Luther and his sectaryes were neuer raysed vpp by the spirite of God : Osorius reproch against the Lutherans . but sturred vpp by the furyes of hell . &c. I doe heare how you do barcke agaynst Luther and his Sectaries Osorius . Now therefore do you harken againe what aunswere I will make in the behalfe of Luther and his wellwillers . And first : where you speake of the inspiration of the holye Ghost : this is an vndoughted trueth : vnlesse that Queéne Elizabeth had bene raysed vpp , and aduaunced by the speciall prouidence of Gods spirit to the dignity Regall , vnlesse that the Lord Christ had opened the eyes of her hart , with a marueilous and singuler grace of his enlightening , not onely to looke vpon , and behold , the precious Iewell of his Gospell , but also to be a patronesse and defendresse thereof : vnlesse the same goodnesse , liberality , and mercy of the most sweét Sauiour had with that profound and vnsearchable power of his omnipotency both guyded her councells , The wonderful prouidence of God in the preseruation of Elizabeth our Queene . and preserued her life , for the safety of this common weale : it could not possibly haue come to passe , that her life might haue eskaped safe , and defensible from those raging stormes of that swelling Gulfe procured by the priuy practizes of popish pirates , in her Sisters dayes . At what time that sauadge Leopard the professed enemye , of Christ , that stately Stephen greédye Gardiner attempted all meanes and wayes possible , The tempest of Queene Maries persecution . to take her head from her shoulders . Unlesse the Lord himselfe ( I say ) miraculously and beyond all expectation , had at that present as it were with his outstretched hand raught her from the bloodye pawes of her enemies and had shielded her with his Targett and Armes , and caught away Gardiners life amiddes his furyous attemptes , and Trayterous snares : and withall bereft the crowne from Mary her Sister within a whiles after : surely the head of Elizabeth and the whole hope of Christes Gospell had bene chopt of at a blow . And therefore whereas the happy felicitye of the most vertuous Queéne preuayled as then , whereas she now liueth and raigneth at this present , and is vaunced in Throane , enioying so calme a continuaunce : and whereas also the glory of the Gospell doth florish , and stand vnshaken , in a certein meane state of tranquillity : we do herein most ioyfully and thankefully acknowledge our selues indebted not to any pollicy of man , but to the power of the almighty , and his heauenly benediction , and do most humbly thanke him with all our hartes , in all reuerence & humility , & power out in his presence most thankefull prayers with outstretched handes vnto heauen : by whose vnspeakeable mercy , as the life of her Maiesty was preserued from that slaughterhouse : so were the powers of her soule enlumined with the orient beames of his diuine inspiration : wherwith she was enabled to pearce into the knowledge not of the furious outragies of these Lutherans ( wherewith you say they be enflamed ) but to preserue them harmelesse and deliuer them from your franticke maddnesse , and rampaunt clawes , and cleare them from the fierce fierbrandes and raging flames of your bloody bootchers .

In which wonderfull brightnesse of Gods inestimable bounty and liberality , if the canckred clowd of mischieuous malice had not dazeled the sight of your harish head : you should easily discerne a most euident token and singuler testimony of Gods fauour and mercy , not onely in the miraculous preseruation of her Maiesty , but much more discernable in the restoring , and relieuing the dispeired cause of his distressed Church , and mangled Gospell : agaynst the which you raue at this present so barbarously . And if it may please that heauenvly grace to ouershadow the afflicted members of his weake Church with the bright beames of his fauorable countenaunce some longer time yet , as he hath already most mercifully begonne , and pardone our sinnes and vnthankefullnesse , and will vouchsafe also to heape vpp vnto the dayes of this milde Phenix our most gracious Soueraigne , a few yeares more in this life : truely I doe nothing mistrust but that the whole generation of your Catholick Caterpillers & loytering lozels shall be driuen shortlye not to the gallowes , but to that howling outcries and gnashing of teéth described in the xviij . Chapter of the Apocalipps , Apoca. 18. which you may reade and peruse at your leysure : and afterwardes aunswere vs when time and place wil serue for it .

But we must committ all these as all other our actions & successes els , to the guidyng and conduct of him , in whose handes are the hartes of Princes and Potentates , and the order and disposition of tymes and of chaunces . He is our Lord . Let him determine of vs as seemeth best in his sight : whether his pleasure be of his infinite mercy to blesse vs with a continuaunce and settled stay of this quyett calme , which he hath fauourably bestowed vpon vs : or whether he will scourge our Sinnes with the cruell whippes of these Popish Philistines : or whether he will vouchsafe accordyng to his promise , after the long and greeuous afflictions of his tourmented Church , to roote vpp the foundations of your Babylonicall Towres , and ouerwhelme them in the deépe doungeon , as it were a mylstoane in the Sea . But whatsoeuer the successes shal be of our hope , it can not be but most acceptable and commodious for his faythfull , whatsoeuer his prouident Maiestie shall determine . This one thyng I would wish from the bottom of my hart : that our lyues and and conuersations were aunswerable to our publique profession : and that our maners were so conformed , as might no more prouoke his indignation and wrath , then the doctrine that we embrace and professe , doth moue him to displeasure , which one Request if might preuayle with our Englishmen , there were no cause then wherefore we should be afrayed of hundred Romes , sixe hundred Osorianes , and as many Portingall Dalmadaes . Now the onely thyng of all other whereat I am dismayed most , is not the force of your Argumentes , not the brauery of your bookes , not the crakes of your courage , not the legion of your lyes Osorius , but our home harmes onely , our pestilent botches of pestiferous wickednesse , and licentious insolency . Wherein you seé Osorius how litle I doe beare with the maners of our people , and how much I doe agree with you in condemnyng their waiwardnesse , whose maners you do gnawe vpon so fiercely : whose Fayth and Religion neuerthelesse I can not choose but defend agaynst your Sycophanticall barkyng , with iust commendation as they do duely deserue .

But for as much as we haue treated largely of Queéne Elizabeth : I will now come downe vnto others : and will pursue the conclusion and end of your booke , furious enough , and full of indignation : wherein you heape whole mounteynes of wordes brauely , and behaue your selfe most exquisitely and artificially and besturre your stumpes lyke a sturdy pleader couragiously , and launche out lyes as lustely , yet herein not as Oratours vse orderly , but after the Cretensian guise ouersauishely . Of whom S. Paule maketh mention . The men of Creete are common lyars . For you say that Haddon dyd counsayle you that you should not meddle with the holy Scriptures . Which counsell as neuer entred into Haddones head , so neuer raunged out of Haddons penne . And out of this lye beyng as it were the coyne of the whole buildyng , it is a wonder to seé , how you shoulder out the matter , what greeuous complaintes you doe lay to our charge : which haue neither toppe nor tayle , foote nor head . I would wish you to peruse the place of Haddon once agayne whereat you cauill so much , but with more deliberation . For this was neuer any part of his meanyng to abbridge you the Readyng of one lyne so much of holy Scriptures : Moreouer neither did he so couple you to the Colledge of Philosophers , and Oratours , as to exclude you from the noumber of Deuines : as your cauillation doth sinisterly emporte , without all cause of iust quarrell . For what can be more conuenient for a Byshopp , and a Deuine , and an old man also , then to be exercized in the mysteries of heauenly Philosophy night and day ? or what dyd Haddon euer imagine lesse , then to rase your name out of the Roll and order of Deuines ? But when he perceaued , as truth was , that you did behaue your selfe much more plausibly in other causes , and therefore highely commended many qualities in you , to witte , an excellency of style : exquisite eloquence ioyned with ingenious capacitie : stoare of Authours : and many bookes of yours likewise , and especially your booke De Nobilitate : and withall did grauely consider by the conference of your bookes , that you were by nature more enclined , or by Arte better furnished to treate of other causes , then to dispute of those controuersies of Religion : wherein you seéme a meere straunger , and goe groapyng lyke a blyndman , wandryng altogether in Iudgement , and withall a professed enemy to the Maiestie of the glorious Gospell : takyng vpon him the part of an honest friendly man , thought good to aduertize you friendly and louingly , not that you should not employ any study or trauayle in this kynde of learnyng : but surceasing that presumptuous boldnesse of rash writyng , and vnaduised decyding of controuersies , wherewith you were but meanely acquainted , that you would with a more circumspect deliberation consider of the matters , whereof you purposed to discourse : and that you would not from thenceforth rush so rudely agaynst vs with such disordered Inuectiues : which doe in deede bewray nought els but your ignoraunce , procure generall myslikyng , and auayle nothyng at all to publique commoditie . For hereunto tended the whole scope , mynde , and meanyng of Haddon . Which you doe causelesly miscouster agaynst him euen as though he had debated with you , as your Catholickes doe vsually accustome with old wemen , poore badgers , Carters , & Cobblers , & the meaner state of poore Christians , whom you doe prohibite with horrible manacings , & cruell prohibitions , from the reading of sacred Scriptures , none otherwise then as from bookes of hygh Treason .

But in in deede you doe interprete of the matter farre otherwise then euer Haddon did meane . And therfore here was no place for your nyppyng Satyricall scoffe which you did pretily pyke out of Horace Uerses , wherewithall he doth dally with his Damasippus : and you beyng an old and meary conceited man resembling the old dottarde Silenus of Virgile , do ridiculously and vnseasonably deride Haddon withall : The Goddes and the Goddesses Rewarde you with a Barbour for your good counsell . Horace . ser. lib. 2. satir. 3 Nay rather keépe this Barbour in stoare for your selfe Osor , and for the rascall rabble of your sinoath shauelynges : who in respect of your first and second clippyng , nypping , shearing , and shauing , must neédes room dayly to the Barbours shoppes , who also doe accompt it an haynous matter to weare a long bearde , as is also especified in the same Satyre . For you ( I say ) euen for you and those dishheaded dranes of that shauelyng and Cowled rowte ( who with bare scraped scalpes , beyng a new fangled marke of Circumcision , haue glorified your Church , The circumcision of the crowne amongest the Papistes . Osor. pag. 215. carrying the marke of the Beast vpon your crownes ) that Barbour of Horace whatsoeuer he be , will serue for your turne much more fittly .

Upon which wordes of the Poet you proceede forewarde . But by what meanes doe you know me so well ? Who did euertell you ( say you ) that I haue not bestowed longer tyme vpon the Readyng of holy Scriptures then vpon Cicero , Demosthenes , Aristotle and Plato ? Truly if you perfourme in deede Osorius as your wordes do emporte , you are much to be commended . But your bookes declare otherwise . Howbeit we do nothyng mistrust but that you are busily exercized in readyng the Scriptures , as your function and dignitie requireth , nor did Haddon obrayde you with any such matter , as that you did litle or nothyng at all apply the perusing and conference of Scriptures : and so also did he meane nothyng lesse , then to forbidd you beyng a Byshop ( as you say ) and a Priest , from the study and practize of Gods holy Testament . Wherein you doe vnhonestlye slaunder him and belye him , without cause . And therefore I cann not seé to what end these wordes of yours which you inferre hereupon , and wherewith you seéme to fight with your owne shadow as it were , do preuaile on this wise .

Is it lawfull for you to geue full liberty to wemen , to Porters , Osor. pag. 216. and Carters to tattle and clatter without Iudgement of matters of Diuinitie ? and will you presume to prohibite me , I do not say a Byshop , I do not say a Priest , finally I do not say a man many yeares exercised in the most sacred Scriptures , furnished with no small encrease of knowledge , but as you doe affirme , a man of vnderstandyng and wisedome , that I may not medle with this most holy learnyng ? Abate somewhat of your courage , good my Lord Byshop I pray you if you can . And lett vs reason together vpon some true allegations . Tell vs a good fellowshypp , where ? in what place ? when ? and at what tyme ? in whose presence ? with what phrase of wordes did Haddon euer forbidd you the study of heauenly Philosophy , in speach or in thought ? If you can not Iustifie agaynst him by any meanes : to what purpose then is all this so gorgeous and glorious floorish of wordes about the Mooneshine in the water ? But this braue Marchaunt would neédes blaze out his bracelettes and Iewells , lately transported vnto him , from out the Calecutes , and therefore on this maner ietteth forth this Buskine Portingall .

