AGAINST Jerome OSORIUS bishop of Sylvan in Portugal and against his slanderous invectives. An Answer Apologetical: For the necessary defence of the evangelical doctrine and verity.  
First taken in hand by M. Walter Haddon, then undertaken and continued by M. john Fox, and now Englished by james Bell.  
Esay. Cap. 11. 65.  
There shall no man hurt, nor slay an other in all my holy hill, saith the Lord.  
JESUS CHRISTUS  
AT LONDON Printed by john day, dwelling over Aldersgate.  
Anno. 1581.   

To the Christian Reader.  
EXperience hath taught me (gentle Reader) that it is very dangerous in this troublesome age to commit any thing to Print for thy behoof. So farforth hath that fretting canker of carping curiosity prevailed: So busily pryeth in every Printers shop that wayward churl Zoilus: So divers and variable are the wits and dispositions of our age, readier to break down open roads through other men's hedges, then to stop never so little a gap with any Frith of their own. To such be it answered, that the greatest barkers be not commonly the best byters: and it falleth out for the more part, that such bytesheepe curs smell of the cudgel, when the gentle hounds feed of the croomes. And so I leave them to themselves, whose sinister judgement as I little regard, so I grope not after their praise. Only my purpose is to profit the unlettered English men: Amongst whom the gentle natured will interpret the best, and finding aught amiss, will with courtesy rather correct (I trust) then with carping condemn the course of my labours, for whose only behoof and benefit I adventured upon this translation, and published the same in Print. Some bitterness of speech will now and then occur, which at the first blush may happily breed some offence. But if we call to remembrance the sharpness of speech, uttered by king David, by the Apostle Paul, and by all the holy ones themselves almost, in their fervency of zeal, against the Enemies of God, and adversaries of the Cross of Christ, this offence will be less offensive in respect of the opposed adversary, whose mouth ruffleth and runneth over every where, with more than Ruffianlike and rascallike terms against our most dread Sovereign, against her highness Nobility, against her subjects, and the whole state of her most gracious Government, to the utter defacing of the Gospel of Grace: which no true hearted Englishman can endure to Read without grievous anguish of mind. This licentious lavishenesse of railing tongue sithence outraged so monstrously, was convenient to be met withal with some liberty of free speech: That so the gentle Prelate, being otherwise squeymishe to hear shrewd words, might hereafter learn to write more modestly, and more beseeming his Pastoral dignity and function, and geave less occasion of just reproach. The rest I commend to thy gentle consideration, requiring none other guerdon at thy hands for my travail, than thy friendly acceptance, and some spare of thine idle time, to be employed in perusing for thy better instruction. So shalt thou encourage me (as knowledge shall increase and opportunity serve) to acquaint the with the fruits of the rest of my labours, Which I shall hereafter undertake by the conduct of God's holy Spirit: who enlighten thine heart with spiritual understanding, to the glory of his name, and the establishment of thy Faith, Farewell.  Thy fellow servant in the Lord. james Bell.  

To the right honourable and my very good Lord Phillippe Earl of Arundel, grace, peace, and spiritual consolation in Christ jesu.  
IT might justly be wondered (right honourable) that in this so bright a Sunneshyne of the Gospel of Grace, so plentifully overspreading this noble Island with such resplendisaunt beams, so many English Endymions could continued so long, so amazedly dazzled of sight, as not to be able to lift up the eyes of their sleepy affections to conceive, much less to pierce into the amiable closets thereof: If the old ancient Enemy of mankind, and sworn adversary of all true Religion, were not more vigilant to lull in security, than those sluggards are willing to be awakened out of their lamentable blindness. For if we behold the most happy course of this our flourishing continuance in sincere Religion, if we ponder with upright balance of unstained affection, the glorious manifestation of the ancient Apostolic doctrine, & withal look into the marvelous discovery of that counterfeit Synagogue of Rome, who could not but wonder at so blockish in sensibility in so manifest light? A man would have thought, though Satan had transformed himself into an Angel of light, that yet he should not so long have prevailed, especially amongst so sharp sighted divines, so cunning carvers of Scriptures, and profound Doctors of School, where a thorough Anatomy is usually made of all manner of Arts, discipline and doctrine. A man would have thought that of all other knowledge, the heavenly doctrine of Christ, being of all parts so forcible and mighty in operation, so able of itself to draw, move, stir, renew and change men, to seàrch, examine, to cut to the quick, to open the filthy sores of sin, to lance the festered impostumes of our fowl affections, to pierce the inward & most secret parts of the heart, to sack and subvert the kingdom of Satan, and destroy his whole army, could with the authority and majesty thereof, have stayed, holden back, and crushed in pieces, all the devices, attempts, and countermoyles of Satan's ministers, in such sort, as that either with admiration amazed they might be astonied, or with their mouths stopped they might be utterly confounded. Such is the strength of the Gospel, according to that which we read, Never man spoke like unto this man. john. 7. 
john. 7.   
Yet lo such is the careful watchefullnesse of that Emperor of darkness, as will not suffer the careless drowsiness of our Scribes and Pharisees to acknowledge their promised Messiah, though he come amongst his own: yea though with their eyes they see the blind restored to sight, the dumb to speak, the deaf to hear, and the very man of Sin to sit in the chair of pestilence, moiling, turmoiling, perverting, subverting, razing, defacing, revelling, and ruffling in all manner of horrible abominations. But even as the jews deluded by that fanatical Spirit, conceived a vain and foolish opinion of their Messiah, as that he should come with worldly pomp, in Princely magnificence, after the manner of some earthly Potentate, to make them Lords of the earth: Even so our more than jewish romanists, carried with like fancy in their forged Vicar of Christ, and bewitched with false persuasion of the stately Royalties of their visible glorious Synagogue, have their minds busied about nothing so much, as about the magnifying, exalting, and glorifying thereof, blazing abroad to the world the vain glittering shows of stagelike ceremonies, frivolous traditions, pelting devices, & drowsy dreams of their own idle brains, which they deliver over as so many Oracles from heaven, contrary to the express word of the Testament of Grace, which doth minister to all men abundantly, all things sufficient for the obtaining of everlasting health and salvation.  
The whole earth swarmeth every where with their books and writings testifying the same: and this our Age is to to much pestered with them, the Authors of which notwithstanding already are, or may be satisfied (if they were not altogether cast over into a reprobate mind) with the manifold answers of many learned Fathers, and faithful servants of God, even to the full. So might this ghostly bishop Jerome Osorius, upon the learned answer made by M. Haddon, to the slanderous Libel of his, presumptuously perching to her highness with flattery and lies, have stayed his course, and by silence provided more wisely for his credit and good name, which otherwise had not been made so notably infamous to the world, if this railing Reply against M. Haddon had not been published abroad.  
But who can tell, whether it hath pleased the Lord to raise up this Jambres against Moses? and to stir up this proud Popish Holofernes, a most notable champion of that Roman Nabuchadnezer to make so proud a challenge against his poor City Bethulia? who can tell if the Lord have appointed this Semey to rail so outrageously against our David? who can tell if God have hardened the heart of this Pharaoh, that so his people Israel might with greater glory pass fromout that miserable captivity of that oppressing Egypt? Great is the God of Israel, and marvelous in his works. He it is, who by the only touch of a small rod, divided the readd Sea, and made the same to become dry land, and a passable way for his people, returning the waves thereof upon the pursuing Enemy, to the utter overthrow of Pharaoh, his Chariots, and all his host. He it is, that gave the headd of that stought warrior Holofernes into the hands of a silly woman. He it is, that caused the rod of Aaron to eat up all the rods of thenchanters, and Sorcerers of Egypt. He it is, that with the only breath of his mouth hath daunted the insolency of this Popish challenger, who being esteemed amongst our English Papists, the most notable Prelate of our Age, is now by the hand of a weak English Pastor discovered in his colours, to be nought else, than a vain babbling Rhetorician full of words, altogether void of matter.  
All which notwithstanding, such is the malicious perverseness of the world, that he only & alone beareth the price, and carrieth the greatest credit and estimation of all the writers of our time, every whose sentence is reputed an Oracle from heaven: The odd man of the whole world Jerome Osorius: not able to be answered, much less to be confused by any protestant whatsoever. It was heartily wished, That the Author himself would have delivered his travails herein in the English tongue, that so the unlettered English man, by the Arguments herein comprised, might have been able to stop the mouths of the wayward English cavillers, and supporters of his quarrel. But he respected an other end, though not so plausible to his own countrymen, yet much more commodious for the general common weal of Christendom. For he right well perceived, though Osorius roved at England by name, that yet he bent his shot against the general state of all Christianity, and therefore most necessary, that as Osorius made his challenge known to the whole world, so the world also might be made acquainted with the encounter (I would have said) the utter overthrow of the same. The benefit whereof, though have redounded to many particular persons within this Realm, yet hath not been so universal, as was needful in respect of the multitude, who only regarding the name and fame of the man, will (as I said before) scarcely be persuaded, that he may possibly be answered.  
I pass over the worthy praises, which the book itself most justly deserveth, both in excellency of matter, and in worthiness of the manner, as the faithful servant of Christ, M. John Foxe hath handled it. Yet this I dare promise, and boldly pronounce, that all men that will, may by reading, embracing, believing, and following the doctrine contained in this book, be thoroughly furnished, as well with the most especial and principal points of Christian Religion, namely, our justification, Election, Regeneration, and Redemption by the only merit and mean of the most pure, and precious bloodshed of that immaculate Lamb, slain before the foundations of the world were laid, to the singular comfort of their souls: as also by the Arguments herein contained, armed at all points, against all assaults, and practises of all the massemoungers, meritemoungers, pardonmoungers, Confessionmoungers, and all other of the Popish rabble whatsoever in the world. As to the translation I dare not affirm otherwise, than that I have travailed therein faithfully, accordying to the measure of grace, which the Lord hath given me, not doughting but it will attain the wished success, if men will but vouchsafe, with the same simplicity of eye, and willingness of heart to read, search, examine, and stand upright in perusing of the same, with the which I have to my poor ability travailed therein. Certes my purpose was to profit my country men generally all.  
These fruits of my labours I have thought good to present, & dedicate to your honourable patronage, moved hereunto by the most commendable report, and opinion that all men do conceive of your honours godly zeal, and zealous godliness, to the singular glory of your name, and unspeakable comfort of all the godly. To the well accepting and good liking whereof, I judge it not altogether so necessary to seek by any other circumstance, and persuadible speeches to induce your honour, save only the bare consideration of the wonderful fruit, that may be reaped by reading the contents, namely, proceeding from so well known a Spirit, of so godly and faithful a servant of God. Wherein albeit the translation attain not to so absolute excellency and perfection, as the dignity of the matter doth require (as of right it ought have been delivered in such wise, as should not in any respect diminish the worthiness of the Author) yet for as much as it retcheth the end, whereunto it was directed, namely, the benefit of the Church of God, and the utter overthrow of that malignant Church of Satan and his ministers, I dow not but your honour will vouchsafe thereof accordingly.  
jesus Christ the Son of our heavenly, eternal, and everlasting Father preserve your honour in all spiritual grace, and heavenly wisdom, prosper your proceedings, establish your faith, fructify your studies, multiply your consolations, and direct all your ways, finally bless your hearts desire, with increase of much honour in this world, to the glorifying of your body and soul, in that immortal and glorious kingdom of heaven for ever and ever. Amen.  Your honours in the Lord. james Bell.  

¶ To the most Renowned and Puissant Prince Sebastian king of Portugal everlasting grace, peace, and most prosperous Reign in our Lord and Saviour jesus Christ.  
IF I had undertaken this enterprise, not being induced more of earnest consideration of the cause I take in hand, and present necessity of the time, then of any allurement of private commodity, or presumptuous ostentation, or vainglorious persuasion of mind (most Renowned and virtuous Prince king Sebastian) I should not only have been accounted blameworthy in the judgement of all the godly, but also have wilfully plunged myself into deserved obloquy of all the world: that being a poor despised abject, a silly wretched underling, so mere a stranger, and so far severed from you by distance of place, without all manner of acquaintance either of name, or of Title, neither called nor commended by any desert, nor by any person commanded hereunto, dare so boldly presume to write unto your highness being the mirror of all Princely dignity. But as the occasion that moved me to attempt your Majesty, seemed of no small importance: so the opportunity of the matter itself yielded unto me no less evident Argument of assured affiance and audacity (though in utter appearance unseemly) yet pardonable (I trust) upon due examination of the cause. And yet besides this alleged necessity emplyeng reasonable excuse, I wanted not many others as commendable aids to defend my enterprise, if like example applied in like cause may be allowable. For if Jerome Osorius being as then but a private man, no less estranged from the Society of this common weal of ours, than a professed Enemy to the Religion, which we embrace in England, provoked either of some vain glorious oftentation, or of greedy desire to maintain his own Religion, and to deface ours, under zeal of pretenced good will and affection borne, durst be so bold not only to write so long and tedious an Epistle to our most Royal excellent Queen Elizabeth, but also so unprovokedly to advertise her highness of matters inconvenient, dangerous to her soul's health: why should I be condemned of insolency? if inflamed with sincere inclination of most humble duty towards the most valiant Prince Sebastian king of Portugal, no less famous in Princely virtues, then valiant in administration of power, if alured by the notable Report of his incomparable bounty, do send most humble greeting in the Lord jesus, in two or three words to his Majesty, in recommending his highness to the gracious protection of the almighty, with no less increase of perfect peace and tranquillity to him and his by Letter, then inwardly I wish to his Majesty from the bottom of my heart. Neither do I see any reason to the contrary, why I should be more embraced in conceit, and driven from my endeavour, having so many notable commendations uttered by every godly personadge in the behalf of the famous king Sebastian, Renowned in each Coast for his excellency in prowess, and Noblesse in dignity: sithence Osorius through the pleasant blast of the Trump of fame, hath presumed so far upon the unspeakable clemency of our Queen's most excellent Majesty, whom he never saw: when as also her highness of her abundant grace hath with so great lenity entertained the Letters of Osorius, and so gently perused them (though otherwise perhaps unworthy so noble a personadge) why should not I persuade myself to obtain as much, yea more rather of your Princely magnificence, and heroical clemency, especially sithence it can not be credible that king Sebastian being a man, can any ioate be inferior to Elizabeth a woman Queen, in any Princely ornaments or duty of Humanity?  
But there will some peradventure be found not far from amongst us, to whom this comparison which I do make betwixt us two Osorius and me, will seem in no respect agreeable: for as much as he being a constant friend to the true and Catholic Church (as they will allege) doth take upon him a most commendable and necessary cause: But my defence, they will say, of set purpose proclaiming open war against the most ancient Catholic Church, against sincere Religion, against the approved supremacy of the Bishop of Rome, hath been always hitherto atteinted by judgement of all monarchs, and by consent of all degrees condemned and banished● and ought not by any means be admitted into the Courts and ears of Princes, as matter exempt from all protection and privilege of godly Laws. This Objection is no new thing, & whereof I have long ago well & advisedly debated with myself, yea the very self same thing (most Royal king) wherein I am become at this present your majesties most humble suppliant, and whereof I determined to beseech your highness in the bowels of our Lord God (whose authority and person you do represent in your Realm) that ye would vouchsafe due consideration, Jerome Osorius Bishop of Syluain banding and enforcing all his knowledge and skill against the professed doctrine of our Religion publicly received in England, hath published in Print three famous Libels under the Title of an Answer to Master Haddon: for Reply whereof we have framed according to our slender capacity this Apology, how conveniently to the purpose I have not to say, to what success it will come, is in the hands of the Lord, surely for the garnishment of phrase and Style thereof I have no great regard. For this our contention tendeth not to the blazing of excellency in eloquence, neither treat we here of the delicacy and finesse of speech, neither descant we like Minstrels of warbling of strings, ne yet toss we our questions to and fro in vaunt of bravery of wit, Sophisters use to argue of moats in the Sun in their trifling and Dunstical Schools: But we dispute as divines in matters of greatest importance, of true righteousness, of the way to eternal salvation, and everlasting damnation, and of the true woshipping of almighty God. This Apology or Answer to the quarrellsome and slanderous reproaches of Osorius, how simple soever it appear, we have thought for no man so meet to be presented, as to your Majesty (most excellent king Sebastian) whom we most humbly crave and desire to be both a witness and a judge of the controversy.  
As for the questions wherewith Osorius doth inveigh against us, we suppose are already well known to your grace. Now therefore the petition that we desire to obtain of your highness is this in effect. That for as much as Osorius hath uttered all his cunning and eloquence by all means he may possibly to deprave us (whom he unhonestly reproacheth by the name of Lutherans) not only unto your Majesty, but to all other Princes of Christendom also, thereby to bring us into unappeasable hatred, it may please the Royal Majesty of all godly Princes, not to conspire to geave sentence against us, before the matter be heard and debated betwixt us. And your highness especially (most noble king of Portugal) having already seen the clamours and brabbles of Osorius, being the best and chiefest Arguments that he useth to deface the orders and observation of our profession, will vouchsafe also with like equity and patience of mind, to admit our confutation thereof into your presence: whereby each party being discovered according to truth, your highness may more certainly determine of the cause. There is a notable Law and an oath established in the judgements of the ancient Athenians: To hear with both ears, that indifferent ears should be open to each party. But what manner of custom is used now a days in this perplexity and combat of opinions, where Bishops armed with the authority of Princes do stand ranged in main battle against the manifest verity, and do so bend the whole consent of their faith to the one party that all liberty once to mutter is utterly cut of from the other party?  
But here may some contrary doubtfulness peradventure trouble your Royal thought, not so much proceeding from your gracious nature, as whyspered into your godly ears by the subtle and slanderous practises of glavering glosers: who under the counterfeit vysour of this glorious counterfaict Church, have wonderfully bewitched the eyes and ears of many noble personadges, & under pretence of succeeding course of many years, do make glorious brags, that this newfangled Church, wherein the Romish bishop in enthronized is the only Catholic Church, and the supremacy thereof to be only obeyed, alleging the same Church to be the Empress and governess of all other Churches, and which of right aught to be esteemed above all Kings & Emperors, as over the which Christ hath substituted the bishop of Rome his sole Vicar and Vicegerent earth: and therefore that all degrees ought and may safely submit themselves to the authority and determination of that Church, as which being continually upholden by the power and blessing of the holy Ghost, was never seen hitherto to have erred, ne yet could by any means serve one title from the right line and known trade of the true faith taught in holy Scriptures. And that all other persons whatsoever sequestering themselves from the prescript Rules and Cannons of that Church, can not choose but run headlong into wandering errors, amazed blindness, and extreme maddnes. Wherefore those Lutherans and Hugonoughtes are worthily to be expelled from the unity of that Church, and deservedly adjudged to fire and faggots as most damnable heretics, not worthy of any favourable protection, no not their writings so much as to be touched with any man's hands, because they dare presmounte once to quacke against the supremacy of that Angelic hierarchy.  
As touching which slanderous surmises, albeit nothing can be more falsely and shamefully imagined, than those Sorcerous enchauntementes, it is wonder, how much this poisoned Dolldreanche hath betyppledd the senses of many great personadges, and hath so long prevailed in great admiration with sundry estates, through the only ignorance of learning and overmuch credulity of godly Princes: until of late by the incomprehensible providence of Almighty God, the worthy Art of Emprinting was erected, by means whereof good Letters and Books came to the Mart: and Printers shops discovered the foggy and darkened clouds of this old moth eaten barbarousness. Hereby it came to pass, that the tedious & deep doungeons of loathsome ignorance being surprised with a certain new and clear dawning day of purer doctrine, as also of all other liberal Sciences began to shine abroad, nor will leave (I trust) to overspread his bright glistering beams daily more and more, until with the inaccessible brightness thereof it do either thoroughly vanquish the whole kingdom of darkness, or at the least change the same into some better countenance. And to the end we may conceive assured hope of good success herein, two things do minister unto us especial comfort. Whereof the one consisteth in the mearcy of the Lord, the other remaineth in your hands that be Kings and Princes next under the God, being the lords watchmen. For the first we have an infallible Argument which can never deceive, the assured testimony of jesus Christ, who hath prophesied in his holy Scriptures, that the same shallbe brought to pass: the greater part whereof we have already experimented to be accomplished in these our days. That the Lord with the breath of his mouth shall confound the pride of the Beast so arrogantly vaunting himself in his holy Temple. For the next: That other is of no small force, I mean your vigilant wisdoms and singular godliness, which causeth us to conceive well of you that are Princes, whom the Lord of his infinite mearcy hath ordained to exercise chief rule and government next under him upon the face of the earth, especially whenas himself hath pronounced out of his own mouth in the Revelation of Saint john, That he will lend his helping hands hereunto saying. 
Apoca. 17.  And the ten horns (saith he) which thou didst see upon the Beast, are those ●enne Kings, which shall abhor the babylonical Strampett, and shall make her desolate and naked, and shall devour her flesh, and burn her Carcase in flames of fire: for the Lord hath inspired into their hearts to bring this to pass, even as it hath pleased him. Apocal. 17.  
Wherefore awake you noble Princes and Christian Captains, march on in God's name: Achieve an exploit worthy your noble Race, and be no longer trained with the traitorous sleights of subtle sycophants: but pursue with the power the godly guiding of the Lord of hosts. Amongst whom I most humbly call upon your highness (most singular Pattern of Princely Royalty) not to the end to tease you to exercise cruelty against that viperous generation. Only my petition is (that for the love you bear to jesus Christ, and your own soul's health) ye vouchsafe to deliver simple innocentes from the bloody jaws of those ravening Wolves, and horrible blouddsuckers. That interchange of things being made, the true and pure word of God may be heard what it teacheth. And that ye let louse the reins of their licentious insolency no longer, so that they do not hereafter abuse you, as the jews did handle our Lord jesus Christ, whose facen when they had blindefolded, they beat his body with whips. There hath been to many broils allreády amongst us Christians: to much Christian blood hath been spilled: to much cruelty and horror hath been executed, whiles you in the mean space (in whose power rested the stay of this outrage) either winked at their bootchery, or at the least, left poor innocentes succourless in their slaughter houses. How long shall this romish Nymrod vaunt in his throne? how long shall he make a scorn of your patience (most excellent Princes) when will your Royal hearts and noble courage daunt his pride? when will you resume into your hands the whole sword of justice, the better part whereof the romish Russian hath bereft you? when will you surcease to be bondslaves unto them, whom the mighty God hath made vassals to your lawful Regiment? how long will ye suffer your mouths to be mooseled, and your eyes muffled with such blind errors contrary to the manifest light of the Gospel? If the questions (whereof ariseth our controversy) were so hard and intricate, that they exceeded your capacities, I would not have entruded myself into your presence with this manner of persuasion, but would have referred myself rather to the censure of the learned. But for as much as this Religion of God's holy Gospel, which we profess, is so resplendisant in the eyes and ears of all men, as the bright shining Sun in whott summers day, the doctrine (I say) wherewith we are instructed, which preacheth Repentance to the bruised conscience, which again imputeth unto the penitent persons free righteousness and deliverance from Sin by faith without works in Christ jesus only, which forbiddeth Idolatry, which restraineth to add or diminish any title from the prescript rule of holy Scriptures, which forbiddeth the invocation of the dead and praying to strange Gods, which acknowledgeth the humanity of Christ the Son of God to be in no place, but at the right hand of the Father, which approveth honest and honourable estate of Wedlock in all persons indifferently: which hath made all food and sustenance both fish and flesh without choice (being received with thanksgiving) subject to the necessary use of man, which taketh away all confidence and affiance usually ascribed unto merits and works, which calleth us away from the opinion of soul's health, to be set in observation of prescribed days and months: which reduceth us from the naked elements of the world, from worshipping of signs and outward ceremonies, which (I say) cleareth our hearts and minds from the bondage of men's traditions and dreams, and doth ensure and establish us in mearcy and grace: which allureth all persons indifferently to the reading of holy Scriptures: which denieth to no man the participation of the Cup of the new Testament in the blood of jesus Christ: which abbridgeth all Ministers of the word from desire of all worldly superiority. And to stay here from the reckoning up of all the rest, which are more notable and manifest then the bright shining Sun in midday, what can your Majesty achieve more worthy, or more beseeming your high excellency, then to admit into the secret closet of your soul this most evident truth of heavenly discipline? If your highness be not as yet made acquainted therewith: or if ye know the same to be infallible and true, that ye will no longer shroud under your protection such pestilent errors already disclosed and repugnant to the known verity: wherewith your grace may one day hereafter peradventure desire to be shielded before the dreadful judgement seat of the Lord of hosts, according to the promise of jesus Christ. And the truth (saith he) shall deliver you. john. 8.  
And if your highness shallbe persuaded, that this reformation of Religion, whereof I have treated, doth not appertain to your estate, or to the charge of secular Princes: what doth the words of Osori. emporte them? whereas writing of our gracious Queen Elizabeth, he doth so carefully admonish her Majesty to vouchsafe especial 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 highness. Again whereas in the same Epistle he doth very learnedly pronounce, that the special duty of Princely government ought to be wholly employed to the preservation of true and pure Religion? Pag. 10. But else otherwise if your grace do thoroughly conceive that is most true, that the gracious restitution of gods holy word doth no less concern the furtherance of the Gospel, than the preservation of your Royal estate, & Salvation of your subjects, I most humbly then beseech you (most noble king) by that redoubled link of piety, wherewith you are first bound unto the Lord: That as your Majesty shall plainly perceive this cause which we are entered upon, not to vary or decline any jot awry from the true touchstone of the lively word never so little, that your highness of your excellent clemency will vouchsafe to advertise your Bysh. Osorius: That being mindful of his profession he do behave himself in debating the state of Religion, in the uprightness of judgement so as the cause requireth, and from henceforth he desist from backbiting his neighbours with clamorous lying, and slanderous reproaches, who have rather deserved well of him, then in any respect offended him. If he be of opinion that errors ought to be rooted out of the Church, let him first convince those for errors, which he gaynesayth, and show himself abler man to make proof by Argument, them to resist with only cavilling: By such means will he be deemed a more profitable member of the Church, and procure himself less hatred. It is an easy matter for every common rascal to vomit out disdainful 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 unlearned, and reclaim the obstinate with sound Arguments and express testimonies of the Scriptures. If this order be not observed, every carter may soon by authority claim to be a common railer. another method of writing was requisite in Osorius more effectual to edify, then as he hath uttered in his books. For this sufficeth not for him to revile men with odious names, as calling them mad, impudent, childish and infants, and to declaim whole common places used against heretics. I do know and plainly confess. That it is most necessary to oppugn erroneous sects & heresies. But it is not error forthwith that hath somewhat a bitter smatclie, and is unsavoury to every queysie stomach, neither is it always truth, that is plausible to each fond and doting fantasy.  
But wise men ought chief have considered, how every man's assertion is framed to the agreableness of the word of God. Yet now a days I can not tell how, the cart is set before the horse, and the preposterous frowardness of some persons have brought to pass, that because men shall not be guided by the Gospel, they will run before it, & so men's imaginations shall not obey but bear the principal Banner before. But where as the right squaryer of Christian faith hath none other sure foundation but that only, which is grounded upon the holy Scriptures, our duty had been to direct the building of our Religion by this line and level, and to ram fast the wallworkes hereof with this cement and mortar. But now I can not tell how it is so come to pass, that many do work guyte contrary. For they despise this well fenced order, and having as little regard to the meaning & purport of the word, they raise to themselves a Church (which they call Catholic) and the same they assign to be the only guide and governess: yet notwithstanding they make no demonstration whether it be the Church of Christ yea or nay. But measuring the same by the only Title of the Romish See, through swiftness of opinion, do affirm her to be such a Church, as can by no means go astray, and whatsoever this Church doth denounce and command, the same they do most greedily catch after with the whole bent of their faith, and defend it with tooth and nail. Out of this sink were plumped at the first men's traditions, and sundry prejudicial opinions, as certain unreprovable determinations, they call them Unwritten Verities which by leisure they do confer with the Scriptures, but in such sort, that whatsoever shall seem to serve for their purpose, they Canonize the same as inviolable: but if ought be found contrary to their expectation, then either they submit it to the judgement of the Church, or with violent wresting, do rack the same to colour their suggestions.  
And hereof sprang all that darnel and Cockle of errors and dissensions, because many men did fashion their faith after this frameshapen changeling, and not after the simple conduct of the word. In which Church when they perceived those and such other doctrines to be embraced, as these, to wit, that the Romish See aught to be supreme Empress over all other Churches: that Purgatory must be believed: That Pardons were necessary: that vows made to remain unmarried were meritorious: That Mounckery and cowled profession had a certain wonderful perfection: That Images ought to be worshipped: Saints prayed unto: and that the Grace and deservings of jesus Christ could not of itself suffice to the attainment of Salvation: That no man could obtain righteousness through faith without works. That Christ himself flesh, blood, and bones was contained and sacrificed in the Mass under bare accidents: That lay persons should be denied the use of reading the Scriptures, & participating the cup of the Lord. All these and many other like drugs, though they never could find in the lively wellsprynges of holy Scriptures, yet because they perceive them to be shrined in the Decrees and decretals of Rome, they do constantly believe that they must be of as authentic authority, as if they were so many Oracles let down from heaven. Hereby cometh to pass, that under the vysour of the Church, sundry deformed byshapes of doctrine are fostered up in the Church: and under the pretence of Christ, the true Gospel of Christ is in no small danger to be utterly defaced. So that the lamentable complaint uttered by Chrisostome, could never so aptly be applied as to this our Age: Many do walk (saith he) under the name of Christians, but very few in the truth of Christ. But because we have debated these matters with Osorius hereafter at large, I will not deteigne your Royal Majesty with any further Register thereof.  
It remaineth, that we make humble intercession to almighty God the Father of our Lord jesus Christ, that of his immeasurable mearcy and love, wherewith he disdained not to disclose himself unto mankind by his Son, he will vouchsafe to beautify and establish, and with his mighty power and outstretched arm to defend and make permanent from all errors and bloody bootchery the true light of his holy Gospel, the bright beams whereof hath already enlightened the earth. We beseech him likewise, that by the trumpet and dew administration of his Gospel, the kingdom of darkness may daily more and more be subverted, and the Church and kingdom of his Son jesus Christ may be dispersed abroad, over the face of all the earth, and preached through our all Nations and tongues. Lastly we pray, that he will endue all Christian Kings and Princes being set in authority, and especially the puissant and victorious Sebastian King of Portugal, with all Princely ornaments, to enrich him with all perfect and absolute clemency, in virtue and true godliness, and to enlighten him with the knowledge of his glorious countenance, and establish his throne, to the setting forth of his glory, and advancement of his Church, through the merits of the same our Lord jesus Christ: who grant you in this world millions of his grace, and in the world to come life everlasting.  
Amen.   

¶ Faults escaped in them printing 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. Precedent, Presidentes, ibidem. is verified, which is verified. 15. b. life hereof like hereof. 15. b. groundewordes, groundeworkes. 16. a. ending, enduing. 23. b. juggling, jangling. 4.2. a. you say, lay you. 43. b. can with, can not with. 46 b. slander, slanderer. 56. b. in a, by a. 61. a. known, an unknown, ibidem. to the, of the. 66. b. was no little, was little. 96. b. with, which. 97. a. pity, pictie .105. a. of him, in him .106. b. ofter, after. 100LS. b. that may, that we may .111. b. excludeth, excluded .112. a. in other, in an other. 114. b. Sophistically, a Sophistical lie. ibidem, rather of the, rather the .116. a. of a. for a .117. a. requireth, required .118. a. given, be given .122. b. they do, they that do, ibidem, the sentence, these sentences .130. b. not one no, not one .135. b. object, objecteth .136. a. of Luther's own works, he allegeth Luther's own words .136. b. deny, denieth .137. b. do to, to do. 137. b. nature, the nature .151. a. frameth, frame .165. a. do thteach, doth teach. 177. a. judged, be judged .190. a. delivered, be delivered .195. a. to only, to the only. 208. a. ear, 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. against, again .275. a. is neither, as neither .278. b. to the, by the .280. a. to credit no, no credit to .285. a. Minister, Minster. 286. a. fourth, a fourth .292. a. ye, he .293. b. circumuerted, circumvented .300. b. against, again .303. b. pass, to pass .305. a. successors, predecessors .313. a. pardon, pardoned .329. b. news, new .336. a. same, the same. ibidem. yea, ye .357. b. Romeo. Rome do .360. b. this, these .373. b. dot, do not .379. a. hundred, hindered .392. a. by, be .426. b. proved, provided .430. a. our, your .437. a. sword, word .446. a. seduced, induced .446. b. I he, it he .462. b. this, these, 504. b. herefore there, hereof therefore.   

To the godly Reader Walter Haddon sendeth greeting in our Lord jesus Christ  
A Few years past a certain Portugal named Jerome Osorius wrote a tedious Epistle to the Queen's Majestic: In the which he imagined many monstrous errors to be frequented in our church, & with reproachful railing most unreverently depraved the professors of the Gospel. This public quarrel against my nature country troubled me not a little: To some particular points whereof I thought good to answer, although not to all in general. Partly, because I wated time thereunto, & partly because I supposed, that Osorius was deluded by some malicious report of our adversaries: & therefore I hoped, the man would have been somewhat satisfied with mine answer. There passed over one year● or two, and I in the mean time appointed the Queen's highness Agent in Flaunders, was lydgear in Bruges. At what time one Emanuel Dalmada a Portugal borne, 
Emanuel Dalmada a Portugal, Bishop of Angrence.  Bishop of Angrence suddenly sprang up in Bruxelles. This worshipful Prelate undertaking the defence of his friend Jerome Osorius did stuff a great Volume full of wonders & brabbles, & in the end of his book, caused certain ugly pictures to be portrayed, thereby to deface my parsonage as much as he might. I perused this Apology (for to be entitled that confused llipe) I never saw so foolish & unsavoury a writing, full ofskoffes & absurdities, which two being taken away, there remained else nothing besides. Whereupon I debated with myself a while, whether I might answer the doltish Ass: But at the last I determined to despise the scely wretched dottarde, as one not only altogether unlettered, but also so dull and blockysh by nature, & many times so void of common sense, that he became a jesting stock among the wiser sort of his own fraternity. About two years since my familiar friend Thomas Wilson returning from Portugal into England, 
Thom● Wilson.  brought over from thence at the request of Osorius, certain Volumes of Osorius framed into three books: whereof one he delivered severally unto me. I received it gladly, and perused the same over once or twice, trusting that Osorius being now installed a Bishop would be much more modest than before. But the matter fell quite contrary. For in steed of a Livill and sober person, I find him a most frivolous Sophister, for a grave Divine nine, a childish counterfeit: and for a discrete bishop, a most impudent railer. Hereunto was added such store of vanity, and proud hawtynes, that in respect of him, Thraso might be well adjudged a very discreet person. I sorrow to speak so much, for it had been more acceptable to me, and more honesty for him (according to the ordinary course of common conference) to have debated our matters friendly, and quietly, rather than to combat together with such tauntyng and snatching. But since Osorius disputeth not as a Bishop, neither will I argue to him as to a Bishop. Neither is it requisite, that I should be mindful of Osorius estate, sithence he forgetteth his own & mine also. And it standeth with good reason, that if he have taken any pleasure in evil speaking, he lose the same in evil hearing. Here of (gentle Reader) I thought good to premonishe the: partly, that thou mayest perceive the, course and process of our writing: partly, that if I shall seem sometimes somewhat to sharp in mine answer, thou mayest impute it to the enforcement of mine adversary, rather than to the bitterness of my nature. Now I will request two things of thee. The first is: that as I shall have briefly and thoroughly confuted the most foolish and spiteful brawls of Osorius, so thou wilt be content therewith, not requiring many words in matters of so small substance. For albeit Osorius can lunite to himself no measure nor end of prattling, yet will I so temper my talk, that I neither abuse thy leisure, nor mine own. Not because it is a hard thing, but a matter rather of no difficulty to fill whole Uolumes with scribbling and toys: But that it is odious to be accused of that self same fault, whereof a man doth condemn an other. My last request is, That thou yield thine attentive mind void of partiality in opinions: which two if thou grant unto me. It shall easily appear (I trust) both that I have no less godly, then necessarily entered into the honest defence of my country. And thou also as plainly perceive, how maliciously and wickedly England hath been accused and depraved by her cursed enemy Osorius.  
Farewell.   

¶ An Answer of Walter Haddon, to the railing invectives of Jerome Osorius.  
IN the entry of this Tragedy, this prattling brawler hath framed a long discourse to show, 
Osorius beginneth with a double excuse.  how my book certain years after the publication thereof came to his hands, wherein he supposed to find some mystical matter. As though to know, when he received my book were any jot to that purpose, whereof we do entreat: or as though any man may doubt, whether a writing sold in every shop, might in four years space be transported into Portugal. Or that mine answer publicly Imprinted, could by no means else be brought to Osorius, unless that worshipful Prelate of Angrence, had come over into Flaunders. Nay surely. For as this maketh little to the matter to know when, or at what time my book came to your sight, so is it not credible that you wanted him four years after the Imprinting. And there is no doubt, but that there were messengers enough, that would have conveyed the same unto you, though this Bishop of Angrence had never seen Brussels, yea though he had never been borne. And therefore this frivolous painted Preface of yours might have been spared altogether, if it had not been accompanied with two jolly mates. The one, that ye might up this means yield your honourable testimony of your friend Emanuel, whom you advance for his excellency above the skies. But you come to late Osorius for this your carrion Emanuel departing from Flaunders, hath left behind him a most evident monument of his folly, bewraing his blockyshnesse: wherein alone he hath uttered so many proofs of his ignorance, and impudency, that no man will believe you, though you extol his worthiness with an oath. Wherefore if you have any delight in his fellowship, use the same rather in covert in your own country at home: for else where Osorius shall never get honour or honesty by praising Emanuel. The second part of your narration declareth the laudable custom of your country, where books of corrupt Religion may not be admitted: and therefore that Emanuel durst not commit mine answer unto you, unless he had first obtained licence thereunto. What do I hear? Are our books so daily infamed with the slanderous accusations of your fraternity, and yet so curiously detained from you, whom the world doth acknowledge the most sturdy champions of the Romish Sea? By what example, with what reason, with what learning do you justify this? For where as our writers do publicly inveigh against your hierarchy, & wholly convince your superstitions, it is enacted by your Canon Law, and reason yieldeth no less, that the writings of your adversaries should be delivered unto your Doctors and Pillars of the Church pardy, that you may burn them and broil the Authors of them, if they come in your claws. Reason doth require this, & custom hath this far forth prevailed with you. This is also established by your doctrine. And yet only Portugal is so squeamish at our writings, that Osorius being himself the most courageous champion of the romish faculty, may not handle any leaf thereof: 
Emanuel Bishop of Angrence in Portugal a Popish Inquisitor.  no, nor Emanuel a Bishop of Angrence may not dare to send any title thereof to his familiar and fellow Osorius, though otherwise Emanuel be a most pestilent enemy of the Gospel, a visitor (as he reporteth of himself) and an Inquisitor of heretics. O pleasant parasites. O delicate devices, Tully hath a pretty sentence worthy to be noted in this place, which saith. That he can not but wonder to ése, how two Soothsayers talking together can refrain from open laughter, when they make mention of their blind superstitious opinions. Even so do I much marvel truly, how you two worshipful Prelates can keep your countenances, when you meet together using such fond & doting ceremonies touching the rejecting of our books. When I name you, I comprehend you two alone, yourself, and your sweet brother Emanuel: of the rest because I know no certainty, I conceive friendly as reason requireth. After this superstitious nycetie, you begin to declare the causes that moved you to inveigh against my poor defence. 
Two causes showed by Osorius why he writeth against M. Haddog.  And here you note if especial causes, whereof the one you assign to the holiness of Religion, which being defiled by me, you must of necessity purify again. As though I accused your Religion, and did not rather defend our own: or as though I moved this controversy first, and not rather provoked by you, did undertake the defence of my country against your malicious snarling, except perhaps ye be of opinion, that a Porting all borne may with greater reason cavil against England, than an English man stand to secure the same. But we will see hereafter whereunto this tendeth.  
Your second cause you say proceeded of dutiefull charity, 
The second part of the excuse of Osorius.  that so you might deprave me for some lack of modesty, in that to your judgement my writings do represent I know not what arrogancy, so that I seem to you in some places to over reach so much, as standing still amazed in mine own conceit, I seem to gape after my friends commendations. This is a new kind of charity truly, with such viperous rancour of words to charge your Christian brother of that horrible crime of arrogancy, whom you never saw nor knew. 
Rom. 2.  S. Paul doth detest this charity, pronouncing that man inexcusable which judgeth an other. And therefore redreth a reason: Because (saith he) in that he judgeth an other he condemneth himself. In this therefore Osorius being himself a most vain & arrogant man bewrayeth his own beastly cankered stomach, vpbraydyng hawtines to Haddon, especially sithence the demeanour of Haddon by the testimony (I trust) of such as do know him, doth as far differre from all haughtiness, as the poisoned Pamphlet of Osorius is void of all civility & shamefastness. But what shall I say to this babbler, who is so captious, that he will not admit one good word of my mouth? For he utterly disdaineth the praises that I do give him: as where I denounce him to be artificial in his words and phrases, he thinketh I mock him, or else that I do so commend his utterance in style, as otherwise I do discommend him for lack of judgement and knowledge. You are to to nice Osorius to pry so narrowly into your own praises. And yet to confess the truth simply, you are not to be reprehended for it. For thus I judged at the first, and even the same I judge of you still, that you are plentifully flowing in very apt words, but are so drowned in them, that you have very slender or no understanding at all in science. Neither shall I need any long search to discover the same: for in your gallant writing, even at hand is there a very exquisite discourse upon this word Private, the which I will so express by piecemeal, that all the world may discern how much skill and wit is in Osorius.  

The name of a private person, what it signifieth  First you repeat my words, in the which I seem to reprehend your saweynesse, that being a Private man, a mere stranger to our common wealth, so far distant by land and sea, would yet so malapertly write to the Queen's Majesty. And forthwith you move a deep question, and desire to know, what I thought this word Private might signify? There is no Carter but knoweth it, and you (if you doubt thereof) must be sent to women and children to school. Then you demand whether it be a word of reproach? As though you do at any time doubt hereof? wherein you do err very childishly: For this name Private doth always signify a difference in degree, but is never named by way of Reproach. But you are not yet contented, and require to be taught farther whether all persons, that be not Masters of Requests, aught to be restrained from their Prince's presence? Whom ever heard you say so? And how came this into your brains, vain Tritler? As it seémely for an old man, yea and a bishop to dance thus in a net? And doth Osorius so openly show himself so unskilful in all men's sight & hearing? But at the last you come to the prick, that seemeth most to rub you on the gall. Ye do upbraid me (say you) with this name Private, as though ye judged it a word of Reproach. This is your own dream Osorius very fit for so rotten a mazer. Did I name you to be a Private man? And what if I did? were you not so indeed? Truly all men knew this to be true. For when you wrote your letters to the Queen's Majesty, you had not yet purchased the dignity of a Bishop 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 object this name Private, as in Reproach ye say, how I pray you? when as this name Private is in no respect contuinelious? nay rather is many times applied (as yourself do know) to most honest and honourable Personages. That you may therefore know plainly what my meaning was therein, and withal learn some wit of me: By this word Private, I had respect to your estate only, as when being a Private person scarce peéping out of your cowl, and not yet credited with administration of any public function, it was nothing sitting for your parsonage to be an entermedler in fore in Prince's causes, such especially, as were already established, and most firmly ratified by express Edict and agreeable consent of all Estates, meaning hereby to call you home from your unadvised rashness nothing seémely for your degree, This was my purpose. This I thought, and by this means of friendly advise I supposed you would the better be reclaimed to some modesty being otherwise undiscreét by nature. And yet ye make no end of your trifling, for immediately you proceed on this wise.  
As though you would say, that I came of some clowns race, and fostered in some base Villadge, and never beheld any king in the face, and therefore had committed some heinous offence worthy of punishment, that durst presume to write to Queen Elizabeth, whom for the honour due to Princely Majesty I always name Gracious. Are ye not ashamed of so many lies couched into one sentence? As though I took any exception to your birth or parentage, or that I could be ignorant that you had seen a kings parsonage, knowing for certainty, that ye were daily conversant in the kings Court? or as though I were displeased with your writing to the Queen's Majesty, whenas I did reprehend nothing in you, but your sawey arrogancy and slanderous pen in matters of so great importance? and wherewith you were nothing acquainted? or as though this your tedious quarrel about this word Private did aught else, but bewray you gross ignorance, and shameless impudency? Whereof the one denounceth how void you are of learning: the other, how you dare impudently attempt all things: which may be easily discerned by your proud speech aunexed thereunto. For before I was (say you) advanced to be a Bishop, I did surmount many of your order in favour, authority and dignity. I pray you Sir, whether doth the modesty of a Christian Prelate appear here, or that disdainful craking of that glorious soldier in Plautus? 
Plautus in milite glorioso.  I was borne the day after jupiter which came of Opis etc. what should I here say, but we have thus in a stage of Osorius newly Sprung up a proud bragging Thraso, and under the viso of a most reverend Prelate, a most vain painted Peacock: who to make his folly more apparent demandeth of me a profound question. To what end letters were devised at the first? Whether to make such as are absent by distance of place acquainted with enterchaunged affairs? Yes forsooth M. Doctor. Even so do Schoolmasters instruct their boys in common Schools. And what hereof I pray you?  
Wherefore then do you impute this (say you) as a fault into me? that being distant and severed from your Queen so far by land and sea, of very love that I own to her Majesty I advertised by letters her highness of matters appertaining to the establishment of her estate? I blamed you nothing because you wrote, but because you bent the force of your pen so maliciously & slanderously against my Native country, which is no less dear unto me than Portugal is unto you: herein surely I noted in you no less default of love, than defect of wit, knowing that you are familiarly acquainted with that comical nip, videl. Are your own business so nothing worth the looking unto at home, that you may so carefully attend the affairs of others, yea those also, which concern you nothing at all? But here you have not pleasure enough to dance in a net yourself, unless you draw me also into the same rebuke of folly with you, making me to speak words, which were never mine, but of your own devising as though I should in this speech write unto you.  
Acknowledge now I pray you, this your unadvised remeritie of tongue, for such is your talk: with what face dare you presume to attempt the Queen's Majesty by letters? being a man never trained in Court, never advanced to any office in the common weal, as altogether unskilful in the Civil Law, nor have at any time exhibited to the Prince any Bills or Supplications, which of right belongeth to me only and such as I am. And thus concluding upon my words. If you do not perceive (say you) how Childish this sentence is, I must needs a diudge you a man more than half frantic. These be yours, and your own foolish lying words properly (Osorius) forged in that hammerhead of yours. First you would have me to yield, that those words be mine, which I never knew, nor were once in my thought, as that I should utter such monstrous speeches, whereof I never dreamt so much as one syllable, and which Midas would not acknowledge if he were now alive, much less any wise or sober person would blunder out, unless he had been instructed thereunto by this vain glorious Gentleman Osorius. As to that you term me to be more than blockish, if I do not understand how childish your former sentence is, I do gladly yield and do simply confess myself a natural dolt, if I could seem ignorant in either of these both, either in reknowledging that your Momish communication by you applied unto me to be very doltish, or yourself also the devisor thereof to be as wise as Walthams' Calf. Both these I do know and acknowledge, & this much more also. That where you abuse my name to colour your scoffing toys, if you were not already installed a brawling Bishop, you might be invested a delicate sycophant. And where as you accuse me as one that doth prohibit godly personages from their due access to her Majesty, charging me also with ambition: I trust my daily conversation will clear me of both those crimes, where in as mine innocency shall appear the greater to all men, so much the less will your venomous quarrel prevail to crack my credit with any person that knoweth me. It seemeth also unto you, that I am a man of very mean capacity, that in this baseness of mine estate I become so lofty & stately: how lofty I pray povedo I challenge to myself any preéheminence before others in favour, authority, or dignity? yet were not yourself ashamed to brag of these Titles when you were but a Private man. Do I boast that I surmount others in wit or learning? yet you a little after spare not to vaunt the same of yourself most arrogantly. I would to God (Osorius) I would to God that your horned coxcomb did no more puff you up in pride, than my seely humble bills of Requests do me. Truly then should your three invectives have vomited less slanders and reproaches, and denounced you a more charitable man, & far deéper Divine. Ye take further occasion yet to charge me, because I affirmed, that you accused all England guilty of horrible novelty: I perceive I must now pluck of your spectacles, and turn you to your own Epistle, where you have set down these words.  
For if after this doctrine of this new Gospel and new Religion was brought into England, there were brought therewithal also honesty and integrity of life. etc. Then a little after. But if none of those were performed through the study of this new doctrine: nay rather if ever sithence, all rashness, unshamefastness & lechery have been embraced in all places, if intolerable pride and arrogancy have now taken suitor footing then before, if seditions, uproars and rebellions have been more easily raised, if treason have more boldly attempted the Royal Majesty, and have more freely pursued the blood of Princes, etc. What now? Do you not hereby name condemn all England of a certain new Gospel? & do you not accuse this Gospel to be the very forge of all wickedness? I confess (say you) that I accuse England, but not all England. But have you any smatch is Logic? Who that will praise or dispraise London, Olyssipone, England or Portugal by name, doth he not understand all England thereby and all Portugal? O chattering Rhetorician, but lumpish Logician: which can not conceive that an indefinite proposition (to use a school term) doth retain the efficacy of an universal. And whereas you writ, that it is reported unto you, that a great number of our subjects do remain in their old Mumpsimus: either this is not true (as it is most untrue) or if it were true: it would easily argue you to be a common liar. Who have slandered all England with a certain new Religion in generally, & yet allege no person particularly. You turn this also to my reproach, that promising to undertake the defence of my country against you, without any dissent of mind, yet contrary to promise, I do wonderfully dissent from you. What? may any man or beast judge me so mad, that I would promise to differre from mine adversary without any contrary affection of mind? what have I then professed? what have I spoken? mine answer is extant, I refer me to be tried by the same. Wherefore with good reason you should have pardoned me, if I an English man borne, the Queen highness subject, did in mine answer unto you deal somewhat frankly, without all rancour of mind (without all bitterness of dissension. etc. I make promise to dispute with you without all disagreéing of stomach, without all bitterness of contention: but you pervert my saying, as if I would differ from you without contradiction of consent. Which no man can honestly promise, much less perform. Are you not ashamed of this your cold & frivolous quarrel? Surely you may be ashamed thereof. But this childish fault is common with you, as I will make evident hereafter in place fit for the same.  
Then ensueth your lamentable complaint concerning the death of the Bishop of Rochester. 
Sir Thom More.  Thomas Moor and certain Charterhouse monks, 
john Fisher Bishop of Rochester.  who were (you say) must cruelly murdered, and that England hath ever sithence remained in marvelous infamy. verily I confess, that Moor and Rossens. were both endued with great store of singular learning, and lament to see such excellent learned men run headlong into such absurd and pesfilent error, as to prefer a foreign and extraordinary power before their liege and sovereign King. But when as it was enacted by the law of the land, that this crime should be deemed high Treason, it was requisite, that all such subjects as would wilfully infringe that law, should incur the punishment provided in that behalf. As for the Charterhouse monks, the loss was the less, how much more they lived to themselves, unprofitable to their country, and could allege nothing in their defence but custom and contumacy. The Statutes and Laws in that behalf provided, could not justly be challenged, or accounted blameworthy, nor were at any time, unless with you, and such as you are, whose disliking we accept for our praise. Other trifles of mine answer you hunt after with a great kennel of superfluous words, plodding often upon one thing. But I will pass, them over because you note nothing in them worthy defence.  
Two points you carp at in the ordering of our laws: the one is, that every man particularly may not give his voice, as though any common wealth doth admit such custom? Summons are made by words, by courts, by hundreds, but it was never seen that every particular person should be required by Poll. And therefore that sentence of Livy. The greater part prevaileth oftentimes against the wiser, hath always been seen in all ancient ages, and our predecessors also, that a special choice being selected out of all estates, the same should be adjudged for law, which the greater number approved, and not that which the fewer liked of: what order observe you in making you laws? Do you take together Cobblers, Tinkers, Butchers, Cooks, Mullettours. etc. & other like dregs and outcasts of the people, & inquire their several opinions? or do ye reduce your infinite multitude to the choice of your wiser Citizes? But ye accuse this in us, that our voices are wrested out from us violently, and against our wills: No truly: there is no where else more freedom: which is well known to all men that are but meanly acquainted with the proceédynges of our assemblies, which we name our Parliament. But here you urge us with examples, and with unsatiable practfling, you run back again to Moor and Rochester, and demand. What those holy and most pure persons had committed? A very small offence pardy: 
More, and Rochester rightly convicted and condemned for traitors by the law.  and I can not tell how they offended nothing at all: forsooth they were condemned for high treason, which is accounted the most execrable and horrible fact under heaven. But here you cavil & say, that force was used in the law, or in the judgement against them. Neither of them both Syr. It was orderly proceeded against them according to the ancient custom and statutes of the Realm. For when as they violated the duty of allegiance, which they did owe unto their country ordinances, and to their liege and sovereign Lord, lineally descended and true inheritor of the Crown, & erected to themselves a foreign Romish monarch through their waywardness of opinion, they were worthily punished as decestable traitors to their country. But in this point they seemed unto your judgement propre holy and pretty Religious men: what then Sir? We expect not your bald sentence, nor esteem it of a rush. We do not prejudice you in your ordinances, no more is it meet that you should intermeddle with us in our Statutes. Whereas you have placed in your headroll the terrors of imprisonment and chains, and the horrible punishments that our late Bishops do endure, we do plainly confess that this their rebellious obstinacy, whereby they refuse the most lawful authority of their sovereign Princes established by the laws of the land, aught to be yoked and tamed with extremest punishments provided in that behalf. Neither was any injury done unto those men in administration of justice, as you do imagine. But they were worthily dismissed from all benefit of law for their intolerable pride, and pestilent example, that refused to be ordered by the express and known authority of the law. Lament you therefore, and howl as loud as ye list, they were nevertheless rightfully punished. For in all well ordered common weals, high treason hath been always accounted most horrible, and worthy of death.  
You praise your purpose of writing to the Queen's Majesty as procoeding of a very zealous affection, that you bear to the truth, and to the public safety of souls: and this you avow with a very solemn protestation. 
Osorius is writing to our Queen under pretence of charity & goodwill covereth extreme hatred against true Religion.  Touching the secrets of your thoughts, I refer you over to God whom you take to witness herein. But as far as men may discern by your words and phrases of speech. That style of yours is inflamed as hot as fire against the truth of God, & against the public state of our salvation. And yet you bear fair wether with us, and would make us believe, that you conceive no malice against us, but love us with a bag full of love. The rather because you do understand the some English men have your Epistle in great admiration I ween. If this be true, what obtain you else hereby, but to be esteemed the most uncivil person of all men, that can find in your heart to tender so churlish a requital for such gay benefits? But I do not condemn all England (say you) I do only confute the errors of some which have brought this new Religion into England. You name England by general words, once, twice, thrice: you bark against the whole state of our religion: you accuse all the laws made touching the same: you do violently rend in pieces our whole Ecclesiastical government with most unshamefast cavillation, you inveigh against the honest conversation of our manners with most outrageous slanders. And yet to untwine yourself out of this manifest flame of cankered malice, you would seem to charge but a few, whom you call seditious Schismatics to their country. Not so (my good Lord) you may not so escape. England understandeth the Latin tongue very well, is also of a ripe judgement, and is mindful what herself hath done, and can not forget, how much and how grievously you have defamed her: nor will not admit this your painted satisfaction in three words, especially being manifestly false: when she thoroughly considereth the overlavish backbitings of the rest of your laboursome volume. And whereas you persuade yourself to have just cause of quarrel because you writ in the behalf of Religion: herein truly you bewray your ignorance, even as in all the rest of your doings: For albeit you be appointed a Sphepheard over the sheep of Sylvan in Portugal, you may not therefore shear the fleece from English and foreign sheep, unless you had been called thereunto by lawful authority: unless Paul peradventure did appoint over every congregation several pastors in vain: especially when as the same Paul doth charge every of us with our vocation (I use here his own words) and commandeth us to abide in the same. As for you Sir, I beseech you, who hath called you unto us? or how will you preach unto us being not sent? for I do here gladly use the simple words of the Scriptures. 
True charity is sooner pretenced in words than truly performed in deeds.  Your burning charity I trow, is so hot, that if your bold brags may be beleéued, you will shed your blood in the defence of Religion. Be not to bold Bayard. It is an easy matter (Osorius) to despise a tempest in a quiet calm, but if any perilous flaw shall happen, the very sound thereof I fear me, will make our glorious Thraso eftsoons to thrust his head in a mousehole. But if you be of such invincible courage, stand to your tackle at home, and as need shall require, hazard your life for your own sheep. We have pastors of our own, and several Seés, we need no ranging Prelate out of Protingall.  
Afterwards you believe that I can not show you, how that you enforce your writing of malice, rancour and greedy lust to cavil, because as you propes, you were hereunto moved of very love only, & pure denotion: Truly if you may be a witness in your own cause, you will easily persuade what you list. But if it be lawful to urge your own Epistle against you as reason requireth, there is nothing more easy, then to show by evident demonstration your incredible despite & viperous hatred against our Preachers. Where every sentence doth swarm with manifest stings of Scorpion like venom. At the last you come down nearer to the flat accusation itself: the which because I perceived so farced with pestilent poison, and creéping for covert into the Queen's highness presence: I took it in very ill part, that my country was so cruelly and wickedly accused and slandered by you: wherefore I desired to have the causes set down, the persons named, the times noted, and all circumstances to be described, that we might have some sure ground to begin our controversy upon. Here our clamorous titiviller taketh occasion to scorn my to to forward diligence, being himself most ridiculous in confounding all things, making mingle mangle of all things, distributing nothing into his parts, opening nothing distinctly: And believeth forsooth, that I came to late when Rhetoric was a dealing. Surely my Lord you are come time enough to the dole. For in this controversy which is now betwixt us, I doubt not but I shall sear you with so good a hot iron, that the very Print thereof shall remain whiles the world doth endure as a perpetual testimony of your gross ignorance. Yet forward proceedeth his worshipful Mastership and deépely debateth upon old rules and principles of schools, and at the last concludeth very gravely, that in criminal and judicial causes due order of circumstances ought to be observed: But that his Epistle is of an other hew, altogether of the persuading kind. What do I hear? is not your railing backbiting Epistle a most slanderous accusation and execrable invective?  
No (you say) for the judge and the place of judgement wanted and there was no trespassour somonned. verily you are a very untoward scholar, that have so soon forgotten the lesson your Master taught you, especially being beaten into you with so many express examples. A good fellowship Syr. What doth Cicero, when he declameth against L. Piso and Gabinius? doth he not accuse them? 
Cicer. Orat. in Lucium Pisonem.  if you seek for the Guildhall here and the offenders, there was neither of them. For the matter was determined in the Counsel Chamber amongst the Senators. And yet no man of any found judgement will deny that they were accused, and that all circumtaunces of time and place were ripped up against them. The same order is to be seen in his second Philip. 
Cicer. Phillip. 2. in Anthonium.  against Antonius, and in the invective which he made against Saluste. 
In Salustius.  Many like examples may be showed, but these being the Presidens of your masters shop chief, will suffice to convince you of Childish ignorance: But you affirm that your quarellsome Epistle lacketh no argument: for that we yield unto all those heinous crimes, which you throw out against us. It is untrue: we deny all, in the same plight as you have set them down. And for your own part, if you had any sparkle of shame or honesty, you would never have defiled your paper with so manifest a lie. You rush upon me with a sharp battery of words, as though I did not perceive what were comely, nor could discern what the cause doth require. Those be yours Osorius your own drowsy dreams, as I have made manifest by your own schoolmaster Tully, the same is also apparent enough by your own Epistle, which I can vouch against you for a most evident witness. You say that you have reckoned up many monsters of Religion. I confess it. & in how much the number of them is the greater, so much the more deadly have you helped our pastors considering none of them can be found in England, as yourself seem also somewhat to doubt: for this your writ.  
If those monsters have not invaded England, I do heartily rejoice in your common wealths behalf, and confess myself to be in error to think that your Island was vexed with many such furies. Do ye confess at length wise wizard? Wherefore then do you so expressly pronounce in those words which I recited out of your Epistle. That a certain savage herd of all Swinish filthiness was crept into England? So the first you diffame this noble Island to be a sink of horrible abominations even to the Queen's Majesty herself: And afterwards stand in a dump amazed how you may colourably pray pardon of so great a crime so maliciously conceived. Doth charity teach you this? is this seémely for a Bishop, & an old man? Is this the wisdom of Osorius that blameth lack of discretion in others? But you seem not to be satisfied, because with one word I have overthrown all your cursed babbling. Why sufficeth not to be denied in one word, that is verified in one word? You have taken upon you to accuse most spitefully & maliciously, which accusation if you be not able to justify, you must yield. For it sufficeth the accused to deny: who unless he be convinced by good proof ought to be acquired. 
Cod. de proba. lib. 〈◊〉.  But I accuse no man (say you) before a judge, what is it material who sit in judgement? The court of Christians doth stretch far & wide in the whole world, & extendeth itself to all nations. Jerome Osorius hath by his infamous Epistle cited England unto this Consistory as guilty: and doth earnestly persuade that it is defiled with all manner of monstrous abominations, yea in the presence of the Queen's Majesty. Do ye not accuse, Osorius? Do ye not here (as much as in you lieth) deface, nay rather utterly subvert the good estimation of this noble Island? Did ye lack no arguments to furnish this your horrible enterprise? or did ye believe, that your only affirmative was of sufficient credit in so perilous & pestiferous an example? But you deny that I do perceive how you have displayed all things most evidently. indeed so I say, if we will admit your own cavil for a witness of your own cause (for what should I else call it, but a mere cavil) Peruse your Epistle who little, and he shall find my saying true. I do write unto you, that you conceive of the doctrine of the Gospel, which our Pastors on profess, as a matter detestable, abominable and damnable, & the Authors thereof heinously wicked, common barretiours, subvertours of common weals, enemies of mankind. These speeches you will not acknowledge to be yours, but mine. Nay indeed these pernicious and pestilent words are your own, the which though I repeated in mine own words, yet the whole sentence of words is your own: & though ye speak not the self same, yet ye speak that, which in effect is all one, like a perverse Sophister. I did also disclose all your filthy railing, in so much that no kind of ignominy, no crime of heinous offence, no spot of beastliness, no spark of impiety could almost be reckoned by, but you had therewith defiled the doctrine of the Gospel, and the professors of the same. The self same slanderous invective is extant abroad. judge of it who will. And yet as though you had played the proper Speareman therein, and as though it sufficed not that this doggish eloquence was once thoroughly swallowed up by me with toilsome irkesommes, yet are you nothing ashamed to bark the same again in our ears. Truly it greéueth me to be encumbered with such frivolous brawling. But because this gallant peddler doth make so proud cracks of his brave wares, let us see them (sith it must needs be so) and note diligently what metal they be made of.  

Osor. pag. 8.  I said in that Epistle of mine (quoth he) that nuns consecrated unto God were defiled with incestuous marriage: 
Osorius complaineth of subverting Religion in England.  I said that Saints, Images, Crosses, Crucifixes, and many other godly monuments were thrown down from their places, & broken in pieces: I said that the ancient Majesty of Religion was subverted in your Temples, and other strange orders supplied in the place. Other things I pass over, and reserve them for place fit for it. You have said Syr. You have said indeed, or rather in that uncivil cavilling Epistle, you have spurled out all those, & six hundred such like slanderous reproaches. But let us see what substance any of them bringeth. First in the vauntegarde you have placed the nuns: 
nuns.  and those you say been defiled with incestuous marriage. We reply to the contrary, and say, that such virgins being bound apprentices to gluttony, idleness, & lust, entered afterwards into lawful and honourable Matrimony. Next to the Standard & main battle, 
Images of saints.  you place Banuers, Saints, Images, Crosses, 
Picture of the Crosse.  Crucifixes, & other holy monuments, & those you say are thrown down and broken in pieces. We way not so: but we say, that joals, and such tromperies were by good advise, & for great reason taken from the gaze of Christians eyes: because they occupied the places of great peril of Idolatry. In the rearward cometh forth old raynebeaten bruised soldiers, which you name the old ancient majesty of Religion, 
Ancient ceremonies of the Roman Church.  and the same you say is supplanted in our Temples, and other strange orders supplied: we on the other part do boldly pronounce, that the ancient Religion is restored by us: and your new stinking superstitions worthily abolished. And for proof hereof aswell in these, as in all the rest, which you seem to keep in store for an other time, we appeal to the testimony of the most ancient primitive Church, founded and established in the most blessed age of our Saviour jesus Christ and his Apostles: which being of all parts absolutely pure, and undefiled, did never acknowledge the dirty dregs of your filthy single life, your superstitious Idolatries, nor your cold naked mockeries of Sacraments and Ceremonies. But here you require of me to every of them several proofs. I have satisfied already every point, as much as was needful for so bluntish an adversary: Moreover if the controversy were debated before indifferent judges, the only authority of that sacred time, in the which our Saviour jesus Christ lived upon earth, and the next age, wherein his Disciples preached, would easily confound and crush in pieces all those scattered stinking maimed shadows of your Religion. Last of all if alleging nothing for myself, I should only deny your poisoned accusation: This only might suffice for all reasonable men, unless you make better demonstration of your assertion by more probable arguments. And therefore sithence you can not procure me as guilty to confess (as you see) you must suborn other witnesses according to your promise.  
In the mean space you recite certain words of mine, which are these. 
The words of M. Haddon cited by Osorius.  You exclaim as much as you may heaping a mass of foul words together, which you seem to have hoardward up for the same purpose to deface that your painted Religion, and cut some throats, whom no man doth know but you alone. In this speech of mine you play the tall man: at these words you hurl out your cankered stomach, obbrayding me with drunkenness forsooth, and hereunto you have pretyly stolen the words of Cicero against Antonius, that with you Masters tools ye might wound me the deéper with a false crime. 
Cicer. in Anthon Phil. 2.  But I pray you Sir, where is this heinous offence? where is this blockish error never heard of before? where with this mild & sober father chargeth me, wishing in me sobriety some little while. As though I were always drunken: bearing me in hand, as though I were furiously mad, that would commit such monsters to writing: forsooth (if it please your Prelacy) it will so be found in these two. First, that yourself had made ugly your new glazed Religion with all manner of filthy taunts: The other that I added thereunto, is, that some persons throats were cut, whom no man knew but yourself. How say you Sir? are not both these true? I will allege examples to discover the matter clearly, you challenge us further that we maintain a kind of faith, whereby every man setting aside all sorrow of mind, not regarding good works, and drowning all endeavour of charity, promises to himself hope of everlasting salvation. 
Osor. pag. 9  No manner of person with us doth acknowledge this glavering faith, no man doth defend it: nay rather all men do abhor it and spit at it. This therefore is your own faith, hammered out of your own forge: This is your own lie: This is your own cavil: the which since yourself do pursue with such opprobrious infamy (as you do) yourself do disfigure your own whelp, you dishonest your own creature. In the Treatise of Freéwill, you bring into your stage a certain kind of persons decked and appareled with your own words.  

Osor. pag. 9 b.  What else (say you) is meant hereby? they keep man's reason in bondage, they bereave him of his freedom of advisement: man's will they entangle fast snarled in perpetual chains, and the whole man they do unclothe of judgement and sense: and so turn him over, spoiled of all free choice, that there remaineth no more difference betwixt him and a stone: for all manner of things which men do imagine in their brains, endeavour and practice in their actions, whether they be good or bad, these men do ascribe to God the Author thereof, and do link them together with a certain fatal and unaduoydable necessity enduring for ever. By this tedious talk of yours, you have forged unto us certain new tyrants very fearful indeed, of whom we never have heard any mention before this time, and which are mere strangers unto us: Broil them you on the gredyerne therefore, and burn them with all your faggots and firebrands of eloquence: for here you do scourge none but Hobgoblines and Bugbears, 
Osorius maketh Bug bears and fighteth with shadows.  with whom we were never acquainted. And therefore we suppose that these be your own painted Poppettes, devices of your own dreams, upon the which when you rush with your doodgeandagger eloquence, what else do you, than murder shadows of your own forging? whom no man knoweth besides yourself. So the same offence and shame wherewith you do accuse others, must needs rebound upon your own head: when you can not find them, whom you have accused. Take a familiar example. You call me drunkard, whom all men else (I believe) do know to be sober enough, except you that are scarce well advised. This drunkenness therefore, if any be, is your own, your own lie, and your own reproach. You exclaim that I am mad: which, for that you do so manifestly lie, willbe adjudged your own error, your own rage, & your own ignorance. You perceive now at the length, except you be more than frantic, how truly I wrote, that yourself had misshaped your own Religion, & had murdered those persons whom no man knew beside yourself. Awake therefore hereafter, if you be wise, and deliver your gorge from this surfeit of rancour, and malice, wherewith you are englutted: and charge me no more with drunkenness & madness, that am in all respects your equal, your Mitre only excepted.  
You affirm that you have wounded Luther and his Champions only. 
Osor. pag. 9 b. Luther falsely accused.  But herein you have dubbed a double lie: For when you charge Luther with monstrous opinions, where with that godly man was never acquainted, you do nothing diffame Luther, but batter down your own credit, by coining a certain new-fangled Divinity, beginning now, and erected first by your own cavillations. Luther did never allow this your own counterfeit faith (I say counterfeit faith,) mark what I speak, nor ever affirmed it: nor did at any time argue so fond and absurdly of Freéwill, as you report of him, how soever you bark at him in your writings. It is no hard matter to espy, and to bark at some one sentence of his, uttered perhaps in heat of disputation, which may haply disagreé with the rest of the process. But read Luther over, 
Luther to be take whole, and not by pecces.  and mark his whole doctrine, & this will remain certain and undoubted at the length, that Luther hath in the Church of God, through God's singular providence, planted inestimable treasure of Christian discipline: And that Jerome Osorius is a most perverse overthwart brawler, who besides a commendable facility in the Latin tongue, can profit the common wealth nothing at all.  
Thus much briefly once for all do I conceive of M. Luther: whom I did never undertake to defend, he hath other notable Advocates, exquisite men in all kind of learning, who can with no labour avenge him from your cankered tongue. I stand in defence of my country, and will persist therein so long as breath is in my body: and although you assail and wish upon the same with most poisoned darts and venomous battery, yet I trust some part thereof will recoil back upon your own breast, and stick so fast in the very entrails of your carcase, that you shall never be able to rub out the fretting sistula of your slanderous invective against England: And in this your second fault you were more than purblind, that, though you would seem to post over your whole malice against Luther and his associates, you do notwithstanding indite and accuse England by express words, rail on our Bishops with most filthy and false accusations outrageously, condemn our subjects in general of stiff-necked crookedness most injuriously: Our Temples, our ceremonies, our laws, and our whole Religion with shameless tongue and most insolent invective you do deride most scornfully, condemn most arrogantly, and slander most impudently. These your furious assaults I will for my slender ability withstand in the behalf of my Native country. I will encounter your outrageous force as much as I may. Wherein I will not speak so confusedly as not to be perceived, as you think that I do. But I will so express all & every scab of your wickedness and ignorance in such colours, that all men shall perceive what manner of man Osorius is, if they will not be wilfully blind. At length you come down by little and little, to that slanderous crime of poisoning: wherewith when I saw you charge our friends, of a very insolency to quarrel without any proof at all, I returned the same into your own bosom, with approved circumstances of time and persons. But hereunto our new upstart Pythagoras maketh none answer, but that my examples are counterfeit and rejected of approved writers. Of whom I pray you? where? & how? what booteth it to inquire further? my Lord Bishop doth affirm it, & we must needs believe it. Herein yet your companion of Angrence is somewhat more tractable, who, rather than he will leave the matter unconfessed, will set two Monks by the ears, and confute the one with the testimony of the other. O gay pair of Bishops, which are so entangled in two examples only, that the one is enforced utterly to disclaim: the other to take such witnesses, whom no wise man will admit.  
But Osorius forsooth hath gotten an other covert to play boe peépe in, where he shroudeth himself always when he is narrowly chased. 
Osor. pag. 10.  I force not (saith he) what rules of life our Monks observed, for such heinous offences as are committed in common weals by men not altogether endued with heavenly wisdom should have been cured or utterly abandoned by the sincerity of your most holy discipline, & by the wholesome medicine of this Gospel and by that excellent remedy, which your Doctors have delivered unto the world. O notable Divine, is this speech meet for a divine and a Bishop? is it lawful for you to be murderers, manquellers & bloudsukers unpunished? Is there not one baptism only? one profession: one only Lord father of all? one only redeemer jesus Christ? what prerogative then can your sect challenge more unto your wickedness, then ours? We allow no amendment of manners, but such as that authority of the Gospel & sacred Scriptures do approve: none other integrity of life, but that which the Gospel doth exact: if you be exempt from this discipline, the world goeth well on your side: long may you enjoy that your freedom a God's name. But if there be but one profession, one name, one bond of peace: why do you so dismember this unity? or rather rend it in pieces? as though it were nothing material in what sort you behave yourselves, because we have an especial profession, and regard of innocency and uprightness of life? If this were so, as you do most absurdly confess, what could this avail to your Monks? how could they be cured of their festered ulcers being above an hundred years old, by these our newly upstart lieches; as you term them? You see here how you rub yourself on the gall where soever ye touch: so hard it is to find a starting hole for such frameshapen cavils. And yet being altogether unlucky in handling your matters, you hawk after tiltes of words, that so at the least ye may fease upon gnates. I affirmed that you dwelled nearer the work master of poison than I: You demand what I mean by that? whether I note your person, your country, or any other nation. Whereunto I demand again, whether the words be not Latin words, and plain enough? But they note nothing of certainty (say you.) This is your own fault, who use to chop of the head of the sentence, and slily huddle the rest. And I otherwise accusing no man willingly, 
The cavilling of Osorius upon words and syllables.  am ashamed to deprave any whole Nation. Wherefore though you have indited England by name it shallbe lawful for me to use more modesty: for more arrogancy and impudency 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 quarrel, & confess that it might be the oversight of the Printer as though you or any other having any smatch of learning, could doubt that I had written, the seeds of wars to be scattered abroad. But you are an immoderate brabbler, that can scarcely admit that which yourself do see must of necessity seem to be true.  
Here you play hickscorner concerning the reformation of our manners after the rules of the Gospel: Where you sportyngly promise, that you will sail over unto us, to learn this notable discipline of life. Come not at us I pray you, except you throw away your hypocritical viso, and call to your memory the saying of the Prophetical king. 
Psal. 119.  Thy word O Lord is a lantern to me feet: which sentence lieth drowned amongst you in so deep a dungeon of bald ceremonies and men's traditions, that like night owls you are stark blind in the midday: and are not able to endure the bright beams of the clear shining Gospel. Now to the end I might more sensibly disclose the ugliness of your fond superstitions, I noted two special botches of your loathsome customs. 
Two soul abuses noted in Osorius his Religion.  Whereof one consisteth in that unbridled licentious Bulls of Pardons: The other entreateth of prayers overunne, and mumbled up without feeling, sense or understanding. These two forlorn matters you overskip in the plain field succourless, without touch of breath: wherein surely you deal very discreétly, for your Schoolmaster Cicero himself, if he were now alive, could not persuade this black to be white, the matter being so absurd. And yet you have here illfaudredly provided for your honesty, that so plainly deny, that men were not accustomed to assign the affiance of their salvation to those two plasters above mentioned. For as touching those leadden Bulls, what prerogative they obtained, how wide, and how far they stretched, with how cruel bondage they had cramped men's consciences, not only the ancient age and received custom of many years most truly recordeth, but the rotten carcases also buried in grave will bear sufficient witness against you. 
Trust in Popish pardons vain and wicked.  Amongst a great number of whom, were found caskettes full of pardons safely folded, and leapt together in the bottom of their graves: Which I suppose would never have chanced, unless unmeasurable superstitious affiance had been attributed to this pelting leaden pilfe. Now if the lively authority of the holy scriptures have so utterly quasshed & blurred out this bald ceremony, that at length you confess now, that all confidence of salvation ought to be ascribed to the only bounty and mercy of jesus Christ, (as yourself protest in the self same words) verily I do heartily rejoice in the behalf of Spain. But as I have no quarrel with that famous Nation at all: so have I very great against you: whose communication is so wonderfully variable, that a man may scarce trust you in this matter. For if it be true, 
Osorius against himself.  that our righteousness doth partly depend upon good works: again if it be meritorious to pray to the virgin Marie, which both you do verify, and likewise earnestly avow that she hath been oftentimes found merciful to your petitions: of these then proceedeth a good consequent, that all the hope of our justification ought not to be ascribed to Christ only.  
But these things shallbe better considered hereafter in place fit for them: in the mean time call to your remembrance what a thing it is to speak honourably, and largely of the incompreprehensible mercy of God, when as otherwise you make but a very slender account thereof. As to that you seem not to be resolved, whether any Christian were ever so bussardly blind, as to believe any other cleansing of sin besides that, which consisteth in the only free mercy of jesus Christ: surely (good Sir) you can not be uncertain of this, unless you doubt whether yourself do live, whether you take breath, or whether you walk a man amongst men. For that pure and undefiled fountain of ancient Religion was long sithence dried up, when as a certain deformed counterfeit of outward holiness was privily crept into the Church, & had so garnished itself, with such a pranking cloak of Shoal commentaries and scattered br●ggs of foolish superstition, that the same inestimable treasure of Christ's bloodshedding was almost altogether overwhelmed. This is true Osorius. Yea, to true. I would it had never been true, yea rather I would to many remnants of this stinking carrion were not now in ure: I would those rotten & blear eyed● Traditions had not over many Advocates, men of great renown. Lastly I would that our Jerome Osorius were not the very ringleader amongst them. Truly if Osorius were not, as he is, he would not be so bitterly clamorous against me, in that I do so earnestly abhor that lumpish leaden Idol: which hath been most wickedly esteemed for the only groundwork and foundation of all other treacheries. For after this gainful market of redeéming of souls was proclaimed abroad by the trumpet of the Pardoner, and the price of salvation valued every where at a few pence, there ensued such outrageous licentiousness of life by the means of this speady forgiveness of sin, that we seemed to have no need of Christ sitting above at the right hand of his Father, having here in earth his vicar general with us, who for a small trifle could absolve us daily. But here Osorius blameth me further as well for the thing, as for the name, because I do so oft, and so maliciously (as he saith) make mention of lead. 
Osorius cavilleth about the word, of lead.  Wherein the famous Orator bewrayeth himself to be not only unskilful but also a bluntish leaden scholar. For if we call to remembrance the usage of the forepast anciency, no ordinances, no contracts, no obligations, no Testaments, no Commissions shallbe found to have any force, power or authority, unless the same were sealed with wax, signed with writing, or ratified with some engraven marks: herein if no man can be ignorant being never so meanly lettered, or any time acquainted with the common affairs of the world, with what face do you so storm at me, for that I call lead by the name of a public Instrument (I use here known words) sealed with lead? do ye not know the figure Synecdoche? 
Synecdoche.  or have you not heard of Metonymia? 
Metonymia.  if happily you remember not these trifles, you may learn of little children by whom these rules are daily practised. But if you do know them, as of necessity you must, why do ye dissembles? And hereof you say some men took great gleé, who do loath my trade of living, as well as yours. But at the last, you depart from this lead, and for your better credit vouch your Romish monarch the first founder thereof: for proof of whose authority you think it not needful to spend much wind, for that your copemate of Angrence hath most learnedly established the same already. Truly this saying maketh me to smile at the old meéry Proverb, one Ass claweth an other by the elbow. indeed your companion hath herein played the tall man before you as well as he might: 
The Bishop of Angrence.  and therefore you play the good fellow with him again, lending him a lie for a time, and helping to uphold his credit already crushed in pieces. But as I said at the first, you lose your labour, the work is not recoverable. For that infamous Apology of Angrence, hath given his estimation so deadly a wound, that AEsculapius himself can not cure this poisoned fistula, if he were now alive. Therefore let us pass over that seely wretched butterfly, and stop your nose from the air of that carrion, the remembrance of whom is either utterly extinct, or blemished for ever with everlasting ignominy. We will hearken to you again the most arrogant slaunderour, not of private persons and Divines only, but of Princes and common weals also.  
First let this be granted (you say) that there is but one Church not many Churches. 
One Church.  Nay rather you grant the same fond & falsely. For generally there is but one only Church of Christ: but out of the same one, many particular Churches are derived as provinces. Hereof the several Churches to whom S. Paul entitled his Epistles are sufficient witnesses. 
Apoc. 1.  The Churches also which S. john doth recite in his Revelation do witness the same. After that you take this for a maxim. That it is not enough for a Prince to establish wholesome laws, unless he ordain Magistrates and Governors over them. This is true surely: but this hangeth nothing together with your former Maxim: neither can I perceive to what end it is spoken. Of your third proposition you take handfast upon my words, wherein I consented with you, touching a Monarchy. 
One Monarchy.  Truly I did confess, and will not yet deny, that you did dispute of a Monarchy very aptly. What then? do ye conclude hereof that I do despise or find fault with other common weals? doth that person dispraise politic government, which praiseth a Monarchy? doth he condemn the estate of Venice, that praiseth the government of Florence? he that commendeth Wittemberghe, doth he therefore reprehend August, or Argentine? 
Livius 3. Decad.  As though that ancient Rome, when it was governed by Consuls & Senators, was not the Empress of the whole world? or as though that politic Regiment of Athens was not a most flourishing Regiment? And as though in this our age many famous Provinces are not well ordered, with most sweet laws and ordinances, which were never subject to one ruler alone? Let this therefore be the cause that induced me to esteem of a kingly pre-eminence: either because I had learned so, or because I was enured thereunto, or because the love of my country did so persuade me. Shall your determination be inviolable therefore in this sort uttered? For many persons do rend in pieces a common wealth, but one man doth unite fast Citizens hearts together, with great authority. If you set down this as an infallible truth, you do err monstrously: 
Polycrates. Phalereus. Dionysius.  for the contrary hath been very often experimented, & sundry notable Regions, which have been miserably overthrown through the barbarous cruelty of tyrants, and many common weals being at the very brink of overwhelming, have been comfortably recovered, and preserved by the wisdom of many.  
Out of these pretty reasons partly false, partly uncertain and changeable, you multiply your conclusion neither true, nor probable. That is to say. That Christ determining to establish his heavenly common weal upon earth, did first ordain laws, then assign his Magistrates the Apostles. Lastly, that this bond of mutual society might not be broken, and so the covenable agreement of this City disturbed, he did erect a Monarchy, and therein invested Peter with the highest sovereignty. First of all, what heavenly common wealth do you dream of upon earth, 
Apoc. 21. 22.  when as that heavenly jerusalem is above? wherein dwelleth God himself, and our Lord and Saviour jesus Christ? & whereas the earth can have none other City then earthly? Neither did jesus Christ take unto him man's nature to the end he would coin new laws but to accomplish the old: that the glad tidings might be preached: That prisoners might be loosed: 
Luce. 4. ex Esaia. Ad Heb. 10 Timoth. 1.  that the sick might be healed: lastly that by offering up his most precious body on the Cross, our sins might be cleansed, As for any superiority in government the Apostles received none, nor any other authority was committed unto them, but that they should wander through the whole world empty of all worldly furniture carrying nothing with them, 
Luce. 9 Mar. 6.  and should sow in all places abroad the comfortable doctrine of the Gospel. Nay rather when arose betwixt them a question, who should be greatest amongst them: our Lord and Saviour Christ did so utterly suppress that ambitious contention, that he briefly denounced, that he which was left, should be greatest amongst them. Again when james & john had besought of our Lord and Saviour, that the one of them might sit on his right hand the other on his left hand, when he were ascended into heaven unto the throne of Majesty, he reproved them both so sharply blaming their ignorance, that he told them, 
Math. 9  They knew not what they asked: and immediately calling the rest of the twelve together, he so tempered unto them lowliness, humility and obedience by manifest Arguments, that they might easily perceive how they were forbidden all manner of superiority. Sith these things therefore are true, I wonder what came into your mind to dream of so dry a Summer, that a Monarchy was erected amongst the Apostles: and that unto Peter was given the pre-eminence thereof. Was Peter so appointed the chief over the rest of the Apostles, when as Christ himself doth so embace them and fearfully terrifle them from all manner of supremacy? was Peter so worthy to be a Monarch, when as Christ himself did hide him out of the way because they would have made him a king? must we be so subject to Peter, and his Successors as unto Princes? when our Saviour jesus Christ came down from heaven for this intent & purpose, to become a servant unto others, requiring of his Apostles the self same duty of abacement?  
But there is nothing (you say) more clear, than these words, Thou art Peter: and upon this Rock I will build my Church: 
Touching supremacy of Peter & his successors.  And what soever thou bindest upon earth, shall be bound also in heaven. And I have prayed for thee, that thy faith may not faint: And thou at the last being converted confirm thy brethren. And many other like. Whereby you will constrain us to believe. That Peter was preferred before the rest of the Apostles. I will treat therefore of every of these severally. That it may be evidently known, what a deep insight this Reverend Prelate hath in Divinity. For if he have made here a strong and sound foundation, his passage willbe the easier to the rest of his Assertions. But if his groundewordes be planted upon Sande, the rest of his building will quickly shiver in pieces, and come to ruin. First of all therefore: Note this to be commonly used throughout the whole Scripture: That when our Lord and Saviour jesus Christ would demand any question of all his Apostles, Peter would make answer in the name of the whole generally, and not in his own name particularly. So to that question: 
Marg. 9  But whom do you say I am? Peter maketh answer for them all. 
johan 6.  Thou art Christ the son of the living God. Again, when the Lord demanded, Whether they his Disciples would departed away from him with the rest of the jews? Peter not only for himself, but for his whole company, denied, saying, Lord whether shall we go. Thou hast the words of eternal life. The life hereof is in Peter's Sermon, when he exhorted the jews to repose their whole affiance of salvation in jesus Christ, whom they Crucified, and was risen again from death to life. For in the same place it is said, that Peter alone did not preach to the jews, but with the other eleven. The words were pronounced by Peter's mouth only, but the mind, sentence, & intent was agreed upon by all the Apostles. Now therefore, if those Scriptures do admit these phrases of speech, as appeareth plainly by the words of the holy Ghost. Then this is a necessary consequent. That our Lord jesus Christ did in like manner apply his wont communication used with the Apostles, to Peter's common answer. 
Aug. Retra. Cap. 11.  In the like phrase of speech were those words: Thou art Peter, and upon this Rock will I build my Church. For as Peter in the behalf of all his fellows affirmed, that he was Christ the son of the living God, 
Chrisost. in Hom. Penthec. To. 3.  so Christ likewise though he named Peter only, yet acknowledgeth the universal 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 have alleged ancient Fathers, 
Orig. in Math. Cap. 16.  maintaining mine allegation against you, and have noted their places, not observing your disorder herein, 
Gregor. 1. Distinct. 10. Considerandum.  which use to pack together a Rabble of names of Fathers omitting the matter: as though to the resolution of doubtful matters, needed nothing but names.  
Next hereunto you place in order the promise of Christ in these words. What soever thou shall bind upon earth, shall also be bound in heaven: what then? aught this promise to be restrained to Peter only? or was this promise equally communicated to the other Apostles? whose speech is this then? Receive ye the holy Ghost, whose soever sins ye do forgive, shallbe forgiven them, and whose sins soever you do retain, the same are retained. Is not this the gift of Christ? is not this Christ's promise made unto his twelve Disciples, standing in the midst of them, and preaching unto them all, ending them all with his heavenly blessing, somewhat afore his Ascension? Is not this sentence manifest enough the witness approved? the authority not comptrollable? unless peradventure you will contend like a child, and stand upon the nycenes of these syllables binding and losing, whereof you made mention before. And yet if ye will obstinately persist herein, you shallbe urged with syllables, and titles of like words. 
Math. 18.  Verily verily I say unto you, whatsoever you shall bind on the earth, the same shallbe bound in heaven also: and whatsoever you lose upon the earth shallbe loosed also in heaven. Here you this? Do you also perceive it? and are ye not ashamed? will you attribute that unto Peter particularly, yea and in earnest? will you urge and defend stoutly the very same sentence wherein Matthew & john by manifest proof do convince you? who expressly do protest that the very same power of binding and losing, was given by our Saviour Christ to the other Apostles in general? what will you not dare to do in the dark (good Sir) that practise to defraud us of the clear shining sun, how will you pervert and wrest the fathers, that will so craftily juggle with the express words of the Scriptures? truly you must either bewray your pestilent legerdemain in this place, or confess your gross error. Your third place is this. I have prayed for thee that thy faith saint not, and thou being at last converted, confirm thy brethren. And what hereof? Can any man be so witless to say, that those words of our Saviour Christ were not aswell spoken to the rest of the Apostles, as to Peter by name? I will therefore first scan the words of the Evangelist in order, that they may be more apparent: 
Luc. 22.  But you are they, which have persevered with me in all my temptations. And I do provide for you, even as my Father hath provided for me a kingdom that you may eat and drink at my table in my kingdom and may sit on seats judging the xii. Tribes of Israel. And the Lord said. Simon, Simon behold, Satan hath desired to sift you as wheat, but I have prayed for thee, that thy faith faint not, and thou at length being converted confirm thy brethren. In this parcel of Scripture is nothing particular to Peter, but the same is common to all the Apostles. That they persevered with Christ was common to them all. 
Amongst the Apostles no singular power given to any one more than all the rest. johan. 17. johan. 17.  The reward likewise is common to them all, videl. to sit at the heavenly table. Again the third parcel had relation to them all. Simon, Simon, Satan hath desired to sift you as wheat. Sithence the whole process of the Text therefore was referred to them all, by what Argument, may it be applied unto Peter only? Namely since our Lord jesus going a while after suffer death, and making preparation for his Ascension into heaven, poured out most earnest prayers unto his Father, with a long and vehement repetition of words, not for Peter particularly, but for all the rest of the Apostles in general, which last and general prayer of Christ to the Father, who so advisedly considereth, shall easily conceive, that our Lord jesus Christ made not intercession for Peter's faith alone, but for all the rest of the Apostles: And hereof will also marvel much, how great learned Clerks daily exercised in the Scriptures, can judge thereof otherwise. Truly the most notable of the ancient Fathers do constantly affirm, 
Orig. in Math. Cap. 16.  that the very same sentences wherewith Supremacy is challenged unto Peter, are common to all the other Apostles together with Peter. And this have I most manifestly proved by the self same places, which yourself vouched. And albeit we pass over all these, & give ear to the holy Ghost, speaking unto us by the mouth of the sacred Scriptures, yet all this Monarchy of Peter which you do so exquisitely advance above the Moon, 
Augustin. de Ago Christi.  and the seven Stars, shallbe found to have been usurped by the inordinate ambition of Bishops of Rome, and not by any authority grosided upon the doctrine of the ancient Apostolic Church.  
I will begin with our Lord and Saviour jesus Christ, who having spoken these words Thou art Peter etc., 
Math. 16.  immediately after calleth Peter Satan, and commanded him to depart from him: because he knew not the things that apparteined unto God. How did Christ then (I beseech you) erect the supremacy of his Church in the person of Peter, whom immediately, & almost with one breath, he rebuked bitterly, by that most execrable name of Satan? and that not without cause: for he dissuaded him from going to jerusalem. Moreover if Christ made intercession to the Father for Peter only, that his faith should not faint: how came it to pass, that within a few days after, Peter only with open mouth denied, & forswore Christ his Lord and Master? But I do much miscontentedly make mention of the fall of so notable an Apostle, whom I do acknowledge the most excellent amongst the famous Apostles. Only this I would to be known, that he was ordained to no several supremacy in the Church of Christ, by any authority of the Scriptures. We have heard Christ: let us come now a little lower to his Apostles, and namely unto Paul, who laboured in the Church of God (as he reporteth of himself) more than they all: he therefore doth plainly and constantly affirm, that he had received as great authority from Christ, to be an Apostle over the Gentiles, as Peter had over the jews: 
Gal. 2.  and addeth further, that he had conference with james, Cephas, and john, whom he nameth Pillars of the Church, as the chief of all the rest. Yet in the mean whiles he acknowledgeth no singular prerogative of prheminence in Peter. Nay rather he useth great liberty of speech against Peter himself without all respect of Principality, or mention of dignity. But why seek we other testimonies? Peter is a good witness concerning himself. 
Petri Epist. 1. Cap. vlt.  I beseech the Elders, which are amongst you (saith he) that am also an Elder, and a witness of the Passion of Christ, and partaker of the same glory, which shallbe revealed etc. Behold here the dignity, behold the Supremacy, and Monarchy of this reverend father. He is an Elder amongst Elders: A witness amongst other witnesses of the Passion of Christ: partaker with the rest of the same glory to be revealed. Here is a Triple Crown truly, yea a most precious Crown, not made of gold●, nor beset with precious stones. A most honourable Ambassador of the heavenly glory to be revealed, not of any Temporal or earthly dominion. Lastly a most Reverend Father not in any singular lordliness, but by especial ordinary power of his fellow brethren. Who so will thoroughly sift the doctrine, the ordinances, the life, and conversation of the Apostles, 
Act. Cap. 1. 2.5.  shall find a most perfect pattern of unchangeable consent, but shall not smell any taste, no not one spark so much of this Lordly Monarchy, whereof this ghostly Prelate doth so subtly, and largely dispute. Unless perhaps he will drive us to frivolous guesses, as to pick up children kyckesses together. As that Peter went before: That he spoke oftentimes first: that he looked into Christ's Sepulchre before john. But if we shall hunt after such gnats. 
Act. Cap. 15.  The honour given to james is of more substance. Namely when in their public assembly, the rest of the Apostles did subscribe to the ordinance that he made: And that other also: to wit when Peter was desirous to know who should betray our Lord & Saviour jesus Christ to the jews, himself did not inquire thereof, but beckoned to john, which did lean upon the breast of our Lord, that he might demand the question.  
But howsoever these things are construed. The calling of the Apostles was equal: one manner of function amongst them all, the authority indifferent: one self same holy Ghost poured upon each of them at one time, the promises general, & the reward proportional. The which though I do knit up briefly, making haste forward: yet if any man will behold every several parcel, and withal enter into a deep consideration of the most pure, and undefiled Church of Christ, and his Apostles, as he shall perceive an enterchaungeable communion in that strickte society of apostleship, so shall he sound judge of that Monarchy and superiority in possessions, in gifts, and other functions, and all other privileges of dignity especially: That they were utterly renounced of Peter, and of all that sacred Brotherhood. These former positions therefore being now thus well fenced, your cutted Apish Sophism is cut of by the rump, wherewith you conclude so ridiculously: If it be evident (say you) yea more apparent than the sun in midday, that Peter was above all the other Apostles in superiority of degree, then is it most manifest, that the same honour and pre-eminence in dignity is due to all them that succeed 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 wings, perhaps he would fly like a Wild-goose. But admit that Peter were placed in Pontisicalibus, as you would have it, though it be quite contrary, as I have already proved. But we will grant it unto you for a tyme. What will you gain hereby? That the same dignity is due to the Successors? wherefore I pray you? The privilege of the person is not extended beyond the person: 
The privilege of the person reacheth no further than the party himself, unless it be limited by name.  And therefore if the Majesty of Peter were peculiar to Peter, even so it ended in himself. But if you had no leisure to learn the Civil Law, can not common reason teach you, that whatsoever privilege is given to one person alone, may not be translated to his successors, unless it be limited by name? But if these two crutches deceive you, come of, and learn of our Saviour jesus Christ himself, what kind of superiority that was, whereof Christ made mention to Peter. 
Math. 16.  Blessed art thou Simon Bariona, for flesh and blood have not revealed this unto thee: but my father which is in heaven. Thou art Peter etc. Which words do plainly convince, that flesh and blood were not partakers of this promise, nor that any especial choice was made of the person of Peter, but of his faith and confession only: 
Galat. 2.  For God doth not accept the person of any man. In like manner neither flesh nor blood may challenge any succession in this promise, whether it be july, Boniface, or any other: But the faith and confession of Peter is the true succession of Peter. For if his succession were due unto personages, than should this dignity be oftentimes committed to Sorcerors, and heretics, but this is altogether repugnant to the sacred institution of our Saviour Christ, to build his Church upon so stinking a puddle.  
Therefore cast away this your patched conclusion, lame, and halting of every leg. For without all question Peter obtained no such interest in Principality: or if he did, it was but in his confession of faith only: And therefore can no man claim any other succession, as lineally from him, unless perhaps you may command God to love an Italian Prelate, because he is borne in Italic, better then an English or Spanish Bishop: or that ye will lock fast the holy Ghost to the City of Rome. 
johan. 3.  But the Spirit will blow where him listeth, and the time cometh and is even now already come, that neither in this Mount, nor in jerusalem, nor in any appointed place God shall be worshipped. 
johan. 4.  God is a spirit, and his true worshippers, shall worship him in spirit and truth. But will ye come nearer home? hearken to your own Doctor Jerome, whose judgement I have here noted, worthy surely to he engraven in letters of gold. If authority be inquired for, 
jero. and evagr.  the world is greater than a City wheresoever a Bishop be, either at Rome, or at Eugubium, or at Rhegium, or at Constantinople, or at Alexandria, all be together equal of like merit and of like Priesthood. The power of riches or baseness of poverty maketh not a Bishop higher or lower. They all are the successors of the Apostles, wheresoever they sit, and of what estate so ever they be etc. To the same effect writeth Cyprian, 
Cypri. ad Simplic.  in these words. The same thing verily were the Apostles that Peter was, endued with like partaking of honour and power: But the beginning, first entered by unity, to the intent that the unity of the Church might be showed to be one. Is it even so Cyprian? is this thy verdict? that all the Apostles were endued with like partaking of honour and power? But you my Lord affirm clean contrary. 
Osorius pag. 17.  That Peter was appointed chief of all the Apostles, and that this is more manifest than the Sun in midday, and that hereunto agree the Scriptures, ancient fathers, and that general consent of antiquity. Truly you speak many words, but no man besides your fraternity will believe you, not of any pleasure of gainsaying: but because you allege nothing that may induce to yield.  
And because you seem somewhat timorous of the success of your Divinity, in this deep & principal cause of Monarchy, you catch hold fast of a Sophistical target. 
Osorius ibidem.  That in the church which is but one, aught to be one chief Ruler upon whom all men may depend, by whose authority troubles may be appeased, and outrageous opinions may be suppressed. etc. There is indeed but one Church generally, as there is but one confession of Christian faith, yet this generality of the Church is distributed into many particular congregations: as all Nations have their several administrations of justice. Now therefore as every dominion is divided into several distinctions of government, so to every particular Church are ordained several Pastors: and yet in the mean whiles find no lack at all of your new upstart Monarchy, whereof was never question moved in the golden age of the primitive church. But you Reply with pretty poppet reasons. That contentious can not be calmed, nor outrages suppressed, except some one be ordained chief and head of the Church. 
Ibidem.  This fond distinction the common course of humane actions doth utterly extinguish. For every several Prince doth govern his common weal with wholesome distinct ordinances, and yet make not so great advancement of this stately Monarchy, as you do fantastically dream. But perhaps this is needful in matters of Religion: why I pray you more than in temporal regiments? The government of Rome itself (for the singularity whereof you play the champion) will minister examples unto us of either part. Augustus was an honourable Emperor. Vespasian indifferent, but Caius Caligula, 
Sueto. in the life of xi●. Emperors.  and Nero were horrible monsters, who did not only weaken the Majesty of the Roman Empire, but ransacked and rend in pieces the whole world almost. Even so the romish Bishops in the first swaddling clouts of the first primitive time of the church, were very godly and sound, and to use the words of the scripture, did many times withstand the enemies of the Gospel even with loss of life. 
Platina de vitis Pontificum.  But after they had erected this Lordly superiority of the Papane Monarchy, there was of godliness, and integrity of life no dram at all: but of intolerable ambition, & unbridled licentiousness, whole swarms did appear. And yet I speak but a little. It is not therefore requisite to hang all the keys under one maus' girdle always, nor yet scarce good policy. For if it were so, there might be some danger therein, lest the frowardness of one person might overthrow the whole estate of Christianity. There is far less jeopardy, where several Provinces are ruled by their several Pastors: for proof whereof if it be not sufficient to have alleged reason & experience, I will recite unto you out of the Register of Romish Bishops for witness, Gregory the first: Who in this matter uttereth the same reason, in the same words. And for plainness of the matter, I will set them down as he hath spoken them which are these. 
Grego. in Epist. ad Mauri. lib. 4 Epist. 32.  If we have but one only head, the fall of that head, is the fall of the whole Church: it any man presume to take upon him this name of universal Bishop, the whole Church falleth down from her estate, when he falleth which is called universal. But far may this name of blasphemy be from all Christian minds, whereby the honour of all Priests is diminished in part, whiles this arrogant singularity is presumed upon, etc. May any thing be said more plainly or plentifully? can any thing be pronounced more vehemently, or effectually against this extraordinary and presumptuous lordliness of Papacy? Neither did Gregory otherwise, than he spoke: For when this Satanical name of universal Bishop was offered unto him by the Council of Chalcedon, 
Grego. in Epist. 30.50 36.  he refused it with great detestation, and would by no means be acquainted therewith: although you deny the same most shamelessly, as shallbe declared afterwards.  

Cant. 2. Osor. pag. 17.  But here you obtrude against us the mystical Sonnet of Solomon. Wherein he commandeth his spouse to catch the Foxes destroying the wines: which be (as you interpret it) heretics perverting the Church: And this you affirm can by none other mean be brought to pass, except some one be set in authority, that may root up the moor of heretical contagion before they be ripe. First of all (Osorius) it is hard to establish a firm doctrine by an Allegory: Moreover the denomination of Foxes doth no more resemble heretics, than any other wicked persons. But to grant this unto you in some respect, by what argument do ye prove that heretics can by no means else be apprehended, unless your singular Monarchy be admitted? The Emperor 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 remembrance Ananias, Saphira and Elymas the sorcerour: forget not other pestilent examples like unto the same, and you will be better advised. Proceede a degree lower to those grave Fathers, the first Bishops of the Romish Church, Clemens, Anacletus, Marcellus, & many others. Can the holy Martyrs have sealed our Religion with their blood, unless they had first daunted the pride of tyrants, and heretics with the sword of the Scriptures? But here peradventure you will Triumph, because? I make so honourable mention of the Romish See. I wis it is neédelesse: For I do here commend Bishops, not Popes: Martyrs, not monarchs. And yet in truth I have no quarrel with the romish See, or the Bishop thereof, nor ever had: It is that usurped authority that exalteth itself above all earthly power, which I do challenge and will proclaim open war against, whiles breath is in my body, except I find a stronger Goliath than you are hitherto.  
But we will return to your Foxes, whereof I have noted the overthrow of sundry most subtle and crafty before the Papacy. This our later age (praised be God) doth punish and utterly suppress whole sects of heresies, although the same doth not acknowledge your Papane principality I dare be bold to vouch England, and I conceive no less friendly of other common weals, against the which you can not forge any probable reason to the contrary, or why it should not be so. For if there were no universal Monarch of the Church, sitting in that stately chair at Rome, ought that be any estoppel to the Bishops of England, Scotland, Poland, or Germany, yea of Spain or Portugal, or any other dominion or common weal, but that they may apprehend hereticques, yea and punish them? Have they no Magistrates, do they lack laws? are they void of sense and understanding? Put on your spectacles Osorius, and behold all Christian Nations, and mark well the manners of the people. Are they not sufficiently provided for their common safety, and tranquillity by their own peculiar laws? do not Princes govern their several territories in orderly policy? may they administer all other matters well, and can not confute the absurdities of heresies, without this Tyrannous hierarchy of Rome? Can not we touch an heretic? or can not other Regions do the like, which are in the furthermost part of the world, severed from the costs of Italy, except they gad to Rome for a Pelting Oracle? do you justify this, Osorius? is this the wisdom of an old man? are you so altogether void of learning, experience, and discretion also? Yea rather, before any Pope was at all, heretics were laid hands upon. Even now also rigour of law is executed against them: Neither can any Fox be foside so crafty, as your reasons alluded unto them, are utterly frivolous & unskilful. But ye skip from Solomon to Paul, and of him you writ in this manner.  