Moreouer by what law ? by what authoritye ? by what power may it be lawfull for you , being a Cyuilian to pearch so presumptuously , to handle Gods booke ? Renouncing the proctorshipp for old Rotten walles , windowes , and gutters , vyle and base contractes , Couenaunts , and bargains , and pleading with pelting libells ? and may not I who am called to this function , to instruct my flock committed vnto me with the word of God , be so bold to employ some labour and diligence vpon the interpreting , and expounding thereof without your comptrollement ? &c. You haue heard an accusation tragicall enough ( if I be not deceaued ) and a very haynous complaynt of this babler . For the rest now harken to the Morall of the Fable . You offer me a double iniurye ( sayth he ) for you doe both entrude vpon an other mans possession : and you dispossesse me from my right with most iniurious prohibitions . &c. Yea , but if a man may be so bold vnder correction , & by your leaue being so great a Byshop , so wise a Priest , & so great a Clarke , to speake as the trueth is : your selfe haue made two lyes together Osorius without touch of breath . For neither he beyng a Ciuilian , forsaking his pleadyng of walles , windowes , & gutters , doth entrude vpon any other mans possessions , nor yet doth force you out of your owne right , nor doth prohibite you with any such kynde of prohibitions : but that you may proceede in that course of studies , which beseémeth your age & profession best , & bestow as much trauaile thereupon as you can , by all meanes possible . Yea rather he doth earnestly perswade your holynesse thereunto .

Enioy therefore a Gods name , those possessions which you clayme as your right , as much , and as longe as you may . Haddon will neuer interrupt your course , no more will any Christian man els driue you from your interest therein . But in the meane space : lett vs behold what maner of possessions these be whereof you speake ? verely if you meane the knowledge of Christ , the word of lyfe , holy Scriptures , readyng & hearing of heauenly Pphilosophye : Certes I seé no cause why you should haue any more especiall prerogatiue in these possessions then any other : The knowledge of the Scriptures doth apperteigne to all men indifferently . Nor why this treasure ought apperteigne more to Osori . because he is a Priest , then to Haddon being a Ciuilian : for as much as by Godes institution , this one learning aboue all other is prescribed to all persons indifferently , as the chiefe and principall rule of this lyfe : vnlesse we will accompt this saying : Search the Scriptures , to be spoken to Priestes onely , and that for this cause , Lawyers and Ciuilians ought not intermedle therein . But if it were lawfull for Bartillmew Latomes being a Lawyer to write agaynst M. Bucer in matters of highest Diuinitye : If Iulius Phlugius a professed Ciuilian , might be warranted by th emperour Charles the 5. to sitt in Synodes and disputations of Deuines : If Albert Pius Earle of Carporites writing agaynst Erasmus a Deuine and a Priest : If King Henry the 8. doing the lyke agaynst Luther , and descending into disputation in matters of Diuinitye , being neither a Byshopp , nor a Priest , was supposed neuerthelesse to doe nothing vnseémely his Regall magnificence , nor contrary to order . Why is Haddon accused then as an encrocher vpon other mens possessions , because being a Ciuilian he dare presume to encounter with a priest in matters of Religion ?

But he should haue yelded ouer the charge of writing against you , to Deuines , and Byshops , rather : Truely it is not to be doughted , but he would haue done so ( Osorius ) If in this kinde of conflict , he could haue bene perswaded , that he should haue contended agaynst a Deuine : But whenas he perceaued by the course of your writing , that your whole discourse sauored of nothing , but of a Rhetorician , and a Philosopher : and that in your treaty of Diuinitye you alleadged skarse any one sentence of true Dyuinytye , and sound doctrine : he being himselfe a Rhetorician , and withall throughly studyed in the same kinde of exercizes , did conceaue in his minde , that there could be no fitter match for him , then being a Rhetorician , to deale agaynst a Rhetorician ( as Bithus did in tymes past with Bachius ) that so with one manner of weapon , and one kinde of furniture he might encounter your lyes , wherewith you doe so nimbly seéke the ouerthrow of the verytye . In this poynt therefore of Haddons determination , touching the debating of this cause , he did nothing vncomely , or vnseémely for his personage , nor did he for this cause relinquish his owne walles , and encroch vpon your possession : yea so much the lesse was he minded to throw you out of your right . But in the meane space as was most conuenient for him , and most commodius for you , he thought it not amisse to geue you frendly aduise : according to the sage Counsayle of Aristophanes . Lett euery man deale in the matters wherein he is skilfull & exercized : Not because he would haue you estraunge your affection from the knowledge of Gods trueth : but because he sawe you abuse the sacred Scriptures of God , most peruersly wrested by you to deface the veritye of Christes gospell : therefore he gaue you this counsayle , not that you should renounce your profession , but that you should restrayne the vnbridled insolency of your penne : not that you should not reade any thing in these profound misteryes of heauenly wisedome , but that in reading those bookes you should learne first to vnderstand well what you doe reade in them , before you take vpon you the person of an Expositor : not because he complayned of any defect of witt , or pregnaunt capacitye in you , but because in explaning these controuersies he found in you a greater mayme of iudgement , then want of witt : and thys also not he onely and alone sawe in you : For I know many besides him , both godly & learned , who conceaue of you herein as much as Haddon did : And I thinke there is no man , though but meanely exercised in the conference of holy Scriptures , who perusing these your Inuectiues , that will not easily descry the same mayme and want of Iudgement , that others doe finde in you : and withall wishe , and geue aduise with Haddon , that your industry may from henceforth be wholy applyed to this kinde of learning , to your singuler profite and increase in knowledge : but would hartely desire that your penne ( sithence it delighteth so much to vaunt out her skill ) may be employed to such kinde of matter , as may procure your greater commendation in disputing , and may lesse abuse the Reader by your Iudgement .

Bidd adiewe to these dispightfull reproches , and peruersnesse of brabbling : sett a side partialitye , cursed custome of euill speaking , and blind affections : And let vs now weye in vpright ballaunces of indifferent iudgement those your bookes so exquisitely slaunderous , which you haue hitherto published , touching the order and administration of most sacred Religion , euen as it were in despight of Diuinytye . What may any man finde in them commendable for a learned Deuine ? or aunswerable to the sound doctrine of Christes Euangelye ? There be skattered here and there certein sentences taken out of the very bowells of holy scriptures , but I pray you how vnaptly applyed ? how contraryly misconstrued ? and how iniuriously mangled ? In how great choler doe you mount , as it were an vnentreatable Orbilius , against godly and learned men , whom you call enemies of Religion ? of whom it might haue beseémed you to haue learned your lesson , rather then to haue controlled them with your Ferula .

You say that you haue entred vpon a most iust complaynt , and most true discouery of our wickednesse and abhominable filthynesse of lyfe : In slaundering and reproching whereof , you doe employ the greater part of your discourse : which being layd open by you , shall finde no place to be shrowded or coloured by any protection of mine . Yet in the meane time you may not be ignoraunt hereof good Syr : that it is not enough for a man to snarle and barcke openly at other mens faultes : vnlesse he ioyne withall an vpright consideration , namely , with what affection , vpon what occasion , by whose perswasion , and vpon what certeintye in trueth he may iustifye his raunging so at ryott . If you haue taken vpon you to inueigh so insolently agaynst other mens maners , carryed by ouermuch creditt of tale-bearers and secret whisperers , or the report of fleeing fame ( as ye confesse in one place of your writing ) which is commonly geuen to speake the worst , and to make a Camell of a gnatt : what doe you herein els then willingly bring your selfe into deserued obloquy ? and to be noted of that filthy disease of gyddy credulitye ? But if you haue coyned the same out of your owne ydle braynes : how can you cleare your selfe of intollerable Sychophancye ? In both which you may doe very well to enquire what your owne conscience will tell you in your eare . In maners lykewise & common conuersation of lyfe , in the order and discipline of vertues , you doe alledge much matter , & the same not altogether amisse : but yet in such wise , as you make no distinction betwixt the gospell and the law , and by vtter shew expresse your selfe a morall Philosopher rather then a Christian Deuine , or at least not vnlike those Deuines , whom S. Paule in his Epistle to Timothe doth note by these wordes : 1. Tim. 5. They would fayne seeme to be Doctours of the Law ( sayth he ) and yet vnderstand not what they speake , nor what they doe iustifie . &c.

Neuerthelesse you proceede on still and keépe a foule coyle , but with bare brawlyng onely , and castyng your cappe agaynst the wynde : you kicke sturdely , but altogether agaynst the pricke : you are a prety bow man , but your luck is very ill : you are a good Piper , but an illfauoured Fiddler : you prate hard , but you proue nought : you builde a pace , but not vpon the Rocke , nor doe you couch your stoanes with Euangelicall lyme and morter , but with Babylonicall durte and playster , wherein you builde not the consciences of men , Osor. doth build Memphyticall Steeples . but highe steépe Memphyticall steéples ( as I may tearme them ) very stately and notorious , in stately turretts of lofty speaches , but grounded vpon no sure foundation of truth .

Of all which if we should make a proportionable accompt , accordyng to the noumber of wordes heaped vpp together , with a tedious lauishenes of toung , and hoyste vpp a loft euen beyond the cloudes , they be infinite and incomprehensible : but if we measure them accordyng to the qualitie of their substaunce , they be wythered wyndeshaken leaues : If we consider the truth of them , they be vntruthes & lyes : If we sift them accordyng to the rules and fourme of Logicke , there will almost nothyng els appeare in all this glorious Iocado akane of wordes , then as was some tyme noted in Anaximenes by Theocritus : A great floodd of wordes , but neuer a droppe of water . Lett any man peruse the will , or that can spare so much tyme , this whole discourse of the true and false Church : of the Romish Lordly Maiestie : of the inuocation of Sainctes : of worshypping of Images : of Mounckery : of coacted single lyfe : of vowes : of ceremonies : of Sacramentes : of Ecclesiasticall and Temporall preéminence , and of all other thynges , which this monstruous deépe Deuine so long and so much exercised in Readyng Diuinitie ( as he persuadeth him selfe ) hath either forged of his owne imagination , or scraped from some where els , not out of the closettes of Crispine , but botched and patcht vpp together out of the ragges and refuse of Hosius , Pighius , Latomus , Eckius , Roffensis and such like clouters euery where : the discourse and the handlyng of the matter will easily discouer it selfe , how in 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : In fewe wordes much matter . In many wordes nothing at all . 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 : Osor. wrytinges discussed . 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 three 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 emportaunce , 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 counsell , 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 than may seéme to be compreheuded and concluded in three 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 .

A recapitulation of all Osorius Epistle to the Queene . 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 ground , do infect the soundnes of doctrine as it were with a botche : they do kill mens 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 , can do nothyng better & more commodious , then to banish quyte from out her Realme these pestilent 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 Religion , 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 accompt 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 beseech you good courteous Gentleman tell me for your courteous modesties sake : To hale men into hassard of their liues vpon 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 Queenes ? 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 you call them ) is this therefore by and by a good consequent , that whatsoeuer blemish or reproche be in mens conuersations shal be forthwith imputed to the reproofe and reproche of doctrine ? Did holy Diuinitie teache you to argue on this wise ? or doth your Mistres Dame Slaunder rather teache you so to doe ?

And thus much hitherto of your Epistle , not much vnlyke hereunto are all the rest that follow in all your Inuectiues against Haddon : which if any man will take the paynes to examine exactlye by the common rules , and principles of Logick , as he shall finde in them many wordes nothing to the purpose : so shall he want two things , chiefly , and especially required in a deuine , namely , Trueth and Charitye . What doth want in Osorius bookes . Which two vertues the farther they be estraunged from your writinges , so much the more causelesse was your choler agaynst Haddon for his good counsayle that he gaue you , and his iudgement , whereby he accompted you more lyke a Cobler , then a foreman of the shopp : vnapt and vnskilfull yet to cutt such large thonges out of other mens leather : And yet meaning nothing lesse herewith , then to dryue you from touching the testament of Christ , whether because he conceaued , that the labor which he employed vpon this kinde of exercise was either very small , or altogether fruitlesse : but hauing regard rather to make manifest what the right consideration of that doctrine is , and how much you were short yet of a true and perfect knowledge in the true doctrine of Diuinitye .

For if this be a true definition of Dyuinitye , that it be a profession of Gods heauenly wisedome and trueth : what one thing is more contrary and repugnaunt to Gods trueth , then your opinions ? wherin you doe enterlace vntruethes for verityes , newfanglenesse for auncientye : mens traditions for true Dyuinitye : None otherwise then as false Pedlers are wont to choppe and chaunge false & deceitfull wares for good , or as some our horse-coursers in England vse to bring into open fayres , and markets outrydden Iades pampered vp in fleshe , fayre , braue and smoathe to the eye , garnished with fine Saddle and trappers , being otherwise full of windegalles , stuft with glaunders , yelowes , and hundred horse euills , vnprofitable and vnapt to hackney and to draw , or to carry : Sauing that this one difference is betwixt you and them : whereas they by crafty dissimulation , and artificiall Conueyaunce doe beguyle the simple , and such as be without skill : but you ( as you seéme ) vtter your wares not as of any sett purpose or skilfull craft , but because you haue no better wares in stoare , and withall seéme not willing to buye any better . But I will presse you no further : onely this one thing will I say : If your industry had bene employed in the study of holy Scriptures , as much as you would haue it seéme to be : truely I must neédes accompt you a very vnciuill and vngentle person , who couering your knowledge as it were vnder a Bushell , will vouchsafe to expresse out of that sacred treasury of holy Scriptures so litle , and out of auncient Doctors scarse one sentence through out all this your whole discourse .

But hereof enough : It followeth now , that I touch somewhat of the manaces and threatninges of Haddon : with the force whereof he would make you dismayd , as you say in these wordes , wherewith you bring him selfe in place speakyng , and threatning you in this wise . Osori . pag. 216. If you be determined to make a shew of your skill , to some of your owne faction , by rushing so rudely vpon vs any more from henceforth . I tell you before hand , come heareafter better furnished then you be now . Further where you declare that it will come to passe that if you happen to dye , there will not want some that will breake of my force . These be the wordes of Haddon as Osorius doth cyte them : wherein I doe perceaue , that he doth not conceaue so much as by any probable coniecture , what the meaning of Haddon is . For what doe these wordes emport els , then to sturre you vpp , and sett you on edge as it were by this frendly admonition , to make you more earnestly bent to the reading of holy Scriptures ? that if you did determine with your selfe to offer any freshe skarmish in this kinde of conflict , you might feéde your owne humour herein as you lifted , but yet you should foreseé to be better prouided with more skilfull , and more warrantable reasons , yea much more defensible , and armed as it were with armour of proofe : Osori . but a greene souldiour . for that you be perhappes to greéne a souldiour as yet , not able to endure the force of this Combat , with so slender prouision . Well now , what kynde of threatninges be these good Syr , that may geaue you any cause of terror ? After this Haddon proceadeth : & because he would not haue you deceaue your selfe with this vayne perswasion , as though there were not in England besides Haddon onely , any other which in this defence of the Euangelicall veritye , both would , and could skilfully enough encounter with you by the helpe of Christ : herein lykewise hys meaning was to geue you to vnderstand : That you should finde here in England not one or two onely , but very many , not onely in our Churches , and vniuersityes also , but euen emongest the Courtyers , which did farre excell him in learning and knowledge , and were in all respectes comparable with you . These be Haddons wordes : wherein I seé a certein comparison made but no threatninges at all as yet .

Wherefore comfort your selfe Osorius , there be no bugges here to make you affrayd . And surely I can not choose but commend you for your naturall countrey courage : which lyke a lusty Portingall Prelate , will not be dasht out of countenaunce for any bygge lookes of any of all those men , whom Haddon doth compare you withall : And in deede there is no reason why you should . For why should Osorius be agast of seely English dwarfes or babish wretched Haddons ? And yet though you be without all feare of men , it will not be the least commendation of your wisedome , to feare the Lord your God Osorius , and to stand in awe of hys threatnings . For being so studious a Reader of holy Scripture , you can not be ignoraunt of the plagues which the Lord doth threaten to the Enemies of his Gospell : for how sharpely and greuously he will be auenged of such , the dayly and continuall examples of his wrath may be good lessous and warnynges vnto you . Lett the recordes of Historyes be perused , if your memory comprehend it not : what happened to the Emperour Sigismund and his whole forlorne houshold , not long after the death and Martyrdome of Iohn Husse ? God doth auenge him of the persecution of his Gospell . what chaunced also to Iulian the Cardinall ? and to th emperour Albert sonne in law to Sigismund , after the Tyranny executed agaynst the Bohemians ? what fortuned to Henry the 2. the French King ? what also to Francisce the 2. his Sonne ? lykewise also what happened to Charles the 9 ? his other Sonne after the great murther and slaughter in Fraunce . Were not Syr Thomas Moore and Roffensis ( after they had burned Iohn Fryth that excellent learned young man and his companion ) imediately after committed to prison , and suffred iust plague for their vniust crueltye ? And to passe ouer other , , what end Eckius and Iames Latomus came vnto , I suppose you be not ignoraunt . Mary Queéne of England , after she had consumed so many godly Martyrs to Ashes , being first forsaken of her husband , and afterwardes raught away so quickly , with such an vntymely death , shall we thinke the same came to passe without some great iudgement of God ? Can you tell vs of nothing happening in your owne Countrey of Portingall , after the horrible tortures and execution of William Gardiner , which might haue bene a manifest token of Gods vengeaunce agaynst you ?

But why doe I stay vpon these ? when as besides these , infinite lyke presidentes be manifestly extaunt , which ought worthely to terrify you and others also in the lyke . For as for those Englishmen whom Haddon doth make mencion of , there is no cause why you should be discouraged . Especially sithence this litle Island is ( as your selfe doth confesse ) replenished with so many notable godly men , excellent of witt , of learning and of pietye , who will neuer molest you as you say , Pag. 216. because they doe wonderfully agree and consent with you in Religion . &c. Surely Osorius in this you lye nothing at all : wherein yet you haue forgotten somewhat your olde wont . For this is to true that you speake , that here be ouermanye companyons and confederates of your errors in this Realme ? whereof some are roonne away of late , more afrayd a great deale then hurt . There be behind yet many tarryers , English Papistes . I will not say Traytors to the Common weale , whose witt and learning as we doe not despise , so also doe we not feare any harme they can do vs : for there is no question to be made at all of their witt , nor of their learning , but of other matters , the direction and disposition whereof resteth wholy in the power of the Lord , and not in any pollicye or force of men . Lett these therefore whosoeuer they be whom you prayse so much , haue their deserued prayse for their excellencye of learning , and actyuitye of witt , as much as you will : who if they be of your sect may happely be learned , doughtlesse godly they can not be . Agayne if they be godly , I am sure they will neuer agree with you in thys Doctryne . But as for mens agreement in opinion , is not so much materiall . Neyther is any part of our controuersye at this present , touching matters determinable by common consent , multitude , or wittes of men : but must be decided by the infallible and vnchaungeable rules , & ordinaunces of the sacred Scriptures : whereunto if your opinions be consonant , as meéte is , we will all together lykewise consent and agree with you : If otherwise , what shall it preuaile you to be lincked in any vniforme consent of those men , though they be neuer so excellently well learned , but onely that you may seéme to become a raunging rouer emongest straggling Starters ?

From thence you proceéd , leauing them , whom you say be of your minde , and turne backe agayne to these Lutheranes and Haddonistes . Osori . pag. 216. Who if would contend with you , as you say , with reasons , with argumentes , or with Testimonies you promise that you will not refuse the conflict . But if they will brawle with cauntes and cursed speaking , you will not be persuaded by any meanes to make them any aunswere . &c. Loe here a very pleasaunt panion and Maister of his Arte : After that your gaye goodly choler had cought vpp as many slaunderous & reprochfull croomes , as it could , euen to the casting vpp of your gorge , to the poysoning and infecting of godly and learned personages : now at the last you prohibite them for pleading their causes : least happely some one or other in making his purgation , will s●●t somewhat neare your holy Reuerent skirtes , or least with some corrysiue in aunsweryng , he frett to much vpon the skabbe of your delicate conscience . For that your Nature is of that complexion , Osori . pag. 117. as will not lightly be offended with any slaunderous tounges , nor accompt it any ioate prayseworthy to exceede by any meanes in so filthy a kynde of contention . Moreouer that it is no wisedome to spend your tyme so vnprofitably , whereof you haue skarse any breathing from other more weighty af●ayres . And therefore if Haddon or any other of that Crew shal be so disposed as to rush vpon you with snatching and taunting more rigorously , then shall beseeme them : you will geue them free skoape to chauffe , foame and exclayme agaynst you as much as they list , and as much as they can . And that it is not conuenient for your personage in respect of the charge that is committed vnto you , that either you ought to be distempered with rayling , or that you should aunswere to all cursed speaking .

If to these wordes and speéches all his other doinges and writinges were in eche respect correspondent , what siner man might any man finde in this world ? what more noble mind ? what more excellent nature ? which hauing so throughly mortified his affections , will not suffer him selfe to become impatient with any iniuries or rayling raging agaynst him ? But if his doinges be called to an accompt before strickt Inquisitors : and if they will examine his wordes by his deédes : I beseech you gentle Syr where was this mildnesse of spirit so gloriously commended by your selfe ? where was this lenity of nature ? where was this contempt of reproches exiled at that time , whenas your reuerence being neuer prouoked with any iniury offered of our nation , nor so much as euer molested by word , could not measure your insolent malice , and wrath , nor make any end of slaundering , backbiting , and rayling in so excessiue outrage , agaynst the godly and learned Preachers of Christ , both altogether vnknowen vnto you , and withall neuer deseruing to be thought ill of at your handes ? Euery man must suffer the penalty of the breach of Law that himselfe maketh sayth Ausonius : Ausonius . You require vs to cutt of all contentious brawling , and to deale with you with sound Argumentes and Testimonyes . We do like well your law . For what can be more seémely for discreét Deuines , then a calme and peaceable modesty in disputation , not disquieted with any naturall motions , nor waxing wroth with other mens rayling ? But who doth obserue this order that you doe prescribe worsse then your selfe good Syr ? If want of time , which you alleage in excuse , or consideration of your function ( as you say ) be such an estoppell vnto you , that you haue no leysure to aunswere to all mens raylinges , how is it then that in this your aunswere to Haddon , be so many slaunders heaped vpp vpon slaunders ? so muche rayling in such skorpionlike nipping & bitternesse ? wherein how vnmeasurably lauish you seéme beyond all consideration of your personage , all this your owne whole discourse remayneth a sufficient witnes against you , which doth breath out , bray out , and spew out nothing els but flames , fierbrands , furyes , botches , madnes , frensies , outrages , drounkenes , feuers , childishnes , Sathans , Deuilles , Treasons , false Prophets , Coyners of a new Gospel , subuertours of vertue , Enemies of theyr countrey and of Religion , Churchrobbers , most abhominable , the destruction and pestilent Contagion of the whole world , and what not ? But if this outragious licentiousnes of your unmoderate wilfu●lnes might haue bene satisfied with three or foure tauntes and slaunderous reproches , it might haue bene pardonable : as seémyng some escape issuing somewhat vnaduisedly rather in some heate of disputation , then of any naturall greédynesse of curssed speaking . Now what is your whole aunswere els almost , then a continuall processe , and an vncessaunt course of cursed raylyng ? You begynn with cauillyng , you proceede with slaunderyng , and end with rayling .