Osorius pag. 18. b.  Therefore Paul in his second Epistle to the Thessalonians denieth that it may come to pass that Antichrist shall come, before there be a departing from the faith. First of all, this is somewhat strange in you, that you note the place. And surely in very good time have ye done it: for even here your unshamefast imprudency is taken tardy. Paul pronounceth in that place, that our Lord jesus Christ shall not come before a departing be of the faith first: but you for our Lord and Saviour Christ, have placed Antichrist. Paul's words are these. 
Ad Thessa. 2. Cap. 2.  Let no man deceive you by any means, for the Lord shall not come, except there come a departing first, and that son of perdition be revealed. You are caught Osorius and so entangled in this snatch, that ye can not escape. Are you not ashamed to deprave Paul's sentence so blasphemously? can you with so execrable impiety, and horrible ignorance, place Antichrist in stead of Christ? and the son of perdition, in the place of our Lord jesus? And as though Paul had spoken so indeed, can you so beastly proceed to the confirmation of that your babylonical Empire, with a sentence of Paul pestilently perverted? Is this the profession of a Bishop? is this the Divinity of Osorius? Down with that Peacocks tail, away with this arrogancy: be no more so collhardy, and write hereafter more advisedly, and take better regard to your pen, lest you bring your name into odious contempt with all Christendom. Take your pleasure in my words, wrist them as ye list: but handle Paul more discreétly. But you are learnedly plentiful in examples, heaping together john hus, Jerome of prague, Martin Luther, and many others. Who, as you do affirm, 
Osorius pag. 18. b.  have revolted from this your romish Monarch of set purpose, because being exempt from his jurisdiction, they might be more freely licentious in writing and speaking. Why do ye conjecture so (vain Soothsayer)? They were men of laudable conversation, void of all manner riot, not culpable in any notorious or heinous crime: Therefore how may they be duly charged of any suspicion of dissolute behaviour, that lived always discreétly and soberly?  
But this is but a trifle with you, to defame a few persons by name: you rush upon all England with open mouth, 
pag. 19  As though after the abolishing your romish Monarch, it were forthwith carried violently into all unbridled lust. This is a false suggestion by your leave Sir, for assoon as we had shaken of the foreign yoke from our shoulders, and yielded ourselves to the lawful authority of our sovereign Prince, all things went better, and more peaceably with us: especially in this later age of the Gospel renewed, which being compared to those elder years, wherein your Romish Prelate did insolently tread upon & triumph over us, may well be adjudged to have enjoyed most blessed prosperity. Then which heavenvly benefit our victorious Island doth most thankfully confess never to have received greater at the hands of God. God for his inestimable mercy, grant that it may be permanent unto the worlds end: and that we most humbly submitting ourselves to our natural and liege sovereign, united together in this most dutiful amity, may most be estranged from your extraordinary Babylonical Idol: turning the same over to you and your fraternity for ever. And now ye run forward with more lies. Rehearsing a rabble of sects, and these you do imagine to have entered since the Banishment of the Pope. 
pag. 19  As though in the old time were not great swarms of sects? whereof Paul doth so oft premonish us? or as though they raged not wonderfully, in the time of that godly Father Augustine? whose heart did so boil against them, that he wrote great volumes against their pestiferous errors? Or as though that sacred father, Peter's successor, Pope Liberius were not a maintainer of that poisoned canker of Arrius? Or as though Celestine and Anastase the second were not stout champions of that horrible Scorpion Nestorius? Can you object sects, when as no age ever wanted some? Dare you so boldly name sects when as three of your Romish graundsiers were mighty patrons themselves of two most pernicious errors? But you affirm that these godly Fathers are maliciously belied. Call forth your own Alphonse, 
Alphonsus de Castro. contra haeret. lib. 4. Cap. 4.  who being a Monk, and a Spaniard borne, aught to be of some credit with you being a Prelate of Portugal. O worthy successors of Peter. O excellent pillars of Christ's Church. This it is forsooth to commit sheep unto Wolves: This is it to deliver the people of God to bloody Butchers. Yet you blush nothing at this to blame factions of sects in us, which you report to exercise perpetual war one against an other in diversity of contrary opinions, and the same to proceed hereof pardy, because they are not in servitude to Libertines and Celestines, that is to say, to Arrians and Nestorians. But be it so, as you would have, that some contrariety were amongst the later sort of our writers. Is there, or can there be any more monstrous dissension, then hath burst out amongst your Friars and monks? hath ever sharper storms been raised, then betwixt your Schoolmen, brawling oftentimes about moats in the sun? 
pag. 19  You rush upon Lutherans and zwinglians by name. First you do this besides the matter, because I do not defend them: I stand for my country, I do defend England, I undertake the cause of little Britain against you, wherein I will abide whiles breath is in my body. If you provoke enemies else where, I doubt not but that you shall easily find them. Yet in the mean space I will recite your words, whereby men may know the manifest injuries, that you vomit against the souls of these sweet personages, and how usually you blunder out at all adventure whatsoever your frantic brains do imagine. For this you proceed in accusation.  
The zwinglians do inveigh against the Lutherans, and the anabaptists keep continual wars with the zwinglians. 
Osori. pag. 19 b.  Why do not I here thrust in also Coelestianes' and Interemistes, and other names of Schisms? First of all there is no contradiction betwixt Luther and Zuinglius in the principal points of Christian Religion. They do differ in the Sacrament of the eucharist, not in the substance thereof, but in the manner of the presence of Christ. And yet perhaps this quarrel is more about words, than matter. But you have not only wickedly transubstantiated (to speak like a schoolman ) our Saviour jesus Christ into bread, with most monstrous devices, but also thrust upon us vj. hundred lies, every one contrary to other: whiles you amaze the ears and minds of Christians, with this absurd and new-fangled doctrine. And therefore your grand captain of Schoolmen, Peter Lombard, 
Peter Lombarde.  in this doubtful conflict, broiling and turmoiling himself, and thoroughly wearied with your mockeries, doth conclude at the last, That Transubstantiation ought to be inviolable, for the authentic authority of the Church of Rome: but that it can not be found in the Scriptures. As for the anabaptists you did name them without all reasons. For you are not ignorant, that the universal consent of all Churches have condemned them: unto whom Luther and Zuinglius were as earnest enemies as your Mastership, or any of all your brotherhood. Surely in our common wealth, they can retain no footing, nor in any other country that I know or, can hear of. What manner of men those Celestianes' be, I would fain learn of you, & of your dirty companion of Angrence, because you have given that name first: as far as I can perceive. The other sorts are Interemistes, by this name (as I guess) noting those men, which to make a certain qualification in Religion, have patched up a certain book of peéuishe Romish dregs, and have entitled it by the name of Interim. If this be true: what came into your brains to reckon two of your soldiers or graund-captaines under our Banner? That Commentary of Interim is yours (I say) your own. These were your own Doctors and their whole doctrine is yours. They were tractable for a time in the marriage of Priests, in the receiving of the Sacrament, using the necessity of the present time, but in all the rest, (as much as in them was) they did gorgeously garnish their Romish kingdom. And therefore in this last place you were fond foolish, to affirm that your own chieftains displayed banner under your enemies ensigns. Truly either your memory is very slippery, or your wits went a wollgathering, when you were over earnest in your slanderous imagination. Yet are you much miscontented with these men likewise, because they seem to vary amongst themselves.  
For they correct (I will use your intricate words by your leave) they altar, they turn in and out, they blot out the old and make new places etc. When you name places, I suppose you mean common places of Scriptures, or little books of common places. If it be so, you ought to have remembered the Grecian Proverb. The second determinations are accounted wiser than the first. Neither can any thing resemble the Christian modesty more nearly, then if we amend ourselves as need requireth. We have a notable example hereof, Aurel. Augustine who made a book of his errors entitled a Retractation. 
The Retractation of August.  But you are in an other predicament: That is to say, you are apprentices and so addicted bondslaves to these drowsy dreams (the daily practise whereof hath so bewitched your senses) that no strength of the truth can mollify your hearts, cloyed altogether in that fantastical puddle of schoolemyre. But howsoever you shall remain stiff-necked yourselves, you ought not yet reprove the modesty of others, which fashion themselves nearest to Christian simplicity. Neither was any example at any time more commendable in the Church of Christ, than this of Augustine was. You see now what a stinking reward you have gotten for this pursuit of Sectaries: and yet as if you had bestirred your stumps handsomely, you triumph in these words.  
What can you Reply to this? was there a general consent betwixt them that sprang out of Luther? no disagreement? no contradiction in opinions? But how much better had it been for you, to have reverenced that lead whereat you scorn so much? then to have opened such a gap to so monstrous pestiferours' errors? I answer that these your metie questions concern me nothing at all. For I am an English man, not a Lutheran. I stand for England and not for Luther against you. Yet do I pronounce this also, that there was a general consent amongst the Lutherans: 
There was no disagreement amongst the Lutherans.  no disagreément, no contradiction in opinions. For they all stick fast to Augustine's confession, nor will suffer themselves to be drawn from it. But that confession (say you) I do not allow. Neither is this matter now in question, what manner of confession that was: for howsoever that be, it is most certain that the Lutherans did persever steadfastly therein. 
Coelest. Anabap. Interem.  As for the rest which you heap together, are either feigned, or coined by you, or banished from all men, as well from us as from you. Or else they be your own sweet sworn brethren, saving that they have somewhat more modesty & discretion than you. Therefore this is but a slender Argument to induce me to reverence your lead, except I were too too leaddish by nature. But sithence you have shrunk from your tackle, and forsaken the leaden Bulls of your Monarch in so succourless a shipwreck, without helm or cable in such despaired perplexity, you are to be esteemed not only a leadden and wooden, but a dirty advocate also of your Romish Monarchy: if at the least any thing may be more filthy than dirt. Yet that ye may the better proceed, you spit on your hands, and take hold of my words, which are these. But there came a thundercracke into our ears out of the heavenly authority of the sacred Scriptures, that made our consciences afraid: and compelled us to abandonne and forsake all men's Traditions, and too put our whole confidence in the only freémercy of God. Well: I acknowledge this speech to be mine own, yea and gladly also: And I find nothing therein blameworthy.  
But what saith Osorius to this grace? Do ye not say gramercy to Luther (saith he) that linked you so fast with such a singular benefit to abandonne all fearfulness from you? What is the matter my Lord? what Planet hath distempered you? I have nothing here to do with Luther nor with his doctrine of faith. I showed that our consciences were terrified with the authority of sacred Scriptures, and constrained to flee to the freé mercy of God: you say, Luther hath written erroneously touching faith: forsooth these two hang together like a sick man's dream. As if a man would argue in this wise. Osorius is a most impudent railer, Ergo, his companion of Angrence is a perfect Logician. Are you not ashamed to cite whole sentences from an other writer, being unable to frame any probable objections against any one of them? For as concerning Luther albeit, I have not undertaken to defend him (as I have oftentimes protected) yet this do I suppose, that neither he, nor any other interpreter of that Scriptures ought to be admitted upon every particular Assertion, but to have relation to the whole discourse and meaning of the Author. If this especial regard be had unto Luther (as indeed it ought) he shallbe found a profound schoolmaster both of faith, and a good works: and so far to excel you in learning, that ye shall not be worthy to bear his books after him, howsoever you delight yourself to gnaw upon a few words of his, unadvisedly thrown out in some heat of disputation. But by the way you stumble also at an other straw of mine, because I wrote that we have forsaken and rejected the traditions of men: And with many juggling words challenge us, that we are beholding herein to Luther, Zuinglius, Melancthon, Bucer, Calvin, and Peter Martyr. O my over tedious and toilsome luck, that hoped to dispute with a learned and discrete Divine, who would without good ground have blamed nothing, nor used any cavillations: but now find all contrary. For I am pestered with a fond brabbling clatterer, which delighting altogether in uncessant chattering snatcheth and snarleth at things ratified and approved by all men. I am therefore constrained now to play the child again, in the principles of Divinity as he doth, and those questions must be debated, whereof no man having any skill, can be ignorant. In the same manner therefore, we have cast away traditions of men, as our Lord and Saviour jesus Christ hath pronounced in the Gospel, under the person of Esay the Propet, But in vain they worship me teaching the doctrine and traditions of men: And as our Lord jesus a little before rebuked the Phariseis. 
Math. 25.  You have made frustrate (saith he) the commandment of God, through your own traditions. We give ear unto men as they be men: but if they once teach contrary to God, we despise and set them at nought. And enen so we do allow of Luther, Bucer, and of the rest, so long as they explain the mysteries of the sacred Scriptures unto us: wherein those famous men have oftentimes travailed very commendably, though you jangle never so much against them. As for those beggarly fragments of man's invention, being without all cover of Scriptures, yea rather contrary to the same, though they, and you also do warrant them unto us, we will not receive them. Now you are taught sufficiently enough (I think) how we have forsaken those pelting fantasies of men: likewise how we conceive of those notable learned fathers, whose works willbe thankfully embraced, whiles the world doth endure, though you slanderously bark at them never so much. And yet I deny not, but they were subject to sin and errors, which happened also to the ancient fathers Augustine, Tertullian, Origine, & Cyprian. Who sometimes wandered 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 ancient fathers, as you cavil against me: but I judge of them as beseémeth me, and I profess that they were the servants of God.  
Whereas you upbraid us with our manner of life by the reports of our cursed enemies, such as you are: you follow herein your own giddy brain. For true innocency will never desire better witnesses, than such filthy and slanderous backbiters: wherein your request to be pardoned is so much the more unreasonable, by how much you do boldly defend, without all regard of the gravity of a Bishop, or the natural duty of an honest man, such scattered rumours rashly conceived of headless report, in stead of well known and approved offences. This also you seem to mislike in me, as a matter intolerable, that I commend the prosperous reign of our Queen's Majesty, and herein your counsel is to for see the time to come, & the troublesome estate of other Princes. The Queen's highness belike without the advise of Osorius can not conceive those matters, whereof no man can be ignorant that is but meanly practised in the daily actions of man's life. Have an eye to your own charge of Sylvan, and be ye careful for them. Her Majesty surmounting in knowledge and wisdom, regardeth not your peéuishe and doting counsel, especially being conceived rather of malice to true Religion, then of any love to her safety. Ye keep a great stir about the Tumults in France, and complain much of treason conspired against the king, and safety of his person, and with all, that his adversaries required not his blood only, but that the whole blood Royal should be rooted out of France. O licentious venomous tongue, worthy to be plucked out by the roots, from out that execrable mouth, except it recant in tyme. Dare you presume so impudently to make guilty of so cruel and horrible treason, so many worthy personages of the flourishing Realm? Namely when as the king himself by his open Proclamation, acknowledged some of them, (against whom you rail so pestiferously) to be his dear kinsmen, the other his beloved subjects: and that their being in arms concerned the general safety of France? Many variable, uncivil, and malicious rumours have been blown abroad in many places, touching those civil wars: but never was any man heard to have spoken so blockishly, so barbarously, so void of reason, and so monstrously as this Gentleman speaketh being a Bishop & an old man. And therefore we shall the less wonder at your rashness and impudency in controversy of Religion hereafter, seeing your savage boldness in this detestable & bloody accusation of the greater part of France, without cause, without reason, and without proof.  
When matter and reason do openly fail you, than you wrangle about words: Because I named Luther's doctrine yours: against the which you stand stoutly, and do most deadly hate it. What shall I say to so captious and bussardly a Sophister? I term it not yours, as though you defend it, but because you deprave it, because you pervert and jumble it with lying, that it can not be discerned as you have misshapen it: whereas otherwise of itself, it is a most comfortable treasure of the Gospel somewhat infected with poisoned contagion of childish errors: but in these latter days through the inestimable benefit of God discovered, and cleansed by the commendable industry of those singular learned Divines Luther, Bucer, Calvin, Melanchton, and others: whom though you despise at your pleasure, yet when Osorius shallbe dead and rotten, and the name of this reverend Prelate of Portugal out of all remembrance, 
Osorius his ignorance in judgement and trifling about words.  their names willbe commended to eternity to their immortal praise. For what man will esteem of you, who (besides your foolish and unskilful handling the matter whereof you entreat) are altogether ignorant in the propriety of words, wherein you may seem to make a pretty show. You think this spoken unproperly by me: videl. that your sluggishness should be awakened and your dullness pricked forward, what say you drowsy Prelate? Truly you sleep so sound, that you snort again that can deny this kind of speech: A man may be awakened out of sleep, and be pricked forward being dull. Learn out of the Gospel: The blind do see, the lame do walk, lepers are cleansed, the deaf do hear, the dead do rise again. 
Luce. 7.  Which words of our Saviour do not argue that the blind do see, or that the lame do walk: but that those which were blind and lame, were restored to sight and walking. Learn again of Cicero, 
Cicero pro Mar. Coelio.  who speaketh on this wise. Let young men observe the bounds of their own chastity, lest they defile the chastity of others, lest they consume their patrimony, & be devoured with debt: Let them not offer force to virgins, nor dishonesty to the chaste, nor infamy to the virtuous, etc. what? Can virgins be deflowered? no surely: not so long as they are virgins, but by allurements they may be carried from their shamefastness. Can the chaste be defiled? no truly, but yet this chastity may be seduced in process of time to looseness. Learn at the last what the old Proverb emplyeth, whereby is forbidden to prick forward the willing: which Proverb if we do admit, this also is spoken properly enough: The dull are to be pricked forward, and the sluggish to be awakened. Neither would you have ever gaynsayd the same, unless the malice you own unto me, had drowned your senses. In good sooth I am ashamed of you Osorius: and so have been long ago: neither would I contend any further with so bluntish & blockish a person, if I were not determined to open evidently, what a senseless adversary of this holy father England hath, and how unmeasurable a bragger he is: in whom besides a vain sound of frivolous words, no metal can be found at all. Hereafter therefore I will spend as little labour as I may, nor will willing touch aught of all that huge lump of idle words, scattered abroad by you every where, without reason, or measure, more than the necessity of the cause will require.  
After that you have waded in your accustomed gross railing against the life of our preache●s, imputing unto them all manner of wickedness (where with your Synagogue swarmeth most evidently) you recite at the last certain of my words, vouched out of Augustine which be as followeth. Augustine doth grievously complain that in his time such a rabble of beggarly ceremonies did overwhelm the Church of Christians, that the estate of jews was much more tolerable. 
Osori. fol. 24.  Osorius affirmeth that I did never read this sentence in Augustine. This is well. I will cite Augustine his own words, which are these. 
August. Epist. 19.  For although it can not be found, how they are against the faith: yet do they overwhelm Religion itself (which the mercy of God willed to be freely exercised under a very few most evident Sacraments) with servile burdens. That the estate of the jews is much more tolerable: who though knew not the time of liberty, were subject only to the ordinances of the law, and not to men's constitutions. What say you? have I not cited Augustine truly? doth he not speak the same, and in the self same words plainly that I speak? doth he not render a reason also, why the state of the jews was more tolerable in ceremonies than ours? which being confessed, 
Osorius his vanity také tardy.  is not your ignorance linked with singular unshamefastness manifestly convinced? deny it if you can may rather because you can not, yield to the truth in the open light. For manifest liars are not to be winked at, though they be Bishops. In like manner you be overseéne in that godly Father Jerome, who requiring all persons to search the Scriptures, and to learn them, you would notwithstanding coin us out of the same Jerome, 
jero. ad Marcel. in Epist. cuius initium est. Mensur. charit. non habet.  a contrary doctrine. Bycuase he wrote unto Paulinus that certain persons having no understandying, nor being commendable in conversation of life, did handle the Scriptures to licentiously. In which speech of yours what would you have understood else, but that certain wicked persons do abuse the benefit of the Scriptures? whereof no wise man doth doubt. You are overseéne therefore Jerome, that will so foolishly and so wide from the matter, object Jerome against himself. If you seek 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 plentifully, as nothing can be more copious, and more manifest.  
I praised Basile, and besides him also those later monks which observed Basiles rules, as men that suffered lest loss. Osorius denieth it, and affirmeth that we do not contend with men, but with chastity itself. What say you dotterel? how happeneth that you rehearse the name of chastity, whereof I made no mention at all? And with what face do you make our Nation guilty of monstrous and barbarous cruelty, as though it employed her whole endeavour to the rooting out of chastity from out our coasts, whereas that kind of savageness can not be seen amongst the Turks? You prove it by the example of certain Charterhouse monks forsooth, which were worthily executed for high treason about thirty. years past, If those men (say you) would have yielded to the wicked decrees of marriage, then should they have been acquitted of all other punishment. As though the estate of Wedlock were in any Realm accounted a punishment? or as though we did constrain monks to marry Wives against their wills? or as though this most impudent father and shameless Bishop canutter any thing in word, indeed sensibly? When as he bealcheth out such foolish and filthy speeches against our common weal, being so void of all credit and truth, as having no drop of any probability at all. But let us hear what a worthy conclusion this deep wise man hath brought for his Lurdeines those mockemonckes. 
Of the suppression of Monks.  But admit (saith he) that the greater part of them were full of all filthiness, was it therefore forth with necessary to suppress the whole order? First of all you do notably defend your order, which you confess was full of all vice. Then, we deny that we subverted any order; but that those disorderous runneagates were reduced to the common society of subjects, & their own commodity, by means of our wholesome Statutes and Laws. indeed traitors were executed according to their desert, as belonged to equity. The rest we removed from their stinking Smynestyes, defiled with all laziness and fithynes: & delivered whole and lusty to public labour and exercise, to provide so for their living, according to brotherly charity. But in the mean space (say you) they forsook their orders of Dominicke, and benedict, barnard and Frauncisce, of whom Portugal hath many perfect professors. Let Portugal retain such joselles a God's name. We hold ourselves contented with that heavenly Oracle, which was heard from heaven. 
Luce. 3.  Thou art my well-beloved son, in whom I am well pleased: Him do we attend upon: we hearken unto his Prophets and Apostles, and withal do perform our profession in Baptism, as far forth as the frailty of man's nature will permit: other teachers, other rules, other orders we neither esteem nor admit. So do we also feel, and thoroughly know your superstitious vanity herein.  
You do inveigh bitterly against me, because I do compare our later Divines in all manner of commendation to the ancient fathers, and herein you turmoil yourself wonderfully. You shoot at random my Lord. I do not make comparison betwixt them, nor ever thought to compare them together: and therefore you strive here in vain, and your whole Turkish eloquence is not worth a straw. My meaning was to declare, that the ancient Fathers did agree with out Divines: And for example's sake, I noted specially some common places, reserving the rest, for more convenient place, because all can not be expounded at once. Overthrow this my course if you can: but abuse not your time, nor mine, nor the Readers with such frivolous lies, nor seem to be over eloquent, where you have no adversary. You are highly offended because I praise Luther. Let not this coumber you, I will praise him for a very praise worthy man: so will all the posterity also: and his studious travail in the enlarging of the Gospel will remain to that worlds end to his everlasting renown, though you and such as you are chaufe and fume never so much against him. And yet I think there be few like unto you, besides that dirty pig of Angrence your sweet cabbemnate, resembling you as it seemeth in nature and manners nearest. 
Luther untruly charged with uproars in Germany.  But as to that you accuse Luther, as author of the uproars in Germany: herein you report a manifest untruth: for no man did more earnestly defend all obedience due to the Magistrates, and higher powers than Luther. Whereas you add hereunto the tumults in Suevya. You do err therein more than childishly, where as the Swissers are far unlike unto him in nature, in situation, in manners and in discipline. You accuse him also as a railer against Princes, amongst whom you name the Emperor, our famous Henry, of worthy memory, and George Duke of Saxone. You do helye him in Caesar impudently, for Luther did reverence him most humbly. indeed he did maintain the cause of the Gospel against our king, and somewhat sharply confuted his Epistle written against him at the first, whom afterward (being amended and reform in doctrine) he embraced most lovingly, and advanced with all kind of honourable title. Long time he instructed George Duke of Saxone, 
George Duke of Saxone.  & with most sweet advertisements persuaded him, called upon him with incessant prayers and Supplications. But after the Duke had hard hearted himself, and waxed insolently obstinate in all things, nor would make any end of spoiling, and turmoiling Gods people: Lurther beholding the lamentable ruin of his Christian brethren round about him, did bitterly inveigh against that traitorous outrage of Duke George, induced thereunto by the example of the holy Prophets against the Princes of Iuda ● and of jesus Christ our Saviour against Herode the tetrarch. 
1. Kings. 18 Luke. 18.   
At the last you conclude That all Luther's preachyngs did tend to provoke the people to sedition. O shameless tongue. How would you delude us, if no man had read Luther's books but yourself? how would you abuse our age in heaping lies upon lies, if we had no witness against you? when as Luther left behind him as many pledges of Christian humility, as he wrote books. No man more constantly maintained the authority of Magistrates, no man did more often inculcate, more plentifully preach, more vehemently imprint, more earnestly exact Christian obedience, than he did. His writings are extaunt, lively, and flourishing, and will with a whole searing iron of detraction, mark you for a backbiter to your everlasting reproach. That was a great and manifest error that I made: but here ensueth a greater, far more horrible against renowned Princes, notable common weals, yea in matters of high treason: by the which as by degrees this reverend Prelase advanceth his shameless and execrable vanity so much, that all men may judge him not only to have forgotten all truth, and modesty, but also utterly abandoned the same.  
This matter he affirmeth to be most apparent, that jews king of Hungary, and a great multitude of Christians were slain in battle through the folly and wickedness of Luther, 
Luther charged with the overthrow of the Hungarians most untruly.  and that hereof ensued the Conquest of Buda, by the Turkish Emperor. O venomous tongue to be detested of all men, that have any love of the truth, or regard of humanity. Can you doubt or be ignorant of this (most perverse dissembler) that this lamentable death of the king, and the loss of Buda, came by the only outrageous unmeasurable rashness of that cowled prelate Tomorraeus Archb. of Tholosse: 
Tomorraeus Archb. of Tholosse.  Which had so bewitched the people with haughty & arrogant preaching, that they rushed out headlong, with a small and weak handful against an huge host, and invincible power of Solyman: in so much that after the Conquest, Solyman himself could not keep countaunce, but smilingly scorned the insolency of the Hungarians, which had so unadvisedly yielded into his hands their king to be slain, & their kingdom to be spoiled? Is not this true? do ye not know it perfectly? 
Paulus iovius in his 23. book of Histories.  Doth not Paulus iovius your chief a counsel report this story parcel meal? yea every title thereof? was ever any man besides you so frantic, as to charge Luther therewith? The place itself doth convince you, wherein at that time scarce any Lutheran had set any footing: The time doth confute you, for Luther's name was as yet scarcely known. The circumstances of the History do condemn you, which do cry out against that monkish Archbishop of Tholosse, for that pitiful loss, & lamentable effusion of Christian blood, as I have declared before out of Paulus iovius.  
But it is no marvel, if he can so frankly coin a lie against a Region so far distant from us, when as he spareth not to press upon us Englishmen here in English, with a most exectable lie. 
Osorius slander touching the death of king Edward the sixth.  For he affirmeth that Edward the sixth our Royal king of famous memory was heinously poisoned in his childhood. O monstrous beast, can you being a Portugal borne so impudently diffame our Region with the horrible crime, without all likely or probable proof now that swentie years he spent and gone? when as no sober or discreét English man did ever conceive any such thought in his mind? The Physicians reported that he died of a consumption. The same was affirmed by the Grooms of his privy Chamber, which did keep continual watch with the sick king. All his subjects did believe it for a confessed truth. Neither could your slanderous Fable have been blown abroad, but amongst tattling women, foolish children, and such malicious English losels like unto you: nor yet could this rotten unsavoury cavil have had any discreét Author, had it not been whispered into that Ass head of Osorius.  
He coupleth hereunto Caesar, who he saith was betrayed and destroyed by treason. 
Of the overthrow of the Emperor.  Truly Caesar did not only pursue, but also vanquish the Germans, chase them in Germany with a great army of Spanish and Italian soldiers. The which overthrow the Germans shook of as well as they might. But the last wars raised by Maurice, what they purported, and what success they took I will pass over, nor will blame in the dead, whom I confess a victorious Emperor when he lived. 
Osor. slanderous lie touching the poisoning of Queen Mary.  He joineth Queen Mary a Princess that reigned very lately, and her also avoweth to have been destroyed with poison. Who ever beleéued or reported this but you (railing Scorpion) All the English Nation, and all other Strangers, that were then in England, will manifestly reprove & condemn this your malicious and shameless impudency.  
There ranged at that time a certain outrageous burning fever, which infected all the estates in the Realm, and amongst the rest, 
The death of Queen Mary.  shortened the lives of the richest and most honourable personages: at what time Queen Mary in many things most commendable, after a few months died of the same disease. In like manner Cardinal Poole, 
The death of Cardinal Poole.  an excellent learned man, being sick of a quartan, departed this world the same tyme. You demand of me●ery malapertly, as if the matter were manifest and confessed, whether I understood any thing of that conspiracy, wherewith most wicked men practised the destruction of Queen Mary, and Cardinal Poole. verily I do simply confess, that there was never any such matter spoken, written, feigned, or surmised, unless by some such mad dogs, as yourself: which having else nothing to snarl at, do bark and howl at the clouds, moon, and stars, and many times at their own shadows. You tell us a tale of some flying vapours and drowsy dreams (Osorius) imagined in that rotten mazer of yours, when you clatter out such matters, whereof neither I, or any man else ever heard, or could hear one word, except he might chaunceably light upon some Sinon of Osorius training, that could with most crafty conveyance make a mowlehill seem a mountain.  

The foreign marriage of Queen Mary.  The foreign Marriage of the Queen was somewhat displeasant at the first, and the same was gainsaid by some men in arms: yet was there nothing attempted against her highness person, neither did any man dream of the return of Cardinal Poole into England at that time: & the solemnisation of the Marriage proceeded in most peacyble order: & every limb of your monstrous lie is trusht in pieces. 
Osorius doth accuse France of high treason.  Hereunto Osorius annexoth, as a place fit for it, the uproars, treasons, outrages, and the overthrows of Religion in France: For with such heinous offences our holy prelate boldly chargeth the greater number of the nobility of France. Amongst these are interlaced some of the royal blood: & many other virtuous & honourable personages: whose godliness and integrity of life, did as much detest such outrageous insolency, as the tongue of this Thraso is void of all truth and modesty. 
Thraso.  There are many probable presumptions conceived of some persons, who were suspected to sow the first seeds of this Tragical tumult in France: but I will not imitate your junaticke waywardness in accusing the Nobility. Neither will I pursue any man besides you, and your doting darling Dalmada of Angrénce, yet much miscontentedly do I this also, and clean contrary to the mild inclination of my nature: but your hautynes hath altered my modesty, and your excessive pride hath distempered & broken the gall of my patience: yours especially, whose arrogancy passeth all measure: for I account it sufficient to pinch that saély abject grasshopper Dalmada now & then in the chase.  
Now let us return to Henry the Scottish king, Whom you affirm was cruelly murdered through high treason. 
The most miserable murdering of Henry the Scottish king.  Truly you say well herein: For in our age was never seen a more horrible act committed, then in this lamentable slaughter of the king: But why do ye not disclose the traitors? why name you not the persons? why do ye conceal any parcel of the fact, in so notorious a murder? The matter, say you, is manifest: they were Lutherans, that executed this bloody practise: They were Lutherans, that enterprised all the former abominations: They were Lutherans all, that at any time in our age, have raised all troubles, and tumults against Princes, and against common weals. Cursed be that frantic scalp: Blystered be that blasphemous tongue: Cursed be those Swynishe senses, which can wroote together all roots of wickedness, to oppress the poor innocent Lutherans withal. But it is all false that you have suggested, and this your surmise never entered the thought of any discreét person so much as in his dream, as I have showed by particularities before. And the king of Scotland (whom you have reserved to the last) maketh most against you: whom your sect (mark what I say) your own sect, most traitorously 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 unto the end, not to detect any person besides you, against whom neighter I, nor any other person can exclaim sufficiently.  
This was also a great block in your eye, that I said Luther was a man of God. I gave unto him his right: and even as truly do I call you an uncharitable person, void of all Christian love, a slaunderour of Princes, a backbiter of common weals, a very forge of lying: I add also hereunto most truly, the very bondslave of Lucifer. You run over certain common places of Luther, and those you rend in pieces, but after your wont guise, of a very shameless impudency, without proof, without reason, without example, without wit, like a Lordly controller, or like an Emperor rather, whose authority may not be gainsaid: whereof I have resolved some part in my first answer: and the rest I will confute in their places, when I shall come nearer to the Divinity of this glorious Prelate. Afterwards this grave father inveigheth against the life of Luther: which Erasmus reporteth to have been commended of all persons, 
Erasmus his commendable report of Luther.  and which no man hath reproved hitherto, besides this Doctor Dottipoll, who yet can pike no just quarrel against his manners, more than that he was somewhat sharp in his writings. At the last to show himself in his own colours. This foul mouthed Gentleman depraveth and defileth the death of that godly man vpbraydyng him with surfeiting, and drunkenness. Whereas it is well known that Luther's yielding to nature was so calm, 
The death of Luther, which was most holy, sinisterly depraved by the malicious slanderers.  & so quiet, in the very last gaps whereof he expressed so contant profession of Christian faith, that all men that were present wondered thereat. Which I pray God we may accomplish when our end approacheth. But we have spoken of Luther sufficiently: whose life and doctrine I did not undertake to defend, nor of any other person else. My only purpose was to acquit this famous Island, my dear native country from your unmeasurable and shameful railing. Luther and that golden couple of Father's Martyr, and Bucer are well enough shielded with their own armour of virtue and piety, whose estimation because you could by no means impair, you affirm briefly, that this was a sufficient reproach unto them, that I did commend them so plentifully.  
Therefore since this troubleth you, I will exasperate your malice against them, and will boldly protest, that herein I received a singular and enestimable benefit of God, that I did once hear, see, and know these notable Fathers, esteeming more of one days conference with them, then of all the vain glorious Pomp of your haughty lordliness: and that those two worthy personages did as far surmount you in wisdom and learning, as that calvish dole Dalmada is inferior to you in eloquence, and cleanness of style. And so we will passover the persons, whom the godly disposed will regard according to their deservings. Neither will I hereafter trace out the track of your dirty cavillations, nor firrett out all your follies and errors, for I should find no end of that endless maze. I will now pry into your cunning Divinity, and herein will I wrestle a pluck with you, because you brag so lustily of your skill, as though no man were able to win the collar from you.  
In this point you charge me with inconstancy, because I said that our Preachers do allege Scriptures only: and yet within a while after I added, that they did vouch the authority of the Fathers also. Are you not ashamed (holy father) being an old man and a Bishop, to lie so manifestly? 
In the Epistle to the Queen. pag. 11.  and to post over your feigned imagination unto me. This is your own lie, yours I say, a whelp of your own litter, very often snarling against me with your currish speeches, but beaten back again, & thrown into your own bosom by mine answer. 
In mine answer. pag. 8.  Confer the places (gentle Reader) I pray thee, and thou shalt see how Osorius bewrayeth his oblivious dotage. I do deny that our writers do urge Scriptures only, as you did cavil, & said, that they did allege the Doctors for their defence also: as appeareth plainly by their books, but I interlaced this withal, that if our writers had used scriptures only, they had followed herein, the example of jesus Christ and his Apostles. What saith our grave father to this? Forsooth he Preacheth much of the Divine power of Christ our Saviour, how that he was the mind and wisdom of the father, and the accomplisher of the Law, and did make new ordinances of our Religion, which were not expressed in the whole course of the old Law. First of all this unwieldy old man perceiveth not how he hath overthrown himself in his own turn: for if Christ be the mind, and wisdom of the father as he hath most truly said: hereupon consequently followeth, that all the particular testimonies of Christ, are special Oracles of the truth: and that all his particular sayings ought to be engraven in our hearts, as heavenly Oracles. This did our heavenly Father pronounce unto Moses, and Moses declared the same unto the people in these words. 
Deut. 18.  The Lord thy God will raise up a Prophet like unto me from among you over thy brethren, him shall ye barken unto: Wherefore if we must hearken unto Christ as unto Moses, then are we bound as necessarily to his precepts, as to the ordinances of Moses. Behold the same more plainly yet in the Gospel, 
Math. 3.  jesus being baptized, came forth of the water, and behold the heavens were opened, and he saw the spirit of God, descending as a Dove, and standing over him, and lo there came a voice from heaven. This is my well-beloved son in whom I am well pleased: Therefore sith the authority of jesus Christ is sealed unto us by the mouth of almighty God, what greater Majesty of Scriptures, may be pronounced in the Scriptures, taught or imagined more excellent than this doctrine? 
jam. 4.  james doth record That our Lord and Saviour jesus Christ, is the only Lawmaker, which can save, and destroy. Wherefore in his only right and interest, he did partly establish new laws, partly amend the old, partly expound the obscure, partly restore them that were worn out of mind, and partly abolish them that were received. But what maketh this to your purpose? when our Lord jesus doth use Scriptures, doth he allege any other than the sacred testimonies of the old Testament? it could not otherwise be, say you: doth he vouch any other interpreters than the holy Ghost sent down from heaven? he needed not, 
john. 3.  say you: For he whom God hath sent, speaketh the words of God: for God doth not give him the Spirit by measure. The Father loveth the Son, and hath yielded all things unto his hand. This is a true saying of john concerning Christ, which being so indeed, that must be also true which I interlaced. That jesus Christ being contented with the testimony of the holy Scriptures alleged none other interpreter, besides himself. This is also undoubted true at the last. That you are a very unskilful and blockish Divine, which professing the knowledge of God, do wauder so erroneously in the nature and power of God.  
If I should sift out the examples particularly, that you have taked together for this purpose, I should find them altogether void of all manner probability, stuffed full with gross errors. Two only will I shake out amongst all the rest, which shall condemn you of your disguised masking. You deny that this sentence can be found in the Law, in the Prophets, or in the Psalms: that the way is narrow that leadeth to salvation, or that we must turn the left check to him that hath stricken on the right. If you exact words, you play by that Sophister: If you require substance or sentence, I do affirm it to be found every where both in the Law, in the Prophets, and in the Psalms. The old law hath an express commandment. That we shall not bow to the right hand nor the left hand, 
Deut. 4.  nor add to the Law, nor diminish there from. Is it not apparent therefore, that we are placed in straights? Truly David perceived it well, 
Psal. 27  who being a king and a Prophet chosen by that singular providence of God to govern the people of Israel, yet doth grievously complain, that he was partly placed in narrow straights: partly forsaken in the dark: 
Psal. 25.  and sometimes maketh most humble supplication to God to direct his feet in the right way: 
Psal. 119  but very often confesseth that the word of the Lord is a Lantern to his feet, and a light to his paths. But what needeth a Lantern, but in cumbersome and narrow straights, where a man may easily go amasked? if you be ignorant in all those places, what do ye understand that is requisite in a Divine and Bishop? or if ye know them, and dissemble them, what can be more wayward than you?  
Likewise you object that saying, of giving a blow on the cheeks, which words do employ nothing else, but that we are commanded to be patiented. But patience is most learnedly contained in that first and special commandment of God. Thou shalt love thy neighbour as thyself. There is no man that will offer injury to himself in any matter, wherefore he ought not to wrong his neighbour at all: can you have any thing more plainly spoken? The ungrateful people of Israel did exclaim and rage against their good, mild, & painful guide Moses, sometime with secret conspiracies, sometimes with open exclamations, many times with threatenings, and very often with wicked cursings. What might this gentle Captain do in the mean space? Being stricken, yea and buffeted also upon the cheéke, doth he not turn over his other cheéke? What else, I pray you, is meant hereby, that he doth often pray unto God for such cursed caitiffs his enemies? when he doth so earnestly and vehemently cry out to God, either to forgive them, 
Exod. 3.  or to blot his name out of the book of life? if you require yet a more notable example of patience: Behold our Lord jesus Christ is prefigured unto us in Esay the Prophet, drawn unto death as a Lamb to be slain, who being railed upon on every side, 
isaiah. 53.  vexed by the jews, and buffeted with fists on the face, held his peace: and as a sheep before the Shearer never opened his mouth: what may be thought of the whole history of job, but a conquest of patience, and in most miserable calamity a most joyful Triumph thereof? And yet this veépe Divine is so void of common sense, that he utterly devyeth any sentence to be found in the Scriptures touching patiented sufferance of our enemies wrongs: You say that you have passed over many things. It had been better for you truly, that you had passed over all things, then in all things, with malice and foul speaking, so to turn the cat in the pan, that your words can neither find head, nor foot to stand upon: can explain nothing sound, conclude nothing duly, prove nothing effectually, but range in railing, brawl with bare affirmatives, and with prattling past measure, pester and pervert the minds, and ears of all men. You quarrel with Paul, and demand where he learned, that those persons should be restrained from the communion and society of Christians, which retained Circuncision? He did learn it of Christ our new lawgiver as I recited before: 
jaco. 1.  he did learn it of the holy Ghost, whom by the singular benefit of God, 
Act. 20.  he knew to be that revealer of the truth, he did learn it of God, by whom he was by especial calling chosen to preach the Gospel. 
Ad Galat. 1  He did not (say you) allege therefore the old Law to this effect. As though any man is so mad besides yourself, that will maintain sundry sentences to be alleged out of the old Testament, which are not contained there? This do I say. This is my meaning: This do I verify, that our Lord jesus Christ did observe this order continually in enlarging the Gospel, to wit, to vouch testimonies out of the law and the Prophets: and the same order was also continued by the Apostles. This to be undoubted true not only all divines, and Bishops, but all mowers also, carters, children, and women do know and confess, if they have either themselves handled, or heard the Gospel preached by others. And yet this our grave gray-headed Prelate, in this so manifest light cavillously quarelleth as though the matter were doubtful, and stuffeth whole leaves with toys gaily knitting up the knot at the length, on this wise.  
What is it (saith he) which the Apostles speak in their assembly: It seemeth good to the holy Ghost and unto us. They do not say, It is written in the Scriptures. O rotten & gyd die brain. How could the Apostles vouch the old Testament, in a new matter, when they made a new ordinance? But in all things that were contained in the law and the Prophets, these words were always uttered in the speeches of our Saviour jesus Christ and his Apostles. These self same words (I say) we shall find many times repeated, and every where redoubled, which you do reject maliciously, and impudently, It is written. And this also: That the Scriptures might be fulfilled. Shall I annex hereunto examples? It needeth not (say you) The matter is evident. So is this also manifest, that you do wickedly abuse the holy Scriptures, to pervert the truth of the Gospel. For where as you do demand of me a little after: How I dare be so bold to say, that the ancient Fathers did add nothing to the government of the Church, but that they found in the Scriptures. I will likewise demand of you what came into your brains, being an old man, a Bishop, and so reverend a father, to burden me with words which I never spoke, never wrote, never once thought upon? If it shame you nothing to make so open a lie, to the manifest view of all the world, how will you behave yourself in matters of Divinity, wherein the unleattered people have no judgement? I affirmed that the ancient Fathers of the primitive Church did vouch the Scriptures and the holy Ghost. I do acknowledge these words to be mine own: Toss them, & tumble them, as ye list, and the more ye gnaw upon them, the more will your tooth be on edge. For as then your Counsels, whereunto you lean so much, were not hatched, neither any interpreters as yet fully plumed. These two, whereof I made mention, were the only sound foundations and pillars, namely the holy Ghost, & the Scriptures: after them whole flocks of interpreters flushed in: all which I do not generally condemn. Neither had any just cause of contention been betwixt us in this matter, if you were not unmeasurably quarellsome. For whereas I had set down in plain words that our late divines do produce the Assertions of the Fathers in their books (as evidently appeareth by their monuments) what need you to provoke me to a tedious and unnecessary an answer? and to plunge yourself into questions, partly false, partly impertinent? as I have heretofore declared. But our gentle Bishop is so unmeasurably given to chattering (wherein he delighteth beyond reason) that he will willingly permit nothing to proceed in order, though it be altogether contrary to the purporce of the disputation.  
Out of this corruption of your mind cometh to pass, That you deny, that lust, Rebellion and outrage are reckoned sins, with us: What say you reverend father? do not we account lust, rebellion, & outrage to be sins? For this do you affirm in these words. Here I ask an other question of you if you had but one crumb of shamefastness, humanity, wit, or modesty, would you with such foul slanders dissame any kind of people living in the world? & yet not so foul as foolish? for nothing can be imagined more foolish, then to rail so absurdly aswell without all show as likelihood of truth. Pause here a while Osorius & ponder well this your undiscreét accusation, and henceforth write more advisedly, except you mean to bewray your amazed madness to all the world. But how can you handle any matter discreétly, that to pike a quarrel to brawl upon, will wrangle about plain words, nay rather gnaw in gobbets, seely syllables and titles of words? For where as I wrote on this wise. You do accuse us, 
Aristarchus was a great quarreler.  as though we had turned out our Nuns and droves of monks to lust, and lowsnes of life, and had sold their houses for money. This sentence our proper witted Aristarchus doth not conceive: and doth believe, that these words: Their houses sold for money: should be construed, as though I did mean that the cells of Nuns and monks were sold for their own behoof. When as I affirmed plainly, that their houses were sold to the use of the weal public: which words no man could have wrested so monstrously but this brabbling rascal. Peradventure this will seem a great fault to call a Bishop rascal. And I confess no less indeed. But I do not argue with a Bishop, but with a very Beast crowned with a Mitre: who oftentimes calleth me frantic, sometimes drunken, every where wicked and liar. Wherefore sithence he hath forgotten and utterly laid away the parsonage of a Bishop, he may not gape for any softer speech from me. But if he chance to call himself home hereafter, and gather again some gravity and modesty agreeable to his profession, it shallbe very easle for me to return to mildness and fair speech, which I do commonly use with mine acquaintance, and with strangers also, unless they brag in brawling, prance proudly as Princes in ostentation of learning, and piety, disdainfully despising all other men's judgements in respect of themselves. It displeaseth this our Gentleman also, that my style is so inflamed against those stinking sinckeholes of that cowled generation. I spoke of ours which I might more easily accuse, than you can defend: for I knew them better you did, my Lord. So had they been less known unto me, if by the especial providence of God I had not happily escaped out of these filthy mischievous dens betimes.  
You reserve a place for the defence of your monks by itself and in drawing their petigreé, you play the Philosopher at large. Wherein you are not only to childish and tedious, but so far estranged from the purpose, that ye seem rather to dream of S. Patrick's Purgatory, them to note our Religion. 
Osorius a Proctor for monks.  Let us mark the beginning which is this: There be ij. sorts of men (say you) that are empaled within the bounds of the Church. The one, whose function consisteth in general practise of manners, in a mean course of virtue and godliness: The other that desire to advance themselves in a more exquisite endeavour of heavenly discipline. Behold here a new Divinity. Two sorts of Christians are sprung up, if we believe my Lord Bishop, where as the Scriptures have authorized but one only state of Christians hitherto. 
1. Cor. 12.  There are diversities of gifts, yet but one spirit, and there are differences of administrations, yet but one Lord: there are divers manners 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: Even so is Christ. For we are all baptized into one body by one spirit, whether we be jews, or Gentiles, bondmen, or free, and we have all drunk of one spirit. These are the words of S. Paul. Wherefore there can not be two sorts of Christians, if there be but one body of Christians: nor a distinct profession, because the spirit is one, and the self same: Will you have this made more manifest by syllables and titles? 
Ephes. 4.  One body, and one spirit, even as you are called in one hope of your calling. One Lord, one Faith, one Baptism, one God, & Father of all, which is above all, and through all, and in you all. All are one, and in us all as Paul doth affirm. Where is your distinction therefore? There is no respect of persons with God: but in every nation he that doth fear him, and worketh righteousness is accepted of him. So doth Peter preach, whom if we admit for our Schoolmaster, all your distinction (wherein you have travailed so much) will lie in the dirt. 
Act, 10. and 11.  And therefore sith our profession is but one, and the same common also to all Christians, out of Antioch were all called once first by this common name, Christians. But if you will not be satisfied with the testimonies of the Apostles: Let us hear our Lord and Saviour jesus Christ, sending his eleven Disciples abroad into the whole world speaking unto them in this wise. 
Math. ulti.  All power is given unto me in heaven and in earth. Go ye forth therefore, and teach all nations, Baptizing them in the name of the Father, and of the Son, and of the holy Ghost, teaching them to observe all those things, which I have commanded you. This is the pure, and only profession of Christian Religion, grounded upon the authority of Christ his own words: repeated by the preachyngs of the Apostles, confirmed with the general consent of the Catholic and Apostolic Church, and ensealed with the blood of the Martyrs in all ages. Leave this Religion to us, and retain to you and your fraternity that new-found two horned sect, 
Cicero in his book of duties. Aristotle in his Ethics.  whereof you can vouch no Author besides Cicero or Aristotle. But let us pause yet a while upon my lords division, and consider the special points of his discreét destruction, distinction I would say. For after he hath installed two sorts of Christians, he doth give them cognizaunces whereby they may be discerned. There is one sort of them (saith he) whose function consisteth in common practise of manners, and in a mean course of virtue and piety. The other desire to advance themselves to a more exquisite endeavour of heavenly discipline. Now I beseéche you my Lord, what mediocrity of virtue and piety do ye speak of? Sithence, our profession doth exact of us a perfect, and most absolute keéping of the commandments, by express testimony of both old and new Testament how oft is this sentence repeated in the old Testament Be ye holy: 
levit. 21.  for I am holy: Wherefore we ought not to stand still in a mean, but must endeavour courageously to that perfect holiness of God. This is an express commandment. I am the Lord, your God, 
levit. 19 20.26.  you shall observe all my ordinances and all my Statutes &c: He commandeth all, maketh no exception. And therefore this your new-fangled mean betwixt both, must be thrown away, nay rather this mean is execrable & damnable, our Lord & God the Father thundering the same from heaven. If you will not hearken unto me (saith he) and will not observe all that I command you, 
Deut. 27.  I will visit you with fear, with trembling, and burning fevers. etc. The very same words are so oft and so manifestly repeated in Deutero. That who so will diligently behold them, can not but wonder at your dullness, and ignorance in Scriptures: God doth accurse the person, that will not observe all the precepts of the law perfectly, to do them and all the people shall say. Amen. What will you answers to this conclusion of Moses? he commandeth a perfection, the Lord doth accurse him that doth not fulfil it, yea even by his own mouth, and all the people say Amen. And you contrary to this doctrine do divide the Christians congregation, or rather dissever it into parts, & practise to plant in place thereof a frame shapen mean of piety, which neither old, nor new Testament doth acknowledge. You have heard out of the old law, we will now come to the new. There is also an express commandment of our Lord jesus Christ to his Apostles in these words. Preach ye the Gospel to all creatures, 
Math. 28.  who soever believeth and is baptised, shallbe saved, but he that doth not believe shallbe damned: Go ye forth therefore and teach all Nations, Baptizing them in the name of the Father, and of the Son, and of the holy Ghost, teaching them to keep all things, that I have commanded you. Behold here one manner of profession, dispersed abroad over all Nations, behold, all things must be observed that are commanded. Wherefore there is but one sort of Christians, not two: and the same one also endeavoureth to perfection, standeth not still in amediocritie. Our Lord jesus standing upon the mount, compassed about with the people of the jews, preached in most godly manner the chief principles of Christian Religion unto them, and amongst the rest gave this commandment severally. 
Math. 5.  Wherefore be ye perfect as your heavenly Father which is in heaven is perfect. What impudency is this Osorius to thrust a mediocrity into our Religion, when our Lord jesus Christ by express commandment requireth perfection? But I tarry to long upon matters clearer than the Sun: And yet this our deep Divine doth underprop his lazy Monckerie upon these pillars, which being worm-eaten & rotten (as I have showed already) will at length bring all his other building to ruin, and cause it to shiever in pieces to the ground.  
Osorius doth prefer unmarried life before wedlock alleging hereunto Paul to the Corinth's. 
1. Cor. 7.  We also confess even as much as Paul saith, yea very gladly, so that ye allege Paul whole, and unmangled. It is good (saith Paul) for a man not to touch a wife, but he addeth a correction, yet for avoiding fornication, let every man have his own wife. I would (saith Paul) every man were as I am, hereunto he knitteth fast a correction likewise. But every man hath his proper gift of God, one after this manner, an other after that. I might rehearse more to the same effect out of the same Chapter. But Paul's meaning is conceived sufficiently in these few sentences. And yet to confess the truth, this your disputation of single life availeth not properly to maintain your Monckerie, for unmarried life extendeth itself to all estates of Christians generally, and is not restrained to monks only. But you oppress us with examples partly ancient, as of Basile, Paul, Jerome Nazianzene. Partly of these later years, as Dominicke, Bruno, Frauncisce. Here I might take lawful exception to your testimonies if I would: for Frauncisce was no Monk, besides that also unlearned altogether, a forger of frivolous superstitions, as appeareth by those dirty dregs, which you call Golden Legends. 
Legenda Aurea.  And who that Bruno was must be inquired amongst the Friars, for else where is no mention made of him, neither yet of Dominicke. The residue of the Fathers except Gregory, professed a solitary life: but induced hereunto, partly through desire of learning, partly for uprightness of life, yielded more commodity to the Christian profession, then may easily be expressed: whose daily conversatiou & rules of manners did as far differre from the rules of our monks, as the heavens are distant from the earth, and good from evil. But let us grant all that you will, and admit those monks (whom you speak of) to be godly and commendable persons (for indeed some were such) may they therefore be compared in equability of estimation to those men, who were conversant amongst the fellowship and common societte of men? will you know whom I will name? I will first of all name jesus Christ our Lord and Saviour: then some that were before him: Abraham, Isaac, jacob, the patriarchs, Esay, jeremy, notable Prophets: next after the coming of Christ, the glorious company of the Apostles: All these almost (except Christ alone) were married, and every of them adjoined themselves to the common society of men, that they might profit the general fellowship of mankind. What say you M. Jerome? May your monks, though never so commendable, be compared to this fellowship of so excellent and famous personages? May any equability seem to be betwixt them? either in the excellency of the holy Ghost? or in sincerity of life? or in antiquity of time? There can be no comparison betwixt them my Lord, neither was any need at all to rehearse these examples, if you had well ordered your talk herein: for this general company being the flower of the ancient primitive Church, standing in the face of your drowsy lozelles, will so dazzle their sight, that they shall not be able to lift up their eyelids for the inaccessible brightness of them.  
And yet do not I condemn unmarried life, or that kind of sole life. I condemn your false and wicked argument, whereby you would persuade the unmarried Christian to be better and more holy than the married, and the solitary, better than the Citizen. S. Paul is of a contrary judgement. 
Rom. 3.  But the righteousness of God by the Faith of jesus Christ, is with all men and upon all men that believe, for there is no difference. We have all sinned, and have need of the glory of God, but we are justified freely by his grace, through the redemption which is in Christ jesu. Paul doth speak here plainly: There is no difference: Osorius doth make a difference: whom shall we believe? Again: The same Paul. Glory honour and peace to every person that worketh good, to the jew first, then to the Gentile, 
Rom 2.  for there is no respect of persons before God. If God do not respect the person, where is then the singularity of your monks? if he regard not the place, as appeareth by the words of Christ to the woman of Samarie: The time shall come, and now is. etc. 
john. 4.  whereunto tendeth your solitariness, whereof you dispute so idly? All persons (saith Paul) which are baptized, have put on Christ: 
Galat. 2.3.  here is neither jew, nor Gentile, bond, nor free, man, nor woman, for we are all one in Christ jesu. If Christians be all one in Christ jesus, as S. Paul witnesseth, what shall become of your differences of times, and professions? But we will leave the scriptures, which every where do confute your vain superstitions, and false forged distinction. How shall we satisfy the ancient fathers, who do praise Monkery wonderfully? They do commend men excellent in learning and virtue, which do employ their quiet leisures to the commodity of the Church. Such men will I abundantly praise as well as they. For john Baptist lived in the desert, than whom arose not a greater amongst the children of women. But what will ye conclude hereof? Was john Baptist a more perfect Christian living in the wilderness, than our Lord jesus Christ that was conversant amongst men? Truly your wicked distinction doth emplye this doctrine in effect: but the ancient Fathers say not so, of whom you rehearse nothing besides bare names: & although they would justify your words, I would not believe them against the Scriptures: neither do they desire to be credited otherwise. And to this point forsooth, your gay defence of Monckerie so stoutly travailed, garnished with such a trim Cope of painted words, wherewnt whole leaves are beblotted, is come at the last: as to be adjudged either altogether superstitious, or wicked, or nothing necessary. At the last you depart from men and come to women: and with a flat denial affirm that virgins were not forced into Nunneries. I need not to make any great proof hereof, for all men that do know any thing at all, are well acquainted herewith: I will therefore for this time content me with your own words: For you say that it was forbidden by the Tridentine Council, that from thence forth they should do so any more. How say you fine man? He that forebyddeth a thing to be done in after time, doth he not covertly emplye that the same was done before? Writ more circumspectly (my Lord) if you can, and if you can not, you were better speak nothing at all.  
But our reverend father is now at very good leisure, for he now begins to Fable with us. 
Osor. Fable of an hypocritical monks.  He saith that he had much conference with an idiot or simple Monk, who was often as any mention is made of the love of God, so often he falleth grovelling on the ground, as if his senses were ravished, and yet the man is pretty witted enough, and is busied about heavenvly things and godly contemplation. Truly this your speech doth not describe unto us any godly Monk, but either some notorious hypocrite, or happily some drunkard, or some one distraught of his wits. For why should his senses be overwhelmed at the naming of God? They should rather be lively and joyful. Wherefore should he fall to the ground (on the devils name) if he were a true Christian? he should rather raise himself up, and rejoice in him, from whom only cometh all salvation. How chanceth this holy father, that you an old man, a Bishop, a Divine of so great estimation are so fallen to Fables? Certes a meet advocate for so monish a matter. You demand of me, why we suffered our Mockeries to escape unpunished if there were such licentiousness of life amongst them? How did they escape unpunished good Sir? we overthrew their dirty dens: The Brothels them selves being bondslaves to all unthriftiness, we haled out of their swynestyes, & set a liberty: we did abolish the occasions of their treachery, as much as we might, not hating that people but their vices: when their vice was rooted out, what else might have been exacted, not of you only (who blinded with malice know nothing) but of any other reasonable person? To this dance, you hauge the Uestale virgins, whom the ancient Romans reverenced greatly: & so in like manner require our Nuns to be honoured of us. Surely you handle this matter very kindly: Salii Priests of Mars did dance naked in their open filthy pageants, for this was a special Article of their Religion, why then do not you likewise being an old priest, think it as seémely for you to dance for Religion sake? Herein I may seem to scoff over bitterly: No truly. For what can be less tolerable than an old gray-headed Bishop and a Divine (as he persuadeth himself) to march with the mad superstitions of the Romans, against the verity of the Gospel of our Lord and Saviour jesus Christ?  

Of the vows of widows.  You turmoil yourself much about the vows of widows, which doth not concern our disputation, and argue as though virgins vowing chastity could not be joined in lawful marriage without great heinousness. How can men or maidens promise single life? or if they promise rashly, how can they perform truly? when as chastity is the peculiar gift of God, and is not in our own power? Get you to S. Paul, whom you produce in your behalf touching the same matter. These be his words. 
1. Cor. 7.  But every man hath his proper gift of God, one after this manner, and an other after that: What can be alleged more manifest than this? If you be not yet satisfied, annex hereunto our Saviour Christ, and withal his own words touching eunuchs, wherein you triumph so jollylye, because that our Lord, jesus reported, that some did geld themselves for the kingdom of heaven. Is not this also added a little before? He that can take it, let him take it, all men can not conceive this saying, but those to whom it is given. 
Luke. 19  Wherefore if chastity be the proper gift of God: we may not assure to ourselves the thing that is the proper gift of God. And if none can be chaste, but to whom it is given, how can we promise to ourselves, that which we know not whether we shall ever attain or no? Great is the force of the truth, & greater than this our great Master of Israel can comprehend. And howsoever he list to jangle here, he confesseth the same a little before in express words, 
Osorius fol. 37. Hoc tantum munus. etc.  that chastity is the gift of God, as indeed it is. And for proof thereof urgeth the same words of Christ mentioned before: namely: All men can not comprehend this saying, but unto whom it is given. I marvel much Osorius, that you have so quickly forgotten yourself. But I ought not marvel thereat, because of a very greedy affection to cavil an ●rabble, you rush headlong many times into most pestilent errors.  
You accuse Luther, Bucer, Zuinglius, Oecolampadius, Calvin, and Martyr of lust. As though men lived not chastened which hold themselves within the limits of lawful Matrimony? or as though all the Cowled droves of Sophisters aswell of your Nation, as of any part of the world else, were comparable with these godly fathers in commendable conversation of life, or excellency of learning? or as though the naming of those persons made your cause any mite that better? or as though Paul (whom you do wrest and pervert for the maintenance of your single life) did not sufficiently interpret himself? or as though there were any thing in you besides arrogancy, cavilling, and choler? You move a very saucy question of Christian liberty: Whether the same appear greater in your Cowled generations, then in married folks? I answer: that the pure eunuchs whom God hath endued with the gift of chastity, do enjoy most excellent freedom of mind: but the question concerneth not those persons in this place. But the rest of your mock eunuchs, have no freedom, of mind: except you lift to term it a wicked freedom, & an horrible liberty to whoredom. Neither am I alone of this judgement, for that were of no credit. Paul is of the same mind. Who having said, It is good for a man not to touch a wife, immediately addeth: 
1. Cor. 7.  But for avoiding fornication, let every man have his own wife: and thereof presently rendereth this reason: For better it is to marry then to burn. The first part of this sentence you urge very stoutly, Osorius, but the later you do wickedly wink at. But we may not halt so because (as Paul saith) we go the right way to the Gospel, not halting as you do: But halt you as ye lift, 
Gal. 2.  dissemble still, & wink still at the horrible actions of your cowled Lurdeines, yet is this true, yea to true (alas) that these hypocritical professors of chastity, do not burn only, but swell also, and are inflamed with insatiable firebrands of Lechery. And it is not a whivering voice of a vow, blown out in respect of gain or idleness, that can very easily quench & suppress in the minds of young persons, those intolerable flames of natural corruption. There be great droves, nay rather unmeasurable herds of your drowsy Uotaries (to be so bold as to coin a new name for a new thing) whose poisoned filthiness hath so defiled the earth, that they may with horrible fear, look for God's just terrible vengeance to be poured upon them, with Gomorrhean and Sodomitical brimstone, and fire heaven, unless they repent be times.  

Luther's Marriage reproved.  You do reproach Luther with his Marriage: and slanderously rail that at the celebrating thereof, Venus was Precedent, not Venus of Paphia nor Erycina, but Venus the fury of hell. O unclean mouth. Dare you so blasphemously rail against the estate of Matrimony commended with so glorious titles, as which the holy Ghost commanded to be honourable amongst all persons? which our Lord jesus Christ did honour with his presence? which was ordained of God the father in Paradise? confirmed by the patriarchs and Prophets? established by the Apostles and Martyrs? 
Gene. 1.  & continued most honourable in the best and purest ages of the world, and by most notable personages? Dare you with so blasphemous a mouth defile the dignity of this Matrimony, beautified with so many ornaments? Dare you name that execrable fury of hell to be Precedent at this honourable Marriage? Beseémeth an old man, a Bishop, a Minister of the Sacraments so to dally and scoff in matters of so great importance? Forsooth I do reprehend (say you) the Marriages which the Votaries do contract together. Very well remembered Sir, what monument then can you give us of those gay professors of chastity, in that golden age of the primitive Church, when our Lord jesus Christ and his Apostles did dwell upon the earth? If you can show us no one example of those chaste souls in that most blessed time: Nay rather if that pestilent contagion of Uotaries did long after begin to infect the Church: Pack ye hence with that devilish Priest of hell from us, and acknowledge your own Priest that Satanish hellhounde Hildebrand, 
Pope Gregory the 7. Hildebrand by name, was the first that did establish single life by Decree.  who first of all enacted by public authority that infamous Canon of constrained unmarried life. Curse ye that your own hellhounde Priest, and batter him with your thunderbolts of words and Sentences. For Beelzebub himself, withal the furies of hell, could never have practised a more pestilent infection of life.  
You proceed to defend Images, wherein you fight so stoutly against yourself, that you need none other adversary. But first ye furnish yourself with a starting hole, wherein you may shroud yourself from a shower. For you deny that Images are worshipped, 
Of Images.  that pictures are honoured, but you confess that in them is a certain natural power, which may bring some help to unlettered persons. If it were so (Osorius) we could be somewhat tractable herein: & would somewhat friendly tolerate the rude weakness, and gross ignorance of the people. But how say you? Is not worship given to Images? Truly people fall prostrate before them, they stretch out their hands unto them: they perfume them with frankincense: they set candles before them: they call upon them by name: they deck them gorgeously: they carry them solemnly abroad, and make a show of them openly: they wax hoarse with scriching and crying out unto them in their sickness and diseases: They gad many a wéerysome journey on pilgrimage unto them: they power out prayers unto them with great reverence: they enlarge unto then magnificently: yea they do believe that they do work miracles. If all these do not plainly denounce worshipping: by what other Argument may a man discern the nature of worshipping? But if ye yield not that these blasphemies are committed in your romish Church, yea in your own Temples of Siluania, it is very well, and I would to God it were true for your credits sake. But if you grant it (as ye can not deny it) why do you so impudently deny in words, the thing which you know to be heinously handled in daily practise? How much better had it been for you (Osorius) to have defended worshipping 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 see to be daily, & hourly frequented in your Churches? yea yourselves the very Authors thereof, ministering example to others? But you have lost both your wit and modesty, that in so daily and manifest abuses will seem to be ignorant, and withal maintain your untruth with pretty popet demands, so blockish and so far from the purpose, that a man may judge you to be fast a sleep with your eyes open. 
The Images of Cherubins.  You demand earnestly of me whether the Images of the Cherubins were placed before the ark of covenant in the old time? and whether the Brazen Serpent were erected, that such as were wounded with Serpents might behold it, 
The brazen 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 ever into my thought to condemn the commendable Art of Engraving & Painting: I grant that there may be some use of Images, but I deny worshipping of them: I do allow that there may be pictures, but I do abhor all honour in them. And the same hath our Lord and heavenly father prohibited by express commandment. 
Exod. 20. Deut. 5.  You tell us that the Ancient Israelites had divers Images of Cherubins. I confess it, but you can not show, that they were worshipped at any tyme. The Image of the Brazen Serpent's as a remedy for them that were bitten with Serpents: I grant it. But when in process of time, the people came at length to worship it, the godly king Ezechias detesting their Idolatry, 
Ezechias.  commanded the Image to be taken down, and broken in pieces: and herein yourself do wonderfully commend him. You mar therefore all your own matter (Osorius) by this your own example. For ye grant that the worshipping of Images is damnable, & defiled with poisoned Idolatry.  
Ye deny that men are now at this present or ever heretofore were at any time so blockish and senseless as to believe that godliness was included in Images: and withal yield yourselves to be accounted for mad and buzzardly blind, if this can be justified against you. What else do ye then? whenas you throw yourselves prostrate before pictures, and never make any end almost of embracing them? licking them? kissing them? decking them? presenting them with gifts? going on pilgrimage unto them? when you call upon & invocate the Images of dead persons, by the proper names of your Saints pictured there? when you keep such a stir before stocks and stones, and confess nevertheless that in them is neither virtue nor sense? yourselves surely be worse than rotten blocks, that will give such reverence to dead stocks. But I will stick somewhat near to your skin in this matter.  
The people of Israel (as ye know) were a chosen Nation, an holy kindred, a peculiar and elect people: and yet in the absence of Moses they forged a golden Calf, and believed that there was in this Image, not only life and sense, but with open mouth did profess also, that it was God, yea the very same God that brought them out of the land of Egypt. For when they had commanded that this Image should be borne before them, as the conduct of their journey, they added hereunto these blasphemous words also. 
Exod. 32.  These be thy Gods O Israel, which brought to pass that thou were delivered out of the land of Egypt. There followeth yet more. And Aaron seeing this, erected an Altar before it. What say you Osorius? Truly though you conceive never so well of yourself, and love your country (as meet is you should) never so much: yet you do not believe (I suppose) that those your country men what soever they be, are more dear now unto God, than the children of Israel were at that time: no nor deem yourself more holy than Aaron. Therefore where you see so manifest Idolatry in them, why make you so proud brags of the innocency of your Nation? But you will happily say, that those days are out of memory, & no such matter sticketh now in your fingers: will ye therefore that I bring you home? and evidently disprove the ignorance and unadvised folly of you, & your people, by the testimonies of your own fraternity? Truly I am contented so to do and I will paint out your Idolatry so plainly in the sight of all men that can see, and be willing to see, that no well disposed persons may doubt thereof hereafter. Peraduduenture your eyes will dazzle through corruption of daily custom: as it happened to Cerberus, 
Sense. in Hercul. fur.  the dog of hell suddenly drawn out of his dark dungeon into the bright sun shine.  
First, 
The Papists are taken tardy in committing manifest Idolatry.  you will grant me this, as I suppose, which all your Papistical Godmakers will yield unto: that in that your transubstantiated white Wafers is enclosed a certain Divine essence, and the only substance of bread flown quite away (I know not whither) but that the accidents of bread remain as at the first: to wit, the roundness, white colour and such like. Hereof then followeth of necessity even by your own Argument, that who soever doth worship the white colour, or any external thing thereof subject to the senses & spectible view, is a manifest idolater. Answer me to this place my Lord I beseech you, if there be any sparkle often faith in you: Tell me when your simple unlettered people, cluster in heaps together to your Altars, heave up their hands, knock their breasts, reverently behold and humbly worship that your white round singing Cake holden betwixt your fingers and lifted over your heads, as if it were our Lord and Saviour Christ jesus himself: when (I say) this seely rude multitude doth so humble themselves, and are moved in affection, can they discern betwixt the accidents of the bread and the substance? if they can, surely your nation is deépely seen in Logic. But if they cannot. Then we may rightly conclude upon the suppositions of your own divines, that they commit open. Idolatry: because they do worship not only the essence of God far hidden within, & wholly removed from their senses, but also the outward signs which they behold and see 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 mortal hatred, or else you must needs confess the daily Idolatry of your people, except ye deny that the outward form of bread is worshipped by them: wherein they will witness against you if need shall require. And therefore if your feigned God may evidently be found culpable of evident Idolatry. Your error is much more apparent in worshipping of Images. I did set down before the words of our Saviour jesus Christ used to the woman of Samaria touching the true worshipping of God: Above alleged also the ancient custom of the Primitive Church, when as no graven or painted Images were permitted to be worshipped.  
In this most assured testimonies and ordinances of our Religion, this our great Divine and Master is altogether mum, but that he cavilleth a little (I know not what) about the Images of the Cross, 
Of the Images of the Crosse.  to wit: That the fame was deeply imprinted in the hearts of men in that ancient and flourishing age of the primitive Church, but that pictures were needless sith that tyme. The same do we also confess frankly. For there be two notable rules very true, & prescribed by God as Principles whereby the ancient use and rule of Christian Religion and duties of Christian life may be daily enured & preserved. The one is, that we apply our minds to read the holy Scriptures. The other is that we yield attentive ear unto them. For all Scripture (saith Paul) is given by inspiration of God, and is profitable to teach, to admonish, to improve, 
2. Tim. 3.  to amend and to instruct in righteousness. that the man of God may be perfect and prepared unto all good works. If we be made absolute and perfect by the holy Scriptures, what need we any help of your pictures? In those holy Scriptures is the lively Image of God the Father, the lively picture of jesus Christ our Saviour, the true Cross, true worshipping, true Religion to be found. But you are foully fallen away from this ancient verity, you have wickedly buried in darkness the Testament of jesus Christ, you have treacherously discredited the authority of holy Scriptures: and in place of these pure and known fountains of our true Religion, ye have in your Churches planted a wonderful rabble of wo●meeaten pictures, and portraictes of dead bodies to be worshipped: you have instructed the rude and unlettered people with men's traditious, and have utterly drowned the holy Scriptures being the most pleasant and plentiful food of the soul with overflowing puddles of stinking Ceremonies. This is very true Osorius, yea it is to true: And you being a Bishop and a distributer of the holy mysteries of God shall to your intolerable anguish of mind, feel this to be true, which you shallbe summoned before the dreadful: judgement seat of the Lord: From whence you shallbe thrown into everlasting torments, if ye amend not in tyme. But there is no drop of sound or sober wit in you: for amids your disputation touching the worshipping of God, you suddenly skip from the matter, and return to your wont shifts and demand of us. If we have found ourselves more inclinable to pray sith the abolishing of Images then before? First of all. This concerneth not the controversy anything at all. Then who hath authorized you being a Portugal, to be judge and Inquisitor over us Englishmen? Inquire ye for the demeanours of your own people of Siluain, and let us alone with our own Bishops. It greéueth you much that the Relics of Thomas of Caunterbury are defaced: 
Thomas of Canterbury.  whom it pleaseth you to call a most holy man being in very deed an exectable Traitor. O goodly Doctor of the Church, that require us to worship the rotten stinking carcase of a pielde traitorous Priest. Persuade that else where, for in England women, children, and natural fools do detest the stinking Rames, cravyne, and Idolatrous Shrine of that Rebellious traitor.  
Neither are you pleased because I rub your Schoolmen on the gall, a very sacred society (if we credit you) most pure pillars of Christian Religion, agreeing & consenting with the ancient Apostles: but if they be tried by their own trinckettes, 
Of School Divinity.  they willbe founded a pestilent generation of Uipers, full of unsavoury brabbles, corrupt doctrine, altogether voyde of wit, & addicted to all superstition. And there is no discreet person amongst our adversaries that hath any smatch of found learning (except a very few) but do utterly detest and reject this filthy puddle of Schoolmen. And yet you sir Jerome, suppose to bolster out & uphold this sowsie ragged rabble with stout countenance. 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 heaps of Pictures were the offcombe of that unsavoury schoolekitchen. Neither did I err in noting the certain limitation of their whelping: no more can you cease from your old cankered custom of cavilling scarce one minute of an hour. You flee over to your Council of Nice as to an invincible bulwark: 
The second Council of Nice.  as though what soever a Council doth thrust upon us ought to be holden of us for inviolable. In deed your filthy unmarried life crawled first into the Church after this manner. So also your frivolous and Sophistical Transubstantiation was commanded in the beginning. But let us scan this Divine Decree of the Council touching Images which was uttered in that second Nicene Council under these words. Images ought to be worshipped as reverently as God is worshipped. But you will not admit this to be true I trow, 
Osori. fol. 47.  when as else where you are of opinion that Images and Pictures remain to be viewed only, all worship set apart: wherein nevertheless you disagree in yourself also. For in the same place, you tell us a tale of Robinhoode alleging miracles withal, to wit, that blood hath been seen to gush out of Images pardie, and certain virtue of healing hath issued from them. And that for this cause they ought to be worshipped. Hereby meaning to prove both: of the which a little erst you admitted neither. What grossness is this Osorius? what oversight? what forgetfulness of yourself and your own words? you report that Eusychius did behold the Images of the Apostles exquisitely painted. What hereof? This was but a commendation of Painters my good Osorius, and not a praise of Pictures. Yet you notwithstanding as though you had made a fair speak, do affirm that it is without all controversy, that Images were in the Apostles tyme. How? or from whence do you persuade this Osorius? is this a good Argument to prove that Images were visited in the Apostles time, because without comptrollement you tell us a smooth tale of Thomas of Ind? of Eusebius and of Pope Silvester? Do ye so conclude my Lord being an old man, a Priest and a Bishop?  
Semblable and like drowsiness is in you, where you charge me that I did accuse your Schoolmen to be the first founders of Images? This is false: I do not charge them withal: but I will abide by this, that this venomous doctrine was wonderful increased with the corruption of this poisoned School. ●y words are as followeth. 
In mine answer to Osor. Epist.  When true Religion began to decay: Images crept into the Church by title and little, and that former earnest desire of pure doctrine waxed cold in men's hearts: and that bastard and deformed superstitious School Divinity vaunted itself at the length, and immediately all places were patched up with Images. etc. Now speak Parrot of Portugal, I pray you. Did I not orderly enough distinguish the seasons of times? By little and little crept Images in, yea long before the peeping of Schoolmen abroad: but being settled in their stalls, all places were stuffed with Pictures. You see their Original before Schoolmen, but the increasings thereof, in the chief reign and sway of that brotherhood: And yet ye dare impudently affirm that I named Schoolmen to be the very wellsprynges of Pictures. And at length ye cry out. What dullness? what negligence? when as I might more justly have exclaimed, O forgetful dotard, O railing scold. After that you have long turmoiled yourself in this gulf, sometimes treating of Pictures, sometimes inducing them as representations of holy personages: you pack up your trunks, and return to your former course of exhortation, wherein you persuade that because Images be savoury Instruments to inform the unlettered people, therefore they ought be reserved to that use. But learned and godly men will rather say, that Images are dangerous Rocks of manifest Idolatry. And as I will not much gainsay, that discreet men and well exercised in the Scriptures may have in their closets without any peril, the Image of the Crucifix, so do I boldly pronounce that without great danger of Idolatry, Images can not be placed in Churches, to the view of the rude people being naturally inclivable to all superstition. And therefore it is most necessary to abandon Images out of Churches, and to instruct the people in the holy Scriptures, the often hearing and reading whereof, will make the diligent and virtuous followers, to find no want of any such painted babbles: Satan carrying our Lord and Saviour jesus into the wilderness willed him to fall down and worship him. Our Lord jesus despising and rebuking him said. 
Luke. 4.  It is written. Thou shalt worship the Lord thy God, and him only shalt thou serve. verily when I ponder the Majesty of these words thoroughly in my mind, and the daily practises of your Churches, wherein so perilous and evident tokens of Image worship and kneeling to Pictures is frequented, my very heart panteth and trembleth within me, to think, how this express commandment of God the Father, and of our Lord jesus Christ seemeth utterly buried in oblivion with you.  
But run on, sith it so pleaseth you, and scorch your souls in the flames of Idolatry: we being terrified with the Divine Oracles of the sacred Scriptures, have utterly subverted Images and Pictures, and exiled them from our Churches. In like manner we pass over the Saints in our prayers, & make intercession only unto God the Father and our Lord and Saviour jesus Christ, and upon them do we call only for succour. Unto whom with the holy Ghost we do confess and profess all glory, all honour, all power, & everlasting eternity to be due. And to confirm this our confession to be most pure and true, the testimonies of each Testament are plentiful: wherein we do also follow the manifold examples of the patriarchs, Apostles and Martyrs. As for you, there is nothing uttered of your part savouring of the ancient, pure fountain of the primitive Church, either in conversation of life or profession in Religion. We have heard the voice of our Lord jesus: Thou shalt worship the Lord thy God and him only shalt thou serve. Certes if the only Majesty of God must be worshipped alone, the worshipping of saints ought in no case to be admitted them. The Evangelist john begun to worship the Angel: 
The last chap. of the Apocal.  but the Angel withstood him & yielded the reason. I am (quoth he) thy fellow servant. If we have Angels our fellow servants Osor. surely we have no Saints to be our Advocates. 
1. Timo.  There is but one Advocate betwixt God and man: The God and man Christ jesu. If Saints make no intercession for us, then to worship them is but vain. Semblably take worship away, to what purpose serve Images? For to gaze upon them availeth little. Let the people hear the Scriptures. Let them be busied therein: There is Christ painted unto us: there may the eyes of the soul behold him: in them doth he breath, in them doth he live, in them doth he reign and triumph.  
My Dylemma, or double Argument doth not content you, wherein I did conclude against Images, to wit, that having life there was no want of them, & wanting breath there was no use nor profit in them. How you say then hereunto? may not 〈◊〉 parcel be justified by the Scriptures? 
Exod. 1●.  Why dost thou cry unto me (saith God the father unto Moses) And yet Moses in his prayer opened not his mouth. Therefore the spirit being present, doth present the prayers unto God though all the senses else be silent. On the other side. If the heart be otherwise occupied. God will not accept the prayers though never so many and never so laboursome. For after this manner the Lord jesus doth recite out of Esay the Prophet. This people doth honour me with their lips, but their heart is far away from me but they worship me in vain. etc. Behold here worshipping is to no purpose, the spirit being absent: Why do ye therefore spurn against matters so manifest?  
●ay but you presume to contend agaysnt the holy Ghost in these words, saying. The spirit being present, Images do no hurt: and being absent, they do very much avail. amids our prayers things may not be interlaced, that do not hurt (good Sir) but matter wherewith our prayers may have access unto God. But whereas you would have Images to be available being without spirit. This is very strange & monstrous in a Divine to affirm that our prayers can be commended unto God by Images or by any other way else without the spirit. God is a spirit (saith our Lord jesus Christ) and it behoveth his worshippers to worship in spirit and truth. 
john. 4.  The Lord jesus doth pronounce that the true worshippers ought to worship in spirit. Our Prelate doth contend that pictures may avail to prayer without spirit: Away Osorius Away. For even on this wise and in the same cause the Lord jesus did put Satan to flight. We assuring ourselves upon the authority of God the father and of our Lord and Saviour jesus Christ, will together with the Prophets and Apostles, honour the Lord God the father, and him only will we worship, the Lord jesus Christ and the holy Ghost making intercession unto him for us. As for you (if you be so altogether persuaded) range on in this your crooked procession together with these gorgeous titles of Counsels & Fathers, and with that filthy raggema●oll of your schoolmen. There will come a day, when this matter will be more deeply sifted before the judgement seat of our Saviour jesus Christ. Then shall we know whether part have more safely and more duetyfully profited in the worshipping of God's Majesty. And so now at the last your first goodly invective is come to an end: from out the which if a man will pluck away your outrage in cavilling, your venomous scolding & your superfluous sentences: surely very little will remain wherein the learned Reader may be desirous to spend any tyme.   

The second Book.  
I Am ashamed (you say) to use so many words in the confutation of your Book. It is modestly done of you to confess your fault. But your unmeasurable brawling hath altogether wearied me: of the same opinion are all others also that have seen your writing, who with one consent do wonderfully condemn this your idle superfluity of tongue in an old man. Yet can we see no amendment in you: for the further ye proceed, so many the more Fables you do utter, whereby all men may perceive, that you are not induced to writing of any judgement or discretion: but inflamed with excessive malice & violent outrage: with neither of that which your person and gray-headed years ought in any wise be acquainted. But whereas you report that I seem to have taken wonderful pleasure in that my little book. Herein you follow the example of wayward men, which esteeming other men's affections by their own be of opinion that scarce any manels can be well disposed because they be undiscreet them selves. You begin to quarrel at the overthrow of the Sacraments, wherewith, you say also, that I do seem somewhat displeasant: and therefore you commend me with a scoff, no less unpleasant than unsavoury. But mock on & spare not. You do travail with your contumelious words to bring this noble Island my dear beloved country into obloquy with all men, & with an abominable lie do exclaim, that our Deui●es have utterly subverted all Sanctuaries, Ceremonies, and Sacraments. This your infamous, shameless, 
Hyperbole is called an excessive vehemency of speech.  and reproachful Hiperbolycall speech I have scattered abroad, crushed in pieces, and brought, to nought, & have so deeply imprinted your flesh with an. S. for a slaunderour to your perpetual shame, that neither you nor any of all your feet shallbe ever able to wipe it out again. You do accuse Luther, Carolostadius, Oecolampadius, Zuinglius, and my Peter Martyr as men that do unreverently rend asunder the lords Supper.  
First of all. I have sundry times heretofore protested, that your controversse concerned us, and not them. For your quarrel was against our English divines, 
Whereunto the Apology of Haddon had especial regard.  whom I undertook to defend: you slandered our England, I stood to the defence of the same. And therefore I might well have referred all this contention touching their doctrine to themselves: & so I do: yet I will presume to say this much by the way, that you deal very ungently herein, to scold so importunately against the good name of them, which can not now plead their own cause: I do add hereunto, that the rest (except Carolostadius only, of whom I can say nothing, because I do not know him) all the rest I mean, were men of such excellency, not only in the knowledge of tongues, and other liberal sciences, but also such singular divines, as that Jerome Osorius might have been scholar to the meanest of them. I say this withal, that you utter your unskilfulness herein, to couple Luther and Zuinglius together in matter of the Sacrament, whose opinions were somewhat discrepant in the same. Lastly touching the matter itself, I answer briefly: That those famous and worthy patrons of the Gospel and true Religion (whose names you rehearse in reproach) did reverently and religiously treat of the Sacrament of the body, and blood of our Lord if they may be tried by the true touchstone of the scriptures: in whom likewise you can find no just cause of reprehension concerning the other Sacraments, unless you suppose, that with your naked clamorous affirmatives ye may expel them out of the Church, as men are wont to drive common players from the Stage with hissing and clapping of hands. But they can not be so quailed Osorius. They have obtained better footing and deeper root in the hearts of men by their learning & virtue, them you can be able to remove with your pen though it be never so cruel: whom the bootcherly cruelty of your side be it never so savage, can with fire & Faggot consume out of the minds of the godly. But this our new master dispatcheth all things in scoffs & a petty questions. He demandeth of us, what is to be understanded of those Sacraments which we do retain? First of all, if we do use any Sacraments at all, you are taken tardy for a common liar against us especially: for you railed a little erst, that all Sacraments were utterly abolished by our preachers, and that you have as many witnesses of this solemn lie, as England hath inhabitants.  
But you proceed, and would know. What Sacraments be. If you do know already and will dissemble, why do you play the fool in so earnest a matter? but if you be ignorant hereof, what manner of Divine will you be accounted? that know not the first principles of Religion? Nay (say you) I am not doubtful of the Sacraments of Schoolmen: but I know not your bare and naked Images, by the which you deny the grace of God to be obtained. How many faults Osorius, in so few words? For first of all, who ever called Sacraments, by this name Images, but you alone? in deed they are named signs, and marks of holy things, many times seals of our salvation, many men call them tables: and so divers men give divers names. But yourself are the very first, that ever gave this term of Images to Sacraments. But as touching words, though you be oftentimes over captious, we willbe more tractable with you therein, and will prosecute the matter. You say that our divines do place naked Images in stead of Sacraments. How naked, my Lord I pray you? we do agree with S. Augustine, that Sacraments are signs of holy things: or thus: that Sacraments are visible signs of invisible grace. I trust you will permit me the same liberty of words, which you use to take to yourself. We do grant, that we are by Baptism regenerate to eternal life: we do also yield, that in the holy Communion our Lord jesus is truly received of the faithful in spirit by faith. Whereby it appeareth, that our divines do not account the Sacraments as bare naked signs, but for things most effectual, most holy, & things most necessarily appertaining to our comfort: they be sacred mysteries of our Religion, they be assured pledges of heavenly grace: 
Exod. 32.  And yet God the father which made us of clay is not tied to his workmanship, nor bound to his creatures, 
Rom. 9  But taketh mercy of whom he will have mercy, and forgiveth our sins for his own sake, not for the Sacraments sake. Lastly, 
Rom. 6.  Life everlasting is the gift of God through jesus Christ, not through operation of the Sacraments. And therefore we do refuse and detest such naked & falsely forged Images, as dreams of your own drowsy brains, 
How we ought to esteem of the Sacraments.  and use the true Sacraments as most sacred things, as pledges of our faith, and seals of our salvation: & yet we do not attribute so much unto them, as though by the means of them, the grace of God must of necessity be poured our upon us, 
Ex opere operat. Rom. 4.  by the Works wrought, as through conduct pipes. This impiety we turn over to your Schoolmen, the very first springs of this poison, For inheritance is given of faith, according to grace. The Sacraments are reverend signs of God's grace unto us, are excellent monuments of our Religion, are most perfect witnesses of our salvation. If you can not be satisfied with these commendations of the Sacraments, heap you up more unto them at your choice, we shallbe well pleased withal, so that you bind not the grace of God to these signs of very necessity. For we are not saved by the receiving of these Sacraments, 
Rom. 10.  But if we confess with our mouth our Lord jesus Christ, and with our hearts believe, that God raised him again from death, this confession only will save us. julian the Emperor was baptized in the name of jesus, yet died in manifest blasphemy: judas Iscariote did feed upon the Sacrament of eucharist, yet immediately after Supper, he departed to the enemies of our Lord jesus, and betrayed innocent blood: what needeth many words? Sacraments are most precious tokens of God's favour, 
Sacraments are tokens of salvation, but do not work salvation. 1. Cor. 1.  but they do not obtain God's favour: Sacraments are excellent monuments of godliness, but they do not make godliness: He that will glory, let him glory in the Lord, not in the Sacraments. For by God, we are engrafted into Christ jesus, which was made unto us by God, wisdom, righteousness, sanctification and redemption.  
And this much to your general objections framed against our order of administering the Sacraments. Now I will come to those two principal points, which you seem specially to have culled out, that in them you might brave out the nimbleness of your wit, & eloquence of tongue: Confession, 
Confession. Sacrament of the Altar.  you name and the Sacrament of the altar, as you term it: Of Confession you draw forth a tedious talk, and in the same endeavour to include the Sacrament of Repentance. First of all, you cast your accounts amiss in your numbering, Osorius, for if you receive Repentance in the name of a Sacrament, either you must admit eight Sacraments contrary to the old custom of your Church, or else you must turn one of your other seven Sacraments out of the doors: wherein unless you deal more circumspectly, you will have more fists about your ears then your own, even amongst your own fraternity. But please them as well as you may, and us you shall easily win to wink at you, which do content ourselves with two Sacraments only, to wit, Baptism, and the Supper of the Lord: 
Two Sacraments.  yet do we also exercise the rest withal as matters singularly profitable, and so fast knit to the rule of true godliness, that Christian profession can not want them. When I name the rest, I do not comprehend all, but Confession, and yet not your hypocritical and school confession (whereof we will treat hereafter) but the pure, and ancient confession, authorized by the Scriptures, & practised by the Prophets, and Apostles: I add hereunto amendment of life, ordination of Ministers, celebration of Matrimony, and prayer: although you pass by this last as a foreign stranger. All these (I say) are in daily use with us, and had in great estimation, though they retain neither name nor nature of Sacraments properly: There be some other also, whereof it is peerless to make any mention at this present: for these are the chiefest: which though we do not usurp for Sacraments, as you do: yet we do allow of them reverently, and religiously according to the ordinance of the Gospel of God. Which I thought meet to touch briefly by the way, left any person unacquainted with our orders, and giving to much credit to Osorius, may esteem so much the less of our Religion. Now I return to your Confession whispered into the ears of your Priests: 
Auricular Confession.  whom though you embrace as your sweet babe, and enrich with a great dower of words, and deck with gay copes of sentences: yet ye lose herein both your travail & cost. For you garnish but a schooleharlotte, a nurse of superstition, a drudge of covetousness, and the common shop of all abomination. And therefore you do well, that in the enshryning of so filthy an invention of man, you fly from all aid of Scriptures: And yet because ye produce some, somewhat sty●ye, & according to your discretion apply them as wisely, though ye promise quite contrary, we will sift them a little by your leave, and see how they will help you in your journey.  
I speak nothing hear (you say) how in the old law● in their sacrifices offered for cleansing of sins, a certain confession of unpure living was brought to the Priests. But speak aloud rather, what confession was that you speak of? by what custom received? in what place, when, and with what circumstances was it frequented? either you ought have uttered one of these, or else we must plainly judge, that this confession was a certain somewhat, we know not what. Whereof is no such thing in all Scriptures, as you make it: or if any such were amongst the ordinances of the Priests, 
Heb. 9.10.  the same is worn out of ●re even as the old sacrifices are, & quite forgotten: and this you can not deny: unless you be altogether ignorant in Divinity, No nor that you think worthy to be noted (you say) that those which came to the Baptism of john baptist did of an earnest zeal confess their sins. You do well (Osorius) that you do not, note it, but you had done better, if you had never touched that place. For at that time were no massmongers nor Cowled lozelles, into whose ears 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 Acts of the Apostles. If it pleased you not to rehearse it, why do you rehearse it them? nay rather why do ye make a special note out of the Acts, 
Acts. 2.  of that which is not there? The hearts of the jews were pricked at the preaching of Peter, whom also Peter doth exhort to amendment of life. Here is no word of Confession: and yet I doubt not, but they did confess their sins unto God. But I would not have you (Osorius) being a Divine, and a Bishop so unadvisedly to vouch any thing out of scriptures whereof is no mention made there. You say also that you will pass over in silence the Commandment which james gave concerning Confession. Truly you ought to have made no mention thereof, because that commandment can not be restrained to Priests only, but extendeth itself to all persons indifferently, and belongeth no less to common prayer, then to mutual confession: 
james the last chap.  as is evident by james his own words.  
Lastly (you say) that you will not use these words where with Christ did manifestly commit unto Priests the jurisdiction of the soul. 
Osorius.  Ye do very well truly that you will not use those places, I would to God you would not abuse them. But you do corrupt them foully (Osorius) and that laudable & wholesome order of the Apostles in remitting offences, which they used with prayers openly spoken, in the name of our Lord jesus, you do deprave with a certain authority of your own, in blind corners, either for lucre of some powling pence, or for someother worse matters. In a strange tongue ye send away the people that come unto you, nothing amended, nay rather oftentimes, more apt to devise mischief: surely for the more part, much more corrupted rather then amended. I do not lie, Osorius, though you stomach my words. Daily practise, & common experience, and the perpetual history of all ages, will witness the same to be true. And being here destitute of Divinity, you hawk for other helps abroad, and you range to two virtues very godly ones I promise you, yet such as they be, as far wide from your forged Confession, as heaven is distant from the earth. You suppose it a goodly matter, that we do know ourselves. And so it is indeed. You commend humility much, & I agree with you therein: But from whence come these unto us? out of friars cowls or Priests wide sleéues, or from the bosom of God the father? 
james. 1.  from whom every good and perfect gift is delivered unto us? Peruse you that Psalms of David, what shall you find in them but submission, 
Psal. 22.30.  humility, knowledge, and embacing of a man's self? and yet that Prophet of God did not learn them of your Priests, but of the creator of all things God our most loving, and bountiful father, of that same great & mighty God (I say) who pronounceth of himself, saying: 
Deut. 32.  Behold therefore that I, even I, I say, am the same Lord, and that there is no God besides me. I do kill, and I make alive again, I do make the wound, but I will heal again. etc. Wherefore we must obey james, who pronounceth in this manner. Humble yourselves in the sight of the Lord, and he will exalt you: But wherefore bring you these things severally? The whole discourse and tenor of the Scriptures doth teach humility, and submission of minds, it breaketh obstinacy, it abateth pride, and names arrogancy. And yet Osorius a Divine, and a Bishop doth lead us away from the Scriptures, and will thrust us unto market Confession, to gather precepts of good life from massmongers, and Cowled Friars: O blind guide of the blind. It is no marvel truly, though you and your sheep of Siluain fall both together into the ditch. But at the length he bringeth forth an invincible Argument and doth testify of himself in earnest and as it were with Protestation.  

Mercenary Confession.  That the holy Ghost hath wrought all that goodness that is in him by the mean of Confession. He doth plainly Confess, that confession hath been his Schoolemystres, and nurse of all his godliness, in so much that he hath not one sparkle of the love of God (for so he speaketh) besides that, which hath been revealed unto him by illumination of this ear. Confession. First of all (Master Doctor) I am easily persuaded this to be true that you speak of yourself: and next I am ashamed, and weary of you, that have altogether so hanged upon Confession, that neither prayers, nor study, nor precepts of holy Scriptures, have prevailed in any respect to induce your mind to godliness, being a gray-headed Divine, a man of three score years almost: Then also I can not but believe, that either you have been a very blockheaded Scholar, or that your masters of Confession, were very unlucky, which in so many years, after so much buzzing in their ears, after so many conferences of godly matters, could work nothing else in you, them to shape a mad Bishop, of a senseless Priest. Epicure (as you know) was accustomed to glory, that he had never instructor in Philosophy: I believe it (quoth Cicero) for if you had been taught any thing at all, you would never have written so absurdly. Even in like manner may I believe no man better than Osorius himself, that he never had any other Schoolemisters besides Confession. For of a wicked and corrupt Schoolemysters, is hatched a proud and haughty sholer, standing in his own light, a despiser of all others, an importunate brawler, a prattling Sophister, a shameless railer, an unmeasurable slander and a pervertour of holy Scriptures, and true godliness. How much better had it been for you, if you had had less conference with massmongers, and been more acquainted with S. Paul? He would have instructed you in all sobriety, modesty, justice, piety, faith, charity, patience and meekness: Whereof you seem to have learned no title in all your sweet confessions, nor so much as heard, whether any such matter be, or ever have been: So far and wide doth both your speech & your reason dissent, and disagreé, as altogether estranged from them. Yet ye proceed notwithstanding in this desperate travail of Confession, which being staggering and ready to fall, you do underprop with works, lest it fall to the ground, For thus ye writ.  
Yet notwithstanding we do not so content ourselves with this Confession of sins, but that we exact fruits of Repentance, which we use to name Satisfactions, a word that you scorn at most insolently. Behold this fine scholar of Confession, so well poolished in the school of his massmongers, that he hath learned, that Christians are required to bring forth fruits worthy of Repentance. O deep and profound doctrine: as though any Cobbler or Carter did ever deny, or were ignorant in this point? but you have coupled hereunto an other new companion a mere stranger to Christian ears. For you say that the fruits of Repentance are named of you by this name Satisfactions. I do know very well that your massmongers, Friars & schoolmen have thrust into the church this new wicked name of Satisfaction: but I know this also, that you have done this, to your great shame, and reproach. For it is a manifest untruth contrary to all holy Scriptures, contrary to the doctrine of the sacred and Apostolicque Church, & contrary to the judgements of the approved ancient fathers. But we do hear john (say you) exhorting them, which had confessed their faults, to bring forth fruits worthy of Repentance: and you add, that the same words were repeated by that great master of righteousness the Redeemer of mankind. I do confess this Osorius, what conclude you hereof? we must bring forth fruits worthy of Repentance, Ergo, fruits worthy of Repentance must be named Satisfactions. Cursed be your Confessors Osorius, that could instruct you no better in Logic. Osorius hath sucked out of Confession the rules of good life, Ergo, he must do nothing else. A very like conclusion, a fit whelp of that school where you were trained up. But let us see, if your Satisfactions be not utterly overthrown with the same Scriptures, wherewith you think to establish them. john pointing unto Christ with his finger, Behold (quoth he) the Lamb of God which taketh away the sins of the world: 
john. 1.  If Christ take away the sins of the world, how can works satisfy? but hearken unto Christ himself whom you do worthily name the great Schoolmaster of righteousness. When you have done all (saith he) that are commanded you, say yet, we are unprofitable servants, we did no more than we ought to do: 
Luke. 17.  Behold we are unprofitable servants in the chiefest perfection of our works, Ergo, your Satisfactions are cold & nothing worth.  
That pure and chosen vessel of God Paul, doth teach in this manner. 
1. Cor. 4.  I am not guilty of any thing, yet am I not justified hereby. If Paul's vndesiled conscience, clear of all crimes, were not available to justification: then of very necessity all your own, and the Satisfactions of all your sect, are lame and crippled. But let us learn of the same Paul from whence true Christians ought to fetch full Satisfaction and absolute perfection. Christ (saith he) hath by one only oblation made perfect for ever; them which are sanctified. This one only Sacrifice of Christ, offered up in the Altar of the Cross, is our Satisfaction, our perfection, and our witnessing, and shallbe for ever, not ours only, but of all those also, which shallbe made perfect in time to come. We do believe Paul, we do believe john, and we do believe Christ. If you do not believe those, there be other companions fit for you to company withal, namely, the pharisees which scorned Christ's preaching, unto whom he said. 
Luce. 16.  You be they, which justify yourselves before men, but God knoweth your hearts: for that which is glorious in the sight of men, is abomination before God. Take heed Osorius, take heed (I say) that you be not of the number of those pharisees, lest God abhor you, & turn his face from your glorious Satisfactions, shine they never so gorgeously in the sight of men. You cavil after your old manner, I can not tell what, against the vanity of me, and our divines: wherein I will not brawl with you, lest I fill whole Uolumes with superfluous matters, as you do, but I will meet with you in those things only, wherein seemeth some matter of controversy. You bring a very sit and elegant cause surely, whereby you would show, why we should not confess to God alone, but rather flee out to your Confessors.  
For that God (you say) can not be so easily perceived of us, he hath appointed his vicars on the earth, which should exercise his authority so that who would refuse them, would refuse God himself. etc. First of all, ye deny that God can be clearly perceived: as though the sight of God were necessary to the damnation of sinners. This is to to lumpish Osorius more fit for that Cowled Ass your companion then for you. 
1. Tim. vlt Add Heb●. vlt.  No man ever hath seen God, nor can see him, and yet through Christ, we do offer unto God the father, the sacrifice of thanksgiving, and magnify his holy name. This matter appertaineth not to the sight of the eyes, it appertaineth to the mind, and inward seéling of the soul which climbing unto God in hearty sorrow, and sighing is never thrown down from the beholding of his infinite goodness. 
Ezech. 33.  I live, saith the Lord, and take no pleasure in the death of a sinner, but rather that the wicked convert from his wicked way, and live: be ye converted therefore, be ye converted, from your wicked ways, wherefore will ye die, O ye house of Israel? With like gentleness doth our Saviour jesus Christ call us unto him. Come unto me, all ye that are laden, and I will refresh you, I will give to them that are thirsty of the well of life, freely. And yet Osorius believeth, that because of the absence of Christ, Uicares must be substituted: Paul taught us far otherwise, saying. 
Apoc. 21.  The Lord is near unto all them, that call upon his name: Christ teacheth far otherwise, of himself. 
Apoc. 3.  Behold I stand at the door, and knock, if any man hear my voice, and open unto me the gate, I will enter unto him, and will sup with him, and he with me. O sweet and most comfortable voice of our Lord, & Saviour jesus Christ, which if once may be thoroughly rooted in the inward parts of our soul, will easily raze out, & abolish that privy blind buzzing in the ears of those massmongers and Friars. But Osorius sticketh fast to his substitution and maintaineth earnestly, that the Apostles were assigned to be Christ's Uicares on earth, which should supply his jurisdiction, and should interlace their own definitive sentences with his. These are both false. God is a jealous God, and will not give his honour to any other. He hath appointed no Vicar, and the holy Scripture doth acknowledge no such word, neither was it his will, that the Apostles should intermeddle in his jurisdiction. Your surmise is false, quite contrary to his heavenly prerogative.  

Apoc. 1.  For Christ only hath the keys of hell, and death. Christ only, is the slain Lamb, and the Lion of the Tribe of juda, the root of David, which openeth the book, and looseth the seven seals thereof, neither was there any besides him in heaven, in earth, or under the earth, that could open the book, and look into it. 
Apoc. 5.  Our Lord jesus being raised from death, and appearing unto his Apostles spoke unto them in this manner: 
Math. 28.  All power is given unto me in heaven, and in earth. Of this power was never jot impaired in any respect, and never shallbe. What was the Commission of the Apostles then? Christ himself doth open it in the self same place. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost: teaching them to observe all those sayings, which I have commanded you. This was the Embassy of the Apostles, this was their Commission, & jurisdiction, or to speak more plainly & bluntly, this was their function, this was their office. To this authority the keys of heaven, and remission of sins and whatsoever else of the same kind must be applied. S. Paul doth comprehend all these briefly in these words. 
Ad Cor. 4.  Let men so esteem us, as Ministers of Christ, and Stewards of the mysteries of God. You be not Uicares then Osori you be Ministers: ye be not judges to constitute Laws (as you do wickedly take upon you) but ye be Stewards to dispose the mysteries of God: or at the lest you ought to be. But how belongeth this doctrine of Christ and his Apostles to your massmongers & Confessors? They have an other romish doctrine, whereby they do receive the seely rude people, running in heaps, unto them, rehearsing their sins privily, and in some close corner, superstitiously: & when they have uttered what them listeth, they pronounce over them, of their own power, an absolution in a strange language: & in stead of Satisfaction, they do enjoin them some fasting days or some long pilgrimages: and to make an end of the play, they pike from them a few pennies for their labour. This is your usurped power of Confessions (Osorius) which you affirm was given first to the Apostles, afterwards to you, by a cert●ine title of Succession. Tell me now, did you ever read, that any thing was whispered into the Apostles ears privily? or that sins were severally repeated? or the people absolved by their own absolute power? or any thing done in a language not understanded? or any penance (as you term it) enjoined? or at the last any reward taken?  
What unshamefastness is this? what impiety is it to defend this close superstitious, and mercenary ear confession under pretence of the authority of our Saviour Christ? & example of his Apostles? especially when as none of these was ever instituted by Christ, or frequented of his Apostles. But your brains are so be witched and intoxicated with ear confessions, that ye shame not to allege other stuff yet which is most absurd of all the rest, You say that it is dangerous for men to be left in their own liberty, when they should confess them selves to God. For if it were so, we would not willingly yield to that embacing and throwing down of ourselves, which David named to be the most acceptable sacrifice to God. You do hear and acknowledge your own words, my Lord, than the which I never heard any thing uttered more blockish: The matter shallbe made manifest by the same example of David, which yourself do allege. David being a patriarch, a King and a Prophet, and a man according to God's heart (to use the words of the Scripture) was notwithstanding continunually exercised in this kind of Confession, which is betwixt God only & us: in whom there is such store of sorrowing, sighing, lamenting, weéping, afflicting, and bewailing: as the like hath never been in all your se●●et whisperyngs, no not sith the first whelping of the same. For 〈◊〉 else is there in all that heavenly & golden Psalms of David's p●ayer? then a mournful, and lamentable confession of sin? joined with hearty repentance, & sure hope of pardon? 
Psal. 51.  Be merciful to me. O Lord (saith he) according to thy manifold mercies, wash me thoroughly from my wickedness, and cleanse me from my sins: for I do acknowledge my faults, and my sin is ●●er before me. Against thee only have I s●●ed, and done wickedly in thy sight. Lo here a true and sound form of Confession fully described in David, 
A true form of Confession out of David.  whom you have alleged. In this confession we do exercise ourselves: In this we remain, & in this we do dwell. We do also pour out public Confessions of sins in our Churhes, 
Public Confession.  where the godly Minister is hearkened unto, which may minister an wholesome plaster to our wounded consciences, some sentence 〈◊〉 of the authority of the Scriptures. These be the keys, wherewith he doth open the kingdom of God, to them which do unfeignedly repent, & pronounceth us that are bound with the chains of our sins, freely loosed, and delivered from them in the name of our Lord, and Saviour jesus Christ. These Confessions as well private as public, these keys, this power of binding & losing we do acknowledge appointed by the Scriptures, and practised in the time of the Apostles. Neither was any thing done with john in a corner, touching Confession, nor yet with the Disciples of Christ. This matter was referred and ended also to and before God: whereof we have a most manifest example in the Gospel, which ought not only enter the ears, but also pierce the very hearts of all well disposed persons.  

Luce. 15.  When the lost and prodigal son, had riotously consumed and wasted all his substance in so much that he was driven to eat Peascoddes with hogs, he beginneth at the last, to call himself home, and earnestly to devise how he might be reconciled to his father: herein he prayeth no aid of any Levite, nor sitting in a corner unfoldeth unto him by piecemeal how wickedly, and filthyly, he had behaved himself, in all his misdoings, in hope to receive pardon of him, who could not relieve him: but with an assured confidence, cometh to his heavenly father, and maketh his humble Confession into his ears, in this wise. 
An example of private Confession in the prodicall Son.  Father I have sinned against heaven, and before thee, and am no more worthy to be called thy son, make me as one of thy hired servants. Truly this is both an humble, and lowly Confession, the sentence wonderfully effectual, nor any whit tedious in words: And yet it came to pass hereupon, that this most mild father was very joyous, and clothed his son gorgeously, rendering thereof this reason: My son was dead, and it alive: was lost, and is found again. Behold here a pure and Gospel like Confession, by the which we pass from death unto life, from destruction, to salvation. And therefore we that are instructed with these godly precepts, aught to obey the holy Ghost, which teacheth us by the mouth of S. Paul, That, 
Heb. 4.  because we have an high Priest, that hath pierced the heavens, even jesus the son of God, we should boldly approach to the Throne of his grace, with affiance, that from thence we may obtain mercy and grace and find necessary relief. Yet for all this, our great Proctor of Confession speaketh on, and faceth out the matter endeavouring to fetch the petigreé thereof out of the Prophecies of Esay and demandeth of me How I think that place of Esay must be understood: 
Esay. 11.  that it Should come to pass, that after the birth of Christ, the suckling Babe should thrust his hand into the den of the Cockatrice and draw him out from thence? First let us hear the famous interpretation of this reverend father.  
If you will interpret this place (saith he) as becometh a Christian, by children, you must understand those persons to whom Christ hath given power to tread down Serpents, and Scorpions, that is to say all savageness of wickedness, the deceits of Devils, and all cruelty lurking in the very Dens of the souls. For although those persons be of a childish simplicity, yet are they endued with such force and strength, that they may easily kill Vipers, being baled out of the most inward entrails of the souls. Mark here Reader this deep interpretation of this grave father, Bishop and Divine. But what shall I reprehend in this old Dotterel first? He resembleth Confessors to suckling babes. By what reason? by what resemblance? by what likelihood? Paul doth inform the Ministers far otherwise, whom he requireth amongst other things, 
1. Tim. 3  To hold fast the mystery of faith in a pure conscience, then, that a trial be had of them first, and after admitted to the ministery. Both which are far beyond the age of Childish simplicity: but the power to tread upon Serpents, 
The place of Esay wrongfully wrested by Osorius.  & Scorpions, was granted to the Disciples of Christ, as appertaining to their bodies, not to their souls: That they should be daily conversant amongst poison, without any impairing of their health: for even so doth our Lord jesus promise them. Behold I give you power to tread upon Serpents, and Scorpions, and upon all the force of the enemy, and nothing shall hurt you. 
Luke. 10.  So did Paul shake from his hand into the fire the viper, which by chance stack fast upon him, being himself safe and whole, when all men did look that he should have swollen and burst in pieces. Wherefore this promise of Christ, whereby the health of the Apostles was preserved, that nothing might hurt them, can not be so mistourned, and wrested to the edifying of souls through Confession, unless it be, by you and your schoolmen: which in midday overspread all things with clouds, disguise all things licentiously at your own will, which change white black, and black white, that by such means that peéuishe and cold inventions of your Commentaries may be imputed unto our charge. In like manner, because God did place in the firmamentone great light, and an other less, in the first creation of the world: ye will have this also to be almost an Article of our faith, that hereof it came to pass, that the Pope is in degree above the Emperor. O passing wit, that can make of the Sun a Pope, and of the Moon an Emperor. But ye rout so sound in these drowsy dreams, that you can not be awakened out of them: and therefore I will leave you snorting in them, and will answer you of the true meaning of the Prophecy whereof you moved your question. Esay the Prophet doth in that place treat of the coming of our Saviour jesus Christ, and doth foreshow, that in that time, shall peace and full tranquillity of all things be: which peace after a Prophetical manner he doth beautify and make apparent, under allusions and variable figures, that by them we might be induced to have a better taste and feéling thereof.  
And to express the same more plainly. I will recite that part of Esay from the beginning which you have slightly run over. 
Esay. 11.  The Prophecy is knit together in this phrase of words. And there shall spring a branch out of the root of less, and ae blossom shall grow out of his root. etc. Upon whom the spirit of the Lord shall rest. etc. then a little after. The Wolf shall dwell with the Lamb, and the leopard shall lie down by the Kid. And again. The Bullocks, Lions, and Cat-tail, shall keep company together, so that a little Child shall lead them. The Cow, and Bear, shall feed together, and their young ones shall lie together. The Lion shall eat straw like the Ox or the Cow, the suckling babe shall have delight to the Serpent's nest, and when he is weaned, he shall put his hand into the Cockatrice ` Den. This much Esay: who did most eloquently describe unto us the coming of Christ into the earth, flourishing to the great benefit of universal peace and public prosperity, by way of allusion of the concord and agreement of savage beasts accompanying together peacybly. And because he would Imprint the same more deépely into our inward senses, he is plentiful in comparisons, and figures: 
The place of Esay explained  amongst the which, he bringeth in, this comfortable similitude of the suckling babes, desirous to play with the Serpents: whereby, he doth most manifestly express unto us, the happy estate of those days, and the wonderful clemency, and innocency of Christ. All men may well know, that this was the true, and unfeigned meaning of the Prophecy, which will consider the purpose of the Prophet: and withal will know this also, that your Fable thereof is very trifling, a meet lesson for your pelting school of Confessors and schoolmen. Now here is your goodly Confession so gorgeously painted by you, which you affirm to be the Queen of all Christian discipline, being in indeed (as you have set her out in stage) a most filthy handmaid of your Schoolmen, and most pestilent bondslave of the Romish See.  
Now come we to deal with you of the Supper of the Lord: 
Of the Sacrament of eucharist.  which being of itself a most precious and sacred monument of our redemption, you have so defiled and corrupted with your traditions, that the true use thereof is almost utterly extinct. Yet in the mean space You accuse us as violatours of the Majesty of this sacred Sacrament, and that we have in the same, I know not, how heinously offended. Which horrible accusation being inflamed with outrageous burning firebrands of Sentences, if it be unfolden & thoroughly perused, will seem to savour of nothing at all, but of malicious smoke of your shameless railing. You make a preface hereunto in some leaves, with a great rabble of words, but altogether contrary to the matter, As that we do not conceive all the creatures of God by reason: and a little after, you roll in your Rhetoric coming down to the fashioning of man's body, and the whole creation of the world and herein because you will be accounted no small Ciceronian, 
Osori. Tullyes' countersaite.  you bestir yourself: & pack and stuff together a whole sarpler full of Tully's own sentences, and at length with a long & laboursome talk, ye conclude that, whereof no sensible man of our divines ever doubted: That is to say: 
Cicero. de natura Deo●um.  That man's reason only must not be used to the conceiving of all the creatures of God, but that faith must be many times interlaced withal: And last of all you name our Lord jesus Christ coming down unto us from heaven, and of his infinite mercy taking upon him our frail nature, the which you preach to exceeded reason above measure. What say you Osorius? what do you mean hereby? who hath distempered you? you do suppose (I think) that ye writ to stones, and blocks, not to men. Who did ever doubt that there are as many things to be wondered at, as be creatures in nature? Let us behold all the works of God. Or what Christian person hath ever been found amongst us so blockish, and so void of perseverance, which doth not confess the coming down of Christ from heaven? and all the Articles of our belief, to be unto us, as secret and heavenly mysteries of our faith? wherefore do you so wastefully lose your own and other men's time in so evident, approved, & confessed matters? why are you so mad in the introduction only of so great a matter, to make so long a discourse, of Maxims already manifest, and whereof our children can not be ignorant.  
Forsooth to this end I do it (you say) thereby to display your error. Who do not comprehend the Sacrament of eucharist by the mystery of faith, but esteem the same by reason only. That is false (my Lord) it is untrue: we do earnestly urge faith: 
Acts. 1.  we adjoin the Spirit, we do grant, & defend it to be both a Sacrament, and a mystery also. You on the other side, do pluck God out of heaven, contrary to the express Article of our faith: and being pluck from thence (the holy Ghost crying out against you in the Scriptures) you shut him up into bread, and being shut up therein ye do transubstantiate him, & disguise him with your Arguments, & illusions of schooleianglers chopped together, framed upon accidents, substances, quantities, and qualities, and to help your juggling, you borrow a point of Paul, clean contrary the cause: videl. He that hath not spared his own Son, but hath delivered him up for us all, how hath he not given us all things together with him? I would to God Osorius you did as firmly and sincerely believe this sentence of Paul, as we do. There would not then be such a swarm of ceremonies, and superstitions in your Church, there would not be such gadding on pilgrimages, and lying grovelling before Images, neither should we see the Vicar of God installed a Lord over men's consciences, uttering his pardons of sins for a few pence, tossing and turmoiling the poor and wretched souls in the flames of Purgatory, not enhaunsing market of the holy Scriptures, after hiw own pleasure. Lastly your Confessors and cowled generation of Uipers would not esteem the worthiness of works as a portion of our justification. Yea if you had believed Paul, you would never have admitted those poisoned monsters of Religion, but would have confessed with us: That all things are given unto us together with our Lord jesus. But I pray you what doth that sentence of Paul avail to the Exposition of the Sacrament of the Supper of the Lord? Truly nothing at all: yet this our goodly grave father turmoileth all things, confoundeth all things, not regarding what may be agreeable to the cause, but poureth out all things at hap hazard as they come into his vagaraunt quill.  
Now followeth a decree of your own stamp in these words. I am of this opinion that those people which do profess the true faith, should consider nothing else herein, but how that thing, that is decreed upon to be believed, may be agreeable to the goodness of God. That no man might doubt by any means the mystery of our Redemption. What speak you (Osorius) shall we judge how agreeable any thing may be to the goodness of God? Who hath made us judges of the goodness of God, that we should determine what may be agreeable, and not agreeable to the same? but your tongue doth folter: for you would have said, the will of God, or ye should have so said: as far forth as we can understand, it as far forth as the patriarchs, 
Hebr. 1.  Prophets our Lord jesus also & his Apostles hath revealed unto us by the sacred Scriptures. And if your decree tend to this effect, we will accept thereof. For we make no doubt of the power of God (although you falsely reproach us herein) but do grope after his divine will in his word, and do humbly apply all our actions thereunto, as far forth as the imbecility of our frail and weak nature will permit. And therefore teach you I pray you, what thing God would have to be made in that Sacrament, we will never inquire whether God be able to perform it: for when we are made assured of God's good will, we will acknowledge with all reverence and humbleness his power, as meet is: Next after your foolish and childish Preface ensueth a very graéuous accusation against Peter Martyr, a meet hotchepot for your Confessors, Schoolmen & Friars. For if they had couchte all their noddles together, they could have vomited out scarcely half so much poison in so short a tyme. To make this matter somewhat plain of all parts what manner a thing it is, we will rip abroad his Budget of tales even as Osorius hath patchte it together. These therefore are the words, wherewith Osorius doth challenge the combat against the soul of Peter Martyr.  