Neuerthelesse after all these tragicall outragies wherewith you haue prouoked both the wrath of the Lord , and teazed all godly personages agaynst you so insolently , you do now at the length challenge other men to keépe modesty . If any man ( saye you ) do write agaynst me : if he will argue with reason , with Argumentes , or with Testimonyes , I will not refuse the Challenge , &c. And herewithall in the meane space is enterla●ed a place of S. Paule . Tit. 3. Whereby we be taught to eschew the company of endurate heretyques after once or twise admonition , forasmuch as they be condemned by theyr owne iudgement . Which Rule of the Apostle if must be obserued duely , as it ought to be , surely there is nothing of more force , to maintaine our departure fromout your papisticall Seé . For if we be commaunded by the authority of the Apostle to auoyde the company of such , as being once or twise warned , will not be conuerted from theyr waywarde obstinacye in error , what fellowshipp and partaking ought we to haue with such a conuenticle , which being polluted with so many more then hereticall errors , which being so bastardly estraunged and defiled with so heathenish Idolatry , with such absurde Traditions , and so manifest blasphemies , doth not onely couple with this filthye stenche of Deuelish doctrine , sciffenecked and obstinate supportaunce , but also adde thereunto a more then Pharisaicall and Tyrannicall persecution ?

Wherefore in that you thinke it best to passe ouer and eschew our society from henceforth , therein follow your owne affection Osorius a gods name . But whereas you geue vs full skoape to frett , fume , & exclayme as much as we lyste , truely we are not so mynded , nor affectioned to rush so rudely into other mens interest , as to seéke to disfraunchise you of your froward , malapert sawcinesse , whiche by the law of Armes you haue so valiantlye wonne in the field . And therefore you shall freely and without impeachment continew still your possession as in your owne proper Title : From the which we do so much the rather disclayme , because in this kinde of faculty you doe excell , and are Mayster of the Craft . But lett vs heare this most milde Byshopp reasoning with this vnquiet Haddon .

I did neuer prouoke you ( say you ) by word or writing beyng a man that I neuer knew . Osori . pag. 217. Myne Epistle which you doe infame with slaunderous railyng is cleare from all vnseemely speeches : vnlesse perhappes you will say that a most iust quarrell , and a true discouery of Errors and wickednesse , is a kinde of reproche . &c. First I will say somewhat touching your Epistle : and of Haddon shall be spoken afterwardes . Now therefore , were your wittes distempered with wyne when you wrate this Epistle ? haue you forgotten now what you wrate then ? If your Epistle haue not one reprochefull word , I beseéche you what name shall we geue to these wordes wherewith you rage not onely agaynst Luther , as though he were a dissolute person , a common Barretor and manqueller , but withall agaynst all the congregation of those , which professe the true Gospell of Christ ? agaynst whom you be carried with more then a Carterly kinde of rayling with foule mouth and most slaunderous Tauntes : Osorius Epistle to Queene Elizabeth how full it is of slaunderous reproches . As men that raging in maddnesse , doe rend in sunder all established orders of law and Religion . Pag. 14. who with their frantyque preaching and bookes do exile all shamefastnes : do put honesty to slight : do treade vnder foote all lawes positiue and politique : do proclayme hauocke of sinning , defile Temples , skorne holynes : do support vnshamefastnesse , do supplant all Christian society with most horrible fierbrandes of discord . Pag. 15. all whose enterprises tend to none other end , then that spoyling Princes of theyr liues they may conspyre with full consentes agaynst the vtter rooting out of theyr dignityes and honours , some of whom they haue raught hence already by poyson , and some others they doe practise to destroy with the sword . Pag. 16. Finally he calleth them false Prophetts . Pag. 34. Who wheresoeuer they sett foote on ground , of purpose to enforce theyr Gospell vpon the ignoraunt , they are so farr of from Reformation of maners , that they doe defile all thinges with muche more stench then they found it , who do abandone ciuility : geue skoape for couetousnesse to raunge riotously : and renouncing all feare of God graunt free libertye to doe all maner mischieues , without controllement in such shamelesse carelessenesse , that they seeme to wish nothing rather , than to see vtter confusion of all thinges . Pag. 30. Who be not onelye of themselues estraunged from all honesty , but accompt it yea and ratify it for matter as haynous also as hygh Treason if any man dare be so bolde to vow perpetuall Chastity for Religion sake . Pag. 22. Who also do affirme that it is wicked to be sorrowfull for sinne . Pag. 27. And do say that sorrowfull teares do emport a weakenesse & want of fayth . pag. 26. And this much of the professors of the gospell : Now let vs heare his blasphemous tongue touching the Gospell it selfe , & the doctrine thereof , which he doth call by the name of a Secte . For these be his wordes . Beleeue me gracious Queene ( sayth he ) this secte , which for our sinnes hath inuaded many partes of Christendome , is the ruine of Cōmōweales , the Canker of Ciuilitie , the dissipation of the Realme , and the small destruction of princely renowme . Pag. 17. And in an other place making mencion of the same Gospell he doth exclame on this wise O Gospell full of conspiracye and false dissimulation : for it promiseth lardge good thinges and procureth present infection : it maketh a fayre countenaunce of hope of Freedome , and it cloggeth with yoakes of intollerable bondage : it doth persuade with glauering allurements of present felicity , & afterwardes it drowneth the soule in deepe doungeon of dispayre : it preacheth a direct way vnto heauen , and them that trust vpon assuraunce thereof , it doth throw downe headlong into hell . Page . 32. And agayne : proceading in the same Epistle , doth geue this iudgement of the doctrine of the Gospellers : that he affirmeth it to be wholy patcht together of the craftes and subtiltyes of Sathan . Pag. 35.

I haue now rehearsed your owne wordes Osorius if at least they be your owne wordes , and not some other guest of yours , not all of the best : which how farre doe differ from reprochefull and slaunderous raylyng in your eye , I know not : But in my conceipt it appeareth none otherwise , then if some Poet would rayse vp some Furyes of hell as Megera or Alecto , out of that fiery lake to lye and to rayle , he could not haue imagined any other speaches more apt , & appropried to all reprochefullnesse then this your Epistle seemeth to be . Wherefore as you can not make your Epistle excusable of most haynous slaunderyng , without a most manyfest lye : so is that also in no respect more true : wherein you doe accuse Haddon of the same cryme .

Who being ( as you say ) neuer knowen to you , Osori . pag. 217. nor euer prouoked by you with any euill word , yet doth gnawe your Epistle with slaunderous teeth , and doth rushe ragingly vpon you as it were a wilde Boare deadly wounded with the hunters speare . In good sooth Osorius you doe very lyuely represent vnto vs , a singuler patterne of that olde Phariseé in the Gospell : who very briefly beholding a very small moate in his brothers eye , was not able to discerne a monstruous beame in his own eye : so forcible is the dazeled blindenes of selfe Loue . For euen with lyke insensibiltye doth Osorius , beyng himselfe a very cursed speaker , expostulate with Haddon about cursed speaking . Antithesis , a figure whereby one contrary is ioyned for an other You say he was neuer prouoked by you . in deede neuer by name I confesse . But when as that your beastly Epistle and monstruous Antithesis , then the which I neuer sawe any more foolishely talkatiue , did rayle agaynst so many godly personages , he being one of the same noumber , and vnder the same predicament of them that were slaundered , could not but acknowledge the common quarrell and iniurye of others to be stretched out also vnto himselfe . And therefore made aunswere in his owne and their behalfe , though not without his owne furniture and pollicye , yet much more modestly , I will not say then became him : surely more quietly a great deale , then such an Importunate aduersary deserued : for so was it requisite according to your desert Osorius , that you should not haue hadd a more entreatable aunswerer : but a farre other maner of aunswere , that might haue blazed out your armes in their right colours , and haue paynted you out altogether according to your due deseruings . But Haddon thought it better to haue consideration of publique humanity , then of his owne priuate griefe . And yet as though he attempted all the force & sharpenesse of his penne agaynst you : it is a wonder to seé what mounteynes you rend abroade , because he was not impeached ( as you saye ) nor teazed with any iniurious word of yours . Go to then , And howe had the people and Nation of England displeased you that you must neédes rage so rudely agaynst them , rather then Haddon might agaynst you ? For so you proceade : And yet he runneth furiously agaynst me , as though it were ( say you ) a wylde Boare deadly wounded with some boarspeare . &c. How furiously I pray you , I would fayne learne ? what ? Because he doth commend your witt ? prayse your dexteritye of nature ? aduaunce your Eloquence ? A Comparison betwixt Haddon and Osorius . and highly esteéme your bookes ? and especially that which you wrate of Nobilitye ( as your selfe confesse no lesse ) is this the part of a madd man ? or the courteous commendation of a frendly wellwiller ? And here I beseech theé ( gentle Reader ) Iudge with me herein indifferently : what difference there is betwixt the disposition of these two , Haddon and Osorius : wherof the one doth with frendly prayses aduaunce the style , the Eloquence , and artificiall disposition of wordes in Osorius : thother a most vngratefull creature of man , and beast , blynded with selfe loue , drowned in malice , swallowed vpp with his owne conceipt , doth so not vouchsafe a man in all mens Iudgements graue , wise , and excellently learned , one ynche so much of commendable place emongest the learned , that he shameth not to condemne him , euen of most base ignoraunce , & extreame childishnes : as one that is not able to expres by mouth his owne meaning , and can vtter nothing purely , nothing fully , nothing playnely . Wherein I doe now appeale to the Readers iudgement , whether Haddon doth rage more agaynst Osorius lyke a furyous Boare : or whether Osorius doe more impudently lye agaynst Haddon lyke a shamelesse Goate . But because these meadowes haue bene reasonably well ouerflowed alreadye , I thinke it not amisse to shutt vpp the hatches here .

This Enterlude is at the length come now to the last cast : wherein this tourne coate getting a new Coape vpon his back , and putting on an other visor vpon his face , doth chaunge himselfe ( as it were ) into an Angell of light . A man would veryly thinke , that some one of the superexcellent Seraphycall sort of the ix . orders of Aungells were flowen downe from heauen , speaking with whotte burning zeale of Charitye . Osor. pag. 217. Where calling God himselfe to be his wittnes and Iudge , he doth binde himselfe with a most holy protestation : that we should firmely beleeue that he vndertooke not this trauaile of wryting agaynst Haddon as vrged thereunto for any other cause , then of a very earnest desire and zealous affection vnto pure and most sincere Religion . We haue heard of his affection . Now let vs harken to the dutyfull loue of Christian Charity , & more than brotherly compassion of his , and lett vs weépe with him for ioy . For on this wise he doth proceede . If you did know ( sayth he ) how great compassion I take of you : with what deepe desire I am rauished for your sauetye ( that as it is the part of a good Christian man , Osor. charity for our sauety . I would willingly suffer losse of lyfe for you , and for your Countrymens sake ) Surely you would become frendes with me . &c. If the duetyes and partes of true Loue and charitye may be valued by wordes , and not by matter , what can be found more vertuous then this minde ? what may seéme more louing ? or more fully replenished with charitable zeale of our sauety ? For what loue can be greater than for a man to yeald ouer his owne lyfe , for an other mans safety ? But if you will vouchsafe to compare these wordes written here with the slaunders , Tauntes , and Reproches which are skattered euery where before , and will examine Osorius thoroughly within and without : I am afrayd a man shall not finde him the man in proofe , that appeareth before in wordes : but a cleane contrary conditioned man , nor very much differing from the shape of those , whom Cicero doth not vnfittly decypher vnto vs . Cicero in his 1. Booke of duetyes . Of all the kindes of fraude and vnrighteous dealing , there is none more pestilent ( sayth he ) then the craft of those men , which when they doe deceaue most , will so handle the matter , that they may be taken for very honest men : Not much vnlyke hereunto seemeth to haue happened in Osorius at this present . For after that he hath slaundered and rayled ( lyke a common skold in a Cage ) in backbyting and reuyling the names and conuersations of men , whose lyfe he neuer knew , nor vnderstandeth their doctrine , yea and with such an insolent kinde of sawcynesse , nypping and skoffing , that no common Barretor could haue more fiercely exclaymed agaynst the most Rascall in the world , nor haue forged more shamelesse lyes : tourning now his Typpett about , doth beginne to doe , as many men wont to doe , which through malice haue wounded any one greuously on the headd , will thinke to salue the iniury agayne , with puttyng the cappe on the headd , and telling him a mery tale of Robin Hoodde .

Semblably Osorius hauing well whett his owne humor vpon reproches and slaunders , being otherwise vnsatiable with any cursed speaking , outragiously raging in all manner of filthynesse agaynst them whom he doth not know : & hauyng discharged his stomake of the very gall of his Melancholy , doth now endeuor to perswade , & thereunto pledgeth his faith with solemne protestation , that all his wordes and deédes before were not procured of any prouocation of hatred or malice , but proceaded from very pure loue of godly affection , and from most hartye desire of our safetye . Well then , Sithence you will haue it so Osorius & because you make so solemne a protestation : we doe beleeue your oath , that you did write this vnfaynedly , with all your hart , not of any malice at all , but simply , of a very Catholicke zeale and charitie . But yet we can not but maruell much , what kinde of Charity this may be , that rageth so cruelly ? gnaweth , skrapeth , and roumbleth so pestiferously ? howbeit we doe not deny but that charitye is sometyme moued with choler , and hath her proper chydings and chastisements according to the misticall Sonett of the Prophett . Psal. 140. The Righteous man shall smite me frendly , and reproue me , but the precious balmes of the vngodly shall not breake my headd . But to forge manyfest lyes agaynst them that you know not : to beare false wittnes agaynst your neyghbors , to rayle with most reprochefull blasphemies agaynst the Testament of the lyuing God , & to teach Princes to rage agaynst their Subiectes , is this a poynt of Charitye ? or an euident badge of that horrible hellhounde , which is a lyer , and a manqueller from the beginning ? But there is no neéde now to rippe vpp a freshe rehearsall of those vnmeasurable and incredible lyes , slaunders and blasphemies , wherewith this your volume is fully fraught and stuft euery where .

But this in the meane space doth seéme to carry a wonderfull shew of marueilous Charity : Osori . carefull of our sauety . Whereas he affirmeth that he will willingly lose his life for our sauety : To contemne death boldely in wordes is a very common practise in many men and to make stought bragges of vndaunted courage , especially when no perill is in place . So seemed Peter chearefully willing to dye for his Lord and Maister , whiles all thinges were calme & no Ieoperdy thought vpon : which foreward stomake neuerthelesse immediately vpon the sight of present perill vanished away into flatt deniall of his Master . But thanked be God , there is no cause why you should offer any such hassard of life in our behalfes good Syr. For as concerning the safety of our soules : ( we are well assured ) is firmely grounded vpon an vnpenetrable rocke , not vpon your death which can auayle vs nothing at all , but vpon the death of the sonne of the liuing Lord . Therefore if the care that you take for our saluation , you will employe diligently for your owne preseruation , you shall in my iudgement so much the better prouide for your selfe , by how much you be now more farther of , and more daungerously distaunt from the right rule and course of the truth . For if according to your Rhethorick , the way for vs to saluation & to the hope of eternall felicity , The way to saluation after Osorius Rule . be none otherwise open then being atchiued by godly actions and excellent integrity of lyfe : And if thys be the onely righteousnesse ( as you say ) wherewith the fauour of God is procured to mankynde . Pag. 142. Then what doth this your doctrine emport els , them to forclose you & vs both from all passable way to heauenvly inheritaunce ? for where shall we finde that excellency of integritye ? where shall we finde that absolute righteousnesse whereof you bragge so much , which in equall ballaunce is able to counteruayle the iudgement of God ? Surely not in England you will say , nor in any common weale of the Lutherans : who do set theyr foote on no ground , but that they do infect the same with all stench and abhominable contagion . Emongest the Portingalls therfore hope I , where a man may be bolde to say , be no hedgcreépers men , but Golden Aungelles , flying abroad . Truly , that is well . And how commeth it to passe then that emongest those Aungelles , so many of all sortes , men and weomen be daylye seene in your publique assemblies , to scourge and teare their naked carkasses , with greeuous whipps , and bloody lashes ? I would fayne learne of you whether they doe it for any theyr good deédes ? or els for their offences and sinnes ?

What meaneth Osorius himselfe in this , that he so holy a Father doth so often roonne to reitterate confessions ? lett him aunswere at his best leisure , whether he confesse his good deédes or his wicked : Wherefore if neither this reuerend Byshopp , so curious a carper of other mens faultes , is able to behaue himselfe so precisely , but that he must flee dayly with vs to the mercy seate and compassion of God : where be then these glorious crakes of integrity ? or whyther will your integrity & absolute perfection addresse vs to seéke out this superexcellent excellency that you boast vpon so much ? Peraduenture to Platoes common weale , or to Moores Vtopia , or els to the goodly fieldes in hell , whereof the Poets make mention : for without question it can not possibly be found any where in this common course of vniuersall imbecillity of nature .

But euen as it is reported , that Xenophon the wise Philosopher of Athenes did in the describing of the famous vertues of Cyrus , imagine him to be not such a one as he was in deede , but such a one as he ought to haue bene : and to haue expressed his wished and harty desire , rather then any true description of the Prince according to the very nature of a description historicall . So do I suppose that Osorius hath a will to teach vs not so much what we be , but what we ought to be , and so purposed in his mind to make a proofe of the force of his eloquence , what it were able to doe , in the extolling the prayse and commendation of vertue . And hereof who can either be ignoraunt or doubtfull , that all our actions and course of life ought to excell in such a perfection , Osor. diuinity is Philosophicall . that there needed no supply to be required to absolute and Angelicke integrity ? the which neither the Prophane Philosophers before the birth of Christ , neither the Pharises had any feéling of without Christ , no more did they expresse the same in the dutifull affayres of their life , who being altogether estraunged from the knowledge of Christian Religion , were neuerthelesse not ignoraunt hereof , that all mans felicity consisted wholy in vertue onely and ciuill direction of life : and that it was vertue onely which alone could make a passable way for godly minds to attayne euerlasting felicity : the likelihood whereof as many their notable lessons did aboundantly declare , so aboue all other who can wonder enough at that heauenly voyce of Scipio the Romayne surnamed Affricanus being an Ethnicke ? whereof Marcus Cicero doth make relation in his Treatize called the dreame of Scipio . Cicero in the dreame of Scipio . Writing on this wise . There is ( sayth he ) a certayne sure and determined place reserued in heauen for all such as do preserue , ayd , & aduaunce their natiue countrey , where they shall liue in euerlasting felicity for euer and euer . There is nothing more acceptable to that high and mighty God , that guideth and ruleth all the world , amongest all the actions of men , then counsailes , corporations and societies of men lincked and knitt together with orders and lawes : which are called Citties . &c.

If we regard the iudgement of the flesh , what sentence cann be spoken more plausible or more notable in the singler commendation of vertue then this was ? which doth assure the good deseruinges and mutuall amities of men ech towardes other exercised here of eternall and infallible rest and ioyes in heauen . Go to . And what is it els almost that this diuinitye of Osorius doth trayne vs vnto , then to teach the very same that Scipio the Romaine did ? namely : That there is no passable way to the attaynment of the blessed felycyty of eternall lyfe , then that whych is atchyeued by godly actions wyth an absolute integryty of excellent life . Pag. 32.

But heauenly Philosophy doth direct vs a farre more neare way : The heauenly Scholemaister doth out of heauen display abroad , and chalke vs out a speédier way and an easier iourney towardes heauen , teaching vs in the Gospell on this wise . I am ( sayth he ) the way , the trueth , and the life : Iohn . 14. Neither will Osorius deny this to be true ( I know ) in word , but in deed what doth he els then deny it ? For to admitt him his saying , that there is no passable way to heauen , but which is purchased with absolute perfection of life : what may we winne hereof els , but that this way to heauen be not Christ ? but the speciall prerogatiue of our owne purchase ? So that by this reason , if our owne industry do satisfy all thinges : what neéd is there of Christ then ? or to what vse will his death and passion auayle ? yes forsooth to this purpose you will say : that by the merite of his passion , he may purchase for vs the grace and gift of sanctification & regeneration : wherewith being once endued , hereof fortwith springeth that excellency of absolute perfection , and other ornamentes of charity and vertues , which will make vs an easy passage into the kingdome of heauen : What then ? doe you so depaynt vs out the whole office and power of Christ in this one onely action , namely that he shall powre out vpon vs new qualityes & godly actions , by the Deuine operation of the holy ghost ? what ? doth he not redeéme vs also ? doth he not iustify vs , and reconcile vs ? yes . What els , you will say . Doth he iustify all men without exception ? or the faythfull onely ? if he doe iustify them onely that do beleue : I do demaund further , what the cause is why they be iustified ? Is it for their faythes sake ? or for their workes sake ? If it be for their faythes sake , I aske againe , whether for faith onely ? or faith ioyned with good workes ? I do here expect some oracle from you for an aunswere hereunto . If you finde that there is no hope of any thing to be iustified by without fayth , then must you neédes alter your foundation , that you grounded vpon before , to witt , That there is no passable way to heauen but whych is atchyued wyth godly actions of thys lyfe . Pag. 32. And that it is onely righteousnesse that doth obtayne the fauour of God to Mankynde . Pag. 142. And in an other place . That fayth onely , is onely rashnesse . Pag. 74. What ? shall fayth therefore be quite banished away ?

No , but you will couple her with some copemate : that neither Fayth without the company of good workes , nor workes without the company of Fayth may be able to procure righteousnes . But this knott will the aucthoritie of the Scriptures easily cracke in peeces : Faith is not coupled with Charitie in the Article of Iustification . Iohn . 6. for if Fayth onely doe not aduaunce the faythfull to saluation , except it be coupled with excellent integritie of life : why did not Christ then couple them together , when he spake simply , Hè that beleeueth in me hath euerlasting life ? Why did not Peter couple them together , when he doth preach Remission of Sinnes vnto all as many as doe beleeue in his name ? prouyng the same by the Testimonies of the Prophetes . Act. 10. Actes . 10. why did not Paule couple them together . Actes . 16. Actes . 16. where he instructeth the Gaylor in Fayth ? Beleeue ( sayth he ) in the Lord Iesus , and thou and all thy houshold shal be saued . Many Sentences might be vouched purportyng the same in effect : but it shall suffice to haue noted these fewe for breuities sake . The History of the Galathians is notably knowen , who beyng seduced by the false Apostles , did not simply reuolt from Christ , nor did simply abandone their Fayth in Christ , but endeuoured to couple the good workes of the beleéuers together with Fayth in the Article of Iustification before God for the attaynement of lyfe euerlastyng : On which behalfe how sternely and sharpely the Apostle did reproue them , his owne Epistle beareth sufficient Testimony .