Osori. Prolopopo●ia against Peter Martyr.  O thou most wicked man, how came it into thy mind to handle that most sacred mystery? I would to God my sweet Peter were alive again, & did hear this frantic slander against him. Forsooth he would easily suppress this brawling tongue, with the chains of holy Scriptres, and tame your waywardness. Now therefore, albeit God hath called him hence unto himself: let us imagine that he were alive, and in few words confuting your cursed declamation after this manner. First of all, 
The answer of Peter Martyr against the Prolopopo●ia of Osorius.  how may I take this (reverend Prelate) that you being an old man, a Divine, and a Bishop, at the first chop should call me most wicked man? whereas I am not known unto you, nor have ever been seen o● you, nor have deserved any evil of you? Is this the brotherly love, which Christ requireth of his Disciples? Is this the mildness and modesty of a Bishop, whereof Paul maketh mention? I have written (I confess it) & have spoken in the common Argument of Religion, as seemed good unto me: I have not offended you, in any thing, neither have I had any disputation with you touching matters of Religion, neither was any contention betwixt us at any tyme. Wherefore then do you storm against me so uncivilie? why do ye call me most wicked, which can not duly charge me with any wickedness at all? But be it, that your manners are so naturally of an evil disposed inclination, that ye can not choose but oppress your brother with infamous reproaches, whom of duty you ought gently have admonished, being in error: why do ye heinously offend in the cause, which you have undertaken, that you must needs stamp out so manifest a lie in the very beginning: for ye write that the Sacrament of eucharist, is defaced, defiled & perverted by me. This is false, and you herein are injurious and slanderous: I call to witness mine own books, let them be brought forth & perused, & it shall evidently appear, that I have beautified this excellent Sacrament with most honourable titles, & have spoken thereof always with greatest reverence: But whereas you demand of me, and my masters, with what face we durst attempt so execrable a fact, contrary to so many former ages: and where you also demand if so many Martyrs, and so many Religious men have strayed from the truth, and we only have seen the truth: Truly I can not conjecture what Masters, what Martyrs and what Religious men you do mean. Neither do I presume any thing upon myself, nor do derogate from any other man, neither can I judge you to be sober enough, which in matter of nothing can gush out such a Sea of idle words. But you are come somewhat nearer the matter, and would be certified of me, What great matter our Lord jesus Christ did, if in his last Supper he did leave nothing else unto us but a naked remembrance of his death? In this question I turn you over to the anabaptists, whose speeches are these: A bare sign, bare bread, and bare remembrance: which their nakedness of speech I do abhor and condemn as well as you. I do speak honourably, & judge most reverently of the excellency of this godly Sacrament. The Sacrament is the most excellent, and effectual visible sign of invisible grace, the heavenly bread, mystical bread, the pledge, and vessel of our redemption: finally, it is the true body of our Lord jesus Christ, even in the same manner, as the true body of our Saviour may be present in a Sacrament spiritually, by faith, and in a mystery. Therefore away with those your bare signs, your bare remembrance: I call them yours because they are your slanders, your manifest quarrels against me: for I do not acknowledge, nor defend any such matter for mine. As often therefore as you do repeat the same (which you do very often) so often you do repeat not mine error, but your own lie. You imagined in my writing very monstrous interpretations, and absurd disputations. Whereof I never thought of once so much as in my dream: All which come to this only effect, as if I had taught, that nothing had been in the Sacrament, but a bare sign of Christ Crucified for us. Wherein you are very far wide, not only from the duty of a Bishop and person of a Divine, but also from the profession of a true Christian man, for you thrust unto me a Bastard whelp as it were mine own, and the same also you toss topsie tyruie, from post to pillar after your own 〈◊〉, as if it were mine. But this whelp is not mine, it is a Bastard, I hate it and abhor it, and will forswear it also, if you will have me so do.  
At the length you are come to the very bowels of the controversy, and do stoutly affirm, that the matter is most manifest, & prove the same with the words of Paul. But let a man first prove himself, and so eat of that bread, and drink of that cup, alleging also these words of our Lord jesu. This (saith he) is my body, do ye this in remembrance of me, You will therefore that we should stand fast to these words being so notable and evident, and accuse my wicked interpretation of Christ's words, & affirm that I do make none account of the meaning of Paul. Do I apply a wicked interpretation of Christ's most sacred words (Sir Jerome) Do I esteem the sense and mind of S. Paul of no value? show the place, recite the words, bring forth in the face of the world this heinous crime, that all men may abhor mine impudency, detest mine impiety, and spit at mine ignorance. If you can discover nothing in so notorious an escape, if you exclaim against me without cause, if you be clamorous without reason, if none of all these be in me, but if it be your foul and unshamefast slander: what manner of Christian, what Divine, and what kind of Bishop shall men surmise you to be? Now I will return to your allegations, whereby (to deal in plain & open terms with you) if upon those words you will have it concluded, that Christ is truly delivered in the Sacrament, to the true believers, in faith, and spirit: I will not gainsay you. But if you mean to ground the foundation of your gross, & Idolatrous Transubstantiation upon the same (whereof you make mention a little after) I must needs tell you, that I do utterly dissent from you, and your Masters the Schoolmen herein: and do so nothing refuse to debate this controversy by the very self same testimonies, which you have alleged, that I do rather desire, and most earnestly require the same. This is therefore the sentence of Paul. Let a man examine himself, and so eat of that bread, and drink of that cup: 
1. Cor. 11.  Which word, Bread, Paul through the whole discourse of that Chapter, once, twice, yea many times doth inculcate. Whereby it appeareth plainly, that when a man hath tried himself to the uttermost, when he hath done all that appertaineth to the due receiving of the Sacrament, he must yet at the last eat Bread. So that after your consecrations, Bread, remaineth: and nevertheless the Sacrament, yea Bread remaineth even to the last. Wherefore the substance of the material Bread can not pass into an heavenvly substance (as you do imagine) for Bread can not remain material Bread without the substance of Bread, no nor be surmised by thought to be Bread.  
Paul doth sundry times call the Sacrament, 
1. Cor. 11.  Bread.  
But natural Bread is not the body of Christ.  
Ergo. The Sacrament can not be the natural body of Christ.  
I do speak here even of the consecrated Bread, as you call it, or as Paul calleth it, the Bread whi●h is blessed. Whereof Paul hath an infallible sentence in his Epistle to the Corinthians. The bread which we break, is it not the partaking of the body of Christ? 
1. Cor. 10.  This Sacramental Bread therefore after blessing, when it is taken to be eaten, is even then Bread, and broken as natural Bread. Ergo, it loseth not his natural substance, nor is transubstanciated into the natural body of Christ, as you use to speak monstrously in a monstrous matter.  
How then (say you) doth Paul call Bread the participation of the body of Christ? For soothe in the same manner: in the which a little before, he doth call Christ a spiritual Rock. They did all drink (saith Paul) of one spiritual Rock which followed them, and the same Rock, was Christ, and by and by after, is set down in the same Chapter, We many are one bread, and one body. In both which we do acknowledge the most wholesome, and familiar speech of the holy Ghost, but can not acknowledge your monstrous and new-fangled Transubstantiation. To this purpose are the words of our Saviour Christ to be applied. This is my body which is delivered for you, do ye this in remembrance of me. For the latter part doth explain the first part of the sencence most expressly. For if the transubstantiated bread should contain in itself the very natural body of Christ, hanged upon the Cross and thrust into the side for us (as you do dream) what needed then so often a rehearsal to be made unto us of the Remembrance of his body, especially the body itself being present, and subject to our senses, and daily handled in our hands? But for as much as our Lord jesus in the sight of the Apostles (and the Angel declaring the same) did ascend up into the heavens, 
Acts. 1.  and sitteth there now at the right hand of his father, of his infinite mercy, he hath left behind him this most fruitful, and most healthful Sacrament unto our use: by the receiving whereof, we might be exceédyngly comforted, and should imprint deépely in our memory, and reserve inviolably the lively and effectual remembrance of his most bitter death and Passion, appertaining to the safety of our souls. Now if any man doubt whether this be so or no, let him hear our Lord jesus in the Gospel of S. john, 
john. 6.  so plain and perfect an interpreter of himself, that nothing can be added to make it appear more manifest. My flesh (saith our Lord jesus) is meat is deed, and my blood is drink in deed. He that eateth my flesh and drinketh my blood, the same dwelleth in me and I i● him. Many therefore of his Disciples hearing this, said. This is an hard saying, who can abide it? But jesus knowing with in himself that his Disciples did murmur at this saying, said unto them. Doth this offend you? Then what if you shall see the son of 〈◊〉 ascending where he was before? it is the Spirit that giveth life, the flesh profiteth nothing at all: my words are spirit and life. Your speech is a hard speech (Osori.) it is a hard speech of transubstantiating the bread into the natural body of Christ. Touching the carnal and fleshly eating of Christ's body your saying is hard, yea as hard as iron: who can hear or abide it?  
Let us here take our Lord jesus to be the expositor of his own words, who doth so attemper & mollify this his speech being in outward appearance most hard of all other with a most sweet interpretation, as that nothing can be thought more mild, & more apt for our consolation. Be not offended at my words saith our loving Lord and most sweet Saviour jesus: for I must ascend up unto my father, from whence I did descend unto you at the first: And my body I must needs take up with me, which you may not from thenceforth handle here on the earth. Therefore in this case, to wit, to conceive this mystical eating of my flesh which I have commended unto you, behoveth of very necessity that you be endued with a spiritual understanding. For it is the Spirit that doth quicken, the flesh pro●iteth nothing at all. 
john. 6.  That is to say, the spiritual feéding upon my body, which is, given for you, shall nourish you to life everlasting. But that fleshly eating, which doth trouble you so much, profiteth nothing at all. At the last our Lord jesus concludeth this place wholly unto them in this wise. The words that I do speak unto you, are spirit, and life. 
john. 6.  The words which Christ spoke of the eating of his flesh are spiritual. The flesh profiteth nothing at all, if we may believe our Lord jesus speaking of himself. Let us therefore take hold of that quickening spirit, which may make us partakers of everlasting life, being authorized hereunto by Christ himself: and sithence you can not digest this sweét and comfortable food of the heavenly Table, by faith, & spirit, we will leave that other carnal and gross banquet of the transubstantiated bread to you, and to your Capernaites. You see now whereunto your testimonies, that you trusted so much, are come at the last, whose authority I do not refuse, but reverence them: and suppose that your transubstantiation is overthrown and utterly brought to nought by conferring those two sentences, with the other process of the text. Neither am I alone of this judgement in the interpretation of these places. For S. August. 
August. de doct. christi. Tertullian.  writing upon john allegeth the same sentence in express manner of speech. Tertul. also pronounceth the same most evidently in his treatise upon the distribution of the Sacramental bread: which two have been always accounted learned and ancient Authors.  
You press me with a whole forest full of slanders affirming that this Sacrament is foully deformed by me, the body and blood of Christ is trodden under feet, the power and force of this wonderful Sacrament is dusked and utterly extinct by me. I demand of you again, what my words be? where these botches do lurk in my books? what I have written? what I have done, where? and by what means? I am ready either to repulse your error, or to confess mine own: if I have committed any such fault, I crave no pardon. But if there be no such matter, if it be rather all contrary, if mine innocency be blameless herein, I call to witness God & men, heaven and earth against that most wicked tongue, which hath practised falsely to condemn the credit of your brother, with so grievous an accusation, and so horrible a crime. Fie fie (Osorius) what unbridled licentiousness of Scorpionlike sting is this, to make guilty of the body and blood of Christ, your natural brother, that hath not offended you? as though he had written that which he never wrote, as though he had done that which he never did, as though you have affirmed that which you do not prove nor can ever justify: nay rather which you have not endeavoured to prove: for what have you alleged of mine? what words what sentences have you noted out of my writings, lastly what one thing have you explained? whereby you may not be adjudged of all men a most shameless slaunderour and notorious railer.  
Your process that ensueth is stuffed full with demands, wherein albeit I did pity your singular amazedness very much, yet could I scarce hold my laughter in them, they were so cold, so frivolous, so variable, and to speak my mind at a word, so altogether like Osorius himself. Your first question is That though mine eyes are so dazzled in matters of Divinity, that I can not conceive that wonderful change of earthly bread into the nature of heavenly bread yet why I would notwithstanding with quarreling pervert so wonderful a benefit of God? Truly I do confess, right reverend Prelate, that mine eye sight hath been always so dim, that I could never discern this your counterfeit Transubstantiation. But I ought to have been pardoned herein, because it hath been a general disease, and blindness of all times, of all ages, and of all Nations. The Apostles never saw so foolish a thing. The ancient Fathers could never discern so cloudy a forgery: at the last Satan opened the eyes of your Schoolmen, & made them so sharp sighted, that in Distinctions, eccyties and quiddities, they could many time easily see that thing which was no where at all. This kind of people, enlumined by the Prince of darkness, furnished with the authority of the Laterane Council, and Innocentius Pope of Rome, not much above 300. years past, did raise out of hell, this new-fangled monster of Transubstantiation. Even then, when that Council had sit abrood: Transubstantiation began first to peépe out of the shell, 
What time Transubstantiation was brought in first.  being never heard of before any where, nor known so much as by any name. Why then do ye upbraid me with blindness so sharply, sith yourself (I say) yourself do know, that all the world was as blind, as I, before that Laterane Council? But do you as ye list. I for my part, will continue blind still, with Christ, with the Apostles, with the ancient Fathers, with all the commendable company of godly divines, in this labyrinth of Transubstantiation, rather than I will acquaint myself with so monstrous a frameshapen new start up puppet, with your Schooleianglers, confessors and lousy Friars. But you begin here to wax very hot and tasty and spur questions at me on all sides: What is it (you say) that you do understand? what do you conceive in your mind, and reasons? Lastly what is it, that your understanding doth feel and know? I will tell you, my good father, and without any choler, I promise you, if you will hear me patiently. First I do see that you do childishly wander in this bitter talk, that demand one and the self same thing in three several distinct questions. Then I do also plainly see, that you are so doltish, and blockish a patron of Transubstantiation, that ye can not with any honesty, open your pack amongst your own peddlers. But you never cease demanding.  
You ask of me what doth trouble me in the mystery of the Sacrament. Truly nothing at all, grave Prelate, troubleth me there, but your unmeasurable unskilfulness in so great a mystery, which is no small reproach to your profession and dignity, yea & to your grey hears also. But ye will know more yet. Whether I do mistrust the power or the clemency of God? Neither of both, finewitted Gentleman: no more do I trust yourself, nor yet your Transubstantiation, because ye go about to throw it upon us, contrary to the meaning of the holy Scriptures, in the which God the Father hath most fully declared unto us, his power, and will, by his Son our Lord and Saviour jesus Christ. Lastly ye demand What the cause should be, why I should think wherefore you should believe, that the body, and blood of Christ, is contained in the Sacrament in a wonderful mean, and that I myself can not believe the same? whereunto you annex this, that in wit and learning ye do far surmonte me: It is a very hard matter (holy father) to descry any peculiar cause, which moveth you to believe, and defend Transubstantiation: but I will guess somewhat nearer the chiefest. Forsooth you are addicted wholly to your Schooletriflers, and Confessors, but very little to the Scriptures: by means whereof it is come to pass, that ye skip over the open Oracles of truth, and are entangled in the wevett of error: peradventure also ye are become an apprentice to the Romish See, and ye mean to procure with the pretty Merchandise of your peddlers pilfe, some Cardinal's Hat. It may likewise be, that for countenance sake ye will face out your false pack with a card often, because ye think it will impair the credit of your grey hears to be overseen in any thing. Besides all these, custom perhaps of many years had made your judgement rotten before it was ripe, as men use to say of common liars, which redouble a lie so often, that by their often rehearsal believe it to be true at the length: even so may you think to establish the countenance of your imagined Transubstantiation by alleging in defence thereof, a continual allowance of long tyme. If none of all these have moved you: I think surely overmuch pride hath blinded you, wherewith ye swell in such sort, that you dare boldly without blushing make vaunt of yourself, more like unto a bragging Thraso, or if any thing can be more vain than Thraso, then like a Divine. 
A show of Osorius pride.  For you do not exceed me in wit (say you) nor excel me in learning. Truly I will not compare myself with you, nor with any other person. Neither do I profess myself to know any thing at all, but jesus Christ, and him also Crucified. As for you, if one drop of Christian humility, or civil modesty, were in you, so haughty a brag of your brave wit, and learning, would never have escaped you. Consider with yourself in good earnest, my holy father, this your foolish communication, and learn somewhat of Christian humility, lest almighty God besides this your most unsavoury error of Transubstantiation, add a more heavy plague upon you for your unmeasurable arrogancy.  
You accuse me that I do trust to much to my natural senses, but that you do direct all the course of your life to the faith of the Church: and that I do shake of from my shoulders the yoke of Christ, but you take it upon you: and that I do forsake the benefits of God, but that you do lean steadfastly to faith. All which are clean contrary. For you apply your senses to the understanding of Transubstantiation, whereby you will have Christ to be felt, to be tasted, & to be swallowed down into the stomach. But I according to the doctrine, & approved use of the true Catholic & Apostolic Church, do utterly renounce senses, accidents, substances, & transformations: & do advisedly behold, and comprehend in my mind, the Sacrament, the mystery, and the Spirit. You cast away the yoke of Christ, and embrace the licentious outrage of the romish Bulls. I am a poor miserable exile of Christ, and his afflicted servant. You do chop and change the benefits of Christ: with the peéuishe trinckettes of your Schoolmen: I do search for the true doctrine of Christian faith in the most approved preachyngs of Christ, & his Apostles. Ye do snarl at my conversation of life as if it were most wicked. Wherein though you do me a great injury, yet ye give yourself a deéper wound, which in so open and manifest a lie, do put all your credit in hazard of loss. For albeit I am a miserable sinner in the sight of God, yet I hope, I have so led my whole life, through his only great mercy, that I need not to fear Jerome Osorius to be mine accuser. I could call to witness for my innocency here in Italy, Germany and England: in every of which Regions I have so behaved myself, that having testimony of all good & commendable personages, I may easily despise your slanderous, & shameless railing. Wherefore a way with this your frivolous, and insolent custom of scolding once at the last, for it empaireth not the estimation of honest persons, which though be unknown unto you, yet have commendable report else where abroad: but it rather hurteth your profession, diminisheth your credit, and loseth your estimation. You do praise the Sacrament plentifully, and with many good words beautify the benefits thereof. Wherein you do very well: for what thing under the heavens can be found, more praise worthy, more comfortable, more honourable, more precious, more heavenly, than this sacred Supper of the Lord? which we not only call by the names of Synaxim, & eucharist, as you do, but also bread come down from heaven, and Angels food. Neither can you devise to speak so fully and abundantly, in the displaying of the excellent worthiness of this most singular sacrament but I will gladly consent with you therein.  

Cyprian.  You say that Cyprian was accustomed to give this heavenly food to Martyrs, and that he would likewise remove from this heavenly Banquet, men that were notorious for any great crime. We do acknowledge this godly usage of Cyprian: and the same do I for mine own part Imitate as much as I may: and I know not, whether I have employed any so great endeavour, in any one thing so much, as that the pure, and natural honour of this Sacrament might be established, and the same daily frequented in all Churches. Let my books be perused, let inquiry be made of my familiars, and such as I have been conversant withal, let the continual course of my manners, and living be examined, and I shallbe found of all men to have been a most humble, and daily follower, and guest of this heavenly Supper. Wherefore then do you so immorderatly exclaim against me, That I do maintain combat against the ordinance of Christ, against the doctrine of Paul, against the excellency of so delicate fruits, against the known experience of that wonderful commodity and pleasantness, and against the undefiled faith of the universal Church? Wherefore do you add hereunto, That I have reproachfully abused the body and blood of Christ, and outrageously perverted the benefit of God's mercy? Why do you knit up your knot at the length and say, That I do sport myself in these mischiefs and do infect many persons with the poison of this pestilent error? God confound that unshamefast and blasphemous mouth with some horrible plague, most cursed Semei, whose cankered tongue can find no end, nor measure in railing. I have always most reverently esteemed of the eucharist, as of a most precious, & most fruitful sacrament of Christ's death, as a most assured pledge and Seal of our redemption, as a most precious treasure and mystery of our faith, and hereunto have I been induced by the ordinance of Christ our Saviour, by the doctrine of Paul, by the judgement of ancient Fathers, and by the discipline and received custom of the universal Catholic and Apostolic Church. Touching the doctrine thereof I have often times spoken before: now therefore touching the Custom: The same is perceived by the daily Custom of the Disciples, which after Christ was taken up into heaven, did continually persevere together in the doctrine of the Apostles, 
Acts. 2.  and in participation and breaking of bread and prayers, as appeareth by these words: Upon a day of the Sabbaoth, 
Acts. 20.  when the Disciples came together to break bread. etc. Awake Jerome Awake: you do hear the holy Ghost call it Bread, and because you should not doubt thereof, you hear it again and ägayne, yea and broken also, and this much more ye find, that the Disciples of Christ continually remained in this holy custom: And yet it was not bare Bread, as you do wickedly diffame my sayings therein: but it was mystical Bread, sacred Bread, finally, it was the participation of the body of Christ, in the same manner, as the body of Christ may be delivered in a Sacrament, by faith, and Spirit.  
Therefore, 
The confutation of the Transubstantiation.  for as much as our Lord jesus hath so instituted this Sacrament, to the everlasting Remembrance of his death, & passion, sithence Paul doth make mention of the said institution after the same manner, sithence the ancient Fathers have applied their doctrine to the same sense, sithence the primitive & Apostolic Church hath confirmed the same with perpetual Custom, Awake (Jerome) at the length for shame awake if you can, and rid your stomach of that drunken Schoolesurfet of Transubstantiation, which neither Christ did ordain, nor Paul acknowledged, nor the Fathers ever thought of, ne yet the Apostolic Church did ever meddle withal. It is a new devised mockery, founded first by Innocentius, proclaimed by Schooleianglers, scattered abroad by Satan, to the rooting out of the true remembrance of Christ, from out our souls: to the utter overthrow of the power of that everlasting sacrifice of the cross: Lastly to the erecting of a damnable Idol in our minds, supplying the place of Christ himself to be worshipped of us. For what else meaneth this your Transubstantiated bread, so much adorned with all ceremony of Religion, so reverently carried abroad? so superstitiously reserved, and kept in box? lastly so blasphemously holden up to the gaze, & worshipped? did Christ our Saviour do or teach ever at any time any of all these? did Paul? did the first and primitive Church? did the ancient Fathers? Christ gave Bread to his disciples. Paul pronounceth it by the name of Bread, once, twice, thrice. The Apostolic church broke Bread in the remembrance of Christ's death, and persevered in the same Custom. The Father's name it Bread, and a Sacrament, a mystery, and a figure of Christ's body. And yet Pope Innocentius coming lately out of hell with a detestable superstition & horrible Sacrilege doth Transubstantiate this mystical Bread into our Saviour jesus Christ. 
Pope Innocentius the third.   
There followed him certain fantastical Schoolmen, which did most wickedly defile the pure Supper of our Lord, with dirty school dregs. And now at the length starteth by our Osorius a brave champion of this School tromperies, Jerome Osorius I say, that great Master in Israel, a deep and incomparable Divine, whom no man exceédeth in wit, nor surmounteth in learning, if a man may believe him as he reporteth himself. Wherefore I would now ask one question (good master Proctor) of you, of this Transubstantiation: whether our Lord jesus Christ when he did first institute the Sacrament of the eucharist, did make any mention in his speech, of any removing of the substance of Bread? of the accidents that should remain? or whether the substance of his body, should supply the substance of Bread? Did Paul touch any of these? did the primitive and Apostolic Church receive any such thing? have the ancient Fathers made mention of any such matter in their books? Sithence therefore this your wonderful conversion of the Substance of Bread, into the body of Christ (which your Schoolmen by a more gross name call Trasubstantiation) hath been shapen & forged out of these Monasteries, whereof not so much as one title can be found in the holy Scriptures, in the Custom of the Apostles, in the books of ancient Fathers: it is a wonderful strange matter that a bishop, so exquisite in divinity, as you are, or would seem to be, would yet undertake so desperate a cause, and obtrude upon us such cold school dreams, in stead of most apparent & known things. Ye see now how pitthily my Peter Martyr hath answered you in all things: whose soul you would not have teazed to quarrel, if you had had any wit. For he was worthily esteemed an excellent Divine amongst the chiefest divines of our age: whose Scholar you might have been in all knowledge and literature, except your eloquence only in the Latin tongue.  
But you do leave our Peter now at that length, whom if you had never provoked, you had done better: so needed you not to do me so great injury as to challenge me for my familiar acquaintance with him. For if you think that ye may with your honesty keep company and use friendly familiarity with that doltish Calf Angrence having no utterance, no wit, no sense & no understanding: why should not I rather acquaint myself with a man not only excellent in learning but replenished with all comeliness & civility of manners? Make choice of your familiars Osorius, as you please. Suffer me to enjoy mine own: neither is it reason that you should limit me, or I you in this kind of affairs: humanity, & common course of man's life requireth that choice be made of friendship as liketh each man's own judgement best, & not to be ruled by others fantasies. Be not you squeamish therefore at the commendations of godly & learned men, my especial friends Martin Bucer, and Peter Martyr, I loved them when they lived, I will not forget them being dead, I frequented their familiarity whiles they lived as much as I might, their names, & remembrance of them though they be dead, I will defend as much as I may, and if they were now alive, I would esteem more of a whole years conference with them, then of one day with you, for their conversation had a certain discreéte pleasantness, their conference had a wholesome wisdom, the whole course of their demeanour was a most absolute pattern of honesty and godliness: And I am thoroughly persuaded that nothing could have advanced my estimation (such as it is) more, than mine acquaintance and familiarity 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 & stamme ringly, that all men may judge that ye did rove at it in your dream rather than dispute being awake. I affirmed, that faith came by hearing. What say you? is it no so? I said also, that our Preachers are sent abroad into all the coasts of our Realm, to teach the common people their duties in all things: what? will you deny this to be done? You can not: the matter is manifest. But you exclaim, and say that our Preachers are Lutherans, Bucerans, and calvinists. First of all, how know you this to be true? then, if it be so, let the names go: confute their doctrine, if you can: But this lesson you learned of your Cowled Coockowes, to brawl always with bare names, when you can not overthrow a syllable of their doctrine. Your Master ship will not allow that our Parliament and public assembly of the Realm should intermeddle with matters of Religion, for herein ye suppose that the dignity of Priests is impaired. First what thing can be publicly received, unless it be proclaimed by public authority? Then, our Prelates and Ecclesiastical Fathers do propound the rules of Religion: after that, the Prince, with the consent of the whole estates, do ratify the same. What may be done more orderly or more circumspectly? This custom was observed in the time of the kings of Israel: This usage prevailed in all Counseils, until that romish jerarche had burst in sunder these laws, with his false ambitious picklocks, and had commanded all things to be subject to his absolute power. I wrote also, that there was great reverence given to the holy Scriptures in our Churches, and that unity and the bond of peace was wonderfully preserved. You demand on the other side, From whence so troublesome contentions in opinions are raised in our Churches? Show what contentions there be, and we will satisfy your request. But if you will not, or can not, hold your tongue most wicked railer, & require not to be believed for your only affirmatives sake. Deal in this manner with your charge of Siluain, for ye shall obtain nothing here, but by mere force of Argument.  
I did affirm likewise, 
1. Cor. 14.  that our divine service is ministered with us in the mother and vulgar tongue according to Paul's doctrine, & the approved custom of the Apostolic Church: 
Of unknown and strange tongues in Churches.  what say you to this? forsooth you can not like of it, because it is repugnant to the ordinance of Rome, and yet you can not well deny so manifest a truth: for S. Paul did establish this doctrine of the holy Ghost, with so many and so strong Arguments, as though he did even then foreseé in mind that some such erroneous botches would infect our Religion, that by such means they might blot out, & utterly extinguish out of our Churches this most fruitful worshipping of God, being the very foundation of all Christian godliness. And therefore this godly man, 
Ibidem.  and most excellent servant of God, Paul, travaileth very earnestly in this place, partly by course of nature, partly by reason, partly by examples, partly by similitudes to prove that common prayers should be ministered in Churches in the vulgar, and known language, and herein is so plentiful, and so abundant, and useth so many infallible Arguments, that if the whole swarms of Schooleianglers, and Friars, and couled generation did conspire together, they were not able to abide the force and strength of his disputation. And therefore Osorius, craftily cloaking this matter, slideth away from thence to the vices of men. And saith that some of our Preachers are puffed up with pride of their science, many of them be entangled in snares and difficulties and doubtful questions. This is true: & this also is as true, that there is a great rabble of false Christians, amongst whom our Doctor Jerome seemeth chieftain & standard bearer which call light darkness, & darkness light, which forbidden wedlock, deny lawful use of meats, observe serve days and months, years & minutes of times, which are turned to the naked and beggarly elements: 
Gallat. 4.  Enemies of the Cross of Christ, flow bellies. 
Phil. 3.  And yet may not godly men be defrauded of the Gospel, because such Lurdaines do abuse the holy Scriptures, to their lust & filthy lucre. For our Lord jesus Christ doth thunder with manifold curses against such pharisees, Masters of ignorance and darkness: saying, 
Luke. 11.  Woe be to you Lawyers, for you have taken away the key of knowledge, and have not entered in yourselves, and those that would have entered in, you have forbidden. 
Math. 33.  And again. Woe be to you Scribes and ` pharisees hypocrites. For you shut fast the kingdom of heaven from men, whereunto you enter not yourselves, nor will suffer others to enter in that would enter. You are a Bishop Osorius, you have the keys of knowledge, or aught to have, but you keep it close and hide it, and will not suffer it to be opened to yourself nor to others. You are a Shepherd of Christ's flock, or you ought to be, you lock fast the Gospel (wherein is the kingdom of God) from your sheep, and enter not yourself, nor will suffer others to enter. This is dangerous, this is damnable, you are accursed by the very mouth of our Lord and Saviour jesus Christ, yea even by the testimony of your own mouth, Osorius.  
For after your long, idle and counterfeit devices imagined upon the words of Paul, you conclude at length in this manner: 
Osori. fol. 69.  Paul doth not forbid to use strange language. Yet he doth prefer and commend prophesying, that is to say the expounding of the will of God, & the manner of edifying the Church. If Paul do prefer prophesying more, why do you embace it? if Paul would have the congregations to be edified, why do you practise to destroy them. 
1. Cor. 14.  If Paul of an infinite love, do command all things to be expounded in Churches, by an interpreter, by what tyranny do you procure all things to be kept in covert in Churches? and the people to be defrauded in all things of understanding by means of strange tongues? For it is true indeed that you say, that to speak with tongues is allowed of Paul, if you admit also an interpreter, which may express the meaning of the tongues, But it is false that strange languages shallbe received in congregations, without an interpreter. For this speaketh Paul. 
1. Cor. 14.  If a man speak with tongues, let the same be done by two, or at the most by three, and so by turns, & let one interpret: if there be no interpreter, let him hold his peace in the congregation, or let him speak to himself and to God. Saint Paul commandeth strange languages to be silent in the congregation, if there be no interpreter. Let us therefore obey him, or rather the holy Ghost speaking in him with all humility, and banish from us this chattering chough of languages to his Confessors and cowled generation.  
But we can not so drive away this unportunate fleshfly from the godly banguets of souls, for he is always bussing about them & at the last fleéth to this desperate carrion, That this doctrine of Paul was but for a time, and enjoined to be received to the Corinthians, and not of us, because we are not so apt to be taught therein, as they were, and are also more inclinable to arrogancy. Doth this kind of Exposition please you Osorius, and will you be accounted a Divine and a Bishop in this your Divinity to say that the doctrine of the holy Ghost in matters of faith, in things eternal, in ordinances assured & permanent, not in any part changeable in themselves, is but a doctrine for a time? Our Lord jesus commandeth otherwise. Search the Scriptures (saith he) the same be they which bear record of me. How shall we search that which we do not understand? or how shall we receive testimony in a tongue unknown unto us? There is a commandment of God the Father from heaven. 
Luke. 3.  This is my beloved son, hear ye him. And how shall we hear him, except he speak unto us in a known tongue? The Lord jesus commandeth us to watch, and to pray, yea to do the same continually, for that we know not in what hour he will come: what therefore, shall we pray in an unknown language? Truly if it be so, the spirit shall pray, 
1. Cor. 14.  but the soul shall receive no fruit thereof, by the evident te●●●monie of Paul. When I name the spirit, I do mean thereby, the breath that issueth out of the mouth: for so doth Paul interpret it in that place. Did our Lord jesus use a known or a strange language, when he taught the Apostles the form of prayer? Lastly I demand of you whether you can find one syllable in the whole doctrine of the primitive Church, or whether any remembrance or use of this praying in a strange tongue, was frequented in the time of the Apostles. I add hereunto, that after the opinion of S. Augustine prayer is nothing else, than a communication betwixt us, & almighty God. What request then shall we make unto God the father, for our necessities, when we understand not what we ask? No sober man will seem so frantic before men, much less will he trifle so perniciously with God. That foul mouth Osorius, that foul mouth therefore would be choked up with everlasting infamy, which contrary to the manifest doctrine of the holy Ghost, contrary to the received custom of the Apostolic Churches, contrary to nature, to reason, and contrary to all feéling of common capacity, will avow that prayers ought to be made in the congregation in strange and unknown tongues.  
You demand further of me. Why we have committed the interpretation of Scriptures to all Carters and Porters? I ask of you likewise with what face you could write so unshamefast a lie in your paper? You say that all order is subverted with us, for that all are Pastors, all are Prophets, all are teachers and thereupon that confusion of all things doth ensue amongst us. Both these are false Osorius, and it becometh you nothing at all, being a Bishop and an old man, to imagine all things so licentiously & disorderly in the face of the whole world after your own fantasy. Yet make you no end of demanding. And therefore you desire to know, what we did lack at any time heretofore to the sober discipline of good minds? There lacked both the old and the new Testament, which is the only instrument of the health of our souls, being close locked fast from us, by the wicked practise of your Confessors, and Friars and monks: 
john. 21.  we wanted godly Pastors, and especially good Bishops, unlike unto you, which should have fed the flock of Christ committed to their charge, with that heavenly food of the holy Scriptures, according to Christ his own institution. And yet ye demand once again. Whether we wanted learned Priests, who could deliver out so much of the holy mysteries, as was needful, which without danger might have been expounded to unlearned men? What is this that you say (Osorius) so much as is needful? do ye believe that in the Scriptures is any thing to much? will ye prescribe any bounds or limits to the holy Ghost? our Lord and Saviour jesus Christ was of an other mind, who spoke in this manner. 
Luce. 4.  Man doth not live by bread only, but by every word proceeding from the mouth of God. Your meaning is that some taste be taken only of the holy Scriptures: Christ commandeth us to be instructed in every word: you teach that men should warily touch so much of the heavenvly doctrine, & as far forth as may be without danger. But the holy Ghost by the mouth of Paul teacheth far otherwise, in these words. 
2. Timo. 3.  All Scripture inspired by the holy Ghost, is profitable to teach, to admonish, to reprove, to instruction, which is in righteousness, that the man of God may be made perfect, & prepared to all good works. Paul doth commend unto us all heavenly Scripture, & judgeth that we ought to be instructed with the same unto all perfection of godliness. It pleaseth Osorius that so much only be taken, as may be delivered without danger. O blasphemous tongue, do you fear jeopardy in the doctrine of the holy Ghost? do you think that there is to much in the Scriptures? or any thing neédelesse that may be cut of, and left out?  
But this foolish demander proceedeth yet forwards and inquireth, If heretofore wanted any that might supply the place of the unlearned, that might pronounce this word, Amen. Truly I dare not term you by the name of an Idiot, my Lord, being a stately Prelate and a profound Divine, but I shall not do amiss if I call you a plain blockish Ass. Paul commandeth all doctrine and all prayer to be uttered in the congregation, in a known tongue, that all the people understanding the matter may say. Amen. You in stead of the whole congregation, do appoint some one Idiot or unlearned Parish Clerk to utter this word. Amen. But I beseech you with what reason, by what Custom, with what Argument do you prove your Assertion? except you will object unto us the monstrous rabble of your Cowled generation and Confessors, late upstarts, whose wickedness and ignorance we do condemn as execrable and abominable: at the last our Sir Jerome concludeth. That errors, uproars, pride, and a thousand other discommodities, are wont to ensue by the understanding of Scriptures. These do so indeed as you say Osorius, 
The knowledge of Scriptures ignorance according t● Osoriu●.  but they come from the devil, they proceed out of the dirty puddles of your massmongers, Confessors and monks, not from the pure rivers of holy Scriptures, which are plentiful unto us into everlasting life: 
john. 4.  Not from the engrafted word, which is able to save our souls: 
james. 1.  not out of the preachings of the Prophets, to whom we must give diligent heed as to a candle giving light in the dark: 
Peter. 1.  Lastly not from the reading of holy Scriptures, which our Lord jesus Christ commanded us to search, because they be the same that hold most faithful testimony of our Saviour jesus Christ. You may now perceive by these most true and invincible sentences, partly taken out of the Decrees of our Lord jesus, partly out of the Apostles, how detestable, & blasphemous your conclusion is, which doth make the Scriptures to be Authors of all wickedness: when as by the infallible testimony of the holy Ghost, 
Psal. 12.19.  The law of the Lord, is an undefiled law, converting souls, the testimony of the Lord is true and giveth wisdom to the simple, whenas the Statutes of the Lord are right, and rejoice the heart, and giveth light unto the eyes. indeed this is the wisdom of your scarlet Doctors, whiles you are not contented to persecute the professors of the Gospel with all manner of cruelty, but also diffame the Gospel itself, & make it guilty of all naughtiness. When notwithstanding that godly reverend Elder Peter (whom ye do shamefully allege as founder of your Church) doth in express words pronounce, 
1. Peter. 1.  That the word of the Lord, which endureth for ever, is delivered unto us by the Gospel: Now you do perceive Osorius, or the Christian Reader may easily understand (although ye will exclaim against it) how you have behaved yourself in this question, not only mischievously and wickedly, but blockishly and ignorantly, whiles ye do so blasphemously defend that prayers should be ministered in the congregation in an unknown language, contrary to reason, contrary to ancient Custom, contrary to nature and contrary to the holy Ghost.  
And now glancing along by the rest of the doctrine of the Church, you make a long rehearsal of my words, & yet touch not one syllable of them so much as to confute them. Surely (my Lord) you are at very good leisure, when you can spare so much time to intermixed whole sentences of mine in your writings, & play mum budget in them all, if you do allow them, why do ye recite them? if you do not allow them, why do ye not reprehend some one of them? was ever any man besides yourself, so frantic, that would in a long discourse recite whole sentences out of the writings of his adversary, and would refel nothing in any one of them? This is very fond, foolish, childish, & utterly to be scorned at, but it is altogether your own, the common fault of yourself Osorius. Consider I pray thee (Christian Reader) and behold what a sage and wise adversary I have. At the last you take up that by the toe, which I did confess. That we had shaken from our necks the Pope's yoke. At this you seem to be wonderfully displeased, yet I know no cause why you should not be pleased withal. For you prove nothing, you discover nothing with any Argument, but after your old manner heap up a number of slanders together, wherein is neither truth, nor any likelihood of truth. At the last, you add hereunto a devise no less wicked than false. To wit, that the ancient Church is perverted by our divines and a new Church fashioned after our own fantasies. Which do you call the ancient Church Osorius? truly you name the Catholic and Apostolic Church to be ancient, or so you ought to say, founded in the patriarchs and Prophets, enlarged by our Lord jesus and his Disciples with undefiled doctrine, and uprightness of conversation. Have we perverted this holy Church Osorius? have we erected a new? nay rather, the matter is quite contrary. We do most reverently embrace this blessed Church, sealed unto us by the finger of our Lord jesus and ordered by the pure ordinances of his Disciples: we do appeal unto this Church, the same Church do we urge against you: and the same we do oppose against you, we combat against all your filthy corruptions with the decrees of this Church. Herein we do persist, and cleave fast unto this Church, and fight against you in her defence directly with her own weapons.  
You are fallen away by little and little from this ancient Church the invincible fortress of all truth, and have set your trust upon the whyvering reéde of the Romish See. Then also you are so whirled up & down as it were with whirlewyndes, with the whirling and unsavoury Constitutions of Schoolmen, each contrary to other, that ye can find no ankerhold any where. Out of these tempests and whirlwinds of upstart doctrines, out of this immoderate gulf of your idle brains, so manifold routs of feigned Gods peéped abroad, so many sundry sorts of prayers, made unto them, so many and so tedious pilgrimages, to dumb blocks, so many impieties of offerings, invocations, massinges, adorations: Finally so many blasphemous markets, and fairs of pardons, and redeéming of souls out of Purgatory pickpurse are made. To this beadroll may be linked, superstitious swarms of Friars, monks & Nuns, sprouting and daily budding one out of an other, in infinite droves and innumerable factions: This even this, is the true Image of your Church, Osorius, whereupon you do brag so much, increased with the ofscombe of rascal brothels, made drunken with the drowsy dregs of Schoolmen, and so far estranged from the right trade of the ancient and Apostolic Church, that there is scarce any hope, that it will ever have any regard to her former duty, or ever return from whence it is estrayed. In this your new Church or rather Conventicle of lozelles, which you have newly erected unto yourselves with the moth-eaten mockertes of your Schoolmen, you moil and wallow after your accustomed manner. We are desirous to renew the ancient dignity of the Catholic Church, as much as in us lieth. Hereunto we do employ all our endeavours, to this we do direct all our thoughts: that sifting through, and throwing away all the damnable darnel which the enemy hath scattered abroad at this present in these new Churches, we may at the length be united and gathered again into the true, and ancient worshipping of God, prescribed unto us by jesus Christ in his Gospel.  

Of Christ being a king and a Bishop.  And here our old peéuish wayward, piketh a new quarrel against me, because I will not acknowledge any other chief Bishop, but jesus Christ, and that I do also by the name of a Bishop, call him a king. Truly I heartily confess, that our Lord jesus was both a Bishop, and a King, but that the name of a king, is contained under the term of a Bishop is false, as you have set it down as all other your doings are, for the most part Osorius. But our unconquerable Logician goeth onward, & demandeth, Why we do admit any other king besides the Lord jesus, and yet abandon the chief Bishop? whereas both dignities are contained in the person of our Lord jesus: and in this place our glorious Peacock pounceth out his feathers, and the same question repeateth again and again very boyeshly, in other words and sentences. If it be lawful (saith he) that ye may have upon earth an other King, Vicar of that great king: what reason is there that ye will not have an other most holy Bishop, Vicar of that high Bishop? Will ye know why we do acknowledge a king upon earth Vicar of that great and heavenly king? The holy Ghost shall most evidently and expressly answer for us, and shall answer by the mouth of Peter, from whom you derive your claim of supreme Bishop: 
1. Pet. 2.  Be ye subject (saith he) to every human creature for the Lord, whether it be to the king as chief over the rest, or to the Magistrates which are appointed by him, to the punishment of the evil doers, and the commendation of well doers, for this is the will of God. etc. Behold how plainly, how distinctly, and how plentifully, Peter doth answer you: 
A kingly power.  which by express speech, hath settled the Majesty of kings, in the highest place above all, unto whom he commandeth us to be subject for the Lord. Then next under that authority, he placeth other Magistrates, whom notwithstanding he ordaineth, to be Ministers of his high power. Besides this, he instructeth us withal, how commodious this authority of kings 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 drop of shame at all in you Osorius: You would not have moved this question so malapertly. Why we do acknowledge a kings authority upon earth: When as ye can not be ignorant of this doctrine of Peter: nay rather of the holy ghost, being so evident, so firm, so notable, so plentyful, and so of all parts defensible: When as also Peter a little after commandeth in this wise, Fear God, honour the king. 
Rom. 13.  When as Paul likewise doth pronounce that A king is the Minister of God, to whom he commandeth every soul to be subject, to whom he giveth the sword, and willeth Tribute to be paid, in every of which things most royal and principal sovereignty is contained. And to the end the sentence of Paul should stand firm out of all controversy, 
1. Tim. 2.  he commandeth That prayers, intercessions, petitions, thanksgivings be frequented for kings, and all others, that are set in authority. What say you now, brabbling Sophister, what can you hiss out against so many, so strong, and so notable testimonies approving the authority of kings? What shallbe done unto you (brabbling Sophister) that will so maddely, so proudly, so blasphemously kick against the doctrine of the holy Ghost? But ye allow of the authority of a king (say you) in some respect, so that we will likewise admit the supremacy of the high Bishop. We have already justified the authority of a king, by the invincible testimonies of the holy scriptures, if you can in like manner coin unto us out of the same Scriptures, a chief Bishop, we will yield. But you can not, for there is not one syllable of chief Bishop to be found in the Gospel besides our Lord jesus alone, and besides that question moved of the rites and ceremonies of chief Priest, used of old amongst the jews. 
To the hebrews every where.  Sithence therefore these things are so apparent, either you do wickedly dissemble the truth, or you be shamefully ignorant in all Divinity, when as in the mean time you being an old man and a Bishop, will needs be accounted a most passing Divine. Here our Jerome tosseth and tumbleth to and fro, and snatcheth after Sophistical shadows, but the more he travaileth to get out, the more he is entangled in perplexities.  
He saith that we defend the title of kings not the authority, because many are found aswell in Portugal as in England which do exercise kingly authority without the name of king, and those (a God's name) he thinks must be called petty kings. Truly I am not able to speak any certainty of your usage in Portugal. But of England I dare affirm, that no man as of himself doth presume upon authority royal, further than he is thereunto authorized by the king, neither do we know any such petty kings: but of your shameless custom in lying we are most assured, & the same can not choose but abhor, in respect of your person. Like idle time ye bestow upon debating of your Monarchy. As though it were as necessary, that there should be one chief supreme Bishop over the universal Church of Christ, as we defend in England the supreme power of the king. O most senseless Sophister. Perceive ye not how your comparison is wrested to things that are mere contrary each to other? Can you not see that the one part of your comparison, concerneth the particular Church of England, the other part indirectly altogether, all the whole Churches of Christendom? And yet sufficeth it not that you play the fool monstrously yourself, unless with your supposal ye make me partner also of your errors, which all and every of my senses do utterly abhorred and detest: nay rather your comparison ought to have been framed contrariwise. As because in all several common weals, several kings have the principal and chief pre-eminence, so in all several Churches, several Priests should govern, who ought to have singular authority in matters of Religion. After this manner should your comparison have proceeded, if you had followed herein the advise of Philosophy. But sithence we argue now as divines, setting Philosophy apart, we must enforce only the testimonies of holy Scriptures, wherein because we find commanded by express words, that it is the will of God, That we must honour the king, that we must obey the king, that we must be subject to the king, that we must fear the kings sword, that we must pay Tribute to the king, that we must make our supplication and prayers to God, first and chief for the king, We can not choose but acknowledge, & reverence this chief royal & kingly authority, so often & in so many sundry manners mentioned in the Scriptures. As for your high & chief Bishop we will make no more account of, then of a stranger until ye can justify his supremacy by the authority of the holy Scriptures. And yet in the mean time shall you find amongst us, all degrees of jurisdiction Ecclesiastical: by the which all matter appertaining to the Church is duly and orderly executed. Which albeit can not content our troublesome Prelate, yet we doubt not but will thoroughly satisfy all virtuous, wise, & well disposed persons.  
I did write that the garment of Christ was not cut in pieces amongst our divines, as you seemed to construe of us; but that the Bishop of Rome's Pall peradventure was somewhat scratchte. What do you say to this? Do you make any demonstration by holy Scriptures that we have divided or rent asunder the unity of the Church? (I mean always the Catholic & Apostolic church) do you allege any arguments hereunto? do you prove it with examples? you do nothing less. What do ye then? truly even as you are wont, and as you have accustomed to do, & as ye have learned of your father the devil: that is to say, you do continually throw out of that foul mouth, most noisome poison of slanderous lying: Wherein though ye be so nooseled that he have stuffed up the greater part of your invectives with false & venomous accusations: Yet because this place doth bewray your monstrous insolency by singular demonstration, I will set down here your own words, as you have penned them, that the Christian Reader may by the same, discern the meékenes of a Bishop, the modesty of an ancient Divine, and with what spirit also ye were inspired, when ye vomited out this foul filthy choleric baggage. And these are your words.  
When as ye do daily behold swarming round about you, such pestiferous dissensions of sects and so horrible divisions, whereas you have no sure faith, no agreement in Religion, whenas daily almost you bring in new confessions, Articles of the Creed amended, old places blotted out, and new places propte up in their places, when as many sundry sects grow and increase, and the ancient Church is rend and cut in so many gobbets, dare ye yet say, that this falling away hath not cut the garment of Christ in pieces? 
A show of Osorius slanderous speech.  When as also ye see with your eyes, insolency, arrogancy, rebellion, lavishness of tongue, slanderous backbiting, lust, wickedness, uncleanness, tumults and uproars to attempt all things in all places boldly, wheresoever your masters take once footing? with what face dare ye affirm, that your manners and conversation of life hath been well ordered amids all this rebellion? The matter declareth itself evidently: daily examples make good proof thereof, the places of public government, yea the most secret closets do bewray the same. Behold here (good Reader) the lively pattern of Osorius his eloquence. Behold a mighty & unconquerable champion of the Romish See, is not this fellow worthy to be made a Cardinal suppose you? that in so many choleric, sharp, venomous and Scorpion-like words hath uttered nothing, but that the most Rogishe Rascal coming out of some Brochellhouse would have been half ashamed of? hath he not made a trim speak against us, & proved thereby that we have most heinously scattered abroad, and torn in sunder the unity of Christ's Church? in this that he doth nothing else, but exclaim against us backebiters, insolent, slanderous, lecherous, wicked, unclean and rebels? O frantic and mischievous raylour? of whose cursed speech, because I have delivered this little taste, I will from henceforth as much as I may in silence despise & pass over his infinite accusations, & will deal with his pretty poppet Arguments briefly. I did cite out of Paul. One God, one Faith. Now (saith he) neither one God, nor one Faith is received amongst the Ministers of your Gospel. First of all, I did not signify of what opinion every of us were particularly, but I showed what ought to be received of all Christians generally. Then where you affirm that we do not worship one God only, nor profess one faith only, 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 frenzy, an other to the paunch, an other to slandering. Cursed be thou, thou Chapplein of the devil. Thy sect doth publicly worship a piece of bread, instead of a golden Calf, and lieth grovelling on the ground before a God made of bread: your solemnities be ló Bacchus, ló Venus. You are defiled and contaminated with all kind of wickedness, you do most abominably maintain slewes, and Brothelhouses, and yet in the mean whiles will translate your Idols unto us. But ye can not Osorius, Print, and paint and do what ye list, ye can not bring that to pass. All the world almost is so well acquainted with your horrible filthy life, that a boy of seven years of age, can point with his finger at the places, the persons, and the whole course of your abominations.  
But where as you add further, that there is one faith of Luther, an other faith of Bucer, an other of Zuinglius, and an other of Caluine. This is your old quarrel, always hacked upon, but never proved. These worthy persons and grave Fathers of the Church were always of one faith: and of most agreeable constancy, to the overthrow of your erreonious devices. In some points they did vary, but in the substance of faith they were of one mind. The like blemish happened to Augustine, Jerome and Cyprian, men very famous for their learning & virtue: in Origine & Tertullian were somewhat greater blots: whose faith notwithstanding, as far forth as is agreeable with the Scriptures, is not discredited by our divines, ne yet by your own Mastership (if a man may be so bold to tell you, as also what I think you shall perhaps know hereafter) in those your huge Uolumes entitled De justicia, 
The books of Osorius De justitia.  wherein you are of a clean contrary opinion to that learned man August. in the thiefest part of all, not in any small matter, but in the Treatise of righteousness itself, wherein is contained the foundation of our faith: and herein ye wrangle so bitterly, so obstinately, and so overthwartly that Cardinal Poole did wonderfully reprehend your arrogancy herein, and thereunto replied with most godly words. 
Cardinal Pools judgement of Osorius books of justitia.  That the ability of man could not be to much embaced, and the power of God could not be to much advanced. But sith you can presume so much upon yourself, as with such proud boldness to attempt the overthrow of so notable a father, in the principal point of our Religion: We need not marvel, that ye can not forbear us, if we vary in small matters of no value: for amongst them truly was no little controversy in matters of great importance, if they might have had upright judges and learned, unlike to this our Osorius. The function of the Apostles was equal, their jurisdiction in all respect one, whereby it cometh to pass, that amongst them no one may be in highest authority, and this have we partly approved before by the examples of Paul, Peter and james, and the same also have I made so manifest in this Book, where I treated of the Monarchy of the Romish Prelate: That you have now no starting hole to hide your head in.  
You say that it is evident in the writings of Clement, of Evaristus, Lucius, Marcellus and Pius, that they were of opinion always that the supremacy of the universal Church of Christendom was attributed to the romish See. You rehearse unto them Irenaeus, Augustine and other holy ancient Fathers. Afterwards you vouch the whole Register of Antiquity. What impudency is this? What untolerable arrogancy, nay rather what retchiesse negligence and singular foolishness is this? you do reckon up many Bishops of Rome by name, and yet allege no one syllable so much out of their writings, to establish this prerogative of this Romish See: no more do you cite out of Augustine and Irenaeus, any one title for the maintenance of this your hierarchy. Lastly you make mention of all the ancient antiquity, & yet vouch no one word out of all that great number of years: whereby that may appear to be true, whereof you make so stout a warrant by your bare affirmative. Is this to be accounted a Divine? Do ye defend the romish See, no better? Have you no better a Target to cover this your holy and Emperour-like power? Belike ye come unto us a new Pythagoras, & would have the old Poesy in ure again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath said.  But we yield not so much Osorius, we receive not your affirmative: neither can you wring any thing out of our hands, in the conference of matters appertaining to faith, more than that you shallbe able to justify by good and sound Arguments. We follow not your saith, as the which we have tasted to be almost in all things most detestable. Wherefore if you mean to win any credit herein: Let this be a watchword for you, that ye must unfold again, all that lump of confused disputation, and abandon those unmeasurable railings, forsake those clamorous exclamations, & renounce that unadvised rashness of bare affirmatives: and argue with probable reasons, justify with approved Arguments, and make good proof by express sentences of holy Scriptures & ancient Fathers. But you are well furnished with Fathers forsooth, for in your Bedroll, ye have lapped together not only the old fathers, but unfold also unto us a certain new School of Fathers. That is to say Ecckius, Coclaeus, Rossensis & Pighius. Avaunt with all these sworn bondslaves of your Monarchy: whereof part were common drunkards, some lechers, & some traitors, the remembrance of whom is odious as yet, and notoriously infamous for sundry their notable crimes. Or if ye will needs allow of these dregs of the Church, being indeed the sworn humble vassals of the Romish See. Yield me this much again my request, to peruse the writings of Bucer, Melancthon, Zuinglius, Oecolampadius, Peter Martyr, Calvin and Beza, men most excellent in conversation of life, and of singular learning. And ye shall see the contagious botches of your Papacy, so raked abroad and ransacked by them, that ye will never hereafter take any regard to any such scabbed jades, if you be wise.  
You seem to marvel much that I being a Civilian, and exercised in pleading temporal causes would spend my time to know your mysteries. Truly you are herein somewhat to inquisitive Osorius. For albeit I do profess the Civil Law, yet am I a Christian and desire to be edified in the law of the Lord: And if you will have this much granted unto you, to apply yourself to the knowledge of the tongues, to be addict wholly to the study of eloquence, to range in the books of Philosophers, and will notwithstanding be accounted a ruler of the Roast in Divinity, as in the special peculiar of your own profession: look not so coy upon us poor civilians I pray you, because we give our endeavour to learn the Statutes of Christian Religion, and are desirous to bathe ourselves somewhat in the lively wellsprynges of holy Scriptures, wherewith we acknowledge our souls to be thoroughly watered to eternal life. You are very much offended with me, because I did write That Gregory would not acknowledge this extraordinary Papane pre-eminence: and ye do believe, that I can not justify this to be true. If therefore I do cite the place, if I do direct your singer to Gregory's own speeches, wherein he doth mislike the name of universal Bishop once, twice, thrice, and more, yea and as much as in him lieth, utterly detect and reject the same from himself, what shall men deem of you reverend Prelate? which either of a singular ignorance know not, or of an horrible impiety of gainsaying, will dissemble so manifest a matter? so confessed & so often rehearsed? and how dare you desire to be credited in all the rest of your Protestations, when as yourself have wiped away your whole estimation by facing out so false a proposition? 
Gregor. lib. ●. Epist. ●0. 24. lib. 7. Epist. 3●. lib. 4. Epist. 34. 38. 36. etc.  Look upon Gregory who that list, turn to the places that I have noted in the Margin, and judge the honesty of this man. Nay rather have recourse thereunto yourself, & learn at the least to shake of this shameless custom of cavilling. I proved by the examples of the Apostles, that the pure, & primitive Church did never acknowledge this Papal Monarchy. I cited to the same effect, their successors Bishops of Rome, some that were godly men, and Martyrs, which did never aspire to that superiority, and hereupon I argued, that the same principality being altogether unknown to those best, & purest ages of the Church, might also have been let slip over of us. What say you unmeasurable brabbler? why do you quarrel so bitterly? why do ye so contumeliously stomach against me? why report you that I prove nothing, when as I do make all things evident with examples? why do ye find fault with the sequel of things than the which there can be none greater or more assured? Finally why do ye reject those sayings as mere false, the falseshoode whereof, ye endeavour not in one syllable so much as to discover? unless peradventure you be of opinion that your bare brawls, shallbe received as infallibe truths: which I will never yield unto, as I have said before. I added also a little after that we might lack this Papane Monarchy well enough, yea that we ought to be without it, aswell because the Gospel interditeth it, as also because reason reclaimeth against it (At which words, the Gospel enterditing) Our Sir Jerome sets up his bristles & although he know my meaning, yet mooseleth at the words, & accuseth me that I can not express mine own meaning sensibly, what say you Osorius. Are ye so suddenly fallen an old Doctor of Divinity to a puny Scholar and carper of words, are ye so suddenly disgraded from a Reverend Prelate and become a malicious and hungry falconer of titles & syllables? O gravity beseéming a Bishop, O functio most agreeable for those grey hears. But let us view the matter itself. We ought to lack this Papane Monarchy (the Gospel interdityngit) that is to say because the Gospel doth enterdite it, forbidden it, commandeth the contrary, letteth it, hindereth it, withstandeth it, resisteth it, openly exclaimeth that no such Monarchy be admitted. Do I not speak after the Latin phrase? doth not every of these words properly and plainly express the things that I mean? Inquire amongst all your massmongers and of that betlehead Dalmada your familiar and companion. They will all condemn you for tomme trifler. And your sweét piggesnye Emanuel will smoyle close in his sleeve, that somewhat is found out in the world at the last, that exceédes his filthy Commentaries, and blockishness.  
But our Aristarchus proceedeth notwithstanding Peacock-lyke, and requireth proof, whereby the countermand may be manifest, that we should now be subject to this only great Vicar of Christ? First of all, this do I answer, 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, which may hold your charge of Siluain to consent, but toucheth not me. And therefore after that you had packed together a tedious Epistle to the Queen's Majesty full of reproaches & slanders, and had in the same uttered all your cankered malice, against the professors of true Religion, yet all the while had used thereunto neither proof nor probability, it sufficed for me to have confuted that pestilent invective, fortified with bare affirmatives only, even by the contrary thereof, to wit bare negatives. But now for as much as you have stopped up a few shards in these your last tedious Commentaries, though very hardly and quite from the purpose, yet as well as you could: I thought good to reply likewise with some Arguments, thereby to overtake you at every loupe hole. So that I have now so entangled and snarled fast in coupe your Lordly hierarchy, by force of holy scriptures, even with the same tools, that you believed to have erected & established it, that I need nothing doubt, of the consent of all the godly, but that they are fully satisfied herein. As for you nothing can content you, that are so captious in titles of words, as to slip from Divinity to extreme Sophistry.  
I affirmed that an Italian Monarch could not aptly be a ruler over us, and I alleged the cause in these words. For the head can not Conveniently be distant from the members so far asunder: Here Osorius playeth the man, and uttereth all his skill at a brunt. And believeth that some monster I cannot tell what, lurketh in those words, and therefore rusheth upon me, with pretty young questions. Must ye be taught to speak Latin (saith he) for what meaneth this? What is this, conveniently to be distant? For that which agreeth with itself, doth not dissent, wherefore when you say that some one thing is conveniently distant, 
To be conveniently distant.  ye do not speak true Latin but use a monstrous kind of Latin phrase. Listen hereunto again prattling Sophister. I do not affirm, that any thing doth conveniently disagreé, as you do maliciously imagine: but I do plainly deny, that the head can conveniently be distant from the members. But you being ignorant what difference is betwixt an affirmative, & a negative proposition, must be turned down again behind the schoolhouse door, amongst the apsie boys, to learn this lesson again. And because you are so gross of conceiving, that ye can not perceive a thing spoken briefly, and aptly, I will rehearse my words again, and will apply hereunto other phrases of the like effect. That all men may know, what a childish and blockeheaded adversary I have. This is it therefore. For the head can not conveniently be distant from the members so far of. That is to say, it is not convenient that the head should be so far asunder from the members, A friend doth not conveniently disagreé from his friend: nor the Scholar from his Master, nor the Servant from his Lord, ne yet the wife from the husband: That is to say it is not convenient that the friend from his friend, the Scholar from his Master, the Servant from his Lord, or the wife should disagreé from her husband. What say you Osorius, is any of these not spoken after the Latin phrase? are they not uttered plainly? and properly? do ye not in all these conceive the negative and not the affirmative? Are you not ashamed? do ye blush nothing at all at this manifest fault and mark of your folly? I have a boy of sixten years age, whom I keep to Grammar School, who should have felt the smart hereof, if he had made so foul an escape in these Grammar principles. Truly I am weary long sithence (gentle Reader) to be so childishly occupied in sifting out the titles and syllables of words after this manner, but you may note the amazedness and overthwartenes of mine adversary, to whom the fault must be imputed according to reason, which being both bussardly blind in pondering bare words, and also fond frantic, and senseless in the substance of things, doth altogether deny any difference to be in this: how far so ever a sunder the head be separated from the members so that they be united in one faith. Surely experience hath not only taught us here in England, but the practise of all other nations also doth plainly bewray his singular ignorance and blockishness, what it is to be severed from Italy, by far distance of regions when as in matters of Religion justice & equity could not be ministered, but it must be procured with immeasurable charges, and tedious pursuit of many years. From which inconveniences we have good remedy provided through the special goodness of God. For we have in our own Realm both judges and Consistories.  
But our reverend Father can not digest this by any means, that the Queen's Majesty should intermeddle with the Church, and after a long frivolous preamble after his accustomed manner at the length choppeth down to a sentence of mine, videl. The Queen's Majesty is Lord over all manner of persons in England. 
Dominari.  And these words he supposeth to be spoken barbarously: because the government of a king is not with force & Tyranny, nor tendeth to keep his Country people, (whom he hath undertake to defend of a fatherly love) in servile subjection nor is referred to the consideration of his own profit, but to the public safety of his subjects: And therefore, saith he, it is false that a king doth rule as a Lord unless we should take him for a Tyrant rather than a king. hearken I pray you, hearken unto this Alderman brabble, hearken unto this most subtle corrector of the Latin tongue. There was never such an other Valla, or Varro in our time: for this our notorious Prelate doth far surmount all Vallaes' and Varroes' who by his fine pith and polished judgement hath fishte a Pool and caught a Fool: and with his new sharpness of wit, hath espied that, whereof no man could ever conceive so much as a shadow in his dream, what say you, my Lord Bishop, doth no man rule as a Lord, except he be a Tyrant? Ergo, no man is a Lord unless he be a tyrant, if at least he bore any rule. Truly you had need of Helleborous to purge that calves brains. 
Rom. 14.  Our Lord jesus Christ is said sometimes to be a Lord of the quick and the dead, sometimes to be a Lord in heaven, 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 accounted a Tyrant, this can not be denied. Becometh you an old Bishop to utter such mockeries? can you being a Prelate either through fury or madness to be so frame shappenly translated to be openly frantic and make yourself a laughing stock to little boys? Truly I am ashamed in your behalf, for I did never see so great, so foul, & so monstrous absurdities in a man of such years, that hath been all his life long conversant in learning. 
A miserable distinction of Osorius.  Afterwards you do make a very subtle distinction I promise you of the authority of kings: that is to say, though they govern all their subjects, yet are they not Lords over all causes. Yes indeed (good sir) they are Lords over all causes, aswell Ecclesiastical as Temporal, which may seem to appertain to the good government of the common wealth. 
How far & in what causes kings do bean rule.  And yet they do not minister in their own persons in matters Ecclesiastical, as I wrote before: for how can they so do? but they do assign and authorize other Magistrates under them, who may execute every thing in due order. In like manner albeit Emperors be only chief of their Armies, yet have they under them Centurians, lieutenants, Serieauntes, Corporals, and other meaner officers, which do train in due order and exercise the whole affairs, the rest of the Soldiers. So do Masters of Navies and Ships, appoint under them their Mates, and Boateswaynes, and other meaner degrees to their several offices, by this means to preserve their course the better at Seaboorde: whereby appeareth that the chief authority is resiant always in the chief and known estates, but the travail, toil, and execution of orders, is ministered by inferior Magistrates.  
But ye require to make demonstration how these things can be so? First of all, your question is worthy to be scorned, being so void of reason: to have evident demonstration to be made of those things which common course of man's life, and daily practise of all common weals, may assure you, were you never so void of sense. But I will satisfy that captious grossehead of yours in this matter, with three words. I do affirm that the authority of kings is above all other, and yet that kings themselves do not minister in Ecclesiastical matters. Which two are most manifestly proved aswell by the government of kings in the old Testament, as also in the later age, in the time of the new Testament. For David, Solomon, losias, Ezechias, and other godly kings amongst the people of Israel, did command the Priests in matters of Religion: yet did not they intermeddle with execution of any thing. In the time of the Gospel, Paul that great teacher of the Gentiles commandeth That intercessions and public prayers be made with faith and truth, first of all for kings, then for all others that are set in authority. 
1. Timo. 2.  Peter also that excellent Elder, (For other name then Apostle or Elder did he never acknowledge, howsoever you do convey your false Papistical See from him) Peter (I say) in open and express words doth verify my saying, 
Peter. 1.2.  when as he giveth commandment in this wise. Submit yourselves to every human creature for the lords sake, whether it ●ee to the king as most excellent, or to the Magistrates as to them that are sent by him, assigning the punishment of the wicked doers and the laud and praise of them that do well, for so is the w●ll of God. Behold you have both my propositions out of Peter. First the chief and most excellent authority of kings, than rulers and Magistrates sent and assigned by kings, for the punishment of the ungodly, and the comfort of the godly. Lastly you hear also, that it is the will of God, that by this means execution of justice may duly proceéed. Wherefore cast away all your cavillations, and being an El●●r yourself (if you be wise) give attentive and speédy ear to Peter the Elder. You thunder out your malicious slanders against the demeanour and ignorance of our Bishops, & discharge your venomous stomach against them. And here unhappily as it chanced, ye begin your talk with extreme incongruity, yea redoubling the same for your more skill.  

Il●●ne.  For thus ye writ. What Bishops name you (Illino) whether they whom you have disgraded from their Sees, and detain them in chains? 
Illi.  or (Illi) they rather whom you have taken out of Brothelhouses and Taverns and have installed in the degree of holy Bishops? 
False Latin in Osorius, putting Illi, for Illos,  Is it even so proud controller? Can you make so evident a fault contrary the principles of Grammar and writ Illi they, in stead of Illos them? Inquire of your wormeeaten companion Dalmada, he will amend your escape, and will be sorry that you have s●ypped your pen so childishly, I do meddle with these trifles much against my will, neither would I have done it at all but to tread down your haughtiness a little, which can continually quarrel with me for titles, and syllables, yea & without cause. I know that such escapes chanced many times to Tully himself: but I ought not forgive you any fault at all, considering you do so with cruel words ●ourge my poor speech, though otherwise both clean and pure Latin. And now this I do answer to that your filthy accusation against our Bishops: 
Ofori. railing against our Bishops of England. 1. Timo. 3.  that they are replenished with more ornaments of true Bishops (whereof Paul made mention to Timothe) than Osorius hath, or ever will have except he shape himself to a new man betimes. And how much the more their virtue & godliness, beautified with singular learning, is manifestly approved & extaunt to all our ears & eyes: so much more detestable & hateful is your quarrel against those ancient Fathers, especially for that you do rage so beastly against your brethren, whom ye never have seen, nor do know. Paul commandeth that a Bishop be unreprovable, but you do not only reprove, but maliciously deface the estimation of Bishops, who have never offended you in word indeed, I pray you good sir, how can you clear of reprehension and fault, that your cankered choler so lavishly vomited against those grave Fathers whom you know not? You demand also why those same Bishops, did not undertake the defence of Religion against you? and by what means I crept thereunto being a Civilian? Truly I do frankly acknowledge myself to be a Civilian (Osorius) and not a Divine. As for you, you are neither Civilian nor Divine, and therefore I might be the more ●old to try Mastery with you. Let any men that will peruse that your tedious Epistle to her Majesty, and he shall find nothing therein, but huge heaps of idle words, mad mazes of long Sentences, full of irksomeness, unmeasurable and heinous lies and slanders against true godliness. Again let your second great Volume be laid abroad, what is in it else but a dounghill of taunts and reproaches against me? No sparcke of Divinity except those pestilent devices forged out of Schoolmen, of pardons, of couled Uipers, Confessions, flames of Purgatory, and other patcheries of these late upstarts. Wherefore if ye will provoke our Bishops to disputation, you must open your Budget, and make a show of better ware, of purer, or at lest somewhat more learned Divinity: than you shall find what spirit and courage they be of, in the mean time, whiles they are occupied in matters of more importance, you may content you with Haddon, being but a mean adversary, which hath and will always have skill enough to suppress your insolency, and confute your trifles.  
You demand an other question touching our Bishops. By what Religion, by what Ceremony, by what authority they were instituted? who laid hands upon them? who consecrated them? how holily? how sincerely this matter was executed? I answer you at a word. Hands were laid upon them lawfully, and prayers likewise poured out for them, according to the prescript ordinance of the Gospel, we do use our own ceremonies, like as you do yours, and as other Nations do minister their own. At the last you Inquire of their holiness, foolishly forsooth, considering it is an inward action of the mind, and whereof no man living can pronounce any certainty: Ye murmur I can not tell what Of a confused function of Bishops and divines, because I ascribed the office of administration of the Sacraments to Bishops, but of determining causes to divines. As though Bishops are not divines, and divines Bishops? or as though several functions may not be undertaken many times in the Church? or as though bishops being the chiefest of the Clergy, have not a charge to execute matters appertaining to the Church in their own right: or as though this question seemeth not to have proceeded from a captious Sophister, rather than from a grey headed Bishop. You say That the rumour goeth abroad how that our Bishops are chosen to this end especially, that being contented with some portion of Revenues of their bishoprics, the rest should be confiscate unto our possession as a clear gain. If this be a rumour, this rumour is wicked and slanderous, and such a one, as the gravity of your person should stop your ears from, and deceit in heart. But if this lie be devised by you, and your fraternity, into how horrible a sin do ye wilfully drown yourselves, that will scatter such wicked slanders against your brethren whom ye know not? But you say that I & such as I am, are charged with the greater part of this infamy, for when we choose such Bishops, we give just cause to men to conceive some suspicion of our avarice and covetousness: Ye writ monstrously Osorius: Do we choose Bishops? or do I choose Bishops? how long and in what places hath this custom prevailed, that every particular subject or the vulgar multitude should choose Bishops? your frantic communication denounceth you a man more worthy to be whipped in Bedlam, them to be disputed with all in Schools. For ye seem to be altogether void of common sense. The election of our bishops Sir Jerome, is ordered according to the ancient, and best received Canons: & choice is made by the Dean and Chapter of the most excellent in virtue, and learning: The Prince doth confirm the election. The archbishops do consecrate them that are chosen: Of whom some are nothing inferior to your Master ship in ancienty of race, wherein you vaunt yourself so much, yet this descent in gentry, was not valued of Paul amongst the virtues, & qualities, which he assigned to a Christian Bishop: But other ornaments, where with I wish you were better acquainted: perhaps ye would then seem somewhat a worse Rhetorician, but sure I am you would be far better Bishop. But now you have enured yourself so much to unmeasurable railing, that ye seem rather a common brawling Thersites, 
Thersites a notable brawler Homer in Iliad.  than a meéke Prelate.  
You think that I yield to much to the authority of kings, because I affirmed that the kings of Israel did rule the Priests in matters of Religion. And this you say is not true. Why so, I pray you? 
Out of the books of the Kings and Paralipom.  is it false because you say that it is false? O notable Pythagoras, the credit of your naked affirmatives being bolstered up with no reason nor witness be not crept so far on high bench as yet, to be taken for judges, I did allege a little before David, Solomon, josias, Ezechias. Peruse who so list, the Chronicles of them, and then let him decide this controversy betwixt us. The sentences of Paul and Peter in the new Testament are very manifest, as I have said before. For Paul Commandeth prayers to be made for kings, and for all other set in authority. In which sentence you may discern a distinct degreé of Power, and Nobility, & unless you will be blinded with malice conceived against the truth, you may also see the king to be placed first and highest. In the same wise Peter Submit yourselves to every humune creature for the Lord, whether to the king, as most excellent, or to the Magistrates, as being appointed by him. Lo here the like degrees, lo here also the king placed chief, and most excellent. Here you cry out & exclaim Comically, or rather tragically. O heaven, O earth, O the Seas of Neptune. When as it had been better for you to stop that lavish foul mouth, with the evident testimonies of the Apostles. But you proceed on rather Saying, if kings obtain the highest authority, the whole world would be turned upside-down as ye think: for that kings would be subject to flatterers, and so nothing could be executed in due order and truth, but all things would be governed after the lust of flatterers. First of all, kings of this our age are much beholding unto you surely, and amongst the rest your own king especially. 
The courts of Princes subject to flatterers.  For if it be true that you stamp out so boldly, that all Counsels of kings are corrupted by flatterers, what one thing do ye leave upright in their government? Behold (my good Lord) and behold earnestly, how treacherously and perilously you beguile yourself with rashness and ignorance, that blemish all regiment of kings with so common an infamy. But admit unto you for this time, that your saying is true in this respect that to to great store of flatterers swarm in Princes Courts. What then? doth this let, that in the Palaces of your holy Monarchies, this kind of vermin (that we call a flatterer) is not fostered? is not dallied with all? yea nourished, & had in high price? I will pass over mine own neighbours and will refer you to all that new puddle of Schoolmen, amongst whom you shall not find any one sound Exposition of Divinity, but whole Commentaries of flatteries and Parasitical poison.  
For they beautify the Pope with these Titles videl. 
The Pope's Parasites.  They call him the Sun of the world, they ascribe unto him both sword Temporal & Spiritual. They create him the Lord of Purgatory. They advance him above the authority of the Canon Laws. They deny that he is to be directed by any other person. They affirm in their writings that the Pope hath all laws engraven, or rather locked fast in the closet of his heart. They say that the Pope can be guilty of no fault, though he throw many thousands Souls into hell, they make the Pope high Steward of Pardons, as though they were the treasury of the Church, so that he may forgive infinite sins both past already, and sins not yet committed. Furthermore they have enthronized him chief Vicar of Christ upon earth, who can neither err himself, nor bring others into errors: unto whom only all general Counsels must be in subjection, at whose feet Emperors and Kings ought to prostrate themselves: last of all whom all Christendom must honour, and worship as an earthly God. These blasphemous flatteries, detestable and horrible blaunchyngs, are not uttered only by mouth, at all adventure, but are extaunt in the monuments and books of the Romish patrons, written by them advisedly and in earnest. Can you charge any kings Courts with the like? Ye name Henry the eight a most excellent king endued with all kingly ornaments, 
King Henry the viii.  who ye say took unto him absolute authority over his subjects, through the enticements of flatterers & love that he bore unto them, boiling also with malice against the Bishop of Rome, from out which fountain forsooth, I know not how many floods of wickedness and mischief did issue. These be no proofs of a sober Bishop (my good Lord) but drunken dreams of a drowsy Sophister. For the noble king of most famous memory attempted nothing, either of love, or of hatred, or by procurement of flatterours. But when he perceived that it was most evident by the Gospel that generally all England was committed unto him, as his proper peculiar charge aswell by the authority of God's law, as man's law, he banished out of his Realm that foreign authority, and resumed his own lawful government wholly into his own hands, studying to reserve the same inviolable to himself, as meet was: wherein he performed the duty of a wise, and perfect king, and easing so his subjects of great, and importable travails, and charges, he left unto his successors a very rich and flourishing kingdom. But touching the justice executed upon More and Roffensis, was not without much sorrow of his Royal heart, in respect of their wit, and learning: But after that they were publicly attainted of high treason, and would by no persuasion be reclaimed from their wilful errors, he must needs suffer the law to proceed against them, left wynking at their treachery, he might have opened a greater gap of obstinacy and rebellion to others.  
At the length you are come to Peter's words, but by the way spurning at me, and calling me a most filthy person. Wherein you do me no small injury like a wicked Sophister. You demand of me out of what words of Peter, I framed my sentence, which I vouched before, touching the superiority of kings? whether that induced me, because Peter doth name the king to be most excellent? Not that only (grave Gentleman) but the whole process of Peter's communication. You do argue in this wise: That men are many times called excellent either in nobility or learning, because they be very notable therein, not because they are set in authority above all men: and here a Gods name it pleaseth you to produce me for example: whom though some may be of opinion to excel in the knowledge of the Civil Law, yet will not forthwith under that title, yield unto me the like commendation in the interpreting of holy Scriptures. All this matter is resolved at a word (O counterfeit Grammarian) For if according to the doctrine of Peter, and Paul, certain degrees be limited in each dignity, and by the same doctrine likewise determined, that the royal dignity of a King doth excel above all other power: Then is it manifest by the same decree, that the authority of the king must be honoured without all comparison as chiefest: But after your wont guise ye run at raundon with many words, concerning the meaning of Paul, and of a distinction to be made betwixt the civil and Ecclesiastical authority. First of all no man can so snaffle that unbridled tongue, but that it will rove and range triflyngly whether it lusteth: And yet the meaning of Paul and Peter can not be unknown to any men, that will have but a will to understand it: for they do make a division, or special distinction of Magistrates by certain degrees, and in the same do precisely, and manifestly ascribe chief rule, and highest authority to kings: And albeit ye triumph iolylye in your difference of times, yet this will nothing prevail you.  
For ye believe that this speech of the Apostles, ought not to be applied to Christian kings, because it was written in the time of wicked Emperors, which were enemies to Christian Religion. Consider the sayings of the Apostles more advisedly peéuish Prelate, and acknowledge once at last your own unskilfulness. Peter writeth in this manner. Submit yourselves to every human creature for the Lord, whether it be to the king as to the most excellent, or to the Rulers as unto them who are sent by him to punish the wicked doers, and to advance the well doers. Now therefore I demand this question of you (Osorius) whether God did send Nero that savage and beastly cruel Tyrant, 
Sueto. in the life of Nero.  & (as you know) an horrible bloodsucker of Christian profession, to punish the wicked & advance the well doers? if ye affirm that he did, you are mad: if ye deny it, than all your former Assertion, lieth in the dirt. Let us see likewise what Paul saith. Whose sentence herein is much more plentiful: 
Rom. 13.  Princes (saith he) are not fearful to well doers, but to the wicked: wilt thou not fear the power? do well then, and thou shalt have praise of the same, for they be the ministers of God appointed for thy wealth. But if thou do evil, then fear thou, for they bear not the sword in vain. For they be the ministers of God to take vengeance on them that do evil. What say you now? could this speech of Paul touch Nero in any respect, which imbrued his sword in the blood of innumerable Christians? who always oppressed the innocentes? who wallowed all his life long in all manner of outrage and cruelty? No discreét or sober person, will think so. But albeit the Apostles being inspired with the holy Ghost, gave these precepts in the time of tyrannous Emperors, yet they had relation thereby to Christian and godly kings: because they should undertake the defence of their subjects, and should be nurses of the congregation of Christ, according to the Prophecy of Esay. And yet due obedience is not thereby forbidden to be given unto kings in Civil causes, though they be infidel's: as appeareth manifestly both by the example and doctrine of our Saviour Christ. You are contented that kings should be placed above the Nobility, Civil Magistrates and other officers in temporal causes, according to the saying of Peter, but not to be above the holiness of Churches, nor the profession of Relig●ous persons, ne yet to reconcile the favour of God. Paul commandeth every soul to be in subjection to the higher power, amongst whom the king is chiefest: 
Rom. 13. Math. 17. ●uce. 20.  And therefore all ye Bishops, together with all other what soever Ecclesiastical orders, are holden subject under the authority of the king, unless ye be without souls, as perhaps your mastership is: if then ye be subject to kings, ye ought to obey their commandments, 
Wherein the office of a king consisteth.  unless they prescribe against God. And yet they bear no function in your Churches, nor ●it in your Churches as rulers of them, nor administer the Sacraments: but they may and aught to chastise you, & reduce you into good order, if happily ye neglect your duties, or behave yourself unseémely in your function, which is to be approved by the authority of both the old and new Testament, as it is oftentimes repeated before.  
To confirm your Assertion you bring for example Core, Dathan, and Abyron, of a singular blockishness and ignorance. For they made Rebellion against Moses, and to use the very words of the holy Scriptures. They were gathered together against Moses and Aaron, 
Numb. 16.  and said unto them. Ye take enough and to much upon you, seeing all the multitude are holy every one of them and the Lord is amongst them. Why lift you yourselves up above the Congregation of the Lord? Behold here in this their execrable speech, over and beside a most pernicious rebellion, we hear also in the same one only equability in all degrees. For as much therefore as they did abrogate all manner of authority from Magistrates, being appointed by God, as the anabaptists of our age do practise, they were according to their desert swallowed up of the gaping gulf, provided 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 do neither entreat of any Rebellion, nor of any traitorous suppression of Magistrates, but our communication tendeth to this end, whether kings have any lawful government over Ecclesiastical persons? No less foolishly have ye patched to your purpose, Oza, Ozias and Balthesar, whom ye do affirm to have been grievously plagued of the Lord, because they did rashly handle holy things: and thus ye say was done according to their desert. Likewise should our kings be worthily punished of the Lord, if they would undertake to minister Baptism to infants, or would in their own persons distribute the lords Supper, or climb up into pulpits, and usually preach. For they should intrude into other men's functions, namely Ministers, and Elders, whom God hath peculiarly chosen to execute those orders in ministery. Even so the Lord hath advanced kings in highest superiority, because they should command, and provide that all matters should be executed, by others their subjects in due & convenient order. This doctrine being both ●ounde and profitable, approved by the testimonies and examples of the purest ages, and most appliable to the ordinance of holy Scriptures, yet this our pelting Prelate seemeth so squeymishe at it, that he spareth not to curse us to the pit of hell, because we will not agree with him in his most frivolous Assertions.  
Ye marvel much, why I am so hatefully bend against the Bishop of Rome & why I do always inveigh at him. Truly I do not hate the Bishop of Rome, for he never did me any injury personally: it is his extraordinary superiority, that I writ against. Because in my opinion it is a manifest rebel against the holy Scriptures, against salvation and the whole state of Christianity: Neither do I reprove their Canons, especially those, which were established in that first and purer age of the Church: ne yet those later Canons such I mean, as do concern judicial Courts. Which teach good and commendable precepts and rules for the administration of justice. But I do utterly detest and as much as in me lieth abhor those ambitious, and flattering constitutions, and pestilent dispensations, and such like infinite filthy absurdities, erected for the procurement of dignities, or for pilling and polling of coin. I will allege two holy constitutions for example sake. Whereof the one is described in these words: 
Distinct. 22. Cap. Omnes.  The Lord hath committed the charge of all earthly & heavenly Empire, unto Peter being appointed porter of eternal life. What Christian heart can willingly suffer such Satanical arrogancy to be yielded unto a mortal creature? And yet I will show one other of the same stamp far more horrible. 
Decrees full of blasphemy.  The Pope hath an heavenly will, and in those things that his will is bend unto, his will must be taken for law, neither can any man say the contrary why he should not do so: For he may dispense beyond all law, and make that to be right, that is quite contrary, in amending and altering of laws: because the fullness of all power resteth in him. These be those golden Decrees for sooth, wherewith our Sir Jerome would have us yoked. This is that notable jurisdiction of that Papane See, for the which our Osorius waxeth so hot: That (though I burst in sunder) yet ought all Christian Nations be subject unto it (as he affirmeth.) But I on the contrary part do justify, that this Papane supremacy is no more mentioned in the Scriptures than a mere stranger, 
The Pope's power.  & so altogether unknown unto Peter, unto Paul, and the rest of the Apostles, and to the succeéding course of the primitive and purer Churches, that there was never one word spoken of it, until the reign of the Tyrant Phocas, at what time was the very first hatching of it. Afterwards indeed by little and little through pride, pillage, & pelting flattering, it enhanced itself so far above measure, that it claimeth now jurisdiction over Heaven, Earth, and Seas, as I have declared somewhat before, & doth more plentifully appear by other blasphemous decretals, published by the very mouths of these holy Popes themselves. Wherefore this extraordinary jurisdiction of the Pope, is a most frivolous, painted, disguised, and deformed frameshapen changeling, though Osorius would hang himself therefore. And kingly authority shall bear chief pre-eminence upon the earth, according to the sundry and everlasting testimonies both of the old and new Testament, unto the which Peter and Paul do in express words subscribe, & whereunto all commendable antiquity, & most approved ancienty, have willingly yielded their agreeable consent, which hath always exercised their government in so well disposed moderation, as being contented with her own limits & territories, hath not licentiously presumed unlawful claim over all the world, as your most arrogant chair of pestilence doth challenge: whose unsatiable greedy gaping for filthy lucre the heavens, the earth, nor hell itself is able to satisfy. You affirmed in your Epistle: that through the abolishing of your Canons, all fear, and care was utterly rooted out of our hearts. I made answer, that many men were wonderfully enriched by your Canons: but very few induced to have any especial regard to fear God by the knowledge of them. But you trusting to discredit mine answer, demand a question of me, Whether the Civil Law do instruct men in the fear of God? which albeit they do not (say you) yet the monuments thereof ought not be consumed with fire. What is the matter Osorius? How hangs this together? The question was moved of Canon Laws, and you on each part ubrayde against us the Civil Law. Our communication was concerning the fear of God, You deny that the Civil Laws ought to be burnt. Are ye stark drunk? or do ye babble this out in a dream? Are ye not ashamed of this monstrous talk? truly it is very irksome to me, and I am thoroughly tired out with so blockish an adversary.  
I affirmed that the authority of the Canon Laws did so far forth prevail with us, as they were found agreeable to godliness: and that justice was ministered by the Decrees thereof in our Ecclesiastical Courts. You marvel how this can be true for so much as Luther had already burnt them all. First of all I demand this question of you. Why do ye marvel at that thing now, which erst ye did so constantly deny? why did you so without all shame dissemble in matters so evident? Wherewithal neither all Portugal nor your Mastership could, but be acquainted, considering the daily intercourse and continual traffic betwixt us. Again what moveth you to name Luther herein? verily we for our parts have the name of Luther in such great admiration, that we do firmly believe that you might likewise have easily been his Scholar in Divinity. All which notwithstanding, we name not ourselves Lutherans, but Christians: neither do we judge any man so absolutely perfect amongst the whole offspring of Adam: whose words and deeds we may account without exception unreprovable. Furthermore I found fault with you, because you accused our Preachers, as though they taught in their public Sermons, unpunishable liberty in sinning: and herein I likened your saucy malapertenes, to little better than to blasphemy, because with so horrible reproach you did infamously slander the doctrine of the Gospel, preached by our divines: which sentence after your wont guise you turn in and out, and pervert the same from things to persons: and say that I do ascribe Divine Godhead to Luther, Bucer, and Martyr. O monstrous vermin: did I ever speak or think any such matter? I did esteem them indeed, when they lived as famous & worthy personages, in respect of their learning and godliness, in like manner now they are dead, I will defend the remembrance 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 ancient godly Father's exquisite in all virtue & learning, and so much more furmounting you in Divinity, as you do excel that your drawlatche darling Dalmada in your dainty delicacy of the Latin tongue. But sithence it hath pleased you with so gross and foolish a lie, to forge new gods for me, whom I should worship: I will be bold by our leave to disclose your Idol, 
The Idol of Rome.  whom maugre your tooth ye shall not deny, but yourself do worship with Divine honour, I mean that romish Prelate of the Papal See: The which for as much as (according to your own saying) hath authority to dispense with sins, by virtue of his Bulls, not for a day, a month, or for a year only but for ever & ever, which also keépeth the keys of heaven at his pleasure, wherewith he giveth the kingdom of heaven unto some persons, and from others locketh it fast, which is invested in the fullness of all power: & is the undoubted Vicar of God: to whose most royal majesty: all and every other powers and Magistrates must humble, yield & submit themselves: Whereas (I say) you allow of all those titles of dignity, and not only teach and defend them in this your unbridled insolency, but also so lustily & courageously vaunt and raise up your crest: What do you else in that blazing bravery of speech, but coin to yourself & others, a most manifest Idol which you may worship, before whom you may prostrate yourself, & most lowly & humbly make intercession unto.  
And therefore dissemble Jerome as ye list, yet that is your Romish Idol. Yourself also a manifest idolater. You must with all willingly endure all travail be it never so hard, to attain the favour and blessing of that your God: perhaps you may pick up some crumbs thereby, and through him be promoted so high, that ye may more nearly behold that your earthly God, and be installed under his elbow in his palace, wherein you may do sacrifice unto his Majesty. You say that I do provoke you to disputation. This is untrue. I do not provoke you, but confute your false accusations, wherewith you charge us as mainteinours of a faith void of all virtue and Religion. And ever among you thrust in the name of Luther. What pertaineth that to us? Cast out your challenge to some one Divine in England by name, 
The books of Osorius de justitia. Ten.  you shall see how quickly he will take up your glove, & with no labour crush your Sophistical canes in pieces, You do wish me to peruse those your books entitled De justitia, and in them you say that I may thoroughly satisfy myself touching the iustifyeng of faith. Truly I have perused your Uolumes divided into three books entitled De justitia, in the first whereof ye speak much in the commendation of faith, and therein use testimonies and Arguments, who doth reprehend you herein, I pray you? And yet all that your endeavour hath obtained no more, but to show yourself an unnecessary arguer in an undoubted controversy. Of the same stamp also is your second book, wherein you commend much the worthiness of good works: and herein we do nothing dissent from you, but will advance the same as much as you will wish us. But your third book, is almost altogether a Pelagian, and being thoroughly poisoned with the heresies of the Greéke Church, doth blasphemously inveigh against the free mercy of God the Father in Christ jesus: and namely against S. Augustine, an unvanquishable patron of the heavenvly grace. And therefore this your gay poppet, so gorgeously painted, which liketh yourself so well, is partly frivolous, overwhelmed with to much tattling, and partly wicked and execrable, whiles it practiseth to transform us from natural men almost to be Gods. Neither am I alone of that opinion, for Cardinal Poole also was for the most part of the same judgement: whom although Rome had marvelously disguised, yet all men knew to be far better man in living, and much more expert in Divinity than you are: he did always withstand your attempt of publishing in print, that your delicate imp, which you as then did so lovingly embrace, and had in so great estimation, as your own darling. And accounting the same to be most perilous and pestiferous, gave this famous verdict thereof worthy to be deépely engraven in the very entrails of all Christian hearts. 
Cardinal Poole his judgement of Osorius his books.  It is not possible (saith Cardinal Poole) it is not possible to yield 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 have conceived and imprinted in your brains this doctrine of humility & abacement, you would never have so nakedly stripped Christ of his grace, nor so hautely and arrogantly enhanced the power of man's will: ne yet so proudly and boldly reproved and despised S. Augustine.  

This word Osor. signifieth bold in the Portugal tongue. Ascham.  But what dare not Osorius do, who according to the nature of his name dare boldly presume upon all things? peradventure you will demand, how I knew Pools mind herein. I will tell you. Our familiar & very friend not unknown unto you M. Ascham did sundry times advertise me thereof, affirming that he did hear the same uttered by the mouth of the Cardinal himself. This also doth trouble you very much, because I affirmed it to be your own error, as which being imagined in your own brainsick mazer, you would falsely lay to others charge. What then? did I not say the very truth herein? is it not your own lie, your own heinous act? your own slander? yea your own error? feigned, coined, and imagined by yourself, though afterwards you would post it over to others without cause? And yet you spare not to pinch me cruelly for so saying. And amongst other scorns reproach me of my stammering speech as though I can not speak plainly? But in the mean whiles you wring yourself by the nose, and give yourself two foul blows. First of all in the matter itself, as even now, and else where I have declared sufficiently. Then in the manner of speech: where in stead of barbarous endyting, ye reprehend me for my stammering tongue. Which never any person would do, that hath been enured to write pure and clean Latin. Surely Sir I do speak very plainly and distinctly through the inestimable benefit of God, 
Stammering of ●he tongue turned upon Osorius neck.  but your tongue doth both stammer and stutte, if the report of them be true, who have had conference with you, which blemish, because it proceedeth of nature, I would never have objected against you, if you had not first of all upbraided me with the same fault, wherewith yourself are naturally encumbered.  
At the length you are entered into the treaty of justification but first ye snatch at a few sentences of Scriptures, 
Of the cause of justification.  which I have set down. And the same without all reason after a certain continual crooked usage of cavilling, ye writhe and wrest overthwartely. And therefore I will bid adieu to that your unmeasurable captious Sophistry: and will sift your Divinity a while, which will appear to be your own, that is to say most foolish & detestably corrupt. You rehearse out of my writing, even as it is, that these works are unprofitable to justification, & yet that they ought not be despised: because Paul doth seem to verify both positions. Let us see what our Doctor Jerome saith to this? for sooth he rangeth abroad to original sin altogether besides the cushian. He doth cruelly accuse Luther, Caluine and Melancthon, because they do condemn all the works of the most holy men, being compared with the glory of God. And that the same could not be forgiven, but through the merits of jesus Christ. What then? doth not Paul affirm truly that jews and Gentiles are all concluded under sin? Doth not the Prophetical king David likewise long before him pronounce truly? 
Psal. 13.  There is not one righteous person, no not one, there is not one, that will understand, not one that will seek after god. All are gone out of the way they are all together become unprofitable, there is not one that doth good, no not one. If there be not one righteous man, no not so much as one, what shallbe come of the worthiness of your works then, yea even amongst the most perfect and godly? If there be no man that will understand, than also the best works of the godly are of no value. If no man seek after God, what can be duly performed of any person? If all have declined out of the way, where be they that have walked perfectly in the right way? Lastly if there be no person that doth good, whether then are all your excellent workemaisters vanished a God's name? if all, I say all, as well jews, as Gentiles, that is to say, if all generally are concluded under sin, where can those pretty holy men be found, of whom ye will needs have some, but Paul utterly none at all? Through the sin of one man, sin is poured upon all flesh to condemnation. These be the express words of Paul, which will not admit any starting hole, yet your Mastership notwithstanding will urge a certain perfection of our works, contrary to the manifest authority of sacred Scriptures.  
But this Prelate doth make more account of the words of Christ our Saviour, saying. Not he that saith Lord, Lord: but he that doth the will of my Father shall enter into the kingdom of heaven. And then he demandeth. If the yoke of sin be so always fastened unto our shoulders, that it can by no means be removed, how we may then obtain the state of righteousness through the grace and goodness of Christ? Yourself have told it wise man, truly even through the very same grace and goodness of Christ, which you have named. And therefore David being full of the holy Ghost, lifting his hands up unto God, crieth out in this manner. 
Psal. 50.  Wash me thoroughly from my wickedness, and cleanse me from my sin, for I knowledge my faults, and my sin is ever before me: Why should we desire to be washed, if we did not welter in the filthy puddle of sins? and why should we require to be cleansed, and thoroughly purified? if we were not corrupted, & wholly defiled with the stinking dregs of sin? 
Rom. 13.  As by the fall of one man (saith Paul) sin is derived by way of propaganation upon all men unto condemnation, even so by the righteousness of one, good is extended unto all men to justification of life. Again. The same Paul: 
Rom. 11.  God hath shut up all men under unbelief, that he might have mercy upon all. From ourselves therefore proceedeth evil unto damnation. And from God cometh justification unto life. Of ourselves riseth unbelief: but mercy issueth from God. But let us hear our Lord and Saviour jesus Christ himself most sweétely comforting us with these words. 
Math. 11.  Come unto me all ye that do travail and be heavy laden, and I will refresh you. And therefore all anguish and grief of sin, all burden of trespasses, wherewith we are overladen and haled down not only to the ground, but even to hell gates, spring out from our own selves: even so the asswagyng of all sorrows, and ease of all our importable burdens come from jesus Christ only. If you be ignorant of these sentences good Sir, wherewith the holy scriptures do every where swarm so plentifully, what is it I pray you that you understand in the Gospel? if you do know them, why do ye so maliciously inveigh against those learned men and singular servants of God without cause, especially being as now departed this life? against whom if they could speak for themselves, ye durst not mutter one word. For what are you being compared with them? But to let them pass, whom I did not undertake to defend: what extreme amazedness is this in you, to rehearse my words, and cull them out of purpose, to carp at them, and from them to glance away to Luther and Calvin? if your quarrel be to me, why do you not let them alone? if ye list to strive with them, than also cavil not with me. Doth not reason require this? and is not my request allowable? Surely it is extreme madness, to challenge me unto the Barriers, and then to sckyppe over away to others, and to pursue them with your venomous tongue.  
You say further that it seemeth by my masters doctrine (for so it pleaseth you to term them) that the force of sin is not as yet extinguished in us through the blood of Christ. Truly you and I both may acknowledge those men whose names you did recite before, to be our masters, not in Divinity only but in practise of piety also. But whereas ye would have them to teach that the force of sin is not as yet extinguised through the blood of Christ (I do express here your own words) This is only your horrible and most shameless slander against them. For unto this mark always they bent their whole endeavour to express unto you jesus Christ lively, before your eyes, & the same also crucified, to emprint thoroughly, in the very bowels of your souls the most precious blood of jesus Christ shed for us upon the cross: 
Gallat. 3.  to preach unto us remission of sins through his bitter death and passion, to beat into the blind and deaf ears of the world this glad tidings of the Gospel, being overwhelmed & oppressed by your couled generation, massmongers, confessors and men's traditions, & altogether choked & buried under ground, through the silence of holy Scriptures, and to disclose again abroad into the open light, and put miserable captives in remembrance of the said doctrine, being utterly subverted by the tyrannous treachery of your galants. And therefore in all their sermons, lessons, and writings, they used these and such like speeches. 
1. john. 1.  The blood of jesus Christ doth cleanse us from all sin. You do know that you were redeemed from your vain conversation which you received by the tradition of your forefathers not with transitory things as gold and silver, 
1. Peter. 1.  but with most precious blood as of an undefiled lamb. etc. 
Apoc. 1.  neither whoremongers, nor worshippers of images, nor adulterers. etc. shall inherit the kingdom of God. 
1. Cor. 1.  And such ye were, but you are cleansed, but you are sanctified, but you are justified through the name of jesus Christ, and through the spirit of our God. You hear, men cleansed from all sin, redeémed from their vain conversation, washed, sanctified, and justified through the blood of jesus Christ: Ye know likewise that these men did take upon them always infinite labours and travail about the establishing and enlarging of the Gospel of Christ: and are you not ashamed to obtrude unto them this gross error which is each where most evidently convinced in the whole discourse of the Gospel, & treatise of holy Scriptures? Cankered malice hath not only blinded you (Osorius) but so bewitched your senses that as ye can not see the truth yourself, so yet of a most arrogant waywardness, you will frowardly kick against the Preachers of the truth.  

Rom. 7.  And yet this notwithstanding is most true, That sin doth always dwell within us, and that there is always a law lurking in our members rebelling against the law of the mind, which draweth us as bondslaves to sinning. But the Lord doth deliver us from this body of death through the blood of jesus Christ, not by rooting out sin from us altogether, but for Christ's sake pardoning the sins of them that repent. And hereof arise those comfortable rejoicings of the faithful. He that spared not his only begotten Son but delivered him to be slain for us all, how can it be possible, but that he should give us all things together with him? 
Rom. 8.  Again, who shall accuse the elect of God? Thirdly, it is the Lord that doth justify, who shall condemn us? These are not spoken to the end to set out our innocency & perfection, whereunto we can not aspire whiles we are pilgrims in this miserable flesh: 
Luke. 5.  but do express unto us that God doth give us free remission through jesus Christ: so that we will set our whole affiance and hope upon him, which pronounceth of himself that he was sent not to the righteous but to the Sinners, because they should repent and amend their lives. But you can not well digest these sayings, my Lord, for what can you being an old Bishop, allow in the Scriptures, that have bound yourself apprentice to such bussardly Schooledregges? And yet this confidence in the death and blood of Christ, will raise us up into heaven at that dreadful day, when you and your couled generation, with all your pelting trinkettes of superstitious works shallbe thrown headlong into hell, unless ye repent in tyme. For we do assuredly know, that if we confess with our mouths our Lord jesus, and believe steadfastly in our heart that God hath raised him from death to life, we shallbe saved. 
Rom. 10.  For with the heart we believe unto righteousness, and with the mouth we confess to Salvation. And yet this confession of faith, doth nevertheless want no testimony of good works, as where withal she is always accompanied, for we are not so indebted to the flesh, that we should walk according to the flesh, for if we live according to the flesh, we shall die. But if in the spirit we mortify the sins of our bodies we shall live. For all those that are guided by the spirit of God, the same are the sons of God. 
Rom. 8.  Wherefore renounce once at the length such loathsome communication: where withal, like a most filthy hog mooseling in the dirty swynesty of Epicure, you use most wickedly to scorn and deride the faithful servants of Christ. For ye write that it is the manner of their thought: We are in good case enough, for we are most acceptable unto GOD through faith. Wherefore we are as righteous as Peter and as Paul, yea as the most holy mother of God. Ye go amasked altogether (Osorius) the faithful Ministers of Christ do not acquaint themselves with this unsavoury and haughty spirit of pride: but rather do earnestly call to their remembrance the sayings of Paul. 
Rom. 13.  The night is passed, the day is come nigh, let us therefore cast away the works of darkness, and let us put on the armour of light. Let us walk honestly as it were in the day light, not in eating and drinking neither in chambering and wantonness. etc. But let us put on jesus Christ, and not make provision for the flesh fulfil the lusts thereof. etc.  Hitherto Walter Haddon.  

The residue answered by I. F. beginning where Master Haddon left against Osorius.  
Apelles' the most famous Painter of the world, 
Plinius lib. 35. cap. 10.  endeavouring in most curious & exquisite manner, to express the feature of Venus, at Coe, in Greéce, 
That is to say coming out of the Sea.  called in Greéke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was prevented by death (as Pliny reporteth) when as yet he had drawn but the half of the portrait, and thereby compelled to relinquish the residue so unperformed, that no man of the Art, were he never so expert, durst at any time after presume with pencil to pursue the Precedent. The like lot albeit in unlike endeavour, that overtook Apelles amids his blazing the beauty of Venus, seemeth to have encountered our noble Gentleman, Walter Haddon, in displaying the verity of the Gospel. For after he had undertaken the commendable, and praise worthy defence of the truth, against Jerome Osorius: albeit he neither obtained to beautify the part, which he had begun, nor to accomplish his purpose in the rest, and yielding over to nature, was amids his race, constrained to surcease his exploit, yet hath he so poolished that part, which he left unfinished, with Apelles' Pencil, that is to say, hath framed so singular a Pattern in excellency of Art, that with the sight thereof the whole posterity, may be afraid to set hand to the attempt. For determining with himself to answer the slanderous invectives of Jerome Osorius, compiled into three books, although it was not granted him to perform the whole, yet hath he so singularly indited one book, and the half of an other against the same, & confuted the reasons, which were none at all: discovered his lies, which were most shameless: daunted his haughty pride, and utterly discomfited his vain glorious Peacocklike Rhetoric, with such gravity, wisdom, and so well disposed style, that if there were no supply made by any other, the truth of the Gospel being of itself otherwise unvanquishable, might seem to have no need of any other patronage.  
Wherefore so long as we enjoyed the life of this excellent learned man, and himself endured amongst us, as the Church of Christ had a very worthy and valiant Captain: So had Osorius also a courageous and puissant an enconterer, and meet conqueror for such a monster. But now sithence he is taken from us, albeit the verity itself have no just cause to despair, yet can not we chose but be underfully dismayed, if not for M. Haddons' sake, yet for our loss chief. For as concerning M. Haddon, he can not but be in most happy estate, whom Gods good providence hath mercifully translated out of this furious wretched world into more blessed, & quiet calm: even then especially, when as being conversant in the race of perfect godliness, he employed his virtuous endeavour in so sacred a cause, where now neither Jerome Osorius, nor any other brawling barker can from henceforth disquiet or molest him. 
The decease of M. Haddon.  There is greater cause rather to move us, & all the learned to much sorrow and grief of mind, who have lost so great and learned a ringleader of learning, the loss of whom doth by so much more increase our heaviness, in respect of this present enterprise undertaken against Osorius, chief, by how much we feel ourselves bereft of so singular a Patron, and so altogether despoiled herein, that without wonderful difficulty, scarce any person of knowledge willbe found able to supply the rest of the answer, with like success, and commendation: Not for that the matter is of so great importance, (for what can be more easy then to refel the reasons of Osorius, wherein is no substance at all? and his trifling toys, which are manifold, as also to despise his slanders, wherewith he is overlavishe?) but because the person will not easily he found (I suppose) which after learned M. Haddon dare presume to intermeddle in the cause, and to join his own devices with M. Haddons' writings. So that I fear me, now M. Haddon is dead, the same will come to pass in this discourse, that Plutarch maketh Relation of, of a certain man that was not well thought of: who rashly and youthfully seemeth to countervail with the politic prowess of Themystocles.  
What then? because we can not attain to M. Haddons' activity, shall we therefore like dastards flee the field, and leave the truth of the Gospel succourless in the camp of her enemy? (the quarrel not so much apperteigning to M. Haddon, as to almighty God himself) and suffer shame to prevail more with us, than piety and godliness? or because one champion is taken from the Barriers, which was approved at all assays, shall we therefore yield over the conquest of the whole challenge to Osorius? And permit this glorious Thraso to triumph and tread down our cowardice? or because we prefer our M. Haddon to the first onset in arms, shall we therefore bear no brunt of the battle? or shall not his valiant attempt rather tease, and provoke us to prick on with courage? And yet I neither speak, nor think in this wise, as though I did either mistrust the time, or the wits of our age, so plentifully flourishing at this season especially, wherein I do know very many that are skilful enough to maintain the quarrel, if they would either vouchsafe to yield their endeavour thereto, or could be persuaded to think, that their travail would countervail their studies. And yet albeit happily may be found some one, so nimble of mind, and endued with learning, that can judge himself able enough to perform, yet scarce shall ye find that man, who being not otherwise exercised in weightyer affairs, will so little esteem the loss of his time, as in such unprofitable contention, snarling, and snatching, to spend one hour upon Osorius, 
Osoria melancholycke brawler.  that is to say upon so wayward, and melancholic an adversary, being nothing else but a railing brabbler. Whereby neither profit may redound to the Reader, nor praise to the victor.  
There is no cause therefore (gentle reader) why thou shouldst require at our hands, that exact and absolute furniture in the supply that is coming forth, & should have been perfected by M. Haddon, either because it is not so easy a matter to reach unto that exquisite plot of his singular Precedent, (as to the table of Apelles) or else because the chiefest of our adversaries arguments have been by sundry persons long sithence crushte in pieces already, and are such in effect, as deserve rather with discretion to be scorned, then with reason to be scanned. I will touch only certain chief places of the controversy scattered here, and there, as they come in the chase, and see to avail most for his challenge, retaining myself within the lists of Neoptolemus law, that is to say briefly, and in summary points to touch, and away. Neither do I think it needful to stay long upon the through debating of every particular point, especially, because three words only may suffice to overthrow the whole Battrye of these three invectives, be they never so tedious. Forasmuch as the Author hath uttered nothing in all his confused work else, but that which savoureth of lies, 
The sum of all Osorius work, briefly comprehended in three words.  slanders, and errors, what other reasonable answer may any discreét person require, than three words only, which when I have spoken, I shallbe thought to have expressed in few words, all what soever that huge rabble of that scolding, and trifling Sophister doth contain.  
1. Mentiris. 
1. You do lie.  2. Maledicis. 
2. You do slander.  3. Falleris. 
3. You do err.   
And to the end it shall not be said, that I charge him with a lewd devise of mine own imagination, contrary to the truth of the matter, I will allege certain evident proofs, although not all, (for it were can infinite labour to number the Sands of the Sea) whereby the diligent Reader may easily descry his wonderful vanity in lying, his execrable wickedness in slandering, and his monstrous blindness in Divinity.  
And first of all this one place offereth itself to the view: wherein two especial points full of heinous accusation are contained. That is to say, two detestable lies whelped at one litter (so pregnant is this worm) in the one whereof he doth accuse Martin Luther, as though he did wickedly teach extreme Desperation, in the other, a bold & presumptuous Confidence of Salvation. Truly this is a grievous and perilous accusation if it be true. Afterwards out of these two monstrous falsely forged propositions, he stampeth a conclusion forth with no less false than malicious: wherein he exclaimeth against Luther, 
Exclamation of Osorius against Luther.  as the only subvertour of all virtue, studious Industry, and careful endeavour. Nor is this to be wondered, that Osorius doth argue in this wise. For whereas even from the very beginning of his book, he hath accustomed himself to nothing else but to a continual course of lying, I should marvel more a great deal, if he would now altogether change his Tippet unlike himself, and begin to speak any thing truly. But the matter goeth well with Luther, that his works are extaunt as yet, and are usually frequented, which as are true witnesses of his doctrine, so can testify truly of their masters innocency herein. Whereupon two things may be easily conjectured, whereof the one of great likelihood is to be suspected either that Osor. hath never read those things, whereat he cavilleth: or that of very nature he is a notably shaped Sicophaunt. 
Osorius pag. 141.  Martin Luther (saith he) doth teach extreme Desperation. I would fain know where, or from whence you have piked out this? Luther preached many Sermons: Compiled many books: some published in his own country language: Many also turned into the Latin tongue: The reading & perusing of the which hath recovered many persons (I doubt not) standing upon the very brink of Desperation, & in grievous anguish of mind: amongst whom I do with an unfeigned, simple, and humble conscience thankfully acknowledge before God, myself to be one. But I did never hear of one person so much, that hath perished through Desperation, by reading Luther's books, 
The doctrine of desperation, whether is it more proper to the Papists, or to the Lutherans.  or hearing his doctrine: On the contrary part, divers monuments and histories are replenished with examples of such as have run headlong into utter despair, which have gainsaid, or withdrawn themselves from the doctrine of Luther. As touching Frauncisce Spira, who revolted from the participation of the doctrine, which he had once received by Luther's preaching, because the Record thereof is somewhat old, I will for this present omit, what remaineth in history of him. I will more willingly use fresher examples of our later age, and yet not all in general, for it needeth not, neither is any one man able so to do. But I will rehearse some of the most notable. And first of all a certain man called jacobus Latomus, a man sometimes wellbe seen amongst the divines of lovayne. I can not tell whether you yourself knew him (Osorius) when he lived. This man maintaining the same quarrel, wherein you do now turmoil yourself against Luther, is reported to depart this life in the self same Desperation, whereof you make mention: who at his very last gaps brayeng out most horrible and fearful roaring noise, uttered none other sound in the ears of all men that heard him, but that he was utterly damned, and forsaken of God, and had no hope of Salvation laid up in store for him, because he did wilfully resist the manifest truth, which he knew before to be most true. I will couple two others with him of the same fraternity, Guarlacke Reader of Divinity Lecture amongst the Gertrudianes, and arnold Bomelye Scholar to Tilman: of the first of whom it is said, that even in the last pangs before his death, he spoke in this manner, that he had lived desperately, & could not endure the judgement of God, because he did acknowledge his sins to be greater, then that they could obtain for gevenesse. The other (having fully gorged himself with the doctrine of Desperation, wherein he was instructed by his Schoolmaster of distrust) surprised at length with intolerable gnawing of conscience practised first to kill himself with his own Dagger, at the last being wholly swallowed up of Desperation, did cut his own bowels out of his body with an other man's knife.  
It shall not be amiss to join unto those Sadolet Cardinal of Rome, who after sundry disputations maintained against Luther, gave up the ghost, not without horrible trembling and torment of conscience. I suppose also that you are not ignorant of the like that happened to Cardinal Crescentius Legate of the Apostolic See, and Precedent of the Tridentine Council, being astonied with sudden horror, and troublesome abashment of mind in the same City. 1552. of whom john Sledan hath made relation in his Commentaries. What shall I speak of Castellane Archbishop of Aurelia? & of Ponchere Archbishop of Turone? who procured to themselves God's indignation and vengeance, as appeared by the wonderful fearful passions wherewith they were oppressed at the time of their death: not because they did hear Luther and read his books, but because they did cruelly persecute his doctrine. In the same Bead-roll may be reckoned the remembrance of john Eckius, 
john Eckius with others.  whose whole course of life as was nothing else but a continual mortal combat against Luther, so his yielding to nature was so altogether void of spiritual consolation, that even in the last gaps he uttered no other words, but of money, and certain thousand of crowns. And what need I here rehearse out of the Records of ancient Chronicles Minerius, Cassianus, Renestenses, Martinus, that miserable Monk called Romanus, Prattes, Lysettes, Rusius, Morines, who being horribly plagued by the severe justice of God, may be sufficient Presidents to teach you, what it is insolently to kick against the prick of God's unsearchable providence.  
The History of the French king Henry the second, 
Henry second French king his death.  is yet but fresh in memory, and deépely imprinted, not in the minds only, but in the eyes also of all men: who extremely boiling with inward hatred against the same doctrine, received his deaths wound in the self same eyes, wherewith he was determined to view the execution of others: and was forced himself to become a manifest spectacle of God's justice to all the world, before he could bathe his eyes in the blood of the innocent. And not long after the said Henry, followed also the king of Navarre, who procured unto himself most just cause not only of Desperation, but of death also, through none other occasion, but by persecuting this doctrine, which you do slanderously reproach to be the doctrine of Desperation. I could here make a Register of an infinite number, not in England only, but of other Regions also, which after they had received wonderful comfort out of the sweet juice of this doctrine, which you call Lutheran, fell headlong into miserable anguish and gnawing of conscience, by revolting from this doctrine: who could never attain one sparkle of quiet mind, before they had reclaimed themselves from their first Apostasy. Last of all, how many thousands of men, women, and children young and old, can this our age truly record, who have showed themselves more willing to yield their carcases to fire, faggots, sword, rackyngs, and all manner of horrible Torture, rather than they would recant, and renounce that comfortable doctrine, where with they were instructed: which I suppose they would never have done, if they had suspected never so small embres of Desperation to have lurked therein. But I perceive what Osorius doth mean by this word Desperation. If he could either express his mind aptly, and distinctly, or were willing to deal simply and plainly. To the end therefore I may frame mine answer, having regard to the meaning of the man, rather than to his speech, I will examine the manner of his disputing somewhat more advisedly.  

The affiance and assurance of salvation, wherein is it to be placed.  Luther doth teach (saith he) that no man ought to place affiance of his righteousness in merits and good works. Go to and what is concluded hereof? Therefore Luther doth teach the doctrine of Desperation. A very new found and strange manner of Argument, framed perhaps after the rule which concludeth from the staff to the corner. I suppose men of Sylvan use this kind of arguing in their woody forests. But I make this answer to the Argument. If God had determined, that our Salvation should have been purchased through godly actions, and virtuous endeavour of man's life: it were not altogether without reason that Osorius doth speak. But for as much as our hope and confidence is limited within the bounds of the faith of Christ, and the foundation thereof builded upon this Rock only, I suppose surely, that the person which doth allure us home unto Christ, from confidence of works, and teacheth us to repose our whole trust in him, as in the only Sanctuary, and sheet-anchor of our Salvation, doth declare rather the true way to assured hope, then abolish the same: Neither doth he by and by, rend in sunder the sinews of man's endeavour, who doth but embace and disable that part from man's power, which doth properly appertain to the son of God: I think that he discovereth rather the well springs of the comfortable glad tidings of the Gospel. But listen I pray you to Osorius disputation, and wonder a while at his deep insight in Logic. For in matters past recovery (saith he) and in most assured confidence, there is no man that willbe induced to raise up his mind earnestly to any virtuous endeavour. You have here given us a right Rhetorical position: now mark a concluding determination more than Catholic. Ergo (saith he) Whereas Luther doth partly despoil us of the hope of righteousness, and partly doth place the the same wholly in the righteousness of Christ, which hope aught to be proper and peculiar to each person, what doth he herein else then utterly subvert and extinguish all duties and endeavours of godliness in us? Truly I do not deny, but that in all manner of enterprises, which happen in usual and daily practise, well conceiving hope doth minister wonderful courage to the mind of man: the whole force, and liveliness whereof, through Desperation or distrust, is many times utterly daunted. But to what purpose is this alleged against Luther? Whose teaching & Lessons tend to this only mark, not so much to instruct us in the rules of good life (which is the only peculiar office of the law) as to lead us to know, whether we ought in these good works of ours to repose our affiance, or else to ascribe the same wholly to the freé mercy of GOD, through jesus Christ: not because godly endeavours and virtuous works are not praiseworthy, but whether our works be of so great estimation, as may satisfy God's judgement, and deserve eternal life, so establish our consciences in safety. This is the ground, and principal point of the controversy, which ought in this place to be decided.  
For as much therefore, 
Two kind of desperation.  as there be two kinds of Desperation (as we have said) it behoved you (Osorius) to have distinguished the same, before you had raised your Battrye against Luther. There be some persons, which do utterly despair of forgiveness of their sins, and of the mercy of God towards them. As for example: the Desperation of Cain, Saul Esau, Antiochus, judas, Minerius, Latomus, Sadolete, and such others. And this kind of Desperation belongeth properly to the ungodly and wicked, which are altogether estranged from God, and nothing agreeable with Luther's doctrine. There is beside this an other kind of Desperation: as in the attempt of any enterprise, if a man be wholly discomfited to attain the Mastery, and can not be the foremost, will not yet be discouraged, but will employ his ability as much as in him lieth, that he may be the second at the left: 
For the Archer that shooteth somewhat near the stick,  
Deserveth his praise though he hit not the prick,   
In like manner we all, every one of us, do march onward painfully, in this warrefarre of God's law, as it were in a running game, to try Maistric, wherein albeit was never found man, which could in this life assure himself to attain the appointed goal: yet are we not therewith so thrown down in conceit, as to be in despair of our Salvation. Neither ought we so to interpret the law, as though through the practice and guiding thereof only, and by no means else, we could obtain everlasting life. The law hath other purposes, and ends to direct us unto, which Osorius might have learned out of Paul and Augustine, and divers others, if he would not wittingly, and wilfully have been blind. 
The end and office of the law.  The first Rule and use of the Law is, to represent unto us the inestimable righteousness of our creator, after whose Image we are created. The next, to condemn our unrighteousness, and abate our pride. The other, to be for a time in stead of a Schoolmaster to lead us to Christ: which albeit could not of herself give full righteousness to that people unto whom it was delivered first, might nevertheless in the mean space, through wholesome severity, hold them back and keep them in fear, and restrain the unbridled licentiousness of their flesh, in some orderly comeliness, lest-they should run headlong into all execrable, and wicked impiety. Truly these seem to me be the principal uses of the law, the absolute and exact perfection whereof, as never any man of that race hitherto was able to satisfy, though upholden altogether with the gracious aid of God: So if you (Osorius) can remember any one man, sithence that time (the son of God only except) that hath thoroughly performed all, and every part, and duty required by the law, I beseech you name him, or if you can name no one of all the offspring of Adam, which hath perfectly accomplished the whole law, what moveth you so furiously to rage's against Luther, who teacheth that all our righteousness is unperfect? But be it, that he hath likewise affirmed (as the truth is) that our righteousness is not only unperfect, but had condemned all our righteousness to be more loathsome, than the defilynges of a foul menstruous cloth? even as Esay the Prophet did? or what if according to the saying of our Lord jesus Christ, he had adjudged not only all our deeds, and words what soever, though never so precisely handled, not in the time of the old law only, but after the coming of Christ also, neither of us alone, or the rude unlettered multitude, but even of the Apostles themselves performed, to be altogether unavailable to the purchasing of eternal life? yea and that themselves also were in no better plight, and condition: then servants, and unprofitable bondslaves? what a stir would this Da●●s have kept? But now, sithence no man can be ignorant of the most manifest sayings of Christ and the Apostles, either must Osorius cite these fellows unto the Chapter house together with the Lutherans, or if he do acquit them, he must not from henceforth quarrel with Luther in the cause.  
Again where the same Lord in the Gospel doth promise a teacher, 
The law unprofitable to salvation.  the holy Ghost, Which should convince the world of sin and of righteousness, what shall we think that he mente by sending this teacher other, then that he purposed to establish those two things especially, which Osorius doth seek chief to discredit? That is to say, that godly hearts being enlightened by the inspiration of the holy Ghost, may be instructed to feel their own weakness, that from themselves as from their own power, they have no hope of Salvation, and that for the attainment thereof nothing wanteth in Christ jesus: and how that without Christ, all that ever we have, is but in despaired case: 
A wholesome kind of trust and mistrust.  but in him all things rest most safe, and assured. Out of the one whereof ariseth unto us a very comfortable Desperation, out of the other floweth a most holy Affiance. A Desperation (I say) not such a one as doth exclude true trust in jesus Christ, but which doth abrogate vain confidence of our works only. Neither do I here mean the confidence, which doth let loose the reins to licentious boldness, and unpunishable liberty, but the same confidence which doth minister necessary and comfortable gladsomeness, to the godly & afflicted consciences.  
But our Porting all can in no wise allow of this confidence, fearing this thing forsooth, Lest this way be to swift, 
Osori. pag. 141.  and to easy to the attainment of salvation, as that which will draw away the variable mind of man from labour to slothfulness, and therefore it were much better, that every man being uncertain of his own safety, should be holden still in fear rather. And this perhaps he might seem to have spoken not without some reason, if eternal life were such a thing, as did depend upon any covenant or condition of works. But whereas now it consisteth wholly, in the free mercy of God, which neither can deceive, nor hath respect to the worthiness of him that receiveth this grace, 
The trust of salvation dependeth upon promise & not upon the Law. Ergo, the more assured.  but resteth upon the only credit of him, that promiseth: is not apportioned to our good works, but freely given, not to them which deserve, but unto them which do believe in him that doth justify the ungodly: what remaineth, but that Osorius must either strip the Scriptures naked of God's promise towards us, or of necessity, conclude our trust, and assured affiance under that promise: or that himself is utterly ignorant, what that promise of the Gospel purporteth: and so bewray his singular blockishness herein? which is rather likely to be true. Now I would have him first make me an answer unto this. Whether God have made us any promise at all? 
Promise made before the Law and without the law.  Then, whether that promise be the law itself? or some other thing ordained beside, and before the law. And hereof Paul seemeth to be a very fit interpreter: who reporteth that the promise was first of all given to Abraham: Then, that after ii●. C. and thirty. years, the law was published, and therefore, that it could by no means make frustrate the Testament, which was given first: For if inheritance came of the law, then is it not now of promise: 
Galat. 3.  If we think good to believe Paul rather than Osorius.  