But here commeth a Reply by and by out of the same Epistle , Galath . where writyng to the Galathians , he doth treate vpon such a fayth as doth worke by loue . Upon this place Osorius agreéyng with the Tridentine Councell doth builde an vnseparable coniunction of Fayth and Charitie together : The Tridentyne Counsayle . Ses. 6. Cap. 7. so that Fayth without Charitie as an vnshapen and vnformed Image , is altogether vneffectuall to the absolute fullnes and perfect accomplishment of righteousnes : But that Charitie ( which they call a righteousnesse cleauyng fast within vs ) is so vnable to be seuered a sunder from the worke of Iustification , that they dare boldly pronounce , that it is the onely formall cause of our Iustification .

To satisfie this place of S. Paule , here is an easie and a Resolute aunswere . For in the same Epistle : the Apostle doth endeuour by all meanes possible , to call backe agayne his Galathians to the onely righteousnesse of Fayth , from whence they were backslyden : and withall bycause they should not be seduced with a vayne persuasion of counterfaict Fayth , he doth discouer vnto them , what kynde of Fayth it is , which he doth meane . Not the fayth that is idle , and dead without workes , but which doth worke by Fayth ( sayth he ) And in this respect , it is most true that Fayth is not alone . But what maner of concludyng an Argument is this .

Liuely Fayth is not alone without Charitie .

Ergo , The fallax from the Diuision to the Coniunction . Not Fayth onely , but coupled with Charitie doth Iustifie .

The Argument that is deriued from thynges setterer by nature , to thynges coupled by nature , concludyng from that which is Secundum quid , ad Simpliciter , is worthely reiected in the Logicians Schoole , and is called a meere Sophistication . If all thyngs that goe commonly after a certein maner together , & be done together must be coupled & applyed to one and the selfe same operation̄ , by this Reason it must come to passe , that he that hath feete , eyes , and eares , and haue them not by them selues alone , therefore he shal be supposed to goe not vpon his feete onely , but to walke vpon his eyes , Onely faith worketh Iustification , but is not alone . and to seé with his eares . For the matter goeth none otherwise in Fayth , Hope , and Charitie : which three heauenly Iewelles albeit be instilled into vs by the freé liberalitie of God with Remission of Sinnes , and cleaue fast within one subiect : yet euery of them are distinguished by their seuerall properties and functions notwithstandyng . As for Example . In what respectes Fayth , hope and Charitie be coupled . If a question be demaunded , what thyng it is that doth Iustifie vs in the sight of God , and obteine vs euerlastyng lyfe ? I doe aunswere : that it is Fayth , yea and Fayth onely : If you demaunde by what meanes ? I do aunswere , through Iesus Christ the Mediatour . Agayne if you aske what kynde of Fayth that is ? I do aunswere : not an idle , nor a dead Fayth : but a liuely Fayth , What fayth doth worke through loue . and a workyng Fayth . If you will demaunde further by what markes you may be able to discerne a true Fayth from a false Fayth ? S. Paule will make aunswere vnto you : The true Fayth is that , which worketh by Charitie . If you will demaunde further yet , what this Fayth worketh ? I doe aunswere accordyng to the seuerall properties thereof , two maner of wayes , namely : Fayth worketh Saluation thorough Christ : and it worketh obedience of the law by Charitie : what ? absolute obedience ? I doe not thinke so . What then ? vnperfect obedience ? But such a Fayth must neédes be insufficient to the full measure of absolute righteousnesse and perfect felicity . And where is now that excellent integritie of lyfe which doth purchase vs a way into the kyngdome of heauen ? where is the effectualnesse of Charitie auayleable to eternall lyfe ? where is that solemne Decree of that Tridentine Councell , which doth ascribe the onely begynnyng of our Iustification to Fayth , A new kynde of obedience but vnperfect . but maketh the Formall cause thereof onely Charitie , as a certein new kynde of obedience ( which they call a righteousnesse cleauyng fast within vs ) whereby we are not onely accompted righteous , but be both truely called righteous , and be also truely righteous in the sight of God . Annexing thereunto a very dreadfull and terrible curse . The formall cause of Iustification accordyng to the Tridentynes .

If any man dare presume to say , that man is iustified either by the onely Imputation of Christes Righteousnesse , or by onely Remission of Sinnes , excludyng Grace and Charitie which is poured forth into their hartes by the holy Ghost , and cleaueth fast within them : or if any man will presume to say , that the Grace , whereby we be Iustified is the onely fauour and mercy of God . Lett him stand accursed . And agayne in the Cannon followyng . The Councell of Trident . Canon . 11.

If any man dare presume to say , Canon . 12. that Iustifiyng Fayth is nothyng els , then a Confidence of Gods mercy , forgeuyng Sinnes for Christes sake , or to be that onely affiaunce whereby we be Iustified , lett hym be holden accursed .

Behold here , learned Reader a notable Decree of this Councell : which when these graue Fathers did coyne , may any man dought , but that the Maister of the Familie was a sleépe , when the enuious man did scatter abroad darnell emongest his wheate ? Math. 13. They doe discourse and determine vpon Iustification , but none otherwise then as they might argue in Aristotles schoole , about naturall causes , or powers of the soule . For how much more nycely could Aristotle him selfe the Prince of the Peripateticall Schoole dispute , if he hadd accompanyed them , and debatyng this cause together with that Ghostly Councell , then Osorius and the Tridentine Deuines did Philosophically dispute of the formall cause of Iustification ? which consideration of doctrine if must be holden for an infallible foundation , then lett vs be bold , and blush not to roote out withall , the whole natiue and essentiall substaunce of all mysticall Diuinitie , and lett vs ra●e out the very foundations of all our Religion . For if the state of our Saluation be come to this passe , that it must be established by merites , & not by freé Imputation onely : where then is that righteousnesse , which is called the righteousnesse of Fayth ? the force and power whereof is so highely and often aduaunced by Paule , what shall become of the difference betwixt the law and the Gospell ? which if be not obserued very diligently , we shall wander and straggle blindely in the course of the Scriptures , none otherwise then as wantes and rearemyce at the bright beames of the cleare Sunne ? Moreouer what shall become of that Antithesis of Paule betwixt the righteousnesse of the law and Fayth ? betwixt grace and merite ? what shall become of all that excluding of glorious boastyng vpon workes ? where is that Fayth Imputed to Abraham for righteousnesse ? Moreouer how shall this saying of Paule agree with these Tridentine Lawgeuers ? to witte . Rom. 4. Not to him that worketh , but vnto him that beleeueth on him that doth Iustifie the wicked & Sinner , Fayth is imputed for righteousnesse . Moreouer what shall become of those exceptiue , & exclusiue sentences of S. Paule ? wherein all the consideration of our Saluation beyng taken away from confidence in workes , is ascribed wholy to Imputation ? Finally what shall become of all those sweét and most amiable promises of God ? if according to the rule of this doctrine , we shal be excluded from our assurednesse of Saluation and Gods free imputation ?

How much the merite of Christes death and passion may auayle vnto vs according to the Tridentyne Councell . We do heare the Lord promising in the Gospell . When you haue lifted vpp the Sonne of man on high , I will draw all things vnto my selfe . And how cann this be true , if all assurednesse must be attributed to merites according to the Tridentines ? Not so simply to merits , say they , but we do couple Grace therewith which grace because is not receiued , but through the merites of Christ , herefore there it commeth to passe , that the merite of Christ is so farr forth effectuall to vs in the worke of our saluation as God doth powre into vs the measure of his grace , to worke well . O notable Deuines . But goe to , that I may the better aunswere them , may I be so bold to demaund a question or two touching Abraham ? whose workes if we behold , what thing coulde be more holy ? An Argument agaynst the Trydentines deriued from Abraham . If we respect the vprightnes of his life , what was more excellent ? if we regard the grace of his sanctification and renouacion , where was it euer more plentifull in any man ? And now lett vs heare the iudgement of S. Paule concerning all those so manifold and wonderfull workes . For if Abraham haue anye thing , whereupon he may glory ( sayth he ) he hath it in respect of men but not of God . What ? where the most excellent workes of Abraham are nothing worth , shall our most filthy workes be auayleables .

Lett vs haue recourse to the first creation of mankinde and lett vs call to remembraunce the auncient age of our first Parent Adam : who alone tasting of the forbidden fruite , An Argument against the Tridentines deriued from the Type of Adam . did he 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 obedience , but by propagation 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 : An Argument agaynst the Tridentines deriued from the Type of the Brasen Serpent . so likewise to vs is graunted 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 . An Argument against the Tridentines deriued from S. Paule . 2. Cor. 5.

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 . An Argument of the Tridentine Councell agaynst righteousnesse of fayth .

There is no iustification without the sanctification and renouation of the inward man .

Sanctification and Renouation consisteth in holy actions and workes .

Ergo , Iustification consisteth in good workes , and not in fayth onely .

This Captious Sophistication can no man better aunswere then Augustine : An Aunswere out of Augustin● . 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 , New obedience is not the cause , but the fruite of Iustification . 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 remission of sinnes the free giftes of the holy ghost are ioyned , who doth beginne and lay the first foundation of renouation , & sanctification of life . And yet is it not therfore true , that this renouation 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. The Assertion of the Tridentines confuted . 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 seperation betwixt God and men : which alone doth make vs guilty of eternall damnation : It is proued that Iustification in the sight of God , is nothing els then the Remission of Sinnes , agaynst the Tridentines which alone forced Christ to suffer death vpon the crosse : Now I beseech 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 ignoraunt , or did deny that sanctifiaction & Renouation , and such godly actions and vertues , which do proceéd from thence , be the proper and peculiar giftes of Christ , and must be practized of all godly Christians of very necessity . The state of the question . But this is ●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 counteruaile 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 demaunded 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 agree with you : Two kindes of questions 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. 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. Galath. 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 ? To lyue Through fayth . 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 an infallible assuraunce of Saluation and eternall lyfe , there can be nothyng more false and more damnable : for as much as the same is not obteyned by our owne merites , and deseruynges , but is freely geauen to the vnworthy and vndeserued : When good workes be necessary . and is then also geauen , whenas we are founde Sinners : so that in this whole worke , the mercy of the Lord doth beare the whole and full prayse and palme , not our workes , which do but folow Gods reconciliation as fruites , and not make attonement with God . None otherwise then as Osorius , whenas he doth Consecrate , when he doth geaue orders , when he doth weare his Myter , he doth not all these to the ende he would be made a Byshopp : but bycause he was made a Byshopp before , therefore he doth execute the duties apperteignyng to a Byshopp . And as the Seruauntes of noble men are knowen by their seuerall Badges : but do not weare noble mens badges bycause they shall become those noble mens seruauntes . In semblable wise Christian Fayth , albeit it worke allwayes by loue , and doth shew a speciall demonstration of pure and true Fayth : Wherefore fayth onely doth iustify . doth not therefore procure Saluation , bycause it worketh : but bycause it doth beleeue in Christ Iesu , who beyng able alone to geaue that absolute integritie , which is required : for this cause therefore onely Fayth in Christ Iesu doth obteyne our Saluation , not our perfection and integritie . So that all the whole felicitie of our happy lyfe doth not proceede from any efficacy or force of our owne worke , but by consideration of the Obiect onely , which is receaued thorough Fayth .