The promise of salvation free and simple without condition.  These things being now granted, I demand further, (if this Gentleman will vouchsafe to teach us) What kind of covenant that was of the promised inheritance unto us? whether he will confess the same to be free, or not free? If he deny it to be free, then will S. Paul forthwith cry out against him, who doth ascribe all that promise made unto Abraham of the blessing, of the seéde, of the inheritance, of the kingdom, of eternal life unto grace, and not unto the law yea: and so also not only before the law, but even when he was not as yet in Circumcision. But if he will confess (as he needs must) that the bare promise proceeded not of any covenant made in respect of our works, but was freely offered by the freé goodness of the giver only, what reason will Osorius render unto us, why we should not receive the same with all assuredness, and most certain assurance called in Greéke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For if faith, as Osorius hath described it in his books entitled De justitia, be derived of having affiance: upon whom may a man settle his affiance more safely, then upon God? or when, more assuredly, then when he promiseth simply without condition: or what can be of more certainty, then that which is promised by God the Father almighty, to all men, without exception, freely, and of his own accord, yea and that through faith only? Freely (I say) whereby the bountiful mercy of God poured upon all flesh, may shine more lively to the comfortable cheerfulness of afflicted consciences. Through faith I say, because all things depend upon this one condition. That is to say, That we all should believe in the son of God, in whom all the promises of God, are yea and Amen. 
faith only how it doth exclude and not exclude good works.  I add also, faith only, not because I will exclude good works from her company, simply, as though they should not be put in ure, but in such sort, as that they shall not be esteemed to be of such value, as to be able to justify: not that being justified, we should not exercise our selves in them: But that we give not unto them, the chief pre-eminence in justification: not because we should let louse the reins to voluptuousness, and tread the tract of unbridled lust, or dissolve the severity of ancient godly discipline: nor that we should utterly extinguish all virtuous endeavours, blot out the glory of honest actions, or choke up the light of true Religion and undefiled sincerity: finally not to the end we should defile the commendable praises of worthy renown, under colour of unpunishable liberty of sinning: in deed these are the painted florishyngs of Osori. forge, & glorious glytteryngs of his Sophistical talk. Wherein this our Simme subtle, doth nothing at all degender from the sly craftiness of his predecessors. Neither is this any new devise, or practise of those, which, when they are overcharged with arguments, which they can not resolve, cast up presently, such smocky, and confused mists of words and slanderous reproaches, of purpose to dazzle the eyes of the Readers, that they may not see the open light. After the very same fashion Tertullus the Advocate of the jews did behave himself against Paul. 
Tertull. Actc. 24.  Whose doctrine when he could by no means improve, he rusheth upon him like a jolly Sycophaunte, with slanders and reproaches, uttered in smoathe and delicate order of speech with lies, untrue reports, forged accusations and outcries, exclaiming against him that he was a troublesome man, seditious, a raiser of new sects, & a defiler of the Temple. For even with all the self same contumelies Tertullus did then reproach S. Paul before Foelix then Precedent, like as now this our Tullian Tertullus with like vanity; and no less impudency doth accuse Martin Luther: of all which generally he is as innocent and clear now, as Paul was at that time of his arraignment. Surely good consciences weighing the matter indifferently, can not be ignorant, nor Osorius himself (I suppose) will deny, if he be willing to yield to the truth, but that never any such brainsick thought did enter into Luther's head, as to give any scope to the ungodly to pursue wickedness: but rather that he was always of this mind, to comfort afflicted consciences, and to discover the most sure fountains of consolation in Christ jesus Crucified for us.  
Whereby you may perceive most vain glorious Tertully, what manner of Desperation, and what kind of Affiance Luther doth teach, not that Affiance which is enemy to Salvation, but that necessary and undoubted Confidence, which is able to approve itself allowable by the infallible promises of God, and most assured testimonies of holy Scriptures. For otherwise if Christian faith had no other fortress whereunto it might safely trust, 
Christian peace and affiance.  I would then fain know of you, where that peace, where that rejoicing in Christ jesus is, whereof Paul doth certify them, Which being justified by faith, have peace with God through our Lord jesus Christ? wherein we stand assured, and rejoice in the hope of the glory of God. Rom. 5. 
Rom. 5.  Where is that access with confidence and boldness, through faith in him? Ephe. 3. 
Ephes. 3.  Where is that access to the throne of grace with assured Affiance? Hebr. 4. 
Hebr. 4.  To what end doth our Lord so oft in the Gospel encourage us to conceive courageous boldness? using this reason, That he alone had overcome the world for the behoof of all people? john. 16. 
john. 16.  If as yet every one of us must be enforced to purchase to himself, the victory by his own endeavour, Where is that fullness of joy in the holy Ghost? If employeng our service after the manner of bond servants, not as children, we must live under the law, and hope to attain the possession of our inheritance, as a reward of our works, and not through freé adoption rather? 
Galat. 4.  Where is then that Spirit of Adoption, crying in our hearts, Abba Father? Whereof S. Paul doth so oftentimes make mention? or if you be not yet satisfied with these sentences, what answer shall we make to Esay the Prophet, 
Esay. 35.  Where he foreshoweth everlasting joy unto them, which being redeemed by Christ are converted in Zion? 
Esay. 61.  Where is that cheerfulness of heart? Comfort in steed of mourning? glory in steed of Ashes? the oil of gladness in steed of the spirit of sadness? 
Esay. 52.  Promised in the behalf of the Messiah, that was yet to come? More over where the same Prophet doth wonderfully commend the feet of those, which should preach peace to the people: what other thing else doth he note in these words, than that most excellent glory of the Church, which should abundantly flow through affiance of the Mediator, upon all that should believe on him? what meaneth that cheerful Prophecy of jeremy concerning the coming of the Messiah, and the comfortable consolation of the Gospel to come? 
jerem. 23. 32.  In those days (saith he) juda shallbe saved and Israel shall dwell with confidence. Again the same Prophet. And I will make them to dwell in safety. Whereunto accordeth likewise the saying of the Prophet Ezechiel: who prophesying of the raising up of a Shepherd, and of the blessedness of that age, even in the same phrase of speech almost, doth promise, 
Ezech. 39  That it should come to pass, that men should dwell and rest in security, without all fear. etc. Now remaineth to learn of you (Osorius) what this saying, to dwell in security without all fear doth emporte? which for as much as yourself will not confess to have relation to the flesh, than it must follow of necessity, that we interpret the same to be spoken of the Spirit. But in what sort shall it appear that this saying must be applied to the confidence of the Spirit? whenas ye shall defraud the Christian faith of assuredness of Affiance, as though ye would despoil the world of the benefit of the Sun? Finally what certainty of confidence shall remain, if the same do depend (as you say) wholly upon works, and not upon faith of the promise, & free mercy of him that doth make the promise? If you grant thereunto, one of those two ye must needs confess, either that you ought to obtain so much by the uprightness of your works as shall answer and satisfy the judgement of God: which you can never do: or else that the variableness of your mind shall always stagger hither, and thither, in perpetual amazed uncerteinetie. Do ye not perceive (Osorius) into what straits this your Divinity forceth you? Go ye to therefore Master Tertullus, & think with yourself whether of you two, either Luther, or Osorius with your Tullianisme do more stiffly maintain the doctrine of Desperation? Surely S. Paul will teach you a lesson far unlike this: who abrogating all confidence in works, which is none at all, or at the least most vnassured, doth conclude all things under faith only. 
Rom. 4.  Therefore through faith (saith he) that it may be known to proceed according to grace. That thereby the promise may be assured, to the whole seed. And wherefore I pray you so through faith? forsooth because if the proportion of affiance must be measured by the deservings of our works: It is so far of that any man may possibly conceive never so little hope of salvation, that he shallbe forced rather to procure unto himself a headlong downfall into the bottomless gulf of Desperation.  

The righteousness of the law and of faith.  And therefore S. Paul discoursing upon both sorts of righteousness aswell of that of the law, as that other of faith: after that he had very exquisitely distinguished the one from the other: because of the mutual contrariety or disagreément betwixt them wherewith they do vary each from other, doth conclude at the length: That the Principal substance of the whole matter dependeth upon faith, wholly according to grace. And wherefore according to grace? verily because having abandoned all the righteousness that cometh by the law, which worketh indignation, and therefore engendereth uncerteinetie, the soul might be established in Grace, & taking holdfast of the promise, through faith, might attend for nothing else, from whence she should conceive any other assuredness of hope, to attain everlasting life. For as it is an usual custom amongst men earnestly to await for due performance of these things that are promised, so contrariwise such things as are granted conditionally, are then, & never till then assured, but when the conditions are observed. Now if the conditions were such, as might be thoroughly accomplished according to that absolute perfection of fullness, wherewith they are limited: them no doubt, the law were of itself effectual enough to Salvation. 
levit. 18.  For he that doth keep the Commandments shall live by them. But as the case standeth now, for as much as we are all (will we nill we) subject to the breach of the law: and that no creature can be found which dare affirm himself able to perform all the conditions annexed to the law of God (that I may be so bold to place your Mastership one of the number) then must we all of necessity, seek the means of our Salvation not from the law, but from somewhere else: because this eternal life must be ascribed to an other man's death, and not to our life: neither after the opinion of our works, but unto the free mercy of God, Which doth only overcome when he is judged. Wherein for example's sake, let us hear, how David himself though never so well beloved of God, doth as it were tymorously humble himself in his prayers, beseéching God that he will not enter into judgement with his servant. 
Psal. 142.  And where with was he dismayed I pray you? Because (saith he) no flesh shallbe justified in thy sight.  
If so be then, 
The affiance of works.  this so noble a King, and worthy a Prophet, standing to be arraigned before almighty God, durst not commit the protection of his cause to the deservings of his works, shall then Osorius, or Hosius, dare be so bold to do it? We read what remaineth in Record of barnard, being otherwise a praiseworthy man, that when her foresaw the end of his life to approach, and that he was then Summoned to appear before the judgement seat of the eternal God, that he began to express a wonderful fearfulness, and to be very much dismayed in his mind: whom as his friends standing about him would have recomforted, and encouraged to cheer himself with confidence of the good life that he had lead: indeed (saith he) I perceive, 
Barnard.  I may seem to be in such estimation amongst you: but I fear me, lest the judgement of God is far unlike the judgement of men. Truly this was aptly remembered of barnard: Who albeit knew it well enough before peradventure, yet as then being at the point of death, he perceived much more effectually: Even as we see to have chanced to many others of this Popish brood: Who though they delight, and flatter themselves never so much in the glory of their merits, and uprightness of their works, yet when death knocketh at the door of their consciences, and willeth them to bid adieu to the world, than forthwith casting away all trust of merits, and as it were according a recantation of the doctrine, they shroud themselves wholly in the death of Christ, and hereupon fasten the chiefest sheet-anchor of safety, as it were in the most assured haven of perfect blessedness. Whereby you may understand (ye Porting all Prelate) how all that your frame of righteousness, which you builded upon the deservings of works, is unjointed, and shaken in pieces: the force whereof was never yet of such efficacy, and value in any creature, as could not only not abide the incomprehensible unmeasurableness of God's judgement, but also be so wholly appalled, at the encountering of death, that it can not endure the sight thereof, but must needs yield as thoroughly vanquished.  

How far the works of the law come short to true righteousness.  Moreover since this place offereth itself to debate of virtues, I would wish you to consider advisedly with yourself, what that wellknowen saying of Augustine doth purport, and how far it doth dissent from this your contentious quarrel of righteousness: whereas treating of virtue, and charity, he speaketh in this wise. 
Augustine.  Virtue, saith he, is a kind of charity, wherewith we love that thing, which ought to be beloved: This charity appeareth more in some, in others less, in some also nothing at all. But the fullness thereof which can not be increased, whiles man liveth in this world, was never seen in any: for as long as it may be increased, truly all what soever is less than ought to be, & will admit a supply, cometh of default: through which default, all flesh can not be justified in his sight: wherein pause a whiles I pray you with me, & debate thoroughly with yourself, whether if that charity, which is in christians, though it be never so apparently discernible, yea after their regeneration also, be lame, and defective, what may be thought of them, in whom scarce appeareth any mean resemblance thereof? but what shallbe judged of yourself Osorius chief, amongst all other, in whom not one sparcke so much of true charity, nor any jot so much of humanity can be seen? in so much, that who so shall read those invectives of yours, may easily conjecture, that he heareth not the modesty of Osorius a Christian Bishop, but rather some Tragical Orestes furiously raging upon some Stage. But to return to Augustine, of whose judgement in Divinity I know not how well Osorius will allow: truly what small account he made of the worthiness of our righteousness, he could never have more vehemently uttered then in these words: 
Aug. Confess. Lib. 9 Cap. ●3.  we be to the most upright life of man (saith he) if God examine the same setting mercy aside: In like manner Gregory doth very little vary from Augustine in words, though nothing in sense. But altogether dissenteth from you (Osorius) where expounding the saying of job in their. 
Gregor. in job. Cap. 9  Chapter, videl. Man can not be justified being compared to God. The holy man (saith he) doth perceive that all the deservings of our best works are faulty, if they be weighed in the righteous balance of the just judge. 
Gregor. Com. Cap 11.  And by and by in the xi. Chapter, as it were redoubling the self saying of Augustine. Because (saith he) if excluding mercy, works be examined, the life of the most righteous willbe found to folter and faint under the burden of sin. Hereunto may be annexed the consent of barnard (of whom we made mention before) worthy to be noted, 
Barnardu.  touching the same matter. Who making a long discourse of the unrighteousness of man's righteousness, demandeth a question at the last, of what value all our righteousness may be in the sight of God? Shall it not be reputed filthy (saith he) like unto a foul menstruous cloth according to the saying of the Prophet? and if strickte and narrow examination be made thereof, shall not all our righteousness be found unrighteous & nothing worth? at the last, as though the matter were confessed, and without all controversy, he concludeth saying: And what shall become then of sin whenas righteousness itself hath nothing to allege 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 Authors, imprinted in holy writ, allowed with so many invincible testimonies of sacred Scripture, published by the approved writings of the best learned interpreter, established with the unvanquishable authority of the holy Ghost, ratified with the common consent of the ancient primitive Church, finally so manifestly known by experience of all ages: where is then that heinous crime, 
Osorius Pag. 142.  that cruel offence, that shameless trespass, and that intellerable fact (as you say) not to be suffered in Luther? Nay rather to speak as the truth is, from whence, or out of what puddle have you sucked the shameless impudency (Osorius) singular foolishness, unmeasurable Sycophanticall rage, frantic tragical fury, and so cruel and unreasonable a custom of railing against your Christian brethren, without all cause, or reason, who have rather deserved well, than evil at your hands? I know not whether this proceeded from any cankered malice lurking within you, or through corruption of your nature. Sure I am that you never learned that insolency out of holy Scriptures, or out of the rules of the Gospel, or by ensuing the example of Christ and his Apostles, or their mild and courteous conversation. But perhaps Osorius hath determined with himself, to leave to the posterity some especial jewel, as a monument of his eloquence: as Cicero did his invectives called Phillipica. etc. 
Phillipica.  Yea it had been more convenient for him, to have chosen some other Method to treat upon, and far more seémely to have bend the rage of his pen against some others, rather then against Luther, Bucer and others the like. For if he were willing to confess the truth simply, what other doctrine doth Luther, Bucer, Haddon and all others, (who discourse upon one self same Gospel) teach, than the very same matter that S. Paul in so many his Epistles, doth so earnestly enforce? That is to say. That we should ascribe all the hope of our salvation in jesus Christ only, and in him alone repose all our whole ankerhold of righteousness, not in our selves, but in the son of God: not in the law of works, but in the law of faith: not in the precepts of godly life, as Augustine witnesseth, 
August. Epist. 105.  but in the faith of jesus Christ: not in the letter, but in the spirit: not in the merits of good deeds, but in the mercy of God: Finally after that sort in his mercy, that we should not account this mercy, to be mercy at all, according to the saying of Augustine, unless it be altogether freely given. How now? are Christians now a days straighted in such brambles, that it may not be lawful to speak frankly in the congregation the self same, which the Prophets, Apostles, Christ himself, the holy Ghost and the purest Authors of ancient antiquity have set down in writing, but that the party so doing shallbe forthwith detected as though he practised to subvert all honesty, and virtuous endeavour? and shallbe constrained to plead for himself, as if he were arraigned a common Barretour, and had committed some heinous horrible, and execrable fact more detestable than high Treason?  
Neither are these all the crimes yet wherewith this Tertullian railer doth rage in his railing: but crawleth forward by enceasing degreées of amplification. For being not satisfied to have accused Luther, as an undermyner of all honesty, and virtue: to have cut in pieces the very sinews of godly exercise, and virtuous endeavour: besides this horrible accusation he chargeth him also, with a crime passing all measure intolerable. And what is that? Because (saith he) he doth wrest the mind and wisdom of Paul to serve his own lust. 
pag. 142.  And redoubling the same again in other words, because he will not seem to be an unskilful Ciceronian, he addeth further. And he doth abuse the testimonies of holy Scriptures to establish his own unshamefastness. etc. Where Sir I pray you? For soothe in sundry places of the Apostle, and especially in the Epistle written to the Romans. Wherein because it shall not only be conceived in mind, but also perceived by the view, how disorderly Luther the Standard bearer of all heretics, and his Cabbenmate Haddon, and all the counterfeits of this new Gospel have always hitherto in the interpretation of that Epistle, gropyngly like nightowles lumpred in darkness: Let us all and every of us open our eyes, & ears now, and listen to this new start up Prophet, whiles this our most elegant Tertullus sitting at high desk, may instruct us all blockish Asseheades, and as it were an other Archymenides with line upon the sand, chalk us out a way, and set up some special marks, whereby we may find out the lively & natural sense, mind, and meaning of that Epistle.  

Osori. Exposition upon the Epistle of S. Paul to the Romans.  And first of all concerning the Gentiles (because he may begin with them as Paul doth) he saith, that it is evident enough, that they were enlightened with a singular gift of nature, endued with excellent understanding, adorned and beautified with wonderful ornaments of Nature. Who hath ever denied this? Go to what followeth hereof? 
Pag. 142.  Wherefore for as much as this so great force of nature, excellency of understanding, knowledge in learning, yea so great worthiness of reason and capacity, could avail nothing at all with the Gentiles to perfect and righteous living: (for they did exceed in all iniquity and outrageous lust) thereby appeareth plainly, that nature was void of all aid and help to attain the righteousness of eternal life. And this much by the way touching the Gentiles. From whom after the Apostle had removed away all confidence, which was usually ascribed to the law of nature, he turneth his speech forthwith to the jews. And because the jews themselves did in like manner place their whole affiance in those shadows and outward ceremonies: The Apostle likewise, yea more sharply also inveigheth against them, declaring that all those Ceremonies of the law, and Ordinances prescribed by Moses did profit them nothing at all, whereby they might be any jot more restrained from running headlong into all kind of wickedness, nothing less inclined to all filthiness of conversation, neither any mite less estranged from virtuous endeavour than the profane Gentiles: whereby appeareth that the effect of Paul's Conclusion tendeth to this end: To make this manifest, that neither nature, nor the Ceremonies of Moses law, that is to say, washyngs, Sacrifices, cleansings, Circumcision, and such like corporal ordinances, (with the confidence whereof that people did swell and were puffed up in pride) did take away sin, or did any thing at all avail to righteousness. By this discourse of Osorius, I doubt not (gentle Reader) but that thou dost sufficiently understand, if thou be of any capacity, what the meaning of Paul, and the whole sense and disposition of his doctrine in this Epistle to the Romans doth purport, according to Osorius his Divinity. That is to say. That we may learn, how that we may not hope for any aid towards our Salvation, from nature, or any ordinances of the old law: which being granted, it remaineth further to learn out of this Oracle of our great Master, from whence we ought at length to seek for the true way of Salvation, and in what point it chief consisteth: forsooth in righteousness (saith he) that is to say as Osorius doth define it. 
Wherein the safety of a Christian consisteth according to Osorius.  In Eschewing sin, and earnestly embracing all godliness, virtue, and piety: unto the which righteousness only we ought to refer all surety, and ankerhold of our salvation. And hereupon is coined a new Oracle, not from Delphos in Boeotia, but forged by Osorius in the wilderness of Syluain, worthy to be Registered to eternity of all people and tongues. 
Pag. 142.  For righteousness only (saith he) doth reconcile God to mankind. The man hath spoken.  
This mystery being exquisitely picked out of the hidden mysteries of Divinity, sithence Osorius requireth so earnestly to be granted him without contradiction, what shall become of that Faith only, wherewith those Lutherans and Bucerans do prattle so much, themselves to be justified by? Nay rather what shall become of any Faith at all (Osorius) if the only righteousness of works, do accomplish the absolute fullness of our justification? Oingenious head, and wonderful deep conclusion, framed through conference of reasons, and apt application of the middle proposition with the first, and Clarckely concluding, and shutting up the same into one knot together. Unless this our deep Divine had cunningly culled this Argument out of the closet of the Popes own breast, as out of some horsepoole, within whose bosom all knowledge of God, and man is enclosed: or unless this Endymyon had sound snorted in Aristotle's Ethics, as it were in the hill Parnassus: can any man doubt, whether he could ever have been able so happily, to have pierced into the inward, and hidden meaning of the Apostles doctrine, with so great sharpness and force of wit, and understanding? or have ever descried the sense thereof so effectually? and discovered it so abundantly? Why do we not triumphauntly rejoice in this happiness of learning in this blessed estate of the Catholic people, & this our age? & be joyful for the good success of that notable Realm of Portugal especially? Which being otherwise renowned for the great treasure of their trade in merchandises, is yet become most fortunate in respect of this inestimable jewel of the world: which except in this great darkness of understanding had gratified us with this wonderful Divine, who might restore unto life all piety & Religion suppressed by Luther, who could with such singularity express the meaning of Paul, being sinisterly corrupted after the sensuality of naughty packs: and could so exquisitely have hit the nail on the head: all men might justly have doubted, lest Divinity should have grown into great peril of utter undoing, & have been thrown into an unrecoverable downfall. For what man in the world would have interpreted Paul's Epistle in this wise, if he had not heard this man before?  
Truly I for my part and others like unto me, being not inspired with so profound & deep capacity, did always heretofore conceive of the matter after this manner: That the Apostles whole endeavour and travail in that Epistle tended to none other end, then by making men behold the greatness of God's wrath first against sin, he might the better induce them to perceive and feel how all nations and people, aswell Heathenish, as the jews also themselves chief, continuing in the profession of God's law, were yet concluded under sin: and so might despoil them all of all matter to glory upon, and so having humbled, and brought them into subjection before God, might raise again their comfort in Christ, by denouncing unto them firm assured hope, wherewith who soever did as then, or would believe in him afterwards, should obtain everlasting life: not through the merit of any work, but by the especial grift of the freé promise: not for our worthiness, but for our faith's sake simply, without works: that the promise might be infallible, not through any our merit, which is none at all, but by the mercy of God: not according to the proportion of that singular righteousness which is of our selves, and peculiar to every of us, but according to that righteousness, which is through the faith of Christ jesus, which is of God: even that only righteousness which is through faith. 
Phil. 3.  I have been always hitherto persuaded that this was the very natural meaning and sense of Paul's doctrine: 
The true understanding of justification according to S. Paul.  and this the right rule of justification: neither could I ever guess, that when Paul pronounceth us to be justified by faith without deeds of the law, that part of the law was excluded only which did treat of Ceremonies, and had relation to the body, and appertained not to the soul. But I according to my gross dullness rather, did conceive of his saying in this wise: and not I alone, but many other good men jarring always upon the same string, mistook the note as I did, and were of opinion, that Paul by that his exemption, did not exclude the Ceremonial, and shadowish law only, which served the letter only, but that most absolute and perfect part of the law also indifferently, whereof he maketh his whole discourse in that Epistle: the which also he doth note by name, to be spiritual, and saith that it procureth wrath: which was common to the jews and Gentiles all alike. Even the same part of the law which commandeth that thou shalt not lust: 
Rom. 7.  by examination whereof Sin is discerned: 
Rom. 4.  Finally the same handwriting contained in the ten Tables written against us, 
Rom. 3.  which was fastened upon the Cross of Christ. 
Ephes. 2.  Because all those sayings could not be referred to the Ceremonial law, but to that part of the law which was contained in the precepts of manners, we could never otherwise interpret the sense & meaning of the Apostle then by such comparison of his own words together, until this new Doctor had published to the world this new light of Exposition. Considering therefore the matter is in this plight: It remaineth now (gentle Reader) that I appeal to thy judgement, and abide thy verdict herein: whether it may seem to thee that Luther have wrested the mind and words of the Apostle after his lust, or Osorius rather have perverted the same to his own folly. But go to: I think good now to note the Arguments wherewith Osorius judgeth himself to be strongly fenced.  If Paul (saith he) had said, 
Pag. 143.  that the jews were commendable for their integrity and innocency of life, and yet that those deeds of godliness did nothing avail them to attain righteousness, and so had concluded afterwards, that they were not justified through the works of the law, the matter would then have opened itself, that by the name of works, he did mean the best actions and duties of virtue. 
Here is a strong foundation enough (I suppose) of an infallible syllogism delivered unto you, attend now the other proposition of the same.  But this (saith he) is not found in that whole discourse of Paul, nay rather he doth condemn them as guilty of all wickedness and cruelty. 
This groundwork being this laid, it remaineth that we ramme fast this building up with some good mortar, which in the manner of a conclusion, is applied in this wise.  Therefore Paul doth rightly conclude, that where he affirmeth no man to be justified through the deeds of the law, he meaneth, that the Ceremonies, shadows, and Cleansinges of the law, which consisted in outward observation, did nothing at all profit to the attaynement of Righteousness. 
O passing piercing wit of Chrysippus. O miserable Luther utterly overthrown with this Argument. But go to, let us aid Luther somewhat, and help to unloose this Gordian knot if it be possible. And although we may utterly deny the form of this Argument at the first chop, because it containeth more in the conclusion, than was spoken of in the premises: yet either pardoning, or wynking at this escape: Let us examine the substance of the first proposition. If Paul (quoth he) had perceived the life of the jews to have been undefiled, and all the endeavours and works of their life sincere and perfect: and then had concluded that no man had been justified by the works of the law. etc. indeed (good Sir) I confess the same to be true. If the Apostle had perceived this at the first, and then had added that also that you speak, it might happily then in some respect have followed as you have conclucluded. But it could not be possible Osorius, that the Apostle would ever speak after that sort. For it is evident by God's Scripture, that it is impossible but that he which performeth the Commandments shall live by them. 
Deut. 4. 5.  Wherefore if their conversation had been void of all blame, and with like integrity could have answered and thoroughly satisfied the perfect law of God unto the uttermost title thereof: it can not be doubted but that Paul would never have denied that those should be justified by the works of the law, who do lead a perfect and upright life. Yea rather he would have affirmed this that he spoke there, which is most true: 
Rom. 2.  Glory, honour, and peace be unto every one that worketh righteousness, to the jews aswell as to the Gentiles. etc. But now when as he foresaw, that the jews did swell with a certain Pharisaical opinion of their works, and proudly vaunted themselves upon them, disdainfully detesting all other as Heathenish, ungodly, in respect of themselves, neither seemed to stand in any need of the Mediator: Therefore to the end he might shake away from them that pestilent persuasion of their own righteousness, and force them to seek succour at Christ: hereupon he did utterly despoil all works of ability to justify: that is to say, he so taketh away all Affiance of our works being of all parts unperfect, because he may ascribe it wholly to faith only, and repose the same in Christ alone.  
Therefore that I may orderly and distinctly make answer to that your Mayor, being hypothetical, & Copulative which you do so intricately entangle, and miserably choke up with obscure speech. First of all we must remember that the observation of the law hath a double understanding: 
A double observation of the law.  for after one sort Christ did observe the law of his Father: but mortal men observe it after an other sort: Christ most perfectly and absolutely: but we weakly and rawly, yea I know not if we perform any portion thereof very meanly. Whereupon ariseth a double consideration of righteousness: the one perfect, and is peculiar to Christ, and is only of value with God: the other unperfect, & lame which properly appertaineth to man, and perhaps carrieth some resemblance of holiness in the opinion of men, but is of no estimation before God, nor sufficeth to Salvation. Moreover to the purchasing of that first and sincere righteousness, man must be furnished with two principal Tallentes: the one, that he so accomplish the whole law, that no part thereof be defective: The other, that he so thoroughly perform every part thereof, that nothing may be added to absolute perfection. Or else he may hear what the Scripture threateneth. 
Deut. 27.  Cursed be he that persisteth not in all the words of the law to do them. etc. 
Gallat. 3.  Again, He that breaketh the least of them, is guilty of them all. 
james. 2.  Now for as much as never any man was able to bring that thing to pass but Christ only, it is out of all controversy, that all other mortal men, as well jews, as Gentiles, are fast holden under the curse: Whereupon the Apostle, after long debating of the matter, concludeth: That no man can be justified by the works of the law. Which sentence is not yet so to be taken, as though no deeds of the law being sincerely, and, perfectly done, according to the prescript rule of law, could profit any thing at all towards Salvation, for the very same was performed in the person of Christ, whose life being of all parts, free altogether, from all blemish of Sin, could not be attainted with that saying of Paul, That no man could be justified by the works of the law, for that he was justified through his own works, especially. With as good right also, might we maintain our like challenge therein, if our infirmity were able to raise itself, to that perfection of Christ. Whereupon we hear the Apostle very aptly arguing in this wise. 
Galat. 3.  If that law (saith he) had been delivered, that could have given life, than no doubt righteousness had come by the law. Gallat. 3. But wherefore is it said that the law can not give life? 
Wherefore the law justifieth not.  Not because the law wanted her efficacy to give life, but because we were destitute of sufficient power to accomplish the perfection of the law. For otherwise what can be of more force to righteousness, than the law? or what more effectual to eternal life, than righteousness? if at the least the same were perfect, or that our nature were capable of that righteousness absolutely. But now being environed with so great weakness of the flesh, and of all sides beset with Sins, yea and sold under Sin, when all our endeavour is yet so unperfect, that we neither perform the whole law, neither comprehend any small portion thereof with dutiful and exact righteousness. Therefore that saying of the Apostle may rightly be applied unto us, wherein he affirmeth That no man is justified by the works of the law.  

What works do signify by Paul.  For as to that, which Osorius with his crooked conveyance doth wrest these deeds of the law to the Ceremonial law, is altogether fond, frivolous and worthy to be scorned, as being overthrown with many sound reasons. First, besides that it doth manifestly appear, by the whole discourse, and phrase of that Epistle itself, that Paul treated there, of none other law, than the moral law, it is to be approved chief in these words, where the Apostle doth not only testify himself, 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 self same law. For that which the law could not bring to pass, even in that part, wherein it was weak by reason of the infirmity of the flesh. etc. But this part surely consisted not in the Ceremonial law, but in the Moral law of the ten Tables: whereupon we do argue against Osorius in this wise: 
No man is bereft of righteousness, but in that part only, wherein offence is committed.  
But the jews offended nothing in the Ceremonial law, only they sinned in the Moral law.  
It is manifest therefore, that Paul spoke not there of the Ceremonial law, but of the law of the ten Tables.   
Moreover whereas Paul did discourse of that Law which procureth wrath. Rom. 4. 
Rom. 4. 5.2. 3.7.9.13.  Which was given that sin might be more sinful. Rome. 5. Which is said to be written in the hearts of the Gentiles. Rom. 2. Which doth discover the knowledge of sin. Rom. 3. Which forbiddeth to lust, which is called holy, and is spiritual, by the which Sin doth show itself more abundantly to purchase damnation. Rom. 7. From which law we be delivered by the death of Christ. Rom. 7. Which is called the law of righteousness. Rom. 9 Final the full accomplishing whereof is love. Rom. 13. These and many other places if you have not perused in Paul's Epistles I desire you to vouchsafe to read them. If you have read them, than I beseech you to answer me, whether to your judgement these sayings seem to concern the Ceremonial law, or that part of the law especially, which consisteth in the actions and duties of manners, and common conversation of life?  
But you say that the jews did put over much confidence in their Ceremonies: 
The righteousness of the jews.  And therefore to drive away the confidence which they reposed in them, the Apostles meaning was to advertise them, that they should ascribe true righteousness to those outward Ceremonies shadows and cleansinges. What a jest is this? as though the jews did settle their confidence in the Ceremonies only? and did not much more rather glory in their Race? in their Parentage? in their worshipping and calling upon God? in their Prophets? in God's promises? in the deeds and works of holiness? Furthermore whereas this Epistle was not written to the jews, but to the Romans, what answer will Osorius make here? Were the Romans also instructed to the observation of those Ceremonies? or did they rest so much upon them, that it behoved the Apostle of necessity, to forewarn them in his letters written unto them? But what better weapon shall I use in this conflict against Osorius than one taken out of his own armoury? for thus he speaketh. 
Pag. 143.  If the Apostle had first praised the jews for their virtues, and good deeds, and afterwards had said that those virtues and good deeds were of no value towards the purchasing of righteousness, and then at last had concluded, that they could not have been justified through the works of the law, than the matter had been clear that Paul had not excluded the Ceremonial law only, but the Moral law also from righteousness. Mark well gentle Reader, and note aduizedly what he speaketh. If Paul had first praised the works of the jews, & afterwards had derogated justification from these works. etc. Very well: and what if out of the same Nation I do name some men, whose singular integrity of life and study of righteousness Paul could by no means reprove, yea whose godly endeavour & upright dealing procured them no drop of righteousness notwithstanding? what will this Sophister say then?  

The faith and righteousness of Abraham.  And first of all let us behold the works of that most holy patriarch Abraham, who for his inestimable godliness, can never be condignly enough commended of any of us. And yet will ye hear (Osorius) the testimony of the Apostle touching the same patriarch? 
Rom. 4.  What shall we say (saith he) that our Father Abraham did find according to the flesh? For if Abraham were justified through works, he hath wherein he may glory, but not in the sight of God. Rom. 4. What then? did he not obtain of God to be called righteous? Yes verily: but let us see by what means, not through works saith the Apostle: but by the commendation of his faith, which only maketh us appear worthy in the sight of God. 
Gene. 15.  For Abraham believed God, and it was Imputed unto him for righteousness. It is manifest therefore that he was accounted righteous, but by what means? forsooth not simply nor in respect of his works, but by way of Imputation only. Now what soever cometh of Imputation, proceedeth from mere mercy of him that Imputeth, and is not given in reward after the proportion of duty, or of debt. For no man Imputeth that to an other, that is duly owing unto him. Now let us here the testimonies of the Scriptures concerning that which was Imputed. Not because he did the things which he was commanded (albeit he did many things wonderfully well) but because he believed God, this was said to be Imputed unto him for righteousness. And why was not righteousness imputed unto him aswell in those respects, because he did sacrifice unto God? Because he forsook his native country? Because he offered his only son to be slain? Neither doth the Apostle overskip, or conceal those causes, especially because that he which was the Parent of the Posterity, the same also should be the Author of the doctrine. For why? this was written (saith Paul) videl. That it was Imputed unto him for righteousness, not for his sake only, but for us also to whom it shall likewise be Imputed, that believe in him, which raised our Lord jesus from death to life. etc. Rome. 4. 
Rom. 4.   
And thus much concerning Abraham, who though alone may suffice in place of all others, so that we need none other example, yet let us join to this holy patriarch, as holy a King: 
The faith and righteousness of David.  David with Abraham both being dear unto God, both equally endued with like excellent ornaments of godliness and virtue. Whereof the one as he had nothing whereupon to glory before God, so the other did so disclaim altogether from righteousness, that he besought nothing more carefully of God in his prayers, 
Psal. 142.  Then that he would not enter into judgement with his servant. And rendereth a Reason of his most earnest prayer. Because all flesh shall not be justified in thy sight. And what other thing is meant by this, then that which Paul affirmeth in the self same words almost, That no man is justified by the works of the law? Go to then: And where are now those wonderful fruits of works? Where is that glorious show of righteousness? Finally where shall Osorius himself appear with all his cleanness? good disposition? temperance of mind? singular humanity? lenity? patience? chastity? unfeigned charity? and with that absolute huge Chaos of bountiful virtues so unseparably united and linked together as it were chained fast with iron ropes? When as David so great a King and Prophet, a most choice vessel, according to Gods own heart, dare not presume to offer himself to judgement? 
The righteousness of job.  when as job a man commended of God for his singleness of heart, and approved holiness, being asked a question of God, durst not answer one word.  

The faith and righteousness of Paul.  It will not be Impertinent to the matter, if we speak somewhat here of Paul himself. Whose conversation (which he led unblamable, being as yet a Pharisie) Tertullus himself could not charge with any fault. The same being afterwards engrafted into Christ, lived in that uprightness of conscience, that Osorius can not justly reprehend him, as worthy of crime. And yet all those so great and so many ornaments of holiness, did so nothing avail him to righteousness, that he himself accounted them for dross. Wherefore consider here with me Christian Reader a good fellowship, how much difference is betwixt Osorius and Paul: where as the same works which Osorius doth with so glorious pomp of eloquent words, garnish so gorgeously, Paul in plain terms, doth compare them to dirty dross and filthy dung, 
Phil. 3.  whereby he may be found in Christ not to have any his own righteousness by the operation of the law, but that only righteousness grounded upon faith which is through the faith of Christ. etc.  

The faith and righteousness of Cornelius before god.  Cornelius of whom mention is made in the Acts of the Apostles: was a holy man, and feared God, together which his whole household, dealing much alms to the poor, and making continual intercessions to almighty God. This was a great, and glorious commendation truly, of excellent godliness, which no sensible man would say, aught to be referred to the Ceremonial law, but to the Moral law rather. And yet the self same Cornelius, being never so notable for his commendable bertues, unless by the advertisement of the Angel, had sent for Peter, which might have endued him with the faith of Christ, what profit had he gotten towards the attainment of righteousness, by all those helps, and aids of pity?  
What shallbe said of the rich young man in the Gospel who being commanded to keep the commandments, 
The rich young man in the Gospel.  made answer that he had observed the same all the days of his life? What shall I recite the example of the Pharisaé praying in the Temple, 
The Pharisie praying in the temple.  who vaunting himself proudly upon trust of his works, gave thanks to God, that he was not as others were, that he lived not of the spoil, did not fraudulently deceive any man by contracts, nor prodigally consume his own goods, nor defile his neighbour's wife, committed not adultery, was not murderer, or wrong doer to his neighbours, neither was of that sort like unto the Publican, but fasted twice in the Sabbath, gave the tenth of his goods, to the poor? etc. What need I to produce nathanael, 
Nathaniel the true Israelite.  whom Christ himself did both acknowledge to be a true Israelite, and praised him for his unfeigned simplicity? Do ye not perceive that these persons, besides their dutiful observance of the Ceremonial law, did in utter show express a certain resemblance of good works, and studious endeavour in the Moral law? all which notwithstanding they were not the value of one mite more regarded in the sight of God. Albeit I do not allege these things to the end I would extenuate the fault of the jews, whom S. Paul affirmeth to be inexcusable. But Osorius doth not see the ground of Paul's accusation against them. First of all the Apostle did very well forseé, that the law of God is of all parts most perfect, and that it requireth an exquisite, full and absolute obedience to the same: which (as he conceived) could not possibly be performed by any industry of man. Neither was he ignorant of the unmeasurable and arrogant pride of that Nation linked with like vanity: which being by a wonderful far way distant from the mean observation of the law, did yet swell, and were puffed up with a most false glavering conceit of their own excellency and perfection, as though they had left no part thereof undone, persuading unto themselves salvation thereby, wherein they had much rather deserved utter destruction. And so did incur double offence. First, because they did sundry ways horribly dishonour and defile Gods most sacred law: Then, as though it were not material that they had not perfitly accomplished the whole law: a man might justly marvel, how wonderfully they flattered themselves, and as though they had trimmely behaved themselves at all assays, seemed in their own conceit to be pretty holy men, despising with a certain Pharisaical haughtiness all other Nations besides themselves. Wherefore the Apostle indifferently tendering the miserable error of each Nation aswell Gentiles as jews, doth earnestly debate three things chief in that place. 
The scope of Paul's disputation to the Romans.  First, that he might convince the jews, as also the Gentiles indifferently, that they were sinners before God. Then, that he might remove from them all false opinion of Affiance. Lastly, that he might imprint into them the true way of Confidence. And in this last purpose of the Apostle, Osorius doth openly bewray his blockish ignorance, swerving and varying altogether from the intent of the Apostle. For although his judgement be sound, and agreeable with the Apostle in this, that the trust which the jews reposed in the law of Moses was no less vain, and void of reason, than the Confidence of the Gentiles, who framed their life after the law of nature: yet when question is moved touching the assigning of true righteousness, Paul will teach one thing, but Osorius an other.  

Works of the Ceremonial and Moral law both are excluded from justification.  For whereas Paul doth bend the whole force of his disputation to this only mark, that excluding all other deeds, works, and endeavours, whether they appertain to the Ceremonial or Moral law, or to the rule and doctrine of manners, he might refer the sum of our justification, and hope of Salvation wholly, and only, in the faith of the son of God. What other thing else doth this Ciceronian Tertullus discourse in those books entitled ` De justitia? Wherein he playeth so much the Philosopher, as though he were in the School of Moral Philosophy, what else doth he breath, practise, and and so greédely maintain? then to persuade us, that wheresoever S. Paul doth exclude works from justification, 
Osori. doth take the works excluded from justification for the Ceremonies of the law.  he doth exempt nothing else but the Ceremonial law: And so for conclusion, that true righteousness is not that righteousness in the sight of God, which Christ doth Impute to the believers through faith, but that righteousness, which every man doth properly procure, and make peculiar to himself, through his own virtue, sincerity, innocency and good conversation: Offering the combat pardy to Paul: whether in this quarrel of justification, S. Paul shall with more probable Arguments exclude Confidence from works, or Osorius drive faith into utter exile: unto the which faith in all his books he leaveth no manner of place, truly yieldeth very little credit thereunto. Neither is it any marvel: 
Pag. 142. ●, 140. ●.  For if the matter be as Osorius doth report, That we ought to be just before God, and not justified before God: 
Faith hath no place almost with Osorius.  And if righteousness only do procure the favour of God and Reconcile God to mankind, wherein only we ought to settle all our safety and worthiness: And if no man an be righteous but he that keepeth the law. That is to say: if the just man shall now live but by works and not by Faith. judge I beseéche thee (gentle Reader redeémed with the blood of jesus Christ) of what efficacy either Christ's blood shed for thee may be, or of what estimation thy faith towards Christ must be. Truly by this means Osorius with his glorious eloquence, may aswell pluck down Christ out of heaven, banish Faith out of the earth, snatch Paul out of our hands, root the Gospel out of our hearts, and all comfortable consolation from our consciences: Finally despoil the world of the light of the Sun, that we may all together lumper and grope in darkness, after this blind guide and captain of darkness.  
But here are one or two places of Paul objected against Paul himself, whereby Osorius may the better maintain his challenge against Paul with Paul's own weapons. 
Pag. 143.  What? had not Paul (saith he) a most sharp conflict with the jews always touching the Ceremonies? What hereof them? Doth he not in his Epistle to the Galathians, protest in this wise? If ye be Circumcised, Christ doth nothing profit you: I confess this to be true. In like manner writing to the hebrews, doth he not say that the law doth avail nothing to perfection, meaning the Ceremonial law? Conclude at the length therefore Osorius in despite of Logic though she be never so angry. Ergo, wheresoever Paul doth make mention of abandoning the law in the treaty of our Salvation, there we must of necessity interpret the same to be spoken only of the Ceremonial law, and in no wise of the Moral law. verily I would not much stick with you herein good sir, if according to your Logic it may be lawful to derive a conclusion from the part to the whole. 
Osori. objection confuted.  But what kind of Argument is this? or who instructed you to frame an Argument in this sort? In some places Osorius sporteth bitterly enough, using his Rhetorical digressions, and is sometimes very pleasantly disposed to play with Haddones' Schoolmaster his nose, who soever he were that informed him in the principles of Rhetoric, when he was young: but how much more just cause might I take here, if a man would use the offered occasion, to give the counter scoff against your own Master quarreler, whosoever he was which nooseled your youth in Logic, 
Osori. doth err in the rules of Logic.  and taught you so foolishly and senselessly to make bald Arguments, and to fetch a Conclusion from an unsufficient numbering of parts to affirm the whole? For this is your disordered order of arguing in this place. Paul once or twice, or perhaps speaking oftentimes of the law, hath relation to the Ceremonial law. Ergo, wheresoever he maketh any discourse about the law of God, there his meaning tendeth to the same construction, even through his whole discourse, and in all his Epistles: Nay rather, if you did understand Paul thoroughly, and would not crookedly wrest his meaning after your own gross sensuality: Ye should easily perceive, 
Osori. Paralogism from the insufficient, enumeration of parts.  that by way of Negative, he doth orderly proceed, after the surest manner of arguing, from the whole, to the parts, and from the universal, to the particular: For if the universal proposition may justly be denied, it followeth of necessity, that the particular propositions may not be admitted. As where he doth say. No works at all of the law do justify, ye may duly conclude hereof. Ergo, neither the Ceremonial, Moral, Natural, Politic, Civil, nor any other law doth work justification.  
And mark here Osorius how much I do bear with you when as I do cut of so much of mine own right unto you, which you could never be able by Argument to win at my hands. For to admit the foundation of your Argument, which is otherwise altogether false, we will yet for this present time grant it to seem true, as you would yourself it should be: that when Paul doth reason of the law, he doth chief mean thereby the Ceremonial law. Yet what a monstrous Argument is this, whereby ye travail to confirm the affirmation of one part, by the nagation of the other part, in this wise: Paul doth deny that the Ceremonial law doth justify the jews. Ergo, the Moral law doth justify them. Nay rather how much more sound should you have reasoned turning your conclusion backward? If the Ceremonial law which was the principal substance of Moses' law do not justify, Ergo, neither any other part of the law doth justify. Albeit I will not deny, but that in the very swaddling clouts of the primitive Church, many doubts arose amongst the Disciples themselves, touching the retaining of Moses' Ceremonies, in so much that Peter himself durst not be so bold as to receive Cornelius the Captain into the fellowship of the Gospel, before he was commanded by the heavenly Oracle. Neither could the strife about the Ceremonial law, be yet so appeased amongst the brethren: for the false Apostles, and such as were of the Circumcision, did stiffly, as it were, with tooth and nail, 
The Ceremonies of the law very hardly abrogated in the primitive church, Acts. 15.  defend the observances of the Ceremonial law, neither would give their consent, that the Gentiles should be received into the congregation, unless they would be circumcised after Moses' law, and endeavoured all that they could to charge the Christians with the yoke of the Ceremonial law, Until in a Counsel holden at jerusalem the holy Ghost did determine, that the Gentiles, should not be charged with any judaical Traditions, except a very few only. And it is not to be doubted, as Osorius doth say, that Paul had much ado in every place, about this Ceremonial law, yea and dealt oftentimes therein, not without manifest peril of life. Yet all this while, appeared not so much as one sparkle of dissension, or doubtfulness, nor any one question was raised amongst the brethren, against the Moral law, the keéping whereof was yet adjudged most necessary. The controversy remained as yet about the Ceremonies & customs of Moses' law. At the last, when this question was decided, further inquiry began to be made afterwards of that part of the law, which seemed to challenge chief authority and especial government over the consciences of men.  

The moral law abrogated, not in respect of the use, but in respect of justification.  And even here through the inestimable benefit of GOD sprang up unto us S. Paul. Who first of all did call back the controversy of this question, from the special, or particular, to the general or universal: disputing not only of the outward Ceremonies, but of the whole doctrine of the Moral law also. Whereunto I suppose he was moved not without great cause. For he had an inkling surely, that the very same thing would ensue thereof, which afterwards came to pass. That the Ceremonial law being once made altogether uneffectual, many persons would wrongfully ascribe their free justification purchased with the blood of jesus Christ, to the works of the Moral law: which thing as Paul did foreseé in the false Apostles, the self same we may easily perceive now to happen in our Pharisaical rabbins in these our days: and amongst all other in this our Osorius chief, at this present: wherefore it is not to be doubted, but that S. Paul was raised up by the special providence of God, even for this purpose: who discoursing thoroughly upon the whole law, and upon the effect, use, office and end of the law, doth fully describe unto us, how much we ought to attribute to our works, and how much we ought to yield to the grace of God: & herein discovereth the very wellsprynges of sound doctrine: finally declareth unto us, which is the false, and which is the true righteousness in the sight of God: and wherein the same doth consist. Likewise whereunto it ought not be referred: 
Psal. 142.  Not to works (saith he) for no man living shallbe justified by works. Well then: if not by works, how then? 
Galat. 3.  Through Faith (saith he) in jesus Christ. Yet is not this all that he speaketh: But adding thereunto a proof, he yieldeth this reason. 
Rom. 4.  Because if through works (saith he) then is it not now of promise. After this manner teacheth Paul both learnedly, and plainly. But our Osorius practiseth to wipe away this negative proposition of Paul with a trim shift, as though Paul in all those places, where he dischargeth works from justification, did mean nothing else, but that no man should repose trust of assured safety in the Ceremonial law only. Very well: then is it reason that he teach us whereupon we should ground our Aff●aunce. verily in Faith, saith the Apostle Paul, and so in Faith, that if in works, than not in Faith at all. This is truly spoken by the Apostle. But what saith Osorius? in the Ceremonies of the old law? no, not so: for that were altogether jewish: in Faith therefore? neither yet so in any wise, for this is the very doctrine of Luther. Vouchsafe therefore a good fellowship (Osorius) to escry out one safe Haven for us, wherein we poor forlorn abjects may cast Anchor, & save ourselves from shipwreck.  
Forsooth in works (saith Osorius) and in keeping the prescribed rules of virtuous life. 
Osori. judgement of justification.  That is to say, in innocency, in chastity, in modesty, in abstinence, in uprightness of mind, in holiness of Religion, in ferventness of the spirit, in abundance of the love of God, in earnest endeavour of godliness, in deeds of righteousness, duties of piety, in giving much almonesse, in obedience, in keeping peaceable unity, and such like ornaments & treasures whereof Osorius in many words maketh a long rehearsal. Of all which virtues, there is not so much as one croome, or sparkle in these Lutherans, and Buceranes, and these new Gospelers: then which kind of people nothing can be named more wicked, nothing thought upon more pestiferous, nothing more troublesome in the common wealth, nothing more readily armed to raise maliciousness, to sow contentious quarrels, strife, & enmity, nothing more pernicious to procure the destruction of Princes, none more given to bloudsucking and Treason, who being imbrued with all wickedness, licentiousness, liberty, lust, with all manner shamelesseness, cruelty and madness, outrageously rush into all places, whereby they may thrust their Gospel in place, and defile all things with filthy stench: wheresoever they make never so little abode, they corrupt the land with treacherous villainies: finally they do poison the air, they do abandon chastity, give full scope to voluptuousness, root out all fear of God's law, and man's law: and in all this outrage they promise unpunishable liberty. On the contrary part, 
The fruit of good works betwixt the Papists & Protestates to be weighed indifferently.  I mean in the Court of Rome, and in all that most sacred City flourisheth a far other manner of countenance and Majesty of severe discipline, and virtuous life. And first of all in that most royal high and chief Prelate, and most renowned Monarch of all Prelates, sitting in Peter's own chair. In those Reverend estates of the Tridentine Council, in the worshipful massmongers of the Romish Church, in the great Doctors of that old Gospel, in Monasteries, and Dorters, the very forgeshops of most pure doctrine, in the most chaste cells of holy Nuns, finally in all that sacred Senate, and Catholic people, no such Presidents of wickedness, and abomination may be seen: no spot so much of corrupt infection reigneth: no ambition, no lust, no insolency, neither any kind of malice, no quarrelling, no cruelty, no foul or unseemly thing savouring of any earthly contagion can be discernible amongst this generation: But whole heaps yea huge mountains of godly and heavealy store doth flourish and abound: no unquietness or molestation of Empires, and Princely government, no seéde plots of mortal wars, no show so much of bloody battle, no Treason, no overthrow of Kings, and public authority, nor any seditious plants of contentious discord: finally no earthly thing in the secret closets of the romish Court, in so much that if Diogenes would in midday, with torch in hand, pry never so narrowly, he should no be able to find in all the City of Rome, one Harlot, or strumpet so much: To conclude, it is not possible to hear amongst that most sacred Catholic conventicle, any sound of cavillation at all, no muttering of outrageous slanders, no blast of cunningly forged lies, whereof as all others of that sect are clear, so are these books of Osorius chief most purely purged: wherein appeareth no smatch of brabbling distempered affections, no lying slander, nor jar of erroneous doctrine, no signification of a mind troubled and severed from the Castle of Reason. But all things are debated and expounded with peaceable gentleness, quiet tranquillity of mind, wonderful lenity and mildness, not with rigorous and malicious words, not with slanderous & carterlike reproaches, but with invincible Arguments, as forcible as the darts of Achilles, or Hector, discharged (I think) out of the very guts of the Trojan horse, nothing uttered to the vain ostentation of wit, or revengement of spiteful hatred, as it were in Triumph of victory (fie beware of that gentle Reader) but of a very simple & earnest desire to advance virtue & piety, for this especial cause forsooth, that those sparks and Embres of honesty, and godliness, which Luther hath raked up, buried and utterly quenched out, might once again be quickened and flourish in that most sacred See of Rome.  
These, even these same, 
The marks of true righteousness among the Papists.  be the works (if ye will needs know them Catholic Reader) and good deeds of those men, wherewith they do prepare an entire to true righteousness, and furnish their journey to heaven, and wherewith, as it were with ladders, they climb by step to the purchase of eternal inheritance. And how else? this even this must be the right way to heaven. But in the mean space with how many foggy, and thick clouds, hath S. Paul the servant of God, & Apostle of jesus Christ, overwhelmed the Christian people? And into how deep, and darkened doungeons hath he drowned our senses? Who albeit was rapt into the third heaven, had not as yet conceived this incomprehensible wisdom out of the very forgeshops of mystical Philosophy? Belike he could not escry throughout all the heavens, this hidden secret, that men are not justified by works, but are made righteous by the Faith of the son of God, & so by faith, that in no respect by works: Finally that the especial means and singular substance of our justification, is in this sort to be weighed, as that it may not be attained else where then in Christ only, nor by any other means, then through Faith only in Christ. But if S. Paul had not received this doctrine from heaven, or had not taught us the doctrine which he received from thence, or if you for your part (Osorius) had disputed after this sort as ye teach now, in any paynim common wealth, or before any Ethnic Philosophers, or amongst the jews or Turks, it might happily have come to pass (I suppose) that this your Aristotlelike justice might have obtained at the least some resemblance of truth, or perhaps crept into some credit: nay rather it is not to be doubted, but if the jews themselves, or Turks, were now confederate with you in Portugal, in the same Argument, they could not scarcely allege any other proofs than you bring forth unto us at this present, neither would, I think, expound the same in any other phrase of words, than yourself do use. But now, for as much as we contend not together in Tully's Tusculane questions, nor in his Academycall probabilities, nor in Plato's common wealth, nor in the jewish Thalmude, ne yet in the Turks Koran, but in the Church of jesus Christ: surely ye ought to have regarded the place chief, where you were when ye wrote this: and to know how you ought to have behaved yourself, when you were there: what doctrine you ought have published in so great an Auditory, what parsonage ye do represent in your country, not the person of a common Ruffian (I suppose) but of a Bishop: marry now you have played so the part of a very rascal under the visor of a Bishop (pardon me I pray you speaking the truth) that no common barrettor, nor Rogish Ruffian could vomit out more shameless scurrility. S. Paul doth so little esteem the credit of any other Gospel, That he holdeth him no better than accursed, yea though an Angel from heaven do bring a contrary one to this same. And shall we bear with this colloverthwarte Osorius like a vice in a play, with a new found changeling, to make mingle mangle with the sacred word of the Lord? and with such unsavoury subtleties, to pervert the pure, and undefiled sincerity of the Gospel of grace? and like a wild Boar, to moil up by the roots, the flourishing and most plentiful Uynearde of our blessed felicity planted by the Lord himself? If that blind bussardly Owl eyes of your mind (Osorius) be as yet wrapped in so darkened a cloud, that this clear light of the gracious mercy of God, shining from above, can not pierce into those dull dazzled senses, to see the manifest light of the truth: it should yet have been much more seémely for you to have comforted them, whom the holy Ghost had enabled with better grace to teach the truth, & so simply to have yielded to the same: Truly it behoved you to have qualified your rage, and used more modesty at the least, towards them that did dissence from you. And if yourself were not willing to pursue the true path to heaven, ye should not yet have foreclosed the entry to others, that were willing to enter in: And knowing your own disability in teaching, ye should yet more, shamefastly have bewrayed your unskilfulness, and made some end once at the length, or at the least retained some reasonable order, from that rascallyke railing, and immeasurable insolency: and not so wilfully have rushed into such Tragical exclamations, before you had been better acquainted with the cause. But as now you toss and turmoil yourself in these questions as though ye were of some other profession, and a mere stranger to the matter: wherein you scarcely savour any thing at all, surely understand so little, so coldly and senselessly, as no man more brutishly, and with all use yourself therein so disorderly and outrageously, as the very furies of Hell could not more horribly.  
You must pardon me (Osorius) if I spoke plainly, & frankly as I think, wherein I will not speak as moved of malice, or of any melancholic affection, against your person: whom I wish well unto truly, and beseéke God heartily, to grant a more sound judgement. But I fear me (Osorius) lest within this Osorius dwelleth some other guest besides Osorius, & he not all the best perhaps, whatsoever he be, that doth continually tease, and prick forward those busy brains of yours, to poisoned and pestiferous devices: of whom I wish you to be well assured (Osorius) if you love your soul's safety. But if wholesome Counsel of a well-willer shall little prevail with you. I would advertise the tender unskilful youth of the posterity in the bowels of jesus Christ, 
An exhortation to the Readers.  that they take diligent beédefulnesse to the reading of Osorius his books, left being alured with sweet poisoned bait, as with Mermaids melody (do use the words of S. Jerome) they be hooked unwares, and carried away into delusions and errors. I know how plausible, and easy a matter it is to the judgement of the flesh, learnedly and plentifully to preach of the poise, and commendation of virtue, or righteousness, of the rules and precepts of man's life, of Civil government, of polliticque Statutes and ordinances, and of the excellency of laws. And there happeneth not for the more part in any other Theme, a more swifter readiness of speech, a more sensible sharpness of devise, or more usual admiration of worldings: 
The praise of Cicero and other ancient Philosophers discoursing upon virtue.  Wherein many notable Rhetoricians, & most subtle Philosophers heretofore have thought best to employ their endeavours, and whole force for their eloquence, not without great commendation of wit, and singular praise of ingenious invention: whole laudable travail therein, I ought and can not choose but account praiseworthy, as men that were desirous to emparte to the posterity most worthy monuments achieved through excellency of learning, and nimbleness of capacity, and severe pursuing of virtue and virtuous discipline, wherewith they were wouderfully beautified. But I return to Osorius, whose diligence also in Imitation I do commend, for that he hath made his choice of such especially, after whom he may direct his Imitation. But whereas he doth nothing else but affect their Heathenishenesse, I do not only not praise him, but utterly disallow and refuse his order of study herein. These men having none other so commendable an exercise, wherein they might bestow their time, as by all means possible to beautify the gifts and ornaments of nature, and to allure men thereby to honest and seémely Civility, did worthily deserve the praise of that, which they so earnestly pursued. And therefore M. Tullius Cicero hath of right obtained the garland of an honest Citizen, and learned Philosopher: who bending all the powers of his excellent understanding, in blazing the duties and offices of men's life, and defence of virtue against the beastly and swinish pleasures of Epicure, esteemed that matter worthy his study and travail. Wherein he bestowed such diligence and activity of wit, as that himself did never better in any other Theme, nor any man else could have handled the same more abundantly. And even the same did he as then, according to the necessity of the present time, with singular learning: for as yet, besides the orderly course of natural doctrine, were not any other precepts of purer discipline, extaunt amongst those Nations, wherein the fine and nimble wits might exercise themselves. And therefore it was no marvel if he being a man endued with wonderful instinct of nature, did embrace that thing, as the chiefest felicity, worthy whereupon he might discourse, and which he saw to be most notable, and had in greatest prize amongst all the works of Nature: neither could raise his mind beyond the limits of Nature, nor stretch out the force of his capicitie, further than to that outward righteousness, obtained by special pursuit of virtue.  
But now as the state of the time is altered from that which was then, so have we now received an other Schoolmaster from heaven, whose Majesty, as surmounteth in glory all worldly state & condition, so his doctrine being not straighted within the bounds of Nature, doth disclose unto us things far passing the reach of all Nature, whose Scholar you ought to have been (Osorius) especially sithence ye be advanced to so high dignity in the Church: for we have received now not a M. Cicero playing the Rhetorician in his Tusculane walks, but the very son of God himself from out the bosom of the Father, who being sent down into the earth may teach us, not the hidden secrets of man's philosophy, 
The difference between Moral and Christian Philosophy.  but make discernible the will of his Father unto us: not define by reason, distinguish by Art, and propose in order the Moral principles of profane Phisolophye, (albeit he doth describe the same many times as occasion is offered) but cometh forth with far higher mysteries, instrustructing us of the kingdom of God, of eternal life, and of true and everlasting felicity, neither instructing us only, but by his doctrine pouring also the same blessedness into us: obtained it by his death, confirmed it with his rising again, doth dispose it by his daily reigning over us, doth enseale it unto us by his Sacraments, and promiseth it in his word. To conclude doth give the same felicity of his own liberatie without all respect of reward freely, to all that believe upon his name. Now therefore, since the time is altered, & the Schoolmaster changed, the order of doctrine must likewise needs be changed: not because we reject those things in mean while as utterly false, which the ancient Philosophers did in times past deliver unto us, teaching the precepts of orderly living, whereof you debated erst concerning good manners and godly actions: But because the evangelical philosophy doth call us higher to far deéper mysteries, the doctrine whereof consisteth in greater and better rudiments: Our study therefore must have regard to an other mark: That is to say. We must not only learn seriously to know, how to direct the course of this transitory life, but also, 
The end of Christian Philosophy.  by what means we may attain everlasting life: not how much our righteousness availeth in the sight of men, but what thing doth justify us in the sight of God. You being addicted altogether to the rules of your old Master of Ethnic Philosophy, heap together many good and commendable precepts of perfect righteousness, wherein you are not so much to be misliked: But in that ye do nothing else but the self same thing, whereof they have treated much more cunningly and plentifully before your time, 
Whom Osorius doth chief imitate.  as Cicero in his books of Offices, Aristotle in his Ethics, Plato in his books De Legibus, and many other learned men in their books likewise: herein surely you can not be excusable nor void of blame: not because you agree with them in those good precepts, whereof they dispute well, but because you are so fast tied to their opinions, that ye skip away from Christ, and obstinately resist his Gospel: not because you Imitate them whom we account to be learned, the ensuing of whole studious industry we do not neglect, but for that you do so much Imitate the profane writers, as that ye seem to do nothing else then Imitate them, as though with Pagans you would become a professed pagan: & for that disputing so carefully of righteousness and good works, ye make stay, and rest yourself wholly there, from whence you ought have stepped a degree further, and pursued the better way to higher mysteries, and matters of greater importance. 
Virtue to be embraced of all men.  And as though there were no difference betwixt Moral Philosophy and Christian Divinity, ye so rack all things to the practise of virtue, and pursuing the perfect plot of righteousness: and (with I know not how huge a heap or words) blaze out unto us a certain absolute portrait of innocency (whereof happily ye can paint some show or shadow in your books, better than express in your conversation.) And yet are we not so much displeased with that imaginative devise howsoever devised and engraven by you. For we know, and do confess together with you (Osorius) & all the whole sect of ancient Philosophers, that there is nothing more beautiful amongst all the actions of man's life, than virtue: and nothing of more estimation than righteousness: and do withal as heartily, and earnestly, as you wish and desire, that this integrity of life might be thoroughly imprinted in all men's manners, and conversation,] whereof you find so great a maim, and want in these new Gespellers. But will you hear again Osorius? 
True innocency in mankind lost long sithence.  This integrity of innocent and undefiled life, which you require so earnestly, yet perform nothing less, will we, will we, is lost long ago, not in you or in me only, but in the whole nature of mankind generally also, and so altogether lost that it can never by any means be restored with good life, but by beleéuing only.  
But you will say. That this righteousness though altogether lost in us, may be restored through the grace and bounty of Christ, and so many times is restored in the faithful. verily I would grant unto you as much as ye speak (Osorius) if you would either aptly define that Grace, 
Osor. objection 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 unto us perfect Righteousness. 
By what means we do recover true innocency.  But this Righteousness (if ye will know it good Sir) consisteth not in that which we do procure by well doing, but in that which by only forgiving is not Imputed. Wherefore all that Righteousness and blessedness whatsoever is in us, is grounded rather upon the remission of sins, then upon any virtuous works. Will you hear the sum of all your felicity described unto us, and knit up in few words, in the mystical Psalm, and mentioned by the recital of the Apostle? 
Psal. 31. How the grace of God doth give righteousness to men.  Blessed are they (saith he) whose sins are forgiven, and whose Iniquities are covered, blessed is the man to whom the Lord hath not Imputed his offences. Psal. 31. Furthermore whom that Mystical melodious psalmist doth call blessed, the same man only bernard doth denounce to be blessed, meaning thereby the same thing indeed, which is most true, that there is no mean nor aid from whence man may hope for eternal felicity, besides this only and alone. Why so? verily because the whole Nature of mankind is so overwhelmed with sin, that unless the continual mercy of God did prevent us, winking at our wickedness, who (I pray you) could stand in judgement? not I. No, nor yet yourself Osorius. For we have all sinned, and we all have need of the glory of God. And yet notwithstanding through his only mercy pardoning us, our offences are in the case as though they never had been committed, wherein if you, being an old raynebeaten soldier, dare not give credit to our new Gospel: Let it not loath you yet at the least to hear bernard himself, a witness both of our Gospel, and of our judgement herein: who albeit is reported not to have seen all things, yet did discern this perfectly enough. For thus he speaketh. Whatsoever he hath decreed not to Impute, 
Bern. in Sermo. 23. super Cant.  is as though it never were: & hereunto addeth an other saying which I would wish you to note advisedly. Not to sin is the Righteousness of God, but the righteousness of man is the merciful indulgence of God. And the same sentence he doth reiterate again in an other place in the self same words, or at least doth confirm it with words not very much different from the same. For the sin (saith he) that is committed can not be undone, and yet if God do not Impute the same, it shallbe as though it never were done. etc. Surely if the sin shall not be accounted sin that hath been committed, no more shall the Sinner be taken for a Sinner that hath committed the sin. And so it followeth necessarily hereupon, that he must needs be righteous and blessed. Whereby you do perceive (I suppose) from whence all this sap or juice of our Righteousness and Salvation springeth, not out of the works of our righteousness, which is none at all, but from the only mere mercy of Gods free pardon, as hath been declared by the testimony of bernard.  
Or if the authority of bernard can not obtain so much credit with you, yet let the Faith of Basile, Augustine, Origene and Jerome persuade you, or their ancienty move you, for I perceive that you are much delighted with antiquity. And first what can be more notable than the words of Basile? 
Basil. in Psal. 32.  For he that trusteth not to his own good words, neither looketh to be justified by the deserving of good deeds, all his hope of salvation he reposeth only in the meet mercy of almighty God.  

Orig. ad Rom. Lib. 9 Cap. 12.  I will adjoin unto him a companion of the same judgement and ancienty, that notable clerk Origene. Because all things (saith he) are concluded under sin, therefore man's salvation consisteth not in merits of works but in the free mercy of God. Neither doth S. Augustine differre from them, who treating of the end of the last judgement seemeth to have settled all the hope of our safety in the only mercy of God: 
Aug. Epi. 105. Ad Sixtum.  God will crown us (saith he) in the end of the world with mercy and compassions: Yielding the same in the Latin tongue almost, which Basile before him did express most manifestly in the Greéke tongue in this wise. 
Baunl. in Psal. 32.  There is judgement not without mercy because here is no such man to be found pure and immaculate without some spot of sin, yea though he be an infant dying the same day that he is borne. And again the same Augustine in his book De Civitate Dei. 19 book and 27. Chapter, 
Aug. de civit. Lib. 19 Cap. 27.  purposing to declare, what account may be made of our righteousness in this transitory life, affirmeth it to be such, as aught, rather to be valued by the forgiveness of sins, then by perfection of virtues. And again the same Augustine in his first book of Retractations. 19 Chap. 
Aug. Retra. Lib. 1 Cap. 19  All the Commandments (saith he) are then reputed to be performed, when that which is left undone is pardoned. And I know not whether Jerome have declared the same more evidently, 
Jerome. Our salvation consisteth not in our own righteousness but in the free mercy of God.  who referring all things to the freé mercifulness of God forgiving us, speaketh in this wise. In Christ jesus our Lord in whom we have our hope, access, and affiance by the faith of him, not by our righteousness, but by him, through whose faith our sins are forgiven us.  
But why do I stand so long upon a matter that ought to be without all controversy? when as the general consent and agreement of all learned Authors and antiquity, can not be found more constant, nor for the more part more consonant, in any one thing so much, as in this. The matter therefore being so plain, it remaineth that of two mere contraries, we allow the one, and utterly forsake the other; that is to say: either that, which you do cavil, touching righteousness or else that, which they do teach us touching Gods gracious forbearing. For these two are far different each from other, and can not be admitted both: for it righteousness be obtained by integrity of works, then what need have we of any further forgiveness? But if this come unto us by the only freé benignity of the forgiver. I beseé you then for the love ye bear to your Mitre, where is now that integrity of works? that uprightness that may make our righteousness perfect? For as far as I can guess, pardon is not given to well deservings, but reward rather offered as of duty: Neither can it be truly said: That pardon must be craved where no offence is committed. But ye will say peradventure, that some imperfections doth lurk secretly in our deeds, though they be wrought by the grace of God, which yet wanteth the mercifulness of God. It is well said truly. And why then doth your darking pen so cruelly rage's against Luther? Who frankly & of his own accord doth profess the self same thing, though in other words, which you are driven by force to yield unto, whether ye will or no. That is to say: That our deeds are unperfect, lame, blind, naked and so altogether barren and hungry, that unless they be clothed and upholden by the mercy of freé pardon, no defence willbe pleadeable before the judgement seat of God: and shallbe accounted rather in place of sins, then seem to deserve any reward of virtue. If ye be not satisfied with these testimonies, but will obstinately persist in this your opinion still: that our works may be so absolutely perfect as to deserve: I beseech you make proof thereof by some reasonable authority, either vouched out of holy Scriptures, or out of some approved ancient Authors: And if ye can make no sound proof in that behalf, deal yet somewhat more soberly with us. For these your reproaches, rebukes, lies, scoldynges, outcries, spittings, cursings, glorious & haughty speeches, and trifling words make nothing to the purpose. On the other part, if ye can neither make proof unto us of this perfect Righteousness of works by any demonstration of your own works: nor any man else besides you dare presume to offer himself in judgement to tried by his works, what else do ye, in charging Luther so sharply, when ye so condemn him for a frantic, and brainsick man: Then Tertullus did sometime, accusing Paul to be a seditous person? saving that he accused Paul but at one time, once: and your pen vomiting out nothing else besides furies, frenzies, and madness of Luther, doth so continually crawl in raging by degrees, as will seem never to make any end at all thereof, until ye bring yourself amongst the jews at the last, and cry out as they did, Crucifige upon him, Crucifige upon him.  

job. Even the most perfect works of men of no value with God.  job a most upright lyvear did stand in doubtful fear of all the works of his life. Esay the Prophet doth compare all our righteousness to a foul menstruous cloth. Christ himself doth pronounce that all our endeavours and works are unprofitable. Paul as it were loathing the remembrance of his own righteousness, 
Paul.  how glorious so ever his works appeared, yet did adjudge them so far distant from true righteousness, that he esteemed them no better than dung. David durst not presume to enter into judgement with God. 
David.  Augustine feareth that if God behold his works he shall find more offences than merits: 
August. in Psal. 94.  and" if he shall deal with us according to our deserts, he shall find nothing in us but damnable. Jerome doth so call us back from all confidence in our deeds, 
jer. in Esay Cap. 64.  that he boldly pronounceth that, if we consider them in their own nature we should utterly despair. What? and may it not be lawful for Luther to utter his mind with Christ? with the godly Prophets? with the holy Apostles, with the learned ancient Fathers? Are they commended in the old Gospel for that they spoke well, and shall Luther, Melancthon, Bucer, and Caluin● be reproached in scoffing wise, with a new found name of new Gospelers, because they think, and speak the self same thing that they did? If Luther were such a kind of fellow as would take part with Epicure, 
Luther defended against Osorius.  and would practise to let louse the reins to voluptuousness, turning men's minds upside-down, and carry them away quite from virtuous endeavour, from love of godliness, from their duty, and honest trade of godly life, to lust and licentiousness, and would place all man's felicity in this corruptible body, and the vain tickling delights thereof: it were not altogether from the purpose that ye speak (Osorius) nor you should be much blamed for making him companion with Epicure: neither would I refrain my pen (so Christ help me) but would inveigh against him with all my power as sharply as yourself. But peruse now all Luther's books, search, sift, consider and ponder all Luther's writings, all his exhortations, his doctrine, his Lessons, his Sermons, and all his imaginations: yea pry narrowly into his life and conversation: if you can show out of all these, I will not say one place, or example, but one word or syllable so much, which doth sound against the love, and practise of virtue, which may seem to rend the sinews of righteousness and holiness, or breéde disliking to the embracing thereof: or which do bruise the fruits of good works, weaken serious travail, break of honest industry, or hinder godly enterprises from doing well, or by any manner of means do extenuate the fear due to the laws of God and man. Finally where he may seem to think less than may be seen a perfect Divine: or behave himself more dissolutely in his manners, than he resembleth in honest judgement: Nay rather if he do not employ all the care possible to raise up all men in every place, to the dew fear of God's law, to true obedience, and to all honest conversation, and earnestly imprint into the sight and minds of all men, the renown, dignity and worthiness of virtue, pic●e and godliness, you shall have the Conquest.  

Osori. pag. 141.  But even the same thing (say you) Epicurus did. I confess that to be true Osorius, which ye report of Epicurus, and which you have very finely piked out of your M. Cicero. 
Cicer. Tuscul Lib. 3.  Who doth deny in his third book of Tusculane questions. That Epicurus was Author of any voluptuous sentences, and with all saith, that he uttered many and soudry notable sayings seémely enough for a true Philosopher: But what do ye conclude hereof? Epicurus doth commend virtue in some place. Luther doth also the like. Ergo, Luther is an Epicurean. 
Osori. accuseth Luther to be an Epicurean.  Why do ye not also conclude against S. Paul that he is an Epicurean, because he doth also the self same thing. O rare and singular sharp witted Chrysippus: which if had not altogether been nooseled in his old Gospel, could never have knit such knots together of mere particular propositions: neither would this wonderful Logician have ever coupled Luther with Epicurus. But because Osorius hath borrowed this Argument out of Cicero, we will open his juggling box in few words: and first of all show what Cicero speaketh, next how west this Ciceronian doth agree with Cicero. And first as concerning Cicero. Whenas he maketh mention of Epicurus sentences, he doth not reprehend the quickness and nimbleness of his wit: but rather praiseth him therefore: only he noteth the scope and end of his doctrine. Neither doth he condemn those sentences which Epicurus spoke well, but because he did so define chief Felicity, as though it consisted only in voluptuousness, herein he found fault with him, and not without cause. For Epicurus amongst other his sayings wrote in this manner. That man's life could not be pleasant if it were not joined with virtue: he denied that fortune was of any such force, as to appall the courage of a wise man: That the mean life of the poor, was better than the rich. He denied also that there was any wise man, but the same was also happy. Truly all those sayings are worthily spoken by him as Tully himself reporteth. Now let us see what Argument our Cicero's Ape will shape out of all this.  

Pag. 141.  And Luther (saith he) doth offer the same order perhaps exhort his Auditory in his writings and Sermons to the same duties of life. etc. If Luther do so (Osorius) he doth very well. What then? will you find fault with this? No, but as Epicurus disputing sometimes gloriously of virtue, 
How absurdly Osorius doth compare Luther with Epicurus.  did notwithstanding with his precepts utterly wipe away virtue, even with like crafty conveyance Luther doth subvert and overthrow all duties of virtue and godliness. Speak out Parrot, in what place doth Luther subvert the duties of virtue? Where doth he blot out honesty and godly carefulness of good men? May this be tolerable in you, with slanders, and lies, to deface the good name of a man, that never deserved it, who is also dead? to condemn his writings? & after you have given him a most cruel wound, to be so void of all reason, as to be unable to allege one Title, one place, one syllable so much of just accusation wherefore ye should so do? Nor make your slanderous reproaches to carry any show of truth? let us thoroughly peruse the beginnings of Luther's doctrine, the proceéding and daily increasings thereof, let us sift out the end, and the whole course and purport of his proceéding, what? doth he forth with pluck up the roots of virtue, which abateth the Affiance of man's works? and ascribeth all our salvation to the only bounty and mercy of God? Which doth likewise affirm that the works of the Saints in this world, if they be examined to the uttermost prick, are not able to countervail God's wrath, nor satisfy his judgement? but preacheth that of all parts they need mercy, directing us in the mean while to the true mark of assured Confidence? is this man to be coupled with Epicurus, as though he should be Author of the overthrow of all honesty? or rather shall he be adjudged a good Physician of the Soul? as one that doth minister wholesome medicine against poisoned errors?  
But you will inveigh to the contrary. That if that manner of doctrine be admitted whereof Luther is Author, 
Osorius.  then will all studious care of piety decay, and havoc will be made of all godly endeavour, and licentious liberty will be made free for all estates. indeed this may happily chance amongst some persons: for what can be so well spoken at any time, or so circumsplectly handled, but that the malice of the wicked will take thereof evil occasion to wrest to their filthy lust? So in the time of Paul's preaching, there wanted not perverse people, which in like manner took occasion to slander his doctrine with his own words: 
Rom. 3.  videl. Let us do evil that good may come thereof. There were also some which were not ashamed to say, that Paul did destroy the law, & did give to much scope to liberty. Of that kind of people Peter doth complain, which with sinister devices practised to wrest Paul's writings crookedly to their own confusion. Shall not good men therefore frequent his Epistles? Even by the same Reason (Osorius) let not flowers grow in the spring tide, because the Spider doth aswell suck poison out of them, as the Beés matter to make their honnycombe. But if so be that, when good men do give virtuous and necessary exhortation of those things, which they do think worthy to be embraced, according to their duty, and profession of their faith, wicked men in the mean space start up between, which will abuse the same good things to their own destruction, is this the fault of the teacher, or rather the fallax of the accident, as Logicians do term it?  

Luther falsely accused to be the Author of wicked boldness.  Many persons (say you) do take occasion of wicked confidence and unpunishable liberty through that new Gospel of Luther. But many on the contrary part do receive from the same very comfortable consolation, and find themselves thereby to be much more pricked forward to pursue godliness with more carefulness. If Luther teach the truth, shall not his doctrine therefore be published because wicked men do abuse it? But if you think his Assertions to be erroneous: Why do not you (O Thales I pray you) vouchsafe to prescribe, as becometh the fullness of your wisdom, some pretty rules of sounder doctrine, whereunto Luther might more safely have directed his opinions? 
The opinion of Schoolmen and Papists touching the way of righteousness is false & wicked.  I believe that he should by your advise, have associated himself with the Schoolmen and monks, and with that sacred Inquisition of Spain, and used these kinds of speeches, videl. That the kingdom of heaven is a due reward for our good works, if it were not, we should otherwise be uncertain thereof. Because that which is of duty is most assured, but that proceedeth from mercy is uncertain. Or else ye will require perhaps that he should teach us as your Hosius doth preach, 
Hosius.  who doth affirm that everlasting Salvation is obtained by deservings proceéding from the grace of God. Or else as our Osorius doth: 
Osorius.  Who calleth faith only, to be only rashness, & boldly pronounceth that all the means and worthiness of our Salvation consisteth in righteousness, not that righteousness which we receive by imputation from Christ through faith: but that same, which every man maketh peculiar to himself, by his own purchase, through works. Or else as the Schoolmen of your old Gospel do profess, who babbling very much about justification, have decreed at the length, that it must be taken two manner of ways: one way which is obtained before any works be done, through grace given freely as they say, 
Rosfenfi● against Luther.  as in Infants being Regenerated by Baptism. The other in elder years, through great store and perfection of works: That is to say, through the resisting of the froth & enticements of sin, & daily subduing thereof: which they call in their phrase of speech, Grace making acceptable, or accepting Grace. And although good works do not bring to pass that first justification, yet they do give the second manner of justifying, the grace of God working together with the same: which doth minister strength sufficient as well to work stoutly, as to strive against the very stings and pricks of the flesh effectually: so that it may not only be possible to live clear from deadly sin, but also to attain to be justified, pe● Congruum & Condignum. 
Congruum Condignum Conveniency and worthiness.  You know well enough these fair flowers Osorius (if I be not deceived) and glorious speculations of your old Divinity: Which how agreeably seem to accord with your old Gospel I know not: Sure I am that Christ never knew this Gospel: the Apostles never taught it, nor the evangelists, no, nor the approved ancient Catholic Fathers had ever any smatch thereof. Nay rather Christ, Paul, the Apostles and evangelists, and ancient Doctors of the Church when soever they treated of Salvation, and of life everlasting, do endeavour nothing more seriously, than that (severing our works from the cause of justification altogether) they might despoil us wholly of Confidence of our own safety, and so refer us over to the only mercy of God, who only giveth the kingdom of heaven, not for any our deservings, but for his promise sake only. But we have said enough herein. Let us now proceed to other cavillations of this troublesome trifler though it be somewhat grievous, and as near as we may, if we can not all, yet let us briefly and orderly cut of the tops of them.  

Pag. 141. ●  There is no man that will give himself to any good works if he have once heard Luther for his Schoolmaster. etc. Whereas Luther doth not take upon him the person of a Schoolmaster, nor hath challenged to himself the dignity of high desk, nor ever taught any Schools of new factions, nor ever lead any train of Scholars, but amongst other Christians followed always Christ the common Schoolmaster: And was never known to have uttered any other doctrine, than that which he received of Christ, what should move this quarellsome Doctor to reproach him with this envious title of master? Many good and virtuous men have heard Luther's preaching, but no man (as I suppose) acknowledged him for his Master. For that needed not, for through all Christendom, in Universities and common Schools, are whole droves of Masters scattered abroad, as though they dropped out of the Trojan horse. Whom we do hear also, when they teach, what they teach. I will not here stand to discuss: nor I make any estimate thereof. The Christians did sometimes hear the Scribes, and Phariseés teaching in Moses' chair, neither doth the Apostle forbid us: 
●. Thess. 5.  But that may take a taste of all doctrines, but pet so taste them, as we hold fast nothing but that which is good. If Luther teach any doctrine of his own imagination, himself refuseth to be believed therein: but if the teach the doctrine of Christ, and those things, which he hath sucked out of the sweet juice of Christ's Gospel: I beseech you Sir, doth he therefore profess himself a Master to Scholars? or a Scholar rather to his Master Christ? And therefore this scornful title of schoolmaster wherewith ye reproach him, is a scoff more fit for a common Ruffian, than a Divine: surely altogether uncomely and unseemly for a Bishop.  

Osori. ibid. O●or. cavil against the Lutherans works.  But whereas ye pronounce that Luther's Auditory have not given themselves to any good works. How know you this to be true? For I am assured that in Porting all and in Spain good proviso is made, that no man be so hardy to touch any of Luther's books: if you refer your Assertion to England or Germany: I do not a little marvel how this monstrous Spynx can cast his eyes over so many Seas, so many high mountains, and so great distawce of countries, and so curiously behold the lives of men? and pry so precisely into their manners? unless some Phoebus have coloured upon this Midas head not the ears of Osorius, but the ears of some lolleared Ass, in the trunk whereof he may catch every blast whatsoever, any where blown abroad or devised in secret, through the reports of whispering Talebearers: & like a credulous fool believe the same forthwith. But howsoever those Lutherans in England and in Germany do exercise themselves in no good works, it goeth very well in the mean time with Porting all and Spain that men live there holy and Angelic. For I do believe surely that men in those Countries do so glytter in sincerity of life and brightness of virtues, that their very shadows do shine in the dark, and glister more like Angels than men, that they are such men as plant their feet no where, but that they leave behind them a certain wonderful fragrant savour of modesty, courtesy & singular chastity, & so make the very heavens in love with their purity, & sweétenes of their virtues.  
But go to Osorius tell us at the length a good fellowship what the cause should be, that such as do give ear to Luther will not apply themselves to do good works? Truly I suppose, that because he teacheth, that men are justified in the sight of God by faith only and not by works, therefore it must be an infallible consequent: That whosoever attend to Luther's doctrine will forthwith abandon all thought to live virtuously, and yield himself carelessly over to all idleness and filthiness. As though with honest and well disposed persons fatherly clemency shall cause the children to be sluggish to do their duties? or as though the voice of mercy doth at once utterly abolish all Moral virtues? To what end therefore doth Christ so much not commend unto us that fatherly affection in the merciful father mentioned in the Gospel towards his prodigal son: but also paint him out unto us for an example? if that doctrine of the freé mercifulness of God be not true, or if it be true, that it ought not therefore be published, because many unchaste 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 behoveth us to be inquisitive how much this doctrine doth work in certain particular men, but rather to know, how true this doctrine is of itself. And according as we do find the same to be true and constant, so to preach the same, according to the capacity of the hearers.  

A threefold lie of Osorius.  But Osorius doth urge us again with three Arguments chief as it were with a three square battle, & like a three headed Cerberus doth rush upon Luther with three sundry assaults, attempting to prove by his Logic, that this Luther of whom we speak, doth extirp and root out all virtue, honesty, and godly endeavour. First by his disabling of works, 
Disabling of works.  secondly through desperation of honesty, 
Desperation.  thirdly, by Confidence of false righteousness. 
Confidence.  In three words as it were three lies. And first of all touching Desperation and Confidence, I think we have spoken enough before: where we have so proved both to be falsely imputed to Luther, as that we do yet acknowledge them both in Luther. 
After what manner 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 confess it: but the same very comfortable: And therein teacheth nothing else, but the same, that the evangelists, and Apostles have always taught. For what can be more true, and assure● Confidence, or more comfortable Desperation, or more ●onson unt with the Gospel of jesus Christ and his Apostles, then that we being in full despair of the righteousness of our own works, do shroud ourselves wholly under the mercy of Christ and in his free bounty and clemency? That is to say, not in works, which the grace of Christ hath wrought in us, but for us? As touching the brabbling that he maketh about the despising of good works, by what Logic will he prove his cavillation? And now pause here a while (good Reader) & note the passing piercing wit, nurtured not in the School of Stoic Philosophy, but nooseled by rather I suppose in some swynesty.  
Luther doth strip our merits and works naked from all Confidence.  
Ergo, Luther rendeth in pieces the very sinews of all  
godliness, setteth at nought and utterly abolisheth all the efficacy and dignity of good works.  
And though Osorius have not placed his words after this order, yet the bent of his conclusion tendeth to the same effect. For what did Luther else in all his writings and Sermons, but cut of all hope of works, and so by that means allure us to take ankerhold in the only aid & help of the Mediator? if this be the way to choke up virtue, and to bury her under ground, I confess that Luther was an abolisher of virtue, and S. Paul also as well as he.  
But Osor. doth many times deny this Assertion of the Lutherans to be true, that our righteousness & hope of our salvation so dependeth upon Christ, as that the same should be Imputed to us of God, & accounted our own by Imputation through faith only. For he supposeth this way to be over easy, and that it will hereof come to pass, 
Pag. 141.  that no man willbe careful, studious or desirous to accomplish any good work. indeed I think Osorius is of the mind of many persons, which unless be continually beaten, & pricked forward, like dull Oxen with goads and cudgels, will never yield their bodies to labour, but forced as it were with threatenings and stripes, are drawn to the yoke quite against their wills. But this never happeneth in natures of mild and good disposition: but rather the contrary: so as by le●●ie and remembrance of received benefits they are rather encouraged cheerfully to do their duties. The bountifulness of almighty God is not to be measured after the proportion of man's imagination. Neither ought we regard how the wicked do interpret thereof: but rather what Christ doth command to be preached: how much the will of God will permit: and what things true discipline will allow of. I know that there hath been ever great store, and that we shall never want to great a number of that sort of people, which will wickedly abuse all things, that otherwise of their own nature ought chief be embraced. Neither is it reason to defraud virtuous personages of their right, for the abuses of evil and perverse disposed persons. Yet such is the manner of of Osorius disputation, as though no man could be found that would amend his life, or embrace godliness at the preachyngs of the Gospel. And as though nothing ensued thereof else, but unbridled licentiousness and outrageous boldness, to rush and range headlong into all unpunishable liberty and lust, the decay and overthrow of all virtue, the subversion and drowning of all godly discipline, finally the very sink and receptacle of all abomination, which as is most falsely belied upon him, so I can not yet guess, to what end it is alleged, unless he mean thereby to persuade us to abandon and banish the preaching of the freé mercy of the Gospel, and so to slide back again to old jewishness with the Scribes and Phariseés, 
marg The mark of Osorius accusation considered.  and that in stead of Christ & Paul, Moses may rule over our consciences again, & Cicero may be preached in our Churches. Truly this is the mark that Osorius, or rather in Osorius the ancient enemy of mankind seemeth to shoot at: who having now spent all his shot and powder, unable at the last to enfeéble or resist the glory of Christ any longer, practiseth by subtle engines of crafty lying and slanderous cavillations to undermine, and batter his doctrine, and to bring this devise to pass, findeth none so fit an instrument as Osorius chief champion of his guard. I have now set out unto thee (gentle Reader) the substance of Osorius Divinity, the gravity of his doctrine, and the form of his accusation. Whereby thou mayest perceive the poisoned fistula, whereof he would impeach Luther. For this is his practise, to induce men to believe, that Luther doth teach extreme Desperation, boldness to sin, and contempt of good works. Now remaineth to discuss by the sequel of his discourse, what force of Arguments and sleight of devise he is furnished withal to maintain his challenge.  

Pag. 145. Two lies uttered by Osorius.  And therefore Paul doth not in any wise promise inheritance of the kingdom of heaven to those persons who rest themselves upon the only faith of Luther, but unto them which do exercise themselves in good works, and do direct all their labour and travail, to set forth the glory of Christ through the whole course of their life. etc. In one sentence two evident lies: the one imagined against Luther, the other devilishly devised against S. Paul. First of all whereas he burdeneth Luther to be the founder of this doctrine of Only Faith: 
Only faith doth Iust●tie.  it is as false, as there is no truth in Osori. mouth. indeed Luther wrote much touching Faith only, but neither he alone, nor he the first: nor taught he other doctrine, than many famous Doctors of ancient antiquity did teach besides him: Who did not only excel him far in learning, but lived many hundred years before he was borne. And namely amongst all other S. Paul: who through all his whole Epistles, doth with a wonderful vehemency harp (as it were) always upon this one string, That true righteousness cometh to no man by the law, nor by the works of the law, but through the faith of Christ freely, without works, and so without works (as it hath often been spoken before) that if any man will take hold of works, he is excludeth forthwith from Faith. 
The testimonies of most ancient writers touching Only Faith.   
But Osorius will say. That no mention is made any where in S. Paul of this exclusive word Only. Whereupon these Lutherans do stand so much. In Letters perhaps, as you say Osorius or in syllables: But why pry we after syllables, when we hold the substance of the word? or to what purpose strive we about words, when we are assured of the matter? First of all I suppose no man will deny, but that Paul doth denounce men to be justified by faith. Now he that doth tie righteousness so fast to faith, that he utterly abandoneth the law, and all the works of the law from justification, what doth he mean else thereby (though he profess it not in bare words) than that faith is the chief, yea and only foundation and builder of justification? using herein the very same rule, that Logicians do use in their Schools, framing a sound & probable Argument from the proposition Exponent, 
An Argument from the proposition exponent to the exclusive.  to the Exclusive. Even as if a man disputing with you would prove by Argument. That Christ is the known and assured head of the Church, would argue thus: that besides Christ, is none other head of the whole Church upon earth. I beseech you Sir, what meaneth he else that argueth so, then that Christ only ought to be acknowledged the head of the whole Church?  
If it be so: that this word Only, 
The vocable Only.  seem so heinous to you, and others of your fraternity, that it may not be admitted, as in any respect tolerable, yet can ye not accuse Luther for the same, but you must withal indite guilty of the same crime, the best and most approved Doctors and interpreters of elder age, who to express the meaning of the Apostles doctrine more lively, have not only accustomed themselves sundry times to this word Only in their Commentaries, but also delivered the same to the posterity to be usually frequented: so that Luther now shallbe found to coin no new thing herein, but rather make report of the studious carefulness, and careful travail of the ancient Father in this behalf.  
And first of all we will begin with Ambrose, unto whom I pray you give ear what he writeth herein: who as it were one of the same number whom Osorius doth reproach to be wholly bend to this doctrine of Luther, many hundred years before the name of Luther was known, 
Ambr. in 1. Cor. 1.  hath written in this manner. God hath decreed from eternity (saith he) that the believing man" shallbe justified by Faith Only. Whereby appeareth that this word Only came not first from Luther but from Ambrose rather. But because the truth shall not want substantial witness, and authority worthy the same witnesses, we will adjoin to Ambrose the like testimony of Jerome, whose words if may obtain any credit with Osorius will be of such force & efficacy for our present purpose, as that they will seem to have been written for none other intent, then to convince this jewish opinion of Osorius. 
Chrisost. in Epist. Paul. ad Galat. Cap. 3.  And these are his words. The jews (saith he) did affirm that he which trusted to Faith Only was to be abhorred. But Paul on the contrary part doth aver that whosoever trusteth in Faith Only is blessed etc. I beseéche" you tell me for your miters sake, what can be spoken against you more substauncially? Let us now confer your saying with Chrisostome. You do adhorre them as Lutherans which do rest themselves upon Faith Only, because Paul doth promise the kingdom of heaven, as you say, to them that work good deeds: on the contrary part Chrisostome doth note them for jews especially, and accounteth them execrable which deny that men ought to trust to faith, using this reason, because Paul (saith he) doth profess those men blessed that trust to Faith Only. Now choose you therefore one of these two which ye will, whether we shall adjudge Chrisostome a Lutheran because he trusteth to Faith Only: or yourself an execrable jew which set your Confidence upon works. Again, the same Chrisostome in other place, making a Commentary upon the Epistle to the Ephes. useth the self same exclusive word. By Faith only (saith he) shall Christ save the offenders of the law. And because ye shall know his meaning perfitly, not the offenders of the ceremonial law, but of the same law namely, which was indited by the finger of God, in the most sacred Tables containing the ten Commandments.  
Add also hereunto the saying of the same Doctor in his fourth Homely upon the Epistle to Timothe. 
Chrisosto. Homel. 4. in Timoth.  What thing is so hard to believe, as that such which are enemies, and sinners not justified by the law nor the works of the law, obtained forthwith to be placed in the chiefest dignity of merit through Faith Only? etc. We have recited a little before the words of Basile upon the Sermon De Humilit. 
Basil. in Homel. De Humilit.  so that it needeth no further rehearsal, where in express speech, excluding from man the glory of his own righteousness, he doth testify that we are every of us justified by faith only in Christ jesu. I might cite his own words again upon the 32. Psalm, 
Basil. in Psal. 32.  as effectual as the rest, where he describing a perfect man, doth describe him to be not such a one as trusteth to his own good deeds, but such a one as reposeth all his whole confidence in the only mercy of God.  
In like manner also Theophilact. 
Theophil. in Epist. ad Rom. Cap. 3.  Now doth the Apostle (saith he) declare evidently that very Faith Only is of power to justify. And by any by he citeth the Prophet Abacuc as most credible witness thereof. Briefly what shall we think that those ancient Fathers of the purer age and primitive Church did determine thereof. Whenas Thomas Aquinas himself chief champion of this Synagogue of Schoolmen, being otherwise in many things a very wrongful and false interpreter. Yet vanguished herein with the manifest truth was enforced no longer to dissemble in this question of Faith Only. For in his third lesson upon the first Epistle to Timothe the 3. Chap. disputing of the law, and concluding at length that the words of Paul did not appertain to the ceremonial law but unto the Moral law. 
Thom. Aquin. in. 1. Tim. 1. Lect. 3.  There is not (saith he) any hope of justification but in Faith Only, and arguing against Osorius of set purpose as it were, he citeth to this effect the testimony of S. Paul, We suppose (saith the Apostle) that man is justified by Faith without the works of the law. 
Rom. 3.  Rom. 3. I am not yet come to this point● to discuss, how true this doctrine of Luther is touching justification by Faith Only. But whether this doctrine was erected first by Luther. And I trust I have sufficiently proved that it began even from the first age of the primitive Church, and in the very dawning of the Gospel, and hath been so delivered over from the most ancient writers, and continued unshaken, even until our age: so that no man needeth hereafter to give credit to Osorius: making so shameless a lie upon this doctrine, of Faith Only justifying. And this much hitherto concerning Luther.  
I come now to that point wherein Osor. did likewise shameful belie Paul. And what do I hear now Osorius? Doth Paul (as you say) so promise the inheritance of the heavenvly kingdom to them which work good deeds? 
Pag. 145.  and not to them also which rest upon faith only? That is to say. Which have reposed all their affiance in jesus Christ only? How shall we conceive this? where find you this? and how do ye induce us to believe this? out of the Epistle as I think to the Vtopenses. Look there Reader at thy bestleysure: for Osorius was at good leisure to lie, but had no time at all to confirm his lie. But he allegeth somewhat I suppose out of the Epistle to the Gallat. 5. Chapt. 
Osori. his Objection framed out of the Epistle to the Galat. Cap. 5.  That is to say that the Apostle doth threaten utter banishment from the kingdom of God, to the wicked and heinous sinners, which yield themselves over wholly to all filthiness of sin. This truly is a true saying of the Apostle. Who denieth it? But what doth Osorius in the mean space gather hereof? Forsooth because the horrible wickedness of men doth exclude those persons from the kingdom of God, which are endued with a false faith only, or none at all rather, hereof doth he conclude his Argument by opposition of contraries. That life everlasting is promised to the good and virtuous works of men. 
The Answer.  O clownish Coridon. But we are taught by the rules of Logic that if a man will frame a good Argument of contraries, he must be first well advised, that those propositions which are appointed for contraries, must dissent and disagreé each from other by equal and proportionable degrees. Whereby it is clear, that this is not a good consequent.  
The filthy life of the wicked doth exclude men from the inheritance of everlasting habitations.  
Ergo, the honest and upright life doth obtain everlasting habitations.  
And why is this no good Argument? because the propositions ●oe not agree together in proportionable quality. The offences that are committed by us, are of their own nature of all parts unperfect & evil, & purchase to themselves most just damnation. But on the contrary part, our good and virtuous deeds (yea being most perfectly accomplished by us) want yet always something to absolute perfection, and of their own nature are such, as rather stand in need of the mercy of God, then may deserve any praise in the sight of men. 
bernard.  To the same end spoke bernard very fitly. Our righteousness is nothing else then" the indulgence of God. But here comes yet an other place of S. Paul out of the which this wild wiffler may rush upon us with his leaden dagger not altogether so blunt and rusty herhaps. The words of the Apostle a God's name, in the second to the Romans. 
Rom. 2.  Not the hearers of the law only, but they that perform the law in their life and conversation, shallbe accounted righteous before the judgement seat of God. etc. To answer briefly I will gladly allow that, which this enemy to Paul doth object out of Paul, so that he will not in like manner refuse the the whole discourse of the Apostle, and join the first with the last. For the whole Argument of the Apostle in those iij. Chap. is concluded in this one syllogism.  
All men shallbe rewarded with the commendation of true righteousness (God himself witnessing the same) whosoever be able with their own works to accomplish the whole law published in the ten Tables, 
The sum of Paul's disputation comprehended in one Syllogism.  and commanded by God to be kept absolutely, as the law requireth.  
But there is no living creature whether he be a jew, and is ruled by the law of the ten Tables, or a Gentile and liveth after the law of nature, that is able to accomplish the law as he ought to do.  
Ergo, No man lining is able to attain the true commendation of his righteousness, but in respect of his works is of necessity subject to the judgement and curse of God.  
In this Argument doth the whole force & pith of Paul's disputation consist, if I be not deceived. In the Mayor & first proposition whereof, he setteth down before us the severity of God's judgement: In the Minor or second proposition, he condemneth all men generally as guilty of sin. By the conclusion he allureth and as it were driveth all men to Christ necessarily.  
By this Argument you may plainly perceive unless you willbe wilfully blind like a want, how you have picked out not one scrap so much of all that you have hitherto raked together, to salve the credit of your cause. Finally to make short with you. I refer you to note, mark, examine and search out all whatsoever the Church doth acknowledge of the said Apostles Letters, Epistles, yea all his sentences. Ye shall find in them all, so nothing agreeable to this your Assertion: That Paul should attribute righteousness to works, or promise be means thereof possession of everlasting inheritance, as that his whole bent and endeavour may seem to be in no one thing else so earnest as in this, wherein he travaileth earnestly to persuade, that the promise of God poureth out upon all them that believe in jesus Christ most plentiful and assured freedom: yea such a freedom, as is clearly delivered from all entangling of works. So that the same Apostle doth infer his conclusion on this wise: 
Gallat. 3.  If inheritance come by the law, than not of promise. And in an other place. If we be made heirs through the law, then is our faith made frustrate, and the promise of none effect. Rome. 4. 
Rom. 4.  And again. If righteousness come by the law than did Christ suffer in vain. Gal. 2. 
Galat. 2.  And lest that your lying spirit should with sinister interpretation wrest those sentences spoken of the law to the ceremonial law, you may hear the Apostle there treating of that law, which was given for offenders until the promised seéde should come: which law should in stead of a Schoolmaster lead us (as it were) by the hand directly to Christ: which law did shut up all under sin, as well jews as Gentiles, that the promise might be given unto the believers through faith in jesus Christ. All which titles of the law can not be construed to have any apt agreement with the ceremonies of the jewish Synagogue. And where are now those works of the law (master Osorius) unto whom Paul doth promise possession of the kingdom, if you exclude those whereof Luther preacheth? Sitheace Paul himself doth so wisely and carefully not only exclude all presumption of man's righteousness, from the inheritance of the kingdom, but also tender a reason wherefore he doth so. By what law (saith he) by the law of works. No ye may not believe so Osorius. And therefore that ye may the better understand, how no matter of Confidence at all is left to the consideration of the works of the law: But by the law of faith (saith S. Paul) the same law which consisteth in faith and not in works. That is to say, if we believe the Paraphrast. The very same law which requireth nothing but faith.  
Now therefore sithence these matters are so thoroughly debated in the holy Scriptures, 
Right of inheritance is not promised to works, as Paul affirmeth.  & discovered manifestly by the holy Ghost: with what shameless face dare Osorius thrust those works in the doctrine of freé justification, which the Spirit of God doth so openly reject? or with what impudency dare he affirm that Paul doth promise the right and title of inheritance to them which work good deeds? Whereas the same Paul maintaining the challenge of faith, and not of works, pronounceth so expressly, That God doth accept his faith for righteousness, which doth not work but believeth on him that doth justify the wicked. Which two sentences being so meérely opposite and contrary each to other, I refer me to the Readers judgement whether Paul shallbe accounted unpleasant, 
Osori. taken tardy.  or Osorius a false Fabeler. But I hear a certain grunting of this Pig being no less an enemy to the Cross of Christ them to Paul: who assoon as he heareth good works to be banished from the effect of justification, doth straightway cite us to the Consistory, as though we did utterly choke up all care & studious endeavour to live virtuously, and destroy all precepts and rules of godly conversation. And hereupon conceiving a vain error in his idle brains, he rageth and foameth at the mouth outrageously, not much unlike to Ajax Sometime: called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
That is ●o say a scourger.  Who being swallowed up of extreme frenzy did most foolishly assail and batter poor seely sheep in stead of Agamemnon and other noble Peers of Greéce. But let us once again give ear to his gay Logic, which being sometime esteemed the Schoolemystres of Invention, and displaying the truth, this Gentleman hath made thereof an Art of lying and deceit: as thus.  
Luther doth exclude all good works from the cause of justification.  
Ergo, Luther doth extinguish all virtue, and abolish all Moral and Civil actions.  
Again. Luther doth make faith only being void of good works the cause of justification.  
Ergo, Luther doth require nothing in Christians but Faith Only.  
I answer that this is a Fallax and a Sophisticallye derived from the proposition that is termed in Schools Secundum quid, 
Fallacia a dicto secundum quid ad Simpliciter.  to Simpliciter. Furthermore herein also he doth bewray his Sophistical juggling, whereas by his legerdemain, he conveyeth away the state of the question which concerneth the things only, to the circumstance of the persons. For whereas we (agreeing herein with Luther) do inquire the thing only, which is the instrumental Cause of our justification before God, he in his answer doth describe unto us, what manner of life they ought to lead that are already justified. And because it is most requisite, that those which are justified by the freémercy of God through faith, shall continually exercise themselves in good works, hereupon he concludeth. That Luther's proposition wherein he affirmeth that faith only doth knit up the knot of our justification without all aid of works, is utterly false. As though Luther's disputation concerned the actions, and endeavours of them to whom righteousness is given, and not rather of the cause of justification only? or as though he did not as carefully require all faithful persons to the daily and continual practise of godly life, as any of all the Bishops of Portugal do. But if you be so unskilful Osorius as you seem to be, you must learn, that it is one thing to treat of the persons, which are made righteous, and other thing of the Cause that doth make them righteous. And therefore this is a deceitful and a frivolous Argument.  
The possession of heavenly kingdom is promised to them which do good deeds.  
Ergo, Only faith doth not justify.  
This conclusion is altogether false, 
Fallacia a non Causa, ut Causa.  and the subtlety thereof transposed from that which is not the Cause, to the which ought to be the Cause. indeed the inheritance of heaven is given to them which do good deeds, but not in respect of those good deeds which they do. But there is a certain other thing, which doth both justify the persons, & the good works of the persons also. That is to say, which doth make the persons and the works good also. 
Faith doth justify both the persons and the works.  And therefore you do confound those things very unskilfully, which ought of necessity have been distinguished. If you will make this the ground of the question, to inquire of what behaviour those persons ought to be, which are called to the inheritage of everlasting life. Luther will never deny, but that they ought to be such, as must be conversant in this world godly, holy, & unblamable, as much as may be possible: But if the state of the question tend to this end, to show, what manner of thing amongst all the good gifts of God, that one thing is in us, which doth procure our justification in the sight of God: Luther will boldly pronounce, that is Faith Only, yea and approve the same with invincible testimonies of God's scriptures. Neither will Osorius deny it without great reproach of error. Afterwards he proceedeth to his accustomed trade of lying.  
Works do follow faith (as the Lutherans say) not because they prepare a way to salvation (for they shall not of themselves be cited to judgement) but because they are derived from faith as by a certain way of procreation: 
Pag. 141. 146.  for as the tree bringeth forth fruit by force of nature, so doth faith of necessity engender good works which both propositions are false. Or else Osorius doth lie for that wanted to make up the period. But go to, let us see what those two false propositions be, which the Lutherans do teach: The first is, 
A double lie made by Osorius.  that works do prepare no way for us to obtain Salvation, because of themselves they shall never be cited to judgement. The second is: That works do follow faith of necessity none otherwise, then as fruit by force of nature is engendered of the tree: Upon these he hath given sentence that they are both false. But what reason allegeth he thereto? Forsooth because works (saith he) do either procure unto us Salvation, or Damnation undoubtedly. And yet Osorius ceaseth not to keep his old wont to lie. 
Pag. 146.  And hereof no man ought to be in doubt, but that our deeds shallbe thoroughly examined apart by themselves by Gods sharp judgement. Yea? say you so Osorius? What shall they stand apart by themselves? what? naked & unclothed of all succour of Christ? of the promise? & of mercy? Go to, & what shallbe come of faith than? Shall she stand ● the means whiles with her finger in a hole, 
Works are not examined a part by them selves in gods judgement. Tit. 3.  like a Mome in a corner unprofitably? whiles (mercy being banished) men's deéds shall by themselves be arraigned before god's judgement seat? If this be true, why do we not raze & scrape clean out of all books that saying of S. Paul? Not through the works of righteousness which we have done, but according to the greatness of his mercy hath he saved us: For if salvation be yet to be measured by the law of works, & to be weighed after that Standard of judgement, what place then remaineth for faith, or for mercy? 
Collos. 2.  And by what means is that handwriting of the law blotted out by the Cross and bloodshedding of jesus Christ, if as yet we be holden fast yoked under the curse of the law, and not delivered by grace? for what doth the law else (if we dare believe S. Paul) 
Rom. 3.  but engender wrath, and procure to be accursed? not because the law is of itself uneffectual, if it might be accomplished: but because we are all unprofitable servants unable to perform the law. And for your part, do ye think any man's works to be of such value, as being thoroughly examined after the uttermost exaction of God's justice, can either endure the immeasurable horror of God's wrathful indignation, or by any means escape it? 
David terrified with the terror of the law.  Surely David that godly King and great Prophet perceiving that there was no mortal creature but was overpaised, and pressed down with this heavy burden, and weight of judgement, beseécheth of God nothing more earnestly, then that he would not way his servant in the balance of his judgement. And therefore in an other place he addeth: If thou examine our iniquities Lord, who abide it? Of this mind was he even then, when he was a most trusty servant of God. As for Osorius I know not whose servant he is, neither am I hereof any thing Inquisitive: but what Lord soever he serve, I do not a little marvel at this, in what place of heaven this Gentleman shall stand, whenas his words, deeds, yea all his thoughts, when so many his lies, slanders, errors, blasphemies reproachful speeches, furies, impieties (which as it were to discharge his gorge he hath belched out in his books without measure or end) shall come forth into brightness of judgement: and shallbe severely measured by the plain and straight squire of God's exact justice?  
But let us now ponder by the rules of the Scriptures the pretty reasons taken out of the same whereupon he buildeth his defence. 
Pag. 146. Osor. objection in the behalf of righteousness by works against righteousness of faith.  And first of all that sentence offereth itself vouched out of the mystical Psalms, where the holy Ghost doth witness, that God will render to every man according to his works. This sentence I suppose is to be found in the 62. Psalm, for Osorius had no leisure to note the place. And I know not whether himself ever cited the same out of the very fountains themselves, or rather scraped it out of the musty Ambry of Hosius, sinisterly applied by him there, and so this Merchant would wrest the same crookedly to fit his own drift. After this S. Paul is vouched of a witness but no place noted, 
Rom. 2.  where the Apostle doth affirm that all men generally and every of us particularly shallbe summoned to judgement: where every one shall render account of the life that he hath lead, and receive reward accordingly. You shall find this in the second Chap. to the Romans. Hereunto is annexed an other testimony of the same Paul: All shall appear and be arraigned before the judgement seat of Christ, that every man may receive reward according to the desert of his life, and every man's peculiar work may bewayed and measured in the just and upright balance of severe judgement. Where is this Osorius? 
2. Cor. 5.  Thou must seek for it Reader. The place is extaunt in the second to the Corinth. the v. Chap. Here withal is also coupled that saying of Christ with like uncited place. 
john. 5.  They that have done well (saith he) shall come forth into resurrection of life, but they that have done evil to the resurrection of death. He had many other places to this effect besides these (saith he) if he lifted to prosecute every of them, but because they were beyond number, the man being otherwise occupied in other studies pardy, seemeth well enough furnished with these few, which he hath picked out of Hosius (if I be not deceived) and so thought good to rehearse no more.  
Well now. Let us see what piece of work he 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 judgement seat of Christ. This is true. Every person shallbe clothed again with his own body. Those that have done well shallbe crowned with immortal felicity, and those that have done evil shallbe thrown into everlasting torments. This is also undoubtedly true. Again, the most just and upright judge shallbe present, which shall reward every one according to his works and deservings. I hear it and confesse●t to be true. For who is ignorant hereof? But what hereof at length? what will Osorius Logic conclude upon this?  