Neither are the endeuours and actions of loue , charitie , and pietie , excluded in this course of transitory obedience ( as I haue often declared before ) as though by this meanes they should be of any lesse necessitie not to accompany , Fayth worketh by loue , but not as effectuall to eternall life . or not to attend vpon Fayth : Agayne neither are workes so ioyned with Fayth , as though they should exclude Fayth from her dignitie and her proper operation : nor enfeéble or abase the wonderfull riches of the grace of God , which is in Christ Iesu : nor that they should extinguish the Glory of Christes Crosse : nor dispoyle afflicted consciences of their heauenly consolation , nor should destroy the synceritie of sounde doctrine which the Apostles haue left vnto vs : which for as much as ascribeth the whole estate of our Saluation to no one thyng els , then to the onely freé liberalitie and mercy of Christ Iesu : I doe appeale to the secrett Iudgementes of all the godly , whether the opinion of them be better , which doe establish their sauetie in Fayth onely : or of Osorius , which doth measure all our assuraunce and confidence of Saluation , by the onely Rule of our owne righteousnes ? and who doth affirme that Fayth onely , Apoca. 3. is onely rash temeritie . Truely if the Spirite of the Lord could not disgest those Laodiceans , which beyng drounken with vayne persuasion of their owne righteousnesse , hadd not any feélyng or perseueraunce of their owne vgly deformitie and filthy barraynesse : It may easily be coniectured , what we may determine of the hawty spirite of this Portingall Deuine , and of all his Diuinitie .

Wherefore in that you seéme so inwardly carefull for our sauety Osorius , as herein your honest inclination of gentle courtesie towardes vs may not vnthankefully be neglected of vs altogether : Euen so we also in requitall of our good will towardes you , do earnestly exhort and hartely desire you , that either you will vouchsafe to instruct vs in the true doctrine of Saluation more wholesomely and purely hereafter , or els that you reteigne still with your selfe this your safety , which you do wish vnto vs , if you can wishe vs no better : and enioy the same to your great comfort as much and as long as you will for euer and euer , world without end .

Amen .

¶ Lett vs pray .

OSorius . A Collect. for the kingdome of England . I do hartely pray , and beseech the hygh and eternall Lord Iesu Christ , for the loue of his most precious bloud which was shedd for the Saluation of all mankynde , for his woundes , for his bitter passion , for his death , wherewith he dyd vanquish death , for his victory wherein he triumphed ouer the kyngdome of Sathan , that he would vouchsafe to enlighten with the bright beames of his countenaunce and deliuer from all errours this kyngdome which was once a Receptacle of all vertue , Religion , wisedome , and Iustice , disquieted now by the wicked practises of naughty packes : & woulde also vouchsafe to reclayme it to the Fayth and vniforme consent of most sacred Religion , into the auncient boundes of the Churche , & defend the same with the assistaunce of his holy Spirite , that whereas we are now disagreeyng in opinions , we may be conformed together at the length in vnitie of one Fayth , and one vniforme mynde of most vndoughted Religion , and may attayne together that euerlastyng glory , to the vnspeakeable ioy and Reioysing of all the holy Citizens in heauen . [ At the Feast of Easter ] Alleluya , Alleluya .

In recompence of this your solemne collect Right Reuerend Father ? what remayneth at the length , but that we all and euery of vs doe with one mouth , one spirite , and one voyce sing as lowd as we can vnto you ? Amen . which being but one word wanting onely to the knitting vpp of the prayer , I doe not a little maruaile , why was forgotten of you , vnlesse perhappes because it was skarse a good Latyne word , and neuer found in the bookes of Cicero , therefore it was vnworthy to be inserted in this place as not meéte for your fine phrase of Ciceroes Eloquence . Neuerthelesse it is right well yet , that making intercession for vs poore outcast Englishmen , you skippe ouer all other pelting and petty mediatours and aduocates , and haue thought good to call vpon the helpe of the most mightye & mercyfull Lord Iesus Christ , without calling for , or inuocating the helpe of any other Gods . Which deuise how well will agree with the rest of your discourse , I can not well conceaue : for you seéme to pray one way , and to dispute an other way quite contrary : You doe pray as a Lutherane , but you dispute as a Papist . What a contradiction is this I pray you , where the Pyper playeth the hornepype , and you daunce the Antyck ? Onely Christ is to be called vpon as a Mediatour . For if this be true , as we are taught by your example , that we ought to flee for succour to Christe onely as the most chiefe and highest Soueraigne : and in him onely & alone to repose all our whole shoote ancker of prayer & inuocation , without praying to all other perry Saincts , what neéde we then of any other Sollicitours , Patrones , and Aduocates ? But if the estate of our necessitye be such as may not want their ayde and assistaunce , how chaunceth it , that renouncing the necessary helpes of pettygodds and pettygoodesses , intercession is made here onely vnto Christ ?

Afterwardes you doe proceade in your whott zealous prayer & doe make intercession For his bloods sake that was shed for the saluation of all mankynde , for his woundes sake , for his most bitter passion sake , for his death sake , wherewith he vanquished 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 woundes and bitter bloodshedding , with what shamelessenesse dare your Romish pelting Potticaries presume to apply other rotten 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 Stations ? 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 Trumpetts doe think by blowing winde in his tayle to restore him to lyfe agayne , which you doe endeuor dayly & busily in deede , but all in vayne notwithstanding . But now forasmuch as it is certaine , that there be two maner of deathes , th one of the body , The death of the body & the soule swallowed by Christ onely . thother of the soule : & whereas also Christ did swallow them 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 , The Conquest ouer the Empire of Sathan . 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 deede , which you begg so earnestly of Christ : th effect 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 mention made of your owne Countrey men ? I doe suppose veryly , because there is no wickednesse practyzed in that Countrey : there is no sheepe there either infected with noysome murrayne , or so tyed by the buttock in brambles and bryars of errors , that it needeth 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 demaunded to render a reckonyng of all that your accusation particularly & orderly . What neéde that say you ? I haue done this sufficiently allready in my former bookes . in deede so haue you done & I trust you be sufficiently 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 , 2. Thes. 2. The Childe of Perdition . 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 & Potentates 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 monstruous 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 opinion , into one vniforme agreement 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 conscience , with sounde Fayth , without manifest impietie and Idolatry , without most haynous blasphemy agaynst the liuyng God , and without present perill of euerlastyng damnation : and beleeue me we are not more willyng to doe any thyng in the world more readyly , then to ioyne with you . What can you craue more Osorius ? But if this request can not be brought to passe , nor obteyned of you , to witte , that you abandonne out of your Church Idolles and prophane worshyppynges : nor will yeld to a reformation of your filthy errours , and corruptions of Religion , accordyng to the true touchestone of sacred Scripture : that the same confuse licentiousnesse of vncleane single lyfe , croochyng and kneélyng to Images , and greedy gaddyng to the Reliques of the deadd more then Heathenish may be vtterly banished : that your breadworshypp & Imageworshypp , your prophane abuse of the Lordes Supper , your false packettes of Pardons , eare whisperyngs , satisfactions , & merite meritorious , and other vnmeasurable monsters of your ragged Religion may be altogether abrogated : If these ( I say ) so many so horrible botches , and cankers of superstition , disceiptes , vntruthes , patcheries and impieties propped vppe in the Church by your filthy ignoraunce , you will not raze and scrape cleane out of the Church of Christ , but haue determined rather to mainteyne and vphold the same more then barbarously with slaughter , bloud , and all maner of sauadge cruelty : nor will as yet yeld to be tryed by any lawfull aucthoritie : but continue vnappeasable agaynst the manifest trueth , and persist vnremoueable in the supportation of your blasphemous Idolatry with vnmercyfull greédynesse : Briefly if you call vs to such a Churche , and to the embracying of such a Fayth , as no Christian faythfull man may by any meanes professe , except he will renounce the true Churche of Christ , vnlesse he will vtterly denye Christ him selfe and his Fayth , herein neither shall it be conuenient for vs to agree with you , and become partakers of this your horrible bootchery : nor shall it become you to require vs thereunto : moreouer we assuredly trust that Christ will neuer permitt vs so to do .

I haue aunswered you now as briefly as I could : yet will I speake it somewhat more briefly . If any man dare be so hardy to chaunge , to counterfei●t , to peruert the Lawes , Statutes and autentique Monumentes of any earthly Prince , or the Testament of any deadd person , after this sort , as you do Canuasse the word of God , no Prince would permitt such a treachery in his Realme , and an hundred Gallowes and Tortures would seéme to litle for so haynous an offence . And what shal be sayd then to them , who hauyng mangled and made hauocke of the euerlastyng Testament of GOD , whereunto to adde , or to diminishe therefrom any title is not lawfull vpon payne of damnation : who treadyng vnder foote the ordinaunces of the the Lord of Lordes , who hauyng chaunged and counterfayted the fine and pure gold of the sacred Scripture , and coyned vnto vs such drosse and ofscombe of Religion , wherein we must be forced to lyue now , not after the Lawes and Ordinaunces of Christ , but after their Decrees and Decretalles : I beseech you shall it be reasonable for Osorius to allure vs to such a kynde of conformitie ? and then after this lyfe to promise vs euerlastyng glory , to the ioye of all the Company in heauen ?

Wherein Osorius doth expresse in deede a certein glorious presumption , of a courage wonderfully fawnyng vpon his owne dexteritie . Howbeit whatsoeuer sounde this shrill Trumpett of Osorius shall noyse forth from out of Portingall , we must neuerthelesse geue our attentyue eare rather to the Trumpett of GOD , and marke diligently whereunto it calleth vs , as the which soundyng vnto vs a farre vnlyke marche , commaundeth vs in any wise not to goe out of Raye , nor to depart from our Auncient and Standarde , vpon a greeuous payne : least we be partakers of their Treason , and be punished with their plagues : Apoc. 18. And agayne with most cruell manaces threatenyng all such as shall receaue the marke of the Beast , either on the forehead or on the hand : to whom he doth promise not euerlastyng glory to the reioysing of all the company of heauen , Apocal. 14. but the bitter cuppe of Gods euerlastyng wrathe , which is myngled with wyne in the Cuppe of Gods vengeaunce . And they shal be tormented ( sayth he ) with fire and Brimstone in the sight of the holy Angelles before the face of the Lambe : and the smoake of their Tormentes shall ascende world without ende . Apocal. 14. Which I doe most humbly and hartely beseéche the most mercyfull Lord that he will tourne farre away from you , and from vs all . And so is both your prayer come to an ende , and our Apologye finished . And so an ende .

A knitting vp to the Reader .