Pag. 146.  Ergo, not faith but works (saith he) do justify, which shall purchase for us Salvation or Damnation. But this ill-favoured shapen consequent which you have most falsely derived from true things and confessed, we do utterly deny unto you: and not we only, but the holy Scripture doth deny & condemn: all holy write doth reject, the whole faith of the Evangelists, and doctrine of the Apostle, and all the promises of God with general consent do cry out against & hiss at it. If out of these places of Scripture you would have framed an Argument a right, and according to the true meaning of the holy Ghost, ye should more aptly have concluded in this wise. For as much therefore as there remaineth for every of us such a judgement, wherein every one must yield an account of his life spent, there is no cause why any man should flatter and beguile himself with a vain promise, that his wicked deeds or words shall escape unpunished after this life, but rather that every man so behave himself in this transitory world, that neither his good works may appear without faith, nor his faith want testimony of good works. Truly this conclusion, would have been preached to them (the number of whom is infinite, not only amongst the Papists) but also even amongst the professors of the Gospel, who professing the name & faith of Christ, live notwithstanding so dissolutely as they bring the name and doctrine of Christ into open obloquy. And as though it sufficed them to profess Christ's most sacred Religion in words only, or as though there should be no judgement at all to come, make no account of their calling, but are carried headlong against equity & conscience into the gulf of all licentious filthyves, to the great dishonour of almighty God, and the manifest ruin of their own Salvation. Surely I am of opinion if you had directed your conclusion in this manner against those persons, and others like unto them, which do so wilfully rash and throw themselves carelessly into manifest abominations without all respect of equity and conscience, the consequent would more aptly have been applied and of more force.  
We shall all be summoned before the judgement seat of the high judge, where account shallbe made of the whole course of our life.  
Ergo, who that willbe careful for his Salvation, let him have especial regard to the uttermost of his ability that his life be agreeable to his profession, and stand assured (as much as in him lieth) in the testimony of a good conscience knit together with a true faith void of all hypocrisy.  
For otherwise we do hear what the truth itself speaketh. And those that have done evil shall go into the resurrection of judgement. We shall likewise hear what Paul saith, 
Collos. 3.  Even for these things (saith he) the wrath of God doth come upon the children of disobedience.  
But to what purpose Osorius is this alleged against the justification of faith in them, who having received the faith of Christ, do join withal fruits of obedience as companions if not altogether pure and absolutely perfect, yet do yield their endeavour and ability at the least such as it is, after the small proportion and measure of their weakness. This travail & endeavour though it be far distant from that exact requireth perfection of the law, is yet nevertheless accepted in place of most full and absolute justification in the sight of God, who doth supply the want of our works with his own free Imputation, for the faith sake in his son only, which is not Imputed for righteousness to them that do work, but to them that do believe in him: For what although the horrible rebellion of the ungodly which walk not after the spirit but after the flesh, do procure unto themselves most just judgement of condemnation, yet shall this saying stand always inviolable notwithstanding, and remain assured for ever, The righteous shall live by faith: And he that believeth in me shall not die for ever. john. 11. 
john. 11.  But yet that promise (say you) doth abide most evident and unvanquishable, which doth promise resurrection of life to them, that do live godly and good deeds. Go to, and what conclude ye hereof? Ergo, Faith only doth not justify us (say you). 
The Objection confuted.  Nay rather neither Faith Only, nor faith any way else taken doth justify a man, or avail any thing at all to justification, if works according to your interpretation be examined by themselves, by the weights and ballaunces of God's judgement, shall make full satisfaction. But ye conceive amiss of the matter Osorius, and therefore your conclusion is as ill-favouredly shapen. Do ye expect a reason? Forsooth because you fail in the rule Topicke: whereby we are taught to apply true proper Causes, 
Fallacia a non causa, ut causa  to true effects. And therefore your consequent is faulty, and a Sophistical cautel derived from that which is not the cause, to that which is the proper cause. Let us discuss the very order of your words. And they which have done well: What they? shall come, (saith he) into the resurrection of life. etc. First of all, ye perceive that the works alone are not treated of simply, but the persons that do the works. Surely in judicial Courts is no small observation used chief of the difference betwixt the circumstances of the Causes, and circumstances of the persons. As when a Servant shall commit the very same which a Son shall do, although the facts be of all parts equal, yet I suppose that the Son shall find more mercy in his cause, of his Father being judge, than the servant of his Master being judge, especially where the judge is not constrained to yield judgement by any coaction, or express rigour of Statute and Law, but is at liberty to use consideration of the trespass, according to his own discretion. Even so, neither do I think it all one, if a Christian man (I say a true Christian man) shall maintain his cause before Christ his Redeemer, as if a Turk or Infidel should plead before the same Christ his judge. And why? because the one is very much helped by yielding his faith to the promise, the other hath none other aid to trust unto, but the rigour of the law. But let us proceed, that we may come at the last to the prick that is shot at. I understand therefore by these words of Christ, what shallbe betyed of them at the last that have lived well, that unto those that are found such in the judgement shall given possession of eternal life. 
The words of Christ expounded.  I hear this well. But I would fain know at the length, what the Cause should be, why this merciful judge will vouchsafe to reward those workmen so highly? For our controversy consisteth not in this point, that reward is given, but in this, for what Cause reward is given: 
The person accepted not for the works sake but the works for the persons sake.  Whether of any desert, or without all desert? whether for the proper worthiness of the works themselves which you call good, or rather for the Faith of the person, from whence those works do obtain both to be called good, and to be esteemed for good?  
You will say that the spring of this together working grace floweth unto us out of the fountain of Faith, 
An Objection.  from whence all ability to do good deeds is so abundant within us, which being received: afterwards through the bountifulness of Christ, fruits of holy works do issue out from us, which do make us worthy to be justified, and to place us in the possession of everlasting kingdom. I do answer, 
The Answer.  that ye do neither speak as much as ye ought, nor that altogether true, that ye do speak. For albeit we confess, that all the good whatsoever we do, proceedeth from the bountiful gift of God: yet this is far wide from the mark of our controversy now in hand, neither is this matter in handling now, to know from whence the fruits of good works do spring: but after they are come unto us, the question is, how much they do avail unto us: whether they themselves through their own worthiness do work our justification before God? or whether they stand destitute of any other aid, whereby they may be justified themselves? whether do ye think works of their own nature so effectual, as to be able alone to endure the heavy burden of God's judgement, or that the operation of the Faith of the believer, rather than of the work, doth present the persons together with their works, to Gods free Imputation, and so accomplish justification?  
But I do hear a continual jangling of this Portugal Coockoe chattering always one manner of lay in mine ears, 
* Pag. 146. The words of Christ not well understood but crookedly wrested by Osorius.  Not faith but works (saith he) weighed in the balance of God's judgement do purchase either Salvation or Damnation unto us. Where find you this? Out of the words of Christ: And those that have done well, shall go into everlasting life: but those that have done evil into everlasting destruction. I answer, it is most true that the Lord speaketh, but most untrue that Osorius concludeth hereof. Christ comprehending the fruits of works together with the whole treé, and joining the Causes together with the persons, doth encourage them with the hope of eternal life, which do yield their endeavour manfully to their utterest ability to perform the rule of the Gospel, not defiving what the proportion of their works do deserve, but declaring how bountyfully and manifoldly he will require their labours, which have suffered any kind of affliction for his name's sake. Osorius framing hereof meérely false propositions doth with his crafty conveyance wrest & force those things to the works themselves only, which the Lord doth apply to his faithful that live virtuously, and so at length turning awry, that is to say: 
Osor. fallax a Concreto ad Abstractum.  From the Concreto to the Abstractum (to use here the terms of Sophistry) & severing the persons from the things doth conclude disorderly after this manner of false conclusion.  
Faithful and godly Christians living virtuously shallbe rewarded with eternal life.  
Ergo, Good works by themselves weighed in the balance of God's judgement do deserve eternal life.  
What can be more falsely imagined or more foolishly concluded than this lie? indeed works are the fruits of Christian faith, and tokens, not causes of Salvation. Even as a tree that bringeth forth fruits, if the tree be good, it appeareth by the fruits, not because the fruit maketh the tree good, but because the tree maketh the fruit good. In like manner the deeds of the godly, have nothing in themselves that may enable them to stand upright in judgement. But if they find any grace or reward, the same may not be ascribed to their own merit, 
Mercy forgiveth our ill deeds. Imputation acknowledgeth our well doings for good.  but partly to Mercy, partly to Imputation, through the son that is the Redeemer: to Mercy, I say, which doth forgive our evil deeds, to Imputation which accepteth our good works though they be of themselves never so unperfect, as though they were perfect, and doth reward them with a crown of glory: so that the glory hereof is not now to be ascribed to men but to God, not to righteousness but to grace, not to works, but to faith, not to judgement but to mercy. For confirmation whereof, if we seek for authority, who may require any one a more faithful witness, or of more approved authority then the Apostle? who being sent unto the Gentiles as to his proper & peculiar charge, what doth he preach unto them? Not by the works which we have done (saith he) but for his mercy sake he hath saved us: If words may obtain any credit with you, what can be spoken more plainly? if the authority of the witness may prevail, what more assured testimony can be sought for, then Paul, that speaketh himself?  
But Osorius lacketh not a shift of descant here, 
another Objection of Osorius.  thinking thereby to craze the force of verity. For whereas Paul affirmeth that we are saved for his mercies sake, he doth interpret this saying to be verified after this sort. Because mercy doth endue us with ability and power to work, that hereof those godly deeds of piety do ensue, 
In what wise Osori. doth ascribe Salvation of God's mercy.  which may make us us righteous before God, and that hereof likewise it cometh to pass, that all whatsoever true righteousness appeareth in us, doth proceed from the mercy and bounty of God, and not from our own nature. Such is the doctrine that he scattereth abroad every where in these books, & in those other also, which he hath entitled De justitia, following herein (as it seemeth) his forerunner Hosius, 
Hosius.  who masking in the like maze, doth affirm that life everlasting is given to men so farforth through the grace of God, as it is delivered to men's merits, which do issue out of the mercy and grace of God. But Augustine will help to unlose this knot easily: so will also all the most famous and ancient interpreters of the Greek & Latin Church, who altogether with one voice do so ascribe all our salvation to the mercy of God, not that which is obtained by doing good deeds in this corruptible body, but which consisteth rather in remission of sins, and which after this life will support the neédy and naked weakness of our works (be they never so feéble) against 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 judgement with me O Lord, exacting all things which thou hast commanded me: For if thou enter into judgement with me thou shalt find me guilty. Therefore I have more need of thy mercy then thy manifest judgement. Again in an other place treating of the last judgement. He shall crown thee (saith he) in mercy & compassions. This shall come to pass at that dreadful day, whenas the righteous king shall sit upon his throne, to render to every man according to his works, who then can glory that he hath a pure and undefiled heart? or dare boast that he is without sin? And therefore it was necessary to make mention there of the compassions and mercy of the Lord. etc. 
August. de Spirit. & Litter. Cap. 33.  And again somewhat more plainly, where he describeth what manner of mercy shallbe in the day of judgement, he doth set it forth in this wise. This is called mercy (saith he) because God doth not regard our deservings, but his own goodness that thereby forgiving us all our sins, he might promise us everlasting life. Hereunto also may be annexed the testimony of Basile no less worthy to be noted, touching the merciful judgement of God towards his chosen people, you shall hear his own words as they are. For if the judgement of GOD were so rigorous and precise in itself, 
Basil. in Psal. 32.  to render unto us after our worthiness according to the works that we have done, what hope were then, or what man should be saved? But now he loveth both mercy and judgement, that is matching mercy equal with himself, to bear chief rule in the regal seat of judgement, and so bringeth forth every man to judgement. That is to say, if God's judgement should proceed of itself precisely and exactly, requiting every of us according to the deservings of our deeds that we have done, what hope should remain for us? or what one person of mankind should be saved? But now God loveth mercy and judgement: And reserving mercy for himself, he hath placed her before the Royal Throne of justice, as chief governess and so citeth every man unto judgement. You see here mention made of mercy and the grace of God, not that grace only that doth engender in us good works, but the same rather which doth forgive sins and Sinners through the blood of his son, 
Ephes. 1. In what thing our redemption chief consisteth.  in which forgiveness consisteth our whole redemption, according to the testimony of Paul the Apostle: In whom (saith he) we obtain redemption through his blood, and remission of sins through the riches of his grace. etc.  
If I needed in this matter to use a multitude of witnesses, rather than substance of authority, it were no hard matter for me to cite for defence of the Cause, infinite testimonies out of Ambrose, Jerome, Gregory, bernard, & others. But what need I protract the time of the Reader, in vouching a number, whenas it is evident enough already (I suppose) by those sayings spoken before: that our salvation can by no means obtain place, in judgement without the mercy of God, and his free Imputation. The first whereof our Sins need to be covered withal, the next even our best works shall want of necessity. Whereupon that saying of bernard, whereof we made mention before, as divers other Sentences of his to the same effect, be very pitthye: Not to sin (saith he) is the righteousness of God, 
Remission.  the righteousness of man is the freé pardon of God. 
Bernard. Serm. 23. in Cant.  Of which pardon Augustine very little differing from bernard maketh rehearsal in these words. Thou hast done no good thing (saith he) yet thy sins are forgiven thee: 
August. in prima quinquagena in Prologue.  hitherto thou hearest the work of mercy: Mark now for Imputation. Thy works are examined, and they are found all faulty: and forthwith concluding addeth. 
Psal. 31. Imputation.  If God should require these works after their deservings, he should surely condemn thee. But God doth not give thee due punishment, but granteth undeserved mercy. Thus much Augustine. Even as though he would say. Our best deeds seem in none other respect good, then as farforth as they be upholden by his pardon and freé Imputation: who if otherwise should search all our works even to the quick, after the most precise rule of his severe justice, he should surely find nothing sound in our best deeds, many things loathsome, 
The defeéco of mercy doth not abolish justice.  and wicked in our works, all things in us altogether corrupt and defiled. Wherein we do not so advance the mercy of God in his judgement, as though we would have all the parts of his justice excluded from thence. But we do mitigate rather the fretting wound of his justice (which you do so stiffly maintain with your speech) applying thereunto the sweet and wholesome plaster of his merciful Imputation. For who can be ignorant hereof, that God shall judge the quick and the dead with justice and equity? And who on the other part is so blind, that can not discern this to be most false, that Osorius maintaineth? who raking all things to amplify the estimation of pure righteousness, doth so stoutly defend this point: That all our words & works are of such force and value in this judgement, that of their own nature they are available towards the purchase of the everlasting inheritance, or else do procure us a ready downfall to everlasting destruction: In deed he speaketh truly in respect of the condemnation of the unfaithful, and unbelieving persons: and of them which being estranged from faith, have not acknowledged Christ in this world: and of such as abusing their faith, have despised Christ: and of them also, which seéking to establish their own righteousness, would not submit themselves to the righteousness of Christ. Neither is it any marvel, if God do execute his justice somewhat more sharply against those people, whenas their deeds being found guilty, have no aid to plead for them, that may stand them in stead besides Christ. 
Ill works whom they do condemn and whom not. john. 3.  For Christ is nothing else but a severe judge to them that are not within the fortress of Faith, as in effect the Gospel doth denounce unto us. Who so hath not believed the Son, the wrath of God dwelleth upon him. john. 3. But the matter goeth far otherwise with them that are engrafted in Christ by faith, of whom we read in john the same Chap. He that believeth the son hath everlasting life. 
How christ is called a judge, how a Redeemer.  Wherefore as Christ appeareth not a Redeemer, but rather a judge to them, which without the Castle of Faith, seek to be rescued by the law: so on the contrary part: Those that shroud themselves wholly under the assured Target of faith, and protection of the Son of God, shall not find Christ a rigorous judge, but a merciful Redeemer. The which sentence he doth verify himself by his own testimony and promise, where prophesying of the time of his coming of judgement. 
Luce. 21.  When you shall see the beginning of those things (saith Christ) look up, and lift up your heads: and so proceeding yieldeth thereof this Reason: Because than your redemption draweth nigh: Mark well Osorius he doth not say your judgement, but your redemption draweth nigh. And why did he choose to put his Disciples in remembrance of their redemption rather, keeping the name of judgement in silence? verily because there is so no judgement of condemnation to them, which are of the faith of Christ jesus, as thereiss no redemption for them, who without the faith of Christ jesus, do wholly yield their service to the world and to the flesh. Whereupon we may hear him again debating the same matter touching the freedom of judgement in the v. of john. 
john. 5.  Whosoever heareth my voice, and believeth on him which hath sent me, shall not come into judgement, but hath already passed from death to life. And in an other place turning his speech to his Disciples, whenas he could promise them no reward of more excellency: 
Luke. 22.  And you (saith he) shall sit together upon seats judging the xy tribes of Israel. Luke. 22. What need I rehearse Paul writing to the Corinthians? 
1. Cor. 1.  Do ye not know (saith he) that the Saints shall judge the world? And raising us up beyond the reach of earthly things to the excellency of Angels. Do ye not know that we shall judge the Angels? 1. Cor. 1. What then (will you say) shall we not all come into judgement? shall we not all be arraigned before the Royal seat of the Majesty? 
God's judgement two fold according to August. De Consens. evang Lib. 2. Cap. 30.  Yes Osori. we shall all come to judgement: But Augustine will discover unto you a Distinction of this judgement. That the one part thereof shall concern Damnation, the other sequestration, whereby the Goats shallbe severed from the Lambs, but the Lambs not condemned with the Goats. And therefore I do firmly believe, that we shall come all unto judgement: but my assured hope and Affiance is, that the elect shall not come into judgement of condemnation. I know that all shall yield account, but this Awdite shallbe so easy, and so void of all fear unto them which are engrafted into Christ, as on the other side it will be most rigorous & dreadful to them, which shall come forth into judgement with out Christ, and the wedding Garment. And why so? verily, because whom Faith doth cloth with her Robes, the same doth Christ so shield, defend, and save harmless with his innocenty, against all bitterness of tempestuous judgement, as though they should never appear before any judge at all, but pass presently from death to life.  
And this truly, even this same innocency of Christ is that pure righteousness of Christians, 
The innocency of Christ is the righteousness of Christians.  which the Father doth none otherwise Impute unto us that believe in his Son, than he did once Impute to the same his Son all our sins, when he suffered his Passion for sinners. And he (saith the Prophet) did bear upon his back all our Iniquities. 
God's Imputation in respect of Christ, and in respect of us.  Esay. 53. On the contrary part such as refusing this ankerhold of Christ, and trusting to their own tackle, will hazard the safety of their souls before the severe justice of God, otherwise then clothed with this wedding Garment, must needs suffer shipwreck of their souls, void of all hope to recover the haven of perfect felicity: & so being turned over to the furniture of their own store, must needs be bulged through, and overpassed at ●ast with the buroen of justice, which they could never reach unto in this life. And hereof ariseth all that difference betwixt them which are joined to Christ, and the rascal rabble of Infidels. For although in this just judgement, a reckoning shallbe made of all the deeds of all men before God, and likewise reward decreed undoubtedly according to every man's deservings: yet the order of this judgement shall far otherwise proceed with the faithful, them with the Reprobate. 
Of the reckoning to be made in the last judgement.  For such as will challenge their Salvation as due unto them, for observing the righteousness of the law, through their own works, and not through faith and Imputation of Christ: Those men surely shallbe rewarded according to the desert of their own works, under this condition: That whosoever have accomplished the rule of the law, with that absolute perfection that he ought to have done, shall live according to the decree of the law. But if he have failed one tittle in performaance, less than the law required: what may he hope for else, then according to the sentence of the law (which holdeth all men fast chained under everlasting malediction, that have not continually in all the course of their life persevered upright and unblamable of all parts thereof) That no blemish, be it never so little, may be found in the breach of any one jot of the law, which may procure most heavy matter of utter condemnation unto him. And even here most manifestly appeareth the justice of God: for he that of himself is altogether unable to attain perfect righteousness, and will likewise wilfully refuse the same, being offered unto him by another: 
The diversity of them which shall tender an account is distinguished  if he suffer punishment for his own unrighteousness, hath no cause to accuse the law of injustice, but must refer his plague to his own infidelity. On the other part. Those that departing hence with faith & repentance (I speak here of sinners which are truly penitent in Christ) do so prepare themselves, as men reposing all their whole righteousness in the only innocency of Christ, and not in their works, shall neither be impeached for their sins, which Christ hath healed with his wounds: And yet if they have done any good work, they shallbe rewarded with the inheritance of eternal life, not for the worthiness of the works, but because of his free Imputation, he doth vouchsafe those weak works, be they never so barren and naked, worthy to obtain the promised inheritance: not because they have deserved it, but because himself hath promised it.  
I suppose these manifold and manifest sayings hitherto are sufficient enough to declare the truth, 
In Osorius writings order wanteth, and in distinguishing things Method.  and discover the falsehood of all this quarrel of Osorius: nay rather to show how many sundry faults he hath couched up into one conclusion: how many errors he hath clouted together, and into how many absurdities he hath tumbled himself headlong. For endeavouring to prove against the Lutherans: That there is none other way to attain true righteousness, then by living virtuously: he seemeth to pretend a colour of a certain few sentences piked out of the Scripture, such, as himself scarcely understandeth, or hath ill-favouredly disguised to make a show in his mask: and making no distinction mean whiles betwixt the persons and the things, disposing nothing in his due place and order, but chopping and shuffling all things together in a certain confused hotchpotte (as it were in the old unformed Chaos) though they be as far distant as heaven and earth, iumbleth them together without all discretion, confounding the law with the Gospel: the persons with the things themselves: righteousness of faith with righteousness of works: neither noteth which are the natural causes of the things, nor which are the proper effects of the causes: but disguiseth the causes under title of effects, and effects likewise misturneth into causes. For where as works are properly the effects of faith, neither are of their own nature good, nor can be esteemed for good, but through justification going before, yet our Osorius frameth his discourse, as though the chief and especial bulwark of all our righteousness were built wholly upon works. 
According to works. For the works sake.  And that which he readeth in Scriptures shall come to pass according to works, the same forthwith he concludeth to be done for the works sake, as though heaven were now a due reward for our travail and labours: & not the gift of grace: & as though they do work, might claim it as due debt for their works sake, and were not rather promised to them that believe for the Son the Redeemer his sake. But we have discoursed enough upon this matter: it remaineth that we pursue the track of the rest of his disputation. And because we have spoken sufficiently (as I suppose) of the one of those two propositions, which he calleth false, and whereof he hath accused Luther to be the Author: Let us now fyritte out the other, and see what vermin it is, and how it is able to defend itself.  
First of all, whereas Luther hath noted this saying, to be the chief pillar and foundation of Christian doctrine: That no man ought to ascribe the mean of his Salvation, in any thing else then in the only faith of jesus Christ: afterwards he proceedeth to the other point: That the fruits of good works are engendered, and do issue from this faith, even as the fruit is engendered of the root of a good tree: and that works do follow faith of necessity, none otherwise, then as a fertile tree budding out first his greéne leaf, and beautiful blossom, doth at the last by course and force of nature, bring forth fruit. The sentence Osorius judgeth to be heinous & in no wise sufferable: and yet in the mean time denieth not, but that good works do follow faith. 
Osori. doth deny that good works to follow Luther's faith.  But he crieth out with an open mouth this to be false that good works do follow Luther's faith. But it is well yet that we hear in the mean while, that good works are engendered out of Faith, but in no wise out of Luther's faith. I would therefore learn of you Osorius out of whose Faith good works do proceed.  

Pag. 146.  Forsooth my faith (saith he) is not Luther's nor Haddones' faith if he be Luther Scholar herein. Come hither Osorius a good fellowship that I may struck the smooth shaveling of yours a while. Truly I can not choose but all to belove you, and believe you also when you speak the truth, for I I suppose that the Oracle of Apollo can be no more true than this Oracle is, that works do follow your faith as you say. They follow indeed apasse in great clusters. And because ye vouchsafe not yourself to express unto us what kind of works those are, 
What manner of works do follow Osori. faith.  it shall not grieve me to do so much in your behalf. And yet what need I make proclamation of them? whenas your own books do so abundantly and manifestly utter the same, as that no man can be so blind or deaf, but he must needs see & hear them. What? art thou desirous (Reader) to have described unto thee as it were in a painted Table, what blossoms this pregnant faith of Osorius doth show forth? Peruse his writings and his books, especially those invectives compiled against Luther, & Haddon. Was ever man in this world, that hath heaped together so many lies upon lies: hath compacted so many blasphemies and slanders? hath uttered so many errors? hath ever by writing or practise imagined, expressed, & vomited out so many taunts, reproaches, mad words, vanities, cursings, brags, follies, and Thrasonical cracks? so much rascallike scolding mocks doggish snarlling as this beast hath brayed out in this one book? wherein you shall never find Luther once named, but coupled together with some title of reproach, as outrageous, frantic, or mad: If those trim monuments of your gay works, do cleave as fast to your daily conversation, as they are rife to be found every where in your books, and the testimonies of your wit: I Appeal to the judgement of the indifferent Reader, what consideration may be had of that your faith, which whelpeth out unto us such a monstrous litter. For if a good ●●●●growyng upon a sound root, do not commonly bring forth fruits unlike to the stock: And if children do usually represent their progenitors in birth, in some lineaments of parsonage, resemblance of manners, or other appliable feature of Nature (for the Gleade, as the Proverb is, doth not hatch forth Piggeons) it must surely follow of necessity, that either your works whereof you vaunt your crest, do by no means follow your faith: or else we must needs adjudge you a man scarce of any faith at all. And therefore to answer briefly to those glorious vaunts, which you make touching works that follow your faith, and not Luther's faith: if you mean those works which I have rehearsed, I will gladly agree with you: but if your meaning tend to good works, truly your own writings will without any other witness condemn you for a great liar. But go ye to. Let us allow this unto you, which you require to be granted, that is to say. That your Faith doth necessarily draw after it good deeds, as the Southeast wind doth draw along the clouds: yet what should be thestoppel in the mean space, to bar good deeds from Luther's or Haddones' faith more than from yours?  

Pag. 146.  Because (say you) faith cometh by hearing, and hearing by the word of God. I do acknowledge this a very Catholic maxim, & a sentence meet for a true Christian. But I wonder what monster these mountains will bring forth at the last. But Luther's faith cometh not of hearing, for he doth not hear the words of Christ. What words I pray you? and where are they written? Forsooth where Christ (as he saith) doth promise everlasting life to them that Repent: and doth man ace hell and destruction to them that are impenitent. Where is this? Seek it Reader.  

Luther's faith yieldeth no good works according to Osorius. Pag. 146.  And because Luther doth not hear those words of Christ.  
Ergo, his faith cometh not by hearing, and therefore yieldeth no fruits of good works, but stark briars & brambles only.  
Go to. And what doth your faith in the mean space Osorius? Let us hear what grapes it produceth. But my faith (saith he) that is to say, the faith of holy Church, whenas it consenteth to the words of Christ: And whenas also Christ himself doth threaten destruction to the impenitent sinners, this faith therefore wherewith I do believe these words of Christ causeth me to be repentant. What do I hear Osorus? why? what needeth repentance at all, where so manifold, & so great treasures of good works do flow so plentifully out of that river of faith, which works do prepare an assured way to perfect righteousness? For what man is he that dare presume to challenge the name of a righteous man, in respect of his unrighteous dealing? or who is he that repenteth him of his good deeds? But let us mark the sequel of this tale.  

Ibidem.  Again whenas the same Lord doth say: you shall be my friends if ye do the things that I command you. If I do give credit to Christ's words, 
The faith and works of Osorius.  and do earnestly desire to be received unto his friendship. I will employ all the power of my soul to fulfil all his Commandments. etc. Truly I do commend you Osorius, and account you an happy man also, if you perform in deeds, that ye protest in words. But what needeth then to make any plaster of Repentance, for as much as you do accomplish all God's commandments as you say? No, but I do apply all the power of my soul that I may accomplish them. How so (I pray you) Because I do believe Christ's words, and therefore yield my careful endeavour that if I do any thing amiss, I may purge the same with Repentance, and that I may observe all his good precepts to the utterest of my ability. Behold now Reader the platform of Osorius his faith: Which by succeéding encreasinges of daily budding blossoms yieldeth continual fruits of most beautiful and holy works, contained in the sap, branches, and bark of that pleasant stock. How cometh this to pass? First of all: because he is endued with that faith, which faith is proper and peculiar to holy Church: Then because he doth believe the words of Christ: Furthermore because he doth prepare himself through this faith, that he may cleanse his sins with Repentance (and what shall become in the mean space of righteousness of works in the Confession of sins) Lastly because he doth address the conversation of his life, as near as he can, after the line and level of Christ's rules. Go to. Let us compare this platform of his faith, and the faith of Luther and Haddon together. Osorius a God's name doth credit Christ's words: Luther and Haddon distrusting Christ, hath given no credit at all to the words of Christ. Osorius believing Christ, and esteéming aright of his words, gave himself to Repentance, as became a good Christian man, and so enured himself thereunto, that he abhorreth his own wickedness, and is become obedient to Christ's Commandments. These iollyfellowes have ranged all their life long in such careless security, as men never touched with any remorse of Repentance, or regard of amendment of life after the doctrine of Christ. Avaunt therefore cursed Luther and his companion Haddon both birds of an ill feather, with this your unbelief, which could never be induced to have a will neither to believe Christ, nor to come to Repentance, nor yet to accomplish Christ's precepts. You might at least have taken example by Osorius pattern, and thereby have learned faith, and bitterness of Repentance.  

A show of Osorius faith.  But go to now. Because Osorius doth triumph so gloriously of the credit that he giveth to Christ's words: Let us discuss the truth of his speech: and search out the difference betwixt this his faith, whereof he maketh such brags, and Luther's Faith. Take an example. The words of Christ in the Gospel are these: 
john. 6.  This is the will of my Father that hath sent me, that every one that seethe the Son, and believeth in him shall have everlasting life, and I will raise him up in the last day. john. 6. And immediately after the same Christ redoubleth the same words again, and again, thereby to imprint them more deépely, into their minds. verily, verily, I say unto you, he that believeth in me, hath everlasting life. 
john. 1. 3.  Again john the first. To as many as believed in him, he gave power to be made the Sons of God. And by & by in the 3. Chapter. He that believeth in the Son, hath life everlasting. And how oft do you hear in the Gospel, the sundry sentences, and the notable titles, and Testimonies, wherewith the Lord doth advance the faith of his Elect, and the wonderful commendation, wherewith he doth amplify the force, and efficacy thereof? Thy faith (saith he) hath saved thee: Be it unto you according to your faith. Math. 9 
Math. 9  Be it unto thee as thou hast believed. Math. 8. 
Math. 8.  Fear not believe only: Mar. 5. 
Mar. 5.  Believe only and thy daughter shallbe made whole. Luc. 8. If thou canst believe all things be possible to the believing man. Math. 9 And he that believeth in me shall do the works which I do, and greater works than I do, shall he do. john. 14. You do acknowledge these words of Christ (I suppose) which you can not deny: 
A comparison betwixt the faith of Osorius and Luther's Faith.  I demand of you now whether your faith, or Luther's faith do agree better with the words of Christ? Luther's, that doth call back all things unto faith? Or yours, that doth yield over all to the works of righteousness. Whenas the Lord being daily conversant: with the Publicans (as the Gospel reporteth) doth prefer the Publican before the Pharisee: Marry Magdalene before Simon: Banqueteth his prodigal Son more sumptuously, than his obedient brother: whenas he carrieth upon his shoulders his scattered and lost sheep: looketh narrowly for his lost groat: bindeth up the wounds of him that fell among thieves: offereth himself a Physician to the sick more gladly, 
The righteousness of saith according to the Scriptures.  then to them that were sound and whole: whenas he placeth harlots and Sinners in the kingdom of God, before the Pharisees: when he requiteth their travail with equal wages, that came to work the last hour of the day, with them, that bore the brunt, and heat of the whole day in the Vynearde: when he compareth, and setteth the last, before the first: when he promiseth Paradise to the thief, for his faiths sake only: when he fashioneth Paul, of a deadly Enemy, to be an Apostle: whenas he doth not only receive to mercy the Gentiles castaways by nature, excluded from the promise, void of all hope, Reprobates for their Idolatry, but hath them in greater estimation, than his natural Sons: What did he mean else by all these examples, then to disclose unto us the secret mystery of our justification? Which consisteth rather in forgiveness of Sins, then in doing good deeds: which is to be esteemed by the only mercy and promise of God: whereof we take hold fast through faith, and is not to be weighed by the value of righteousness, nor any merits of works. Therefore since all you opinion doth so wholly discene from this kind of Doctrine, with what face can you affirm, that your Faith is consonant with the words of Christ? and Luther's discrepaunt?  
The Apostle doth in so many places throughout his whole Epistles thunder out (as it were) that there is no righteousness but through the faith of jesus Christ: 
Osori. doth never name in his book this word, Imputation.  that no salvation is to be obtained, but by the Mediator the Son, through whom righteousness is Imputed, not purchased by works, neither to him that worketh (saith he) but to him that believeth in Christ, that justifieth the wicked: And yet you seeming not to be so much as acquainted with this righteousness by Imputation, as that ye dare not once name this word Imputation, do notwithstanding stand so much in your own conceit, as though Christ at his coming should find all faith in Osorius, 
A plain demonstration that Osori. giveth small credit to the words of Christ.  but no faith at all in Luther. If a man might be so bold with you, it were no uneasy matter to pike out divers other sentences out of Scripture, which would quickly crack the credit of your faith. As where the Apostle writing unto Timothe doth so manifestly Prophecy: That it should come come to pass before the end of the world. That many should depart from the faith, believing lying Spirits and doctrines of devils, forbidding Marriage, and the eating of meats, which the Lord hath prepared to be received with thanks giving. These doctrines of Devils for as much as the lying spirit of Osorius doth so stoutly maintain, & bend all his force to uphold in this latter age of the world, as besides him no man more obstinately: what may be though else, but that either he is departed from the faith? or that the Apostle is an open liar? Again: Where the same Apostle writeth touching Antichrist, painting him out in his colours (as it were) & so lively expressing him to the apparasit view of the world his Throne, his wickedness, his juggling, 
2. Thess. 2.  his lies, his pride, his immeasurable arrogancy vaunting himself beyond all haughtiness of man's Nature. What may a man judge of these sentences? the meaning of the which can by no means possible be applied to any thing else them to the Romish See. 2. Thess. 2. Again in the Revelation of S. john: where the same Antichrist is set in open stage, having the shape and countenance of a meek Lamb, which under the viso of false horns, 
Apoc. 13.  should resemble the true Lamb, and restore the Image of the wounded beast to life and speech. Which place of Scripture because can not be wrested any other ways, then to that romish hierarchy (which bending to ruin at the first, was restored by that great Archeprelate of Rome) yet in this most apparent Text of Scripture, if Osorius faith he demanded, whether it may be appliable to the Bishop of Rome, we shall find him as far dissenting from the purpose of this Prophecy, as if he were demanded the way to Canterbury, he might answer, a poke full of Plums. We have hitherto sufficiently enough declared (I suppose) that Osorius for all his brags is void of all aid to defend his Faith: And so for this time I will commit the cenfure of those gay works, which flow so plentifully out of that glorious Faith, to that judge which shall display the hidden corners of darkness: and to the consideration of them, who by the view of his books, have skill to discern a Lion by his paws, or rather an Ass by his lolieeares. Now remaineth at length to discover briefly that, which he barketh against Luther's faith.  

Pag. 146.  Now let us see Luther's faith (saith he) whether it can bring forth any lively fruit. 
Osori. doth discuss the saith of Luther.  It can not by any means. etc. Lie on yet more a God's name. First of all, because he teacheth that all works appear they never so godly are defiled with sin. Nay rather: but that you were by nature of so corrupt a judgement, that ye can not frame yourself so much as to speak the truth, you would never have patched this lie amongst the rags of your lease. Luther's disputation concerning faith & good works, tendeth to nothing else, but that which the Scriptures every where, the sacred spirit of truth, and S. Paul inspired with the holy Ghost do by all means, and reasons confirm, & which we all aught of very duty to embrace. For Luther endeavouring to make evident the doctrine of justification, & comparing our good works with the law of God, is enforced to confess the very truth of the matter: that is to say, That there is nothing so holy in works, but being of it own nature, in some respect unclean and defiled, must needs be unsavoury in the sight of God, if without Christ it be racked with exact scrutyne of Gods severe judgement. And hereof quarrel is piked forthwith against Luther, 
Note here the cavil of Osorius.  as though he should affirm that whatsoever works the very regenerated, & engrafted in Christ themselves did work, were nothing else, but mere sins, and wickedness. And because he doth abridge good works in that part only, wherein they be falsely adjudged to be of value, to justify before God: Osorius doth argue against him in this wise, as though he did utterly root out of man's life, all Civil and Moral virtues and virtuous conversation. Wherein a man can not easily determine, whether he doth show himself more injurious to Luther, or bewray rather his own blockish grossness. No man ever taught more sound, 
The doctrine of Luther touching good works.  no man more highly commended good works, than Luther did, being separated a part from the doctrine of justification. And whereas he doth extenuate the force of works in the treatise of justification, he doth not therein so altogether derogate from works, as rather friendly advertise them, which through vain Confidence of works, do challenge to themselves righteousness in the sight of God, and do depend so much upon the deservings of works, as though there were none other fountain from whence our Salvation might be derived. Luther therefore using Argument against those persons, doth boldly avow, that all our works are defiled, yet not simply, but in respect of their application, being considered without the faith of the Mediator. Which being most truly spoken by Luther, is as sinisterly wrested by Osorius as though he had spoken it simply, that there is no good or commendable thing in works, nothing in them acceptable to God, though never so duetyfully, or virtuously performed. And for this cause he concludeth at last, as with an unvanquishable Argument. That by no means possible, Luther's faith could bring forth any fruitful works, like as that barren fig tree, growing near unto the high way, whereupon grew nothing but leaves. But this is Osorius his own conclusion not Luther's, a Sophistical cavil concluding falsely. If S. Paul doubted nothing at all to esteem all things sinful which were done without faith. Rom. 4. 
Rom. 14. Aug. in prima quinqua gena ex Prologo Psal. 31.  If it were lawful for Augustine to write in this wise. Thy works are examined (saith he) and are found all defiled. Why doth he rage's so furiously against Luther, because he doth profess, that the deeds which we call good, are in none other respect to be daémed for good, them as they be valued by the faith of the Mediator? The consideration of this doctrine as is of itself most assured, so doth it not tend to that end, that Osorius imagineth, to discourage godly minds from virtuous endeavour. Rather well disposed persons are so much the more inflamed to embrace virtue, by how much they find themselves more bound to God's bountiful mercy: for as I understand, nature hath so provided, that faith working by love, should always be more effectual, than the law constraining through fear.  
If this rule of Paul can not yet be beaten into that bussardly brains, how that our deeds be void of all praise, and estimation, teaching you that all thing is Sin, that is wrought without faith. 
August.  Let Augustine yet prevail somewhat with you. Believe (saith he) in him that doth justify the wicked, that thy good works may prove good works: For I will not vouchsafe to call them good, as long as they do issue from an evil tree. And therefore our Saviour himself reciting and rewarding the good deeds of his faithful, 
Works are not in any other respect accounted for good in the sight of god then in respect of Christ through faith.  doth not speak in this manner as though he spoke generally. Thou hast fed the hungry. Thou hast lodged the harbourless: Thou hast refreshed the needy, and clothed the nacked, but restraining all these things to the faith, which ought to be towards him. I was hungry (saith he) and ye fed me, and I was naked, and ye clothed me: I was in misery, in chains, and imprisoned, and you visited me and gently refreshed me: I was harbourless and ye refreshed me. etc. So that he regarded not so much the deeds themselves, which are indifferently employed upon the relief of the needy, as he esteemed the faith which worketh those deeds for God's sons sake & his name's sake. Wherefore forasmuch as upon this faith dependeth not only the justification of all mankind, 
Good works are justified by faith.  but of all the actions of man's life, in the sight of God, as upon this only root, and foundation, what absurdity ensueth hereof to say. That all our works as of themselves, & their own nature, are filthy in the sight of God, unless they be sprinkled with the faith, & blood of the Mediator? Now these things being agreed upon. Let us return to the Argument of Osorius. 
Pag. 146.  The faith of Luther (saith Osorius) can by no means yield any good fruit. Why so? Because he doth say that all our works seem they never so holy, are infected, and wholly defiled. Go to, and what more? Ergo. No lively fruits of good works (saith he) can ensue from Luther's faith: for as much as all our doings are corrupt and sinful, as Luther himself witnesseth. I do hear you & answer you. That the Antecedent is true, but the consequent most self. For to confess that to be true, which Luther hath most truly alleged, that all our good deeds being viewed with the eyes of God's justice, without faith, and without the Mediator, are of themselves no less abhorred in the sight of God, then wicked sinners: yet is not Osorius conclusion therefore true, that Luther's faith is the wellspring and seédeplot of all ungodliness. The reason thereof is evident. For whatsoever actions, or endeavours of man's life are of their own nature blameworthy, the fault of the same proceedeth not from faith, but from the poisoned corruption of our weak flesh. And therefore Luther agreéing very well with Augustin, commandeth to take holdfast of faith. That our works may thereby be made good works, For as much as whatsoever is not of faith, and is not only not shielded under her protection, deserveth not to be accounted for good, but also after the testimony of Paul, is esteemed in the sight of God no better then very sin and offence.  

The Argument recoileth back upon Osor. himself.  This matter being confessed, a man may frame an Argument against Osorius much more fitly after this manner.  
For as much as the law in her proper effect can do nothing, but engender wrath, and was for this purpose published, that sin should appear much more sinful.  
It followeth rather by Osor. doctrine (who seemeth to maintain with the whole bent of his skill the glory of the law) that no good works are engendered of the law, but sin rather as from whence more plentiful matter of wrath is raised to our destruction.  
But Luther handleth the matter far otherwise, all whose Divinity how much the more carefully doth enseale unto us the faith of Christ, which is the only mother, and nurse of all virtuous deeds, so much the greater increase of good works must of necessity spring by his doctrine. And therefore (as I suppose) we have handsomely enough, for this time, wrong out of Osorius his fingers, this choking bone, wherewith he hath kept all this stir against Luther, and thrust it into his own throat: That Luther's faith is the well spring & seed plot of all wickedness, but his faith the fountain of all virtue. But here comes an other bolt, out of the same quiver, as well made, and as wisely shot. Let us behold how near the mark he shoots withal.  

Pag. 146.  Again because Luther doth affirm that the force of lust is so strong, that he believeth no man able to resist it. It is a common custom (I perceive) amongst many persons to extenuate and despise boldly Original sin, and that decay of nature in words: but I could never find any one, that was able to suppress and utterly subdue the strength thereof indeed in this mortal life: except that only man of whom it is written: Which of you doth accuse me of sin? unless we will couple this our Osorius next unto him, and make him his equal: who with singular & unspeakable courage, doth fight against nature, so stoutly (I think) that no force of natural corruption, no enticements of tickling lust can drive him from his state of innocency. But I will no more rippeup the life and manners of Osorius I will examine the force and vigour of his Arguments and the unjointed joints, and shivered sinews thereof.  
Luther doth deny that man in this life, is able to vanquish the strength of sin utterly, reigning in the flesh.  
Ergo, No good works do proceed from Luther's Faith.  
Why do ye not by the same Logic conclude likewise.  
Ergo, There is nothing in the world besides the Crow that is black.  
Nor any skill in the learned that is not in Osor. pack.  
But go to let us change the names of men & let the matter remain. And in place of Luther let us use the name of Paul. Mark now as wise a reason, or rather the very same, only the names of persons being changed.  
Paul complaining of the sin, which doth accosiber his flesh, doth protest, that in his flesh, dwelleth no good thing.  
Ergo, No good works are engendered out of Paul's faith.  
For what difference is there I pray you betwixt the words of Paul, & Luther's position, if ye compare them together rightly? whenas each of them with unelagreable assent, have relation to the self same unvanquishable tyranny of Original sin. But now let us hear how necessarily this consequent must follow of this wonderful reason, wherewith he would seem to prove that Luther's faith is the utter subvertour of all good works: for in this wise crawleth forward that lying spirit out of his mouth.  
But for as much as no man can enterprise any good action, unless he do first utterly cut of the kingdom of sin. 
Pag. 147.   
But the kingdom of sin can not be utterly cut of, if it be true that Luther teacheth.  
It remaineth therefore that no man is able to work any good deed.  
As touching the form of this Argument, 
Osori. Argument faulty in the form.  perhaps the punies in Sophistey may somewhat allow: but if ye behold the matter thereof. Certes the Doctors of Divinity will reject the same as faulty. Unless (saith he) the kingdom of sin be first utterly cut of. etc. Truly I would not much stand with you here Osorius. If you will first express unto us apely and distinctly, 
A twosold kingdom of sin.  what you mean by this word kingdom. For whereas divines do agree, that there are two sorts of sin, which we call actual sin: which also they do distinguish two manners of ways, into Sin reigning, and Sin rebelling, you must teach us, whether of those two you mean. For it is not all one thing to suffer thyself to be carried away with sin, & to yield thyself willingly captive into his Tyranny, as to be vanquished of sin through weakness: For the first cometh of will: the next of Infirmity: We are all many times overcome of sin, neither liveth any in this flesh, but offendeth sometimes sundry ways. Yet are we notwithstanding overcome against our wills, and drawing back as it were. The most chosen servants of God are sundry times cast down through Sin reigning in their members: But never yield over wholly as subjects to his kingdom. Very well therefore doth S. Paul counsel us: Let not Sin reign in your fleshly bodies. 
Rom. 6.  Rom. 6. And yet the same Paul did not always bring to pass the good that he would. But did work many times the evil that he would not: Not he now but Sin dwelling within him.  
These things being thus opened: Let us search out the pith of the Argument. 
The substance of the Argument is discussed.  He denieth that virtue hath any place there, where the kingdom of Sin is not utterly rooted out. If Osorius do mean the kingdom of Sin, as a king or a tyrant doth reign over his subjects. The Mayor proposition is true, but the Minor most false. For Luther did never teach, no not so much as dream otherwise, than that Sin should be suppressed as much as were possible. But if his meaning tend to this end. That no man can enterprise any good work, unless the tyranny of Sin being first brought under yoke, he have so tamed the flesh, that no motion so much may be felt to rebel within, that may wound or infect the conscience: how can Osorius make proof of that which he verifieth in his Mayor? or confute that which he doth object against Luther in his Minor? Or where shall he find that conqueror of Sin, who having thoroughly mortified Sin, and utterly vanquished the raging Rebellion of natural corruption, dare promise reward of perfect righteousness unto himself? job a man of all other famous for his uprightness of life, 
job,  was yet so displeasant with himself, that he seemed to stand in doubt of all his works. 
Esay,  Esay doth condemn all his righteousness, to be more loathsome than a menstruous clout. Who was more holy, or more acceptable to God then David? 
David,  And yet beside that he dare not presume to offer himself to judgement, as being dismayed with fear of his secret conscience, he doth not spare frankly to pronounce, That no flesh living can be found righteous in the sight of God. The great Prophet Daniel doubted not to make his humble Confession together with the people, saying, 
Daniel.  That he had Sinned with his forefathers. What shall I speak of jonas, 
jonas.  and the other Prophets? And to let pass the other Apostles, what shall I say of Paul and Peter? S. john declaring That we all are trespassers in many things, 
john.  doth not exempt himself out of the same number.  
Next to the Apostles, ensued the Age of ancient Antiquity and learned Fathers, who although with all their power & might, did valiantly maintain continual battle against the assaults of sin, yet could they never so surely encamp, & guard themselves in so firm a ground, but they should be undermined with the countermoyling of her outrageous Pioneers: that like dastards mistrusting their own strength, they should feel themselves enforced sometimes to forsake their standing, and flee for rescue to the only mercy and forgiveness of God, as to the only unpenetrable rock of their Salvation. And therefore S. Jerome in plain words doth note truly, 
jero. in Ezec. Lect. 14. Cap. 46.  that though man did attain to perfection, he should yet stand in need of God's mercy: and that man's full and perfect perfection did depend upon grace, and not upon deservings. etc. No less effectually Augustine writing to Boniface touching perfect righteousness, or rather of the imperfection of our righteousness. 
August. ad. Bonif. Lib. 3. Cap. 7.  Virtue (saith he) which is now in a righteous man, is said to be so farforth righteous, as unfeigned acknowledgement, and humble Confession of his own imperfection doth admit the same to be perfect. Again the same Augustine in an other place doth account that man to have profited much in this life, 
August. de Spirit. & Lit. Cap. ●.  who by profiting doth feel in himself, how far he is distant from true perfection. And because the Latin Church shall not seem to want the testimonies of the Greékes. Let us hear the words of Basile treating of man's righteousness. 
Basil. in conc. de humilit.  This is full & perfect rejoicing in God, when as a man is lifted up not with any righteousness of his own, but knoweth himself empty and naked of true righteousness, and so to be justified by Faith Only in Christ jesu. Whereby Osorius may perceive, what estimate is to be made of our own righteousness, though it seem never so beautiful: which Augustine himself adjudgeth worthy of execrable curse, if it be examined besides the mercy of God. 
Aug. Lib. cont. 9 Cap. ●●.  But because (saith he) thou dost not narrowly & sharply search our offences, we do hope assuredly, that we shall obtain some place for pardon in thy sight. It is not needful to" make a Register of all the testimonies of writers (the matter especially being so evident, and so strongly fenced with multitude of authorities) whenas the consent and agreement of all writers, is in no one thing more general, and steadfast, then in the abasing of perfection of works, and humbly craving pardon of our own imperfection. 
Aug. Serm. de temp. 49  Whereupon Augustine, stand not in judgement (saith he) against thy servant, requiring of me all things that thou hast taught and commanded. For if thou enter into judgement with me, thou shalt find me guilty. I had need therefore of thy mercies, rather than thy severe judgement. I demand now what you conceive of the words of Augustine? Surely although I do not think, that the man was void of wonderful willing endeavour, yet if he had been of all parts endued with that integrity of undefiled life, and had utterly rooted out the whole kingdom of Sin, with the concupiscence thereof: and had obtained to be deemed praise worthy, in respect of absolute accomplishing the Commandments of God: his soul would never so humbly have disclaimed from God's judgement, and submitted all comfort of pardon to the only freé mercy of God.  
Let us annex hereunto the same Aurel. August. altogether disagreéing from Osorius where he setteth down the same much more plainly in his book De Spirit. & Litter. 
August. de Spirit. & Litter. Cap. 11  I said (quoth he) that it was possible for a man to be without Sin, if he have a will thereunto, & God's assistance withal: but I never said, that ever was, or ever should be, any one, who in this life could be so perfect, except that one only, in whom all creatures shallbe quickened. etc. Of what force therefore can this your wyndeshaken crooche be, more than Catholic, which you have scraped out of Hosius, Roffensis, or Cicero (as I suppose) where upon your lame crippled works do rest so boldly? namely: that a man may so order his life in this rotten Tabernacle of the flesh, after the right squarier of righteousness, by the assistance of God: as having thoroughly conquered the kingdom of Sin, he may easily accomplish all the Commandments of the law? And therefore to answer at a word for all, what shall I speak else, then as Jerome reported to Ctesiphon, when he wrote against the heresy of Pelagians. So shall I set Augustine against Osorius, & S. Jerome against Sir Jerome. 
jerom. ad Ctesiphon. x Pelag. Tomo. 3.  Thou dost say, that the Commandments of God are easy (saith S. Jerome) and yet thou canst name no one man, which hath performed them all. etc. And so the same S. Jerome proceeding forward: Utter no such blasphemy against the heavens, whereby thou mayst delude the minds of simple folk with these words. It is, and it may be: for who will grant unto thee, that a man may do that, which never man could do? And again the same Jerome, what is our wisdom? nay rather what ought our wisdom to be, which are not perfect? Our simple Confession, that we are unperfect: and that we have not yet achieved or attained full perfection. 
jerom. x Pelag. Lib. 1.  This is the true wisdom of man, to know himself to be unperfect. And I willbe bold to speak it, that the perfection of the best and most righteous, whiles he dwelleth in this fleshly doughill is altogether unperfect. etc. What need I allege any more in a matter so manifest of itself? so thoroughly confirmed with Testimonies, and so plainly and notably discernible by the daily examples of man's life?  
But amongst the rest of this innumerable overflowing multitude of Sinners, here shallbe a Reply made (I believe) of the Divine integrity of this one Gentleman Osorius, of his wonderful conversation, absolute holiness, Angelic chastity, culuerlike simplicity, linked together with a more than Seraphical humility, and incomprehensible innocency, who alone amongst the children of women, hath beautified the whole world with such brightness of righteousness, who carrieth about him all virtues fast locked in the sacred cheéste of his breast, and daily numbered them: who hath so quenched the boiling froathe of Original Sin: hath so utterly subdued, and brought into bondage, the whole empire thereof even at one push: hath of all parts so absolutely fulfilled each tittle of the Commandments: 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 even now haled up on high, 
The holy & and perfect life of Oso. compared with S. Francise.  with a certain out stretched reach of mind beyond the heavens, and rapted now into the fraternity of S. Frauncisce himself, is inflamed with unquenchable desire of Divine zeal, that he will not once tread awry so much, nor willbe blotted with one spot of crime, or suspicion of crime, be it never so little: will not yield to any temptations of Satan, or infirmity of the flesh: will not be seen with blemish or suspicion of Sin, no not one Solecism or incongruity: no nor yet idle speech in all his words, no disorder in his whole life and conversation: out of whose mouth shall issue no idle word, nor lie no (I dare boldly say) not one no erroneous doctrine, no contumelious cavil in his books: no rascallike slander: no Sycophanticall outrage: but all things shallbe found within him so attempered, and qualified with a certain marvelous peaceable modesty, and lenity, that no defect may be found needful to be added to fill up a full Bushel of perfect righteousness. And because thou shalt not wonder (Reader) by what means, this our most Reverend Prelate hath climbed to this immeasurable excellency of general righteousness, and with what Pillars he underproppeth the same, and learn withal, how available and effectual, this most sacred Sacrament of Confession is: vouchsafe I pray thee to hear Osori. himself telling his own tale. 
Osor. Lib. 2 Cap. 100  I do call to witness (saith) he jesus Christ my Lord and my God, that by the means of this comfortable Confession sundry times frequented, 
How great the force of Popish confession is.  I have escaped from infinite wickedness: wherefore if I have at any time subdued lust, if I have forsaken voluptuous filthiness, if I have been desirous to embrace Chastity: If I have been enlightened with any sparkle of godly zeal: I do wholly ascribe the effectual operation thereof to the same Sacrament: through the which the holy Ghost hath emparted unto me great store of his grace. etc. What a test is this? If being first overwhelmed with innumerable iniquities, he have attained that righteousness at the length through the virtue of that most sacred Sacrament, in so much as he hath shaken of the yoke of all concupiscence, hath cut the throat and cut of the head of the kingdom of Sin: what need hath he then to repeat his confessions so oft? when the wound is whole, what need any plaster or further Surgery? If all Sin be abolished, to what purpose serveth daily custom of Confession, and to what end is absolution craved? But if he feel yet somewhat lurking within him, that forceth him betwixt while, to run again so oft to Confession, and to the drugs of absolution: how is it, that he affirmeth so boldly, that the kingdom of Sin is wholly conquered in us, so courageously fighting against Luther's doctrine in words, whereas in very life he agreeth altogether with Luther.  
Finally if Osorius dare presume to stoutly upon his own conscience, as having utterly crushed in pieces the kingdom of Sin, that he is now no more acquainted therewith: what may prejudice him, but he may forthwith frankly justify himself with the Phariseé and say, I thank thee, O Lord heavenvly Father, that I am not as other men are, nor like unto this Publican Luther, and those seely sheépish Bucerans. I do fast twice in the Weéke: I give the tenth of all that I possess: yea besides all this I do also daily enure myself to holy Confession. etc. But hereof enough: Let us proceed to the remnant rabble of his raked lies as they follow.  
Furthermore who be holy & unblamable before God? 
Pag. 148.  Even those truly which are void of all crime, but according to Luther's doctrine, you can not be void of crime: for he denieth that sin is extinguished, and affirmeth that the flames of all abomination do broil out thereof, as out of a hot flaming Oven, scorching and consuming all things: by means whereof no man can be found unblamable & without spot. The subtlety of this Sophistical cavil tendeth at the last to this end.  
God hath chosen us (saith the Apostle) that we should become holy, and unblamable.  
But according to Luther's doctrine, no man can be holy, and without fault, in this life.  
Therefore hereof ensueth an unavoidable conclusion.  Because no man living is clear from offence, therefore neither Haddon, nor any of all the Lutherans can be reckoned amongst Gods Elect. 
Pack ye hence therefore as banished outlaws all ye vile Lutherans, pack ye hence with all your torn & ragged works into the hells of Osorius damnable curse. For the gate of Election is not opened to any, but unto Popes, Osorians, Phigianes, Hosianes, Eckyans, and others the like lordings, in whose most pure and choice behaviour, no drop of filth can be found worthy of Reproach. If Osorius himself had not been so shameless beastly, as to blaze abroad this trifling Argument, it would have loathed me to have rehearsed the same in this place: nor would I vouchsafed any answer thereto: but that I thought good to give the Reader a taste of his blockish ignorance, that he might smile at it a while, or at the least, learn by this, to esteem of all other his poppet reasons almost in all his book: for scarcely any founder matter is scattered in any part thereof.  

Osori. Argumentation discussed.  FIrst of all. The Apostle both teach that we are elected and chosen, that we should become holy. This is true. Whereby you may perceive (Osorius) that whatsoever holiness we be endued withal, doth neither go before, nor accompany election, but that it ought to follow altogether, not in order of time only, but in respect of the end and effect thereof. For the Apostle doth not say: GOD hath chosen us because we were holy, or should afterwards prove holy, but that we should become holy: so that God's Election is now the cause, not the effect of our good works. And if good works do follow Election in order of time, I see no cause to the contrary, but by the same reason, our justification should likewise necessarily follow. For as much as the consideration of them both is all one. For whom hath chosen, the same he hath justified: and with the same grace that he hath chosen us, he is said also, to have justified us: by one self same mean, and to one self same end. For God hath chosen us, if ye ask here the cause: of his free mercy according to the good pleasure of his will, if ye seek the mean. In Christ jesus, If ye look for the end to work good deeds, not for the good deeds sake, not for any our deservings, but to the praise of the glory of his grace. Truly none otherwise fareth it in the matter of justification. For whom God of his free mercy hath chosen, the same also he hath freely justified, not by any other means then in Christ jesus: not because he foresaw, that we would be holy, but to that end, that we should walk circumspectly and holily in his sight.  
But what emporteth this saying, 
To be irreprehensible how it is taken in the Scriptures.  that we should become holy and unblamable? peradventure Osorius be of the opinion, that the Catharres, Celestines, and Donatifies were imagining, that herein our full and absolute regeneration of our renewed nature was signified unto us: and that we should accomplish such a kind of thing as the Grecians do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the which, God's Election and our justification could not by any means consist. verily I could wish withal my heart, that we all could direct the course of our life in such sort, according to this Puritanisme of Osorius. And that we were all endued with such integrity, and Angelic innocency, that no part of our life might be defiled with blemish or just reprehension. But what shall we say? Such is the condition of man's life, such is the weakness of the flesh, that every man hath his infirmity: And we have not as yet so put of the Nature of man altogether, that we should be forthwith transformed into Angels. Go to then? what if it come to pass, that in this brickle estate of our frailty, any of us do folter and falldowne? are we therefore excluded forthwith from our Election? or have we by and by lost the benefit of our justification? I do not think so Osorius. For in what sense shall the Election of God he said to be permanent, if it may be cut of, and have an end? or how shall it be called steadfast and assured, if it hang upon the uncertainty of our frailty? But do not the true elect (say you) fall at any time into deserved rebuke? what then? shall every one that is worthy rebuke, be forthwith cast of from his Election? A good fellowship (Osorius) What if this fall hap before Baptism? You will say that Baptism doth wash it clean away. What? and shall not faith and Christian Repentance cleanse our offences after Baptism likewise? If there be no forgiveness of those Trespasses which we Christians do commit after Baptism: To what end is that Article in our Christian Creéde, wherein we confess remission of Sins? If no offence be made, to what purpose serveth Pardon? Surely where nothing is blameworthy their Pardon may go play. Let us see now: will you now despoil us of an Article of our faith, and withal bereave us of hope of remission, that erst boasted so boldly of your strong belief in the words of Christ? But you say. God did choose us that we should be unblamable. I do hear you Osorius & allow your Objection, if you will likewise accept of mine answer. Whatsoever is forgiven to the guilty by Pardon, and purged by forgetting and forgiving: there is nothing remaining to terrify that person from Imputation, or make dismayed for any controllement. For (that we may so bold to glory as Paul doth). 
Rom. 8.  What is he that shall accuse the elect of God? God is he that doth justify, who shall then condemn us? We may lawfully add hereunto. Who shall control us?  
You see therefore in what wise Gods elect do appear now excusable and righteous: not so much through the cleanness of their deeds, as through the bounty of him that Imputeth: Not from the beginning of unrighteous nature, 
August. Epist. 95.  (to speak Augustine's own words) but by conversion from sin to righteousness. nothing blameworthy, but because it doth not please the Fatherly clemency, to exact sharp and narrow trial of them, whom he hath chosen in his Son. And therefore the Apostle noting the same thing, saith. 
The Cause and end of Election.  Whom he hath chosen in Christ jesus, that they should become holy and unblamable. etc. Wherein you have 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 & unblamable. For he speaketh not in this wise: he did choose them which had lead an uncorrupt life, to the end he might engraft them in Christ. But he did choose us in Christ jesus first, that we should live holy, and unrebukable. 
Osori. Objection.  But by what means unrebukable (say you) whenas the very elect themselves can not be free from fault, as Luther doth say? The answer is plain and easy.  
Whereas Luther doth deny, 
The confutation of the Objection.  that God's true elect are free from all guilt, he seemeth therein to have regard to the frailty of man's nature, & making a comparison thereof, doth set the same directly opposite against the severe justice of God's law. This weak nature bending her force as much as she may, against the assaults of sin, although she get the upperhand sometimes, yet, besides that she yieldeth over very oft as vanquished, even then chief, when she hath obtained the mastery, she doth never yet express the immaculate sincerity, & undefiled uprightness in maintaining the battle, but some default may be found in her most perfect obedience: & so pumples will yet stick fast in the flesh, that they may be easily espied: For curing whereof she shallbe constrained of necessity to pray in aid for the general treacle of the Church. Lord forgive us our sins. etc. So that Augustine's words may well be verified here, 
August. de natura & gra. Cap. 53.  why is the possibility of nature so much presumed upon? It is wounded, maimed, troubled, and utterly destroyed: it needeth a true Confession, and not a false purgation. etc.  
Furthermore where the Apostle maketh this addition: Thar" we should become holy & unblamable, he seemeth not therein so much to respect the natural perfection of innocency (which I doubt whether may be found in the very Angels) as the zealous mind, godly will, & earnestly bend affection of every of us in this life, & uprightness in every our several vocation: meaning nothing in this placeels, them as he did in an other place: where speaking of the vocation of widows commandeth them to be instructed to lead an unreprovable life. 1. Timo. 5. 
1. Timo. 5.  Likewise making mention of Bishops: saith. That they must be unblamable, & have a good testimony, left they fall into reproach and reproof of the slanderer. 1. Tit. 3. 
1. Tit. 3.  Again setting an order for servants, commandeth them to have regard to their calling, 
1. Timo. 6.  lest the name of God & the doctrine of their profession should be brought into obloquy. In like manner to Titus the 2. chap. Appointing a rule of comely conversation, he doth exborte all persons that every one so behave himself in his vocation, 
Tit. 2.  that the word of God be not blasphemed: & that the adversary may be ashamed, having no just quarrel to accuse us. And again to the Colloss. the first chap. 
Collos. 1.  That he may deliver you holy and undefiled and unblamable in his sight. etc. Which sayings tend not to this end, as though man's nature could put on that perfection, whereby by she might be preserved from falling at any time afterwards by frailty from the state of integrity: but provoke us rather thereby to take heed, that our will be no more in thraldom under wicked rebellion, & so voluntary yeld over the members of the body to sin, or by any means bring herself in bondage to wickedness. And this is the meaning of the Apostle (as I suppose) That we are therefore chosen of God, not to be delighted in mind with the concupiscence of the flesh, to fulfil the lust thereof But to become holy: That every of us in this world should demean ourselves in our callying soberly, uprightly, and godly, as be seemeth the chosen, and holy ones of God.  
Whereby you may sufficiently perceive (if I be not deceived) That those sentences, 
How holiness & frailty be concurraunt in the holy ones.  which Paul hath written concerning holiness, and Luther touching natural infirmity, are not so repugnant one against the other, but they may both be admitted well enough. For hereof ariseth no repugnancy, but that in outward conversation, and observing the rules of our function duly, it may be said after a simple manner of speech and unfeignedly: That is to say, in the sight of God a man may demean himself honestly, in whose nature notwithstanding some such filth may cleave, as may of necessity compel him to cry out with that elect vessel of God, wretched man that I am, who shall deliver me from this body of death? 
Rom. 7.  But Osorius perhaps will chaunte us an higher note, not with this miserable Paul: Unhappy man that I am, who shall deliver me? But will descaunt (I suppose) with that blessed Phariseé. I thank thee, O heavenly Father, that I am not as other mortal men are. etc. But let us go forward, and pursue the Relics of this notable monument. And sithence we are come now to the treatise of Predestination and Freéwill. Let us mark well what stuff this Ranger hath brought out of his Forest: and what dogs he leadeth to coarse other men's game withal.  

¶ Of Predestination and free-will.  
LVther affirmeth that free-will is a thing in name only, 
Of Predestination and free-will. Pag. 149. 150. 151.  or a Name without substance: That man is the patiented and not the agent: That he is drawn, and doth not purpose or Deliberate any thing: That man is an instrument only, and as it were a Saw, or Axe which God doth frame and force whether he will, and whereunto him pleaseth: and that man hath no power nor strength reserved him either to do good, or to commit wickedness: in so much that we are not able not only not to do good or evil: but also not to think any thought by any means of ourselves. Moreover when I name Luther, I understand also withal Melancthon, Bucer, Calvin and the rest of your jolly fellows: whose opinions and writings tend to this effect at the length. That no difference at all may seem to be betwixt man, and any other tool or instrument.  
In very good time Sir, blessed be this hour, wherein we are come now at the length to the most cumbersome and crabby treaty of Freéwill, which being heretofore so oft tossed to an fro in common Schools, in assemblies, and disputations of divines, after so many combats & turmoils, hath now at the last found out a champion (hope I) through whose only force and activity being defended, and shrouded (as it were under the Target of Ajax) she shall be able to endure and withstand all the assaults, and countermoyles of all heretics whatsoever. For whereas heretofore this unsearchable gulf hath encumbered & entangled the wits, and studies of so many notable Clerks, Cardinals, bishops, and Priests: the bottom and depth whereof could notwithstanding never yet be attained unto: I suppose the only let thereof hitherto hath been, for that our Osorius was not hatched as then, nor produced to be Proctor in this cause. But now sithence this upstart wrestler is skipped over the old barriers, and hath catched the collars in hand, may any man doubt but that (the whole force of the Enemy being utterly discomfited and compelled to flee the field, the Majesty of Freéwill having been long time wounded and weakened with grievous malady, yea and through feéblenesse even yielding up the ghost) shall presently recover health? stand upon her feet, and be strong? For this lusty gallant disdaineth to encounter as Bythus did sometime with Bacchius or as Ecerinus with Pacidianus, or as Hercules against two, 
Hercules not able to stand against two, yet Osorius against four.  or as Horarius against three brethren at once, or with one man hand to hand only: but of valiant courage, challengeth the field against four choice and tried soldiers at one chop together: to wit, Luther, Melancthon, Bucer, Caluine. Yea with them also against the whole army of Lutherans. Against whom nevertheless if Osorius durst have cast his glove, when they lived amongst us: or if they were present now to answer the challenge, and defend the cause, no doubt the lusty cracks of proud jacke bragger would carry but a small countenance to move the godly to be displeasant withal. But as to rake the dead out of their graves, and to pike quarrel against ghosts and spirits, is the common guise of every rascal varlet: so to the discreét and well disposed hath it been accounted most filthy and contemptuous: yea most to be abhorred in our Osorius at this present: who in all this his discourse of Freéwill alleging no one thing against them, but that which in their writings and books is fully answered and satisfied: yet (as though they had made no answer at all) crawleth he forward nevertheless, patching together his rotten and moth-eaten trumpery: wherein neither is any thing of his own invention, nor any new stuff, but that he hath somewhat furbushed the old rusty Arguments of other raynebeaten soldiers, with a fresh glaze of railing and slanderous terms, like the foolish chough attiring himself wholly with the feathers of other Fowls: and in this respect also more vile and loathsome: That, where the other do in their arguing make a certain show of some reason vouched either out of Scriptures, or of Doctors 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 controversy: and doth so handle his matters, 
Osori. more courageous in accusing, then in arguing.  as one having regard rather to the persons against whom he quarelleth, then to the cause, which ought to have been discovered by him.  

Osori. his stinolous & foolish treating of Free will.  The man is fully persuaded that free-will ought to be maintained by all means possible. But what the will or choice of man is what thing is free, or not free in the will of man: what is necessary, and what difference is betwixt free, and necessary, and how many manner of ways necessary to be taken, he doth neither discover by definition, nor distinguish by Argument, nor divide by partition, nor doth declare what diversity and difference ought to be betwixt branch and branch. Many & sundry persons before him have stoutly maintained the quarrel of free-will, yea with no less courage, than they would have done, if the state of their country had been in hazard. In the same quarrel long sithence, the Celestines and Pelagians kept a great stir against Augustin. Amongst many others of late, years, wrote chief Roffensis and Eckius against Luther. Cardinal Pighius hath stuffed up ten invectives full against Caluine. Likewise many others have written against Melancthon against Bucer and others. All which albeit prevailed very little against the truth, yet to the end they might the more easily deceive under a certain viso of the truth, they did shuffle amongst their own writings many sentences of the Scriptures, and many also of the most approved Doctors. After all these our Osorius intending to uphold free-will being in great jeopardy to perish, what doth he? what bringeth he? what uttereth he at length else? but certain simple crops scattered here and there in the fields of holy Scriptures, which he hath gleaned together and wretchedly misordereth, to make his Assertions get some credit, yet nothing available to his purpose, God knoweth. In the mean whiles he citeth not one world so much out of the authentic monuments of the ancient Authors, nor out of Augustine: who was altogether busied in decyding this controversy, and by whom he ought chief have been guided in this cause: either because he hath practised other sciences, and read nothing of this writer: or else because he is wicked and craftily dissembleth the things which he hath read. And yet all this notwithstanding this our Portugal champion so carrion leave in the knowledge of Scriptures, altogether disfournished of Doctors, persuadeth himself to be man good enough (if it may please the Muses) to bear the whole brunt of the battle in the behalf of free-will against freely Luther, Melancthon, Bucer and Caluine, not with main strength only, but even with a proud Portugal look.  

The principal parts of Osor. accusation, reduced into certain places.  But go to: because we will not protract any long time with the Reader, in words purposing to wrestle somewhat with Osorius herein. Let us approach to the mark. And because the whole force of his communication seemeth to tend to this end, to accuse men rather than to open any matter worthy to be learned: and for as much he observeth no order in teaching, in accusing, ne yet in disputing: but being violently whirled and carried (as it were) in some forcible whirlwind of accusation rangeth the field without judgement and out of all array, and after a certain confused manner of talk doth wrap up, and mingle all things togethers as it were under one confused heap: we on the contrary part will to temper our answer, that (as near as the matters will permit) we may dispose in some reasonable frame, the chief pillars and Arguments of his accusation, which himself hath set down most disorderly. And therefore in my simple conceit the whole substance of all his accusation whatsoever, may be gathered into four or five principal places chief, which he seemeth to find fault with all most in Luther's doctrine, as matters full of absurdity, and which he obiectagayust Luther in this wise.  
First, that Luther affirmeth that there is no free choice, or freedom in the will of man.  
That all things have their beginning through absolute and unanoydeable necessity.  
That impossible things are commanded by God.  
That men are damned, for the things which they commit not of their own free and voluntary motion, but compelled by fatal necessity.  
That God is to be taken for the original and Author of all mischief and wickedness.  
For into these few places, as in a short catalogue may be divided all whatsoever is comprehended in this huge mass of Osorius invectives. Which being in this wise placed, it remaineth, that we frame our answer to every of them particularly, as opportunity and place shall offer them in the discourse, and so to purge and wash away (as much as in us lieth) all his cavillations & Sophistical subtleties. For thus would I wish thee to be persuaded (friendly Reader) that besides natural scolding, and mere cautels of words void of all substance of truth, there is else nothing of all whatsoever he doth brabble in all this discourse, yea & that also stroking himself rather with vain conceit of his own opinion, then of any grounded knowledge or judgement at all.  
And first as touching free-will: In stead of a proof & testimony of Luther's own works and yet the same also, neither doth he allege whole as they be, nor fully: nor doth he couple the first with the last: nor directeth to any certain place of the Author. But go to. What manner of heinous crime is this (a God's name) wherewith this Portugal Inquisitor doth charge Luther so greéuously & cruelly? Forsooth it is this: That he did dare mutter against free-will, Saying that it was a thing in tittle only: and whiles it followeth his own nature, it doth nothing but sin deadly. And where is this written? In the volumes of Luther (I suppose) or else in Sybilles' leaves. Seek there Reader, or else where if thou wilt. For as our Reverend Master Inquisitor assigneth no place to the Reader, so (I think) he never did read in Luther the thing, whereat he cavilleth: nor thinketh that it concerneth his credit at all to utter whatsoever him listeth, in what sense, with what phrase of speech, by what authority, or with what testimonies it be bolstered so that somewhat be suggested whereat he may frame some quarrel. But proceed on, and what followeth? Then afterwards the same Luther correcting himself, what saith he farther? I have erred (said he) I spoke untruly: that free-will is a thing in name only before the time of grace: 
Luther in his Assertion Article. 36.  but I should have said simply. That free-will is a feigned devise or a tittle without all substance. Luther in his Assertions written to Leo the tenth the 36. Article. Well and what is it at last, that this Master Inquisitor will frame unto us out of this? Ergo, 
Pag. 151.  Luther is an heretic, who despoileth man of all his free-will, and traveleth chief to this end, to affirm that man's mind is always holden captive, his will fast bound, all power of working taken away, in so much that we can do neither good nor evil, nor can think a thought so much by any means. And this doth not Luther teach only: but Melancthon also abundantly, yea much more plentifully Caluine doth debate the same. I not hear you Osorius & do answer, not I for Luther, but Luther shall answer fully for himself.  
And first touching that which we term man's choice, whether ye construe it to be reason, or will: surely Luther did never deny. The same dare I boldly affirm in the behalf of Melancthon and Caluine also. Certes these men were never so reasonably mad, as to despoil 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 cavil.  where the use of reason resteth. Howsoever nature was corrupted through the first original of Sin: yet remaineth nevertheless that thing after a certain sort within us still, which we received of the tree of knowledge of good and evil: 
Will can not be severed from Reason.  but thus must be noted chief in what wise it remaineth, not that it can avail any way to salvation, but that it hurteth rather thereunto. And therefore as concerning those natural properties of will, Luther was never so foolish, nor any of all the Lutherans, as to exclude that will from nature by any means, which nature itself had engrafted into men. Let this therefore remain unshaken in this controversy as touching the substance of free-will, that the essential substance thereof united together with sensible reason doth always cleave inseparably to nature: 
The substance of free-will is never severed from Nature.  which neither Luther deny, nor any of all the Lutherans did ever deny. What is it then (will you say) that Luther did deny in free-will? I will tell you: so that your understanding be able to conceive it.  

Adam created in absolate freedom.  It is out of all controversy that Adam in his first creation, was endued with wonderful and absolute freedom of will: to the upholding of which freedom of will, the grace of God was not wanting at that time, without the which he could not stand fast in that good will, wherein he was created though he would: now to have a will to stand fast was not given him, but was left in the power of his free-will, and so left, that if he would have stood fast, he had never been evil, if he would not been evil. And yet neither could he be good through the force of his own free-will, without God's special grace. But what did he? Being thus left in the power of his own free-will, when he neither would stand fast, nor could fall without sin: By Sinning (abusing his own freedom) he brought to pass, that he both lost and cast away himself, and his freedom withal: and yet not in such wise, as that there remained in him neither sense, nor feéling, nor use of will: but he so lost it, that, whereas he was before immortal and free, now hath he both lost his freedom, and also his immortality and righteousness withal. Whereby it came to pass, that the wretched man (by losing that pure freedom of good will, which he received in his first creation) purchased to himself and all his posterity most miserable and lamentable bondage. Now therefore being clogged and fastened to this state of bondage (as it were cloyed in clay) albeit after a certain sort we retain still that power of understanding and appetite, whereby the mind of her freé motion is able to discern betwixt sensible objects: yet can we never of ourselves aspire again to that uprightness and immortality, which we have lost: for being now fast yoked, and sold under this yoke of servitude, we do serve such a servile thraldom in this flesh, that we can turn ourselves to no one side, through any force of freedom, but we shall always be the bondslaves of sin & death, unless the grace of Christ do help us, and set us at liberty.  
Whereby you may easily perceive (Osorius) what is the state and condition of free-will: 
How man's will is free, & not free.  to wit: that in one sense it may be taken not altogether free, and again in an other sense, not otherwise but free. For if ye call back the nature of mankind to her first creation, and then will demand generally, whether there be no free will in nature? I do answer. That nature itself was created upright at the first, & that God the good Creator endued it with free-will: but that man himself became enemy to that freedom, & destroyed the same in nature utterly. But if you will proceed, & make a further question, & demand what kind of will (after sin entered once) was in man towards natural evil things, and towards deceitful good things? I do answer that man's will (which they call free-will) is altogether prone and inclined to wicked and evil things: 
The title only of free-will.  And here you have the bare title of free-will. But if you demand how man's will is affectioned to good and godly things: Luther doth affirm that it is neither free, nor effectual of itself, or inclinable thereunto & will boldly confess that it is bond, servile, & altogether captivate, unless it be hoipen. Not because man's will is unable to will or to attempt any thing of itself: but because of her own power it is not able to will well, or do to well, in those things that appertain unto God. 
The name of free-will without effect.  Where again you may see the name of free-will, but void of use or substance. But as concerning the proper quality or operation of freedom, albeit it retain the name of free-will in the Church in respect of the title: because it seemeth always free either to righteousness, or free from sin, yet ought it always to be holden in such sort freé, as not being always good, yea rather never good indeed, unless it be governed by the goodness of the almighty God. Which thing Augustine doth notably express saying. 
August. upon the words of the Apost. Serm. 13.  free-will (saith he) is nothing worth unless God do govern the same. And immediately after. To this effect is thy will, which is called free, apt and sufficient, that by doing ill, it becometh a damnable bondmaid. etc. hearken Osorius. If it be a bondmaid, now is it not free them. If by doing ill it be damnable (for that as Augustine reporteth of itself it can do nothing but evil). Wherefore is Luther condemned for saying that free-will doth sin deadly, when it worketh what it can of itself? etc. or what can yourself Osorius discern other than a title void of substance in that free-will, wherein you can find nothing effectual to the purpose, that is to say, to the work of Salvation?  

Luther doth not take away will from man, but freedom from will.  For as much therefore as it so: what request is it that this accuser maketh? who contendeth so frivolously against Luther for the Mooneshyne in the water, and for a title only? whether is it because he taketh away will from men, or freedom from will? As touching the substance of the matter, there is no quarrel against Luther: The whole controversy ariseth then about the form and quality of will. Well then Luther doth not deny the will of man (as I do understand) but the freedom of will only. Be it so Osorius: yet this may not suffice in the accuser, that he which is quilty shall make a simple denial only. But it behaveth to consider diligently in what sense, & with what words deny all is made, what liberty he meaneth, & in what manner of persons, and in what things that liberty may be known to be. For neither doth Luther so utterly abandon from nature of man all freedom, as though there were no freedom at all, or as though it were so fait chained with iron ropes, that it could move itself to no use. Albeit (I say) he do deny that will is free, and confess it to be a thing of name and title only: yet doth he not affirm this so to be simply a title, as though man had no will at all, or as though it were never, or never was and never should be free. And therefore in the same Article, he doth very learnedly annex these words of restraint. Post peccatum, After sin, which words of Luther our Osorius doth very craftily dissemble and skip over. 
The words of Luther touching title only are expounded.  Besides this also is added thereunto an exception of time, to wit, Ante justitiam & gratiam i Before righteousness and grace. By which plain words you might (as you are otherwise sharpewitted enough) have easily discerned that free-will is not so, simply, nor altogether taken away, neither from all men, nor out of all order of nature: seeing as the state of Adam before sin was most perfect in that integrity of free-will: also seeing as after grace received free-will is mighty in those people, which are made free through Christ. As for the rest, who as yet sticking fast cloyed in that old puddle of Sin, are not yet come to be regenerated by grace: in these persons if question be moved, what free-will is in them, and of what efficacy in her own nature: 
free-will being with out grace whiles she doth what it can of itself, sinneth deadly.  Luther doth answer truly, that it is a thing of title only, and that it sinneth deadly, when it worketh what it can of itself, though she endeavour the best that she can: meaning hereby, that albeit free-will continue to be called free-will after her first de●●●mination and state, yet that she hath utterly lost the very substantial operation thereof, and so lost the same, that whatsoever enterprise it attempt, yet can it not avail one jot so much to the very substance of the matter, until the first nature being renewed by faith, be fashioned a new, into a new creature. Well then, and what heinous matter at the length containeth this sentence that may provoke you to bark so cruelly? or what have you espied in this free-will, that may avail you or any other person to Godward? If there be any thing, declare it I pray you: If there be nothing: wherein then hath Luther offended? who perceiving, as truth is, that free-will is altogether uneffectual to profit us, doth therefore make small account thereof.  

Of Luther's Hyperbolical manner of speech.  But your Catholic stomach is somewhat queysie perhaps at the sound of that Hyperbole of Luther not usually frequented in your Schools, whereby he doth so embase Free-will to be nothing else but a title, and a forged fantasy amongst natural causes: As touching Luther's frequenting of Hyperbolical speeches: Admit I would somewhat yield unto you: yet since the Scripture itself doth not altogether unacquaynte itself with such kind of figures, reserving always the truth of things: what waywardness is this of those men not to vouchsafe in Luther to express certain words with some sharp vehemency of speech, 
Outrageous Hyperbolical speeches in the Popish doctrine.  whenas they themselves meanewhiles, either for very blockyshnesse do not mark, or for very malice do not reform, not only the most frivolous barrenness of words, but also the most outrageous excess of speeches, wherewith their whole doctrine swarmeth every where? And what marvel is it then, if Luther inveighing against those so monstrous outrages of doctrine, wax somewhat hot sometimes, after a certain more vehement manner of speaking? But if any man adjudge him worthy to be reprehended in that respect, I would fain have the same man required: if he will not vouchsafe to Impute that his heat to the vehemency of God's Spirit (which after the purpose of his good pleasure directeth his Instruments as him listeth) that he will yet at the least bethink himself, of how great Importance the cause was wherein Luther travailed at that time: & weigh advisedly the manifold darkness, and errors of that season: and withal enter into a deep consideration of the unmeasurable injuries of his adversaries. Luther did then maintain the most just quarrel of God's grace & mercy against the innumerable droves of drowsy monks, who having overwhelmed the glorious Majesty of the Grace of the Gospel, 
The Papists can neither away with faith only: nor with grace only.  did of an incomparable shameless excessive Impudency extol above Moon and Stars, yea beyond all compass of reason, the force of man's free-will: in such wise that nothing might bear palm besides man's merits only, and the works of free-will (the mercy of God being utterly banished and exiled) Or if they did at any time admit Grace to be cape merchant (as it were) with free-will, lest they might seem utterly to exclude Grace: Yet did they so admit her, as they did the Article of justification. Wherein as they did with most vain practise enforce this one point continually: to wit: That faith only without works could not justify: even so and in like manner in this question of free-will, they would needs have this to be granted, that the Grace of God was not the only foundress of good works, and of our Election, but a servant rather, or at the most a companion of free-will.  
Whose unmeasurable error forced Martin Luther to that vehemet sharpness of speech, 
Luther's vehemency whereupon it began.  and not without good cause. And yet in all that his heat of words, what can any man (I pray you) find, being not otherwise lead by corrupt affection, that is contrary to the natural truth of things? or that is not in all respects faithfully agreeable with the very spirit & words of God's Scriptures? free-will is denied to be of any value, not because it is of itself nothing (if you respect the substance of it) but in respect of the operation thereof, it is said to be altogether uneffectual to that work, whereunto it is supposed to be conducible: not much unlike to that figurative phrase of speech, wherewith Paul doth esteem of Circumcision, and Uncircumcision to be nothing worth: wherewith Esay the Prophet doth term Idols and Idollmakers to be nothing: and wherewith jeremy beholding the earth with open eyes, was said he saw nought. Or as a man might say, that Osorius doth say nothing at all, when as otherwise he is over lavish of tongue, if you regard his words and syllables: but nothing at all to the purpose, if ye consider his Arguments. Semblably free-will is called a feigned devise amongst things, or a tittle without substance, from whence ariseth no prejudice to man's nature: only the corruption of nature is discovered hereby. 
August. de great. & Lib. Ambit. Cap. 16.  For it is undoubted (as Augustine truly teacheth) that we do will, when we will: and that we do work, when we work. But to be able to will, and to be able to work Bee bringeth to pass in us, of whom it is said, God is he that worketh in us both to will, and to do: giving most effectual power to our will: which said, I will bring to pass that you shall do. And again in other place. 
Aug. in his book de bono perseverentie. Cap. 13.  Thinking (saith he) we do believe, thinking we do speak, thinking we do all whatsoever we do. etc. Lo here you have the tittle of free-will. And forthwith in the same Chap. But to the attaining the way of righteousness and the true worshipping of God, we are altogether of ourselves insufficient: for all our sufficiency herein proceedeth from God. etc. Where you may easily conceive the substance itself, which Augustine acknowledgeth to be none at all in free-will, but affirmeth boldly to consist wholly in God. Albeit neither doth Luther himself (when he termeth free-will to be a fantasy or devise in things) simply and barely affirm the same to be so: but annexeth thereunto an addition: namely Post peccatum, & ante gratiam. That is to say. After Sin, and before Grace. Whereby the godly Reader may understand, that those persons are not noted here, whom either the Grace of Christ hath vouchsafed into freedom or whom, after Grace received, Christ will crown in glory to come.  
For there be certain distinct differences of times, and persons (if you know them not Osorius) which ought chief to be observed: 
The differences of times and people must be distinguished.  wherein if you be as yet unskilful, ye may repair to your M. Lombard, who will lead you to a description of Free-will, dividing it into four branches as it were.  
Whereof the first is: The same that was created jointly with man's nature at man's first creation, sound and perfect. 
Four degrees of free-will after Lomband. 2. Lib. Distinct. 25  The second which after man's fall, was thrown down in them that were not regenerated. The third, which is proper and peculiar to the godly, after their conversion unto Grace. The last, which shallbe accomplished in those that shallbe glorified. As touching the first and last whereof, the divines make no question at all (as I suppose) Again if you will assign free-will to the third branch, Luther will nothing gainsay you: whose disputation concerneth those persons chief, who after Sin, & before their conversion being wounded with original Sin, have not as yet recovered health in Christ jesus, through the treacle of better Grace. In which sort of people, if you be of opinion that the state of free-will ought by any means to be defended, I would fain learn of you first, whether ye will investe those persons with free-will plainly, perfectly, whole, and not diminished, or otherwise? If you will attribute such a freedom unto them: it remaineth then, that by way of definition ye expound 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 grant unto them certain unperfect dregs thereof only, neither will Luther vary much from you herein: 
free-will weakened after the fall, but here must be observed a distinction of actions.  so that ye will yield some distinction thereunto, and utter plainly and distinctly what kind of liberty you mean: in what things you settle it, and how it ought to be taken: what this word free-will emporteth: and to what actions of man's life it ought to be referred: and withal will unlose those crabbed knots of equivocations, wherewith ye seek to entrap the truth.  
For whereas the actions of man's life are not all of one sort or kind: some whereof proceeding from nature itself be natural, others altogether faulty and corrupt, others politic and appertaining to manners are moral, called good: Again some other spiritual, and consist in the worshipping of God: It behoved you here to make manifest unto us, which of those actions you do mean. If you speak of the first kind: certes even unto these, by the very law of common nature itself, we are all fastened & bound of necessity, whereby we are bereft of the greatest part of our freedom. For what freedom can be so mighty in man's will as to preserve man so, that he never need to sleep, but be always watchful: that he never be sick, but always healthy: never receive sustenance, not to digest the food received, 
Natural actions.  not to provide for his household, not to be careful for himself & his family, not to be busied abroad, not to rest at home, not to enjoy the common air, not to live, not to die, not to perform the other duties appertaining to man's life, whereunto we are forcibly drawn by course of nature, not so much by allurement of will, as by very constraint of necessity. 
Civil actions belonging to the use of common life.  I come now to the use and handling of Civil trades and foreign disciplines, and to other dutiefull actions, and considerations of the same kind which are daily frequented in man's life. In the which albeit Luther will confess many things to be contained that are subject unto free-will, yet will he not otherwise grant thereunto, but that even in the self same, the understanding mind is many times deceived, will defrauded, and freedom altogether overthrown. And yet do we not for that cause utterly extinguish will or freedom, nor wrap up and entangle the mind, nor spoil reason of counsel, nor dispossess man from his ancient inheritance of choice or will: howsoever the cruel outrage of Sin hath weakened, and wasted the sinews and strength of nature, being well created at the first: yet remaineth nevertheless that natural power of the soul, not only in those that are renewed in spirit, but in them also that are not regenerate, in respect of those actions especially, whereof I made mention before. 
Actions merely spiritual.  But if the question be removed to those actions, which do not belong to the natural and common conversation of life, but appertain to the spiritual worshipping of God, and concern the kingdom of Christ: who can not here easily discern that free-will before it receiveth Grace, though it be garnished with never so gorgeous a tittle, hath beside a glorious tittle only, nothing else, whereby it may defend itself from servile bondage, or raise itself up to attain the true freéedome of Salvation. I do not speak here of that freedom (Osorius) which is properly opposite to constraint and compulsory violence, whereof we vaunt all in vain: nor of that natural power of the reasonable soul, which we seek not to shake of: ne yet of man's will being regenerated, which we do not disable: finally nor yet of those actions wherewith this sensible life is beautified, but I speak of those affections which are ascribed to the spiritual life of the person that is regenerate in Christ. 
Five kinds of Questions.  Whereupon according to those five distinctions afore mentioned, as many several kinds of questions do arise: which for avoiding confusion, must be severally distinguished.  

1. Quest.  First, if a question be moved of the freedom of nature being pure and sound: as was before the fall of Adam: who doth not know that the state of that will was most pure and free. 
Aug. upon the word of the Apostle, Serm. 2.  And it is not to be doubted, that man's free-will was absolutely perfect in his first creation. But that man by sin, lost the same freedom altogether. August.  

2. Quest.  Secundarely, if the question be removed over to the substance, and to that part of man wherewith the mind is endued with understanding and appetite: as if this be the question, whether man's will which is called free, were after the fall of Adam utterly extinct, and of no substance? we do answer here with Ambrose, 
Ambros. of the calling of the Gentiles. Lib. 1. Cap. 3.  that the judgement of will was corrupted in deed, but not utterly taken away. And again. The devil did not spoil man of his will utterly, but bereft him of the soundness and integrity of will. For although man's will and the understanding part of his soul, was miserably corrupted through original Sin, yet was it not so altogether abolished, but that there remaineth some freedom to do: free I call it in respect of those things, which are either naturally carried to motion without judgement, as brute beasts: or which are forced by coaction against nature, as stones. By this therefore that is spoken, it appeareth that will (wherewith we are naturally endued in respect of the essential and natural disposition thereof) doth always remain in man's nature, how corrupt soever it be: yea and remaineth in such wise, as having always a free and voluntary operation in natural causes, without all foreign coaction (unless it be hindered) and a natural sensibility also, and capacity (as justine termeth it) in heavenly things, 
Capacity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if it be holpen. And this is it that Augustine's words seem to emporte to my judgement, where speaking in the defence of free-will useth these words. 
August. Epist. 46.  Believe (saith he) the holy Scriptures and that will is will, and the grace of God, without help whereof, man can neither turn unto God, nor profit in God. Again in his second Epistle to Valentin. The Catholic faith doth neither deny free-will appliable to good life or bad life, nor doth esteem thereof so highly, as though it were of any value without the grace of God, either to turn from evil to good, or to persever steadfast in good, or to attain to everlasting goodness, whereas it feareth not now, left it may faint and decay. etc. And again in an other place. 
August. de great. & Lib. A●b. Lib. 1. Cap. 15.  I confess (saith he) that will is always free in us, but it is not always good. But the manner how it is said to be always free, must be learned of the same Augustine: It is either free from righteousness (saith he) when it is the bondslave of sin and than is it evil: or it is free from Sin, when it is handmaid to righteousness and then is it good. etc.  
It appeareth therefore by this twofold freedom of Augustine, 
Man's freedom is twofold. How freedom of will must be construed.  that man's will is always free both in good things and in evil things. But we ought to conceive of this freedom in this wise: not that she hath power of her own strength to make choice of good or evil, namely in spiritual matters, as our adversaries do dream: But according to Augustine's interpretation, when will is nought, it is of her own disposition nought: when it is good, then is it guided by grace not unwillingly, but voluntaryly, without compulsion: 
How Free-will must be taken.  yet free notwithstanding always, whether it be good or bad: because it is always voluntary & never constrained. And this much touching the property & natural disposition of man's will, which who so will deny seemeth in my conceit to do even all one, as if he should deny that man is a reasonable creature, for I see no cause why reason may be more sequestered from man, then will aught to be severed from reason. Which two things are so united together with a certain natural affinity, & are so mutually linked together with an inseparable knot in the reasonable soul, that Reason can neither perform any exploit without will, nor will enterprise any thing advisedly without the guiding of Reason. Therefore as judgement belongeth properly to Reason, so to will and to work, appertaineth properly to will, whether it be to good, or to evil. The one whereof respecteth the substance of will, the other is peculiar to the disposition thereof. But as this lively Reason being enclosed within her certain limits & bounds hath her proper & peculiar objects, so that she is unable to raise itself beyond the compass of natural & vital causes, unless it be enlightened: even so will, being straighted within the same limits & bounds of natural causes, hath no power at all in itself either to attempt or to achieve those spiritual good things, unless it be helped.  

3. Quest.  For as much therefore as reason and will do in their own right exercise their activity & dominion in natural things only (as I said before) as it were in their lawful provinces, hereof springeth the third question. Whether there be any such freedom in will, as to be able of itself to embrace or eschew those things, which are governed by the external senses, and by reason? Whereunto the answer is very easy: 
Whether will be free to those things which are ruled by reason.  for it is not to be doubted, but that the mind and the will (out of which two Free-will is derived) do yet still retain some certain sparks of freedom, such as they be, even in the forlorn nature: for the mind after a certain sort is able to think, to purpose, to take counsel, to judge, to allow or disallow: 
The Master of the Sentences. 2 book Dist. 24.25.  in like manner also will doth enjoy her certain freedom in those things, whereunto Sense and Reason do direct. For it as able to will, or not to will, to choose or not to choose, to desire, or to forsake, to stay his purpose or to change it: to move hither and thither: and after a certain manner to exercise itself in her kind to external discipline, that is to say: to work external honest actions agreeable with the law of God, & to eschew the contrary. Which thing besides that many other things do approve to be true: as well the sundry examples of Ethnic people, as also the whole political estate doth verify. So is it true also, that the same is not performed without Gods guiding: which thing Nazienzen did notably advertise and express in his Oration. 
Nazienzenus in Oratione.  I know (saith he) that the Goal is not attained by the quyvernes of the person, nor success of battle by prowess, nor conquest achieved by fight, nor yet safe and sure Road always at skilful sailors commandment, but it is the only work of God to give victory, and to conduct the Ship safety unto the happy haven. etc. But for as much as these actions are referred more properly to politic reason, then to Divinity, nor concern Luther's discourse very much, it shallbe neédelesse to bestow any great labour herein.  
Fourthly, to approach somewhat near to those things which are peculiar, 
4. Quest.  and belong chief to the doctrine of divines: and first of all if question be moved, whether man's free-will do bear any stroke in actions meérely evil and corrupt, the doing whereof doth defile man in the sight of God? our answer herein will forthwith be supplied with the words of Augustine. 
August. de peccat. merit. Lib. 1. Cap. 5.  God doth not help us to commit Sin (saith he) but in that we fall from God cometh of our own corruption. And this is our corrupt will. And again, where he reciteth the Objection of julian, writing against the two Epistles of the Pelagianes, 
Aug. writing against 2. Epistles of the Pelag. 1. book Cap. 2.  Did the Free-will of the first man perish therefore (saith julian) to the end it should compel all his posterity to Sin in their flesh of very necessity? To whom Augustine maketh this answer: Which of us dare say that mankind was utterly spoiled of free-will by the sin of the first man? freedom perished in deed through Sin, but it was that freedom wherewith man was created in Paradise, free to enjoy full righteousness with immortality: for the which the nature of man standeth in need of God's grace, according as the Lord himself doth testify, saying: If the Son do deliver you, 
john. 8.  them shall you be free in deed: Free I mean, to live well and uprightly: for so far is it of, that free-will did so altogether perish in Sinners, that by the same free-will men do offend, especially they that take pleasure in Sin, and which being delighted with the love of Sin, do with pleasure greedily follow their own lust. And in the 3. Chap. 
In the same book the. 3 Chap.  We do not say, as they report that we say, that all men are constrained to fall into Sin through the necessity of their flesh, and as it were against their wills. But after they be grown to that ripeness of years, that they may discern the inclination of their own mind, and find themselves fast holden in Sin, through their own consent, and so suffer themselves to be carried headlong from Sin to Sin wilfully and wittingly. This will now which is free to evil things, wherein it taketh pleasure, is therefore not free to good things, because it is not made free. etc. Add hereunto the words of the same Augustine to the same effect discoursing upon the words of the Apostle. 
Aug. of the words of the Apostle Serm. 13.  To do evil thou hast free-will, without the help of GOD, albeit that will is not free. For of whom soever a man is holden bound, to him is he a bondslane. And again in an other place, To fall (saith he) cometh of our selves and of our sluggishness: Moreover writing against the same Pelagians. 
Aug. of the words of the Apostle Serm. 2. 11.  That person hath free-will to do evil (saith he) either whom Satan allureth to take pleasure therein by covert or open suggestion: or who that persuadeth himself thereunto. Finally, if a man might tarry still in alleging the testimony of Augustine, what can be clearer than these words. 
De Ecclesiastic. Dogmatibus, 21  free-will being captived hath no power to work any thing but sin, and is altogether unable to work righteousness, unless God give it free passage. Whereby you may perceive how man's will is at one time both free and captive: 
Man's will how it is free, & not free.  to wit, free to do evil, in as much as pursuing lust with voluntary delight, needeth not any foreign coaction to work evil: which also Luther doth not deny: but in no respect free to do good, unless it be set at liberty by God's grace, & to speak Augustine's words, unless it be guided to every good action of doing, speaking, & thinking. And where be these jolly fellows now, which do so stoutly yield to man's will equal freedom to do good, or evil in this corruption of nature? and yet this might be granted also after a sort, so that it be interpreted accordingly: for if they mean of will regenerated, it is tolerable enough, neither will Luther be against it: all whose discourse of free-will tendeth not to any other will, then to that whereof mention hath been made out of Augustine, which being without grace, is altogether uneffectual of her own nature to do any thing but to sin.  
And hereof springeth at the length the whole substance of the fift question. 
5. Quest.  Wherein the chief and special state of Luther's discourse consisteth: to wit, touching spiritual motions and actions: touching heavenly things and works appertaining unto God: touching spiritual righteousness: inward worshyppyngs: faith: repentance: conversion: love & new obedience. etc. As if the question were demanded now, not of the substance of reasonable will: whether after the fall, there remain in man a power of understanding, & appetite to those things, which nature hath made subject to man's wit and capacity? or whether man have any freedom of will to corrupt affections? but rather that the question be after this manner, 
Whether nature being not regenerated have any free motions in spiritual things.  whether man's will after Sin, do retain still that force and strength of freedom in those spiritual things before rehearsed, as that it be effectual of itself before Grace, or being helped by Grace, could prevail so farforth inspirituall things, as that through grace and the natural force of free-will working together, it might become sufficient cause of itself, to enterprise spiritual motions, and with all to put them also in practise? For all those things must be duly considered Osorius: If we will show ourselves upright and handsome disputers of free-will: in debating of which question, if ye will permit our Confession to be coupled with the authority of the most sacred Scripture, we must of necessity hold this rule fast, which teacheth: that albeit man's nature is fallen from the integrity of that excellent and absolute freedom, yet it is not overthrown into that miserable state of servility, which is proper to brute beasts: neither that it is so altogether despoiled of all the power of the first creation, as having no sparks at all of her ancient dignity remaining. For the nimbleness of the mind deviseth many things with understanding, digesteth with Reason, 
Reason.  comprehendeth with memory, debateth with advise, gathereth in order with wisdom, inventeth Arts, learneth Sciences, Recordeth things past, observeth things present, and provideth for things to come. Semblably will doth choose, 
Will.  and refuse the things that seem either agreeable to reason, or profitable to the senses. So that by those qualities appeareth sufficiently (I suppose) the difference that is betwixt us, and brute beasts, and unsensible creatures. Which actions being naturally engrafted within us, yea without grace, albeit proceed from the voluntary motion of the understanding mind, yet because they extend no further, then to this present life, and perish together with this mortal body, serve but to small purpose: yea even then chief, when we make our best account of them. Moreover although they be after a sort freé of their own nature, yet stand they not always in such an unchangeable integrity, but that reason is many times deluded by great errors, will overcharged with waywardness, & the power of the mind suffereth many defects. Almighty God many times by secret operation communicating his handiwork together with these actions, doth apply the wills of men hither and thither, whereunto it pleaseth him: confoundeth their devices, advanceth their endeavours, not after the free Imagination of men, but according to his own free decree and purpose. And this much hitherto concerning those objects, and external operations only, which concern the common preservation of this present life, and which perish together with the same.  

free-will in respect of spiritual functions is not only weakened in us, but altogether blotted out. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power.  But yet truly as concerning either the enterprising, or accomplishing of those spiritual motions and operations, for as much as they do far exceeded the capacity of man's nature, the Scripture doth utterly deny that man (being not as yet regenerated) is naturally endued with any force or ability of will since the first creation: but that all those gifts are utterly lost through the greatness of Sin, and that by this means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imbecility and weakness of nature, is by propagation descended upon all men, and nature itself corrupted with miserable faultiness, yea and not with faultynesse only (that doth exclude us from those everlasting good things) but besides this also, that through this corruption of nature hath succeéded in stead of that ancient integrity, a certain rebellious contumacy, and filthy infection of Diabolical seéde, which doth deprive us of all heavenvly knowledge, and carry us headlong into all manner of abomination: whereupon the doctrine of Luther is not unfitly confirmed, wherewith they do conclude with Augustine most truly as against the Romish Doctors, that free-will is not only weakened in us, but utterly extinct also, and so thoroughly defaced, that if we be any time enlightened with any sparkle of Regeneration, the same ought wholly be ascribed to the grace of God, and not to free-will, nor to any strength of ours, and (to speak the words of Augustine) neither wholly, 
Aug. de bo●● no perseve Cap. 6.13.  ne yet of any part. For upon this point chief dependeth the whole variance betwixt us and the Papists touching free-will.  
These things therefore being in thus sort discovered, 
Luther's proposition of bond will defended.  which ought indeed have been distinguished at the first, for the better demonstration of the manifold diversity of questions. I will now return again to Luther's position, who doth profess that free-will is a thing of Title only, and a Name or Title without substance. Wherein if Osorius shall judge any word to be misspoken and blameworthy in him, he must then first answer me to this question. For as much as free-will is not all alike in the persons that are regenerate, and in them that are not regenerate: and for as much as liberty also is to be construed in human actions after one sort, but taken after a contrary construction in spiritual exercises: he must (I say) tell me which sort of free-will, or what manner of actions he doth treat of. If he mean that free-will, which is now governed by the Spirit of God: Surely Luther's position maketh thereof no mention at all. Or if he mean those natural objects, which proceed of common nature, or which are usually frequented in the daily practise of common conversation, after the conduct of Moral reason, either in doing right, or executing wrong: So doth not Luther's position tend to these actions in any respect. But if the question be after this manner: Of how much force and efficacy the bare choice of man may be of her own natural ability, either in enterprising or performing those things, 
The bare free-will of man being devoid of grace, is none otherwise than as a dead man without a Soul.  which do obtain God's grace for us, or make an entry for us into heaven: then will Luther answer most truly: That there is scarce any substance at all in free-will, available to the purchassing of the kingdom of heaven, except a glorious viso of Title only: no more substance verily then is in a dead man, who besides the only shape and denomination of a man, hath nothing in him whereby he may receive breath, and recover life to the dead carcase. For of what force is man's free-will else towards the things that appertain unto God, before it have received grace, then as a dead man without life? And for this cause the Scripture in many places, expressing our natures in their most lively and native colours, calleth us darkness, blind to see: deaf to hear: uncircumcised of heart: wicked in the devices and imaginations of our conceits: stony hearted: cast aways: enemies in respect of our fleshly thoughts: Rebels against the Spirit: unprofitable Servants: bondslaves: sold under Sin: dead unto iniquity: unexcusable: subject to wrath. S. Paul describing the calling of God's Elect in the first Chap. of his first Epistle to the Corinth's. 
1. Cor. 1.  And those things which were not (saith he) God hath called. etc. If Paul do affirm that the things which are, were not so at the first, and that truly: How can Osorius justify, that will was any thing worth in them which as yet were not? I will rehearse unto you the saying of our Saviour in the Gospel, where setting us forth to behold ourselves, as it were in a glass: Let the dead (quoth he) bury their dead, Come thou and preach the kingdom of God. Tell us here Osorius, in what sense did Christ call them dead, whose bodies were not dead, if their life were endued with free-will able to come unto God in any respect, howsoever they seemed to be alive in the judgement of men? But and if they had no life in God, how then could free-will be lively, and forcible in the dead? Go to: And how can the dead by any means restore himself to life? May it please you to hear Augustine treating of the same matter. 
Aug. in his book of Retract.  Man can not rise again (saith Augustine) of his own accord as he fell voluntaryly: Let us take holdfast of the right hand of God, which he reatcheth out unto us. etc.  
So that I would wish you to consider with yourself advisedly, what thing it is which we ought to receive at Christ's hands, without free-will first: and what afterwards of Free-will, without Christ: for the which we ought to be thankful to him for them both. For if according to the testimony of Augustine, 
Aug. En●hirid.  There was none other cause of our destruction greater, than man's free-will, by abuse whereof man lost both it, and himself: by what reason will you prove that to be sound: which Augustine affirmeth to be utterly lost? or how can you restore life to that thing, whereunto you are indebted for your own death? 
free-will of itself utterly lost.  Or what relief can you find towards the purchasing of eternal life from nature being so utterly despoiled? which even then especially, when it stood in most perfect integrity, could neither help you nor herself, nay rather which brought you and herself both to utter destruction? The Lord crieth out in a certain place by the mouth of his Prophet. 
Os●c. 13.  O Israel thy perdition is of thyself: but in me only is thine help. etc. If there be no help else where, then in the Lord only, upon whom alone all help dependeth, what is there left then in free-will, that we miserable wretches may trust unto? If you be ignorant thereof (Master Osorius) the Prophet will forthwith declare it unto you: Forsooth what else thinks you, but utter destruction? For in as much as one man by one fault only, wherein he alone offended, did through his freedom of will (whenas yet it was most pure and sound) throw headlong both himself, and all his offspring into so horrible thraldom, from most absolute and most perfect Majesty of freedom: what other things will Osorius then gape after, out of this his free-will, sithence nature is altogether defiled now, who hath made so often shipwreck of his freedom & of all his free-will also, & standing (as it were) in despaired case, is enforced daily to run to the second table of Penitentiary Confession for relief, but utter perdition? unless he take holdfast by faith of that right hand of God, whereof S. Augustine doth make mention before. Therefore let this great Proctor of Free-will take good heed, lest whiles he accuse Luther to much, he commit a more execrable fact, & bewray himself a more deadly enemy to God's grace, than the other may seem adversary to Free-will. For if this controversy here debated touching the merit of Salvation tend to this end only, to sift out from whence the cause thereof ariseth: to wit: whether from the only grace of God? or whether from free-will as a necessary and unseparable coperterner therewith? truly, if it be true which the Prophetical Scripture doth most truly conclude, 
The Grace of God without our Free-will only sound and perfect,  That all help consisteth only in the Lord, and in ourselves nothing but destruction. I can not see, but that by how much soever it shall please Osorius to establish free-will, by so much shall he disployle GOD of his Grace and that most injuriously.  
But I hear the colourable pretence of Osorius, wherewith he practiseth to make his defence carry a certain show of truth, painting it out with a deceivable foil: so that he may seem neither to yield all to the grace of God, according to the Catholic faith, nor yet (after the error of the Pelagians) leave nothing at all to the operation of Grace. 
August. de Nuptijs & cōc●p. Lib. 2. Cap. 3.  For whereas the devilish doctrine of the Pelagians (which taught that every man was endued with sufficient freedom to do good without the help of God) hath been long sithence condemned for heretical, according to the testimony of Augustine: This Gentleman fearing to be deemed a Pelagian, doth divide his Assertion after such a sort, that he may neither seem utterly to exclude Grace altogether, nor yet so yield over all to Grace, but that free-will must of necessity be copemate with Grace. But let us hear Osorius uttering his own words.  

Pag. 148.  verily we do confess this to be true, that our thoughts & our works which we devise & bring to pass virtuously and godly aught to be ascribed unto God, through whose grace and favour they are accomplished in us. Behold godly Reader, how this godly Prelate, of his Catholic piety, attributeth some thing to the Grace of God: which doth ascribe our godly sayings, thoughts, & deeds to the work of God. And this much truly did never any of the Pelagians deny, but affirmed always, that only God must be accounted the Author, not only of our life, of our being, yea of all the actions also of our life: but also that all our free-will ought to be referred to him, being the Author thereof. But this is not enough Osorius: for question is not demanded here, whether God be the Author of all good works, which no man will deny. But the question is whether those things, 
Whether our conversion be the work of God only.  which belong to the purchasing of our conversion and Salvation in the sight of God, do so proceed from God the Author thereof, as that his only Grace do work the same altogether in us: or whether free-will also doth work any thing together with Grace. For herein consisteth the chief knot of all the controversy. Which shallbe debated afterwards more at large in place fit for it by God's grace. In the mean space, let us mark how Osorius goeth forward.  
For unless God had restrained me from rushing wilfully into wickedness: unless God's spirit had forewarned me with his counsel, that I should not throw myself headlong into everlasting calamity: unless he had strengthened me with his wholesome and strong protection, & made me able to work the good work that he commanded me, I should never have been able either to think a good thought, or to do a good deed: and all mine endeavour employed either to the purposing or accomplishing my work should have been utterly uneffectual. What need I answer much hereunto? Neither could Luther himself (if he were alive) speak or profess any sentence more godlily, if a man regard the words, and not the meaning of the man. For what can be more truly or more substauntially spoken, than that free-will can work nothing but wickedness, destruction, headlong ruin, and everlasting wretchedness? nothing but noisome thoughts, unlawful Imaginations? finally nothing that is godly or good, except it be guided by the grace of God? which Grace doth restrain from wickedness, doth recover from destruction, doth direct from wandering, doth reform with wholesome counsel, and bring into the right way those that go astray. Truly if the matter go thus altogether, as the words emporte: That is to say: If the very fountain and perfection of all our actions, thoughts, and devices tending to godliness and poured abroad into our lives, do issue unto us from no where else, them from the only wellspring of God's grace: what other ability then shallbe left in wretched free-will to work any good work (if Osorius he the man he would seem to be) but an unprofitable and naked name only? But least peradventure he may seem to be hired by the Lutherans, to write so effectually in the defence of Grace, our Catholic Bishop returneth again to the patronage of free-will, endeavouring to prove by his Divinity, that the work of our conversion doth not so altogether depend upon Grace only, but that free-will also must play his part withal. And why so?  
Because (saith he) it is in our power not to consent to good counsel, 
Pag. 149.  to reject it being offered, to refuse courtesy, and through wickedness and outrage to tread under foot proffered grace. And who doth deny but that we may so do? Nay rather what else doth free-will at all, when it worketh after her own nature, but by resisting & refusal throw headlong into error? (Luther himself witnessing the same?) But for more credit of the matter Augustine shall answer for Luther. 
An answer of August. De peccat. & merit. Lib. 2 Cap. 18.  In that we turn ourselves away from God (saith he) cometh of ourselves, and this is evil will. But in that we turn unto God, we can not, except he stir up and help us thereunto. And this is good will. Thus much Augustin. We may therefore resist (say you) and withstand the holy Commandments of God according to the operation of our free-will. indeed there is nothing more easy, neither needeth any help hereunto. Again, We can give our consent unto, and embrace God's Commandments also: Surely this is true, if the Grace of God do guide us: But if God's grace do not govern us, we do then utterly deny it, Augustine agreeing with us herein. To Sin (saith Augustine) we are not helped by God: 
August. De peccat. & merit. Lib. 2 Cap. 5.  but to do well or accomplish the Commandments of righteousness thoroughly, we are not able except God help us: And immediately after. If we be turned from God, 
August. De peccat. & merit. Lib. 2. Cap. 5.  it proceedeth of ourselves, and then we be wise according to the flesh: God therefore doth aid men being converted, and forsaketh them being revolted, yea he doth not only help them being converted, but helpeth them also that they may be converted. Thus much Augustine. Go to, and what will Osorius Logic conclude hereof at the length? 
Objection.  Forsooth if every man of his own free power be able to dissent from, and consent with the Grace of God, it appeareth then, that free-will is not altogether uneffectual. For to this effect I suppose will he direct the force of his Argument. But I do answer again with Augustine. 
Answer out of August.  That the same might be so construed and granted well enough, if it were not spoken by them, whose meaning is apparent. For to admit that man himself may will, and may condescend, and yield, and do somewhat in his conversion, and spiritual works: yet hath not man this power of his own natural strength neither in whole, nor in part: but he receiveth that strength of him, which worketh in man, both to will and to do.  

free-will hath no power of herself either of the whole or of any part to work.  And therefore the reason that Osorius frameth here, of not rejecting, and of condiscendyng: if he mean of natural gifts: Augustine doth plainly declare, that this is the very error of Pelagius. If he mean of the power of Grace, he gainsayeth Luther nothing at all: who did never so despoil man's Free-will of freedom, but that being manumysed and advanced by God's grace, it was able to do much: and again he did never so uphold this freedom, but that man might of his own proper strength refuse Grace, being at any time offered: (for neither Luther nor any other did ever dream (I suppose) that Grace was so necessarily thrown upon man's will in his conversion, as that he should be enforced to retain it being offered, whether he would or no, like as when a mark is imprinted into the flesh by a who●e iron, or as stones that are violently whirled out of a Crossbow. But this is generally affirmed, that the holy Spirit of God doth by his secret operation, work such an effectual influence in the minds of the faithful, that the grace which he offereth may be received, not with unwilling will, but that will may with gladsome cheer delight to embrace it, with most earnestly bend affection. But if it happen to be rejected, the fault thereof to spring from out the corruption & malice of the flesh. If Osori. will not be satisfied yet, but will urge still with this his Argument, that every person according to the proportion of his free-will, may freely retain, or refuse the Grace of God, if he will. I will then answer briefly and resolutely, that the deceit of this subtle syllogism is framed of the Fallax: 
A Fallax, a Divisis ad Coniuncta.  to wit: a Divisis ad Coniuncta, as the Logicians do term it. For albeit will (being severed from God's grace) be of itself free to reject Gods calling: yet is it not after the same sort free to obey Gods calling, unless it be altogether upholden by the aid of God's grace. Let us now see further the remnant of his disputation.  
I do stand at the door (saith he) and knock: 
Pag. 149.  he doth not say, I do break open the doors, or I do rend abroad the henges and do violently rush in: but I knock only: that is to say: I do admonish: I do foretell the danger ensuing: I do foreshow hope of Salvation, I promise to give aid: and I allure unto me, with fair promises. indeed Osorius he standeth knocking at the door, and they to whom it is given do open unto him, but unless it be given unto them they open not at all. Therefore in that he doth knock, this is proper to the calling: but in that an open entry is made, this is to be peculiarly ascribed to Election and Grace. So likewise he doth not heave the doors of the hooks, nor rusheth in forcibly: and yet although he press not upon with any foreign force, he worketh notwithstanding a secret effectualness, and draweth them unto him, whom he hath chosen, and entirely loveth, through inward operation of voluntary will. 
Against the 2. Epistle of the Pelag. 1. book Cap. 18.  Neither is any man good that will not be good (as Augustine reporteth) yet to have a will to be good, must the grace of God needs be assistant: because it is not written in vain: God is he that worketh in us, both to will and to do according to his good pleasure, and the Lord doth first frame and fashion the will. etc. Therefore whereas it is said that God doth knock at the gate of our will, I gladly yield hereunto: but to say that he doth no more but knock, this I do utterly deny: In like manner whereas you say that he admonisheth, that he foretelleth danger ensuing: that he feédeth with hope: that he promiseth aid, and that he allureth with reward, truly these are not untruly spoken Osorius: But ye speak not all, nor as much as should be spoken. And therefore herein your halting bewrayeth itself plainly. For you are flown into a Fallax, which the Logicians do term Ab insufficiente causarum enumeratione. 
The subtlety of the Argument framed by not yielding cause sufficient.  True it is, that the grace of God doth knock: doth forewarn, and doth allure: what? doth grace therefore nothing else but knock? forewarn? promise? and persuade? Doth it not also create within us a clean heart? doth he not renew a new spirit within our bowels? doth he not pluck out of our flesh the stony heart, and engraft in stead thereof a fleshly heart? Yea doth he not also alter all our whole nature? I mean all those inward natural qualities: doth he not make them pliable and (as it were) out of an old deformed lump, new fashion it into a new creature? doth he command those things, which he willeth by admonishing only? by calling, and persuading only? doth not God's Grace give also that which he commandeth? And where in the means whiles lurketh then the law that is written within, in the hearts of the faithful?  
When we hear these words in the Gospel: No man cometh unto the Son, but he whom the Father draweth: Tell us a good fellowship, doth he which draweth nothing else but admonish? but call? but allure? 
August. against the 2. Epistle of Pelag. 1. book Cap. 19  What is he (saith Augustine) that is drawn if he be willing? for the willing are lead, and none are drawn but the unwilling. And yet no man cometh, but he that is willing: but to this willingness he doth draw us by wonderful means, who is skilful to work within, even in the very hearts of men, not to make the unwilling to have faith, but to frame the unwilling pliable to be willing. etc. If it be so that the heavenvly Grace by inward operation do make men willing, that before were not willing: I would fain learn now whether Grace do nothing else, 
Grace doth not knock alone, but openeth man's will also.  but knock only? Go to, and whiles Grace is a knocking, who is it within that openeth? free-will, I suppose: But now for as much as this free-will is powered into all persons indifferently by a general influence, as much in one, as in an other, why do not all alike open to the heavenly Grace, when the Lord doth knock? forsooth because they will not (you will say) yet doth the wheal run nevertheless as round as it did before. For I demand again, why some seem to be willing whiles others are unwilling? what else think you to be the cause hereof, but because God doth open their free-will first, which do open unto God, that they may be able to open, otherwise it could never open unto him. Whereby you may easily perceive, that free-will is not the porter to let in Grace, so much as the very gate itself: and that it doth not else open, but as it is first opened by his means which doth knock, and that it applieth not any way else, but as it is made pliable, and so made pliable, that it may seem rather to be drawn, then to be lead: never going before Grace, but following altogether, and to speak the words of Augustine, 
August. de verbis Apost. Sermo 13.  Never as a foregoer, but as an handmaiden of Grace only in every good work. If you will deny this to be true, what Argument shall I better use against you then the words of your own mouth? For what meaneth it else that you yourselves of the Romish Synagogue at the beginning of your Matins, pray daily to the Lord Domine labia mea aperies, Lord open thou our lips, 
O Lord open thou our lips.  if they open of them selves, and are not rather opened by him? And in what sort do you then desire the Lord to open your lips, that your mouth may show forth his praise, whom you affirm to do nothing else but knock only? Why therefore do ye not rather amend your book, that your prayer may be agreeable with your desire, and sing an other song on this wise: our free-will shall open our lips O Lord, and our mouth shall chaunte forth thy praise.  

Objection.  What then (will you say) is it not in our own power to move our lips? 
Answer.  Yes truly Osor. there is nothing more easy then to move them to contention, to quarrelling, to lying, to blasphemous communication, to noisome talk, and vain tittle tattle. But I will in no wise grant that we are able to move our lips, or to open our hearts of our own will, to show forth the praise of God. All which notwithstanding tend not to this end, as though free-will did work nothing at all: yes it worketh surely: but how it worketh and how it is wrought, because Osorius doth not declare sufficiently Augustine shall make plain unto him. 
Aug. upon the words of the Apostle the. 15. Sermon.  Not they that are carried of their own motion but as many as are carried by the Spirit of God, they are the children of God. Here will some man say unto me. Then are we plied, and do not ply ourselves. I answer, yea rather thou dost both apply thyself and art applied: And even then dost thou ply well, if thou be plied by God's spirit, without whom thou canst do no good thing: even so also thou dost apply thyself of thine own free-will without the help of God's Spirit, & then dost thou evil. To this end is thy will, which is called free, prone and effectual, that by doing evil, it become a damnable handmaid. etc. Which words you must interpret to be spoken of Augustine in this wise: not that will doth work nothing, but that it worketh no good thing without God's help. And that you may conceive the same more effectually, hearken what the same Augustine teacheth in his treatise De Gratia, & Lib. Arbit. 
August. de great. & Lib. Arbit. Cap. 16.  It is undoubtedly true (saith he) that we do, when we do: and that we will, when we will: but he bringeth to pass in us to will, and to do giving to our will most effectual ability, which hath said: I will make you that ye shall be able to do. Briefly to conclude. It shallbe lawful for me to speak the same and in such wise touching opening, which and in what wise Augustine spoke of doing, when the Lord doth knock we do open with a free-will indeed, because 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 hearts first. Whereby you may perceive to what end this our discourse tendeth, not that free-will hath no place, 
free-will is made naked of all manner merit.  but that it be void of merit, unworthy of praise, and to be taken for no part of any cause, not because we despoil her of all manner of motion, but we do distinguish the manner of motion in such wise, that all the praise of well doing be ascribed unto him, unto whom only all is due, whatsoever we will or can, as Augustine reporteth: and that in this respect free-will is endued with no activity, whereupon it may vaunt her force: 
Aug. in the same book the 13. Chap.  For so shall we live more out of danger (saith he) if we yield over all unto God, and not commit part of our actions to him, and part to ourselves. etc. And again in the xiii. Chapter of the same book. I grant in deed that we will and work, but God worketh in us both to will, and to work, according to his good pleasure. Thus it behoveth us to speak and believe. This is godly: this is true, that by this means our Confession may be humble and lowly, and all attributed unto God. etc.  
But I hear what this arrogant hautynes of Frewill doth whisper against this humble Confession.  
If all this (saith he) be the work of God, 
Pag. 149.  and no power be left in man's endeavour that may procure furtherance to our conversion.  
Ergo, sithence there is nothing left in us to do, what are we then, other then as good as stones & stocks.  
Which Argument Osorius hath gathered (as he saith) not out of S. Paul, but out of Luther's braynsickenesse. I would have marveled if Osorius could have gathered any Argument from any without some reproach, or could have reproached any man without a lie. But thus to do is not to gather some thing from an other, but to lie rather: not to dispute by Arguing, but to play the part of a captious scoffer. But to let pass this drunken scoff, as which neither furthereth his cause, nor empayreth Luther's estimation: we will turn our talk again to the matter. Luther is here therefore cited for a drunkard, who by blazing abroad Medusa's head doth enchant men into stones and flyntes. And why so? Forsooth because he doth deny, that we do aspire to the favour of God of our own strength: but affirmeth that all whatsoever we do take in hand, 
The beating down of Osorius Argument.  or bring to pass towards the attaynement of salvation, we obtain the same wholly through the only work of God's grace, which worketh all in all in us. Hereupon Osorius crieth out forthwith, That will is fast tied, bound, and restrained with everlasting fetters, so that men must of necessity be changed into stones, rocks and stocks. So that it is much to be feared, least by this Argument he turn Peter also into a stone, because Christ called him a Stone: & lest he change Christ himself Peter's Master also together with Peter into some stony substance, because Paul calleth him a Rock, and because the Prophets do nominate him the Corner Stone. It is also to be feared, lest he bewitch into stones all the whole ancient race of the old Testament: of whom we hear the Prophets speak in this wise. 
ezechiel. 11. Chap. and 36. Chap.  And I will take away from their flesh their stony heart. etc. If the prophetical Scripture do accustom to resemble the properties of personages by some similitude of domme creatures, after an usual phrase of figurative speech: may it not likewise be lawful for us to express the hardness of man's nature, unless we enchant men forthwith into stones, stocks, & flyntes? I beseech you. Or because we profess that free-will is all together uneffectual in those things, which appertain unto God, and to work or understand things, which pass beyond the reach of man's capacity (unless it be plied by God's Spirit) is there no force therefore in free-will to work in other things? 
The Fallax from the proposition Secundum quid, to Simpliciter.  or to work in those things, which belong unto God being helped 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 term Simpliciter?  

Osori. double fault.  Wherein though you be a Bishop, your fatherhood seemeth to me to have committed a double error. First because you conceive not the sense of those men sufficiently, whom you quarrel against: next because you deceive yourself in the self same Assertion which you do maintain. For those men, which do call back all the causes of actions from free-will, attributing them to God's grace only, do not conceive of it after such sort, as though the mind being endued with heavenvly strength, when it is made pliable, doth not apply itself any thing in the mean space. 
Aug. contra julian. Lib. 4. Cap. 3.  For even as God's secret Grace through jesus Christ our Lord, is not powered into stones stocks or brute beasts (as Augustine doth truly record) but into him which was created in the Image of God): even so God doth not work in this his own Image, as he worketh in a stone: or after the manner as huge heavy burdens are drawn by man's policy: in the which abideth no inward operation (as Aristotle saith) which may avail to motion: 
Aristotle's Ethics book. 3. Cap. 1.5.  The matter goeth far otherwise here: and the natures are far unlike. True it is that the heavenly grace doth draw us indeed, not through any force of external coaction, as blocks & Images are drawn: but God leadeth and boweth, which way him listeth, every person inwardly by his own will, or plyeth he any man otherwise then voluntaryly.  
It is well then (say you) If will do nothing but when she will, 
Objection.  and if it will always first before it do: how then shall will be said to work passively, which both willeth always those things which it doth, and doth nothing but that which it willeth? 
The Answer.  The Answer is easy: Will indeed doth nothing, but when it willeth: this is true. For otherwise it could be no will, unless it did do willingly and voluntaryly. But yet neither doth will always all those things which it willeth: And again to be able to will, it is always made pliable first. By the one whereof may be understanded the Instrument or tool of action, 
How man's will doth execute the force of an instrument.  by the other the cause of action. Wherefore whenas will is taken after this manner, that it yield to the guiding of the workman in the manner of a tool, by what means can it be called either free, which serveth as bound? or how can it be said to do, which in doing doth always suffer and is driven? And yet it doth not so always suffer by doing, that it never doth any thing of itself: and again doth never so do in those things which appertain unto God, but that it is made pliable to do. And therefore the manner how it doth, and how it suffereth, must be advisedly considered. 
By what means will doth both work and suffer.  For we do confess that both are true after a certain sort, as Augustine testifieth in his book De Correp. & gratia. Let them not deceive themselves therefore (saith he) which say. To what purpose are we taught and commanded to eschew evil and to do good, if we can not do it, but as God doth work the same in us, 
Aug. Lib. de Correp. & gratia Cap. 2.  to will and to work? Nay rather let them understand, if they be the children of God, that they are made pliable by God's Spirit, to do the things that ought to be done, and when they have done so, to yield thanks to him, by whom they were made to do so. For they are made pliable, because they should do something, not because they should do nothing. etc.  
Which saying doth make evident unto us, that each of these two are to be found in free-will, both that it is made to do, when it doth well, and again that itself also doth, when it is made to do. 
How will demeaneth itself passively and actively.  So that herein is no contrariety at all, but that it may both demean itself by suffering, and also by doing (and to answer for Luther with Luther's own words) to wit, after divers and several sorts, and after the common phrase of speech in divers and several respects. For in respect of the work itself, whenas will occupieth the place of an Instrument or tool, it both doth, & is made to do, even as other tools do in any matter whereunto they are applied. But if you have relation to the efficient cause or workman, to whose use it serveth in stead of a tool: in this respect the will of man demeaneth itself altogether sufferyngly, as the which in respect of procuring of God's Grace (from whence issueth all motion of good will) it worketh nothing at all, but simply obeyeth & suffereth. For in any good work, what is man's will else, than an instrument of the holy Ghost? 
Man's will is taken for an Instrument, yet free nevertheless.  voluntary indeed, because it is moved whether soever it is moved of her own accord, yet is it an instrument notwithstanding, because of things well done, it is neither the cause itself, nor any sparcke of the cause in respect of the worker, but a servant rather, and a handmaid only: whose service, the Spirit of God being the worker, doth apply to do these things which it pleaseth him to have to be done in us: for the accomplishing whereof it ministereth no help at all, as of herself.  
But the Papistical generation can not digest this by any means, to whom sufficeth not that free-will shallbe taken as an instrument, 
Wherein the papists do attribute to much to free-will.  or as it were a workeshoppe only, unless it bear as great a stroke or rather with God's Spirit working together with it: nor do they think it sufficient that the whole action of our Election and regeneration be ascribed to the only freé mercy of God, unless we also as fellow workmen, be coadiutours of this work together with God. For even the same do Osorius words emporte manifestly, which follow in this wise.  

Pag. 149.  Do ye not therefore perceive (saith he) by Paul's own words, that free-will is approved by his authority, which Luther doth practise to overthrow? For to what end would he have called us fellow workers with God, if none of us did further the work that GOD worketh in us? to what purpose would he have admonished us to work our own Salvation, if to do it were not in our own power? We are together God's labourers as Paul reporteth. 1. Corinth. 3. 
1. Cor. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Where I know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify together labourers. But what is this at the length to the purpose? do you not here plainly put the old Proverb in practise? to wit: I ask you for Garlic, and you offer me Oynyones, I desire to borrow sickles, and you like a churlish neighbour deny that you have any Mattocks. How careful the Apostles were in planting the doctrine of the Gospel we are not ignorant, nor do deny. And it is not to be doubted, that God's providence used them as most choice instruments to address, and husband his Uynearde, yea and that not without singular profit. But we make no inquiry here as now, how much man's industry did bring to pass by the outward preaching of the word, or whom it profited most: but the question is here touching the fruit of inward conversion, whether free-will of herself do work, or not work any furtherance towards the embracing of faith, towards repentance, towards spiritual righteousness, towards attainment of Salvation, and towards the regeneration of life: So that the state of the question be now, to wit: Whether man's mind and will being of the self same nature (that it was when we were first borne) be endued with any actual or effectual power able to work together, 
The state & substance of the question of Free-will.  with God's holy Spirit towards the beginning of our conversion, and entering into our godly consideration of good purposes, and actions of inward obedience? Wherein many writers do vary in judgement and opinion, yea that not a little.  
But Osorius proposition alleged here of the Apostles together workers maketh nothing to the purpose, 
How it is to be understanded that the Apostles were together workers with God.  nor availeth to the maintenance of free-will a rush. For to admit that the Apostles were together workers with God: yet that those same together workmen should be hypred to work in this Uyneard, and sent abroad into the lords harvest, proceeded not of their own voluntary motion or free-will, but of the freé Election and calling of God only. Again this their Ministry (as far forth as concerneth their own persons) even then when they laboured most earnestly, was extended no further, then to the outward preaching & dispensation of the word: for as touching the inward conversion of the hearers, & nourishment of their faith, this was the only work of the holy Ghost, and not of the Apostles: Paul did plant: Apollo did water. But what doth this help to free-will, when as neither he that planteth, nor he that watereth are any thing at all, but God only who giveth the increase. And what is the reason then, why they are said to be nothing? Is it because he that planteth, and he that watereth, and he that ploweth doth nothing at all? was Paul nothing? or did he not work at all? who being continually traveling is reported to have laboured more than all the rest? or shall we say that the rest of the Apostles did nothing, which did employ not their travail only, but shed their blood also in furthering the work of the Gospel? yes verily, wonderful much, if you respect the outward Ministry of Preaching the word and their function. But we do inquire of the inward operation of conversion, and the renewing of the minds, which is the only work of God, not of free-will, nor of man's outward endeavour. Godly Preachers indeed do pierce into the ears of men with outward voice, & set down before them the words of faith and truth: And yet thus to do, springeth not of their own free-will, but from the free calling of God, whereby they are lead to do the same: but to believe the doctrine inwardly, to become faithful hearers of the wholesome word, is the only work of the holy Ghost, who by secret inspiration doth dispose the minds, doth renew the hearts, doth inspire with faith, finally of unwilling doth make willing: so that here is no place left now for free-will to challenge, but that he only possess the whole, which only worketh all in all: who thrusting out workmen to preach the word, doth frameth the wills of the hearers that they may believe. Whereupon I do answer to that subtle Argument of Osorius briefly, and plainly in this wise.  
Whosoever worketh together with an other, worketh actively and not passively only. 
The Argument of Osorius and the Papists.   
The Ministers of the Gospel are together, workmen with God.  
Ergo, The Preachers of the word, when they work with God, do not suffer passively only.  
I answer, 
Tne Answer.  that in the Mayor proposition should have been added these words Per fe, & inies que ngit: That is to say: Of himself, & in the things wherein he worketh. For the thing that of his own power worketh together with an others help, doth somewhat indeed in those things, which it doth, and is not wrought only. That is true. And for the same purpose the Minor proposition must be denied: for the free-will of God's Ministers doth neither work in Preaching the word Per se, of itself, except it be helped by God's Spirit: nor doth proceed any further even when it is helped, than to the outward action of preaching. But as concerning the inward fruit of preaching, (namely nourishment of faith, and the operation of conversion) all this action proceedeth from the holy Ghost, and not from Free-will. And this seemeth to be the very meaning of Luther, 
How Luther's words are to be construed.  to wit, having respect to those things only, wherein free-will can not challenge to be any mean of effectual operation, either in working, or in together working, nor can make any title of claim therein, nor prescribe to be any partner with the holy Ghost in the work.  
It remaineth that we arm ourselves against the other subtlety of Osorius, 
another Argument of Osorius, Pag. 149.  which he coineth out of the Apostles words.  S. Paul writing to the Phillipians, doth counsel them in a certain place to work every of them their own salvation with fear and trembling. 
I do hear it, and I await what this choppelogicke will stamp out hereof.  Ergo (saith Osorius) we are able to work our Salvation of our own free-will. 
I do answer. 
An Answer.  The antecedent is true, but the consequent most false, and altogether savouring of Pelagius error, nor agreeable with the antecedent. For this word working, which the Apostle useth, doth not signify any such thing as may uphold the force of free-will, or declare it to be the efficient cause of Salvation, as though it did depend upon the dignity of our works: but is only a word of exhortation, to comfort them to go forward diligently, and to persever carefully in the course of Salvation, where they were now settled. 
Phil. 2.  And withal teacheth them further how they ought to persever with fear (saith he) and trembling, to wit, exhorting them to take unto them the fear of God in humbleness of mind, which might hold them always conversant in good works, whiles they made haste to attain the goal of Salvation. Finally that no man might cavil & say, that this virtue of perseverance did far surmount their weakness, he addeth forthwith, calling them back as it were to a better hope through confidence of greater help: For it is God (saith he) which worketh in you both to will and to work according to his good pleasure. etc. If God do work in us (Osorius) both to will and to work, what is it then that free-will can will or do? Furthermore if life everlasting be the gift of God, not for the works sake which we have done, how shall Salvation be obtained by good works? wherefore you trip twice in your Argument. First, whereas you place Salvation in good works. Then, whereas you derive good works out of man's free-will, as from the sprynghead thereof. For thus ye conclude. If it were not in our own power (to wit in our free-will) which both are false and most frivolous. 
The double error of Osorius.   
And yet after all these manifest tracks of Pelagius plain footsteps, not unlike that crafty varlet Syrus in Terence, which cleareth himself to his Master, as unacquainted with the Marriage of his son: even so lest he should seem to be defiled with some spot of Pelagius error, addeth immediately: What? 
Pag. 149.  Are we such as will consent with Pelagius? Did we say at any time that we were able to work any godly or praise worthy work through our own strength and industry? If you will abide by your words Osor. you have so said indeed. For he that doth avow, that it is in our own power to work our salvation: what doth he mean else by these words, but that we be able of our own strength to work somewhat worthy commendation? But whether he agree herein with Pelagius or no, let the indifferent Reader judge as seemeth him best. But I pray you sir, by what means do you affirm that to be in our own hands, which you deny again to be in our own power? Or how can ye defend them both, but you must needs make a lie in the one? or what slipper devise will you use here to cover your lie withal? You say that Salvation is not obtained by our own strength; but through Gods grace working within us. And why then chaufe you so maliciously against Luther, Melancthon, Bucer and Caluine, which affirm the same that you do? But a little erst ye confessed the thing, which ye do now deny. Be steadfast therefore, and set down your mind whereunto you will stand, that we may know once where we may find you. If you affirm that all consisteth in our own hands, then do you not agree with Pelagius, but you go far beyond him: If you ascribe all to the grace of God, what needeth any more scolding? But you will divide your meaning perhaps, and will allow to God's grace such a part of the work, that free-will also may occupy some part with all. 
Osori. doth attribute our Salvation, partly to Grace, & partly to free-will,  Yet do ye not untwine this meashe notwithstanding. For if you will so cut asunder this ship, which can by no means be unjointed, and will yield over the forepart thereof to man's guiding, & the powpe to God's tuition: surely S. Paul will gain say you every way, which yieldeth the whole interest of both, aswell the former as the hinder parts to God, whether Osori. will or no: Declaring That it is God that worketh in us both to will, and to bring to pass all things according to his good pleasure. But you will find out some mean thing peradventure betwixt both, which you may attribute to Free-will. But even here again you shall be driven back, whereas you may hear Paul pronounce That it is God that giveth the increase, so that now not only the original of good will, but the increase also of well doing, the accomplishing, proceeding and successes also flow from out the holy Ghost, and not from man.  
If it be so then (will you say) that God's grace doth work all in all in us, 
Osorius Objection.  to what purpose serveth the free-will that is naturally engrafted within us? or being helped by grace, how is it said to do any thing, if you shall think that it ought not to be accounted in any respect a partner in working a good work? For answer whereof, 
Answer.  I would wish you to hearken not to the words that I speak, but unto Augustine. It is most true Osori. that whatsoever good work is wrought by us, the praise thereof aught to redound wholly not to our free-will, but to God's grace, which performeth all whatsoever is performed by us godly, and worthy praise. For that is it that the words of Augustine emporte, that true and humble confession doth require in us. That is to say. That we refer all unto God. And yet this grace of God doth not so work all that which is proper to itself, by herself only, as working in us without our free-will. And again it neither worketh so together with our free-will, that any portion of praise or reward should be ascribed to free-will, for any of all whatsoever is due unto God. And therefore where as Augustine in his book De gratia & libero arbit● both affirm, 
August. de great. & Lib. Arbit.  that neither grace without free-will, nor free-will without grace is sufficient: We do confess both to be true: for either of them worketh with the other I confess it: but yet after a certain several sort. For the Grace of God worketh, when it helpeth man's free-will, yet it worketh in such wise, as that it is never wrought by an other: it doth so help free-will as being never helped by free-will. Furthermore it doth so help, but that it is always free not to help, if it will: In fine whenas God's grace doth work most effectually by helping man's will, 
Otherwise worketh God's Spirit, otherwise man's free-will & the diversity of them both.  yet worketh it not so with man's free-will, as standing in need of the help of free-will by any means, but rather using the service thereof. But the state of free-will is far otherwise: For free-will worketh together with God's spirit, not as commanding his service at any time, but always wanting his assistance. In the one whereof you perceive the efficacy of the cause that worketh, in the other the service only of the Instrument. 
Will doth nothing in good things but when it is helped & applied.  Moreover when will doth work most effectually (Gods grace directing it) yea and freely, because it worketh voluntaryly, yet doth it never attempt any good thing of herself, without the direction of grace, neither by any means otherwise, then as it is helped, but never helpeth grace by which it is both wrought and helped. Yea and then also when it is wrought it so worketh, that it can not choose but work of very necessity. Even as Servants in respect of their birth are free, but being commanded by their Masters (whom they be bound unto) they must obey whether will they nill they, of very Necessity. In like manner fareth it with men's Freewilles, albeit they stand in such plight as that they be always carried with freé motion, that is to say, with voluntary motion to the things whatsoever they do, yet is it so far of to be able enough of their own power to prosecute their purposed imaginations as they would wish themselves, that many times they are withdrawn against their wills, 
Grace doth ply, but is never plied  from executing the mischief which they conceived. Again to do good deeds, they are so the Servants of grace, that when they are drawn, they can not choose but obey of very necessity.  
What need examples in matter most apparent? 
Examples of man's will being hindered even in the evil which it purposed.  How often and how many do we find, that purpose many things in their minds, which notwithstanding come to a far other manner of end than they were devised for, being quite overthrown by the only countermand of almighty God. As appeareth in Balaam, and the brothers of joseph: of whom the first was barred from speaking that which he determined: the other from executing their devices by the wonderful providence of God. It would be to much to recite all the examples mentioned in the scriptures to this effect as Pharaoh, Sennacherib, Hamman, Antiochus, Herode, the Pharisees, julian and innumerable others of the same sort: whose free-will being wonderfully interrupted even amids their chiefest practises, was neither able to do any good thing well, nor yet accomplish the evil that they had imagined according to their determinate purpose. It shall suffice to produce one or two examples, whereby it may make both evidently appear, how that it neither resteth in the choice of man to proceed in evil doing after his own will, nor to leave of from doing well being drawn by God's Spirit. Saul breathing forth as yet slaughter & threatenings, whenas he persecuted the Christians with wholly bend affection of free-will, 
Will obeyeth the spirit of God many times whether it will or no.  what cruelty would he have executed, if he could have brought to pass the devise, which he had thoroughly determined in mind? And why could he not do it? But because there is no freedom in man's free-will of itself, even in working wickedness, but such as being hindered many times, & always bond, must be enforced to acknowledge her own weakness on every side.  
Let us couple with Paul the Apostle Peter: 
The example of Paul & Peter.  that we may learn in them both, how that we are not able of ourselves either to frame our lives altogether to wickedness, or to direct the same sometime to godliness. And first touching saul's wicked will in his most wicked enterprises, how little it availed hath been declared already. Let us now behold Peter's faith, not by what means he received it at the first, but let us see what his fleshly will was able to do, to the uttermost of his power, either in refusing faith when it was given him, or in forsaking it when he was helped. Upon which matter let us geave care to the testimony of Augustine: 
August. de Correp. & great. Cap. 8  When it was said unto Peter (saith he) Peter I have prayed for thee, that thy faith may not faint: Darest thou presume to say that ` Peter's faith should have failed though Peter himself would have wished it to have failed, considering that Christ prayed that Peter's faith might not fail, as though Peter would have willed any thing else, then as Christ had prayed for him, that he should will? Whereupon appeareth that Peter's faith did not depend so much upon his own will, is upon the prayer of Christ: who did both help his faith, and direct his will: And because his will was directed of the Lord, therefore could not the prayer made for him be uneffectual. And therefore when he prayed, that his faith might not fail, what prayed he for else, but that he might be endued with a most free, most valiant, unvanquishable, and most perdurable will in the faith? Thus much Augustine. 
jerem. Cap. 10.  And therefore jeremy the Prophet crying out unto the Lord most worthily: I know O Lord (saith he) that the way of man is not in himself, neither is it in man to walk and to direct his own steps. Which words me seemeth that Luther did note not altogether undiscreetly, whose words if I would here set down, I can not see which part thereof Osorius would be able to confute. For in this sort doth Luther argue: 
Luther in his book of Assertions. Art. 36  If man's way & man's steps be not at his own disposition, how shall the way of the Lord, & the paths of the Lord be at man's direction? And hereupon deriving an Argument a Comparatis, as they term it in Schools, addeth forthwith, how then is man able to dispose himself to good, whenas he is not able of himself to make his ways evil? For otherwise if he be able, how then did the Prophet say, that he knew that man's way was not in himself? or how is it that in the 16. of his book of proverbs the wise King being inspired with the same Spirit confesseth, that he knew as he testified? 
prover. 16.  The heart of man (saith he) purposeth his way, but the Lord doth direct his steps. Albeit this is not spoken to this end, as though we did affirm that man's will is no ways free towards wicked things: 
Man is not altogether deprived of free will to evil, though the same be many times stayed.  for who knoweth not how frail and prone the disposition of man's will is always to catch hold of evil? though from doing thereof, it be many times hindered. The comparison tendeth to this end only, that if man's free-will being hindered, and bond, seem many times less free to put in execution evil things: how much less freedom think you doth it enjoy towards the things that further unto godliness? for as much therefore as this appeareth to be most true by the evident testimonies of the Scriptures, and experimented by the continual course of men's actions and conversations: Let us hear what Osorius doth object against Haddon.  
But I say thus that all good men, 
Pag. 151.  all godly men, all men most endued with heavenly gifts do testify, that in this sentence of thine lurketh heinous wickedness: unshamefast impudency: detestable madness and most execrable treachery. Unless your so manifold lies hitherto dispersed abroad, and as it were clouted together in one lump, unless your shameless face Osorius, and that your impudent usage in lying and blaunching, your monstrous vanity (the like whereof can scarce possibly be found in any writer, surely more monstrous in no man) had long sithence disabled all the substance and credit of your talk, in the judgement of all good and godly men: you might happily have found some one, which would have soothed this your communication. But now having uttered scarce one true Sentence throughout all this work of yours, with what countenance, and with what face dare ye speak in this wise? But I say this. etc. And what doth this famous speaker tell us at the length? I do say this that in this sentence of Luther, Melancthon and Caluine lurketh heinous wickedness, unshamefast impudency: detestable madness and most execrable outrage. Go forward then, and tell us first without a lie (if you can) I pray you, what they have uttered in their words. 
Pag. 152.  Forsooth because they stand stiffly herein that man's mind is always holden captive, his will fast chained, despoiled of all ability to do, in so much that we can neither do good nor evil, no nor think any good thought by any means. Finally this is the effect of their opinion, that there is no difference betwixt us and any other tool or instrument. etc. Truly I should have marveled much Osorius, if that lying spirit in your mouth, if your wicked lips & deceitful tongue could have uttered any thing unto us without a lie, or have made a lie without railing. Yea Sir? Is the wind in that door? who that assigneth free and voluntary power to do good, 
Osor. lying railing against ●uther Melancthon, Caluine. etc.  not in our own will, but in God's 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 free of itself without God's Grace, and that it doth nothing else but sin deadly, when it worketh after disposition of her own nature: doth he so despoil man naked altogether of all will, as though it could do nothing at all? or purpose nothing at all? or as though he made no difference betwixt man and any other instrument or tool? who that endeavoureth to prove manifestly by the Scriptures this thing chief, that all the thoughts of man's heart, and all his senses always are prone, and inclined at all times to wickedness, doth he seem to affirm that man is void of all feéling of thought? Tell a good fellowship, the man that doth that which is in his own power, or the man doing that which is in his own power, doth nothing else but sin: doth this man now nothing at all, whiles he sinneth? or whiles he imagineth mischief, doth he imagine nothing at all? And how then, I pray you, doth Luther spoil men of their will? or how is he reported, to bind man's will fast in everlasting chains, in such wise, as that it can not only not do, but also not think any good or evil?  

Osor. Pag. 151.  But Luther doth deny that it resteth in man's free-will to make his ways evil. And what inconvenience is there in this sentence, if the meaning thereof be taken in the right sense, as it ought to be? 
free-will is not of powder simply & absolutely to make his ways evil  Truly if our ways either good or bad were simply and absolutely at our own disposition: how is it that the Scripture teacheth that man's steps are directed? or how is it that the Prophet doth deny man's way to be his own? or how read we in the holy proverbs, That when man hath prepared his heart most, yet it is the Lord that governeth the tongue? How often do we find the old Proverb to prove 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 bend to dispatch themselves of their wretched lives, or which have practised to drown themselves, have not accomplished the wicked fact, that they devised even then, when they were most willing thereto? Surely Gods divine providence doth wonderfully dally with man's thoughts and imaginations, deluding, overthrowing, making frustrate transposing beyond all expectation of man, the things which we have most firmly determined. And what freedom is this at the length, which is always constrained to serve at an others appointment? the strongest force whereof being many times hindered, must always depend upon the permission and commandment of the higher power? which thing Augustine doth very well declare. 
August. de Civita. Del Lib. 5. Cap. 9  All wills are subject (saith he) to the will of God, because they have no power, but such as he granteth. The cause therefore that maketh this, and is not made, is God, other causes do both make and are made, as are all created Spirits, but chief such as are endued with reason. And again. 
Aug. in the same place.  Our wills are so far able, by how much God would have them to be able and foreknew it. And therefore in what soever ability they stand they are undoubtedly able, and what soever they shall do, they shall surely do, because he did foreknown that they should be able, and should do, whose foreknowledge can not be deceived. etc. 
August. de Correp. & gratia.  And again in an other place. Neither is it to be doubted, that men's wills can not resist the will of God, but that he must needs do what God will, for as much as he doth dispose the wills 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 God's power, nor hindereth his will, but is many times hindered by the power of God, and always overmaistered. etc.  
But that is somewhat more hard which is objected out of the same Article, that will is so fast bound, that we can think no evil thought by any means. For so doth Osorius cite the place. Wherein he doth first cast a mist before the Readers eyes, and then deal injuriously with Luther. For he doth neither faithfully, nor fully rehearse the words of his Article. He is also no less injurious to Melancthon and Caluine, whom he allegeth as partakers of the same opinion. Albeit I know right well, that they do not vary from Luther's meaning, yet did they always of very purpose refrain from this kind of speech. Where did Melancthon ever write, that all things are performed by unaduoydeable necessity? Where did Caluine say, that free-will was but a devise in things? Who ever heard Bucer say, that man was not of power to think evil? not because they varied from him in meaning and judgement, but they chose rather to qualify, with some more plausible kind of style, that which seemed to be propounded by him somewhat more roughly. But to return again to Luther's words: I do reknowledge herein not your new furnished cavil Osorius: but the ancient rusty canker of many others against Luther, as of Leo, Roffensis, Eckius, johannes Coclaeus, Albertus Phigius, john Dreidon, Alphansus de Castro, Andrew Vega, Peter Canisius, and such like: which do neither read Luther's writing with judgement, neither consider his meaning, nor confer the first with the last: but catch here and there a word half gelded for haste: and out of these being sinisterly construed, if they find any one thing more than other fit to be quarreled withal, that they snatch up, that they urge stiffly, and are always raking their nails upon that scab (as the Proverb saith). And because amongst all other his Assertions, they can pick out no one sentence more odious in the judgement of the simple people: it is a wonder to see, what a coil they keep here, and how viperously they gnaw and turmoil this one Sentence, wherein he said, That man's will having lost her freedom, is now of no force at all, not so much as to think an evil thought. And in this respect surely, I can not but marvel much to see the undiscreéte disorder of some, but chief the singular shamelessness of Osorius. For albeit Luther in so many his Commentaries, Sermons, Books, and Answers doth urge this one point always, and every where travail earnestly to prove, that man's free-will (being void of Grace) availeth to nothing but to commit sin: yet doth Osorius so frame all his writing against Luther: as though Luther did teach that man's free-will could not so much as think an evil thought.  
And from whence doth he pike this quarrel? out of the words of Luther's Article before mentioned, I suppose: But for as much as Luther doth in the self same Article openly profess, 
Luther's Artic. 36.  that free-will of her own nature availeth to nothing but to Sin, and that all the imaginations of the heart do (of a certain natural inclination) rush headlong into evil: in what sense can that man be said not to be able to think an evil thought, which is always occupied in imagining evil? But I believe he will press upon us with Luther's own words, wherewith he affirmeth that no man of himself is of power to think a good thought, or an evil thought, etc. Well, let us hear what conclusion this Logician will coin out of these words.  
Man's mind whether it think well or evil, 
Osorius a lying Rhethoritian & a gross Logician.  doth neither of them both of her own power.  
Ergo, Man's mind of itself can neither think a good nor an evil thought.  
I do here appeal to your Logic Osorius. What kind of Argument is this? by what rule make you this consequent? what? because the substance of the matter doth depend upon the first causes properly, will you thereupon conclude, that the second causes do therefore nothing at all? Or because the freedom of doing is restrained to the first and principal cause, to wit, to the only Majesty of God, that therefore man's will is no cause at all, because it is not free? and that therefore it can think no ill thought by any means, because it doth it not of her own strength and liberty, as though to do a thing properly? & a thing to be done of her own proper power, were all one to say? So then by this reason the jews, which crucified the Lord of glory, shallbe said to do nothing, because all the outrage whatsoever they kept, was determined before, by God's unsearchable counsel. In like manner Pharaoh in withholding the people of Israel, and Nabuchadonasor in spoiling them, may be said to do nothing, because the heart of the one was hardened by the Lord, and because the other leading his army into Egypt, was constrained to change his will in his journey, and bend his force against jerusalem. Likewise neither the Ship whiles she saileth, nor the Pilot within the Ship, do any thing at all, because their course whether it be fortunate or unfortunate, is not always directed after their own will, but as the winds & the tides do drive them. For what doth Luther's disputation of free-will enforce else, but that he may refer all the order of doing to Gods free disposition only? Neither doth he despoil man of will altogether, which doth only disable will of freedom: Neither is it a good consequent to say, because man's will is denied to be free, therefore that man is altogether destitute of will, because it is not free, but always captivate, bound, & an handmaid, as the which in evil things is either always servant to Sin, or in good things handmaid to grace, even as an Instrument or tool is always at the bestowing of him that worketh withal. 
Man's Free-will is an Instrument of God's Grace.  For what should let but Luther may as well call free-will, by the name of a tool, as Esay doth name the wicked by the name of Saws in the band of the Lord? and as well as in many places of ezechiel those hearts are called stony hearts which the Lord doth promise to soften and mollify with his grace? 
Esay.   

Ezechi. Cap. 11. 36.  And yet I will not much trouble Osorius herein. For whether will be free unto evil, or be servant unto evil: it maketh little to the present purpose, nor will stand Osorius much in stead. This is undoubtedly true, that man's natural strength (be it free, or be it bond) is more than strong enough to all wickedness. So were all these storms raised against Luther neédelesse also, considering that he doth so frankly oftentimes, and in many places profess in plain words, that man's mind is always prone, and inclined to all evil cogitations: considering also that he doth confess every where, that to think evil is as properly natural to man's will, as that of itself it neither can, nor doth acquaint itself with any thing else, but with evil thoughts. And I think it is not so needful to stand much upon the name of freedom, especially sithence we do agree upon the truth of the matter. And it may happen that Osorius is deceived in doubtful construction of the word, or rather deceiveth others therewith: taking the same in an other sense than Luther understood it. 
This word freedom is discussed & distinguished.  For whereas some things are said to be free of necessity in respect of outward coaction, some free of necessity in respect of bondage: Will may right well be called free after the first manner of necessity: as the which is never constrained to will unwillingly that which it willeth, be it good, or bad: For compulsory will (as Augustine saith) is no will. According to the latter manner of necessity, man hath never power over his own will so, but that (which way soever it is carried) it always obeyeth his commandment of whom it is carried, albeit it doth always serve both voluntaryly, and willingly. Whereupon S. Paul discoursing upon the evil which he would not, but did it nevertheless, saith, that he did it not: but imputed the doing thereof to Sin dwelling within him, and to the law of his members, the force whereof being greater than his own strength, did draw him into bondage, though he strove against it. And surely that is the bondage that Luther did mean according to Paul's saying, 
Luther. Lib. de S●r●o Arb. Cap. 46.  when writing of bond will on this wise: Man's will (saith he) is after this sort common to use, as is a horse or a beast: if God do ride upon it, than it willeth & goeth whither God will have it: if the Devil sit upon it, than it willeth and goeth whither the Devil will have it: nor is it in his own choice to run to either of those riders, or to get either of them: but the riders do contend for the having and keeping of him. etc. If Osorius do see any mean betwixt these two riders, I would fain have him show it. He will say perhaps, that betwixt these two there is a mean in will, whereby will is able to apply itself to this, or to that; Augustine doth make answer, 
August.  that the very beginning of this applying, if it be towards good, ariseth not without God's good will and grace: if it be towards evil: than it springeth not but out of evil:: Even as bernard doth teach that the whole beginning must be ascribed to Grace.  
In fine: to shut up the matter in few words, 
The power of doing wanteth not, but it ●● the freedom of power that wanteth.  as concerning Luther's proposition, wherein he denieth that free-will is of power to do good, or evil of itself. Two things seem worthy to be noted here. The one concerning the power of doing, the other concerning the freedom of power: If we inquire of the power of will, how effectual it may be to good or evil of her own natural force: neither Luther nor any other will deny, the property of will to be otherwise, but that it may will the things that it willeth: neither that the force of will is so altogether blotted out, but that it may apply when it is applied either to good, or to evil: and that it doth so far forth not apply, by how much it is either destitute of Grace, or aided by Grace, after none other sort, then as the horse doth bear his rider he traverseth in his ring, and runneth his race, he sweateth under his rider, he travaileth his ground, is very nimble, chaufeth & champeth upon the bridle, cometh a fit, porketh out with his heels behind, he runneth round in his carrier backward and forward, and performeth all other qualities and properties of his kind, which are subject to his senses. All which motions if you respect the natural quality and force of the horse, seem to be not altogether out of his own power: But if ye respect the liberty of motion, the activity thereof will appear to consist not so much in the natural power of the beast which is ruled, as in the power of the rider, which doth manage him. Even so ought we to judge of man's will, whose natural inclination if you regard, and what it may do of her own strength: who will deny, that the property of will is to will, but to be able to will, is proper to ability? For of will it proceedeth, that we will, but of ability it cometh, that we perform. So with our will we will, with our mind we conceive: and with our ability we do perform. And, as Augustine saith, 
August. de bono persever. Lib. 2. Cap. 13.  thinking we do believe, thinking we do speak, and thinking we do whatsoever we do. And in an other place the same Augustine doth confess: that nature may be of power not only to do evil, but also to have faith, hope, and charity, yet to have all these, he doth affirm to come of Grace altogether. 
August. de great. Christi contra Pellag. Lib. Cap. 20.  Wherefore we agree well enough together as touching the ability of will. But to let pass this treaty of ability: if question be moved touching freedom of will, because hereupon hangeth all our controversy (for neither do we inquire here, what the property of will is: or what will can do properly? but what every man may do, 
Luther de servo Arb. Cap. 48.47.  or not do in all things, by the freedom of his own proper will) Luther doth answer forthwith, that the name of freedom seemeth to be a name of more majesty, than that it ought, or may agree conveniently to any thing properly, but to the only Majesty of God, or to him, whom the holy Ghost hath made free by grace.  

Objection of the defenders of free-will taken out of the book of Hyperaspistes.  But the great Proctors of free-will are wont to object, that in some sense this is true indeed: That there is no power absolutely & fully free, but the only omnipotent power of God's Majesty: yet nevertheless as we call Angels immortal, men holy, wise, and good (though we do acknowledge God only to be truly immortal, only wise, and only good) so nothing withstandeth, but we may call men after their certain manner free. I do Answer. 
Answer.  Angels indeed are called immortal, and that truly: because they obtained that state of their creator at the first: beside that also, they never lost that state of immortality wherein they were placed, although some fell from the blessedness of immortality. But as for our freedom, the condition & state thereof is of a far other condition and kind. For albeit man in the beginning was created in the free estate of will through the benefit of his creator, which he might have reteigned still without any contradiction if he would: yet did he lose the same freedom, and Paradise withal, by his own default: so that he turned that blessed estate, into misery: and his freedom, into bondage: that being out of Paradise now, by how much we are sequestered from all felicity, even so far seem we to be cut of from all freedom, without the Grace of the Redeemer. For ship wrack being once made of universal blessedness, I can see none other remedy, but that freedom must be drowned withal. Therefore the self same thing which doth open Paradise, being shut fast against us, must of necessity restore freedom again: which can not by any means be brought to pass through force of nature, or through any power of our own: It consisteth only in the Grace of the Redeemer. As our Redeemer himself witnesseth in S. john's Gospel. 
john. 8.  If the Son shall make you free, then shall you be free in deed. noting unto us this one thing chief, by those words, 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 nothing free. Moreover as concerning the usual manner of speech: that men are called good, holy, and wise: 
In that men are called holy and wise must be referred, not to their deservings, but to grace wholly.  I know that men have been accustomed to be termed so. But what is this to the purpose? The question here is not, by what name men are called, but of what value every thing is in the sight of God. And yet do I not doubt at all, but that many men may be in their kind good, holy, and wise, & even so to be esteemed well enough. But howsoever this holiness, godliness, and wisdom of men seemeth in man's judgement, yet is nothing whatsoever it be, if it proceed not from the grace of God. (For what hast thou, that thou hast not received?) After the same sort do I answer touching freedom, which being once lost through free-will, must of necessity stick fast cloyed in the puddle of thraldom, unless it be renewed again by God's grace. 
Aug. Epist. 89. ad Hillarium.  Whereupon August, very aptly, Freedom (saith he) without grace, is no freedom but co●tumacle. And as in this place August, denieth that to be liberty, which is severed from grace, so in an other place he will not grant that to be named will, except it be conversant in good things. 
August. de serm. Dom. in monte. Lib. 2.  Will (saith he) is not will: but in good things, for in evil & wicked things, it is properly called Lust, & not will. Wherefore if there be neither freedom, where God's grace is not present: nor will, where wickedness is practised: by what means then will Osorius maintain, that free-will is in evil things, whenas in that respect, there is neither freedom, nor will? There is also in the same August. & in the same his Epistle to hilary, that may well be gathered and framed into an Argument on this wise.  
The life of liberty is the perfect soundness of will. 
An Argument out of the words of August. to hylary.   
But in doing evil man's will is not sound.  
Ergo, In doing evil man's will is not free.  
For even so are we taught up Augustine's words.  
The life of liberty (saith he) is the soundness of will, and by so much every man is more free, by how much his will is most sound.  
Albeit I will not strive much about the contention of terms. If any man be minded to name the choice of will appliable towards good or evil, to be voluntary, rather than free, he shall not err much in my judgement. Neither will I be offended, if a man do say (as Augustine doth) that man's will is free towards evil things, so that he hold the meaning of Augustine, as well as the words. For I am of this mind, that when Augustine doth name man's free-will, & couple it to grace: he calleth it free in this respect, 
In what sense Aug calleth will free-will. Will seemeth rather to be termed voluntary than free.  because being free from all forcible constraint, it bendeth itself through voluntary motion that way, whereunto it is directed, be it to goodness through Grace, or to evil, through natural lust. And in this sense, according to August. meaning, the Confession of Auspurgh doth expound man's will to be free: that is to say: yielding of his own accord. The self same do Bucer, and Melancthou also: & this also doth Caluine not deny: who doth neither strive much about this term of freedom, 
The Confession of Auspurgh.  & doth learnedly also profess, that the original cause of evil, is not to be sought else where, then in every man's own will. But as concerning Luther: for that he doth upon some occasion sometime express his mind in writing somewhat roughly, wherein afterwards he discovereth his meaning in a more mild phrase of speech: it was not seémely in my conceit to rack out those things only which might breéde offence, cloaking mean whiles those things fraudulently, which do wipe away all misliking. He doth set down in his Assertion thus: That it is not in man's free power to think a good or evil thought. Again in the same Assertion the same Luther doth not deny, that all man's imaginations of their own inclination are carried to all kind of naughtiness: & that free-will can do nothing of itself but sin. On this wise with like heat of disputation rather, then of any error he calleth free-will sometime a feigned or devised term, not to be found indeed any where, making all things to be governed by unavoidable necessity. Which vehemency of speech many men do cast in his tooth reproachfully now and then. 
calvinus contra Alb. Ph●gium. Lib. 5.  And yet in other places again expounding himself, he doth grant without all Hyperbolical speéche, that in inferior causes free-will can do somewhat, and withal doth frankly affirm, that it can do all things being assisted with Grace. And why is he not holden excused as well for this, as snatched at for the other? why do the adversaries shut fast their eyes, and blindfold themselves willingly at matter well spoken, and never look abroad, but when they list to carp and cavil.  
Was there ever any so circumspect a writer, whose latter diligence & more attentive heédefulnes might not always amend some oversight escaped at the first? either in Exposition, or judgement of things? The more that Solon the Sage grew in years, the more he increased in knowledge: and may it not be lawful for us to increase understanding with our age likewise? Surely August. could not excuse the errors of his youth, neither shamed he to confess in his age, the oversight that escaped his pen in youth unadvisedly, & not only to reform them by overlicking them, (as the Bear licketh her whelps) but also to revoke them openly, with an open, grave, and gray-headed retractation: and to pray Pardon of his errors frankly: nor doth in vain permit those books to be prejudicial unto him, which he wrote being a young man, 
August. de bono persever & prosper Cap. 12 and● 21.  saying very modestly of himself that he began then to write like a learner, but not a● grounded in judgement. Neither was such perfection to be required in Luther: who albeit uttered somewhat at the first in words, otherwise then common custom of Schools were acquainted with, it had been the parts of grave divines, not to pry narrowly into the unaccustomed phrase of words so much, as to sift out the substance of the doctrine, how agreeably it accorded with the Scriptures in truth, and sincerity. And if the matter would admit some other interpretation, yet ought Assertion have been compared with Assertion, and place with place: Finally consideration ought to have been had of the intent and meaning of the writer: then also of the first original, & scope of his doctrine, whereunto it tended, and what it imported. And if ye would examine uprightly the opinions and assertions of men, according the true touchstone of God's truth, and not sinisterly for eiudge them: whether opinion I pray you seemeth in your conceit most sound, of those which do advance the Majesty of God's grace? or of those which do enhance the weakness of man's nature? of those which do make men's merits, & works, the effects of Salvation? or of those which do ascribe it to Gods free imputation, through jesus Christ? of them which do determine that righteousness cometh by faith? or of them which say it is obtained by the works of the law? of those which spoil free-will of all matter to glory upon? 
A comparison of Luther's Assertions and the Papists.  or of them which do call men back to a true, and humble acknowledgement of themselves? of those which razing out the everlasting and unchangeable decree of God's Predestination, do commit the successes of things to hap hazard, and blind chance, and to free affection of man's will? or of them which setting aside all chanceable events of fortune, and all power of man's will, do refer all things to the assured governance of God's infallible foreknowledge, guiding all things after his own pleasure, in most stayed and stable order? And yet doth not Luther so root out all Free-will altogether, and all chaunceablenesse of fortune, but that he doth admit the use of them in some respect: to wit in respect of inferior causes, although in respect of higher causes, & in those things which concern salvation or damnation, he believeth surely, that no force of free-will, ne yet any chaunceablenesse of fortune do prevail any thing at all.  
For as much as this is the chief ground of Luther's doctrine, 
The fruit and commodity of Luther's doctrine.  what else may the well affectioned & indifferent Reader (I pray you) conceive of this his Assertion, then that which may magnify the glory of God? extol his omnipotency? may establish the safety of the faithful, depending upon the free promise of God through faith, & not upon the worthiness of merits through free-will? may terrify the wicked with a wholesome fear of God? may restrain them from outrage: may comfort us against death with life that is in God: against misery, with grace: against infirmity with strength: & against destruction with God's mercy? may raise up the godly to love and embrace their God? The fruit of all which things as the godly Reader may easily reap by this doctrine, let us see now on the other side, what poison Osorius doth suck out of the fame, as one that seéth nothing in this Assertion, 
Osorius Pag. 151.  but horrible wickedness (as he faith) shameless arrogancy, detestable maddnes, execrable outrage. And now would I fain hear how he will confirm this proud affirmative so vehemently uttered. For (saith he) this being granted, I do say, that laws are abolished: decrees put to silence: sciences rooted out, learning extinguished, peace and tranquillity disturbed, and utter confusion made of all, right and wrong without all order. If Osorius require this at our hands, that whatsoever his lavish tongue shall rashly rove at large, be coined for an unreprovable oracle, them is this matter soon at an end. But that world is gone long sithence Osor. wherein this Pythagorical Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was taken for a law. 
The man hath spoke.  We think it not now enough to hearken to all that a man will speak, but to consider what, & upon what ground a man speaketh. Well: & what say you unto us at the length Osorius? That laws will decay, statutes be put to silence, sciences rooted out, learning extinguished, tranquillity disturbed, and right and wrong confounded together. Certes you have heard of this man here many high and absurd speeches (gentle Reader) but hear yet much more absurdity. 
Ibidem.  I say furthermore that hereupon doth follow, that man is spoiled of sense, bereft of advise, and deprived of reason, and driven to that pass, as no difference may seem to be betwixt him & a stone thrown out of a man's hand. And yet have you not heard all. Osori. crauleth forward still, & is come now (as it seemeth) into some main plain, where he purposeth to make us a course of his harysh eloquence. I say also: that the holy commandments of God, his precepts & statutes, his exhortations and threatenings, rewards promised for well doing, and punishment threatened for malefactors, were all in vain prescribed to the posterity by God's word. O Heaven, O Earth, O Sea of Hercules. But is there any more yet? tush all these be but trifles yet. For over and beside this ensueth so heinous a fact, more horrible than tongue can speak, or heart can think, so unspeakably filthy, & so monstrously strange, that all the rest being laid together, may in respect of this, be accounted scarce worth the speaking. And what is it a God's name? 
Osori. Pag. 152.  Forsooth that Luther or Melancthon, Bucer or Caluine, or whosoever were the first founder of this doctrine, besides that he doth thereby turn all states and common weals quite upside-down, he breaketh yet further into such unmeasurable impiety, as that he doth imagine God himself (the most holy of holy ones) & our most dear Father (to whom no iniquity can by any means be imputed) to be the author of all wickedness and cruelty. We have heard a tedious Catalogue of heinous absurdities, which (as he saith) must needs ensue upon Luther's doctrine: And if it be not true. He requireth us to make him a liar, as that either Luther never spoke so: or else to teach him that Luther's doctrine may well be maintained. As though there were any such pitthe in all this your railing (M. Osorius) that might not easily be confuted; or any such weakness in Luther, that might not much more easily be defended? yea & so defended as that neither he may seem to have taught the doctrine of Necessity, without good consideration, nor you able to deface the same without great peril of committing horrible sacrilege? I speak now of Necessity, not that Necessity, that is called violent coaction, but of that which is named of undoubted assurance, & absolute infallibility: not that Necessity which the schoolmen call Consequēti●, but which is called Consequentia, or ex Hypothesi. 
The manifold consideration of Necessity.  For Necessity is neither taken after one only signification amongst the divines, nor yet amongst the Logicians & Philosophers, whereof of (I suppose) you be nothing ignorant, at the least you ought not be ignorant thereof surely. Therefore they that have employed their studies somewhat more carefully about the scanning of this matter, have defined Necessary after this manner: 
What is Necessary.  to be such a thing, as can not be altered, a certain settled and firm unmoveablenes, which can not be changed by any means from that which it is. Of this Necessary, Aristotle hath se● down two principal beginnings: the one internal, the other external. Then also distinction is made of this Necessity, 
Two beginnings of Neccessitie,  which is moved force of the internal cause, and inward propriety of Nature: So that some things may be called simply, and absolutely necessary: as God: and those things which being changed do imply contradiction: as if a man would say: that four were not an even number, that four and three, were not seven in number: And this is called Geometrical Necessity, which will not admit any change by course of nature. There is an other Necessity; called Natural Necessity. Which albeit be of herself the beginning of her own motion, yet it consisteth not in so simple and absolute an estate, but followeth only the usual course of her own nature: And after this maner● fire is said to bourn of Necessity: The Sun is continually carried about in his course of Necessity: which can not choose, but do as they do, according to the propriety of their natural disposition: yet do they not follow their natural inclination so absolutely, and unavoydeably, but that God may hinder, and alter their disposition, or make them cease from their natural operation. Such a kind of Necessity to Sin, we say that man is clogged withal sith the fall of Adam, if the holy Ghost and Grace be absent: For of themselves they can not but sin, albeit there is no let in their nature, but that they may be helped or changed, and otherwise altered: as we see come to pass in those that are regenerate in Christ. That Necessity therefore whereby wicked men are said to be lead to sin, is not so absolute, and unaduoydable, that they can not choose but sin: for assoon as the holy Ghost, and the Grace of Christ cometh, this Necessity is utterly cut of. And thus much of that internal Necessity.  
But the Necessity that springeth from external causes is also divided two manner of ways. Whereof the one is violent, 
Necessity of Coaction.  and is called Compulsary Necessity: As when a thing is forced to move, or to stir against her own nature. And this Necessity can by no means fall into man's will: for it is impossible that will shall will any thing unwillingly. 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 ` Diviso. Now this Necessity, called of the Consequence, is on this wise. As when a thing may be true by occasion of the Necessary coupling together of one proposition with an other, though the thing that is concluded for true, be not Necessary of itself. And in this respect, we do affirm that all our actions are done of Necessity, not by the force of the inward cause or else their own nature, that is to say, if they be considered apart, & referred to their next cause, to wit, unto will. Even so will being considered apart, in her own nature from the extern beginning, to wit, God's providence and foreknowledge, it is said to be free in his certain kind, so that it is endued with a certain facility to incline itself, to whether part it will, although it be not able of herself to move and incline at all but unto that part, which God did foreknow. Whereby you perceive Osor. in what sense this Necessity, which we do affirm is not always absolutely tied to our actions, as farforth as they do proceed from our own will, but through the coupling & conjoining of God's Predestination with our works. Which thing to be even so, the divines did seem to signify ` Per Sensum Compositum and Necessitatem Consequentiae.  


¶ A Description of free-will, and the things appertaining thereunto after the rules of Divinity, taken out of August. P. Lombard an● others.  

Five things chief to be considered in Free-will.  
1. What Free-will is 

Will. 
Is a thing properly perteinyug to reason, whereby man doth liscerne good from evil, what is to be desired, or what to be eschewed.   
Free. 
Freedom is a thing properly pertaining to will: whereby of voluntary appetite without foreign coaction it may either will good or evil, but to will good cometh of Grace, which maketh to will and to do.  
¶ The description of free-will talen out of Arg●na 〈◊〉. l●b. 2. Dist. 24.  
free-will is an ●●●initie of rea●on and will, whereby good is chosen through the assistance of Grace, or evil, if Grace b● absent, or thus.  
free-will is a facuine of the Soul which can will good or evil, discerning them both.     


2. In what things free-will doth consist.  
In God first and chief. 
Whose will is of itself simply and absolutely most 〈◊〉 from all bondage of 〈◊〉 and all infection of sin, for God can ●ot of his own nature sin: not because any force restraineth him, but because of his own nature he can not so will, so that God is both holy of necessity, and yet this necessity 〈…〉 free-will from God in whom all ●ccessitie joined with all freedom is reliaunt.   
In blessed Angels. 
Whose state and condition is this, that their will is made steadfast and unchangeable in all goodness, not of themselves, but through Grace.   
In man's nature, and that four manners of ways according to the fourfold division of man's state.    
3. In what respect it is called man's free-will. 
Not in respect of things present, nor things past, because present things and things passed be of this quality, that being done they can not be undone, nor things pa●. can be revoked.  
But is called free-will in respect of things to come. And these be the things that our Lombardines do affirm are in 〈◊〉 power, but untruly, for man's ability (to confess truth) is directed by gods everlasting decree neither is it in man's ability to order chanceable things at his pleasure.  

1. In the state of innocency. 
Whose freedom was once such which could both sin & not sin. And in this sense the ancient writers must be understanded as often as they speak of man's free-will, that is to say, of the Freedom of man's nature.   
2. In the state of blessedness. 
or of his heavenly country, as schoolmen term it, where man shallbe endued with a freedom that can not Sin by any means.   
3. In the state of life after sin, & before regeneration by Grace. 
In which state man hath no free-will to do any thing, but to Sin deadly as Lombard saith? and of this state meaneth Luther writing of bond will.   
4. In the state of life after sin, & after regeneration by Grace. 
In which state man hath freedom not to Sin except venial Sin●e as saith Lombard. But although Augustine and Luther do yield an ability not to Sin after a certain sort: Yet in respect of actual Sin they do not except man either from venial or deadly sin. Because was never any man yet found (Christ only except) endued with such 〈◊〉 of Grace that had not in all his ly●e Sinned, yea and that deadly.     


4. Of what things Free-will taketh his denomination.  
1. From necessity or coaction which is called the Freedom of nature. 
This Freedom the schoolmen do attribute to men in all states. But this necessity must be distinguished & proportioned by his principal causes, whereof  
Some be called internal. As be the things which are moved of their own nature and of inward operation: And those.  
Are either simply and absolutely necessary as God and his holiness, and as those things which b●yng changed imply contradiction, whereof the one party m●st needs be true the other needs false: as four is not an equal number, four & three are not sen● in number: and this is called Geometrical Necessity which alteration nature do●h not admit and this Necessity pertaineth nothing to Luther's Disputation of free-will.  
Or be no● simply and absolutely necessary, but after the common course of nature, as ●●er doth burn of Necessity. The Sin is always moved and other such like, being natural things, which yet are not of such Necessity, but may be hindered by God and so cease from operation.  
Some have external beginnings: and of these there is two manner of Necessities.  
Either violent. Which is called the Necessity of external coaction: as wh●● things are constrained to move or to do contrary to their nature, as stones and heavy things, as the school men call Necessity in respect of the consequence not of the consequence or it Sensu Diviso and not in Sensu Composito and from this Necessity the freedom of man's will is utterly exempted.  
Or stable and infallible by reason of the consequence not of the consequent or in Sensu Composito not in Sensu Diviso. This Necessity of the consequence not of the consequent is to be understanded, when a thing may be true in respect of the necessary aff●●tie of proposition from proposition, although the thing concluded be not necessary of itself: or true in Sensu Composito, which otherwise is false in Sensu Diviso, or false in Sensu Composito, which otherwise is true in Sensu Diviso, as if a man say, that white may be black by distinction of contrary times it may be true, but joining the times and in Sensu Composito, it can not be true.   
2. From sin or from bondage of sin, which is called freedom of Grace. And this freedom is attributed to them only, which are made free by Grace. Wherein if they mean of the imputation of Sin, it is true: but if they mean of actual Sin, it is false.  
3. From misery, which is called the freedom of Glory, and this freedom had free will in the state of innocency once, and shall have the same much more perfect hereafter in the state of glory.    
5. How much free-will is impaired in man through sin. 
It is wounded in her natural qualities, to wit, in Reason, in understanding, in memory, wit. etc. Despoiled altogether in things as be heavenly, and appertaining to God.  
And this much well agreeth with the doctrine of Luther.  
Lombard. Lib. 2. Dist. 25.      

Sithence we have now laid this foundation for our better furniture to be able to make answer: We will now address ourselves to our adversaries Arguments. Wherein although he observe no course, nor form of common Disputation, let us yet help his lame Logic as well as we may. And first of all, touching the overthrow of Laws (wherewith because it liketh Master Osorius to urge this point chief before the rest) let us give our attentive ears to his words, and mark well how cunningly he argueth. 
Pag. 151. The shameless and lying cavil of Osorius.  But I say (saith he) that by this doctrine of Luther (whereby he doth teach that things are directed to their end by Necessity) that Laws are subverted, Decrees put to silence: and right and wrong confounded together. And why doth he not add this much more also? that whole common weals are overthrown? Well go to. I do hear very well what you say Osorius. But I have not heard yet any substantial Argument, whereby you prove this that you say to be true. Certes there be at this present within Christendom many Nations, many Provinces, many Kingdoms, many Dukedoms, many Cities and common weals that favour Luther's doctrine: Wherein I appeal to your own conscience (speak it if you can) have you ever heard amongst all these (I say not of any one common wealth or City) but of any one little village, or Civil family, that hath been any one jot defrauded of the benefit of their Laws, or become less provident for the common quiet of their country, by following Luther's doctrine? Although we have not yet received from Spain and Portugal into our common wealth your bloody laws of Inquisition, imbrued with Chriscian blood, and do suppose also that no discrete common wealth will ever receive them: Yet through God's inestimable providence we be not destitute of politic Laws, nor of honest sciences, nor of vigilant counsellors. Wherein albeit our gross capacities may seem unworthy to be compared to the fine and pregnant wits of Portugal: yet howsoever they seem, we are by their direction sufficiently enough instructed to discern betwixt the limits of right & wrong, & not to confound them: neither have we ever confounded them as far as I know: what manner of hodgepodge you make of them in Portugal I know not. For as much therefore as common experience teaching the contrary, doth most manifestly convince you of open lying, with what face dare you so boldly affirm? that through this doctrine of Luther, Laws are subverted, Counsels put to silence, and confusion and disorder of right and wrong to have entered in? Whereof you never saw any proof, ne yet can tell a dream so much of any attempt practised in any common wealth. And therefore I marvel what kind of losing you will coin at length to make this cavillation of yours to carry some show of truth. I suppose verily that (being disfurnished of proof and records, and found an open liar in matter so evident) you will shroud yourself under some close covert of Pelagius. To wit. That where the use of the law consisteth of two points principally, that is to say, in advancing virtue, and in punishing vice: hereupon Osorius will frame an Argument after this manner and form.  
Laws are ordained in vain, unless there be ability to perform them. 
Osori. Argument.   
But there is no ability to perform by the doctrine of Necessity which Luther do threache.  
Ergo, Laws are ordained in vain by Luther's doctrine of Necessity.  
I do answer the Mayor proposition were true, 
Answer,  if this bondage or Necessity, which doth prejudice ability, were natural, and not of it own faultynesse, that is to say: If we had been created without this ability by nature, and had not thrown ourselves into this inextricable labyrinth of yielding, through our own default. But as now having heaped upon ourselves this Necessity of sinning voluntaryly by our own purchase, and having made Necessity (as Augustine saith) of a penal offence: for good cause therefore laws are of Necessity established, which may by some lawful mean reduce us to nature, or at least retain us in some covenable order of life: 
Necessity of sinning is not to be imputed to God, but to ourselves.  not overpassing this also withal: that where the Mayor treateth of the obedience of man's laws, in the Minor that Necessity (which Luther doth teach) ought not be referred to man's laws nor the discipline of external life, but to the obedience of God's law only.  
Moreover, for that I have promised to help to underprop Osorius Logic, which is of itself very ruinous, and ready to fall to the ground. I will not refuse to frame by some order and form, the remnant of his allegations into Arguments, that the Reader may more easily be instructed, what answer to make to every of them particularly.  

another Argument of Osorius.  The freedom of man's will being taken away, the force of laws precepts and rules of good life and all ordinances of Civil discipline and statutes do cease.  
The Necessity which Luther teacheth doth abolish all freedom of man's will.  
Ergo, This doctrine of Necessity being allowed. laws decay, good statutes and ordinances, and all endeavour of good and godly life is extinguished.  

Answer. Freedom taken two ways.  First in your Mayor proposition this word Freedom must be distinguished: namely to be taken either as opposite to coaction, or opposite to bondage: if in the Mayor you understand of coacted freedom, then is the Mayor true. For whosoever taketh away freedom from man, doth also despoil him of will. But if you understad of bond freedom, then even by this means is your Mayor clean false.  

Necessity to be taken two manner of ways.  Next we deny your Minor with Augustine, wherein also this word Necessity must be distinguished. Which being divided into two parts, the one which is called Compulsary Necessity, the other which is said to be of the Consequence, or ex Hypothesi, whereof the first ●euer any of our Writers did deny, the other can none of all your Doctors deny: which consisting of the foreknowledge of God, 
The Necessity that Luther teacheth, doth take away fortune and chance, but taketh not away freedom from will.  by a certain unmovable conjunction of causes, and binding Necessity to things foreordeined by God, doth utterly abolish fortune and chance: but doth not take away will, nor withstandeth the freedom thereof: as there is no contradiction, but one self thing may be called both Uoluntary, and Necessary also. For freedom of will is not taken away through Necessity, but through coaction. As for example, when we say that God liveth everlastingly, and ordereth all things uprightly: we do confess that both these are peculiar to God's nature of Necessity, and not by any foreign coaction. After this manner in the book of Exod. Whereas Pharaoh did endeavour to stay the children of Israel from departing out of Egypt, we must needs confess, that he did it of Necessity, in respect of Gods secret appointment: & indeed he neither could will, nor do otherwise: 
Freedom is taken away by coaction not by Necessity.  But in respect of his own inclination, which was the very peculiar & nearest cause that moved him to stay thē●o Necessity of coaction forced his will to this unwillingly, but that which he did, he did voluntaryly: and with no less earnest willingness of mind did he bring to pass the thing which his greedy affection had willed before. Although a man may be constrained to do something many times against his will yet can he not be framed by any means to will a thing that he would not. For the will which willeth not, is not now called will, but unwillyngnesse: nay rather nothing at all. And for the same very cause, because there is no such thing at all in the course of nature, nor to be found any where, therefore hath it no denomination nor usual name of speech, whereby it may be expressed in Latin: of the same sort also are the other Arguments touching Arts and Sciences, whereof he cavilleth so much after this manner.  
If all things that happen be referred to the power of God and are done of Necessity according to Luther's doctrine, 
Osori. Argument. Pag. 151.  which bindeth all the actions of men to Necessity.  
It would hereupon follow that all Sciences should be overthrown, all endeavour of man utterly frustrate, nor any industry of men (were it never so skilful employed in husbandry, to buying and selling, to traffic, to provision for the family, to Surgery and Physic, or any other actions of man's life whatsoever) shall profit nor be available.  
I do answer this to be most true, 
The Confutation.  that the operation of all things ought to be referred to the will and providence of God, as to the chief and principal cause: by which providence all things are ordered of very Necessity. But this Necessity taketh not away ability to endeavour from men, but causeth only that men's actions are not chanceable. For albeit the things that God willed, do necessarily come to pass: yet doth man's will nevertheless yield her diligent endeavour, which will the providence of God doth not take away, but governeth. indeed man's will doth work, yea and freely worketh: that is to say: worketh voluntaryly, not coactly: yet it worketh so, as if God help, it worketh well, if God do not help, it worketh ill. And yet whether it work well, or ill, it always worketh of Necessity: neither doth will employ her ability any io●e less being governed by God, but rather is encouraged to work so much the more earnestly, because the things come to pass necessarily, whatsoever Gods will hath foreordeined to be done by the industry of man.  
Certes this saying of Luther is undoubtedly true, that nothing happeneth in all the actions of man's life, either well, or evil, either without God's knowledge, or without his will, or else without his direction. And yet because the successes of those things are uncertain unto us, therefore following the rule of our will and reason, and withal obeying the will of God (who commandeth us to do our endeavour) we do apply all our diligence earnestly to work, commending in the mean whiles both our selves, & the success of our travail to the tuition of almighty God: at whose especial commandment all things come to their end necessarily, & obey his direction of very Necessity. Whereby you perceive that our endeavours and travails do nothing less decrease or wax more dull to work, because they are foreknown, and directed by God: but our will is by so much more encouraged to work, because we will obey God's will, who commandeth to work. And therefore that Sophism of yours is altogether Sophistical & deceivable, not much unlike to that, which we read in Origine in his second book against Celsus: where the Sophister, to dissuade the sick body from counsel of Physic, 
Origene against Celsus. 2. book  frameth this Argument. If thou be Predestinate (saith he) to recover health, thou shalt surely be hole whether thou take Physic, or no: but if thou be Predestinate to die, the Physician shall both lose his labour, and thou cast away thy money to no purpose. Whom the sick person perceiving to be towards Marriage, with the like Sophism (driving out as it were one nail with an other) answereth after this manner. If it be thy destiny to have issue of thy body, thou shalt have one, whether thou marry a wife, or not marry a wife: but if thou be predestinate to be childless, thou shalt surely be childies, though thou marry a wife never so much. The deceit of this Sophism lurketh herein. Because our endeavours, 
Our actions must be guded by approved reason and not uncertain certainty.  and Imaginations ought not to depend upon an uncertain certainty, which may be appliable to good or evil indifferently, or upon changeable adventure (the success whereof 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 pass, that he that marrieth a wife shall have no children: yet on the other part, for as much as it is impossible to have children without copulation of man and woman: therefore that aught to be yielded unto, that seemed consonant to reason, not that which the Argument concluded videl. therefore he must not marry a wife. In like manner fareth it with the other Argument concerning the Physician. Although it may so come to pass that no Physic may help me, yet because it is most agreeable to reason that unless Physic be ministered, health will not be recovered, I will follow herein the most approved rule of reason, and will not wilfully throw myself by an uncertain Necessity of destiny, into that which seemeth impossible, or at least less agreeable to reason. Wherefore as these assumptions be false, thou shalt in vain marry a wife, & thou shalt use Physic in vain: in like manner I answer that Osorius Argument is Sophistical, where he argueth that our endeavours are applied in vain, & that we do travail in vain. Well: to go forward to the other trifling toys of this Sophister.   

another Argument touching rewards and punishments.  
For as much as virtue and vice do proceed from out the free choice of will, 
another subtle Sophism of Osorius is opened. Pag. 151.  it can not be, but that he which doth bereave will of her freedom, must also despoil the life of man of due reward for virtue, and punishment for vice.  
Luther, by binding all things to Necessity, doth bereave will of her freedom.  
Ergo, by Luther's doctrine it doth come to pass, that neither punishment shallbe executed upon malefactors, nor virtue advanced with condign reward.  
The very same Argument did Pelagius long sithence use against August. though not in the self same words, yet all one in effect. I answer the parts thereof. And first concerning freedom of will mentioned in the Mayor, how it ought to be distinguished, hath been declared before already. Then if in the Minor you respect that kind of Necessity, which forceth us to yield whether we will or no, your Minor is false. As touching reward for virtue, and punishment for vice: Celestius the Pelagian urged against Augustine in the same wise. 
The Objection of Celestine the Pelagian against Augustine.  Man is not to be blamed (saith he) for committing the Sin, which he can by no means avoid. Augustine maketh answer: 
Aug. Answer.  Nay rather (saith he) man is therefore faulty, in that he is not without sin: because by man's free-will only it came to pass, that he should fall into that Necessity of Sinning, which Necessity by his own will he can not withstand. Whereby you perceive Osor. that Necessity of sinning is neither utterly abolished from man's nature, & that malefactors are duly punished notwithstanding for their offences. By what reason may this be justified (will you say) since the judgement of our choice (whereby we fall into Sin) is not free, but subject to thraldom. Be it as you say, but through whose default this servitude came first is already declared. Again whether offence be committed through free or servile choice of will, it maketh little to the purpose for the quallyfieng of the punishment, so that it appear to the judge, that the fact was committed of wilful and corrupt lust and affection. But you will say again.  
If the offence be voluntary.  

Objection.  Ergo, the doing thereof consisteth in our own power.  
For what soever is voluntary, seemeth to be within the compass of our ability. I answer. 
Answer.  To will, we have indeed naturally in us: but to will well we have not: So that ability to will is of ourselves, 
August. upon the words of the Apostle the● 2. Sermon.  to wit: We are able to will, but to will well is not in the power of will: for this soundness of will, Adam lost (when he had received it) through his own abuse.  

August. Epistle to Sixtus.  As touching rewards. I Answer. Albeit our deeds deserve not to be rewarded, yet doth God righteously reward them whenas he doth crown his own gifts in us. Neither doth it follow hereupon, because God doth reward good works in us, that therefore those good works are our own, as proceeding from us through our own strength, & ability. But because he hath vouchsafed to make those gifts to be ours, & because he poureth those good gifts into us, therefore worthily are those good gifts rewarded as his own. And yet neither is this reward given as due to desert, in respect of the worthiness of the work: but of his gracious liberality, which he hath bountyfully powered upon us undeserved before, to make us obedient unto him.  
Briefly, if this Answer, though of itself very plain and manifest, shall seem but of small credit with you, I will bring you Augustine for an umpyer betwixt us sufficient enough (I trust) who being long ago assailed with the same Objections by the Pelagians, shall for the better maintenance of his own credit, fully answer these cavillations of those heretics like unto yourself. For the Pelagians did object against him in this sort. If it be true, that all things from the beginning are determined to their end by God's foreordinaunce & decree, 
Celestius the Pelagian against Augustine.  & that men's wills are directed by God: to what purpose are laws made? & punishment ordained for malefactors? why are men rebuked, reproved, reprehended, & accused? for what do we that we have not received? what marvel is it if we be disobedient to God, when as he that commandeth to obey, hath not given will to obey?  
Even as Augustine hath answered this Objection long sithence, so let Osorius content himself to be answered in as few words: 
August. de Corr●pt. & great. Cap. 6.  For correcting of vice (saith he) punishment is ministered for two causes. First because no man is evil, but by his own default, for the evil that he worketh, is evil voluntaryly and of his own accord. And although it ought not to be doubted that man's will ought to be subject to Gods will, whom man can not let to work what him best liketh, for as much as when him listeth, he frameth man's will to work after his will, yet here is no cause to the contrary, but that man should receive due punishment for the offences, which himself committeth wilfully, seeing that he is the worker of his own Sin, for no man Sinneth against his will. The other cause why transgressors are worthily punished, is because the trespassers either are regenerate, and such being cleansed before, and falling again to their former filth, of their own accord, can not plead for defence that they never received grace: as men who through their own free-will, have made frustrate the Grace of God once received, by their own wickedness: But if they be not regenerate, yet is that damnable original sin worthily punished: that will through anguish of punishment may conceive desire to be regenerate, if at least the man that is so chastised be the child of promise. That God by outward using this mean of scourge vexation and chastisement may by secret inspiration fashion and frame the will to obedience. etc.  
And thus much hitherto concerning laws and ordinances, for rewarding virtue and punishing vice in Civil government. There followeth now an other absurdity, to wit, where he saith, that by Luther's doctrine man is altogether despoiled of understanding; deprived of judgement, bereft of reason, and driven to that extremity, as to be no better than a natural stone thrown out of a man's hand.   

Osorius Argument.  

Osor. cavil Pag. 151.  Whosoever do attribute the ordering of all things to absolute Necessity, exempting freedom from will, do spoil men of their understanding, deprive them of judgement and bereave them of reason, and do tranfforme them into brute beasts and stones.  
Luther's doctrine doth bind men's actions and wills to Necessity.  
Ergo, Luther's doctrine doth despoil men of their senses and turneth them into stones.  

Answer.  I deny the Mayor of this Argument. In the Minor I distinguish this word Necessity. Lastly the Argument is altogether vicious: and that for two causes. Either because Osorius thinketh: 
Osori. double error.  That no Necessity at all bindeth things to be directed by the eternal providence and ordinance of God: or else he supposeth this Necessity to he such, as must needs exclude all freedom of will. Both which are false. And first touching Necessity. Luther & other ancient writers do learnedly affirm: 
All things are subject to God's providence.  That the actions of man's life are not subject to fortune: but herein they do acknowledge the providence of God, which they assign to be the only and principal governess and guide of man's life, as which directeth man's purposes, boweth and bendeth his will, and ordereth all the enterprises thereof. Moreover they teach the same providence to be such, as which is not whirled about through blind and sudden motions (wherein no place is left to the happenynges of fortune) nor such a providence as must needs depend upon inferior causes, 
Chanceable thinges● Destiny fortune chance be excluded from being the causes of actions.  or upon a necessary coupling together of causes (wherein destiny is excluded) nor such a providence as is unadvisedly & uncertainly tossed to & fro, according to the wandering chances of fortune (wherein fortune & chance is taken away) but such a providence, as consisteth in a certain assured steadfast & permanent order, 
The order of superior and inferior causes.  working so in the mean while by inferior and mixed causes nevertheless, not as though it were tied to those causes with any such necessary bond of coupling, that it may not possibly do otherwise by her own absolute and most free motion, neither as though those causes could not possibly do otherwise, but must of Necessity follow the direction of the same providence, whereunto they be subject. Whereby it cometh to pass, that free-will being occupied in these mean causes, 
free-will is neither altogether bond nor altogether free.  neither ceaseth to be altogether free (as being forced by no foreign constraint, but guided by her own accord:) nor yet remaineth so absolutely free, but that it is constrained whether she will or no, to yield to the direction of God's providence, voluntaryly notwithstanding & not coactly. Whereupon amongst the learned this Necessity is called Necessitas immutabilitatis aut certitud●nis: 
Necessity unchangeable and of certainty.  which though do not urge things with violent coaction, yet for as much as nothing is in all the creation of nature of so small substance, as can be without the compass of God's knowledge, 
In respect of God's providence all things are done of Necessity and not by chance.  therefore albeit many things seem according to our capacities to be done by chance, yet in respect of God's providence (if we duly consider the original and principal cause of things that are done) we shall find nothing done, but which could not but be done, of very Necessity. I make haste to the other absurdities: to wit: to Osorius his most frivolous brabblynges. For in this sort he crawleth from man's laws and civil government, to God's laws, arguing as it were in this sort.  
If will be nothing available to good life, nor of itself can do nothing but Sin: then are Gods laws commanded in vain: in vain also are exhortations and advertisements ministered: in vain are blessings and cursings set down in the Scriptures. 
Objection, An Argument taken from the precepts and exhortations of God's law. Pag. 15●.   
But no man will say that these are commanded in the Scriptures in vain.  
Ergo, this doctrine of Luther is false & execrable, whereby he leaveth none other ability to free-will, but only to sin, & whereby he bindeth all things to necessity.  

Answer. August. de gratia & libero arbit. Cap. 16.  This Mayor must be denied, being nothing else but a most manifest cavillation: to wit: tending to this effect, as though God commanded us to do nothing, but that we might of our own selves perform: whereunto Augustine answereth in this wise. O man in the commandment learn what thou oughtest to do, in the punishment learn thy weakness through thine own default: In the prayer learn from whence thou mayest obtain. etc. By the law of commanding, and forebydding therefore according to Augustine, we come to the knowledge of our Sin and infirmity, not of our own strength & power, yet is not the law therefore commanded in vain. For to us that ask in the sons name, and acknowledge our infirmity, is Grace promised: which worketh in us both to will, and to do: according as the same Augustine doth record in the same place: Let us remember that he doth say: make unto yourselves a new heart and n●w Spirit, who hath said. I will give you a new heart, and I will give you a new Spirit. How is it then that he that saith make unto yourselves a new heart, faith also, I will give you a new heart? Why doth he command if himself will give? Why doth he give, if man be the worker? but because he giveth the thing that he commandeth, and helpeth him whom he hath commanded that he may do it? For through grace it cometh to pass, that man is endued with a good will, which was before of an evil will. etc. Therefore by this Argument of Augustine appeareth that this word of admonition, exhortation, or of rebuking used in the Scriptures is as it were a certain mean, or instrument which the holy Ghost doth use in converting the will of such, as are not yet regenerate: and in beautifying the first issues of his good gifts in such as are regenerate, that they may grow to a more ripenesss through Repentance, through Faith, and through Prayer. And by what wrist of Logic doth Osorius gather ability of free-will out of the holy ordinances, seeing Augustine doth in so many places so directly gain say him, but especially in his 2. book against the two Epistles of Pelagius, 
August. against the 2. Epistles of Pelagius Cap. 10.  writing in this wise. I can see nothing in the whole Scriptures, given by God in commandment to man, to prove that man hath free-will, that may not be found either to be given of God's liberality: or required to set forth the assistance of his grace. This much Augustine.  
Briefly to knit up the matter in a word or two: if you will know to what end, commandments, covenants and exhortations are delivered by God. Learn this out of S. Paul, if Augustine cannot satisfy you. That is to say: Because after the knowledge of good & evil is once received, we are therefore under the law of Necessity, & because also we are under the law, 
Why the Commandments of the law were ordained out of S. Paul. Rom. 3.5.  whether we be able, or not able to perform: the law speaketh unto us of Necessity, that if we be able to perform them, we should ly●e by them: and that if we despise them every mouth should be stopped, and all the world be culpable before God. And withal that such as are not yet regenerate in Christ, understanding how much is commanded beyond their ability & power, may flee to prayer, and seek for the Mediator, and call upon him for assistance of Grace: on the other side, such as the holy Ghost hath endued with more bountiful gifts of his gracious liberality, may with more earnest bend affection, yield themselves thankful to God, who hath given them strength to be able to walk in his ways. Whereby it is come to pass, 
Man's infirmity doth not take away the Necessity of the law, The Necessity of certainty doth not diminish man's endeavour.  that neither the Necessity of the commandment is made frustrate by our imbecility, nor man's endeavour any thing weakened by the Necessity of infallible certainty, nor yet freedom or will disabled by God's providence, all which you do most falsely report to ensue upon the doctrine of Luther. I come now at the last, to that great and most heinous matter, the very chief and wellspring of all the other absurdities. To wit: Wherein Luther maketh God to be the Author of all mischief, and chargeth him with unrighteous dealing, in this Argument for sooth. For where as Luther doth attribute the successes of all things, 
The foreknowledge of GOD doth not take away freedom from man.  be they good be they evil to God as to the chief and principal original, and doth conclude all things under the absolute Necessity of providence, hereupon the adversary doth gather three monstrous inconveniences.  
The first, that by this means men have not freedom upon their own wills.  
The second, that men are not Authors of their own sin.  
The third, that God doth execute his judgements upon men unjustly for the Sins, whereof they be not the Authors, but God. Whereupon Simme subtle argueth from destruction of the consequent on this wise.   

Osorius Argument.  
God doth not take away freedom from man's will, nor is Author of evil: but every man is Author of his own evil. Neither is God injurious to any man, in executing his punishment upon him for his offence.  

Osorius. Pag. 152.  Ergo, Luther's doctrine is wicked and heinous, which teacheth absolute Necessity of doing good or evil by the foreknowlede of God, and whereby he imagineth God to be the Author of wickedness.  

Answer.  There are extant in the Scriptures many famous and notable testimonies touching the truth of God's predestination, and foreknowledge of things to come: which neither Osorius nor all Portugal are able to gainsay. 
Of the truth of God's Predestination and foreknowledge  Whereupon Necessity of all the actions which we do, must needs ensue, in respect of the Hypothesis, as Schoolmen term it. But as touching his glorious assumption of the heinous inconveniences concurraunt withal: that is most false. For first neither doth the freedom of man's will perish so, but that men may always willingly, & voluntaryly choose that, which they will. Neither is any man charged with such Necessity, as the force of constraint may compel him to do that, which he would not: 
How things may be termed chanceable.  And it may come to pass, as is mentioned before, that the things which be Necessary upon the Hypothesis, being done without the same Hypothesis, may seem to be chanceable, and not Necessary. And by what means then is will bereft of freedom? unless peradventure, because God (seeing man's will inclinable to all wickedness) doth not restrain it when he may, for this cause he may be said to take away freedom from will. But this withstandeth our disputation of Necessity nothing at all. For although this freedom be helped to good, yet remaineth the same nevertheless free to wickedness, in the sense spoken of before. But he might have helped (you say.) indeed nothing was more easy. For what can not his omnipotency bring to pass without any difficulty? but what then, I pray you? Ergo, God is unrighteous because when he could give grace he would not: Truth indeed, if god did owe this grace to any man of duty: but by what law will you aver that God was bound to give this grace of duty? First, God did at the first creation endue the whole nature of mankind with free-will: So also if he did suffer mankind aftewardes to be directed by the same free-will, I pray you what unrighteousness was there in him hitherto as yet? But ye will say, that this free-will is spoiled, and uneffectual to work spiritual good things: through whose default I pray you? through God's default? or man's default? If it were man's default: for what cause then is God accused, as either unjust for not giving assitaunce, or cruel, for punishing the Sin, which every of us do commit of no coaction, but of our own voluntary will?  
But besides this he chargeth GOD to be the original cause of all mischief. 
Luther falsely accused to make GOD the Author of wickedness.  If that be true, then must this needs follow, which were execrable to be spoken: that wicked men are unrighteously damned, as whom himself had created to the end they should be damned, and so doth punish them for the offences, whereof himself was Author, and procurer at the first. For this is Osorius objection. 
Luther's assertion defended against the cavil of Osorius.  For remedy whereof, I perceive that I had need to go circumspectly to work: lest God be disabled in any thing that is due to his omnipotency, or that more be ascribed to his power, then is agreeable with his justice. Moreover as there want not testimonies in the Scriptures, which in utter appearance may seem very well inclinable to either part: so I think it not amiss, to use herein some aid for the better discovery thereof: Besides this must be had no small consideration of the simple and unlettered multitude, who once hearing God to be named the Author of wickedness, and not understanding the matter aright, will forthwith interpret thereof, as though it might be lawful for them forthwith to rush into all disorder whatsoever, & that they are unjustly punished, if they do the evil which God doth both will and cause to be done. Which kind of people I wish to be advertised, when they hear the direction and ordering of all things good or evil to be ascribed unto God, 
An admonition to the Readers.  that they Imagine not these words to be so spoken, as though God were willing to have iniquity committed: That is to say, as though GOD were either delighted with wickedness, or as though wicked men when they do wickedly, did therein accomplish Gods will simply and absolutely. 
August. Enchirid. 100  And yet neither may this be denied in any wise, that of the general mass of all the creation, any one thing can be without the compass of God's Divine foreknowledge, or done without his will: albeit we must needs confess with Augustine that many things are done against his will. Now therefore encumbered (as it were) betwixt these two whirlpools, how shall we say that he doth either will Sin, which he doth forbid and punish? or that he doth not will sin, whenas nothing can be done, God not being witting and willing thereunto?  

To be the cause of Sin properly ought not to be imputed to God.  Surely as touching Sin, God ought not to be named the Author of Sin properly: Neither (as Ambrose truly writeth) can iniquity issue from thence, whence floweth all righteousness. And yet can not God be excluded from the direction & rule of Sin altogether, unless we may think that something may chance in man's life, which the almighty eye of God either seéth not, or that his will willeth not. 
Ambrose of the calling of the Gentiles the second book the last Chapter.  If he do not see it, where is then his eternal foreknowledge? if the things which he seéth, be done without his knowledge and will, where is his everlasting omnipotency, which worketh all in all? and wherewith he is said to do all things that he will in heaven and in earth? What shall we say then? 
Committing of sin can neither be without the knowledge of God, nor without his will altogether & by what reason.  If God will not have Sin, why is sin committed, & so wonderfully overflowing? If he will have sin, how may it be defended that he is righteous? for after this sort reasoneth Osorius, as though the righteousness of God could not be excusable, if God may be supposed either to will Sin, or to be any cause or procurer of sin..  
Albeit this drift of Osori. whereby he concludeth that God willeth not sin, because he is righteous, may be in some respect yielded unto: 
Will to be distinguished in God.  so that, it have relation to the same will of God, which hath discovered itself unto us in his express law, which will the Schoolmen term Voluntatem sigui, or if he argue on this wise.  
God is righteous.  
Ergo, He is not a Sinner.  
God is righteousness itself.  
Ergo, He can not sin.  
This Argument would hold well enough.  
But this other Argument can not be good, to say: 
Osor. Drift.  
God is righteous and the fountain of all righteousness.  
Ergo, God can not will Sin in any others without prejudice to his own righteousness.   
As though God could not will Sin in some respect not sinfully, with that most secret and unsearchable will, wherewith he order●in, and sweetly disposeth all things in heaven and in earth, not impairing in the mean space any ioate of his own righteousness at all? 
It is no repugnancy to God's righteousness to will sin in some respect without sin.  Nay rather what if even for the self same cause, because he is righteous, some kind of actions do sometimes burst out, which being committed of men, in respect of man's nature are Sin: but in respect of God, are not Sin, but punishments of Sin, powered fromout his most just judgement? for it is not the least office of justice to punish sin by sin: nor is it by and by necessary to judge alike of the causes themselves, whenas one self same action doth proceed from diverse causes: unless the causes be altogether correspondent in action. When the Magistrate doth execute the offender, he is both the cause of his death, and doth willingly cause him to be executed: not because he delighteth in his death, but induced only by necessity of doing justice, he doth in that respect both rightfully, and necessarily minister justice. But if a private man, or a Russian should willingly put a man to death, he should be deemed a murderer. When the parent doth chastise his unthrifty child with the rod, he doth the same rightfully, yea if he did it not, he should sin. But if the brother should beat his brother, or the servant his fellow servant, the same could not but be culpable. Wherefore in all manner of actions regard must be had, not only what is done, but how it is done: 
There is many times great diversity in causes of oneselfe same action.  so must the end and causes also be considered, which being in number many times many, & divers, & not all of one nature, do nevertheless concur. For it may be (as it doth oftentimes come to pass) that in causes being concurraunt in one action may be great diversity. So that one self same cause may be in one kind of action wicked, and in another action, mere righteousness. It may so come to pass that a man at a time may commit robbery, or fall into some other heinous wickedness: where if you seek for the very cause of executing that action, you may rightly impute it to the frailty of man's nature: If you seek the procuring cause that drove him to consent, no doubt it was his wicked thought, and corrupt mind, which is altogether replenished with sin: neither is it to be doubted but that Sin is engendered out of the corrupt will of man, without the which (as Anselme doth witness) no wicked action is committed. 
Anselm. de casu Diabo li. Cap. 19  Whereby appeareth at the length, that because no uncleanness can be found in the will of God, therefore his most sacred nature can by no means be defiled with sin. But if you be desirous to learn from whence this corruption and evillnesse of the mind, & imagination doth proceed, Caluine himself whom you accuse very greéuously, shall answer you in his own behalf. 
Caluine against Pighi. Lib. 5.  This corruption of mind (saith he) cometh partly by the procurement of Satan, partly by the frailty of nature, which man did defile by his own voluntary fall. Whereupon, he saith, when the cause of evil is sought for, we ought not to seek it else where, then in ourselves: but the whole blame thereof we must lay upon ourselves.  

Luther's & Calvin's doctrine true and agreeable touching the cause of sin..  You will say then, and how then will these words of Caluine agree with Luther's doctrine? seeing Luther maketh God the Author both of good and evil, and Caluine maketh man the cause of evil? Nay rather by what means can you forge unto us such a crafty devise of jarring, in so uniform an agreement of judgement, betwixt Luther and Caluine? Caluine supposeth that the cause of evil ought not to be sought for else where, then in man. Luther teacheth that no righteousness ought to be sought for else where then in God only. And where be these fellows now, which either go about to make man excusable, or God culpable of unrighteousness by any means? for to this effect tendeth the whole force of Osor. brabbling against Luther: as though God could not will sin by any means, but that the glory of his justice should by and by be blemished. And because man's will imagining or doing wickedly at any time, can not imagine or do evil without Sin, therefore Osorius dreameth forthwith that it fareth in like manner in God's will, which is most untrue. For nothing withstandeth at all, but that many causes of semblable affections may concur oftentimes, 
God's will is not to be measured by the affection of man's will, wherein Osorius doth err.  all which notwithstanding may not altogether power out semblable force of operation, after one and semblable sort. And therefore this is no good Argument.  
God according to his secret unsearchable will, doth sometimes incline the wills of men to commit horrible mischiefs, and after a certain manner willeth sin..  
Ergo, God may be justly accused of unrighteousness & iniquity.  
Which Argument applied in the behalf of man's nature, might seem to be of some validity perhaps in the opinion of men. But to transpose the same from men to God, It can not hold. And why so? because there is great difference betwixt things whereof God is the Author, and things whereof man is the doer. For even Sins themselves and wickedness, as they come from God are scourges, yea and that most righteous, and whatsoever is decreed either by his covered, or discovered will, it is in this respect both holy and righteous, because the will of God ought always to be accounted for the very foundation of all righteousness. Upon which matter let us hear what Augustine speaketh in his third book De Trinitate, even his own words. The will of God is the chief and principal cause of all kinds of actions and motions. 
Aug. Lib. 3. de Trinit.  For there is nothing done which proceedeth not from that unsearchable and intelligible wisdom of the most mighty Emperor, according to his justice unspeakable, for where doth not the almighty wisdom of the highest work as it willeth? which reacheth from one end of the world to an other mightily, and ordereth all things sweetly, and doth not these things only, which being in daily practice, and by reason of common use are not much marked or marveled at, but things also passing all understanding and capacity, and which for the rareness of use, and strangeness of success, seem marvelous: as are Eclipses of the Sun and Moon, earthquakes, monsters, and ugly deformed unnatural shapes of creatures & such like: Of the which no one thing cometh to pass, without the will of God, though it seem to be otherwise in the judgement of many persons. And therefore it seemed good to the fantastical Philosophers to ascribe such unkindly operations to other causes being not able to discern the true cause thereof, which in power surmounteth all other causes, to wit, 
The will of God higher than all other causes.  the will of God: wherefore besides the will of God, there is none other principal cause of health, sickness, reward, punishment of blessings and recompenses. This is therefore the only chief and principal cause, from out the which do flow all things whatsoever: and is itself without beginning, but endureth without ending.  
Let us now gather the Arguments of Augustine into a short abridgement. If the will of God be the sovereign and principal cause of all motions: what remaineth but that Osorius must either deny that Sins are motions: or yield unto this of necessity, that the same motions are not done without the will of God: which will nevertheless must be adjudged clear from all reproach. Moreover if the same motions, which are on our behalf Sinful, be punishments for Sin: What should let, why that even the self same sins should not seem to proceed after a certain manner from God, without any prejudice of his justice at all? none otherwise truly, then when as God is accounted the creator of monsters, Eclipses of the Sun & Moon, unpassable darkness, untimely births, and yet notwithstanding no ioate of his majesty and integrity impaired.  

An Objection out of the Psalm. Answer.  But we are urged here with an Objection out of the Scriptures, where it is said, that God is not a God that willeth iniquity. Answer. As though Luther did not perceive this saying of the Prophet well enough? or that he were so impudent at any time, as that he would contrary to the Prophet deny that sins range immoderately against Gods will? We rehearsed a little erst out of Augustine: that somewhat may be done against the will of God, which nevertheless can not happen without his will: 
Against God's will & without Gods will.  In the one part whereof, the unsearchable wisdom of his Divine counsel is plainly discernible: in the other the thing that is naturally wicked & displeasant in God's eyes: So that the thing, which is of itself & in respect of itself naturally evil, may become good in respect of God's ordinance, & in respect of the end whereunto it is directed by God. The work of our redemption from sin and death, is a good work of God's mercy. But man should never have stood in need of this redemption, unless death & sin had happened. Therefore death and sin could not execute their malice, without the foreknowledge & ordinance of God. So also no less notable is the work of God's justice in executing his just wrath against Sinners: which severity of justice had nevertheless never expressed his wonderful brightness: if sin had never been committed.  
But here I suppose Osorius will not deny that men rush headlong into wickedness and Sin, if not by God's providence, yet by his sufferance at the least. For it may be, that many things may happen by a man's permission, in the which he that did permit them may be blameless notwithstanding.  
I hear you well & answer to the same, that it is not altogether nothing that Osorius doth allege indeed, and yet this allegation of his comprehendeth not all. For first I demand what if Osorius being a Bishop do suffer God's flock committed to his charge to starve by defrauding them the necessary food of the word, whom of duty he ought to cherish with all diligence and care? What if the Shepherd do willingly suffer the maggotte to pester the sheep? or what if the Master should suffer the servant to perish, whose perplexity he might have relieved by putting his hand to in time? may not we justly accuse Osorius of fraud for not feéding? or can Osorius acquit himself by any slipper devise of negligence in this behalf? If in common conversation of life, the man that will not repel injury when he may, be adjudged in every respect as blameworthy as if he offereth the injury himself, by what means can God (whom you say doth permit sins to be done) either deemed be excusable in respect of this sufferance only? or how can you charge us as accusing him of injustice? because we say that he doth not only permit, but also will sin after a certain manner. Which thing Augustine doth very well declare. If we suffer (saith August.) 
August. against I●lian the Pelag. Lib. 5. Cap. 3.  such as are under our correction to do wickedly in our sight, we must needs be adjudged accessaries to their wickedness. But God doth permit Sin to range without measure even before his eyes, wherein if he where not willing, surely he would not suffer it in any wise, and yet is be righteous notwithstanding. etc. Wherefore your allegation of bare Sufferance doth neither help your cause, nor disaduantageth ours any thing at all.  
But go to: let us somewhat yield to this word of yours Sufferance, whereupon ye stand so stoughtely: yet will ye not deny, but that this Sufferance of God, is either coupled together with his will, or altogether sundered from it: If ye confess the will and Sufferance be joined together: how can God be said then either to suffer the thing which he willeth not, or to will the thing, whereof himself is not after a certain manner the cause: but if you sunder will from Sufferance, so that God's Sufferance be made opposite to his will: That is to say, contrary to the determinate counsel of God, in bringing any thing to pass: Surely this way your bare Sufferance will not be sufferable, but foolish, false, and ridiculous. For neither can any thing be done without God's Sufferance, but must be done by his will: and again nothing soundeth more against the convenience of reason, that any thing may be done with his will, otherwise than as himself hath decreed it to be done. But if so be that ye set God's Sufferance opposite to his will, namely to that will, wherewith he vouch safeth and accepteth any thing, verily it may so be, that some one thing may be executed by God's Sufferance, yet altogether against his will: so that we forget not in the mean space, that this Sufferance is not idle & fruitless, but altogether effectual: not much unlike the orderly proceédynges in judgements, whenas the judge delivereth over the trespassour to be executed: it is commonly seen that the Sufferance of the judge, doth work more in the execution of the offender, them the act of the executioner, & yet the judge is not altogether exempt from being the cause of his death, though he be clear of all blame in that respect. And therefore to make you conceive our meaning more effectually Osorius, you may understand by the premises: 
God's will taken two manner of ways. The secret will of God that is usually called his good pleasure. God's will discovered in his word is termed, Voluntas Signi.  That the will of God, is to be taken two manner of ways, either for that unsearchable will, not manifested unto us, wherewith things may happen according to to the determined decree of his purposed counsel, whereunto all things are directed: And in this sense or signification we do affirm that God doth will all things that are done, and that nothing at all is done in heaven or in earth, that he would not have to be done. Or else how should he be called Omnipotent, if the successes of things be other, then as he hath decreed them? Secundarely the will of God may be taken for that, which by express word and commandment he hath revealed unto us, and which being done he accounteth acceptable in his sight. And in this sense. The faithful and godly only do execute the will of God, even that will, wherewith he can not will nor allow anything, but pure & good. After this manner is that will fully disclosed, and ensealed unto us in his Scriptures, wherewith God is said to be a God that doth not will sin..  
According to that former will which is hidden from us, and is nevertheless always just, and discovered unto us but in part by his word, as there is nothing done without his providence & foreknowledge: so in this sense we do affirm, that he willeth nothing at all, but that, which is of all parts most pure, and most righteous, be it never so secret. For even as it is hidden from the knowledge of all men, what shall come to pass, by the purposed appointment of God: so shall nothing come to pass, but that which he hath decreed upon before: neither should any thing at all be done, if he were altogether unwilling thereunto. Finally to conclude in few words, all whatsoever concerneth this present discourse. 
God is not cause of evil according to his will revealed by hi● word.  God can not be said to be properly, & truly the very cause of sin, according to that will, which he would have to be revealed unto us in his Scriptures: And yet if the concurraunce of causes must be derived from the first original, surely God ought not be excluded altogether from the ordering & appointment of sin. From whence if we respect the mean & second causes, it is undoubted true, that mankind doth perish through his own default. For no man living sinneth unwillingly. But if we turn our eyes to the first agent, & principal cause, by the which all inferior causes have their moving. Then is this also true, that all second and subordinate causes are subject to the eternal providence and will of God. 
God's will can not be exempt altogether from the ordering of causes.  And therefore both these may be true. That man's destruction cometh through his own default. And yet that therein the providence of God beareth the sway, without any prejudice at all to his justice. 
Mās, destruction cometh of himself & yet not without God's providence.   
But this providence notwithstanding is altogether unslayned: for albeit God's everlasting purpose be said to be the cause of our sinnesiull actions, yet are those Sins in respect of God's acceptance, mere righteousness. For GOD in most upright disposed order doth by Sin punish sin. And therefore with those Sins (in that they are scourges of God's justice) God doth worthily execute his just judgement against men, which although his pleasure be to use otherwise according to his unsearchable counsel, either to execute his judgement upon the reprobate, or to manifest his mercy towards his elect, neither is he injurious to the one in exacting that which is due: neither culpable in the other sort in forgiving that, which he might have exacted. These two things therefore especially be to be believed to be inseparable in God (though man's capacity can scarcely attain hereunto) the first. That there is no wickedness with God. Secondly. That God hath mercy of whom it pleaseth him to have mercy, and doth harden their hearts, whom he willeth to be hardened. 
Certain actions in respect of man may be sins in respect of God may be righteous.   
Now that we have spoken sufficiently in the defence of God's justice, and acquitted it clear from all quarellsome accusation: to return again to our former question. 
God is the cause & not the cause of sins, in sundry respects.  If Osorius do demand now, if God be the cause of Sin? Because I will protract no time: I answer in two words. That in several and sundry respects, it is both the cause, & not the cause. Now let us see, how this will hang together.  
First, I call him the cause, not because he distilleth new poison into man, as water or other liquor is powered into empty casks from somewhere else: for that needeth not: for every man overfloweth more than enough already with faultynes natural, though no new flames of corruption be kindled a fresh: but because he forsaketh our old nature, or because he withholdeth himself from renewing us with grace: Because nature being not helped waxeth daily worse and worse of itself, without measure, and without end: Whereupon Augustine debating of man's induration, speaketh not unfitly on this wise. 
August. de Praedest. & great. Cap. 4  But as touching that which followeth: He doth harden whom he will. Hear the force of man's capacity is overwhelmed with the strangeness of the word. But it must not be so taken as though God did begin to harden man's heart, which was not infected before. For what is hardness else then resistance of God's commandments? which who so thinketh to be the work of God, because of this saying: He doth harden whom he will, let him behold the first beginning of man's corruption, and mark well the commandment of God: the disobedience whereof made the heart to offend, and let him truly confess, that whatsoever punishment befalleth him since that first corruption, be suffereth it righteously and deservedly. For God is said to harden his heart whom he will not mollify: so is he said also to reject him, whom he will not call, and to blind them, whom he will not enlighten. For whom he hath Predestinate them hath he called. etc. 
How blinding and hardening is to be taken with God.   
2. Moreover after this withdrawing of Grace, this also followeth thereupon. That God doth righteously minister occasion of sinning in the wicked and reprobate, and marvelously inclineth the hearts of men, not only to good, but also to evil: If we may believe the testimony of Augustine. Who in his book De Libero Arbit. & Grat. alleging certain testimonies out of the Apostle. 
Aug. de lib. Arb. & great. Cap. 21.  Where it is said that God gave them up to vile affections. Rom. 1. And again, he delivered them up unto a reprobate mind. 
2. Thessa. 2.  And in an other place. Therefore God doth send them strong delusion that they should believe lies. By these and such like testimonies of Sacred Scriptures appeareth sufficiently, that God doth work in the hearts of men, to bend incline and bow their wills, whereunto him listeth either to good, according to the riches of his mercy, or to wickedness, according to their own deserts: to wit, by his judgement sometimes revealed in deed, and sometimes secret: but the same always most righteous. For this must be held for certain, and unshaken in our minds. That there is no iniquity with God. And for this cause when ye read in holy writ that men are deceived or amazed, or hardened in heart, doubt hereof nothing at all, but that their sinful deservings were such before, as that they did well deserve the punishment that followeth. etc. The premises considered, and for as much as God doth use the perverseness of men (will they nill they) to these purposes & ends, whereunto he hath decreed them, may any man be doubtful hereof, but that God ought not by any means be excluded from the disposing of sins?  
3. Besides this also, whereas the holy Ghost misdoubteth not to speak in the Scriptures, after this usual phrase of speech, to wit. 
The true cause of sin is properly in man not in God.  That God doth harden men's hearts: doth deliver up into reprobate minds: doth dazzle with blindness: doth make ears deaf: doth lead into error: and such like. How shall we say, that sins do happen now without God? Albeit neither do we say that God is therefore properly and simply the cause of wickedness, whenas we are of ourselves more then enough the true & natural cause of wickedness. Be it therefore that the will of man is the cause of sin: but seeing this will must of Necessity be subject to the will of God, and be directed by the same: surely it may not be lawful to exclude God from the direction and disposition of sins. If Osorius shall think himself not yet fully satisfied with this answer, he may be resolved again if he will with this. That the whole cause of sin is resiant in man himself, and in his corrupt will: but the cause wherefore sin doth become sin, must be ascribed to God's good ordinance: in the one whereof is sin, and the punishment for sin, as Augustine maketh mention. Out of the other affections be ordained, that such affections as be, may be wicked: which affections notwithstanding are not in the guiding cause itself, but are by him guided to some good purpose & end: of which doctrine let us hear what August. doth himself testify & profess. 
August. Enchirid. Cap. 95.  It is out of all controversy (saith he) That God doth well even in suffering all things whatsoever: yea even in the things that be wickedly done: for even those he suffereth to be done not without his most just judgement: now whatsoever is just, the same is good surely: Therefore albeit the things that are wicked in this respect that they are wicked be not good: yet that not only good, be, but evil also, is nevertheless good. For if it were not good that wickedness should be, surely the almighty goodness itself would by no means permit it to be done, who without doubt can as easily not permit the things that he will not, as he can easily do the things that be done. If we do not firmly believe this, the groundwork of our faith (wherein we do confess that we do believe in God the Father almighty) is in great hazard. For God is not called omnipotent for any other cause in very deed, but because he is able to do what he will, the operation of whose Divine will the will of no creature can hinder or prejudice by any means at all. etc. This much Augustine. And because I will not be tedious, I argue upon Augustine's words in this wise.  

An Argument out of August.  Every good thing doth proceed from God as from the Author and guider thereof.  
But it is good that wickedness be.  
Ergo, God is the Author and director that wickedness cometh to pass.  
But here some julian of Pelagius sect & with him our Portugal Prelate Osorius will brawl and cavil: That those deeds of wickedness are committed through the sufferance of God forsaking them, and not by his omnipotent power working in them: meaning hereby I am sure: That God doth permit wicked things to be done indeed, but by his power forceth no man to do wickedly. 
August. against julyan the Pelagi. 5. book Cap. 3.  Against such persons Augustine doth mightily oppose himself even to their teéche, proving those things to be done by God's power, rather than by his Sufferance, and for more credit voucheth a place of S. Paul. Who knitting those two together: to wit, Sufferance and Power, writeth after this manner: What and if God willing to show his wrath, and to make his power known, did suffer with long patience the vessels of his wrath prepared to destruction? etc. Rom. 9 Afterwards produceth many examples & reasons taken out here and there of the Prophetical Scriptures, to make good his Assertion Achab was Delived over to give credit to the lying mouths of the false Prophets. First, in that he beleéued a lie, you perceive that he sinned. 
1. Kings, Cap. 12.  Moreover in that he was given over not without cause, you conceive the punishment of sin. I demand of you now, by whom he was given over? you will answer of Satan: neither will I deny it, though it seem rather that he was deceived by him, then delivered over. But go to. Who did send Satan? but he which said, Go forth and do so, unless Osorius do suppose that to send forth, and to suffer, be all one, which besides him no man else will say, I suppose.  
By like judgement of God, Roboam is said to be driven to hearken to sinister Counsel, because he should refuse the counsel of the Elders. And from whence came this I pray you but from him of whom it is written in holy writ? 
1. Kings 12.  For it was the ordinance of the Lord, that he might perform his saying, which he speak by the mouth of his Prophet. 1. Kings. 15.12.  
The like must judged of Amasias, who had not fallen into that peril if he had harckened to joas the king of Israel, now what shall we allege to be the cause why he did not hearken to the good counsel of joas? Here will Osorius run back again after his wonted manner, to free-will, or to Satan the moving cause. 
2. parillipo, Cap. 25.  And this is true indeed in respect of the second and instrumental causes. But Gods sacred Oracles being accustomed to search out the sovereign and principal cause of things, do raise themselves higher, and do answer, that this was wrought by God himself, who did not only suffer him, but of his determinate counsel directed him also thereunto, because he would avenge himself of the king, for his abominable Idolatry.  