NOw for as much as Osor. and I haue sufficiently debated our matters together : It remayneth that I vse some conference with the godly and Christian Reader herein : whom I would aduertize by the way in few wordes , to be well aduised of Osorius , not of any malice truely , nor of any vnhonest affection of disquieted minde , conceaued agaynst the man , but moued hereunto , by necessary instinct of well wishing harte , in respect of some young men , not altogether voyde of commendable knowledge and learning , though perhappes otherwise not so well setled in Iudgement , who may be easily carryed away into vayne conceipt , allured with the outward glittering brauery of Osorius minion Eloquence , as seely fishes caught with sugred hayte , vnlesse they flee the hidden hooke : whom for the same I thought good to admonish before hand : Not meaning to dissuade them from reading of Osorius bookes altogether , nor to defraud Osorius of any his prayseworthy grace of Eloquent style , or to extenuate his glory , if he haue deserued any therein . For as for me truely , as I am neither acquainted with the countenaunce of the man , so doe I not so much regard the outward foyle of his paynted speéch : howsoeuer any man shall streake himselfe with blazing the beauty of fyled tongue , concerneth me nothing at all , so also apperteigneth as little to the matter . There is an other thing that I requier more : namely in a Byshopp , a Priest , and a Deuine . Therfore if any man shall take pleasure in the floorishing forme of Osorius phrase , and will not be remoued from the fragraunt flowers of Osorius speéch , lett him enioy his delight a gods name , and lett him read his bookes the will , yea I doe wishe hartely that all and euery person would reade and peruse him , that so the more witnesses there be in the matter , the more directly men may determine of the creditt of the person . Therefore lett them reade him ( I say ) whosoeuer be so minded , and lett them not onely carry the booke dayly in their handes , but lull him also in their bosomes , I will not gaynesay them therein . This councell onely I geue , that they reade him with Iudgement neuerthelesse , and esteéme of him as a Rhethorician and an artificiall Orator , but take him for no Deuine : And that they become not so rauished with the gorgeous gaze of this prancked Peacocke , nor fixed to faste in the fyne feature of his fawning feathers , but behold below his blacke feete withall : lett them be so enamored with the delicate deuises of their smoath Scholemaster , that they geue not in the meane tyme to creadulous an eare to the counterfaicte craft of his proper pack , but haue allwayes in minde the pythy sentence of Epicharmus the wise . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Be not light of beliefe . And withall that they take especiall care , if they haue a desire to imitate his wryting , not to enure themselues in any wise to his sawcy malapertnes of slaundering or cursed speakyng . Then which kinde of contagion , as there can be no Canker more Pestilent , skattered abroad emongest the conuersations of christian men , so doe I more hartely wish that the vertuous witts of studious youth may not be polluted with this crawling skabbe . And I cann not wonder sufficiently , to thinke what frantique fury hath whirled this Prelate into such vnmeasurable outrage of rayling penne .

But the matter goeth well enough on our side , namely , that his raunging speéch is agreable to his disordered profession , and his Lauish style is coupled with his lewd doctrine : for what could haue bene more fitt for this bloudy Religion then bootcherly brawlyng , and currish cauilling , lyke vnto lyke ? yet how much more commendable hadd it bene , and withall how much more sitting and seémely his personage and dignitye , if espying any blemish or wrinckle in mens maners or errors , that might haue bene offensiue : he hadd as a Priest , a Deuine , and a Byshopp , with friendly and milde application of persuadible Scriptures enduced the ignoraunt to better regard , by gentle enstruction rather then with rigorous rayling : and to haue geuen a simple demonstration of the soundnesse of his fayth rather , then haue bruted abroad the beastely botch of his shamelesse impudencye : It is the propertye of vertuous literature and ciuill discipline , ( so called of the ciuilytye thereof ) to reclayme the raunging riott of wandering wittes to mildenes of maners , and to a certein comely ciuilitye of meéke modestye . Certes this sauadge sawcynesse & wayward wrangling whether may be found emongest tyranous Turkes I know not : surely is very vnseémely for learned men , much more vncomely for Deuines , but altogether blameworthy in Byshopps . Moreouer besides the rule of Christian Religion , surely reason it selfe would haue required this much at the least , that in reproching other mens faults , such as can not be mindefull of their owne , should reproue no more in others , then such as be faultes in deede , & not causelesly condemne the innocent with forged crymes , and malicious cauillations .

This also should haue bene foreseene as an especiall poynt of a graue Deuine , that he that of sett purpose will become a prowling pickethanke of other mens eskapes , should first peruse their bookes with earnest bent heédefulnes , should aduisedly note the maner of the errors : and make faythfull report of the same accordingly : not foreiudging the thinges which he knoweth not : nor carping ouer greédely the thinges that he vnderstandeth not , nor corruptly deprauing the rest that is well spoken . But our Osorius here doth inueigh agaynst men , whom he neuer sawe : doth defame their lyfe whom he neuer knew : doth with his currishe Eloquence gnaw the bookes that he neuer handled : condemning the cause first before both partyes be heard : confuting first before he vnderstand what requireth refutation . Not much swaruing from the example of some in these dayes , Uenetians and Italians especially , who being enflamed with canckred malice agaynst the French Hugonoughtes whom they neuer sawe , being demaunded of their Paramoures , and other vnskilfull young headds concerning the qualyties and disposition of those Hugonoughts , doe aunswere that they be not men , but certein monstruous shapes of men , hauing Dogges faces , & glowing eyes , Boares Tuskes sprouting along their snoughtes , Dragons heads , fowle outstretched cheekes , lowling eares from the crowne of the headd to the bottome of the shoulders : Finally they doe describe them out in most vgly mishapen deformitye , not because they be such kinde of people in deede : but because they may by this meanes , make them to be more enuyed , and more malitiously hated . Not much otherwise this good man Osorius here doth besturre himselfe agaynst the Lutherans . First wheresoeuer he may heare of any persons that be named Lutherans , though he know not the men themselues , yet doth he by & by conceaue in his brayne , & by the very name Imagine them to be such , as he hath paynted out here in his Bookes , to witte : Outcastes , Churchrobbers , Traytours , Scorpions , Murtherers , Leacherous , the firebrandes and whirlewindes of all the world : Enemies of mankynde , Spoylers of Princes , Heretiques , Scismatickes , Botches of Religion , Rooters out of all vertue : Finally skarsely men , but vnder mens countenaunces , nothing but hellhoundes , raysed vp of Sathan himselfe . Agayne wheresoeuer he doth heare of any mischieuous naughty packes , treacherous villanyes , common Barretours , or any infamed persons reproched for any corruption of opinions , errours , sectes , scysmaticall deuisions , heresies , or notorious for any other deteitable crime , or execrable mischiefe : he doth for forthwith conclude all those whatsoeuer vnder the common name of Lutheranes , without exception : as it were within one predicament : euen as though there were no contradiction , contrariety , or diuersity of sectes , people , iudgements and factions , in the world but Lutheranes onely .

Furthermore , as though all this sufficed not to procure them to be maligned enough , he hath forged hereunto opinions false , horrible , & blasphemous , which neither entred into their thought at any time , nor euer eskaped from out their mouthes or writing , which although appeare manifestly in infinite places and manifest tokens euery where : yet lett this one be admitted for examples sake . What ? ( sayth he ) shall I beleue that I shall recouer health , Osor. lib. 2. de iustitia . Pag. 31. so long as I do not feele my selfe stricken , and pynched wyth any such gryefe of sicknesse , that I make no force whether any medicine be applied , so long as I nourish myne owne sicknesse ? so long as mine owne wickednesse doth delight me ? &c. No in deede I do not beleeue it , nor doe I thinke it worthy to be beleéued . And I pray you what one of all the Lutheranes did euer dreame of any such thing in his sleépe ? or euer taught it being awake ? when consciences are shaken with engines of distrust ( as oftentimes happeneth amongst the faithfull being in affliction ) whereas the whole force of the mind doth imagine all possible wayes , by what meanes it may counteruayle the wrath and indignation of God : The Lutheranes here haue sett downe a plaister for this soare , taken out of the Phisick of Scripture : namely Fayth onely , and the merites of Christ Iesu : On the contrary part Osor. vrgeth very stoughtly , that we are not reconciled vnto God by fayth in Christ onely , but by onely righteousnes of workes , wherein we doe exercise our selues thorough the ayde & assistaunce of grace : how true this assertion of his is , I do appeale herein to the secret iudgementes of the learned . In the meane space , lett the godly Reader consider well , with what slaunders , and iniurious accusations he doth reproch godly and vertuous personages , for whereas they do treate of the greeuous assaultes & combates of tormented consciences properly , and of sinners stricken downe , and confounded with the remembraunce of theyr owne sinnes , vnto whom chiefly appertayneth the comfortable promise of fayth : how can it be possible , that this serious and earnest repentaunce cann conceiue any pleasure or delight in horrible wickednesse ? And yet out of this so manifestly false forged slaunder , Osorius hath clowted vpp the remnaunt of all his patcheryes . And from hence forsooth are all those so manye huge Tempestes , Lightenynges and Thunderboltes , so many outragious exclamations , tragedies , and earthquakes raysed vpp agaynst the poore abiect Lutheranes no lesse vnsauory , then shamelesse . Wherefore I was so much the more desirous to aduertyze the godly zealous youth , that they would not suffer them selues to be entangled by any meanes with the flattering fawning of Osorius bookes : and that they behaue themselues with discrete moderation in the reading of them , least as the Serpent did once beguyle Eue , they also may be carryed away from the pure simplicity which is in Christ Iesu. God did not in vayne send his sonne into the world , nor in vayne did he geue that especiall commaundement , that we should harken vnto him : Moreouer not in vayne lykewise dyd the Sonne himselfe descending from out the bosome of his Father take vpon him to proclaime the fathers will out of heauen . If petitions proceéding from harty , inward , and most pure lo●e , if most excellent and vndefiled prayers , if most commendable conuersation of life , in all kinde of vertue , might haue auayled to the attaynment of perfection of saluation : I seé no cause to the contrary , why the heauenly Father might haue taken away that bitter Cupp of heauy displeasure , out of the hand of this Sonne . But our woundes could not otherwise be healed , but by the death , & deadly woundes of the Sonne . The wound was farr more deépe and deadly ? then could be curable , by any pollicy , power , treasure , workes or actions of men . Briefly when Osorius hath spoken of and aduaunced iustice , and most excellent integrity of life with all the skill that he cann : Yet shall he neuer be able to bring to passe the contrary , but that the song which we dayly sing vnto Christ shal be an vnuanquishable trueth Thou onely art holy . Thou onely art holy . Out of the which what thinke you may be gathered els , but that all other creatures whatsoeuer , adorned with neuer so plausible opinion of holynes , be neuerthelesse vncleane and defiled in the sight of God ? And yet do we not hereby derogate one hearebredth so much from the grace of God , whose riches and treasure we do confesse to be vnspeakeable , and dispersed ouer the face of the whole earth . Notwithstanding we do also as boldly professe , that this grace wherein doth consist the highest honour of most perfect obedience , did neuer happen to any , nor was euer geuen to any , but vnto Christ alone . But what neéde any more Circumstaunce ? I will vrge one Reason agaynst Osorius and so make an end . What one prayer can be more holy ? or knitt vpp in fewer wordes , then the Lordes prayer ? Herein I do appeale to his conscience : Let him pronounce the same one prayer vnto God in such sort , that he be not faulty in some respect , nor swarue in thought any where from that absolute perfection of righteousnesse , whereupon he doth bragg so much , with such an vnremoueable conuersion of mynde to Godward , and in so humble an abacement of himselfe , and with so dutyfull a reuerence , as is beseémyng so vnspeakeable a Maiesty . And I wyll yeld him the victory .

I do most hartely desire and wish vnto the learned Reader and to all other the elect Saynctes of God , whosoeuer do professe the name , and weare the badge of Christ Iesu , that departing from iniquity , and gathering all together into one vniforme agreement of sincere doctrine , by th enlightening and inspiration of the holy ghost , we may be all together receiued into that heauenly Ierusalem and into that kingdome of immortall glory , and eternall felicity , which shall neuer haue end : not for the workes of righteousnesse , which we haue done , but for the loue of our Lord and Sauiour Iesu Christ , who suffered death for our sinnes , and rose agayne for our Iustification .

Amen .

AT LONDON Printed by Iohn Daye dwellyng ouer Aldersgate .

Cum Gratia & Priuilegio Regiae Maiestatis .

Anno. 1581.

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