1. Paralipo. 12.  When David caused the people to be numbered, I know that Satan is said to provoke him thereunto, as we read in the Chronicles. But let us mark what the Scripture speaketh else where. And the wrath of the Lord being kindled against Israel, he stirred up David to number his people. 
2. Paralipo. 24.  2. Sam. 24. And nothing withstandeth truly, but that both may be true. Neither is it against conveniency of reason (as Augustine truly witnesseth) that one self wickedness may be a punishment, & scourge of sin upon the wicked, by the malicious practise of the Devil, & by God's just judgement also, seeing it skilleth not whether God bring it to pass by his own power, or by the service of Satan. Esay the Prophet crieth out in his Prophecy. 
Esay. 63.  O Lord why hast thou made us to err from thy ways? and hardened our hearts from thy fear? And in ezechiel GOD speaketh by the mouth of his Prophet. 
Ezech. 14.  And if the Prophet be deceived I the Lord have deceived him.  
Let us consider job himself the most singular pattern of perfect patience, 
job. 1.  whom being turmoiled with infinite engines of Satan's Temptations all men will confess to be plagued by the horrible malice of Satan. True it is, will you say: and with God's sufferance withal. Be it so. But I demand further, who made the first motion of job, when God said on this wise? Hast thou considered my servant job? And wherefore did God make this motion first. But that it may appear that the Enemy is not permitted only, but made a Minister also to make trial of man's patience? Furthermore after that he was rob & spoiled of all his goods and Cattles, and thrown into extreme poverty, I would fain learn who stolen those goods from him? That did the Chaldeans & Sabees will Osorius say, I am sure: which is true indeed. Yet job doth not so acknowledge it: But lifting himself up higher, and entering into a more deep consideration of that sovereign providence, which ordereth and disposeth the service of all the works of his creation at his own pleasure, professeth earnestly, that none else despoiled him of his goods, but he that gave them. 
job. 1.  The Lord gave (saith he) and the Lord hath taken, blessed be the name of the Lord. etc.  
But that wonderful force and unmeasurable power of God's wisdom, and providence, disposing all things according to his everlasting purpose, & with outstretched compass spreading itself far, & wide, abroad throughout all degreées & successes of things, 
The means of God's providence is notified by example.  is not discovered unto us by any one thing more notably discernible, than in the death of his son jesus Christ: in that most innocent Passion of all other, the most innocent death (I say) of our Saviour jesus Christ: In the which as there were many causes going before, and the same also not a little differing each from other, yet amongst them all was there none, but was not only joined with God's sufferance, but was long before also foreordeyned by his will, decreed by his wisdom, yea & ordered almost by his own hand. For otherwise, in what sense is he called The Lamb slain from the beginning of the world, whenas they were not yet created that should kill him? and when as yet were no sins committed by mankind, which might procure God's wrath. If God from the furthest end of eternity, in his everlasting foreappointed wisdom and determination, had decreed upon nothing that should cause those things to come to pass afterwards, through unavoidable Necessity?  
Out of those matters heretofore debated and argued, two things may you note, Osorius, whereof the one concerneth Luther's doctrine, and is true: the other toucheth your suggestions and is false. For as to the first (wherein Luther doth discourse upon Necessity, against the mainteynours of chance and fortune) can no more be denied by you: then God's providence in government of the present time, and foreknowledge of things to come can be any ways deceivable. On the other side, where as you do with so gorgeous colours & glorious titles blaze forth the beauty of man's free-will, joining in league herein with the old Philosophers, ancient Masters of ignorance, and especially Cicero, bending your whole force to overthrow the doctrine of necessity, what else doth your whole practise herein? then the same which August. did long sithence worthily reprehend in Cicero? To wit: Whiles you strive so much to make us free, you practise nothing else but to make us horrible blasphemers, and withal endeavour to undermine the unpenetrable Castle of God's foreknowledge. For who is able to foretell things to come, which he never knew? or prevent the assured certainty of successes of things, without the utter subversion of the infallible providence of God's foreknowledge? Wherefore I would wish you to be well advised Osorius, lest whiles you think to molest Luther with your outrageous barking, for affirming an infallible. Necessity flowing from above, from out the fountain of Divine operation in direction of things: ye fall yourself headlong at the last in this cumbersome, 
Not to strive against Luther: but to war against God himself.  gulf to be adjudged not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and being not able to endure the doctrine of Necessity, ye entangle yourself unto such an inextricable maze of impiety, as that ye shallbe thought to practise the abandoning of the undeceveable certainty of Gods most Sacred Scriptures out of heaven, after the example of that your fine Cicero, whiles ye affect Cicero to much in the nimbleness of your style. For what else can be gathered out of that detestable discourse of Cicero? 
Cicereos' discourse, against God's providence is detestable.  (as August. calleth it) or out of this execrable opinion of Osor? (if he will be the man he seems for). How can those things be avoided, which God doth know shall come to pass most assuredly? but that Necessity must be granted by the doctrine of providence: or Necessity being excluded, God's providence also be rend asunder withal? For after this manner doth Cicero dispute in his books De natura Deorum. 
Cicero de nature. deor. lib. 2.  If things to come (saith he) be foreknown, than it must needs follow that every thing must proceed in his due order: but for as much as nothing is done without some cause, therefore must a due order and knitting together of causes be granted of Necessity. Whereupon must needs ensue, that all things that are done, are performed by unavoidable Necessity: If this be granted (saith he) all Civil society is rooted out, Laws are established in vain: correction, praising, dispraising, good counsel are ministered in vain, neither any ordinance devised for the advancement of virtue, and punishment of vice serveth to any purpose at all. 
August. de Civitat. dei. 5. Book Cap. 9  Now because these heinous and dangerous absurdities are not tolerable in any weal public. Therefore (saith Augustine) this man will not yield, that there should be any foreknowledge of things to come. So that by this means he forceth the Reader into these inconveniences to choose one of these two: either that man's will is of some force, or else that things must be determined upon before of Necessity: being of opinion that they can not be both at one time together, but that if the one be allowed, the other must needs be abolished. If we lean unto God's foreknowledge and providence, then must free-will have no place, on the other side if we maintain free-will, than foreknowledge of things to come, must be banished. So the while Cicero, being otherwise a man of wondered experience (as August. saith) endeavoureth to make us free, doth bring us within the compass of sacrilege as horrible robbers of God's foreknowledge: and being ignorant himself how to unite this freedom and foreknowledge together, rather suffereth God to be despoiled of his wisdom, than men to be left destitute of free-will: which error Augustine doth worthily reprove in him. 
Aug. de Civitat dei lib. 5. Cap. 9  For it is not therefore a good consequent, because the well ordering & disposition of all causes is in the hands of God, that man's free-will therefore is made fruitless altogether: for that our wills themselves being the very causes of humane actions, are not exempt from that well disposed order of causes, which is always unchangeable with God, and directed by his providence. And therefore he that with his wisdom doth comprehend the causes of all things, the same also in the very causes themselves; could not be ignorant of our wills, which he did foreknow should be the causes of all our doings.  
Go to now. Let us compare with this blind Philosophy of Cicero, the Divinity of Osorius in all respects as bussard-lyke. For as Cicero doth uphold the freedom of man's will, by the overthrow of God's providence and predestination, and contrariwise by the overthrow of man's free-will, doth gather and establish the certainty of God's providence, supposing that they can not stand both together: In like manner our Osorius imagining with himself such a perpetual and unappeasable disagreément betwixt Necessity in ordering of causes, and man's free-will, that by no means they may argreé together: what doth he mean else, them pursuing the platteforme that Cicero before him had builded in the coupling of causes, but to come to this issue at the length, either to establish the doctrine of Necessity with Luther? or agreéing with Cicero, utterly to root out the foreknowledge and providence of God? 
Aug. in the same book and Chap.  for if to choose be the property of will, then are not all things done of Necessity, according to Osorius opinion. Again, if not of Necessity, then is there no perpetual ordering of causes, after Cicero's supposition. If there be no perpetual order of causes, neither is there any perpetual order of things, by the foreknowledge of God, which can not come to pass, but by the operation of causes precedent. 
A subtle Sophism practising to persuade mere absurdities.  If the perpetual ordering of things, be not in the foreknowledge of God, them all things attain not the successes, whereunto they were ordained. Again if things attain not the successes, whereunto they were ordained, then is there in God no foreknowledge of things to come. Let us compare now the first of this subtle Sophism with the last.  

An execrable conclusion.  The choice of man's will is free.  
Ergo, There is in God no foreknowledge of things to come.  
Let Osorius advise himself well, what answer he make to this Argument. If he hold of Cicero's opinion, what remaineth but he must needs condemn us of Sacrilege as Cicero doth, whiles he endeavoureth to make us free? But I know he will not hold with this in any case: and in indeed, Cicero's Argument ought not to be allowed, for that he doth not descend directly in this Argument from proper causes, to proper effects. For whereas free-will is maintained in the one proposition, this is no cause wherefore it should be denied that things are done by Necessity. As also this is not a good consequent likewise, because Necessity is taught to consist in an unchangeable ordering of causes, and in God's foreknowledge, that therefore nothing remaineth effectual in our free-will. 
The subtlety of the Sophism is disclosed.  And why so? because agreeing herein with Augustine, we do confess both, to wit: Aswell that God doth know all things before they be done: and that for this cause the things foreknown are done of Necessity. 
August. de Civit. Dei Lib. 5. Cap. 9  And that we also do willingly work whatsoever we know, and feel to be done by us, not without our own consents.  
But you will Reply. That Luther contrary to Augustine's doctrine both leave man's life altogether destitute of free-will, tying all our actions fast bound in the chains of unavoidable Necessity. I do answer. As Luther doth not defend every absolute and unaduoydeable Necessity, 
Luther doth neither teach every Necessity absolutely, nor take away freedom from all men.  but that which we spoke of before, of the consequence: No more doth he take away all freedom from will, neither from all men: but that freedom only, which is set contrary and opposite to spiritual bondage: no nor yet doth he exempt all men from that freedom, but such only, as are not regenerate with better Grace in Christ jesu. For whosoever will investe such persons with freedom, is an utter enemy to Grace.  
And no less false also is all that whatsoever this counterfeit Divine doth now ground himself upon, and hath more than an hundred times urged touching this opinion of Necessity. For in this wise he brawleth against Luther and Caluine.  
If the things that we do, are done of mere Necessity, and decreed upon from the furthest end of eternity.  
Surely whatsoever wickedness we do commit, as not lead by our own voluntary motion, but drawn by perpetual constraint, is not to be adjudged for sin..  
Which trifling Sophism we have utterly crushed in pieces before, by the authority of Augustine. Neither came ever into the minds of Luther, or Caluine to maintain any such Necessity, which by any compulsary external coaction should enforce will to commit wickedness unwillingly. For no man sinneth, but he that sinneth voluntaryly. Albeit none of our actions are destitute of a certain perpetual direction of the almighty Lord and Governor, yea though neither the sins themselves can not altogether escape the provident will and foreknowledge of God: Yet is not the perverse frowardness of the wicked any thing the less excusable, but that they ought to receive condign punishment according to their wicked deservings: for whosoever hath voluntaryly offended, deserveth to be punished. And therefore herein Osorius frivolous Divinity, doth not a little bewray her nakedness: that whereas debating about the matter of sin, he seemeth not to have learned this lesson yet out of Augustine, that sin & the punishment of sin is all one. 
August. de Natur. & Grat. Cap. 22.  And therefore maintaining one lie by an other, doth conclude as wisely: that it is not agreeable to equity (sithence men are Instruments only, & God the worker of all things) that they should be condemned as malefactors which are only Instruments, with as good reason as if the sword wherewith a man is slain should be adjudged faulty, & not the person that slew the man with the sword: 
Osorius. pag. 152.  Which I myself would not deny to be against all reason, if that matter were as Osor. would apply it. But who did ever speak or dream, that men were Instruments only in doing wickedness? and that God is the Author and worker of all mischief? These be the words of Osorius, not Luther's nor Calvin's.  

An answer to the false divinity of Osorius.  That wicked men are Saws & Instruments many times in the hands of God for the punishment of sin, this not Luther only. but Esay also, doth boldly confess. Go to. And will you therefore conclude that men are nothing else, but instruments, and tools only? very wisely I warrant you: deriving your Argument from the proposition Exponent, to the Exclusive: nay rather maliciously wresting and perverting all things from the truth, to slanderous cavilling. August. doth sundry times witness that men's wills are subject to Gods will, and are not able to withstand it. 
Aug. de Correp, & great. cap. 14.  For as much as the wills themselves (saith he) God doth fashion as him liketh, and when him listeth, and that our wills are no further available, then as God both willed, and foresaw then to be available. 
August. de Civitat dei. lib. 5. Cap. 9  Whereby you see, that God's almighty power doth work in our wills, as in a workeshoppe: & when he purposeth to do any thing, that then he doth neither transpose our wills otherwise, or to other purposes then by the service of our own wills. And yet doth it not therefore follow, the men's wills are nothing else then justrumentes, and tools only of God's handiwork, as the thing that of itself doth nothing but as it is carried, and whirled about, hither & thither without any his own proper motion, through the operation of the agent cause only. Truly Augustine saith very well. 
Aug. de peccatis meritis. lib. 2. Cap. 5.  We do not work by wishings only (saith he) lest hereupon cavillation arise that our will is effectual to procure to live well. Because GOD doth not work our salvation in us, as in unsensible stones, or in things which by nature were created void of reason & will. etc. indeed God doth work in the wills and hearts of men, and yet not rolling or tossing them as stones, or driving & whirling them as things without life, as though in enterprising and attempting of things, the minds and wills of men were carried about by any foreign constraint and Divine coaction, without any voluntary motion of the intelligible mind. And therefore Osorius doth hereof frivolously, and falsely forge his cankered cavillation, and maliciously practiseth to procure this doctrine of Luther? to be maligned: As though we did devise man to be like unto a stone, or imagined God to be the only Author and worker of mischief, 
Oso. Caui●.  because we do teach that men's wills are subject to Gods will, as it were secondary causes.  
Certes if that ● August. writeth begraunted for truth: That Gods will is the cause of things that are done. 
August. in his treatise upon Gen. against Manichaeus. lib. 1. Cap. 2.  Why should the same be less allowable in Luther, or not as false in each respect in Aug. since they both speak one self sentence & be of one judgement therein. Neither is it therefore a good consequent that Osor. doth fantasy: The only will of God to be so the cause of sin, as though man's will did nothing reprovable for sinning, or punishable for deserving. For to this end tendeth the whole cutted conclusion of all Osorius brabblynges. But if you have no skill to know the nature of a distinction as yet, you must be taught, that it is one thing to permit a sin voluntarily, an other thing to commit a sin voluntaryly. Whereof the first is proper to God, the other is peculiar to men: the first may be done without all offence, the other can be done by no means without wickedness. Whereas GOD is said to will sin after a certain manner, the same is said to be done according to that will (which they call Gods good pleasure) neither evil, nor without the truth of the Scriptures. And yet it followeth not hereupon necessarily, that God is the only and proper cause of sin: 
How causes are called only and proper causes.  No: for this is accounted the only cause, which excludeth all other causes besides itself: So is that cause called the proper cause, which doth respect only one end, yea and that also the last end, in respect whereof it is accounted to be the proper cause. Whereas therefore sin is the last end not of God's will, but of man's perverseness, we do affirm that it is not done indeed without God's will, but that man is the proper cause thereof, and not God. For if the causes of things must be proportioned by their ends, surely sin is not the last end of God's will, in respect that it is evil, but in respect that it is the scourge & plague of sin, and to speak Paul's own words: 
Rom. 3.  The showing forth of God's righteousness, and the fear of God, than which end nothing can be more better or more holy. And where is now that iniquity, and cruelty of God, Osorius, which by misconstruing Luther wickedly & maliciously, your fruitless Logic taketh no fruit of, but which your devilish Spirit and slanderous cursed fury doth corrupt. But that I may not seem to stand to much upon refuting this toy, letting slip many things here in the mean while, which make nothing to the purpose, nor contain any other thing almost in them but vain haughtiness of speech, Tragical exclamations, madness, feéuers, frenzies, spittyngs, reproaches, horrible contumelies, wherewith this unmannerly Divine hath most filthily defiled whole papers, I will come to those places, which carry a certain show of less scolding and more Scripture. After this manner the vermin crawleth forward.  

Pag. 154.  But that ye may perceive how ill-favouredlyly your Doctors have interpreted those testimonies of Paul, which you have heaped up together, I think it expedient to disclose the meaning of Paul. And that this may be done more orderly, it behoveth to note diligently to what end Paul gathered all those reasons together.  
It is well truly. This cruel scourgemotton wearied thoroughly with whipping poor Luther miserably, & unmercifully buffetyng him, doth now at the length hide his rod under his gown & beginneth to creépe to high desk, & will teach somewhat (and God will) out of the Scriptures, so that we shall need nothing now, but a Camel to dance, whiles this asshead minstrel striketh up his drum. And therefore hearken in any wise you blind buzardly Lutherans, you calvish calvinists, & you foolish Bucerans, sith you be so blockish by nature, that of yourselves you can conceive nothing of the Apostles doctrine ye may now at the last (I warrant you) learn of this Portugal Thales the pure and sincere Interpretation of Paul's discourse, touching the Predestination of the Gentiles, and the rejection of the jews, whereof he debateth in all those his three Chapters. 9.10.11. The understanding whereof, because neither Luther himself, nor any of all the rest of Luther's School were able to conceive: it is good reason that we not only attentively hearken unto, but also without controlment believe this new piked carver, not of sentences only, but a plainer of words also, whiles he do lay open before our eyes the very natural meaning of that place, to be sensibly felt, even to the uttermost tittle thereof.  
And for as much as there be two things chief handled by Paul in these three chapters. 
Paul's meaning expounded according to Osorius.  First, wherein he rejoiceth with the Gentiles for that their calling and most prosperous knowledge of the light of the Gospel. Secondarily, wherein he lamenteth the lamentable fall of the jews, & their most sorrowful blindness, and taking occasion hereupon, doth forth with enter into a discourse of faith, and the infallible certeintye of God's promises. For whereas that blessedness was promised to the posterity of Abraham, here might some scruple have troubled his mind, as there wanted not of the jews some that piked hereout matter to cavil upon, as though God had broken the promise that he once had made, as one that having obliged himself before with so many covenants, and promises to this generation, did now contrary to his oath cast them of and despise them. S. Paul valiantly impugning the disorderous reproaches and cavillations of these with sundry forcible reasons, doth fortify this his defence with iiij. Arguments chief. First, that this promise of the blessing was made in deed to Abraham, and Israel, and to their posterity: but this promise in as much as is spiritually to be taken, did not so restrain itself only to that external Family alone after the kindred of the flesh, as that it noted not under the same fellowship and kindred of Israel, the Gentiles also, such especially as were endued with like sincerity of faith. He addeth furthermore, 
Rom. 9  that albeit the same promise did concern those Gentiles chief, which joined themselves to Christ, yet the same was not so wholly translated to the Gentiles (the jews being forsaken) but that a great portion of these also (remnants as it were of that lamentable shipwreck) being preserved: should be partakers of the same promise and blessedness together with the Gentiles.  

Rom. 10.  In the third place that it came to pass through their own villainy & unbelief, & not of any inconstancy on God's behalf, that this promise of God did so much fail them but that they did exclude themselves rather from the benefit of God's promise.  

Rom. 11.  Lastly that neither this rejection should continue so for ever, but that it should once come to pass (as the Apostle prophesieth) that the fullness of the Gentiles being accomplished, the whole nation of the Israelites recovering at the length the former grace of their ancient promise, should be restored again to the benefit of their former blessing.  
verily I do confess, that this interpretation of Osorius is not altogether amiss: wherein I see nothing yet false, or newly devised: moreover nothing spoken of here, that hath not long sithence been spoken, yea and with a far more plain lightsomeness by our expositors: 
The disposition of Paul's discourse of predestination and election after the interpretation of the faithful.  for we being long ago sufficiently instructed in Paul's school, have understood well enough without Osorius schooling, the that promise was peculiar to the seed of Israel, being the children of promise, and not to the Children after the flesh: Moreover neither are we ignorant hereof, that that blindness happened not to all Israel but in part only, not of any inconstancy on God's behalf, but that they fell themselves from true righteousness, by their own default, as people following the righteousness which came not by faith, but flattering themselves in observing the works of the law. Furthermore that which Thapostle doth prophecy shall come to pass concerning the restoring again of that whole nation at the length: as we all heartily wish for, so no man (I suppose) is so blockish, but doth understand sufficiently, all whatsoever Paul hath spoken of this matter by his own writing, though Osorius did never interpret it.  

Osorius. pag. 152.  And again touching the examples of Isaac and jacob set down by Paul, whom God's election would, should be preferred before their brethren, though elder in birth in the division of the Father's patrimony? We are neither ignorant, nor forgetful thereof: whereupon we do nothing disagreé from Osorius in conceiving the same thing under the types and figures of those persons, and do profess in as many words, that neither the prerogative of kindred, nor works, nor yet the law, but that God's election, calling, and grace doth make the true Israelites. Forasmuch therefore as our expositors in all these points of doctrine, have nothing at all hitherto swerved from the truth of Paul's doctrine, or your interpretation, what corrupt exposition is that at the length of these our Interpreters, wherewith you are so much offended? forsooth, (say you) because they do not sufficiently enough conceive the very end, whereunto Paul did refer those arguments. Go to then. sith you provoke us hereunto. Let us first see what arguments those be of Paul: then to what end they be applied: Because the jews did challenge to themselves a title of righteousness through the observance of the law, which nevertheless they did not observe in indeed, partly (because swelling with pride for the Nobility of their race,) they did promise unto themselves a certain peculiar election with God before all other nations) Paul intending to treat very sharply against the insolent arrogancy of them, doth argue against them with most forcible arguments, taken out of holy Scriptures, namely. That the substance of God's election neither did hang upon the works of the Law, neither upon the royalty of race, not yet upon ancient of parentage, but did depend upon the only freemercy of God's compassion and Faith of the Gospel. And to make the same appear more evidently, he putteth forth unto them the example of Isaac and Ishmael, 
Examples of Isaac and jacob. Ishmael and Esau.  whereof the one though by birth were younger, yet obtained through grace to be the first, and was thereby advanced to the dignity of inheritance, where as they both were general issues of one, and the same father Abraham, though they had not both one mother. And to avoid the danger of scruple, that might ensue, by reason of the two mothers, he doth yet confirm the same with a more notable example. Namely the example of the two brothers that were twins jacob and Esau who issuing of one Father, of one mother, and one birth, and before they had done any thing good, or evil, God did translate the honour of birthright and blessing to the younger, to bear rule over the elder. And whereof came this? but from the freé gift of election, whereas before there was nothing in the Infants (being not yet borne,) that might either deserve to be advanced, or to be rejected. If you respect the worthiness of their works, what had the seely infants done before they were borne? but if this whole matter did depend upon the determination of God's unsearchable counsel, what reward here do men's works deserve? namely whereas God spoke to Moses in plainest manner of speech. 
Rom. 9  I will have mercy on him on whom I will show mercy, and will have compassion on him on whom I have compassion. Whereunto agreéth the testimony of Paul immediately uttered by the same spirit, It is not of him that willeth nor in him that runneth, but in GOD that showeth mercy. Again alleging the example of Pharaoh, with semblable reason confirmeth the same by the example of God's severity, 
The example of Pharaoh.  that he debated before of his freémercy.  
And this is the very order of the argument in Paul's discourse, which neither Osorius himself will deny. But it must be diligently considered, to what end Paul applied those reasons: for herein consisteth the whole pith of our controversy. And whereas Luther, Caluine, Martyr, and their companions be of opinion, that Paul undertook this Disputation for this end● that by setting down examples of God's liberality, 
All reward of merits excluded.  and severity, he might make manifest that the only freé mercy, and eternal Election of God, according to the purpose of his good pleasure, did make the true Israelites, without any help or respect of works or endeuours● Osori. doth very stoutly withstand these fellows, not denying mean whiles God's Election nor Gods calling, ne yet his Grace, as he saith: but will not grant this notwithstanding, that the Election of the faithful consisteth in the freémercy of GOD, without special respect of works. For this is the whole force of this Prelate's Divinity, Let us hear his own words, as they be.  

Osorius. Pag. 155.  This therefore (saith he) do we gather out of this place of Paul, that neither dignity of parentage, nor work, nor yet the law, doth make true Israelites, but God's Election, his calling and his Grace. But let us see, whether this so notable mercy of God powered upon us without all our deservings, is given us without any respect of works? No: it is not? etc.  
First because I do not sufficiently conceive Osorius, what you mean by this that you say, mercy powered upon us with out deserts, & yet not given without respect of works. I would have you open your meaning more distinctly. If God do power out upon his faithful mercy, without merits, as you say, what other choice then do ye want in those that are elect, than the very same, which consists of God's mere mercy & good will only, without merits? But this you think not in any wise sufferable nor to be uttered: for this reason as I suppose.  
If God's Election should consist of mercy only, 
Maior.  without any choice of such as are chosen: God's judgement might be adjudged to be chanceable and unadvised.  
Let us join hereunto the Minor.  
But fortune and unadvisedness are not to be imputed to God's judgement. 
Minor.   
For we hear out of Paul. Not by works, but of him that calleth who saith that the elder shall serve the younger.  
Let us now conclude a God's name.  Ergo, God's election standeth not by his mercy only, 
Conclusion.  with out some choice, that is say: without some especial & discrete regard of some one thing in the person that is elected, which was not to be found in the person that was rejected. 
For in this manner doth Osorius both define and conclude.  
After sundry ridiculous vain glorious speeches of his Rhethoricall bravery, and unprofitable scolding, lest he might not seem to be a Rhetorician only, or a lean Logician: he hath now piked somewhat out of the Rules of Sophistry, wherein he behaveth himself nevertheless none otherwise, than an Owl amongst Nightingales. For the very principal & special point of that Art, he either attaineth not aright, or toucheth surely very coldly. Which may be easily and plainly perceived Osorius by this your own form of arguing. And I call it plainly your own, because no creature can more nearly resemble his Sire: wherein you do neither define rightly, nor divide orderly, no less foolishly heaping together false things, in stead of true things in your manner of arguing: proceeding from the effects to causes: and as Crabs crawl backward, so do you for the more part set the cart before the Hoarse. First, 
Election what signifieth after Osorius logic.  Whereas you say that this word Election doth signify some special regard, whereby some thing may be judged 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 according to his incomprehensible wisdom, even from the beginning, was not ignorant of the contrary dispositious of all and every thing, & the differences betwixt the faithful and the reprobate: yet is not Election opened sufficiently hitherto as yet according to the nature of the word. These be the effects of God's foreknowledge, and do follow Election, but make not Election: For even as fire doth not therefore warm, because it should be hot, but because it is hot: and as a wheéle doth not therefore run round, that it may be round, but because it is round. As August. 
August.  maketh mention: even so the faithful were not therefore chosen, because they were like to live virtuously: but they were chosen in Christ, because they should live virtuously, being thereunto predestinate by God, not for the worthiness of their works (that were for seen should be in them before as Osorius doth dream) but according to the good pleasure of his will: If we list to give credit more to Paul, 
Ephes. 1.  then to Osorius: So hath he chosen us (saith Paul) in Christ before the foundation of the world, that we should be holy (not because we were holy) and unblamable. etc. What can be more plain than this? And yet doth he not stay there, nor so express the last manner of Election. Whereupon he addeth forthwith: 
The ordina-Glose upon the 1. chap. to the Ephe.  According to the good pleasure of his will, to the praise of the glory of his grace. If God's Election stand according to the purpose of the free will of God, by what means will Osorius justify, that Election cometh according to his foreknowledge of works to come? As though God's Election and foreknowledge did depend upon our Actions, 
Whether God's Election do depend upon our actions to come.  and not rather our actions upon his Election and foreknowledge?  

Pag. 256.  Therefore Osorius doth deal falsely, whereas he defineth the purpose of God to be a judgement preordinated before, whereby God doth ordain some unto glory, and others some unto destruction, according to the choice of those things, which he doth see will come to pass. First, in that he calleth it by the name of judgement, I see no reason at all, why he should so do: 
How Osor. doth define the purpose of God.  for as much as judgement is properly executed in sins before committed: but Purpose concerneth things to come & preventeth them. Again if we must speak after the proper phrase of speech, whatsoever is done by judgement, must needs be confessed to be righteously done & according to desert, not according to Grace. But whereas the Election & Predestination of God (which I think Osor. would gladly express by this word, Purpose, for this word Predestination, he dare scarce meddle withal, as not worthy the finesse of a Ciceronian) proceedeth from grace and not from works, by what means may any sentence be given upon works that were never done? or how will Osorius say, that Election cometh by judgement given upon works, which Paul affirmeth to be ascribed to Grace, & free mercy only? all merit of works being excluded.  
He saith that in the everlasting counsel of God, 
Pag. 156.  all things which are, which have been, and which shallbe, are all as if they were presently in the sight of God, so that in executing his judgement, he needeth not to regard the things themselves. I do confess, that all things whatsoever are, be open and present to the foresight of God: as if they were presently and openly done, but what will Osorius conclude hereof unto us? forsooth he doth conclude hereupon, that God hath already determined, according to the diversity of men's actions foreseen by him before: after this manner. To wit. 
The cause and reason of Election according to Osor. and the new pelagianes.  That whom God doth foresee will contemptuously despise his benefits, those he hath excluded from Paradise: contrariwise whom God doth foreknow will behave themselves in this life dutifully, and virtuously, those he hath mercifully chosen to everlasting life as worthy of his mercy. To impugn this crafty cavillation, I perceive I shallbe pestered, not with Osorius alone: but with Pelagius, and with the whole troop of the Pelagians, for this heretical school chattereth not upon any one matter more, then in maintaining this one heresy. But Paul alone shall suffice at this present to refel all the rabble of them: The force of the Argument tendeth to this end at the last. 
The crafty cavillation of Osorius, Pag. 156.   
The wonderful quicksited mind of God, did thoroughly perceive even from the beginning, what manner of life every person would lead, as well as if the view thereof had been laid presently open before him.  
Ergo, God's purpose was applied according to the proportion of every man's works and life foreseen of God before, to choose the good to salvation, and to judge the wicked to damnation.  

Answer.  This argument is altogether wicked, and tending altogether to Pelagianisme. And the conclusion merely opposite to the doctrine of S. Paul. For if the difference of eternal election, & rejection, do depend upon works foreseen before: Then doth the Apostle Paul lie, 
Rom. 11.  who affirmeth that election is of Grace, not of Works: Rom. 11. and again in the 9 Chapter of the same Epistle. 
Rom. 9  That the purpose of God might remain according to election, not of works: but of him that calleth. What? and shameth not Osorius to affirm, that which the Apostle doth deny? If it were expedient for me to ruffle Rhetorically again, with a Rhetoriciane. You see Osorius, how great and how champain a plain lieth open for me to triumph upon you, and such cravens as you are with like force, & in far more weighty matter. What tragical exclamations, could I bray out here? what quartain fevers, what outrages, frenzies, madness, drunkenness? impieties? impudencies? yea what whole Cartloades full of railings and reproaches frequented by you, and prettily piked out of your Cicero, could I now throw back again into your teeth? and spit even into your own face? But away with these mad outrages of railing, and this cankered botch of cursed speaking, worthy to be rooted out, not of men's manners only, but to be razed out of the writings & books also of christians: the contagious custom whereof being frequented by you, to the noisome example of the world. I do verily think unseemly for the dignity whereunto you are advanced, neither would I wish any man to enure himself unto the like, after your example, namely in the debating of so sacred a cause, where the controversy tendeth not to the revengement of injury, but to the discovery of the truth: where skirmish must be maintained, and conquest purchased by prowess of knowledge, and Gods sacred scriptures, and not by outrage of railing: And therefore to return our treatise to the right track of the Scriptures, leaving all bypathes aside, the Apostle doth deny that election springeth out of works: What answer you to the Apostle Osorius? you will vouch that old rotten rag, worn out to the hard stumps by your schoolmen, to wit, that the works that were foreseen: are the cause of predestination, not those which are done but which are to be done, 
Works foreseen, are not they which are done, but which are to be done according to the schoolmen.  for so do the schoolmen expound, and distinguish it: but this will be proved many ways both frivolous, and false by sundry reasons.  
First if this be true which you did erst confess, and which Pighius doth every where inculcate, that of all things whatsoever, nothing is to come, or past, but is as it were present in the sight of God: Again if there be no diversity of times with God, because his knowledge comprehendeth (as you say) all things past, present, and to come, as though they were present in view: how can his election, or rejection spring out of works then, that are yet to be done? 
Works foreseen are in no respect the cause of God's election.  If they be present: in what sense call you them to be done in after time? but if they be to come, and to be done in after time: how call you them present? or how do these things agree together, that there is nothing to come in respect of the foreknowledge of God, and yet that election must be believed to issue from out the foreknowledge of works to come?  
2. Again, in what respect soever these works are taken, 
The second Reason.  whether in respect of God or of men (which your schoolmen do distinguish into works done, and works to be done) they vantage themselves nothing by this distinction, but that the question will continue as intricate, as at the first. For whereas all good works, which either men work, or shall work, do proceed from God: the question reboundeth back again from whence it came first: to wit: Why God according to the same purpose, should give good works more to one, then to an other? if the performance hereof did arise of foreseene works, and not rather of the determined will of him that calleth, which is not limited by any conditions of working.  
3. Whereas the Scripture doth manifestly declare, 
The third Reason.  that we are created & elected to good works: it appeareth therefore that good works are the effects of Predestination.  
But the effects cannot be the cause of that, whereof they were the effects.  
Ergo, works can not be the cause of Predestination.  
But if they allege that not works, but the foreknowledge of works, in the purpose of God, be the cause, out of the which the Grace of Election ensueth, and is governed: surely neither can this be agreeable to reason. For God did also foreknow the evil will of the reprobate (as there is nothing in the world, that his unsearchable purpose did not foreknow) even aswell, as he foreknew before the glory of the elect that should come: yet did he not therefore choose unto glory some, because he foreknew them, nor did choose all things, which he did foreknow: but whatsoever his Election had predestinated, it is out of all doubt, that the same were all foreknown.  

The fourth Reason.  4. Again the foreseene petty works (which they make to be the cause of Election) are either our own, or properly appertaining to God. If they be Gods, and not ours: where then is the freedom of our choice? any merits of works: But if they be ours, that is to say, in the direction of our own wills: then is that false, that Paul teacheth. God it is, that worketh in us both to will and to work, declaring hereby: that we are unable to will, or to attemp any thing that good is, without God's assistance.  

The fift reason.  6. The fift reason is this, whatsoever is the cause of the cause, is worthily adjudged the cause of the effect. If the foreseen works of the faithful be the cause of Predestination, certes they must needs be the cause of justification also: which is directly opposite and adversary to the doctrine of Paul, and the Grace of Christ.  

The sixth Reason.  6. Works as they issue from us, are things uncertain: But God's Election is a thing always certain, and permanent: Now by what reason will Osorius prove then that things being of their own nature certain & unchangeable, shall depend upon things transitory and variable. Not but foreknowledge (saith he) of things that are foreseen, doth stand in a certain permanent and unremovable assurance. Neither do I deny this. And therefore when the foreknowledge of God hath established things in such a Necessary & unaduoydeable assurance, which will be changed by no alteration, what should move him to gnaw so greédely upon Luther for teaching such a Necessity of our works?  
7. When as God did regard the people of the old Testament as a Damsel naked, polluted, and adulteress. etc. 
The seventh reason. Ezech. 1.16.  Again in the new Testament, 
Corinth. 1.  where we are hear the vile things & things despised in this world, and things which are not to be had in estimation with God. Moreover whereas according to the testimony of August. 
August. ad Simplicianum.  God's Election is said to have overpassed many Philosopher's notable for their virtue. & famous for the commendable conversation of life, doth not the thing itself declare sufficiently? that the whole exploit of our salvation is accomplished, not of any desert of our works that were foreseen, but of his only bountiful benignity, and most acceptable free mercy?  
8. Moreover, what shall be said of Infants, 
The eight Reason.  who are taken out of this world assoon as they are baptized? what shall we think of the theéfe hanging on the Cross? and others the like? who having lived most abominably, were yet received into the kingdom of Christ by holy repentance only through faith, whenas they had done no good work at all, were either any works to come foreseen in these persons? which were none at all, shall we judge, that they wanted Election, because they wanted works foreseen before?  
2. Furthermore, 
the 9 Reason.  whereas this seemeth to be the only scope of Paul's Epistle, to extol and advance the free mercy of God, by all means possible, surely this scope is utterly overthrown and rooted out, if the whole action of freé Election must be decided by merits of works foreseen before. Which matter moved Augustine so much, that to prefer knowledge of works, 
Aug. retract lib. 1. cap. 19  yea of foreknowledge of faith either, before the Grace of Election, he adjudged matter of all other most intolerable.  
10. Lastly, 
The 10. reason.  because Osorius doth so scornfully loath our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innovations (as her termeth them) as new-fangled devices of rascallike abjects, to make it evident that we are not altogether destitute of antiquity, to justify our Assertions to be true, we will join with us herein the judgement of Augustine, who excludeth foreseen works altogether from the work of God's Election. For these are his words most expressly set down. 
Aug. contra julia. pelag. lib. 5. cap. 3.  And lest peradventure the faithful should be thought to be Elect (saith he) before the foundation of the world, for their works that were foreseen, he proceedeth & addeth thereto. But if Election come by Grace, then cometh it not now of works: Or else Grace now is not Grace at all. etc. What say you moreover to this? 
August. ad Simplici. Lib. 1. Quaest. 2.  that in an other place he doth utterly deny that choice was made of the younger to bear rule over the Elder, through the very foreknowledge of any works at all. etc.  
Which matters being thus set in order, what remaineth? but that we encounter with our adversaries arguments, wherewith they endeavour to revive the ancient heresy of Pelagius, and hale it out of hell again. For as those old heretics did teach, that man's will was so farforth free, as that every man was elected for the merit of their works foreseen before by God: none otherwise do these our new Pelagians jar upon the same string, or not very much unlike, treading the tract of their forerunners the Archheretiques, referring all things in like sort to works foreseen before, lest something may seem to be found altogether without recompense in the behalf of our most bountiful and sovereign God. And amongst these notable Champions, rusheth out this courageous ringleader Osorius, and giveth a proud onset against the kingdom of Grace, and hath so disposed the whole force of his battery, that the majesty of free-will may not by any means be endamaged, trusting chief to this Target of proof before mentioned, arguing on this wise.  

Osori. Argument.  If election did consist of freemercy only (saith he) without respect or choice of any the things that God did foresee, he might be worthily accused of unadvised and rash dealing.  
But now whereas God according to his unpenetrable counsel doth determine all things advisedly in a certain well disposed order.  
Ergo, God's Election doth not consist of his mercy only, without respect or choice of works which he foresaw would be done by the faithful.  

Answer.  To answer these things briefly. If Osorius senseless judgement were not thoroughly overwhelmed: with heddinesse, and rashness, he would not scatter abroad such black and thick clouds (to use Augustine's words) and such crafty cautels of confused disputations: We do know and confess (Osorius) that God doth never any thing at all adventures, nor unadvisedly. Yet doth not that rash imagination therefore follow, which you have as rashly conceived in that blind den of your intoxicate brains, to wit that works foreseen before, are the cause of Election. Moreover God's Election is neither therefore decreed upon without cause, nor yet therefore guided by blind chance, though it hang not upon the choice of works afterwards to be done. But Osor. being a very natural Philosopher, and very ethical seemeth to have sucked this gear rather from Aristotle, than out of Christ's Testament, 
Aristot. Ethic. Lib. 3. Cap. 3.  who teacheth in his 3. book of Ethics that Election (which he calleth understanding Appetite) is ever occupied about good or evil: And because in humane actions, where choice is made betwixt two, or more things, preéminence is granted to one of them, according to the difference of good and evil: like as in common musters, the Soldier that is most valiant: in Maioralities and bailiwicks, the richest Citizen: in choice of wives, the most beautiful, in schools of learning, the most expert in sciences, are usually more esteemed and preferred foremost: the same surmyseth our Osorius to be betide with the Election of God, and his sacred decrees. But here a distinction ought to have been made betwixt God's choice, and man's choice: and the causes thereof likewise ought to be distinguished. And therefore in this place especially Osorius doth notably bewray his singular ignorance, disputing of those things: which like an unskilful Sophister he can neither rightly divide, nor duly define.  
But here perhaps some question will be moved: 
The Fallax from that which is not the cause to the cause.  whereas God and nature do nothing without cause: what other cause else could there be here, if God did not make choice of the faithful, and of the Reprobates according to the proportion of their works foreseene before. But this reason can no man discuss better than Paul himself: who after many his blasphemous persecutions of Christ, obtaining mercy at the length, and yielding the reason of this great mercy, doth frankly confess that it was the only clemency of God, & not any works foreseen in him before: to the end, that he might be a precedent to others of God's mercy stretched out towards them which would believe. To be short: if the natural cause must be thoroughly searched out: which are the very foundation of God's predestination: the Apostle Paul doth knit them up altogether into iiij chief places, 
4. Causes of Election or Predest. by Paul.  first GOD'S POWER: hath not the potter power of the clay. 2. GOD'S PURPOSE or GOD'S GOOD PLEASURE, for he doth use both these speeches. 3. GOD'S WILL. 
Rom 9 Ephe. 1. Rom. 9  He will have mercy on whom he will have mercy, and will harden whom he listeth. 4. GOD'S MERCY OR LOVE. It is not of him that willeth, nor of him that runneth, but in God that showeth mercy. Rom. 9 So that you see plainly that here is no mention made of works at all, but that there be other much more weighty causes which will deliver God clear of all Rashness and unaduizednes, though foreseene works have never any place in the counsel of God.  

Osor. 2. argument.  I come now to the other arguments of Osor. For after this sort doth this lumpish logician cavil against Haddon that beautiful blossom of Bucer out of the 2. of Tim. 2.  

The argument.  If any man purge himself from these he shall be a vessel of honour unto the Lord, that is to say, predestinated unto honour, and sanctified. 
pag. 153.   
Every man is of power of his own free-will to purge himself.  
Ergo, Every man is of power of his own free-will to be predestinate, and made a vessel to honour.  
The Mayor must be understanded, that Paul treated not of the cause of predestination, 
Answer.  but of the execution and effect of predestination. Neither doth the words of the Apostle tend to this end, to express the cause of predestination but to admonish us by the effect of predestination, how we ought to esteem of the worthiness and unworthiness of persons in the congregation according to the saying of Christ: by the fruits you shall know them etc. Then the Minor is false, for that which they infer upon these words of Paul, as though it were in the power of our own will, to make ourselves vessels of honour, is not well concluded: for it lieth 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 vessel of honour or of dishonour. Furthermore neither is our ability to be decided by any hypothetical proposition, no more than if a man would conclude up on this hypothetical proposition. 
The adversaries object resolved.   
If you do this or that, or if you believe you shall be saved.  
Ergo, to do this or that, or to believe, we are of ourselves sufficient enough.  
And why then doth the Scriptures use this phrase of speech that men purge themselves: if we have no power of our own selves to purge ourselves? forsooth because God doth work in men, not as in stocks and stones, which are not moved of any their own feéling or will. When God worketh in men, he doth so temper their minds and wills whom himself doth regenerate, that they willingly undertake whatsoever they are commanded. After this mauner therefore are they said to to purge themselves by this very will, not which is proper and peculiar to their own nature, but which is poured into them by grace. And by this means at the length, such as are regenerate, are made afterwards Gods together workmen: and of their own accord lead a virtuous and holy life. Finally God in his Scriptures commandeth to purge ourselves, when notwithstanding it is he alone that purgeth. So doth he command the people of Israel by the mouth of his Prophet Moses to sanctify themselves, 
levit. 20.  whereas he witnesseth of himself in an other place that it was he that doth sanctify the people. 
Numer. 11.  So also, he commandeth us to believe: 
Marc. 1.  when as notwithstanding Faith is the gift of God, and not our own, nor is the cause of our predestination but the effect.  
But let us proceed farther to your challenge Osor. wh challenge you have undertaken to justify out of the depth of Divinity: 
The reason of the adversaries touching the mercy and justice of God, and the cause of the same, expounded and confuted.  namely that there is nothing in gods eternal election but is accomplished upon certain conditions of reason and judgement. And ye suppose that the reason of Election, is not to be sought else where, but from the foreseen works of the faithful and reprobate. And that if we grant not this, that then ye think that our assertion of predestination cannot be justified, but that many things will ensue thereupon not only erroneously false, but also absurd to be spoken, & incredible to be believed. First, because God's justice cannot be acquired of just reproach of partiality, nor his mercy (which is wretched to all men indifferently) cleared of unrighteous dealing. You cry out afterwards that it is both against right & reason that he should save a very few in number, and condemn an innumerable company beside to destruction. Moreover even in this choice itself, when consideration is had, why he should choose these, and why he should reject the others, the thing itself doth seem not to be clear of special accepting of persons, nor of a certain extreme cruelty. etc. All which with others the like sithence be but weak sproughtes, budding out of the savage woodbine of the adversary, & not issues of the true stock, will be so much the more easily cut of with the Razor and Axe of the truth, and utterly rooted out with the unvanquishable force of God's scripture. 
The respect of merits are directly against God's free power.  Therefore first: Let us hear what discourse he maketh of God's justice and mercy against the Lutherans. For whereas Luther and all good men of Luther's opinion do profess, that the regard of merits is directly contrary to God's liberty and power, as touching his Election and Predestination. Osorius on the contrary part doth enforce all his might possible to prove, that it is not so, using these Arguments especially.  

Pag. 156. 157. Osori. Objection.  Whereas we were all wrapped up in one brake of perdition, so that being once defiled with sin we became all most worthy of everlasting destruction, for our natural hatred against God's law, engrafted fast within the nature of our bodies subject to the outrage of lust: God in whom neither any rashness not unrighteousness can fall, being a most just judge towards all men indifferently, could not of his unvariable equity, with singular clemency so embrace some, as he must hate others: unless there were some cause or reason to induce him to extend his mercy to some, and to execute judgement against other. But God now doth perceive the whole cause thereof, to consist in the manner of living, and works: not the works which were already done, but which God foresaw should be done. For what is there that the wisdom of God, in his infinite knowledge doth not comprehend even as it were present, though the same be to be done in the uttermost minute of ages? And by this reason, it may be, that God (according to the several conditions of men) did of his clemency, elect them to eternal life, whom he foresaw would be obedient to his Commandments: And on the other side did exclude them from the fruition of his kingdom, which he foresaw would unthankfully despise his heavenly benefits. And by this means (saith he) God's justice may right well be defended, all the defence whereof standeth upon mercy, which otherwise can not by any means delivered from due reproach.  
What a mockery is this? 
Answer.  as though if God should follow his own liberty and will in the order of Predestination, without all works foreseen before, his justice could not stand inviolable, nor guarded safe enough from all slander or suspicion of unrighteousness. I demand then: what if God out of this huge lump had chosen no one man at all (which he might lawfully have done if him listed) what if he had duly judged to deserved damnation the whole mass of mankind, which did altogether deserve his indignation & wrath? (to speak Augustine's words) could any man condemn him of injustice. 
August. de nat. & great. Cap. 5.  Go to. May not he that oweth nothing to any man, of his own mere liberality lawfully exempt undeserved out of this corrupted & lost mass whom him listeth? or have mercy on whom he will have mercy? could not he indurate and reject whom he would without respect of meritorious works following, whenas there was matter more then enough ministered by their former deserts, to condemn all to destruction? As for example. Admit that a man have two debtors, whereof the one is indebted unto him in an exceédyng great sum of money, the other oweth not so much by a great deal: and the bountiful creditor vouchsafe to forgive the greater sum to that first: I pray you, is there any just cause here, for the other to grudge against the creditor? If he do, shall not his mouth be forthwith stopped with that answer of Christ in the Gospel? 
Math. 12.  Is it not lawful for me to do as I will with mine own? is thine eye evil, because I am good? The very same doth that place of Paul seem in my simple capacity to imply, where treating of the Election of the younger, and refusal of the elder, and of hardening Pharaos' heart withal, he doth annex immediately unto the same, what shall we say then? is God unrighteous? 
Rom. 3.  making this Objection against himself as under the person of Osorius after this manner.  

Arguments.  If God did not work after the proportion of foreseen works and deservings.  
Ergo, God may seem to be unrighteous in his Election, and should offend against justice distributive.  

Both the propositions of the arguments are denied.  This Argument the Apostle doth forthwith deny, saying: God forbid, and withal rendereth a reason of his illation negative, namely that both propositions be justifiable in God. Both, that God is not unrighteous. And also that God according to the equity of his free-will, doth take mercy on whom he will have mercy, not in respect of any man's deservings, but of his own free bountifulness, benignity and mercy. And therefore for the better establishing of this his defence, he doth forthwith cite the same words that were spoken to Moses. I will have compassion on whom I have compassion, and I will show mercy to whom I do show mercy. So that hereby you see (good Sir) that to the work of Election and Predestination, the Apostle judgeth Gods will only (though there were no cause else) matter sufficient, to acquit his justice free from all flaunder and reproach: that in my judgement now, the defence of God's justice, which you have placed in God's mercy, seemeth more aptly applied to his will. 
All the defence of God's justice doth consist in his will.  For as he can will nothing but that which is most righteous, so nothing is truly righteous indeed, but that which proceedeth from the will of God. So that now it shall not be needful at all to be inquisitive (according to the counsel of Augustine) after any other principal causes besides Gods good will, 
Aug. de Trinit. lib. 3.  considering that no higher cause can be found of greater importance.  

Objection of a slanderer.  But what can be so well spoken, but that some will be found somewhat scrupulous without cause? & will not in most brightest Sunneshyne see without a candle? Therefore this cavilling colcoverthwart creépeth yet forward. If it be true (saith he) that God's Election is directed by his will only, in allowing or making hard-hearted whom he will, & that no man can resist his will: It seemeth then that Pharaoh and others who of indurate contumacy of mind are wicked, whereas in that their wickedness they do execute the will God: that they are not the cause of their own wickedness, nor that they can choose but do the wickedness, whereunto they are violently thrust necessity: If it be so: what just quarrel can God have then against those (whom himself hath made to be stiff-necked). wherefore he should condemn them? To be short. The substance of the Objection is for the most part knit up in this Argument.  
If God do harden men's hearts: then should not Pharaoh be the cause of his own Sin, 
The argument of the Adversary.  considering no man can resist the will of God.  
Or to reduce this consequent into a syllogism.  
No man hath just cause to blame him, 
Maior.  whom himself enforceth to offend.  
God doth justly find fault with sinners. 
Minor.   
Ergo, God doth compel no man to sin, nor doth make them endurate. 
Conclusion.   
I do Answer. 
An Answer out of S. Paul.  First, even by the self same Objections, wh the Apostle under the person of the Caviller did oppose against himself: Is there any unrighteousness with God? why doth he yet complain of man? who is able to resist his will? It may appear most evidently, that Paul was fully resolved there, that as well Election, as rejection, did depend altogether upon the very will of God, without all man's deservings: For otherwise there had been no place to make this Objection. For if they only should be chosen that did deserve, and they likewise should be only cast away which did not deserve: what reasonable man might murmur at this? when God's justice rewarding every man according to his deservings, did now leave no cause to move man to be offended, nor gave any stumbling block to the Apostle, to enter in this kind of Objection.  
But let us now draw near to the answer of the Apostle itself, 
The Apostle doth answer two manner of ways.  which seemeth to me to be two manner of ways. 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 thing, whereby he doth express the very cause itself, persuading it by a certain similitude of the Potter and the clay. For as the Potter in making his vessels doth not regard any desert on the calys behalf Even to God's purpose in the government of his Election is at liberty, and free from all respect of works, and is directed by the only will of the maker. And for this cause Paul 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 thing formed (saith Paul) say to him that formed it, why hast thou made me thus? hath not the Potter power over the clay to make of the same lump one vessel to honour and an other to dishonour? And yet GOD hath much more power over men then the Potter over the clay. indeed the Potter hath power to fashion his vessels as him listeth. If God were not able to do the like with his creatures, than were the Potter of more power then God. For the Potter is able to fashion his vessels, yea to break them and fashion them a new after his own will: And shall God then be bound to our merits and regulate his Election by the measure of our deservings? Take this Argument if it may please you.  

S. Paul's Argument against foreseen works.  The power that the Potter hath over his vessels, the same power hath God over men.  
The Potter is of power to make vessels to honour, or to dishonour, as him listeth, nor is bound to any worthiness of the Clay.  
Ergo, God is of power to dispose his creatures after the bounty of mercy, or measure of his justice as him listeth without all regard of desert in his Creatures.  

The answer of this Proctor and others.  To this Argument the adversaries make this answer, that they do not take away power from God, and that they are not able so to do, neither did ever mean any such thing, but that only power, which he put of from himself. And albeit there is nothing that his omnipotent power cannot bring to pass, yet would he nevertheless be no more able, then was be seeming to his justice. And because it is horrible to condemn any man without desert, by the same reason it standeth not with equity, to defraud good works of their due reward. And therefore it behoveth God's justice to yield this of Necessity, that whom God would have to be saved, the same he should have chosen for their good works foreseene before, and the Reprobates he should destroy, for their wickedness: for otherwise if he had no consideration of works, his justice could not be constant, and unchangeable. And therefore this Trifler doth conclude upon the premises. That the Lutherans assertion is false, that in the work of Election and Rejection choice or respect of works, is merely opposite and contrary to the liberty and power of God. etc. 
The confutation of the adversaries answer.  But this objection is to be encountered withal on this wise. That it is one thing to treat of Election, and an other thing to treat of God's judgement. As concerning God's judgement it is true, that no man is damned unless he have deserved it through wickedness of sin: and that no man is saved, unless same cause be found in him, which may be imputed unto him for salvation. But it is not so in Election, and Predestination, which is accomplished by God's free-will, without all respect either of former works, or works to come afterwards. Or else what meaneth the Apostle by speaking of gods free Election when he saith Not of works but of him that calleth: 
Rom. 9 August. de Praedest. & great. Cap. 7.  Whereupon let us hear what Augustine writeth. Saying this, not of Works (saith he) but of him that calleth was spoken, touching that the Elder shallbe in subjection to the Younger. For he doth not say of works past: but when he spoke generally of works, in that place his meaning was as well of works already done, as of works that were to be done: to wit works past: which were none at all and works to come which as yet were not. etc. Works therefore have both their place and time, 
Election dependeth not upon faith in our works: but faith and works depend upon Election.  but in Election they have neither place nor time, neither is there any thing effectual in Election, besides the only will of God, which neither hangeth upon Faith, nor upon Works, ne yet upon promises: but Works, Faith, promises, yea and all other things whatsoever do depend upon Election. Neither is God's Election proportioned after the quality or quantity of our works, but our works rather directed by his Election, none otherwise, then as the effects do depend upon the cause, & not contrariwise the cause upon the effects. And yet in the mean time, God is not unrighteous. Neither doth GOD therefore offend in justice distributive, if he have mercy on whom he will have mercy: or if he do harden whom he will harden. And why so? because he 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 his will have mercy on whom he will have mercy? and again cast them away, whom him listed? leaving them to their natural filth and corruption, to wit: not having any compassion upon them? Whereby all men may thoroughly perceive, 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 unmeasurable mearcye.  
These matters being so clear your foolish consequent then (whereby you wrestle so much for the upholding of works against the Election of Grace, 
The stinolous cavillation of Osorius his overthrow.  as though if God did not work Election for the merit sake of the works foreseene, that then his justice could not possible be acquitted, nor defended froniust accusation of slander) is utterly fond, faint, and not worth a rush: for if it were true, then is not Election of Grace: but of works: yea Paul spoke foolishlishly also, saying: that the remnant are saved according to the Election of Grace, and according to the purpose of the Grace of God, 
Rom. 11.  and so should he have spoken more aptly in this wise, that the remnant were saved according to the Election of works. And how then shall God be said to have mercy on whom he will have mercy? and so harden whom he will harden? 
Rom. 9  if that he will nothing, but that which is due of very right, nor doth receive any to mercy, unless it appeared that he rewarded them both according to their works forseéne. But what kind of duty can that be called, which is freely given? or what kind of mercy is it, which is not poured forth upon any, but such as do deserve it? If it be of Grace (saith the Apostle) now is it not then of works, or else were Grace no more Grace. 
Rom. 11.  Whereunto Augustine doth further annex. Not of works done already (saith he) but where the Apostle useth this general phrase of speech. 
Aug. depredest. great. Cap. 7.  Not of works there he doth mean this to be spoken both of works past, and works to come etc. Whereof let Osorius be well advised lest whiles he imagine in his mind under the colour of purging God's justice of due reproach, to escape the jut of a moulehill, he break his neck over a Rock by putting God's mercy out of doors: for what place will there be left for mercy? or what office will Osorius assign unto her? If God's justice do measure all things by line and level of his 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 back all things to the foreknowledge of things which God doth perceive will came to pass, Osorius doth not in words only profess, but with the whole bent of his skill practise that overthrow of Grace. Go to. And what be those goodly works (good Sir) which God doth foreseé shall come? If they be good and righteous, what is more agreeable to equity, then that the works which be good should be worthily embraced and accounted praise worthy? But if they be evil: that then also they should even of very right be forsaken? And what shall become of Mercy in the mean space? but that she sit mute in a corner with her hands in her bosom, & like a dumb stock play mum budget in Osorius Stage of merits.  
But here forthwith will Osorius raise up his Bristles, and marvel it is but that we shall hear him belching out again in most beastly braying noise, Fevers quartanes, tertians, furies, woodness, frenzies, hellhounds, botches, shamelessnes, and what soever outrages else he hath sucked out of the old tragical devices. 
Osori. pag. 257.  What (will he say) have I ever spoken or imagined any thing of God's mercy otherwise then becometh me? what kind of foolhardiness is this? what unmeasurable and disorderous kind of liyeng? Do I thrust the grace of God out of doors? with what face dare you a●ow this upon me? where? when? in what place? in what phrase of words? to whom? in whose presence? in whose hearing? in what book can ye approve that I ever uttered any such thing? who have always most reverently esteemed of the Grace of God, and do yield every where so much to God's mercy, that I have affirmed that in God's mercy only the whole protection of God's justice doth consist which if were not otherwise fortified with the aid of mercy, could never be free from reproach: And how is it that I am so suddenly accounted a changeling fugitive, a traitor to God's grace and a cutthroat of mercy.  
I do hear you well (good Sir) surely these be smooth words that you speak. But may I be so bold (by your leave) as to city your own words before the Inquisition, and to rack the same after the manner of an Inquisitor, to see, whether ye approve the same man indeed, which you so boldly pronounce to be in words: you say that ye diminish not so much as the value of a mite of God's grace, and that you do not so exclude God's mercy out of doors: but that ye rather conclude all things under her, as under the most especial: and only fortress of all other. Go to then. Let us take a taste both of yourself and your doctrine. And forasmuch as there be iiij. things, in the which all our salvation and doctrine is chief contained. 
The sum of Christian doctrine doth consist in four things chief.  Namely Election, Vocation, justification, & the Glory of immortality: forasmuch also as the whole purport of the sacred Scriptures and the general profession of Christian doctrine do consent in this one thing, above all others: that the whole hope and confidence of our Salvation consisteth in no one thing else, but in the only mercy of God promised unto us: in all these now would I fain learn how much Osorius wisdom doth yield unto mercy whiles he ascribeth so much to Gods justice.  

Election and Predestination.  First as touching Election and Predestination: if works foreknown do bear the whole sway here, and that God's Election falleth upon no man, but whose whole course of life being known before, hath made not unworthy of this honourable dignity of Election, what place I pray you then, is left here for mercy? seeing this whole work of Election seemeth to be ascribed to justice rather? For as justice vouchsaffeth none but the good, and such as deserve it, even so Grace and mercy do relieve none for the more part, but abjects, outcasts, & such as are altogether unworthy thereof.  

Vocation & Conversion.  Moreover as concerning Vocation, and Conversion: if the ability of man's free-will be such (according to this new Master Doctor) that it may not only work together with God, but may also as well prevent the grace of God, by some good motion, as follow it: and that Grace is none otherwise either offered unto us, unless we put forth our wills thereunto before, or that it is not otherwise effectual in us, but whiles we stand fast to our tackling, and hold fast the help, offered unto us, yea and increase it with our own strength: and that no man is helped of GOD, but who that both willing, hoping, and praying, doth make himself apt thereunto: truly, whosoever teach this doctrine, let them set never so glorious a face towards the blazing of mercy in words, yet in indeed they be nothing else but very Rebels to God's Grace: or at the least manglers and spoilers of the best part and power of God's Grace, whiles they attribute part to grace, and part to Nature.  
The same is also to be adjudged of the work of justification from the which though you seème not to exclude the Freemercy of God altogether, 
justification and life everlasting.  yet do you geld the most forrible parts thereof surely, and yield them over to works flowing from out the fountain of free-will: wherein also you make such a mingle mangle, that ye will neither grant only faith in the work of justification, nor only Grace on the work of Election by any means.  
Lastly, what shall we say of the reward of Glory? 
Glory of immortality.  for if our works, being weighed in the righteous balances of God's judgement, shall procure us life or death (as Osorius writeth. Pag. 145.) Again if the righteousness only, which consisteth of well doing, doth purchase God's favour to mankind. Pag. 142. What sop I pray you shallbe left for mercy here to deal withal? or what shall remain at all wherein the Grace of God may be exercised?  
If these be not your own words Osorius deny them, 
Osori. doth cover an Enemy of Grace under a glorious praising of virtue.  if you dare: but if they be: with what artificial Argument will you persuade us not to account you for an enemy of God's grace, whiles ye sight so much under the banner of his justice? Yet will not I be so captious a comptoller of your words, as to call you by the name of an enemy of Grace: though in indeed I dare scarcely think you, to be in any respect a sound friend thereunto: hitherto verily as yet have you declared yourself no better. And the same even your own writings do more then sufficiently denounce against you: in that which it is a wonder to see, how lavish & prodigal you be in the advancing of the praises of justice, for the amplyfieng whereof you can scarce find any end: but in the mean time towards the commendation of Mercy so sparing a niggard, and hardelaced, that ye seem either not to conceive of the wonderfully Majesty thereof sufficiently, or else very ungratefully not to be acquainted therewith: saving that ye begin now at the length, to preach somewhat of the excellency thereof also, 
Rom. 9  taking occasion of these words of Paul: What shall we say then? Is there unrighteousness with God? God forbidden: for he saith to Moses. I will have mercy on him, to whom I do show mercy, and I will have compassion on him, on whom I have compassion. In that which place (say you) Paul doth render a Reason, 
Osori. pag. 157.  Wherefore no man can by any means accuse God of unrighteousness: And do annex hereunto a conclusion agreeable enough to your defence. For the defence of justice (say you) consists wholly in mercy. And again. But the mercy of God doth acquit his justice free from all reproach. Which reason of yours Osori. although perhaps might be allowed in some respect: yet doth it not exactly and substantially enough discuss the natural meaning of the Apostle, nor sufficiently answer the Apostles question. Which will evidently and plainly appear either by the Apostle himself, or by Augustine the expositor of the Apostle: if we will first note before, the mark, and state of the question diligently and truly.  
The scope whereof Augustine affirmeth to be this. That the Apostle may lay open before us, that the Grace of faith ought to be preferred before works, not to the end he might seem to abolish works, but to show that works do not go before, but follow grace: 
August. ad simplicia. Lib. 1. Quest. 2.  and to make the same more apparent, he allegeth amongst others, the example of jacob, & Esau: Who being not as yet borne into the world, having done nothing worthy either to be favoured or to be hated, but that equability of estate had made each of them equal with the other, and betwixt whom was no difference of natures, or deservings, which might procure advancement of the one, before the other: Finally whenas by orderly course of birth, and right of first birth, the elder might have challenged the prerogative of honour before the younger: 
The meaning of Paul opened by Augustine.  Almighty God using here his unsearchable Election, did make this difference betwixt them (whereas was no difference of works or merits) as that for sakyng Esau, (who by no merit after the rule of justice had deserved to be rejected) he gave the pre-eminence to the younger: turning the common order of nature upside-down, as it were, that whereas the younger are wont to be subject to the elder, now, contrary to kind, the elder should become servant to the younger. Whereupon when the Apostle saw, what scruple might arise in the imagination of the hearer or Reader thereof: he putteth a question under the person of one that might argue against it: whether God had done any thing herein against equity and right? or any thing that he could not justify according to justice distributive? whereunto himself answering immediately, doth with wonderful vehemency detest that slanderous cavil, and withal acquitteth God free from all accusation and suspicion of unrighteousness, & this not without lawful authority of the Scripture, What (saith he) do we not read spoken unto Moses on this wise? I will have mercy on whom I do take mercy, and I will have compassion on whom I have compassion? Besides this also, adding forthwith the example of Pharaoh, he doth conclude at the length on this wise. Therefore he hath mercy, on whom he will, and whom he will he hardeneth.  
But if our captious accuser will yet persist in his obstinacy, as though it sufficed not for God to do what it pleased him: he doth confute him with a most manifest Argument of like comparison on this wise. The Potter fashioning his vessels either unto honour, or to dishonour, or to what purpose seemeth him best, doth not offend at all. And shall it be less lawful or God, to show his power upon his own creatures, then for the Potter upon his Chalk or Clay? Therefore whether God be willing to have mercy, or to indurate any man, he doth nothing herein, but that which is most lawful and most agreeable with equity.  
You perceive therefore God's justice sufficiently enough descended I suppose: which in all his works ought by good right be mightily defended. But how it is defended, is now to be seéen. Osorius urgeth stoutly that God's justice standeth not otherwise to be defended but only in respect of his Mercy: 
The defence of God's justice consisteth not in any thing else than in the only mercy of God according to Osorius.  which albeit might be granted after a sort, yet is not altogether simply and absolutely true, and the reason thereof is piked out of Osorius credit rather, then out of any Argument of S. Paul. Whereas Paul seemeth to refer all this whole defence of justice not to mercy, but to only will of God, Saying God taketh mercy on whom he will, and hardeneth whom he will. Albeit I will not in the mean while deny, but that the Election of the faithful doth consist upon mercy alone, yet surely the defence of Election is not upholden, but through the will of God only. Likewise also albeit the casting away of the Reprobates do proceed from the only justice of God, yet will no man say, that the defence of this rejection consisteth in Mercy, but in the only will of God. And therefore it is the only will of God, which doth defend Mercy in Election, and justice in rejection. For otherwise how could this come to pass, that the only Mercy of God should defend his justice either in the Reprobate? (in whom scarce one sparkle of Mercy is discernible) or else in the Predestination of the faithful, wherein appeareth no execution of justice? therefore what is it then, that may defend justice in these, & Mercy in those other, but only the purpose of Gods will only? whereof S. Paul maketh mention: God taketh mercy (saith he) on whom he taketh mercy, and hardeneth whom he will harden. As who neither rejecteth of Mercy, nor yet taketh compassion of justice: but executeth both, according to the absolute good pleasure of his will.  

Esau. jacob.  Let us make this more manifest by examples. Whenas God is said to hate Esau, & to love jacob, being not yet borne: both which had done as yet nothing worthy to be loved, or to be hated: what kind of mercy can you show in the hatred of that one, which may defend his justice? or what kind of justice in the love of the other, which Mercy (as you say) may deliver clear from all reproach? It followeth hereupon therefore, that the whole defence of justice consisteth not in mercy alone, but that the only will of God rather doth acquit, not only the mercy of God, but his justice also withal, from all accusation of unrighteous dealing.  

The hardening of Pharaoh.  Be the same spoken likewise touching the hardening of the heart of Pharaoh. Which being decreed upon in the secret counsel of God, long before any drop of mercy was extended unto him: how then do you refer the justice of his induration, to Mercy only? But you will say: God did call Pharaoh to faith and obedience: 
Osorius. Pag. 158.  but when as he did despite that so great bounty, and like a wild Colt would licentiously range out of all order, it was agreeable not only with God's severity, but with his mercy also to scourge him with most just plagues according to his desert, that so by his example, othersmight be reclaimed to do their duty. I do know the sundry singular Presidents of God's clemency and calling were ministered unto him indeed, but as all those tokens of Mercy be outward means, 
The confutation of Osori. Objection.  which God useth in the outward calling of men, so the same do appertain to calling only, and touch Election and Rejection nothing at all: nor do in this respect express any defence of his justice: for to admit that the hardening of Pharaoh, and the casting away of Esau did happen most righteously: yet this justice is not therefore defended against the quarreling adversary, because they did abuse the lemty of God afterwards: And why so? because they were first rejected from God, before any Mercy (which they did abuse) was powered out upon them. And these things thus alleged by me, do not tend to this end, as though I were of opinion, that this justice of their rejection were boyd of all defence: for it hath her certain peculiar & most just defence: 
The chief means wherewith God's justice may be defended.  but not that whereof Osorius doth dream. If we seek for the right defence of God's justice: what can be more Just the Gods will? which appertaining to God, as his own properly, and effectually (as the divines do term it) can do nothing of her own nature, but that which standeth with equity and justice, neither standeth in need of an other defence. For what soever God doth decree upon, though it be never so far hid from our understanding, yet is it of itself defensible and absolutely perfect enough. And therefore S. Paul seéketh no place of refuge else where against the most terrible assaults of the adversary, than the will of God: which he accounteth the strongest & surest fort of defence. Where he saith, God taketh mercy on whom he hath mercy, 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 again he that hath predestinated us through jesus Christ according to the purpose of his will: He saith not of his justice. Ephes. 1. having in deed no one thing of greater majesty to allege for, his defence against the adversary, than the only will of God, & wherewith alone the Adversary might be thoroughly satisfied.  
But Osorius will take exception, 
another exception of Osorius, confuted.  and say that this will aught to be upright and agreeable to itself. Who is either ignorant hereof? or who can deny this? But I demand likewise of Osorius: whereas we confess that this will is most righteous, and lawful, whether in Rejection, Mercy, do sufficiently acquit this justice of God's will, against the quarreling Caviller? or Gods will rather. As for example. If a vain babbling Sophister or some capciouse busibody do demand of you what the cause should be that Esau was forsaken without all desert of evil fact committed? and why also Paraoes' heart was hardened, before that Moses was sent unto him? why the ears of the jews were stopped that they might not hear, before the Prophet opened his mouth unto them? All which things considering you cannot deny were wrought by Gods most righteous justice, by what means will you defend his justice herein? you will say perhaps, that God did therefore forsake, and cast them off, because he forknew by their wickedness that would ensue, what they should work in after tyme. But he will tell you here: that this proceeded not here of Mercy, but of justice wh doth tender to every man according to his desert: so that now the defence of justice may not seem to depend upon mercy by this means, 
Osorius. pag. 158.  but upon justice itself? Not so (say you) but I do affirm that the defence of justice hangeth wholly upon mercy which will acquit it clear from all Reproach. I do see what you do affirm, but I do not see yet how this will stop the mouth of the caviller: for in this wise will this wrangler reply (if so be that God were pleased with jacob, of his own mere mercy, how could it be then that he should be displeased with Esau, by mean of the same mercy? for it his wickedness that was yet to come, were laid unto his charge, than did this rejection now belong to his justice, not to his mercy? but if the same his offences not yet done were pardoned through mercy: by what means then is he said to be rejected?  
Certes how this manner of defence delighteth you Osorius, I know not: sure I am that S. Paul took a far other manner of course, treating of Induration and rejection, alleging none other argument in the defence of God's justice against the Adversary, than the only decree of God's divine will: what art thou o man (saith he) that dost contend against God? Dost thou not hear the Lord himself declaring the reason of his Election in the prophetical scriptures? I will have mercy on whom I have mercy. And to make the same more evident S. Paul debateth the matter after this manner. Therefore (saith 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 his own creatures, is tied to no Necessity, neither is there any law to the contrary, but that he may according to his good pleasure, do therein what himself liketh & lusteth. If he dochoose thee, thou hast great cause to be thankful unto him for it, If he cast thee of, thou hast no just cause to quarrel with him therefore: for he doth that no wrong. Thy God he is, & thy potter, what art thou to contend with him? a weak 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 touching the cause & order of predestination.  Surely God willeth nothing that he willeth without most just and righteous reason: but in such sort, that this very will cannot seem to proceed from any else where, or otherwise be defended in the order of predestination, but of works foreseen, and of the foreknown well using of good gifts, as the schoolmen do say.  
Which saying how false and frivolous it is, shallbe declared both out of Augustine, and more notably out of S. Paul, 
Aug. ad simplici. lib. 1. quest. 2.  for these are the words of Augustine discoursing upon Esau, If so be (saith Augustine) that God did therefore predestinate Esau to become vassal to his younger brother. because he did foreknow that he would work wickedness, than did he also predestinate jacob to become Lord of his elder brother because he did foreknow that his works would prove good. And therefore the saying of the Apostles is false. Not of works etc. And immediately after interlacing many other things between. If you will once grant (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 have been chosen for the worthiness of his works 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 prevail thee at all, where it was spoken, And the elder shall serve the younger: to declare hereby that it was said, Not of works because as yet he had wrought nothing at all. etc. But to let pass August. Let us hear what Paul himself speaketh. Who debating very largely upon this point of Predestination, doth amongst other at the last break out into this speech, touching the same. 
Rom. 9  If God willing on the one side to show his wrath, and to make his power known hath with great sufferance and lenity borne with the vessels of wrath prepared to destruction, and on the other side do make known the riches of his glory towards the vessels of mercy, which he hath prepared to glory. etc. Let us more exactly ponder the words of the Apostle, 
The words of Paul expounded.  where he saith, that God was willing, therein you hear first that God doth will, and withal, the cause and reason why he willeth, ye perceive expressly set down afterwards. But he is said to will wrath, that is to say, willing to show the severity of his justice: Where I pray you? or towards whom? what? towards all creatures indifferently? Certes this might he have done according to his justice: but this would he not do for his mercy sake. Towards whom then? Towards the vessels of wrath prepared unto destruction. Where you hear the name of a Vessel, you do withal conceive a Potter, because no vessels are made without the Potter. Moreover where this word Prepared is annexed, thereby forthwith cometh to remembrance the will of the Potter not the will of the thing fashioned. For it standeth not in the power of the port itself, to fashion and form itself after it own will, but the fashioning thereof resteth in the will and purpose of the Potter. For if any sense or feeling at all were in earthen vessels, would any vessel fashion itself into a vessel of dishonour? if it had power to fashion itself by any means into a vessel of honour? whereupon it followeth consequently, that the order and disposition of fashioning, resteth wholly in the will of the Potter, and not in the will of the vessel.  
Now therefore as concerning the will of the Potter, left any man shall think that his will is unadvised, nor directed by equity and reason: The Apostle doth forthwith set down the cause, therewith the mouth of the slanderous backbiter may be stopped. To show (saith he) the riches of his glory towards the vessels of mercy which he hath prepared unto glory. etc. He doth not say: because God foresaw the good works of the godly, and the evil doings of the wicked, that these were therefore ordained to damnation, those other chosen to salvation: but he saith, that those are prepared to destruction, whom he would have to be vessels of wrath, & the others to glory. And yet this notwithstanding neither unadvisedly, nor contrary to equity. Wherein if any man be desirous to know the reason, or the justice of God in his predestination, let him hear Augustine herein. The whole mass of mankind was subject (saith he) to one state of perdition rightly deserving the scourge of God's justice: 
August. ad simplici. Lib. 1. Quaest. 2.  which whether be executed, or pardoned, proceedeth not of any unrighteousness in God. Now it pleased Gods good will of his mercy to make a choice of some of these, and to relinquish other according to his justice. If you require a reason hereof, the Apostle doth not hide it from you: To make known (saith he) the riches of his glory towards the vessels of mercy, which he hath prepared unto Glory. etc. Wherein the principal and first cause of doing, is joined together with the last end thereof. In the mean space many means are interlaced betwixt these two. For even as the will of God doth not otherwise prefer his elect to the honour of glory, but as it were through many tribulations, so neither doth he execute the severity of his judgement against the Reprobate by & by, 
In Predest. the first cause must be coupled with the last end.  but by long sufferance, much lenity and toleration of their wickedness. But as the afflictions of the elect is not the cause of their salvation, so neither the lenity and long sufferance of the wicked, is the principal cause that moveth God to exercise the severity of his justice against them. And therefore are they called Vessels: the one sort vessels of wrath, the other vessels of mercy prepared either to destruction, or to salvation first, and before either God did with patience endure the wickedness of the one, or with tribulations exercise the Faith of the other.  
To conclude therefore in few words briefly: I come again to the Argument that was proposed, which albeit he choppeth together without all order of teaching: yet in my conceit, a man may briefly reduce it into this form. For out of these words of Paul, wherewith God is said to have borne with the vessels of wrath in much lenity, Osorius doth gather his cutted Sillogisine with a wonderful dexterity of wit.  
God's divine justice did scourge none, 
Osori, pag. 158. 159. 160.  but such as with much lenity he did bear withal first.  
Neither are any destitute of God's mercy, but such as forsake it being offered.  
Finally salvation and the mercy of GOD is extended unto all persons, but unto such as will not themselves be saved.  
The defence of justice consisteth wholly in mercy.  
And only mercy doth acquit God's justice from all reproach.  
Neither doth any man perish but being condemned for his own treachery and wickedness.  

The answer to Osorius conclusion.  To answer in one word. If this subtle Sophister do mean hear of judgement, or of execution of condemnation, I will grant him his whole consequence. For who did ever deny this, but that God doth exercise his lenity towards the most abominable rascals, yea long and very much, & in much patience doth allure them to repentance? and again that no man is damned but who that perisheth through his own default, without all unrighteousness in God? But if he mean of the cause of Predestination: We deny his antecedent. For whereas that most sacred purpose of the Divine Predestination, and Reprobation, doth issue and spring from out the only will of God, being indeed most unsearchable, yet most righteous: And whereas also men are first fashioned in the same will, as in God's worke-shop, to be either vessels of wrath, or vessels of mercy, before that any lenity or mercy do appear to be extended towards any of them from God, by what means then will Osorius affirm That the defence of justice consists wholly in mercy, and that there be no vessels of wrath, but such as will not be vessels of mercy? 
Pag. 161.  Or how will he charge Luther with accusing God of unrighteousness? who by all means possible doth continually enforce with August. that there is nothing in God, but that is most righteous, though it appear unto our capacities never so much past all finding out. Nay rather why should not Osorius be duly reproached for this matter? whose whole bent enforceth nothing else, but that God's justice can by no means else be defended, but by the works of men known before? which how void is of all truth, we have already declared, both out of S. Paul, and out of Augustine, sufficiently enough, as I suppose: That in the mean time I slip not over by the way that other saying of Paul, where making mention of veselles, he doth not say, that they were fit or meet vessels, but vessels formed not ready or apt vessels, but vessels prepared and fashioned either to dishonour or to honour. Whereby you may perceive that this whole action consists not in any the workmanship of the Potter, nor in the good or evil usage of God's gifts, but only, and wholly, in the secret purpose & will of the maker.  
But Osorius doth deny this that God did fashion any vessels unto destruction. 
Osori. pag. 161.  How shall we know this to be true? Forsooth by the words of the Apostle. For he doth not say the vessels which God himself did form unto destruction, as he spoke a little afterwards of the vessels of mercy which he prepared unto Glory. Go to. And what mystery I pray you pike you out of this? Forsooth, that ye may understand that godly men are predestinated to glory through the will and mercy of God, and that wicked men every one through his own voluntary default are thrown out into condemnation. etc. I hear you Osorius. And I do answer, that this is true indeed that you Reply, that no man perisheth at all, but who so perisheth by his own procurement and default. But what is this to the purpose? Sithence Paul in this place doth not treat of the execution of punishment, but raising himself far higher, debateth upon the very cause & end of Predestination & Reprobation. Now as concerning the execution of condemnation & condemnation itself, if we search for the cause thereof. Surely the same is neither one nor alone: but in sundry and diverse respects. If you require the inward cause, and which indeed is peculiarly to be assigned in man: it is Sin: If you require the outward cause, in respect that it is the punishment of Sin, the cause of the destruction of Sin, is Gods justice. You will say then, what? will you make GOD the cause of destruction and condemnation? Yea surely good Sir, in that sense that I spoke before. For why not as well, as when the murderer his hanged, if you respect the outward cause of his death, ye will not deny, but the judge was cause thereof, but if ye behold the inward cause, he that is executed (being guilty of his own fact) can charge no man with his death but himself. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But you will say, although the judge do punish the malefactor, yet did he never so form the malefactor to the end he should be hanged. And no marvel. For he doth occupy the place of a judge only, who hath no other authority at all against any such person, unless he have committed some offence worthy of judgement, for he is but a judge, he is not a Creator. But the matter fareth far otherwise in the most sacred Majesty of God, 
The office of a judge & of a creator far diverse.  who hath absolute and full power over his creatures, not only to punish, after they have committed offence, in the nature of a judge: but also to determine upon his creatures, before any their deservings, what him pleaseth in the nature of a Creator, to frame them to dishonour, or to call them to honour as him listeth. Therefore as he is a judge, he doth punish Sinners indeed: but as he is a Creator, he doth fashion his Creatures according to his will, even as the Potter doth fashion his Pots. And to this effect tend those words of Paul If God willing to show forth his wrath, and to make known his power towards the vessels of wrath. etc. 
Rom. 9 Osori. pag. 161.  But you will say GOD hath not fashioned vessels of wrath: nor hath form any person unto destruction. Why then let us likewise imagine that the Potter doth not make some Uessels to dishonour, but all to honour rather. But sithence that all Uessels are not framed by the hands of the Crastesman to beauty and dignity, but some applied, and made to serve for more base and vile uses, according to the testimony of Paule● By what means then will the similitude alleged be aptly applied to God, to wit, if that God may not do towards his Creatures the same that the Potter doth to his Vessels? But now will you hear this Argument finely contrived with a marvelous nimbleness of wit?  

The Argument of Osori. out of S. Paul  Paul doth not say: the Vessels which he fashioned unto destruction, as he doth in the same place speak of the Vessels of mercy, which he did prepare unto glory.  
Ergo, It may be understanded thereby, that wicked men are not thrown into destruction by God's will, but for their own wickedness.  

The answer with an explication of S. Paul.  As though both might not be granted together namely: that wicked men are thrown into destruction by God's will, & yet nevertheless not without their own 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 wrath, doth say that they were fashioned unto destruction, but doth not say, that God did fashion them unto destruction. Surely here is a very niece point of descant: Go to, Admit this also that god's name is not expressed, yet have ye not taught us that it is not understanded here. No, (say you) for so much as nothing could more vary from the mind of the Apostle, 
Osori. Cavil upon the words of Paul.  nor be more repugnant to the most mild nature of God, then to conceive, that God should himself frame vessels unto dishonour, seeing that no man runneth headlong into ruin: but through his own voluntary blindness. And who did ever 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 receive unto mercy those, that have offended: so that nothing withstandeth now, why the vessels of wrath should be less deemed to be fashioned unto destruction, by the will of God, and withal that themselves also do procure to themselves their own destruction, But why did not Paul (say you) set down this matter in express words? which God himself did form unto destruction: which he would surely have done, if he had thought that God had been the Author of destruction. Truly I will ask you a question in as few words Osorius, why the Apostle did choose rather to say, (Vessels Fashioned to destruction) then leaving out the word Fashioned, to say Vessels of destruction? for this would have accorded far fit with your exposition, if so be that he thought that the Vessels did perish without the will of God. Again, why did he call them Vessels, and not? creatures rather? why did he annex this supply, to wit, Wrath? finally why did he bring in God himself willing to show forth his wrath against the Vessels of wrath? but that you should understand that all those circumstances are to be reduced to the most sacred will of God, even as to the working hand of the Potter. For first as I said before when you hear this word Vessels thereby you understand the Potter: Secondly when you hear this word Fashioned, 
Fashioned.  therein the hand of the Artificer is conceived: Thirdly when you hear Fashioned unto destruction therein appeareth the certainty of Gods will in his Predestination. Whereas the Vessels do perish, it is their own fault, but where it is said that they are Fashioned thereunto, this surely is not proper to the Vessels, but doth note a certain other higher cause, and a more plain, demonstration of the creator for Vessels are not wont to be Fashioned of any, but of the craftsman, as I suppose: what man is so mad to say that Vessels made, are made of themselves? namely to their own dishonour, and not form thereunto by the workman rather: and I marvel greatly that Osorius having any sense or feéling in him at all, cannot quickly conceive the meaning of the Apostle, either by the comparing of the text together, or by the manner and order of speech: namely sith the matter itself doth so disclose so many manifest reasons to discuss the doubtful signification of the words.  

The will & purpose of God the first cause.  First, you will not deny but that this will of God, wherewith he had decreed both to show his wrath (that is to say the severity of his justice) and his mercy also, was even from the beginning. This will then being once determined upon by God, could neither by any means be made of none effect, nor again by any means made discernible, unless it were poured out upon some matter, 
Election & Predestination.  whereupon it might work. And even here doth that wonderful Election of God display itself at the first, wherewith (before the foundations of the world were laid) he had predestinated them whom he would should be saved, and rejected them whom he would have damned. Next unto this Election, immediately ensued the Creation: 
Creation.  wherewith the almighty Creator with a most singular excellency, and exquisite workmanship did form all vessels out of one self lump of Clay, and yet not those all in general appointed to one end. For some vessels he made to serve to show forth his mercy, 
Calling according to his purpose.  some other to show forth his justice. These things being thus established, immediately after Creation ensueth Vocation or Calling: & the same two manner of ways: according to his purpose, and not according to his purpose: 
Vocation according to purpose.  whereof the one is linked with Grace making acceptable: the other is void of Grace: though not altogether, yet destitute of effectual Grace. And hereupon do issue Blindness, Rebellion, Hardness of heart, Infidelity, Breach of the Law, Execution of justice, not by force of any coaction, but by reason of the sequel or consequent. For the grace of God once denying assistance, what soever remaineth in man is nought else, but the seéde of the Serpent, or some uncurable Fistula, wherewith man is deadly poisoned. Again out of the other Vocation, which is according to purpose, springeth Faith a will to obey, forgiveness of Sin, justification: 
faith. justification.  and such like inestimable treasures: not ensealed into us by nature, but frankly given us from above. Now out of that Infidelity, and execution of justice, ariseth the destruction of the Reprobate: of the which Paul treateth here, which is not without the special will of God, Or else in what sense doth he say, God was willing to show his wrath? and yet not without their most due deserving neither: as on the other side Salvation and Glorification do spring of Faith & justification, for as much as in them, the commendation of his justice, in the other, the dignity of his mercy doth show forth their bright beams to the inestimable glory of god's majesty, 
The Glory of God, the last end.  who is the chief and principal end and foundation of all works.  
Wherefore forasmuch as God was willing to show both, as well his wrath, as also his mercy: and this his will could by no means be accomplished, unless there were some upon whom, both his wrath, and his mercy might make his power on each part discernible: hereupon then is no small store of proof ministered, whereby may be perceived, from whence aswell the destruction of the reprobate, as the Salvation of the elect doth proceed. And first of all yourself do not deny, that godly persons are predestinated unto glory through the only bountifulness of God. I demand now whether this self same mercy of God have predestinated to glory all creatures generally, or not all? I attend your answer. If you will say all without exception, where then are the vessels of wrath? what shallbe come of this saying. God willing to show his wrath upon the Vessels ordained to destruction? Finally what shallbe thought of that saying of Christ? Many are called but few are chosen. If so be that all are received by a general Election: how can this Election be made frustrate and uneffectual? or what kind of Rejection can there be then? But if you will not say all, it followeth then, that there must be some vessels of rejection of Necessity, as well as of mercy: to wit: by like agreableness of contraries. Or else how shall a man understand that some vessels are Predestinate to Glory? unless by the same Argument ye confess that some vessels were also rejected to dishonour, which being agree upon I demand 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 themselves? if from themselves? how shall this appear? for as much as Election, and Reprobation also, are not separated by any distinction of the Creator, or distance of time, and were both together before the foundations of the world were laid: as appeareth most manifestly by the examples of jacob and Esau, and sundry other semblable examples.  

Pag. 161.  But Osorius will coin us here some strange Oracle, to wit. That GOD did create the nature of the vessels in deed, but not the very vessels of wrath, as which took their original from Sin and infidelity, and not from God the Creator. And who did ever deny this to be true? Go to. What monster do these great bellied hills Calf out at the length? Forsooth a very wonderful conclusion.  
God did not create wickedness.  
Ergo, He did not not form the vessels of wrath.  
But that this creéppled curtal of Osorius may stand upright: upon his legs let us help here Osor. halting Logic once again. For in this wise shall it be able to crawl upon his feet.  

Osori. Objection. pag. 161.  Only wickedness brought to pass that they become vessels of wrath.  
God did not create wickedness.  
Ergo, GOD doth not create vessels of wrath, but every one maketh himself a vessel of wrath through his own wicked will, by cause he would not be made the vessel of Mercy.  

Answer.  First, the Mayor is not to be granted simply and absolutely. For if this must be yielded unto for a truth, that only wickedness doth make the vessels of wrath, why should not this also be taken for matter confessed, upon equal relation of contraries? to wit, that virtue only doth make the vessels of mercy, and withal that it consisteth in the ability and power of every good body, that will not be a vessel of dishonour, to become a vessel of honour.  
Moreover where it is said that wickedness doth make the vessels of wrath, is not agreeable with the truth. David did commit against his own soul not one wickedness alone: no more was Saul being a persecutor clear of his proper wickedness also, yet the same David (notwithstanding his wickedness) was a vessel of Election. 
Answer, Whether vessels of honour be made of wickedness only as of the first cause.  Be the same spoken of Mary Magdalene, of the theéfe: finally of many of God's Elect, whose horribleness of Sin did not make them vessels of wrath notwithstanding.  
Besides this also, if it be true that Osorius speaketh: That wicked men do not make themselves vessels of wrath, but through their own will and wickedness. Tell us a good felloshyp, what offence had Esau committed being the vessel of wrath, not by any action of life, but being borne even so by nature? Be the like spoken of Ishmael: Cain the manquelier became worthily abominable in the sight of God, by the murder of his own brother: but before this murder committed, and before any privy grudge conceived, what had he done when in his first oblation, both himself and his oblation was rejected? judas Iscariotes had not yet betrayed his Master, whenas he was both the vessel of wrath, and called also the Son of perdition. The Phariseés had not yet uttered any token of hatred against Christ, when they were called of john Baptist the generation of Uipers. What shall I say of Pharaoh? 
Pharaoes' Rejection proceeded not of his Rebellion, but his Rebellion rather of his rejection,  Whose destruction if we behold, even worthily and deservedly laid upon him by the Lord, who may dought it that his own Rebellion deserved that he should be rightfully punished? but if we respect the secret former determination of the Divine rejection, and induration which was before in the secret mind of God. It is out of all question, that the same induration proceeded not of the rebellion of Pharaoh, but that his Rebellion sprang out of his induration rather, as succeéding thereupon.  
Wherefore if we interpret of the wrath of GOD to be a punishment of God's severe justice, 
A double consideration of the Vessels of wrath.  we deny not, but that the same falleth upon none, save such as through their own wickedness have deservedly procured their own destruction. And this wrath of God indeed as it is always righteous, so doth it always follow, but never go before the ungodliness, which is either peculiar to every person, or is parcel of the inheritable infection of the first father Adam. But if under this vocable Wrath, that will and decree of the highest God be noted, wherewith those are secluded from Election, which are called the vessels of wrath. Then is Osorius ranging Fable both false & absurd, wherewith he would seem to persuade, that it is a very easy thing to be changed from wooden and earthly vessels, into vessels of silver and gold, if we will ourselves, and that it is in every man's own power to be made a vessel of wrath or a vessel of mercy as him listeth. As though God's will were of no force at all to determine upon matters, but as it is regulated by man's will. And as though it were also as necessary then to be made a vessel of mercy, whenas man is not willing to be made a vessel of wrath. But such a vessel doth never display his lightsomeness in the house of God, as I think (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 everlasting decree be of no more force in these matters to determine upon any certainty, but such as must be guided by the ranging rule of man's will: which is as much as according to the old said law Quite against the hear. Albeit I will not deny in the mean time, that we are not able to discern truly betwixt the vessels of wrath, and the vessels of mercy, but by good or evil works, that we see to be in them. Yea it cometh hereby many times to pass, that such as sometimes seemed in their own conceits to be themselves the vessels of wrath, being afterwards endued with better Grace, do in process of of time feel the contrary. But this hangeth not now upon the cobbwebbe of man's will, but dependeth wholly upon God's Election: which being always agreeable and stable in itself, is never changed, how variable soever the motions of men are. Therefore if this be the very meaning of Osorius words, his judgement is commendable enough. But it is one thing to be adjudged somewhat in the opinion of men, Osorius, & an other thing to be directed by the unsearchable counsel of God.  

cavils of the adversaries.  What then will some man say. Did God create his creatures to the end to destroy them? did he create his creature to wrath & destruction? Is it credible that his will is to harden the hearts of any to wickedness, whose will is to have all saved? or that he who hath predestinate his creatures to glory, can cast them into destruction? And can it be possible that he, who doth testify of himself in the Scriptures, which will not the death of a Sinner, but rather that he live and be converted, shall now alter his nature and will not the life, but the destruction of a Sinner? whenas also all things are good that God hath created, can he hate the work of his own hands? yea not only after he hath created it, but also before he hath made it? I am not ignorant Osorius of these and such like your not absurdities, but cavils rather, which you are wont to thrust upon us now and then.  
To the which to make a plain and distinct answer. First, 
An answer to Osorius cavils.  the nature of causes itself must be considered. Then must a plain distinction of Gods will be opened. For when question is made of God's will, the Scripture doth not speak thereof always after one manner & phrase of speech, nor express the same every where after one only signification. Sometimes this name of will is taken in a most large and ample signification, 
God's will taken two manner of ways.  for that which Gods decree hath determined shall come to pass in all matters. As in that place of Paul. God doth take mercy on whom he will have mercy, and doth indurate whom he will. etc. And again. 
Psal. 113.  God did what soever he would do in heaven and in earth. And in an other place. Because it seemeth so good in thine eyes O Father. Luke. 10. 
Luke 10.  And this will, serving in each respect to as many purposes, as the foreknowledge and essence of God, 
God's will is the beginning and rule of all things.  doth both go before all other mean and secondary causes in order of time, and of it own power also doth dispose all things (good Sir) not as though it would enforce them, against their wills, by any outward coaction, but doth so dispose and order things with a certain secret power, as that through their voluntary and serviceable yielding, they attain at the last to the same purpose, whereunto the will of God did first & chief foreordeyne and direct them. Whereby it cometh to pass, that though the will of God of itself make no persons evil properly, yet that wicked persons notwithstanding shall accomplish the will of God, 
How wicked men do the will of God.  if not according to the event and success properly and absolutely, yet by accidental means. So that on this wise, albeit the destruction of the wicked proceed from the voluntary corruption of man, not from Gods will as from the nearest cause, yet do not those wicked persons fulfil their wickedness without Gods will. For in as much as it is a due scourge and punishment of sin, man is not punished therewith without Gods will. Again by this word will is signified sometimes that, wherewith God (by his express word) doth notify himself to be delighted, to be well pleased, and which is acceptable in his sight. Of which sort are all things which be naturally good and commendable. In which signification, God is said not to will wickedness, 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 faithful only do perform properly and simply.  
We have spoken now of will, we must now create somewhat of the order of causes. 
The order and process of causes.  Wherein this is to be noted above all other. To wit that the first causes have always relation to the utmost ends, & the mean & concurraunt ends, & effects to the mean & middle causes. Forasmuch therefore as the will of god that is to say the decree of God is the original of all causes, we must then seek out, what the last end is which may be answerable to this will: 
Rom. 9  now the same is sufficiently discovered by Paul If God (saith he) willing on the one side to show his wrath and to make his power known, do with much sufferance and lenyty bear with the Vessels of wrath prepared unto destruction: and on the other side to make known the richesse of his glory: towards the vessels of mercy, which he hath prepared to glory. etc. By which words who doth not easily perceive that the last, 
The place of Paul to the Rom 9 expounded.  and principal end of God's workmanship doth consist in this, not that wicked men should perish, but that the Largesse of his heavenly mercy should more mightily increase in the salvation of his faithful. Now because this could not be brought to pass by any other means, unless there were some on the contrary part, upon whom the severity of God's justice might be executed: it seemed good therefore to the Almighty Creator of all the creation in this unspeakable Workshop of the whole world) to dispose his vessels to several uses, not all unto honour, nor yet all unto dishonour, but some he made serviceable instruments of his justice, other some meet instruments of his mercy: not that he created his creatures to this effect, as to the final and utmost end of his purpose, that they should perish: but because he had so determined with himself in his secret counsel before the foundations of the world, not to have mercy upon all, therefore it could not othertherwise be, but that such as should be forsaken of him, being forsaken and yielded over to themselves, should fall away of very necessity. For God's grace withdrawing assistance, man's imbecility must withal needs fall to the ground: and Nature being now overthrown, God's justice could not but execute his office, & punish grievously of very necessity. And hereof cometh the destruction of the reprobates & persecutors of his people: 
The cause effecient.  the efficient cause whereof consists truly in every of their own corruption, 
The cause deficient.  but the cause deficient in the will of God.  
And therefore we ought not to judge alike of the causes of Election and Damnation. For although these be certain branches of predestination, and concur altogether in one kind one original and one end, yet do they differ notwithstanding in the manner. The fountain & original of them both is the decree of God and the end is the glory of God. And yet is not Election to life everlasting of the same sort that reprobation to destruction is. 
How the causes of Election and damnation do differr & agree betwixt themselves.  For he hath chosen by making, he doth reject not by doing somewhat, but rather by forsaking. And in the salvation of that Godly, that whole cause is so wholly shut up in God, as that besides him no person nor cause can come betwixt, that may challenge any interest in the title of Election and Salvation. But that matter goeth otherwise in the destruction of the reprobate, for albeit such as perish are not damned at all without the will of God: yet besides this will also, that obstinate rebellion of man's will thrusteth itself in, whereby they do worthily procure to themselves deserved Damnation. For God doth neither so cast of those whom he doth cast away, as one that did enforce them to commit filthiness, but forsaketh every such one and yieldeth him over to his own guiding. Now free-will being nothing else but frailty, and feéble weakness itself unable to defend the brickle inclination of nature, against the monsturous assaults of unsatiable lust, yieldeth itself coward captive to every storm of subtle Tentation. By means whereof if cometh to pass, that man's life being left void of the help of God, as a ship destitute of a Pilot, tossed to and fro with outrageous winds and waves of the Sea, which of herself she cannot withstand, 
How Gods will doth behave itself in the Elect.  doth easily drive itself upon the Rock of damnation and rends in pieces, having none other guide but itself. But the estate of the Elect is after an other sort, for whom GOD hath chosen those: doth he not yield over to their own conduct, but stirreth them forward with the force of his secret good will, and doth draw them unto himself, & doth so draw them, that being called they must needs obey: moreover he doth so call them, that he doth forwith justify them that are called, and doth so justify them with his free and bountiful mercy, that he doth at that length glorify them whom he hath justified. In all wh Action of Salvation God's Grace doth so accomplish all, and every part thereof, as that nothing at all is left for man's will to glory upon, but very much peradventure that may overthrow it. 
The damnation of the wicked ought not to be imputed to God.  Whereupon the Apostle very aptly saith, that it is neither of him that willeth nor of him that runneth but of God that taketh mercy, On the contrary part I mean in the shipwreck of damnation, man's wayward perverseness being left unto itself, doth therein thoroughly play all her parts so, that there is nothing now, wherewith it may justly accuse God: neither is there any man condemned, but he that through his own default doth purchase to himself damnation. In which damnation too things offer themselves in the mean time to be considered: 
In the damnation of the wicked two things are to be considered.  not only what he suffereth which hath deserved to be punished, but what he hath deserved which suffereth, and how righteously he suffereth: in the one whereof man's offence is declared, in the other God's justice is discernible. The first whereof the divines do call, the evil of the offence, tother the evil of the punishment: Paul calleth it the reward of Sin, therefore whereas a man doth commit evil, 
Malum culpae. Malum poenae.  and is punished for that evil, let him thank himself for it: But whereas he is righteously punished: herein let him not murmur against God as though he were the Author of evil: for that which is righteously done, can not be unorderly done: Although the punishment seem evil to him that suffereth that he would not suffer, yet he is himself the Author of that punishment, because he did that, which he ought not to have done. Moreover neither is that thing forthwith evil in the sight of God, that appeareth evil to man's judgement: these things therefore are to be weighed by the circumstances of the end. For even as the cloudy overspreading of the darckened night, doth not diminish any part of the clear day light, but rather beautify the lightsome clearness of the bright sunshine, even so where the persecutors of the Church do dash sometime on a Rock, & are drowned, 
How the damnation of them that perish thorough their own default turneth to good in the sight of God. Aug. Enchi. Cap. 95. Aug. Enchi. Cap. 100  although it be evil to them that perish properly, and of it own nature: yet in that they dash on the Rock and perish, in respect of God's ordinance, and in respect of the end whereunto all things are directed, it is not evil in the sight of God, but turneth to good rather, and to the setting forth and beautifiing of his glory. So Augustine not unfitly: It is good (saith he) that evils be, neither is there any inconvenience in this that Evils may not happen without God's will, which yet are performed contrary to his will. That is to say, against that rule and ordinance which himself doth allow and command.  
To conclude. Albeit the Salvation of the elect, and the destruction of the reprobate do proceed both from one original, namely, 
How the efficient cause of salvation and damnation do differre.  from the secret counsel of almighty God: yet this same decree nevertheless doth not express itself after one manner at all times, if you have regard to the manner of the operation. For the cause of Salvation of such as are saved, is so wholly shut up in the closet of God's mercy, that God only and alone is the whole and only efficient cause thereof, so that the same can by no means be ascribed to any other. But the damnation of the reprobate, albeit can not escape the knowledge of the secret purpose of God, (because no one thing be it of never so small value can be done without his will) yet if we seek the true and efficient cause thereof, whereunto may it be more properly imputed, then to Sin? and to the Devil the father of Sin? But for as much as: God doth compel no man to commit wickedness, but rather yieldeth them over whom he forsaketh to their own lusts, hereupon doth it consequently follow, that the first seeds of original corruption (being destitute of the grace of God) sucking up more deadly poison of raging lust by the contagious motions of it own natural will, 
The efficient cause.  clean contrary to God's will, is become by that means the cause and procurer of his own destruction. The cause deficient whereof (as I vouched before out of Augustine) is only in God: 
The deficient Cause out of Aug. lib. de Civit. dei. 12. Cap. 6.9.7.  but the cause efficient consists no where else then in man only.  
These premises considered and duly examined, I return 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 grant that the promise of God was universal?  
Whether we may imagine such a will in GOD, as will not have all to be saved and come to the knowledge of the truth?  
I do answer. 
Answer.  God's promise is without all controversy general, and is extended generally to all mankind, yet with this Proviso, All, whosoever do believe or shall believe in the son of God.  
And there is no dought, but that his will doth agreeably condescend with his promise at all times, and in each respect very readily bend, 
The promise of God is general with a promise.  inclinable, and favourable towards the salvation of all in general: so that those All be understand with the same Proviso, to wit, all that are engrafted in Christ jesus by faith: Again, as under the name of this universal subject All (to speak with Augustine) not every particular of all the generalities, but the generalities of every particular is comprehended, 
Singuli generum.  (for else as All have not the true faith: so neither is the promise made unto them all, 
Gunera singulorum.  who do not believe in the Son, nor is there any will in God to save them, but to cast them of rather.  

The end of Creation to Godward.  But as concerning Creation, if the end thereof besought for. I do answer, that God did create man unto righteousness. For we were created to good works, according to the testimony of Paul: That we should walk in them. But man abusing the freedom of his own will, contrary to the will of God, to wit contrary to the rule of righteousness, falling quite away from righteousness into unrighteousness, did at the length through the same unrighteousness throw himself headlong down into unrecoverable destruction. What them? Shall we say that these things chanced without God's knowledge? & against his will? or else with his will, or not regarding the same. For one of these we must grant of very necessity. If we say, against his will, we shall overthrow his omnipotency: if, without his knowledge, we shall then impair the excellency of his wisdom: If you say that he regardeth it not: I beseéche you what difference willbe betwixt you, and that filthy pig Epicure: It remaineth then: That we boldly pronounce, that this work was achieved, God not only willing it, but foreknowing, & withal permitting it so to be done. Which being agreed upon: there remaineth further to be inquired, whether this will and sufferance of God were idle & fruitless or effectual? but to assign unto God an idle and fruitless foreknowledge (as the Epicures do) we are altogether forbidden by the Scriptures. Then if we grant, that this is accomplished through the effectual and determinate decree and will of God, and withal that no man is able to withstand his will: what shall we conclude then? That the Reprobate are altogether excusable, because the fault to their reprobation resteth wholly in God? This saying indeed thus spoken might seem to be somewhat peradventure, if so be that God had not made man perfect, when he created him at the first, and had not enjoined him a law and rule of righteousness, and had not strengthened him with a sound freedom of will, adding thereunto further a certain severe caution of wholesome counsel, and a fatherly forewarning of the danger that would ensue. But now when as our first father Adam fell, we were all overwhelmed together within the self same downfall, in such wise that we were neither able to shake of from our shoulders that law of justice, wherewith we were yoked: nor accomplish the perfection thereof, were the freedom of our will never so mighty. And therefore he that doth offend, hath no cause whereof he ought to quarrel with God: 
The providence of god ought not to be accused in the destruction of the Reprobates.  but hath matter of contagion enough, and more then enough to quarrel against his own lusts, Adam and the Devil: Whereupon we conclude at the length, that the things which appertain to destruction of mankind can neither escape the knowledge & counsel of God, and yet the providence of GOD to be nevertheless void altogether of blame and reproach.  
But the Osorianes will deny that this aught to be attributed to Predestination or God's decree, 
How Gods sufferance dealeth in men's actions or life.  but to his sufferance only. Certes this is not to be doughted, but that God doth permit and suffer the things which he hath decreed: But they do win nothing by this distinction: seeing that they fall back into the same quavemire out of the which they can by no means clear themselves. First whereas God useth his sufferance, it is out of all question, that he doth the same wittingly and warily: furthermore whereas he had comprehended all those things: by his unsearchable wisdom, and foresaw the events thereof: we must needs confess that he was able of his omnipotent power to forbid all what soever he were not willing should be done, if it had been his good pleasure so to have done: now my question is, why he would not? what? because he regarded it not? but this swinish blockishness of Epicure ought neither be admitted into any Christian cogitation: neither can any such recklessness agree with the gracious mercifulness of God: what then? was not God sufficiently able? who shall let him? doth there lack in him then any means to help? to think so, were heathenish infidelity. But some man will say: Seeing that the fall of Adam might have been stayed by an only beck of God's countenance, if it were not his pleasure so to do, why yet at the least would he not make stay of that wellspring of Sin in Adam? 
Whether God's sufferance or his will bear more rule in man's life.  so that the same might not have ranged to any further infection of the posterity. Finally why doth he daily give so great scope to Satan, whom, he may so easily restrain? The premises considered, what remaineth? but that of Necessity we yield, that he did will the things which he foreknew would come to pass, as not restraining the proceéding thereof, being otherwise of ability enough to stop & overthrow it quite if he would: Or else how shall Paul's saying be true, He taketh mercy on whom he will have mercy, & he doth harden whom he will, if we make this an infallible rule that these things are suffered contrary to Gods will, or not performed by his will? forasmuch as he doth all what soever him listeth both in heaven & in earth.  
Moreover, whereas he is called by the predestinate counsel of God the Lamb slain before the foundations of the world were laid, and before the fall of Adam: by what means (I pray you) could a playstere be prepared before the wound made, but that through the same providence it was decreed, that a wound should be made of Necessity?  

A double objection.  But lo a new onset again upon us: If this be true, then must it needs follow: that both God is the Author of Sin, and withal that men were created by him to destruction also. I do answer to both the objections. First that God is not the Author of Sin, but the Author of his own creature: out of which creature springeth Sin: so that Sin now is the work of the Creature, not of the Creator. Secondly where it is objected. That God did create his creatures to destruction: this is most untrue: for God doth condemn nothing of his own nature, but sin only: when God created man at the first, he created him perfect, upright, 
The original of sin is to be ascribed unto the Creature not unto the Creator.  and without Sin: he endued him also with free, & absolute ability, not to sin: them he armed him with sufficient furniture against sin, to wit: with an especial admonition, so that the matter doth sufficiently declare itself, that God did so make man that he should not perish but be saved. Afterwards sin began to bud out, taking the sap thereof not from God, but from Satan, 
God did not create man to the end he should perish.  & the freéwill of man. Whereupon immediately ensued damnation, not laid upon man's shoulders by reason of his creation, but willingly purchased by reason of his own sin. For if Adam had stood fast, in that uprightness, wherein he was created, and God had condemned him then, being in that uprightness, there might have been some cause peradventure that might have moved him to this just complaint: That God by his bare decree had unjustly created his own creature to the end that he should be damned. But now sithence the whole race of mankind did cast itself underfoot, through the default of his own lust, and not through God's default, this will be a good answer to the question: That God did not make his creature unto destruction, but that the creature itself, by defiling itself with sin, contrary to the dignity of his creation, 
From whence the cause of damnation sprang at the first.  hath made itself an abominable and ugly changeling, and transformed itself from the creature of God, into the creature of the Serpent. So that the creator himself in destroying his creature may well be adjudged to have condemned now not his creature which he made, but the creature of Satan, which the Serpent destroyed.  
But you will say: Then was the Image of God deformed as soon as it was created. I know it: but by whose default? by God's default? or man's default? but why did not the good creator of the world forbidden it to be done, when as he foresaw it would come to pass? 
The Objections confuted.  As though he gave not an especial commandment to the same effect in plain words. Nay rather if your reason be so captious, as will not be satisfied but with natural reason: I might more reasonably demand this reasonable question of you? why did not man obey the express restraint of God? For what do ye read? was not Adam forbidden to touch the unhappy Apple of unlucky knowledge? was he not carefully admonished, and forewarned by denouncing the danger that would ensue thereupon? And being sufficiently armed with the power of free-will, had he not strength enough in himself to take heed? why then did he not look to himself at the least in season, if he were not willing to believe and obey God's advertisement? Certes as long as her reprosed himself, & his whole safety in the save keeping and custody of the Lord, he was in no danger at all. But setting God's commandment at nought once, whenas he chose rather to become the bondslave of Satan, aspiring to be as wise as his Creator and God: here what should Gods justice do now, which was not bounden to be any more careful for an other bodies Servant? And yet for all this, God of his mercy did not so forsake, and yield over his creature, although his Creator most unkindly forsook him, 
The cause of each man's damnation is within himself.  being his Creature. He did beautify this runneaway with the light of Reason, whereby he might know, what ought to be eschewed and what ought to be embraced. Furthermore to make him more careful to regard virtue, he planted into him very deep roots and pricks of conscience, he added moreover Statutes and Laws, not only imprinted within every one's heart, but engraven also outwardly in spectible Tables.  
Finally besides these written ordinances of the law, he did ever now and then among, raise up Prophets unto them, who with lively voice and teaching, should never cease by aydyng, by promising, by terrifying, by obtesting, by sweet exhorting, briefly by all manner of means should never cease to retain the people in an universal obedience, according to order & duty. What shall we say to this also? that he furnished the very Gentiles themselves (though they were never so beastly and barbarous) with the doctrine of Philosophers oftentimes, with counsels of graven men, with wonderful helps of good letters and precepts of Philosophy, persuading them to all things, and withal not sparing to prick them forward to the embracing of virtue and eschewing of vice, with horrible examples oftentimes as it were with a spur? I beseéke you now what wanted to be added more either to God's justice, to express mercy? or to his mercy, to express justice? or to his diligence, to express his continual fatherly carefulness?  
But here wanted natural strength (you will say). Yet was not God to be blamed for this, but man's folly rather. And yet neither in this behalf, did Gods fatherly goodness deny his assistance: for even for this so are also he made a plaster: And to Cure this universal poison of nature, he gave as universal a Mythridatum, made with the precious blood of his only begotten Son: wherewith the weakest Creature in the world, and the most overwhelmed with Sin might easily attain remedy of eternal life.  
For as much therefore as mankind was of every side so wonderfully fenced, with so many and so great benefits of Gods gracious mercy: what is there that any man may either want to be supplied by this our most bountiful God, and Creator? or what could this good and merciful God, have done more liberally for his creatures? but here bursteth out more contention and quarrelling amongst the divines, wherein they plunge themselves to much. For whereas this faith in Christ is not pertinent to all persons, and that the greater sort of people do not acknowledge the son of God, and that he is not so faithfully Reverenced, as becometh: and that they repose not the safety of their imbecility in this Christ as they should: now cometh here the question, what the cause should be then of this his rejection? from whence it proceedeth? from out the will of men? or or from out the decree of God? or out of both causes being coupled together? Osorius here grounding his authority upon his fine Cicero doth very mightily affirm. That they were therefore made the vessels of wrath because they would not be made the vessels of mercy. But how this may be true, I can not conceive sufficiently. Although I do not deny this, that those which ear 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 itself is made rather, then maketh rejection. For neither such as be razed out of the book of Election, are therefore become the vessels of wrath, because they did forsake mercy: but they do therefore throw away mercy offered unto them, because being excluded from the grace of Election, they were foreappoynted to be the Uessels of wrath & castaways: so that Osor. might have spoken more truly, on this wise: that such were made the vessels of wrath, whom God would not have to be the Uessels of mercy: And for this cause those Pharaonicall persecutors of the church were subject to wrath: not only because they will not be partakers of God's mercy, but also because they cannot.  

Infidelity proceedeth rather of ignorance than of will.  Besides this also, in as much as all the Mercies of God are contained in Christ only, and in the knowledge of Christ, as as it were fast locked in the Ark of God: in what sense will Osor. say, that they which will not believe are made the Uesselles of wrath? as though the sin of Infidelity did not rather proceed of the ignorance of judgement, then of any motion of will, & of purpose. For it consisteth not within the compass of natural strength, 
Faith being the gift of God springeth not from man's will.  for every man that will, to be able to know Christ as him listeth: But such as it is given unto from above, that they may be able to know and have a will also to know Christ. Otherwise in what sense do the scriptures teach? that Christ shallbe the stone of offence, and Rock to stumble upon to them, who do not believe and do stumble upon the word of faith, whereunto they are marked, if the whole matter were achieved not by the decree of God, but did hang upon the determination of man: 
1 Peter. 2. 2. Thessa. 1.  even as the Apostles doth testify in an other place that all do not apprehend faith. Again we hear also by the testimony of the same Paul. That it is neither of him that runneth, nor of him that willeth, but of God that taketh mercy: 
Acts. 13.  finally of them which are ordained (saith Luke) to eternal life, and whose hearts (as the same Luke recordeth) God doth open, 
1. Cor. 2.  to make them know the word of God. And again the same Paul doth deny them to have known the Lord of glory for if they had known him, they would not have crucified Christ. But what was the cause, that they knew him not? but because the whole matter thereof rested not in their own wills: but because by Gods secret decree, 
Esay. 6.9.  it was not given to them that had ears to hear: and eyes to see. For their ears were made deaf that they should not hear: and their hearts were blinded, that they should not understand. And therefore the Lord himself doth openly pronounce: 
Math. 20.  that many were called but few are chosen. Moreover in an other place, the same Lord calleth his flock a little flock. And why doth he call it a little flock, (good sir) I beseech you? If God's mercy so largely poured abroad and so freely offered (as you seem to blaze it out) do extend itself to all persons indifferently without exception, why do not all persons then indefferently repair unto Christ? at the least, why is not the greatest part drawn unto him? forsooth because they will not (say you) You are come back again to the first question: For I demand what the cause is why they will not, but because it is not given unto them? so that ye may perceive now, the very wellspring of this fountain springeth not from man's will, but from the counsel of God. Or else how doth Christ name them which be his, 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 certainty: And therefore Christ teaching his disciples spoke openly and plainly unto them That it was given unto them to know the mysteries of the kingdom but to others in parables, 
Luke. 8.  that seeing they might not see, and hearing they might not hear. Likewise Peter confirmed by the same spirit (speaking of the rock of offence) doth openly denounce, 
1. Pet. 2.  not only what they should do which should be offended at Christ, but also that they were ordained of very purpose so to do. And yet I will not deny that which they teach of the mercy of God. I do know and confess that it is far and wide dispersed abroad every where, and that the same mercy of GOD denieth itself to no person (as Augustine saith) but to such as will not receive it. But in this same very mercy nevertheless two things are to be considered: 
Two things to be considered in God's mercy.  That God doth not only offer those promises of benefits and blessings, of his mere mercy & bounteous liberality: but also that he doth inspire the heart of man inwardly with his spirit, to receive those things that be offered.  
And so after the first manner of speaking, I do confess, that there is a certain general grace of God, 
Whether God's mercy be general to all indifferently, and how it is general.  and a certain freé choice of Election laid open to all, without exception: that he may receive it, that hath a will to receive it, so that under this word laid open Gods outward calling be understanded, which consisteth in precepts, in exhortations, in Rules, written either in the ten Commandments, or in the conscience, or in preaching of the word. 
Grace of Vocation.  And in this sense may we rightly say: the Pharaoh himself wanted not the grace of God, nor Saul: no nor any of the rest, whom he did oftentimes allure with gentle promises: terrify with miracles, reward with gifts, enuyte to repentance with prolonging of punishment: suffer with much patience alluring & calling all men daily to amendment of life. All which be infallible tokens of his merciful will, called Voluntas Signi.  
But after the second manner of speaking: if we behold the mercy of GOD, and that grace which maketh acceptable or if we respect that will of his, wherewith he not only willeth all to be saved, but wherewith he bringeth to pass, that these whom he will, shallbe saved: the matter doth declare itself sufficiently: 
Grace of Election.  that that Mercy and Grace of accepting those things, whereunto they are called is not laid open for all and every one indifferently, but is distributed through a certain special dispensation and peculiar Election of God: whereby they that are called according to the purpose of his grace, are drawn to consent. By means whereof it cometh to pass, that the same calling according to God's purpose failing, every man hath not in his own hand to choose, or refuse that earnest desire and general Grace indifferently offered, but such as have either received the gift of God, or are denied the gift of God. Neither doth the matter so wholly depend upon the choice of our will, either in choosing, or refusing totally: for than might it be verified, that there was no Predestination, before the foundations of the world were laid, if our Election were necessarily guided by our wills, and that our will were the foundation of our Salvation. Therefore whereas they say, that God doth accept them, which will embrace his grace, and reject them which will not receive it, is altogether untrue. Nay it rather had been more convenient to fetch our fountain from the wellspring of Grace, then from the puddle of our own will. So that we might speak more truly, on this wise: 
faith and Salvation take their original from Grace rather than from our own will.  That God doth endue us with his grace, and favourable countenance, because we should be willing to embrace his ordinances and Commandments: on the contrary part, as concerning those that will not receive his grace offered, that such do worthily perish. And that the very cause, that they will not receive it, doth hereof arise, because their will is not holpen: and that they do therefore not receive it, because they are not themselves received first.  
For as touching the Objection urged out of Chrisostome, 
An Answer to the place of Chrisostome.  that God did as much unto Pharaoh in deed, as he could do, to save him: if ye refer Gods doing there to that will which is called N●on signi, but to beneplaciti: which God could & would utter in those, whom he made Vessels of mercy, 
The secret will of his good pleasure unrevealed. i. Beneplaciti.  whereof S. Paul maketh mention treating of the mercy of Predestination: surely the Scripture is quite repugnant against it, saying: God did harden the heart of Pharaoh. For if GOD did harden the heart of Pharaoh, how then did he to Pharaoh, as much as he might? 
The express will of God revealed. i. Voluntas Signi.  But if Pharaoh did harden his own heart, after that God had not mollified his heart, had not tamed his insolency, and not bowed him to godly inclinations (which he is accustomed to do to his elect.) In what sense then is he said to have done as much to Pharaoh, as to his other Vessels of mercy, whom Election had Predestinated to be saved?  
But to let Chrisostome pass a while. 
Vocation taken two manner of ways according to Augustine● August. ad Simplici.  Let us hear Augustine hereupon, and make him as it were judge of the cause. For where question is made. Whether God did call all men indifferently by a general inspiration to faith and Salvation. Augustine doth make this answer. For as much as vocation or calling is taken two manner of ways, to wit internal, and external? true it is (saith he) that all men are indifferently called after the manner of that external calling: but all are not as indifferently drawn by this internal vocation. And if the cause be sought for, why all are not drawn indifferently, but that to some it is given, to others some not given. He maketh this answer. 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 believe. I confess (saith he) yet is faith nevertheless the gift of God. For he that doth require faith, doth promise withal, that he will bring to pass, that they shall perform that which he commandeth. etc.  
And again, If it be demanded: whether mercy be therefore given to man, because he believeth: or that mercy were therefore bestowed upon him, because he should become believing: to this question he maketh the very answer of the Apostles. I have obtained mercy, because I should be faithful. He doth not say, because I was faithful. etc. And this much hitherto out of Augustine. Let us now come to Pighius. And because we are happened upon this place to discourse upon, to wit, the equal dispensation of God's mercy: It shall not be amiss to consider briefly his opinion herein, agreeing with Osorius altogether. For these be the speeches of Pighius. God doth offer himself (saith he) an equal and indifferent father to all persons: he overspreadeth all men generally with the one self same gladsome beams of mercy and clemency without any difference. 
Pighius touching the equality of God's Grace towards all. Pighius similitude taken out of the Epistle to the hebrews.  Now if some through this lenity become tractable, and other some hereby made more indurate: this discrepaunce proceedeth from the corruption of men. There is no unequallitie of distribution of lenity, and mercy in God. For proof whereof taking a Similitude out of the Epistle to the hebrews the iiij. Chap. For as not every land watered with like bountifulness of the heavenly dew doth yield like fruit to the husbandman, but one land yieldeth forth corn, an other thorns & brambles, the one whereof is blessed of God, the other accursed, even no less joyously doth the mercy of God shine indifferently, with general and equal largesse and bounty towards all universally: which being set wide open to all alike, doth deny itself to none, but such as will refuse it themselves. But some turn to amendment of life through this mercy, others some do abuse this mercy to more outrageous licentiousness of sumyng. And again fetching a similitude from the heat of the Sun. Whereas the Sun yieldeth one self same heat: we do see that through the same, the earth is made more stiff and hard, and the wax softened and made more pliable. Hereupon Pighius gathereth. That, what soever difference is betwixt the good and the reprobate, the same wholly to issue out of the corruption of men, and not out of the will of God.  

The Reason of Pighius and Osor. is confeted.  But our Expositors have sufficiently answered this slipper devise, that this Assertion of Pighius, and of his mate Osorius, that God's mercy is powered alike into all men, is utterly false and absurd, & where they do affirm, that God maketh no choice in the dispensation of his Grace, & that there is great difference betwixt the godly & the ungodly: indeed that there is great difference betwixt the good & bad we do not deny. But where they do ascribe the principal motion, and efficient cause hereof in man's will only, and not in God only, they are altogether deceived. For as concerning the common nature of man, 
Whether it be of God or of man that the good and the evil do differre.  truly in this we may with more certainty determine equability of condition in mankind, as that they retain one semblable condition and quality of freé choice, for as much as all being created out of one lump, are alike all poisoned alike with one kind of infection, as men that be altogether unable of themselves to do any thing available to Salvation. And for as much as this imbecility doth infect all mankind alike, as with a general pestilence: It appeareth therefore evidently, that this difference standeth not so much upon the determination of their will: or at least if it stand upon their will, yet that it doth not proceed first from man's will, but from the calling of God, which offereth itself not alike to every one, nor after one manner to all in general, but doth diversly draw some after one sort, and some after an other. For as I said before: The Scriptures have set down a double manner of calling, the one whereof is general and outward. The other is inward, according to purpose: to wit, the calling of them, whose wills the holy Ghost doth inspire and enlighten with an inward effectualness.  
But this Similitude of the Clay and Wax is ridiculous and worthy to be laughed at. 
An answer Pighi. similitude.  Because that this distinction can not be appliable to free-will after the fall of Adam. For of the whole offspring of Adam, not some be pliable as Wax, nor some lumpish as hard earth. For where God doth fashion vessels of one kind of Clay (as Paul saith) some unto honour, some unto dishonour: no man is so mad to affirm that the Clay is the cause of this difference, but the Potter rather.  
Moreover to as small purpose serveth that place to the hebrews: 
The place out of the Epist. to the hebrews.  which treateth not of Grace & free-will: but of the word of God, and men, whom he doth exhort by way of demonstration, and comparison of fruitful ground, to receive the word of God fruitful and profess the same with effect. The same also is to be understanded of that Parable of the good ground, yielding to the husbandman plenty and abundance of fruit, mentioned in the Gospel. But how may these be applied to free-will? or what will Pighius coin hereof? If God's word take root in none, but such as be good, what availeth this sentence to establish the doctrine of free-will? For the question is not here, whether they only be good, which receive the word of eternal life effectually: But this is the point that must be touched. From whence men receive ability to be made good: of the nimbleness of their own will? or of the calling of God? And therefore that Parable serveth to no purpose in this case, as being applied for none other end, but to signify the dispensation and disposition of Gods holy word, which in a manner may aptly be compared to seed, wh though the husbandman do sow upon every ground indifferently, yet it yieldeth forth fruit but in a few, yea & in those also that be good grounds.  
But having now rend in sunder these slender and trifling cob webs. The adversaries notwithstanding be never a deal the more quieted, but having piked together a fresh supply of skiptacks, do rush upon the grace of predestination with a new Hooboube again, for the maintenance of Freewills' quarrel. For with these shuttlecocks do these redshanks with their Colonel Osor. set upon us: 
another Reason of the adversary leading to absurdity.  for to Admit (say they) that God doth make choice but of a few, and pass over an infinite number of others: this seemeth to argue no small repugnancy in God's mercy, & a wonderful cruelty in him: neither is it consonant to Reason. For if he suffer the more number to perish because he will not save them, he is cruel: if he cannot save them, he is not omnipotent: Moreover if he cast them of without just cause of offence, or desert, he is unrighteous: if in equal cause he make unequal distribution of his Election, he shallbe judged an acceptor of persons. 
An acception of persons.  But the almighty and most merciful God, doth nothing now, that is not in all respects most consonant to reason, no cruelty, no unrighteousness finally no one thing that is not replenished with goodness.  

The adversaries objections are met withal.  Albeit this mowsy and drossy chaff long sithence blown abroad in the eyes of Augustine by the pelagians, hath been sufficiently fanned away in his book entitled De articulis falso impositis: Yet following Augustine herein (more than I need) somewhat to please Osorius withal, lest he exclaim again that his arguments are not thoroughly resolved: I will answer in few words on this wise. It cannot be denied that few are choose, and many called: yet is not the goodness of God any ioate impeached in this respect, nor his cruelty increased. First in that he did choose few, or any at all: was an especial work of his goodness. Then, in that it pleased him to proclaim a general calling to the participation of his Gospel for all men universally, was also a point 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 laid to his charge, but unto men's disobedience: but how can it be said to be man's fault say you, seeing that not their wills, but God's predestination withstandeth them so, that they cannot be able to come? In deed that men's will is no obstacle unto them to come, this doth no man affirm: for hereof springeth all the fault that is in man. 
That those that are not chosen do not come how man's will & god's predestination: do severally work.  Again to say that Gods eternal Predestination is no prejudice to them that fall away, surely no man can deny this likewise: but how this predestination of God is an estoppel, must be seen: not by powringe in new poison (for that needeth not) but by forsaking the old: 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 man's will worketh, and God's predestination worketh, each one in his own kind, but after a several manner of operation: in the difference whereof, because Osorius will seem so bussardly blind, we will not refuse to open it unto him.  
And first God's Predestination indeed hath her operation according to the infallible will of his most free decree, not so much in the things themselves, as most inespecial in the wills of men: and expresseth in this their will such a kind of operation, that it self in the mean time is forced of none, and doth always go before the actions of man's will, and doth guide and govern those wills: which direction and conduct man's will doth attend upon: which withal worketh also in things subject unto it, and after a certain manner of her own, doth move itself freely, that is to say, doth with earnest affection bend itself willingly of her own accord, and voluntary inclination, to the things which it embraceth, or despiseth: for it doth neither choose any thing, but that it willeth: nor refuseth any thing, but that itself willeth not: finally attempteth nothing at all, but willingly, that is to say of her own accord, and with a very willing mind. And yet not altogether so freely as Osorius surmiseth which is in indeed cause of Osorius his error herein, and drowneth his judgement most in this question.  
For as often as he heareth mention made, that will doth use her certain free choice, in consenting or dissenting: he dreameth by and by, that the same will is such as is subject to the direction of none other, but is at her own liberty: and is endued with full and absolute power in herself (which power the Greékes do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eschew the things that it willeth, 
Self power or liberty to live after her own will.  and to do the things that it willeth, so that it doth nothing of Necessity, but which it might otherwise do according to it own pleasure if it will. Again if a man make never 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 conceive with reason, or deliberate with judgement, or make choice of, through any voluntary motion of will, but to be enforced to all things by a certain external coaction: as it were by unavoidable and fatal Necessity. Both wh are utterly false: & to speak directly, the very dotage of Osorius. For as we do not despoil will of her liberty, nor banish it out of the world, nor raze it out of our writings, so do we not magnify it like an Idol, we do not root it out of nature, but we make it subject to God: nor do deny that it is free after a certain manner, but do declare in what sort it is free: for than 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 neither esteem it of so great a price, as though it acchieved any thing of her own strength, without the special conduct of God's predestination. Moreover we do neither so establish this same Predestination, working in men's wills, as though it enforced them against their wills, and violently to do the things they would not. 
Aug. de predest 1. sancti. Cap. 3.  For will cannot choose but will, yea willingly always, and freely, what soever it doth, nor can do any thing, but that it willeth. Or else will were no will at all whether it did well or otherwise. But to will well, and to do well, she is not able of herself, but borroweth her ability thereunto from else where: And yet to do evil, hath it more then enough in itself, yea without any help at all, which she doth both will of herself, and doth of herself bring to pass freely: albeit not altogether so freely yet, but that this freedom is always captivate with miserable thraldom and bondage. For will being left destitute of heavenvly assistance, is so subject & servile to her natural lust, 
Man's will is never so free but that it is always coupled with Necessity.  & overwhelmed with backward affections: that when it doth evil it can do no better of itself though it would: nor is of itself able to do any thing that it doth otherwise, them of very Necessity.  
Whereby appeareth evidently what kind of freedom man's will enjoyeth: which whether it consent to good things, can neither will nor do any thing of itself, being not assisted: again if it descent, cannot otherwise dissent, but of very Necessity, being left over to her own strength: 
The strength of Original sin.  For so deadly an infection hath poisoned the very Roots & whole offspring of nature, that it is neither able to will any good thing, but being helped 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 man's freedom. Yes truly Osorius I do not spoil man's will so naked, that it can do nothing in heavenly things: but your opinion tendeth rather to this effect, that God's predestination can appoint no certainty in human acctions. For if man's will do possess such a full and absolute freedom, as you say, as can by no means be subject: what scope then give you to God's Election, but that it perform nothing at all freely, but be directed always by the free conduct of some foreign guider, so that the whole force hereof now be not of him that calleth, but of him that is called rather. But if according to Paul's doctrine, the whole exploit of things be governed by him that calleth only: what shall become of man's freedom then? If you will cut these two asunder, and yield part thereof to will, and part to Predestination, ascribing all to man's power and ability, and little or nothing at all to God's predestination: why then do you not instruct us distinctly, what, and how much each of them doth perform? and withal wherein the diversity and difference of them both consisteth? which if you will not distinguish duly and orderly according to their natural and proper distinctions what other doctrine will ye teach us but that God's predestination must needs appear both in order of time to be first, 
God's predestination both elder in time and in power surmonnting all man's will.  and elder, and in power always more mighty and far surmounting all the force of man's will? which being granted, what will follow here of at the length? but that man's choice will be proved at the length so, & none otherwise free, but that it must always be in bondage, either to God's grace being helped to good, or to her own lust, being cast of to wickedness.  
But me seemeth I do hear what the secret whisperings of Pelagius brood, and amongst them chief Osorius the stought Champion of that crew will bark against this.  
To consent or not to consent (say they) is in our own power, nor is the grace of God otherwise effectual, but as we embrace his aid and assistance offered unto us. 
The objections of the Adversaries.  Whereupon they conclude at the length, that it is in our own power either to entertain, the grace of God, or to forsake it.  
This consequent we deny, as the which being made without all form of art, 
The answer.  is also as void of all ground of truth. As concerning assenting, or dissenting: I do confess that these motiones are numbered amongst the residue of the natural powers of man's 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 objects. But to assent rightly to the things which appertain unto faith, and Gods calling: Augustine doth answer very discretely, That unto this we are altogether unable of ourselves, but that our ability hereunto proceedeth wholly from him, which doth first bring to pass, that of unwilling, we may be made willing, and doth draw them that are obstinate to obedience, creating a new heart within them to make them his own willing, voluntary, and serviceable servants. Moreover where they say that grace is none otherwise effectual unless we do put our helping hands also together with grace: and that none are helped but such as endeavour thereunto of their own accord. It is true also, and the reason is: because God doth work in man not with any forraygne constraint only, as he usually accustometh in brute beasts, and stones, but with man's own voluntary inclination and motion: But from whence this voluntary motion (in things appertaining to God inespecially) doth arise, Augustine will teach you: 
Aug. de correp. & great. Cap. 1. epist. 107. ad victalem.  who doth deny that this grace of God doth find any good will in us, but doth make our wills to be good. And again where he testifieth that no man is able to resort to this grace for aid, but whose steps the Lord doth guide thereunto: in so much that he boldly pronounceth, that the beginning of Grace is even to feel a want of grace.  
Now therefore followeth upon these propositions thus granted, that wheresoever Gods effectual grace is, 
Wherein effectual Grace doth consist.  there is no defect of will: on the contrary part, wheresoever appeareth any defect of will, there God's grace is uneffectual: which is comprehended in these ij. operations: namely: in eternal calling, and inward drawing: so that the receptacle of grace is within us indeed, but not as of ourselves: but of the grace of God. But the refusal of grace is both in us, and withal cometh of our own selves: and yet so nevertheless of our own selves, as that being rejected from God's grace, we cannot but reject his grace, nor are we able of ourselves to do otherwise, though we would never so fain. And what kind of freedom shall Will be said to enjoy here, than the which no kind of servile thraldom can be more miserable or more wretched?  
But our good Sir here will deny this. That God according to the inestimable goodness of his fatherly nature doth reject any at any time from his mercy, which is indifferently and equally laid open for all in general. Hereof hath been sufficiently discoursed before. Yet I will add this one saying. If God's grace do reject no person from him, then must we of necessity confess that he doth not make choice of any like wise. For where all are generally and indifferently chosen with out respect, there surely is no man cast away. Again where is no rejection at all, there can be then no place for Election. For in choice we are not said to choose all, but to accept out of all, not every one, but whom we like best: Where a choice is, and no man rejected, there is not a choice or Election properly, but an acceptance, and an allowance rather. Neither can that be termed a choice of men, which the Grecians do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the proper manner of speaking, except it be out of the multitude of a remnant. But God (say you) hath left no man so destitute of his grace, but that every man is able of himself to be converted and to embrace grace, 
Aug. de gra. & libe. arbit. Cap. 5.  if he will: or not to be converted, if he will not. Who can better unloase this knot than Augustine? When the Gospel is preached, why do not all believe, they are not all of the father? If we shall say (saith he) because they will not be converted, we shall answer here, to what purpose then was this spoken? Converting us O Lord, thou shalt quicken us. And again. O God of hosts convert thou us. etc. And therefore the same Augustine speaketh not unfitly in an other place. GOD doth help them that are converted, and forsaketh them that are forsaken, but to be converted God himself helpeth. etc. If none be converted unto God, but those only whom himself helpeth: Hereby it appeareth plainly, that they which turn themselves away from GOD, do not therefore turn away, because they will not turn unto him: but that they will not therefore turn rather, because God forsaketh them. That is to say, because the Lord of hosts converting doth not quicken them, that they may have will to be converted. Albeit I will not deny in the mean whiles that unwillyngnesse doth proceed from men themselves & from their own free-will, yet this unwillyngnesse notwithstanding is not so free of itself, that they which are forsaken can do otherwise, than they be unwilling of very Necessity: neither can there be any defect of this will any where, but where Gods effectual 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 evil, but through his own voluntary will, which will being forsaken of God, can nevertheless not do any otherwise but evil.  
And why doth God forsake them (will you say) why doth not God help them whom he hath created? Let me move you a counterquestion I pray you, even in as few words. And why do they not ask it of their God? if they be without, why do they not knock? if they be unbelieving, why do they not seek? if they dwell in Sin, why do they not repent. How can they (say you) seeing that they have no free-will (as you say.) Admit the same: but in whse default? in God's default? but God did create man perfect at the first, and endued him with freedom: was it man's fault? Let them then accuse themselves, not God. But ye urge again. And why then doth he communicate his grace to some, which he denieth to others? why is he not indifferently merciful towards all? and as inclinable to all universally? At the beginning, when God created man, he did then create also all the nature of man fully furnished with all integrity, and freedom. Afterwards when this state of innocency & freedom was lost, when as also the whole ●umpe was defiled withal, God might withal have so forsaken all the same in general. Nevertheless his mercy doth not so, but would rather by Election choose some out of this abominable corruption, not forsaking the other altogether in the mean time: only he denieth help unto them, unto whom he was not bound to give assistance. And what though he were not so indifferently merciful towards all? Yet was he injurious to none: what? do you not hear what himself speaketh? Is thine eye therefore wicked is it not lawful to do with mine own as it pleaseth me? Or at least, do you not hear the Apostle? O man what art thou that contendest against God? Whereas God doth owe thee nothing at all, dost thou therefore snarl at him, because doing wrong to no man, he doth enlarge the richesse of his mercy towards them, whom it pleaseth him?  
But forward crawleth Osorius invective. 
Osori. pag. 162.  For as much as this is the mind and meaning of Paul: what outrageous fury is this mad man intoxicate withal, that would endeavour to persuade such a construction by Paul's testimony? which would both overthrow the state of humane society, and withal make God guilty of unrighteousness? Sithence this is the infallible meaning of Paul, which we have heretofore confirmed after the judgement of Luther, Bucer, Caluine and by the testimony of the holy Scriptures chief, which also Osorius himself (were he never so sober & sound witted) can never be able to confute: to what end rendeth this so foolish, and childish exclamation, proceeding from an old and gray-headed man? whereunto serve these Tragical outcries? 
The complaint of Osorius against Luther touching the subversion of Civil society.  that this Ruler of roast so ruffleth up of a trifle, thundering out such monstrous outrages and frantic exclamations.  
Which doth overthrow (saith he) the state of men. And what kind of estate of men is this at the length, which Luther doth so overthrow? If he mean the state of the common weal, & Civil society: herein truly are many several degrees & estates aswell of offices, as of persovages. For there be Princes, there be Dukes, there be Knights of the noble order, there be Citizens, there be divers & several Magistrates, some high, some low, under whom are the mean & inferior subjects, even the rascal rabble & multitude. So ●● there also several distinctions of Ages, Arts, handicrafts & in manitary occupations: some young, some old, some rich, some poor. All these now albeit in number innumerable, & in kind & quality distinct, are nevertheless confederate & knit together in a certain general unity, & mutual conformity of allied leaque, through a certain Civil policy, & institution of manners: are beautified with mutual amity: are united & linked together to God, in one participation of Religion: are orderly governed by force of laws: do exercise mutual traffic togethers: are restrained from licentiousness of life with one manner of general correction: So that if they live not in full perfection of virtue, according to the prescript rule of the laws, yet do they much less offend, for fear of justice and judgement. Now Sir in this general Regiment & state of things, and of persons, what one City, what one Villadge, or what Family was ever made one mite the worse by Luther's doctrine? either in respect of their due obedience to Civil Magistrates, or in breach of domestical tranquillity, or in their dutiful allegiance to their Princes, or in any other Civil society.  

The Tyrannical state of the Pope somewhat troubled by Luther.  One only disorderous order of people hath entruded itself upon this state of humane society, usurping a certain Princely superiority (I know no thy what means) crept in at the first: sure I am, was never established by God, nor by nature, ne yet by any necessary institution. But pressing to the perch, partly through fraud, partly through oppression, and chief through the ambitious arrogaunoy of their own proud Prelacy: not to undertake any necessary or profitable function in the weal public, nor to join in administration of office with others for the behoof of any common weal: but to hale all other governements under their jurisdiction, and to make subject all other estates, potentates, and Empires under their stately Superiority, by erecting a certain new found, and lucifer-like Monarch upon the earth. It is that romish Tyrannical, and Papistical dominion which I mean, and complain upon, which through incredible subtlety, craft, & secret sly underminynges under a commendable title of the Church, hath by little and little, enhanced itself to so wonderful loftiness: that all other estates and degrees (being enforced to yield their necks to the yoke, as it were) must maugre their beards, not only submit their heads, and shoulders to their oppression, and tyranny, but also like miserable bondslaves, must with all reverence, and humility prostrate themselves, to kiss their feet. In this Imperial throne is enthronized chief above all others, & triumphing over all other estates, the most mighty potentate and Monarch the Bishop of Rome. Next unto him (as the principal stays and proud pillars of this hierarchy) 
The Pope.  advance themselves the cormorant Cardinals: 
The Cardinals.  Then follow in order the Roisting rout of mitred Prelates, 
mitred bishops.  of the Scarlet crew of rochets, & shavelings. I speak not here of good & virtuous Bishops: nor of true Ministers of Christ, but of such as hang only upon the beck of the Bysh. of Rome. Last of all, after those ●olly Champions, whole droves of monks, 
Droves of monks & Friars.  & Friars, come tumbling in heaps together, a rabble of rascals as of all other people the most lazy, and lewd, so surrounding the whole world in such unmeasurable warms (issue as it were and brood of the earth) that the earth itself is scarce able to foster up her own generation.  
And therefore if your meaning concern the overthrow of this sort of people: in this point I do agree with you Osorius. That Luther travailed indeed earnestly herein, but achieved not so much as was needful for the Christian common wealth. For albeit he could not utterly raze out the raking Regiment of those romish roisters, most inordinately raising them selves, not only above all Empires and Regiments of the earth, but also beyond all whatsoever is called God: yet did he prettily shake them: he plucked of the vysours of those Apish stagers, discovered their fraud, made the world acquainted with their subtle sleights, and lying doctrine, and confuted them with the manifest force of the truth: finally albeit by opening the light of the Gospel, he could not utterly ●ende in pieces the shrine of the beast, which so many hundred years had suppressed & drowned in darkness the knowledge of God's word, yet was his industry and labour not unprofitably employed to the defacing thereof. And I would to God he had been able, not only to have defaced the power and outrage of the See, but also to have plucked the same up by the roots, and brought the memory thereof to utter confusion, and vanished it clean out of the minds & memories of men &, Nations for ever, in so doing truly he could not have done any exploit more acceptable to God, and more profitable to the state of Christianity. Certes many thousands of men and women had been wonderfully preserved thereby, who through the more than barbarous & unspeakable cruelty of this consuming gulf, have been miserably swallowed up and devoured within a very few years in England, France, Spain, Scotland, Flaunders, Germany and other Christian Nations: for as yet can not this unsatiable Cormoraunt be sufficiently englutted and fully gorged with Christian gore. And yet for all this, 
The Wolf doth accuse the Lamb for troubling the water.  poor seely Luther is accused, which durst so boldly presume to unlade and cure Christian consciences of so cankered a Fistula, of so poisoned in impostume, and so ranging a carbuncle. And because he did dare to undertake the patronadge and defence of the truth against manifest heresies, and more than palpable errors, there is no less laid to his charge then high treason, as though he practised the utter overthrow not only of all Christian society, but of the state of the whole world also. And why may not the Wolf with as good reason condenme the seely Lamb for troubling his water? Let Isaac also be accused, because he restored to the Philistines the Welles pure, and cleansed from filth, 
Gene. 26.  & baggage which themselves had maliciously dammed up before. Let the Physician likewise be indicted of murder, who ministering wholesome potion to his patient against the pestilence or frenzy, hath preserved life. Furthermore let it be lawful for Osorius himself to bark against the shining of the Sun, because it reneweth the gladsome countenance of the pleasant dawning, by driving away the dazzling darkness of the ugly night.  
Finally let him quarrel with Christ himself, & his most sacred spirit, 
The seat of the beast in the Apocali.  who did not only himself raise up Luther for this purpose, but also by plain foretellings did so many years before prophesy of the darkness, decay, & overthrow of the self same See. 
Apoc. 16.  And he poured out his vial (saith he) upon the seat of the beast, and his kingdom was covered with darkness, and they did gnaw their tongues for sorrow. etc. Which prophesy for as much as can not by any probable allusion: be applied either to the jews or to the turks: Let the Romish See bethink itself well, what kind of kingdom at the length is foreshowed here, by the words of the holy Ghost. And to the same end do the words of Saint Paul tend likewise: where he declareth in what manner the Revealing of the Son of perdition should come to pass. 
2. Thessa. 2.  But after the proper phrase of speéche nothing is said to be Revealed, but that which before did lie close, & hidden in covert: And therefore if of very necessity the Divine spirit of Christ must be had to the discovering of this covert Enemy, which could not otherwise be espied by the policy and wit of man: Certes it could not be, but that this Antichrist whatsoever he be must lurk & shadow himself wonderful covertly, and craftily, and that much people should be deceived in him, before he could be Revealed and detected to the world.  
What Person this Son of perdition is, I do not at this present trouble my brains about, surely for my part I know no one person else, neither by application of the signs, notes, or circumstances, and plain demonstrations (wherewith S. Paul doth paint him out unto us) can I guess upon any other, whom this counterfeit may resemble in any proportion, besides this one Prelate only, who so lustily vaunteth himself in the Temple of God.  
And therefore these thunderbolts & great flashes of Osori. lightning touching the overthrow of the state of Christianity, do no more touch Luther, than the lying cavillation of Amasias the Priest of bethel, did concern the Prophet Amos, to be a seditious person, when he accused him in the presence of jeroboam, the king; behold (saith he) Amos hath conspired against thee, even in the mids of the house of Israel. 
Amos. 7.  Even such like lieger de main doth our Osorius utter here, very finely expressing unto us the wonderful and singular sleights of the Papistical subtleties which those catholic counterfeits seem long sithence to have sucked out of the crafty wiles, and practises of that old Comical Phormio, who being chief to be detected for some crafty conveyance, step forth like call fellows first, and become accusers of others: supposing they shall hereby acquit themselves clear of all suspicion of crime, if they can first accuse others of the fault, whereof they ought themselves be impeached (And here in mine opinion) the very self same, or very like unto the same, seemeth to have happened to Luther, wherewith we read the wicked Achab did charge Elias the Prophet even in like deceitful manner, 
3. Kings.  saying. Thou art he (quoth he) that dost trouble all Israel. Not much unlike to that example of Nero whereof the histories make mention, who having himself set Room on fire, playing and singing upon his harp the destruction thereof in Homer's verses, whiles it was on flame: did afterwards lay the burning thereof to the Christians charge, to th'end he might procure them (though altogether innocent) to be maligned, hated, and persecuted of the people. Even in like manner (Osorius) whenas ye Papists, & the generation of your holy Father have long sithence turned the state of the whole world, and the conditions and decrees of all Civil society quite upside-down, according to your own lust and pleasure: yea and daily moil and turmoil the same, & have left nothing sound, and in peaceable order throughout the whole earth, continuing still all manner of outrage, persecuting continually with fire and sword, with your cursings and Bulls, with execrable Inquisitions, horrible punishments, scourges, and torments, & with all manner of horrible tortures, triumphing (as it were) upon the Ransack of all Christian peace, & tranquillity: Yet do yeé Papists nevertheless rail rudely upon Luther. Thou art he which dost trouble all Israel.  
And why should not that song be chanted rather even into the ears of your holy Father the Pope? for this is he, the same very Trojan Horse: from out whose belly hath issued all calamity, and mischief. This is that Daws, that disturbeth all things. This is that Babylonical strumpet Thais, the brewer of all misery. What will become of that See hereafter I know not: hitherto surely it hath so behaved itself, that it may be worthily called the plague and canker of all Europe: which may be easily made manifest by many and sundry testimonies. And although I speak thereof nothing at all, yet will their own doings and proceéding faithfully described by historiographers, and deeply imprinted into the present view of the world, sufficiently bewray their dealings. 
It is declared by examples what and how many mischiefs the romish See hath ●ay said.  The great and manifold turmoils of changed estates, the sundry uproars of people: schisms, slaughters of Christians, the horrible disturbaunces of kings, and kingdoms, the sundry alterations of the Roman Empire, changes, and translations of the same from out the East first, into the West, do evidently declare the same: whenas the pope of Rome renouncing the oath wherewith the Romans and italians had obliged themselves to the Emperor of Greéce, 
The Translations of Empires,  did send for Charles Martellus out of France, into Italy, and crowned him Emperor, contrary to the ancient order of Election. Afterwards, because the Frenchmen would not yield to their outrageous ambitions, practised in procuring the preéminence of the Pope's Election, the Empire was suddenly translated from France, into Germany, by means of which inordinate alteration, can scarce be expressed by tongue, how great and how cruel wars and contentions followed betwixt the Frenchmen, and the germans, in the reign of Henry the first & Otto being then Emperors. Neither was this amity of the Pope towards the German Empire of any long continuance: whose only and special practice was, that not only all Bishops, but Emperors also should run to Room for the investiture and confirmation: Provided always, that it might by no means be lawful for any of them, to intermeddle any thing at all in the Pope's jurisdiction. 
The confirming of Bishops taken away from Emperors,  Now because the Germans could not be made pliable hereunto upon the sudden, as men who reverencing the dignity & maiestly of the Empire (after the example of Otto, & other their Ancestors) were not willing to yield to thabasing of their lawful authority and prerogative imperial: hereupon began incredible stirs and uproars to be kindled. 
The wars of Henry the 4. and Frederick. 1. & 2. ●●donick of Bauiere, Frederick of ostrich, Ludovick and Rodolphe.  This was the occasion of the great wars of the two Henry's, the fourth, and the v. Then also of Frederick the first, and the second: After them of Ludovick of Baviere, and of his brother Frederick of Ostrich: And again of Ludovick, & Rodolph, whom pope Gregory the seventh of that name had privily raised up against Ludovick the true and lawful Emperor, sending him a Crown with this proud inscription or poesy, petra dedit Petro, Petrus diadema Rodolpho.  

The Tragedies of Henry the 6.  What should I here renew the remembrance of those old Tragedies of the Emperor Henry the vi. wherewith the whole world is well acquainted? upon whose head Pope Celestine the iiij. vaunced upon an high throne, did set the imperial Crown not with his hand, but with his foot, and immediately with the same foot, overthrew the same Crown again: most arrogantly boasting, that he had authority to create kings and to depose them again. What shall I speak of Chilpericke the French king? 
Chilperic the French King.  Whom Pope Zacharie against all equity and conscience did depose from his true and possessed inheritance, and advanced in his place Pypyne? 
The Sceptres of Emperors and Kings overthrown and taken away by the Popes.  And it lacked very little, but that king Philip had been driven to the very same extremity: 
Phillippe the French King.  against whom Pope Boniface the 8. did by all means possible tease, and egg to battle Albert the king of Romans, to drive him out of his kingdom. Like as before him Pope Hildebrand, did maintain in arms Henry the Son, against his own natural Father Henry the fourth, 
Henry the 5. against Henry the iiij. the Son in arms against the Father through the practise of the Pope of Rome.  who brought to pass by his cruelty, that the Father (being taken prisoner by the Son, and shorn a Monk) was thrust into a Monastery in stead of a prison, where he perished miserably, through famine, and want of food. What shall I say of that, where Pope Alexander the 3. that most meéke servant of the servants of God (treading upon the neck of a most renowned Emperor as upon the imperial majesty trodden now under foot) applied thereunto this triumphant Sonnet taken out of the Psalms of David. Super Aspidem & Basiliscum ambulabis etc. Neither was Frauncisce Dandalus king of Creéte and Cypress, 
Francis. Dandalus, an Ambassador of Venice first: afterwards Duke of Venice & king of Crete.  and Duke of Venice any jot more fréndly entreated, whom Clement the proud Romish Prelate would scarce at the length after long suit admit unto speech, though chained with an Iron Rope, and lying under his table amongst dogs. Surely I shall seem to measure the sands, when I enter upon the gulf of this romish hierarchy. Briefly therefore, and to be short: what Nation? what Country? what territory? what Island did ever hear of the name of this See? which hath not withal been pinched with their cramps, spoiled with their exactions, and beggared with their trumperies: at or least scarce peépeth as yet from the tyrannical thraldom thereof? Yea what uproars? what commotiones? what wars have wasted, or consumed any Christian nation these many hundred years at any time? whereof this Babylonical strumpet hath not been wholly, or at that least for the more part the Author and procuror? And no marvel at all. For what may be looked for else, at the hands of so proud a prelate? who being inflamed and boiling inwardly (as it were) with such an incredible inordinate desire of lucifer-like superiority: as that he would only, and alone, rule the roast, and have all others in subjection under him, how then could such unmeasurable ambitione be possibly satisfied without infinite troubles, uproars, & tumults? And therefore as touching that clamorous accusations against Luther: to be a common Barrettor and disturbor of all Civil society, seemeth to me to be framed of Osori. none otherwise, then as though he would that Luther should only bear the name, but that the Bishop of Room should win the game.  
Deal plainly therefore (Osorius) and point directly to the Butt, that you ought to have shot at: Name the person by his name, if ye will be taken for a good Proctor at the Bar: yea if ye be so careful for the preservation of the common weal of Christendom (as ye are a courteous and Civil Gentleman) let the force of your wrote eloquence be blown directly against those persons, which are Enemies to Christendom indeed, which tread empires under foot, which do writhe and wrest Sceptres out of the hands of Princes, which move commotions, stir up the people against the Nobility, the Subjects against their Kings, which do maintain the Sons in arms against the fathers, which do cause the subjects to abjure their sworn obedience due to their liege Lords, & tease and provoke the rude multitude to bend their force against their natural Princes, which do overthrow the peace and tranquillity of the Church of Christ, with their seditious Bulls, open wars, & Civil discensions, which do subvert all places of justice, judicial seats and judgements, rend laws asunder, are truce breakers, and disturbours of peace, are disseysours and disinheritors of lawful discentes, proprieties, and possessions: & are pillars and pollers of all common weals: which do turn all things upside-down, chopping and changing, and making a general confusion of all things: finally which do neither render that unto God that appertaineth unto God, nor give that unto Caesar, which is due unto Caesar: but rush violently into both estates, aswell Temporal as Spiritual, making havoc of all: and appointing one only judicial Consistory in this world, to wit, Gods and the Popes. If these dealings emporte not a general overthrow of all Civil, & politic governements, let the accuser himself deny it. But if he confess it to be true: now then may I be so bold to demand of Osorius, that he will vouchsafe to answer me truly without partiality: For as much as that Pontifical Romish See is to to much polluted, and defiled with all those enormities (whereof I have made mention before) which one of these can he pike out at the length, that may be duly & truly laid to Luther's charge? where was Luther at any time moved with such desire to bear rule, as that he seemed willing to bear full sway, and be Lord and Ruler of all others? Where did he intrude upon the right of any Prince, or took upon himself violently the authority of the Civil Magistrate? where did he show himself rebellious against the Superior powers? where did he disturb the peace, and quiet government of any weal public? What Church or Congregation did he molest & trouble? where did he ever shake of the obedience of due allegiance? or procured any Subjects to rebellion against their Governors? What empires did he transpose? what Kingdoms did he trouble? what wars was he the author of? what Kings or Bishops did he ever minister poison unto? either in the Communion bread, or in the wine within the Communion Chalice? or in the common drinking goblet? as we read in the Histories hath happened unto the Emperor Henry, unto Victor, and unto john king of England. And I would to God there had never been beside there any other poisoned after the same sort. When? or to whom did Luther ever offer his feet to be kissed? or upon whose neck did he tread with his feet any time? Finally in what Nation or Country was Luther ever known with his curses Excommunications & Bulls, to have usurped upon the Majesty of any Prince? or to have abated the due obedience of the people? or else to have alured and drawn away the hearts of the Subjects (which were by oath obliged to their higher power) to rebel? and pursue the destruction of their Rulers and Magistrates? contrary to their oath, contrary to all Religion, contrary to all law, reason, and common course of nature itself? Which inordinate outrage being neither to be found (by report of any Chronographer) amongst the Scythianes, ne yet amongst the cruel Massigetes: yet this do we read, yea and have seen with our eyes to have been practised of late here in England, by the treachery of Pope Pius the fift, against our most gracious Queen Elizabeth: yea and not long sithence against the late renowned Kings Henry the viii. her Father, and Edward her brother.  
But it comes already to my mind, what answer Osorius will make to all this. For all that I have spoken touching the overthrow of the peace of the church, and the scattering abroad of the possessions thereof, Osorius will forthwith take holdfast of, and hurl violently with all the force of his eloquence against Luther: speaking in this manner. What? assoon as these books of Luther were scattered abroad, 
Osorius quarrel against Luther.  do we not see how the quiet and peaceable estate of the Church is vexed and troubled every where? how monks are driven out of their sells? spoiled of their goods? Chanones' thrust out of their Colleges? abbots and Bishops thrown out from their rightful possessions? indeed we see this to be done in many places (Osori.) Even so also do we see the dark clouds to vanish away after the rising of the Sun in the morning: we see also the foggy mists to be scattered abroad, the darkened night to be driven away, the smaller stars to lose their brightness, and the heavens to wax clear, beautiful, & fair of hue, and men that before seemed blind with drowsy sleep, to awaken, and shake of their sluggishness at the clear shining of the glittering light.  
Now concerning your Objection against Luther, in the behalf of the Church, of the bishops and monks, you shall then make party colourable, & good, whenas ye have rightly defined: First what the true Church is, who be true Bishops, and true monks. When I do hear this word Peace named, when I do hear mention made of the Church & of bishops, 
Peace. Church. bishops.  I can not choose but acknowledge them to be honourable, names & commendable titles: yea even such as all men do most gladly & joyfully embrace, but yet truly under these names lurk many times, many crafty conspiracies, I know that it is not unfitly reported by the Poet. That Peace is the most precious pearl of Dame Nature's store. 
silius.  And surely as every man excelleth in virtue and piety, so for the more part is he studious & careful most for the due preservation of Peace and of concord. And therefore good men do jove Peace, yea and maintain Peace amongst themselves, yet good men only (good Sir) have not Peace alone. How glorius & acceptable a thing soever Peace is accounted to be in her own nature, yea though it be chief embraced and had in greatest price with good men: Yet is not Peace always, and altogether conversant amongst good men only, 
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 certain Peace amongst the wicked: Yea Pirates, thieves, & Robbers have their certain Peace, and agreement in wills. Neither is it to be doughted, but that false Catholics, and such like heretics have their several Conventicles, and peacyble bands of concord, and consent: even as the false Apostles and false Prophets had in times past. They that worshipped the Golden Calf, and they that conspired & took counsel against the Lord crying Crucifige against him, did represent a certain form of the Church, and were firmly knit together in mutual Peace, 
The form of the church is altogether beautiful: but not always true.  and agreement of minds. If it be an heinous matter to dissolve the bands of Peace, and knitting together of fellowshyppes, concluded and determined upon for ever occasion whatsoever: we must needs think that Cicero dealt very wickedly, 
Cicero.  who at the time of Catelyneses conspiracy did break a sunder, and sparkle abroad the false treatheries of this detestable conspiracy, being linked together with a certain wonderful agreement of wills and affections, yea and affyed together & sworn in one, by drinking a cup of blood. So also did Elias very naughtily, 
Elias.  who detected so great a number of the Priests of Baal, agreéing together so constant in error, and in so great a tranquillity, causing them to be slain.  
And therefore it is not enough to pretend the names & titles of Peace and of the Church only: if their effects be not answerable. Peace (saith Hilary) hath a glorious name, and truth is had in great admiration: but who doughteth of this, that the only unity and peace of the Church, and of the Gospel, is that which is of jesus Christ alone? etc. Now as the Peace of Christ, and Christ's true Church doth always live in a perfect unity, so together with unity doth it always enjoy perfect truth and verity. On the contrary part, that Peace and Church whatsoever is not grounded upon the Rock of Christ's infallible truth, is not Peace, but Battle rather: is not the Church of Christ, 
Under the name of peace many times lurketh horrible breach of unity.  but a conspirary of naughty packs. And therefore we do see many times come to pass, that under the name of Peace, very natural dissensions are fostered, and many persons are deceived by the painted vysour of the title of the Church: yea they are many times accumpted seditious persons, which do uphold and maintain Peace and tranquillity most. After this manner Tertullus the Orator did accuse S. Paul to be a seditious fellow: so was Christ himself also, and his Apostles, exclaimed upon as seditious by the Phariseés: 
Christ, Paul, the Apostles, and Martyrs, falsely accused as disturbers of the peace.  the holy Martyrs were likewise charged with treason, & procuring of uproars, by that unbeleéuing Emperors and miscreant infidels. Even so fareth it now a days with Luther, & the Lutherans. Luther (saith he) doth rend a sunder the Peace and tranquillity of the Church with his writings and preachings: doth tear in pieces Christ's Coat that is without seam, raiseth tumults and uproars, doth entangle whole Christendom with dissensions and varieties of opinions. 
Luther accused of the Portugal Tertullus without all reason.  And why so (Osorius) I pray you? From sooth, because he doth discover the lively wellspringes of sound doctrine, because he doth instruct men to conceive the most wholesome and sovereign Grace of God in his Son, and declareth unto them the true rule of righteousness, and the true Peace which is in Christ jesus: because be allureth all men to the only mercy of GOD, excluding all man's merits, and vain confidence of free-will. Now because their blear eyed dullness could not endure the sharpness of this light, from hence flush out all these floods of complaints, from hence rush out all these Tragical scoldinges, & exclamations, wherewith these Rhetorical beacons have conceived so grievous a flame, raging out on this wise. Is not this monstrous wickedness? is not this horrible madness? is not this intolerable presumption? what fever doth make thee so frantic Haddon? what furies do possess thee Luther? what pains of heinousness do pursue thee? And such like pleasurable ornaments of hot eloquence, which scarce any man can read without laughing. 
Juvenal.  For who can endure to hear common outlaws complaining of Sedition?  
Truly I suppose (Osorius) that with the very same words and even in the same manner of outrage, or surely not much unlike, Herode and the whole Nation of Phariseés did cry out, whenas the fame of Christ's birth being bruited abroad, it was said, 
Math. 2.  that Herode the king was exceedingly troubled, and with him all jerusulem also. And therefore according to this Logic, and Rhetoric of Osorius. Let us condemn Christ himself for a seditious fellow: because, unless that child had been borne, and that Son had been given unto us, those troubles had never arisen amongst the jews. What shall we say to that? Where the same Christ afterwards being now of well grown years, did declare in plain & open words, That he came not to send peace in the earth, but a sword, but division, but fire, and that he desired no one thing more earnestly, than that the same fire should be kindled. Wherefore if it be so much to be feared, least breach of Peace and concord, breéde offence: Let this Portugal advise himself well, whether Christ shallbe here accused as far forth as Luther, because in the Gospel he is said to stir up the Father against the Son, the daughter against the mother, the stepmother against the daughter in-law, and the daughter in law against the stepmother, two against three and three ogaynst two: or whether Luther ought to be acquitted with Christ, for as much as in this accusation, he can not duly be impeached with any one crime, which may not also aswell be charged upon Christ. If the Peace of the Catholics be disturbed in these our days through Luther, the same also happened to the Phariseés in old time, by the means of Christ and his Apostles, yea not to the Phariseés only, but also in stirring up all the Nations of the earth in an uproar: wherein yet no fault can be laid upon Christ, who is himself the Prince of Peace, and can by no means be unlike himself. In like manner, and with like consideration Luther's doctrine is to be deemed (as I suppose). For what a stir soever the Papistical generation keep in these our days, yet surely is not their Peace hindered by Luther: or if it be, yet ought not he to be accused that ministered wholesome plaster to the wound, but the fault was to be imputed rather to them, whose cankers were so uncurable, that could not endure the operation of the Medicine. And therefore as touching the crime of sedition, and troublesome disturbance of Peace laid unto Luther's charge, therein the accusation is wrongfully mistourned, and Luther injuriously dealt withal. For it is not Luther, that hath turned the Peace of the Church upside-down, but the worldings, with their Osorius do in a corrupt sense define the Peace of the Church.  
It is an undoughted truth that they speak, 
Where the Church is, there is the unity of faith, but not where unity is, there the Church is always.  and which we also do confess together with them to wit: that the Churches of Christ, as it is one, and most peaceable: so delighteth in nothing more than in Peace. But let Osorius give us such a Peace, under vysor whereof lurketh no conspiracy against the Lord: Let him give such a Church wherein are not fostered Enemies, and traitoures of the true Church. I speak it not, because I reckon them all enemies of the church that are Resiaunte within the borders and territories of that pontifical hierarchy. So neither Luther's vehement writings were bend against them all. Nay rather Luther carpeth at no man's person privately, invadeth no man's possessions, nor seéketh the loss of any man's life. Only against the wicked Assertiones, Determinations and decrees, of your pestilent patched doctrine, 
Luther did not inveigh against any private persons by name: but 'gainst their pestiferous Sects.  against the established erroneous falsehoods, abominations, and heresies, against the wicked worshipping of Idols, Breadworship and stock worship, and most pestiferous Superstitious Absurdities, wherewith the force & efficacy of the evangelical faith was well near overwhelmed (not without manifest peril of the loss of many thousands of Christian Soldiers) Luther undertaking the Necessary patronage of the truth, endeavoured with all his skill and force, not to the end he would hurt any man, but that he might induce others to the same clear light, & sweet juice of understanding, which himself had sucked out of the pleasant source of holy Scriptures. If your darkness vanish clean away at the view of this light: If Herode withal his jerusalem be troubled, If the Gentiles do fret and fume and the people imagine vain things, If monasteries fall down altogethers: If Idols shiver in pieces If the issues and sproughts of Religiones never planted by god, be plucked up from the bottom of the Roots: is this the fault of Luther? or the grievousness of the malady rather? that will by no means eudure the lancing of the soar? or is it because the botches and plagues could no rather be handled, but would of themselves burst out, and vanish away into vapours and smoke? And what if Landes and possessions long times englutted with gorbelly mouncks, 
The overthrow of Monasteries not to be imputed to Luther.  became a prey to the spoilers: or were turned to some better uses? first what an injury is this to impute that unto Luther, which Princes and Magistrates in their several dominiones did establish, as they lawfully might? moreover what is that to Luther? or what marvel is it if the birds do pluck their own feathers again, which they gave before to the though? And what should let but that a man being better advised, might revoke and employ to better purpose, as may seem him best, the thing wh he did foolishly or wickedly lavish out before? But hereof enough: and I am long sithence thoroughly wearied in spending so much breath and loss of so much time, in contending with such a trifling brabbler, who accustoming himself to nothing else almost but to lying, and slandering, yet amongs so many notable lies, & heaping together so many slanders upon slanders, hath not hitherto justified any one of all his lies, to bear but even a bare resemblance of truth.  
And here again cometh to hand an other most shameless, and abominable lie: So cunning a craftsman he is, that the further he proceedeth, by so much more he contendeth with himself, yea and exceédeth himself in slandering. 
Osorius shameless slander up-luther.  And this is it forsooth? That Luther (as he saith) doth accuse God to be an unrighteous God. Good words I pray you good my Lord: In what place of all Luth. speeches, or writings did you ever find any such word, or syllable? wherein he laid the crime of unrighteousness upon God? Not so: but a man may gather no less by his assertion. And no marvel: if you be the expositor thereof yourself. For what other thing else doth the venomous spider suck out of the most sweet honnysuckles, and pleasant roses? but poison: But go to. Let us hear at the length this notable Collection: for Luther doth affirm that all things do proceed from out God's eternal predestination aswell when such as being Vessels of wrath are damned through their own default: as also, when such as are Vessels of mercy without any their desert are advanced to glory. This phrase of speech being not founded first by Luther, but long before his days preached by Paul, and confirmed by the full consent of the whole Scriptures: Osorius knitting and platting together many absurdities (which are both false and ill favouredly placed by the means of wrong misconceaving the said phrase of speech) is come at the last to conclude on this wise. That God of Necessity must be accounted unrighteous, 
Osori. pag. 162. 163.  as one that doth unjustly punish poor wretched miserable men for the evil deeds which they do not of their own accord: but whereunto they are forced through eternal coaction. But this conclusion is not Luther's: but framed by Osori. himself. And I think no man alive besides Osorius was ever able to forge so mad a conclusion: who if were as void of desire of frivolous cavilling, and slandering, as Luther is clear of this reproach, to condemn God to be an unrighteous God, he would never have patched up his papers with such frivolous libels and unsavoury Arguments, bewraying therein his notorious ignorance. But that the matter may appear more plainly, let us display and unfold his whole captious argumentation which he hath framed to entangle Luther withal, standing in arms as it were against him with a certain brood of ill favoured coupled propositions. And in this sort crawleth forth this slipper devise for the more part.  
If be determined by the sure and established decree of predestination, 
Osor. creeping Sophism.  what shall become of every thing: and that it can not be, but as he hath decreed what soever he hath decreed shall come to pass. Then is it necessary that all things must be bound and tied to an everlasting Necessity.  
If all things be brought to pass by an absolute Necessity: then must God be accounted the only author and works of all things, whether they be good or bad.  
If all things good or evil, be ordered by the guiding of God the Author thereof. Then remaineth nothing for man's free-will to put in execution.  
If this be granted: it followeth hereupon, that men when they rushed headlong into mischiefs, do not now commit wickedness of their own accord, but as it were tools and instruments of wickedness, plied thereunto by an others hand, and enforced with marvelous coaction.  
Which propositions being thus argued by Luther, thereensueth upon the same (being-layed together) this Necessary Conclusion. 
Conclusion.  That God doth deal unjustly if he will punish that in man, which himself willeth and determineth to be done.  

Answer. The nature of the Sorites explained. Generum. Specierum.  The Logicians that have described the form of a Sorites doth deny that this kind of arguing is of any substance, unless the parts of the true properties, and differences do accord and answer each other, with a necessary coupling together of the kinds and the forms, and that the proper effects be applied to the proper causes: Of all which there is not one so much observed in all this heap of words, and sentences, wherein if I might as lawfully utter some follishe skill, by creeping forward after the same sort, with foolish childish degrees of propositions: it would not be hard for me to conclude, out of gramting the freedom of man's will? That there were no Predestistation nor provident of God at all in heaven: which we proved before out of Augustine ● was once concluded upon by Cicero. First such as do affirm, that God is the chief and principal cause of all things, and do grant all things to be subject to his will, do not err, except Augustine do err, who discoursing upon the will of God. 
August. de Trinitat. Lib. 3.  The will of God (saith he) is the first and Sovereign cause of all forms and motions: for there is nothing done that issueth not fromout the secret and intelligible closet of the highest Emperor according to unspeakable justice: for where doth not the omnipotent wisdom of God work what it pleaseth him? which mightily stretcheth his power from one end of the world to the other, and ordereth all things most sweetly? Thus much Augustine. 
Necessity of coaction.  And yet this cause doth not therefore induce such a Necessity of coactione, as Osori. doth imagine, as that no freedom of will should remain in man, that he should do nothing of his own accord, that he should deserve nothing worthy of punishment: but should serve in steed of an Instrument (as it were) enforced through fatal coaction, & should be governed by an others power, that itself should bring nothing to pass, wherefore it ought to be punished. Now for as much as Luther's Assertion, doth maintain none of all these: what is become of that horrible accusation, wherein Luther is said to accuse God of unrighteousness?  
It is not agreeable with justice (saith he) that such as are only instruments of wickedness, 
Osori. pag. 163.  should be punished. But according to Luther's doctrine men in doing wickedly, seem nothing else then instruments of wickedness. Where find you this M. Doctor? where have you it? who ever besides Osorius spoke on this wise either waking or sleéping? sometime God's providence doth use the service of man to punish evil doers. Even so did God avenge him upon the sins of own people, by the Babilonianes. Again to take vengeance of the Assirianes, was Cirus the Duke of Persia raised up. So did God use also the malice of the jews, to finish the work of our redemption: for unless that Natione had conspired against the son of God, we had not been redeémed. And what is the devil himself, but the Rod of correction in the hand of God? and as it were an Instrument of vengeance, ordained to punish the outrages of evil doers? yet doth it not therefore follow, that devils and wicked persons, when they are called Instruments of God's wrath: are nothing else but Instruments, as though they were forced only, and themselves did nothing at all, and as though by doing nothing, themselves deserved no wrath. For neither do we so imagine men to be like unto stones (as I have said before) as though we left unto them no ability in action: 
No man sinneth, but by his own will. Without the will of God. And contrary to the will of God.  even as the mind of man, unless it be aided, can of itself do nothing but sin: so doth no man sin at any time, but by his own voluntary motion: which sin albeit he doth not commit without the will of God, yet because he doth commit it contrary to the will, and commandment of God, he is not acquired of his fault. As when a murderer killeth men, albeit he seem after a certain manner to exe●uute the will of God, yet because he doth not the deed only being of the mind simply to serve his God, but rather to follow the rage of his malice, therefore is he neither excusable: as being not faulty: nor is God to be accused for unrighteous, because he executeth his wrath.  
Wherefore it is false and slanderous which Osorius doth conclude upon the Assertion of Predestination. For he concluded two absurdities chief, but with a far more gross absurdity The first. 
Two absurdities in Osorius.  That God is the cause of destruction and reprobation. The second That they which offend are punished unworthily. Both which are unmeasurably vain: For albeit the decree of God be the first and sovereign cause in all actiones, by the which all other second, and inferior causes are governed: and although there is condemnation to the Reprobates, without the same decree: Yet nevertheless this same condemnation is both adjudged righteous: and floweth also from their own will properly, & not properly from the decree of God. For many things be done against the will of God, by a certain wonderful and unspeakable manner (as I have said) which come not pass notwithstanding, 
August. de Lib. Arbitr. & Grat. Cap. 20. & 21.  without his will. He ruleth over the minds of men (as Augustine reporteth) and worketh in their hearts to incline their will whither him listeth, either unto good things for his great mercies sake, either to evil things according to their deservings, after the proportion of his own judgement, sometimes manifest, sometimes secret, but always most just and righteous: bringing to pass by a certain marvelous operation of his own power, 
August. de Praedestin. Sanct. Lib. 1. Cap. 16.  that in the things which men do against the will of God, it cannot be, but that the will of God must needs be fulfilled.  
Therefore the will of God (as you see) is the first and sovereign cause of all causes, and motiones: which nevertheless must be so understanded, that this first cause respect properly nothing, but the last end. Now this end is the glory of God, and the most excellent commendation of his justice, and mercy. In the mean time the other middle ends do depend upon their own middle, and proper causes, and are referred unto the same. Whereby it cometh to pass, that betwixt God's decree, and the condemnation of the Reprobate, many causes of condemnation do come between, to wit: Infidelity: the Inheritable corruption of Nature defiled: and whatsoever fruits spring thereof. Now the proper efficient cause of this Infidelity, and natural corruption, is man's will, not God's predestination: which corruption and Infidelity notwithstanding are so governed by God's decree so subject there unto, that although they be not executed by the decree of God, yet chance they not at any time, 
August. de Civita. Dei. Lib. 12. Cap. 6. 7. 8.  besides his decree, nor without his decree: whereof God (as Augustine saith) is not the cause efficient, but the cause deficient.  
Now therefore where is that fatal and everlasting Necessity (Osorius) which (as you say) doth thrust men maugre their heads by violent coaction without any their own will into all kind of wickedness? 
Osori. pag. 163.  where are the undescrued punishmendes of oftendours? where is the overthrow of the common weal? where is that heinous accusation of the unrighteousness of God? And where are now those Protagoristes and Diagoristes, and men far more wicked than any of those, of whom you preach so much? what answer shall I frame to this your malapere and currish slandering, O some of jemini? 
2. King. 16.  If God have commanded you to lie so shamelessly without controlment, and to backbite virtuous personages in this sort, what remaineth for them, but that they patiently endure this general grief of the godly? and recomfort themselves by the example of David? If peradventure the Lord will behold their affliction; and will render unto them good things for this cursed slander. In the mean space: this one thing delighteth not a little, that whereas his fellow doth counterfeit and lie in all things, yet he doth the same so openly, that no man can choose but laugh at him: and withal so Impudently, that every man may detest hynm: and again so blockishly, that every man may despise, and deride him for it. Whereby it cometh to pass that he doth not so much prejudice to Luther, by evil speaking, as he doth bewray his own ignorance to the world, by worse proving his false and forged lies: seeing he hath neither seemed to have learned any thing of the truth as yet, nor proved those lies which he hath forged, nor ever shallbe able to prove any of them. Go to, and what gain (think ye) have you made by these your slanders and lies? when as ye accuse Luther amongst the number of Atheists. Diagoristes & Protagoristes? and far more wicked also then any of these? as one that doth condemn God of unrighteousness: affirmeth him to be the Author of evil, despoileth man of judgement & reason, bringeth in fatal Necessity (excluding all action and operation of Will) compelleth men to do wickedly against their wills: teacheth that men may freely be evil, and go unpunished, covereth their naughtiness with an excuse: These and other unspeakable treacheries when ye lay to Luther's charge, do ye believe that ye shall make any man give credit to your talk? And do ye not think, that some one or other will rise up upon the sudden, which by reading Luther's books, will espy this your manifest falsehood in lying? Let every man that will peruse Luther's writings, over and over, which he hath left behind him as pledges, and testimonies of his faith: who hath ever judged or written more honourably of God's justice? who hath ever with more vehemency, reproved man's unrighteousness? or condemned it more sharply? so far is he of from shadowing the wickedness of naughtipackes, with a cloud of excuse. And where then hath this man affirmed, that God is the Author of evil? Or where doth he tie men to a Necessity of sinning? such a Necessity especially as Osori. dreameth of? This doth he affirm, That Nature being left destitute of grace, cannot but sin of very Necessity: which Necessity notwithstanding proceedeth from no where else, then from will itself being corrupted. But Osori. doth so snatch, and wrest this sentence into a cavillation, as though Luther did bring in such a Necessity, as should leave no freedom to man at all: moreover such a Necessity as should so abolish all liberty, as though will could undertake nothing at all of his own voluntary choice: but should be forced, and whirled (as it were) to all things through coaction and constraint: Such indifferency useth Osorius here both to make an open lie himself, and to charge Luther with a lie also. In the first whereof the vain error of Osorius is easily espied, & in the second his unshamefast impudence discovereth itself. Now to make the same appear more evidently, it will not be impertinent in this place to make a short collection of all the sentences and arguments of each party, touching the whole cause of free-will and Predestination: which being compiled into certain brief places, it will not be amiss likewise to expound the same: That by this means the Reader may more easily conceive, and more substantially discern betwixt the doctrine of each party, aswell of them that are of Luther's opinion, as also of them that hang upon the Pope's sleeve: what is truth, and what is false: and how slanderous a tongue Osorius hath: what soever therefore hath been taught by Luther, Melancthon, Bucer, Caluine and other divines of sound judgement of free-will and Predestination, are to be reduced for the most part into this brief.    

¶ A Breviate of all Luther's doctrine of Free-will and Predestination gathered out of his books: And withal the contrary Arguments of the adversaries and the solution of the same.  
FIrst as concerning man's corrupt nature thus they teach. That man is so wholly and altogether defiled, that he is not able of himself, or of any part of himself, to attain unto God. But they deny not but man may come to GOD, by the help of Grace.  
2. That it is not in man's power to prepare himself to receive grace, but all man's conversion to be the gift of God, in the whole and of every part.  
3. That the Grace of God is not so offered, as that it resteth in our choice afterwards to take, or refuse.  
4. That the grace of God is not so given, nor to thus endonely, that by his aid only it should help our weakness, as though there were otherwise somewhat within us: but that the work and benefit hereof is his own: that our stony hearts may be converted into fleshly hearts: that our wills be not bettered, but wholly renewed: That being regenerated in hearts and minds first, we may will that, which we ought to will.  
5. That mankind having lost that freedom, which he received in his first creation, fell into miserable bondage: And they deny, that man being in this servile estate, is endued with any free ability to do good, or evil, as that he may apply himself to whether part him listeth. And here they expound freedom to be that, which is opposite to bondage.  
6. Touching the effectual operation of God's grace: thus they do affirm: that our will is not so raised up by the conduct thereof, that it may be able of itself if it will: but that it is renewed and drawn, so that it must follow of necessity, neither that it can be able otherwise, but to will.  
7. They deny that in perseverance, man worketh together with God, as that of his own power, it may obey the guiding of God: moreover in rendering reward, they deny that the latter grace is given to every man in steed of recompense, as though by well using the first grace, man had deserved the last grace.  
8. That man can do nothing at all, especially in the things which appertain unto God, but so much as God himself vousafeth to give. And that God doth give nothing according to his good pleasure, but the same is altogether free, without all respect of any man's deservings. Finally that God doth give nothing of set purpose; but that he pursueth his own work to an end, in a certain perpetual order and course.  
9 That man doth not so work together with God, as bringing or adding any thing of his own, but doth work by measure only in spiritual things, by how much he is forced by the cause agent. So doth the mind see, but being enlightened: judgement doth discern, and choose, but guided by the direction of the holy Ghost. The will is obedient, but being first regenerated. The heart is willing: but being renewed, man doth endeavour, doth will and doth bring to pass, but according to the measure that he hath received.  
10. Moreover where as it is declared, that man hath a will aswell in good things as in evil things, then if question be moved what kind of thing will is of itself, they do answer with Augustine. That will is always naturally evil, that of itself it can do nothing, but frowardly bend itself against the justice of God: and that it is made good through grace only, and so made good, that it may then of necessity love and follow righteousness which it abhorred before.  
11. They do confess with Augustine, that men when they sin do never sin, but of their own accord and by the proper motion of will: and that they do vainly that do post over the fault thereof to any others but to themselves.  
12. Again when they are directed to good things by the Spirit of God, yet that their will is not excluded here: for as much as even this is the very grace of God, namely, that their will is inclined to desire good.  
13. That even from the first creation, nature is so weakened, that sin must clean thereunto of very Necessity. Which Necessity nevertheless proceedeth not from God, nor from nature simply, neither from any destiny, nor yet any foreign coaction, but from the corruption of nature, and from every man's proper and peculiar inclination, and is to be ascribed thereunto: to which inclination is annexed unavoidable Necessity of sinning, as Augustine recordeth.  
14. Luther Caluine, and the others, when they seem to take away free-will: the same is so to be construed, as that they do not wholly take the same away, but in that sense only, in the which that adversaries do establish the same: That is to say, wherewith they do establish merit and prevention in free-will.  
15. Last of all whereas the whole difficulty of this controversy doth consist in three words chief, to wit: Will, Freedom and Necessity. 
Will. Freedom. Necessity.  Our divines do distinguish the same after this manner.  
The will of God is taken ij. manner of ways: sometimes for his secret counsel, wherewith all things are necessarily 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 sometime taken for that, which God approveth, and maketh acceptable unto himself: And in this sense, we do see many things done, now and then, contrary to his will discovered in the scriptures. And therefore according to his will, God is said, that he willeth all men, to be saved, whereas yet not all, nay rather but a very few are saved.  

Freedom taken two manner of ways.  16. Freedom also, which is peculiar to man, is discerned by two manner of ways: either as it is set opposite to bondage: and this Freedom Luther doth utterly deny, as he may well do: or as it is set contrary to coaction, or fatal necessity. And this Freedom Luther never gainsaid: For as much as there is no will, which can endeavour any thing against her will, or the thing which she will not, or which will may sin at any time except she will herself.  

Necessity taken two manner of ways.  17. Likewise Necessity is to be taken two manner of ways, the one of certainty, and unchangeablness: as hath been declared before, which Osorius can not deny. The other of violent coaction, which doth offer force unto will: And the same is imputed to Luther falsely.  
18. But now, that former Necessity (which is called unchangeable) albeit it take her beginning from the cause of God's Predestination: yet this Predestination doth not cast such a Necessity upon things, which may remove free-will, no more doth it take away the justice of God, wherewith he doth render to every one according to his works. These things being thus set down, and duly considered, it shallbe an easy matter, not only to withstand the cavillations and subtleties of Osorius, but to confound the residue of the Sophistical brabbles of all other adversaries also, wherewith they practise busily enough (but all in vain) to oppress Luther's cause: weaving their Cobbwebbes (as I may term them) for the more part after this manner hereafter following.   

¶ The Arguments of the adversaries against the foresaid Assertions propounded and confuted.  
If our actions be first determined and decreed upon: 
Argument.  two inconveniences do ensue upon this Assertion .1. that the Freedom of man's will must utterly perish .2. that men shall be constrained by Necessity, as if they were bound in bonds. etc.  
There are so many, 
Answer.  & so manifest testimonies in the Scriptures, concerning the truth of Predestination, and the foreknowledge of things to come, that they can by no means be denied. As to the Objection of inconveniences, it is untrue. For the freedom of man's will doth not so perish, but that men do always choose the thing, that they will of their own accord and willingly. Then also neither is any such Necessity laid upon any man, which by force of coaction may drive him to do that, which he would not. Moreover although it rest not in our freedom, that we may be chosen, or forsaken: it followeth not therefore, that we have no freedom to any other things. This is therefore a captious Argument, falsely concluding, 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 conceive the things that are of God.  
Ergo, The force of man's wit doth conceive nothing at all in any matter whatsoever.  
Osorius maketh Luther worse than Diagoras: 
another objection of the adversaries.  and Pighius maketh him worse than the Manichees. Pighius Argument is framed in this manner. The Manichees, because they would ascribe wickedness to God, did imagine two beginnings: Luther ascribing wickedness and mischievousnes to God, maketh us like unto a Saw, whom God doth draw, and drive forth and back, whether him listeth.  
Manichee did appoint two natures in man, 
Answer.  th'one good, the other evil: whereof that one could not sin, this other could not do well. Luther doth neither affirm two natures in man, neither doth so condemn the same nature of man, wholly of itself: but as it is corrupted after the fall, he doth affirm, that of Necessity and always it doth resist God's Spirit, yea even in the very Saints themselves, being even from their very childdhoode inclined to evil. Then, that wicked men are as Saws in the hand of God, not only Luther, but Esay also doth confess. And again, whereas he saith, that the remnant of flesh (even in the holy ones) is like a wild savage Tiger, ever resisting against the Spirit, and whereas also he doth convince the whole fleshly judgement of man of faultynes natural, 
Aug. in johan. Tomi. 49.  he differeth herein nothing at all. From Paul and Augustine, Augustine writing upon john. Let no man flatter himself (saith he) of himself he is a Sathan● Let man therefore take away Sin: that is his own: and leave righteousness unto God. etc.  

Osor. object  Osorius is not so blokishe as to make Luther equal with Diagoras, but much more wicked. And why so?  
He adjudgeth is to be more tolerable to think there is no God at all, them to conceive that God is wicked and unrighteous.  

Osorius. pag 163.  But Luther doth conceive him both wicked and unrighteous.  
Ergo, etc.  
Undoughtedly a very heinous fact, yea more than diagorical, If so be that any man either were ever so detestably abominable, as to be able to conceive any such thing of God. But from whence shall this mild & charitable allegation of this most courteous Prelate appear at the length unto us to be truly vouched against Luther? For soothe unless I be deceived, as the man is not altogether blockish, he will coin us, this evident demonstration out of the bottom of his own brains.  

Osorius argument leading to inconvenience.  Whosoever doth impute the fault to an other of the thing he can not avoid: doth unrighteously.  
Sin is a thing in man that can not be avoided, as Luther doth say.  
Ergo, God imputing Sin unto man after Luther's doctrine is unjust.  

Answer.  The Mayor proposition is true in those persons, which were not themselves the cause of the things, which they could not avoid. But man now through his own will hath thrown him self into that Necessity of Sinning, which he is not able to overcome. Whereupon the fault of the trespass that he committeth, is justly imputed unto himself, nor can he notwithstanding choose, but do the thing that is committed. And so by this reason, the Mayor is false. Moreover as touching the Minor. Two things are to be considered in Sin, as it is taken to be the punishment of Sin, cleaving fast unto us. The Act and the Imputation: For although the Act he not taken away altogether through the corruption of nature: Yet through Christ the Imputation of the Sin is take away. Therefore if a man can not be free from Sinning. Let him obtain a remedy for sin in Christ, in whom Sin, though be unavoidable in this weak nature, yet can not be hurtful at all, because it is not imputed: Whereupon Augustine very fitly. 
Augustine de perfect. justicia.  Sin (saith he) may be avoided: not when the proud will is advanced, but when the humble and meek will is helped. And the same is helped in them, which call earnestly by prayer, which do believe, and which are called according to God's purpose.  
He is in vain commanded to make choice, 
Argument.  who hath no power to apply himself to the thing which he doth choose. But we are commanded to choose both life and death, aswell good as evil.  
Ergo, We have ability in us to apply ourselves aswell unto life as unto death, aswell unto evil as unto good.  
These things are alleged, like as if there were any man that did utterly drive away will, 
Answer.  or ability of freé choice from men. We do confess that man hath a free, not a coacted power to choose good or evil. For we do choose both, not through any coaction at all, but of our own voluntary will, albeit our choice is not all alike in both: for we make choice of the things that appertain unto Salvation after one sort: and of the things that are wicked after an other sort: For wicked things, and things that are not godly, every man greédyly catcheth after, & of himself is greédyly carried thereunto: yet so nevertheless of himself, as of his own nature he can not otherwise do: if he be not hoplen. But good & godly things no man can choose, through the natural inclination of free-will, unless he be thereunto assisted by the aid of the holy Ghost. This therefore that is read in the Scriptures: 
Deut. 30.  God left man to the power of his own counsel: he set before man's face life and death, good and evil, advising him to choose life. etc. Is a true saying, but with this restraint always annexed: that of himself he was able to rush into all evil, and being aided by the holy Ghost, he might be able to do well: on the other side: not being helped, that he is neither of ability to do any thing acceptable to God well, nor could choose by any means, but work the thing that was displeasant unto God.  

another objection of the Aduer.  If man be not the thing, that he can not be, of his own power and will, but be compelled of Necessity 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 Answer is out of Augustine. 
Answer. August. de perfect. justiciae.  Nay rather it is therefore the fault of the man, that he is not without Sin, because it came to pass by man's will only, that he should come to such a Necessity, which could not be countervailed up the only will of man.  

another objection of the Aduer.  If to Sin be natural not voluntary, than either is it not sin now, or surely not to be imputed.  
But if sin be voluntary and not natural nor of Necessity: then in respect that it is voluntary, it is avoydeable by will, that it need not cleave unto us of very Necessity.  

August. de perfect justiciae.  Augustine doth Answer: God created Nature at the first pure and sounde● which may not be accused, as if it were the cause of sin. But afterwards man's own will did defile this good nature, which being now corrupted conceiveth Sin, which neither can be healed without the grace of God. Moreover touching the thing that is done by will voluntaryly, it can not be denied but that the same will may be changed: and so the will being changed, the thing also that was done voluntaryly may be altered. But whereas it is said, that will may be changed by will itself, this savoureth surely of a wonderful arrogancy. 
Gal. 5.  For as much as the flesh willeth against the Spirit, and the Spirit against the flesh (as the Apostle himself witnesseth.) And these two are at wars against each other, so that ye may not do the things that ye would. Gallat. 5.  
Either a man may be without Sin, 
another objection.  or he can not be without sin. If he can not, what reason is it, that Sin that can not be but present, should be imputed? If he may be without Sin, how is will then bound by Necessity, which might have eschewed the thing that was committed?  
And to this also Augustine maketh Answer: That a man may in deed be without Sin if God do help him, we do not deny: but this reason proveth not, that there is any man without Sin, that is not helped, neither do we agree thereunto. But when a man may be without sin, and by whom, that is the thing 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, forgive us our sins? If man can of himself be without sin. Ergo, Christ died in vain. etc. But Osorius underproppeth his free-will here, with this crouch in coupling the grace of God with it, disputing on this wise.  
By the assistance of God's Grace nature may subdue sin.. 
Osorius argument.   
The grace of God doth assist them that be his own.  
Ergo, In the things appertaining to God all Necessity of Sinning is quite excluded.  
Lest Osor. may not seem to differre nothing at all from the Pelagians: 
Answer.  he doth uphold the cause of free-will with an addition of Grace. And yet for all this, he doth not so catch the thing that he gapeth for, but that a Necessity of sinning shall always be resiant, even in the holy ones of God: Grace assisting (saith he) Nature may exclude sin. If he mean the perfect assistance of grace, by the wh all infirmity of nature is taken away, the Maior is true, but that Minor is false. For to confess, as truth is, the riches of God's graces to be wonderful, and his blessings, which God poureth into his Elect to be magnificent, yet this Grace of God doth not make any man of such a singular perfection in this world, but that the best of us all many times offend in many things: and do pray daily, that our trespasses may be forgiven. The grace of God, indeed doth help our infirmities, that they may be lessened and pardonable, but to be clean cut away, that I do utterly deny: it doth indeed help out infirmities, yet leaveth it us nevertheless in our infirmities, that he may always help us. How plentifully the Grace of Christ was powered upon his holy Apostles, no man is ignorant: which Grace notwithstanding did not make perfect their strength, to the full measure: but the same grace rather was made perfect, through their infirmity In part (faith S. Paul) we do know and in part we do perceive, 
2. Cor. 12.  But when that is come which is perfect, then shall that which is unperfect be abolished. For now we behold as by a glass in a dark riddle, but then shall we see face unto face: now do I know in part, but then shall I know as I am known. 
1. Cor. 13.  And therefore to answer at one word. If Osorius do mean that assistance of God's Grace, which may make absolute and perfect obedience in this life: Augustine will immediately deny the same: who discoursing upon the first commandment, 
Aug. de spiritu. & ●itte●a. Cap. 36.  whereby we are commanded to love God withal our heart, and our neighbour as ourself. We shall fulfil that commandment (saith August.) when we shall see face to face: And immediately after: And therefore the the man hath profited much in this life, in that righteousness which ought to be accomplished, who doth know by profiting, how far he is distant from the full perfection of true righteousness. Lastly whereas it is argued from the power of God's grace: that sufficeth not to exclude Necessity of sinning, for it may come to pass through Grace, and the absolute power of God, that a man may not sin at all, And that the fire may not burn also. And it might have come to pass likewise, That the punishment of the whole corrupted mass in Adames loins, should not have been derived into the posterity, if it had so pleased God. Yet are not all things done, that may be done: unless the decreed Will of God do join together with his power. Not unlike unto this, is the very argument of Celestius the Pelagian against Augustine.  

The Argument of Celestine the Pelag. against Augustine.  If God Will, it may come to pass that man may not sin in words nor in thought.  
But Gods will is that no man should sin  
Ergo, Nothing withstandeth but that man may not sin in words nor in thought.  

The Answer out of Augustine.  The form of this argument should rather have been framed on this wise. If God Will and do minister help withal, it may come to pass that man shall not sin at all, but God willeth, & helpeth withal that a man shall not sin at all in word nor in thought Ergo etc. I do answer with Augustine, unto the Minor. That it is true indeed, that God willeth and helpeth against the force of sin: I do add over and beside, that no man is helped but he that willeth, and worketh somewhat himself 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 upon him, such as believe in the Son, such as are called after the purpose of his Will: and such as whose will is s●irred up to this end, to crave earnestly for assistance. Because whom he hath foreknown, them hath he also predestinate to be made like unto the Image of the Sons of God. etc. 
Rom. 8.  Furthermore it must be considered, by what means he doth help: not to the end that no more dregs of sin should from thenceforth cleave fast in the flesh, but to the end that sin should not reign in the mortal bodies of them whom himself hath sanctified through Grace.  
What thing so ever God will have to be done, must of Necessity be done. 
another Argument.   
God will have all men to be saved.  
Ergo, It is of Necessity that all men shallbe saved.  
I do answer unto the Mayor all things that God will have done, 
Answer.  must be done of Necessity, so that God yield his help also together with his will, that they may be brought to pass. Then I thus annswere to the Minor. That it is true that God would have all men to be saved, with this addition annexed, All to wit: All that believe in the Son. For without the Mediator, he will have no man saved. But now sithence it is not given to all men to have faith: nor that all men do repair to Christ, for help. The fault hereof is their own unbeleéuingnes, not the will of God. But some of Osorius pupils will urge again.  
Forasmuch as faith is the gift of God, 
Osori. Objection pag. 159.  and his will that all should be saved, is an universal promise: and that the greatness of his mercy is prepared ready, and set forth to all indifferently: why then is not given to all indifferently to have faith? is it because God will not give it? but so should he seem an unrighteous distributour, and so should he offend in justice distributive: Or is it because men will not embrace the kingdom of GOD? But this doth argue that men may take holdfast of the gift of faith, if they will. And how then is the power of free-will suppressed?  

Answer.  I do answer first out of the scriptures, than out of August. And they believed as many as were foreordeyned to life everlasting Acts 13. 
Acts. 13. August. in his book of Questions to Simplici. the second Quest.  Augustine. Two things are to be holden to be resiant always in God. That there is no unrighteousness with God: and likewise, it must be firmly believed, that God hath mercy on whom he will have mercy, and on whom he will not have mercy. them he hardeneth. That is to say: on whom he listeth he will not take mercy: whereupon whether he geave any thing, or require that is dew unto him: neither he of whom he requireth it, can well complain of his unjust dealing: nor he to whom he giveth, aught to be over proud and boast of his gifts: for the one neither rendereth any more than is due, and the other hath nothing but that which he hath received,  

An Objection.  If God had commanded us to do the things that himself saw were impossible for us to do, he might seem worthily to be accused of unrighteousness.  

Answer.  This objection were perhaps to some purpose, unless the scriptures had provided a treacle for this malady: namely, Faith, in his Son: in whom when we do believe, endeavouring in the mean while as much as lieth in us, we do then fulfil the whole Law of works: That is to say: we do attain full & absolute righteousness, as well as if we had fulfilled the whole, being endued wi●h righteousness now, albeit not properly our own, yet enjoying him notwithstanding which of God was made our righteousness, by Faith: Whereupon Luther in his book of Christian liberty hath written very excellently. 
Luther in his Christian liberty.  That which is impossible for thee to bring to pass in the whole works of the Law (saith he) which are in number many, thou shalt easily accomplish with small labour. Namely, by Faith. Because God the Father hath placed all things in Faith, so that whosoever is endued with this Faith, may possess all things: and he that is void of this Faith, may possess nothing at all. After this manner the promises of God do give that which the commandments do exact, & they do finish that, which the law commandeth: so that now he only, & alone is he, that may command, and he only and alone is he, that may bring to pass. etc.  
To what end are ordinances to live well prescribed? 
The Argument. Ex Diatreba.  why are threatenings added to the stiff-necked and rebellious, if men were not able to live well? why is a freedom of choice set out unto us, to enter into whether way we will, if we can not be able to hold the right way? who is so mad to command a blind man to keep the right path? or who will command that man that is so fast bound as being unable to move his arm, but unto the left side, to reach him a a thing on the right side, which is not possible for him to do?  
Augustine will answer. 
Answer out of Augustine.  That which man is not able to attain to by nature, unto the same may he yet attain by grace: he doth mean there, of living commendably, not of living perfectly: which was never as yet granted to any one person in this life (no though he were aided by grace) but to jesus Christ alone. But ye will demand again, to what end then was the law published? and natural choice set out unto us, if that choice be not free to make choice of these things, that are set forth to our Election? I do answer. That this complaint of Nature, might be not altogether impertinent, if he that gave the laws had created the same Nature, such, as we have at this present. But now whereas he did at the beginning create Nature, upright, and unspotted: God according to the self same Nature, did publish his law unto men, which should be holy and undefiled. Neither could he do otherwise: whose commandments 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 neither will nor command any thing, but that which is most righteous) but we ourselves, and our first parents (Authors of this disobedience) and the Devil the counsellor are to be blamed therefore. God can not be unlike himself. If we become unlike to ourselves, whose fault is it? ours? or his? Furthermore touching the objection of the blind, and the man that was bound, hereunto I do answer: That the similitude is not in all respects correspondent, for this cause. For if God had blinded man at the first, or had chained him fast with such Roopes of Necessity, and afterwards had commanded him, whom he made blind, to keep the right path, or him whom he had first bound fast, to reach afterwards over to the right hand: this were perhaps not altogether from the purpose, that is cavilled: but now for as much as the cause of this blindness was procured by man himself, and not sent by God: he is not to be blamed that giveth necessary counsel (to speak as Augustine doth) but he that hath entangled himself into such a Necessity, out of the which he can by no means untwine himself again.  

Objection out of Pighius and others.  A righteous and wise Law giver doth never proclaim such Statutes, the performance whereof will exceed the ability and capacity of his subjects.  
God is the most righteous and most wise Law giver.  
Ergo, God in publishing his law did prescribe nothing beyond the capacity and ability of his own Creatures.  

Answer.  I do answer unto the Mayor, two manner of ways. First: That the same is true indeed, in those laws which were established of the lawgiver, to this only end, that the subjects should exactly perform the same. But albeit GOD did desire this thing chief, that all men should precisely and thoroughly observe his Ordinances, yet besides this consideration, there are many other ends and causes. 
The use & end of the law.  1. That the judgement and wrath of God against Sin should be made manifest. 2. That we might be more easily brought to the acknowledgement of our Sins and weakness. 3. Thirdly, that understanding our weakness the more we feel ourselves more heavyly oppressed with this burden, the more sharply we should be provoked (as with the Schoolmasters rod) to flee unto Christ, who is the end of the law. 4. That by this Schooling, as it were, we may learn what way we ought to take, that if it be not given us at the least to attain the full, and absolute obedience of the law, yet that beginning to be obedient, we may profit as much as we may.  
Secundaryly we do confess, that the Mayor is true in respect of those laws, for the due observation of the which, there is no cause to the contrary, either by the lawgiver, or in nature itself, but such as appeareth rather in the Subjects: Whose only fault, and disorderous licentiousness procureth the breach thereof. As for example. If a Prince do send forth an Ambassador in all respects whole, sound, and well instructed, to whom afterwards he giveth in commandment to put some matter in execution, which he might very easily bring to pass unless through his own default, and disorder he made himself lame, halt, or unable to execute the commandment of his Prince. Now, if this Ambassador for want of health, and strength become unable to execute his Embassy, ought the Prince to be blamed for it? or the Ambassador rather, who by his own folly hath disabled himself? And that is it that Augustine doth seem to imply in his book De perfectione justit. 
August. de perfect. justit.  Nay rather for this cause (saith he) the man is blameworthy, that he can not perfittly do his duty, nor live without Sin: because by man's own will it came to pass, that he should be driven to that Necessity, which could not afterwards be shaken of again by man's will alone.  
Thirdly here is to be noted, that there be four manner of means or ways to observe the law. 1. Either by the force of our own strength: and by this means the greatness of our strength is overcome by the law. 2. Or by the help of some other: And so nothing withstandeth, but that we may fulfil the commandments of the law. 3. Or by the operation of the holy Ghost in us, to make us to live godly. 4. Or by Imputation through faith in the Mediator, who freely forgiveth our imperfection, and justifieth the Sinner and wicked also.  
All sin is voluntary. 
Objection.   
Ergo, No man sinneth of Necessity.  
Here must be a distinction added in these words Will and Necessity. 
Answer.  If Necessity be taken in this place for coaction, then is the consequent true: but if it be taken for every unchaungeablenesse, which of itself can not be otherwise altered, then is the Argument faulty. Moreover in the Antecedent. If the word Will be taken for a sound Will & able enough of itself, such as was in the first creation of nature, the consequent were not amiss, and was true indeed in Adam. But if we take it for that Will, which is in us now defiled, and full of corruption, the Argument concludeth no Necessity at all, no more than if a man should argue on this wise.  
Every man by nature is two footed.  
Ergo, Every man may go.  
If Nature here be meant for sound, the Argument is good: but if it have relation to one sick of the palsy, or to a maimed man, or one that is bound with ropes, being fallen in the hands of thieves: yourself will deny the Argument. And why so? not because man is not two footed by nature (if ye regard his first creation) but because this nature is wounded through the disobedience of our first parents, and maimed altogether: so that now either we have no feét● at all, or they be not sound surely: or if they be hole and sound, they are not at liberty to tread on the ground, but fast bound by thieves, and are holden, captivate under Sin: so that either we be not able to go at all, or at least less able to tread the right track that we ought to do, unless the holy Samaritane come, and let louse our bands, namely: the assisting Grace of Christ jesus, of that which Augustine speaketh very notably. 
August. in his 107. Epistle unto Vitalis.  If we will maintain free-will (saith he) lot us not gainsay that, from whence will taketh her Freedom: for he that denieth Grace, whereby it is made free, either to eschew evil or to do good, is willing to continue still in bondage. etc. And therefore when we debate or dispute of Will: the question must not be referred to nature itself, but rather to the corruption of nature.  

The Papists Argument.  There is no Necessity of sinning where will hath a freedom to do.  
All men are endued with a free-will to do.  
Ergo, There is no Necessity of sinning in men.  

Answer.  Where freedom of Will is, there is no Necessity of Sinning, this proposition is false. For there is not such a repugnauncie betwixt Will and Necessity: 
Will and Necessity are not contraries.  whosoever sinneth freely, the same also sinneth voluntaryly. No man is enforced to Sin, but is drawn to wickedness by the enticements of his own will, and not by any foreign constraint. Chrisostome: 
Chrisost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He that draweth, draweth him that is willing. Wherefore if our own will do carry us headlong to Sin, let us not Impute it to Necessity, but to lust.  
And therefore to make a distinction of these things (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 time in Will. When Will enlightened by the inspiration of the holy Ghost, doth earnestly covet after everlasting life: this it doth of Necessity indeed, yet neither unwillyngly, nor constrained thereunto: for it can not come to pass by any means, that will may be any time enforced to will that, which it will not. Nay rather Augustine is of this opinion, that it standeth as much against the conveniency of reason, for man to will the thing that he will not, as if a man would contend, that any thing could be hot without heat.  
And yet that Necessity in the mean time wherewith wicked men are said to Sin, is not so absolute, and unavoidable, as that they can not choose but continue in their wickedness. For assoon as the holy Ghost, 
Voluntary and Necessary how they agree and are contrary each to others.  and the grace of Christ preventeth them, that chain of that Necessity is forthwith broken in pieces. And therefore Augustine doth say, that it proceedeth of nature to be able to have faith, hope and charity, but to have them indeed cometh utterly of Grace. For that power and ability is not put in execution, unless Grace be given from above. And thus far forth Augustine did agree with Pelagius, that to be able, cometh of nature: but Augustine addeth withal, that Pelagius would not agree unto. That to will well and to live well, must be ascribed only to grace.  
Nothing ought to be accounted for sin, which doth not depend upon the free choice of man. 
Objection.   
This is true, 
Answer.  if it be taken of that kind of Sin, that is called the punishment of sin. For otherwise Original sin is neither voluntary, nor undertaken of any choice.  
If you be willing and be obedient, 
An Argument out of Esay.  ye shall eat the fat of the earth.  
But if you will not, nor will be obedient, the sword shall devour you, for the mouth of the Lord hath spoken it.  
Ergo, It is in man's power both to will, and not to will.  
Augustine. 
August. de perfect. justit.  The whole law is full of such conditions. And these Commandments were given to suppress the pride of Arrogant persons by way of sufferance, under a colour, until the seed should come that was promised. 
Answer.  That is to say. That men should be tied to the commandments which otherwise presumed proudly before of their own strength, In the accomplishing of the which man fainting, and made to quail in his own conceit, he should be forced to flee, to the deliverer and Saviour. And so being terrified by the rigour of the Law, should by the same Law, as by a schoolmaster be conducted to faith, and to grace. etc. This much Augustine.  

Osori. Argument.  Sin is either of Will or of Necessity: if it be of Necessity: then doth Osorius deny it to be sin, if it be of Will: then may it be avoydeable.  
Augustine maketh answer. That sin is not of Nature simply, but of Nature corrupted, and of will depraved: whereupon ensueth unavoidable Necessity to dwell in sin until a Release be sealed, and delivered from the Grace of GOD through jesus Christ our Lord. And therefore that man may be acquitted of this Necessity, he is to be called upon, unto whom the Psalmist crieth out. Set me at liberty O Lord from my Necessities. etc.  

An argument for free-will.  God doth neither forbidden nor command any thing in vain.  
He should prohibit in vain, if the things that are contained in the Law might not be eschewed or fulfilled by us.  
Ergo, We be of power to accomplish or to eschew the things which God doth command or prohibit.  

Answer.  Augustine doth answer. The whole Law which is comprehended in these two commandments, in not coveting, and in loving: To do good, and to eschew evil, doth commmaund things that ought to be done in deed, and forbiddeth the contrary: nor so much because that we are of power and ability to accomplish the same of ourselves, but because when as man feeleth his own disability and weakness to perform them, he should not swell nor be puffed up with pride, but being wearied and faint in his travail, should seek for relief at Christ's hands: and so the law holding him in a covenable fear, should in stead of a schoolmaster lead to the love of Christ.  

another Argument.  God doth command nothing but that which is in our power to perform.  
God doth command spiritual things chief.  
Ergo, Things that be most spiritual are in our power.  

Answer.  The Mayor were true, if the will were sound, or such as was at the first, in the first man Adam, before the fall which was of power to enforce herself wholly to the keeping of the law, now since all the powers of the soul are weakened, and uneffectual altogether to do any good, we must seek for ability that may satisfy the law in heaven, and not in ourselves.  
If man were not of power to be obedient, 
Out of Osorius and Pighius.  God should instruct and exhort in vain.  
In vain I confess: if he should use none other means, but external precepts to lead to the true profiting in Godliness. 
Answer.  But as now, sithence he maketh his doctrine effectual through the inspiration of the holy Ghost, it is far of, that his dotrine should be fruitless.  
God commandeth nothing that is out of our power. 
Object. Answer.   
True it is, if you mean of that power, not which is engrafted in our natural corruption, but that power wh God doth give to his holy ones peculiarly from above.  
In the conuersione of a sinner God himself doth not by his own will convert him alone, 
Osorius reason,  but doth allure and exhort him, that he may convert himself: for in much lenity & patiented suffering, he doth not punish him, but granteth space & place of repentance. & provoking soliciting, & pricking him forward to repentance, useth many occasions exhortations, and corrections. And therefore it is our part to be converted, and to turn again, and his office to receive the sinner that returneth, and to quicken him.  
The collusion, 
Answer.  and fallax of this reason, is in the insufficient nombring of parts, or derived from the cause insufficient: for albeit God do work all these in the conversion of a sinner, yet doth he not use these external means only, but ministereth also in the mean space the motion of the heart withal, and the inspiration of a secret renovation.  
In the regeneration and conversion of man every of us have of ourselves sufficiently to be obedient to the calling. 
another objection of Osorius.   
It is in every man I confess: but not of every man, 
Answer.  but proceedeth from an other, who calleth inwardly before that man doth outwardly obey.  
The Tridentine Fathers do object that man may refuse to give his consent, and to reject grace when it is offered. 
An argument of the Tridentine council.   

Answer  That is true in deed, and to true: Neither doth any man Imagine that Grace is so thrust upon man in his conversion, as though he should be constrained to receive it, whether he would or no: which neither he can refuse, though he will. But this is the meaning hereof. That the holy ghost with his secret effectual operation, doth so enlighten the hearts of his elect that the Grace (which he granteth of his own liberality) shallbe received, that the will cannot choose but receive it, with an hearty desire and earnest willingness, yea most joyfully and gladly. But if it happen that grace be forsaken, that proceedeth from the corruption of our own flesh, and our natural faultiness naturally engrafted within us.  

Answer out of Aug. de corrept. & gratia.  Again, it is also in our power to give our consent.  
In us in deed, but not of ourselves as Augustine reporteth, who saith that grace doth not find good will in us, but doth make them to be good. etc. And in an other place. Who runneth to the Lord for Grace, but whose foot steps are directed thereunto by the Lord? And therefore to crave the assistance of Grace is the very beginning of Grace.  
God hath set before all men indifferently a ctrteine general grace and promise and a free desire of choice, 
Object.  that all men may conceive it that will.  

Answer.  We do not deny, that we have altogether a general grace of God, that calleth us to eternal salvation. But this must be confessed withal, that Grace to embrace the things whereunto we are called, is not granted to all in general without exception, but distributed by a certain peculiar Election, and Predestination of God to some: whereby it cometh to pass, that it is not in every man's power the will, to refuse, or take hold fast of this grace, so generally offered, but in their power, unto whom it is given, for to take or refuse Grace offered, is not in our own power. Otherwise what place were left for God's Election, before the foundation of the world were laid? If our will were a a rule of his Election, or the cause and beginning of our salvation. And therefore this their cavillation, that God doth receive them that will be received, and doth reject them, that will not be received, is untrue. It had been more agreeable with reason, to begin rather at the Grace of God, then at our own will, and it had been more convenient, to have said, that the Grace of God is granted us, to the end we may will those things, that he commandeth us: and that such as forsake it, are worthily rejected in deed: but in that, that they are forsaken cometh hereof, because they are not first helped, that they may be able to receive  
If all the work of our conuersione be in God only, 
Object.  & that our endeavour avail nothing thereunto, what remaineth then for us but that we must become no better than stocks and stones.  
There is none of us that affirmeth that men do nothing towards their conversion. 
Answer.  This is it that we do affirm, that men when they be converted, do consent to the word of God, do love, do wish and earnestly desire to be saved. But yet we do call these the effects, not the causes of mercy, who being now made the vessels of mercy, could nevertheless not have been able of themselves to bring to pass that they should have attained the first & primitive Election of God.  
August. saith that men are worthily cast away for sin.  
Ergo, 
An objection out of Aug, words.  On the contrary: if men are rejected for their sins why should they not aswell be predestinate for their good works.  
Augustine doth not mean here that reprobation that is contrary to predestination, 
Answer.  but under this reprobation, he doth understand the last end & effect of Reprobation, namely damnation. And in this sense it is true that men are damned for their sins, not forsaken: as they are neither predestinate for their good works.  
Luther and Caluine doth deny, that it is in man's power before grace received to seek and desire it: But Augustine affirmeth the contrary.  
Nay rather what is more common in Augustine's mouth then these speeches? 
Answer.  Couldst thou be converted unless thou were called? Did not he that called thee back again, bring to pass that thou shouldest be converted? And again do not presume upon thy conversion, for unless he had called the back again, thou couldst not have been converted. And in an other place. God doth not only make willing of the unwilling, but maketh also obedient of such as are stiff-necked and stubborn.  
The doctors of the popish faction, although deny not that nature is very much corrupted in original sin, 
The judgement of the adversaries touching original sin.  yet yield they not this much, that man can do nothing else but sin: Neither that any thing else is taken away from Nature, besides the supernatural gift only, whereby Nature might have been made more perfect, if it had not fallen. And therefore that Nature was beautified with those supernatural gifts, of the which she is now spoiled: the natural power and ability of will, remaining in her force notwithstanding.  
This is most untrue: whereas Nature and will itself, not by alteration of Substance, 
Answer.  but by access of sin and disposition, is so depraved and revolted from God, so weakened and spoiled through it own operation, as that it may be not converted, but by the only grace of God, having of herself no part in this work, but as far forth, as it is prevented by God: Whereupon Augustine doth witness. That will doth not go before, but is handmaid to well doing: Wherefore the same Nature and substance of will, remaineth still, not changed into a new shape by God's creation, but defiled with the corruption and filth of Nature. The same affections also do remain that were before (in respect of their substance) but in respect of their disposition, they be so putrefied and stinking, that nothing can be found in them now, that bringeth not with it some matter of filthiness.  
Who soever is helped, he doth work somewhat together with him that helpeth him, 
Object.  and suffereth not himself to be applied merely passively.  
Will being not renewed is helped of Grace.  
Ergo, free-will even since the first creation seemeth to bring much to pass, and not to be altogether applied passively.  
In the Mayor proposition should have been added, pierce by itself. 
Answer.  For what soever worketh by itself, having the help of an other, is not altogether plied passively: but with this exception, the Minor must be denied, for freedom of choice, when as itself never preventeth grace following her, but is altogether helped of Grace going before, (according to the testimony of Augustine) what can it bring to pass at all of itself? Or if it can do any thing at all by itself, that which it is able to do, it doth in moral good things: external, and civil exercises: certes to deserve eternal life, to purchase the favour of God, Salvation, justification, and the everlasting kingdom, Freéwill is altogether uneffectual: but is a mere sufferer only, nor hath any thing, but that which it hath received, and is altogether unprofitable: yea when it hath done all that it can possibly do. And this is it, that Luther seemeth to stand upon.  
Let him be accursed that will say that God commandeth things impossible. 
Out of Jerome.   
Melancton doth answer: 
Melanchtones' answer.  what soever were the occasion of this saying, surely those wh vouch the same, & so busily urge it, seem void of understanding in the causes why the law of God was given: worldly wisdom supposeth that laws are published only because they should be observed. But the Law of the Lord was ordained for this cause chief, that the judgement and wrath of God should be laid open against sin: that it should convince us of wickedness, and increase the horror thereof, that wickedness might be restrained from to much licensiousnes: that putting us in remembrance of our own weakness & frailty, it should in steed of a school master instruct us to Christ, as it is declared before.  
And there was no lie found in their mouths. Apoc. 14. to this August. 
Object. out of the Apoc. August. de perfectio justiciae.  maketh answer, advertising us how man may be in this sort said to be true of his word through the grace and truth of God (who otherwise of himself without all doubt is a liar) As is that saying. You were sometimes darkness but now are ye light in the Lord: when he spoke of darkness he added not in the Lord: but when he spoke of light, he annexed by and by, in the Lord. But Osorius will urge against us here: Ergo, Nature being helped through grace (saith he) may eschew all lying and sinning. To answer hereunto again out of Augustine, he that will speak so, let him be well advised, how he deal with the Lords prayer where we say Lord forgive us our Trespasses which we needed not to say, except I be not deceived If our consents never yielded to false speaking, nor to the lust of the flesh. Neither would the Apostle james have said. We are trespassers all in many things, 
1. jaco. 3.  for that man doth not offend, but he whom flattering lust hath alured to consent contrary to the rule of righteousness. Thus much Augustine.  

Object. out of jeremy. Cap. 18.  Out of the words of jeremy. If I speak of any Nation that I may destroy them, and they do repent them etc. And if I say the word that I may plant them, and they turn away from me etc. upon this the romanists do build as followeth. Even as men behave themselves, such shall the potter's vessels be afterwards. Ergo, it is false that the Lutherans teach, that the regard of work doth fight against Freedom and the power of God in choosing or refusing.  

Answer.  The Prophet doth treat here properly of the punishment & rewards, which do follow men's works at the last judgement, and not of the manner of eternal Election, which doth preceéde all our works, either going before (as August. reporteth) which were none at all, or coming after, which were not as yet. If the adversaries of Luther shall wrest these words of the Prophet to the cause of Election, as though God's Election going before, did depend upon men's works that follow after, they do conclude untruly. For as the Potter in fashioning his earthen vessels, hath no regard to the merit of the clay, even so the purpose of God in the rule of his Election, is free from all respect of works. And therefore Paul doth resemble the same of the power of the Potter. But if they will translate the same to the punishments & rewards of works, in this respect we confess they say true, even as men behave themselves, so shall they find their Creator affectioned towards them: Yet in such sort nevertheless, that if any virtue or commendation be in the vessel, that may move to please: the same confess, that it cometh not of itself, but of the free liberality of the Potter: on the contrary, if it have any thing worthy of punishment, then to yield that this proceedeth from themselves, and not from the Potter: For he made Nature at the beginning whole, sound, and upright. Afterwards came in ugly deformity wilfully and voluntarily defiled through original sin.  

An object. out of Esay. Cap. 17.  God hath no regard but to the poor and contrite in Spirit.  
Ergo, The Grace of God is not promised to any but to such as are prepared thereunto before.  

Answer.  True it is, that none but humble in spirit are capable of God's Grace: But from whence cometh this jowlines, and humble reverence towards God: truly not from the Nature of our corrupted flesh (which is wont always to be the Mother of pride) but from the only gift of the holy Ghost: Whereupon if any man urge, that there ought to go some preparation in man before, apt to receive the grace of God: neither will the Lutherans deny this, but so, that they also confess with Augustine that the same cometh to pass, not by the direction of our Freéwill, but by reformation and renewing of the holy Ghost.  
Forasmuch as the cause of all men is general and the estate indifferent, 
Object.  as the Lutherans do say.  
Ergo, There is no cause not reason, why God in the choice of man should prefer some before othersome, and separate some from othersome.  
S. Paul rendereth this cause for unreprovable I will have mercy (saith he) on whom I will have mercy. 
Answer.  Answering, as it were, to this same objection, that this cometh to pass, not because God findeth any cause in man, but for that he only, receiveth him of his own mercy.  
I will not the death of a sinner, 
Out of Ezech. cap. 18.  but rather that he be converted in live.  
If this saying be referred to the secret will of God's good pleasure: how is it then, that such will not be converted, nor flee from Damnation, whom the almighty will of God both would have to be saved, and can make able also to be saved? But if it be understanded of his revealed will, which is called Volunt as Signi: 
Voluntas Signi,  what marvel is it if such will not be saved, but perish beside the will of God, which are left to the power of their own Freéwill, by the secret and unsearchable will of God?  
What soever is voluntary may be avoided.  
Argument.  
Sin is voluntary.  
Ergo, Sin nay be avoided.  
This is answered before out of Aug. The Mayor were true if it be understanded of nature being sound: 
Answer.  but now nature is wounded & defiled, either because it doth not see, by reason of her blindness, or because it doth not perform, by reason of her weakness.  
God would not command the things which he knew man could not do. 
Object.   
Augustine maketh answer. 
Answer.  And who is ignorant hereof? but he doth therefore commanded some things, which we are not able, 
August. de great. &. Lib. arbit.  because we may know, what we ought to crave at his hands.  
Where Nature and Necessity bear rule, there is no just crime in Sinning.  
The Lutherans do teach that Sin doth cleave fast with in us by nature, and that of very Necessity.  
Ergo. According to the Lutherans doctrine there shallbe no just crime in singing.  

Answer.  And hereunto answer is made before. In the Mayor I do distinguish Nature and Necessity. If it have relation to Nature that was sound and Necessity of coaction, true it is, that there is no accusation of just crime of Sin to be laid there. But if it mean Nature corrupt, and Necessity of invincible and unchangeable bondage, it is false, of which Necessity Augustine speaketh. But now faultynesse punishable ensuing did make a Necessity of freedom. 
another argument of the same sort.   There is no reason to make it Sin, where is no power to be able to avoid it. 
I do answer that it was true in Adam, who committed that, whiles nature was sound, 
Answer.  which he might have eschewed: but in us not so: who in this corrupted and forsorne nature now, whether we may avoid it, or not avoid it, yet doth Sin follow us of Necessity. For if will could eschew Sin, yet can it not clear itself from sin of herself, and of her own ability, but only through the assistance of helping grace: whereupon will deserveth no commendation, though it can clear itself: but if it eschew not the sin which it might eschew, so much the more doth it aggravate the trespass. And why cometh not forth any one such at the length, which can or dare boldly profess, that he hath ever eschewed the sin, that these jacke bragger's boast so much may be avoided? on the contrary although will can not escape from Sin, yet doth it not therefore cease to be Sin, because it sucked this imbecility, not from nature (wherein it was created at the first) but from him, which might have been without Sin, if he had would. 
Osori. objection.   No man lacketh the Grace of God, but he that will cowardly faint of himself. 

Answer.  True it is: but to make man not to be faint hearted in himself, it is needful that the grace of God be present first, without the which all our good will is uneffectual. Moreover whoso being helped with grace, doth begin to will well, & to endeavour well is not now altogether a coward craven: but he that is faint hearted, is therefore faint hearted, because he was not assisted with the effectual Grace of God.  God doth constrain no man forcibly. 
Objection.  
I do grant: but that they may be made willing, 
Answer.  he doth first of unwilling, make them willing, & draweth such as are stiffnecked, to become inclinable: creating new hearts within them, & renewing a new Spirit within their bowels, to make them tractable, and willing servants for himself.  But thou according to the hardness of thy heart, 
Osori. Object. out of S. Paul. Answer.  dost procure to thyself vengeance. 
The Apostle speaketh here of the external blessing, or calling of God: which he exercizeth indifferently, aswell towards the good, as towards the evil: and not of the spiritual Grace of Regeneration, wherewith he doth peculiarly seal, and establish his Elect unto himself.  
The Grace of God is none otherwise effectual, 
An other out of Osorius.  then as we be not sluggish or reckless to use his help offered unto us.  
Ergo, It is in our power either to receive the Grace of God offered unto us, or else not to receive it.  
I deny the Argument. For where the effectual Grace of God is (which worketh in us not only by outward calling, 
Answer.  but also by the inward renewing and earnest motion of the mind, as Augustine writeth to Simplician) there can be no defect of will. And again, wheresoever is any want of will, there is not God's effectual Grace, which is comprehended within these two parts outward calling, and inward drawing. So that the receiving of grace, is within us indeed, yet cometh not of our selves but of the grace of God. But the Refusal of Grace, is both in us, and of us: and yet in such wise, as that being left over to our own weakness, we are not able to do otherwise of ourselves.  
There is objected out of Augustine Hypognosticon 3. book. 
Object. out of August.  That we have lost our freedom not to will: but to be able, and to perform.  

Answer.  First by that consent of the learned, it is certain that this book was never made by August. 2. the adversaries do not interpret it aright. 3. let the premises be joined with that which followeth. For he doth confess, that there is a free-will having judgement of reason indeed, not by wh it may be apt either to begin, or to end any godly action without God, but only in the actions of this present life. And forthwith followeth in the same August. When we speak of free-will, we do not treat of one part of man only, but of whole man altogether. etc. Whereupon their error is condemned, which do affirm that corruption is wholly includeth within the flesh: whereas by testimony of the same Aug. corruption hath defiled that inward powers of the soul likewise: whereupon he speaketh in the same place on this wise: free-will being defiled, the whole man is defiled: wherefore without help of the Grace of God, he is neither able to begin to do any thing that may be acceptable unto God, nor yet to perform it.  

The Objection of Osori. and others.  The Scripture doth every where describe the Freedom of will. Where it testifieth: that God will render to every man according to his deserving: whereas it containeth ordinances and precepts of good life: where it exhorteth every where to godliness: forbiddeth to sin: and threateneth punishment: Out of all which it is most assured, that the power of free-will is declared.  

Answer.  If the whole Scriptures treat altogether every where of these, where be the premises then? First as touching merits Augustine doth Answer: Woe be unto the life of man thought never so commendable, if God deal with us after our deservings. As concerning reward, he doth answer after the same manner: That reward is given in deed, to them that deserve it, but yet so as to deserve, is given first from the grace of God, and proceedeth not from man's free-will, unto whom reward is given afterwards. That is to say, Grace for Grace as Augustine saith. Moreover as concerning the precepts and commandments: indeed GOD doth command us to walk in them, but he doth promise that he will bring to pass, that we may walk in them: that is to say, that he will give us both a mind, and feet to walk withal.  

Object. against Free Election.  Where a Recompense is made, there is a consideration of merit.  

Answer.  Nay rather the conclusion would have been more correspondent on this wise. Where Recompense doth follow, there doth consideration of obedience go before. For of Obedience the Argument is good enough, but of Merit stark nought.  
Where Recompense is, there is regard had both of Obedience and of Merit, 
Out of the Master of Sentences Lib. 3.  out of the Master of Sentences. Whereupon they argue on this manner.  
Hope doth not trust to the mercy of God only, but to our Merits also.  
And therefore to hope being void of Merits: is not to hope, but to presume, as they affirm.  
This treatise here toucheth Merits and Obedience both. 
Answer.  I answer unto both. First of Obedience, the Assertion may be granted. But that Obedience is meant here, that is made acceptable to God, and proceedeth not from the will, and ability of our Freéwill, but from the grace of GOD only. But of Merit, if the worthiness of the work be regarded, we do utterly deny it: if they understand of Obedience approved and acceptable in the sight of GOD, we do not strive against them, so that they will reknowledge this much again, that this Obedience of ours, how ready soever it be, doth not spring from our own ability, but that we ought to acknowledge it (as a gift received by the benefit of the heavenly Grace) to be his gift only, and none others. Against this Masterlyke sentence I will set down the opinion of Basile. He that trusteth not in himself, 
Basil. upon the .32. Psalm. Aug. in his Epistle to Sixtus.  neither looketh to be justified by works, that man hath the hope of Salvation reposed only in the mercies of God. Augustine, disputing against the Pelagians, which did say, that the same Recompense which shallbe given in the end, is a reward of good works going before, doth answer: That this may be granted unto them, if they likewise again would confess, that those good works were the gifts of God, and not the proper actions of men: for those that are such, that is to say, proper unto men, are evil: but yet are good gifts of God. etc. Whereupon in an other place. If thy merits (saith he) come of thyself, 
August. de Grat. & Libero Arbit. Aug. in his Epistle to Sixtus. 105.  they be evil, and for that cause are they not crowned: and therefore that they may be good, they must be the gifts of God. And again writing to Sixtus. Be there no merits of righteous men? yeas truly: Because they be righteous men: but their merits brought not to pass, that they were made righteous. For they be made righteous, when they be justified: but after the manner of the Apostles teaching: Freely justified through the Grace of Christ. And again writing upon the 94. Psalm. 
Aug. upon the .94. Psalm.  If GOD would deal according to men's deservings, he should not find any thing, but that he might of very justice utterly condemn. etc.  
But these sayings, because they appertain to the judgement of yielding Reward, do concern our cause nothing at all, who do not create now of the last judgement, but of the Grace of Election properly: 
August. de bono persever. Cap. 17  Which grace whosoever will say is given according to the proportion of deservings, Augustine doth call the same a most pernicious error.  

Object. out of August.  It is Furthermore objected that Augustine writing unto Prosper and hylary doth not only in the very title of the book join free-will with Grace, but also heaping a number of Arguments together doth very earnestly endeavour to confirm, that man hath free-will.  

Answer.  I do confess that Augustine in these books, as many times otherwise, doth by certain Arguments framed out of holy Scriptures teach. free-will, and withal join it with Grace. But such Arguments are they, as himself afterwards confuteth. Moreover consideration must be had in what wise he doth join both these together, & how he doth part them a sunder again. 
Will is always Free either to righteousness or to sin..  They that do fortify Grace in such wise, as that man's free-will may in no sense be admitted withal, do not judge thereof rightly. For man's will whether it be good, or whether it be evil, doth never cease to be after a certain sort Free: either Free to righteousness, or Free to Sin: which if it be good, she receiveth her goodness of Grace: if it be evil, she sucketh that evil of herself: and therefore sucketh it of herself, because it is severed from Grace. Furthermore it must be considered, in what sense Augustine doth construe free-will: Surely if our adversaries do interpret free-will after this sense, as though it contained in her own power, a Free election of choosing good, or evil: they serve altogether from Augustine's interpretation. Who by this vocable free-will seemeth to signify nothing else, then that will only, which worketh those things voluntaryly, that it worketh, whether they be good, or evil.  
another Objection out of Augustine: 
Out of August. in his 1. and● 2. Epistle to Valentine. How far forth will is free after August.  Believe the holy Scriptures both that there is free-will, and the grace of GOD, without whose help man can neither be converted to God, nor profit with God. Again out of his 2. Epistle to Valentine. The Catholic faith doth never deny free-will either towards good life or towards evil life. Neither doth it attribute so much unto it, as that it may be of any value without the grace of God, whether it be converted out of evil into good, or whether it continue profiting in good, or whether it attain to the everlasting good: whereas now it feareth not lest it quail and wax faint. etc.  
What is meant else by these words of Augustine, 
Answer.  but that under the name of free-will, 
Man's will capable of good and evil.  that will be understanded in man, which is capable aswell of evil, as of good: and may be evil of itself, through corruption of Nature, but good only by reformation of Grace.  
All actions that men take in hand do proceed from God the first mover and ruler, 
Against God's providence and Predest. out of Osorius.  as from the first cause thereof according to Luther's doctrine.  
All sins are actions.  
Ergo, After the Lutherans doctrine, all sins do proceed from God as from the chief and first cause.  
First in the Mayor this word Actions must be distinguished. 
Answer.  Some Actions are Natural, some are Divine, and Supernatural. Now if the Mayor have respect to these Actions, 
Three manner of Actions.  then is the Mayor true, and the Minor to be denied. For the Mayor doth not mean properly these Actions which are not of nature, but against nature: of which sort are sins, and the Actions of wicked Spirits: or if it do mean those Actions, it may be denied. There is besides the●e a thyrdkind of Action, which is called a Free and voluntary Action. I call it Free for this cause, whereby will is willingby evil, without all coaction as August. witnesseth. And these kinds of Actions, which are proper and peculiar to man, do proceed from will, as from the nearest and most proper cause, although not altogether without the providence and ministry of God, which as it poureth itself abroad through out all manner of things, by a certain secret influence, beyond all reach of capacity, even so doth it incline, and make pliable the very wills of men, to whatsoever purposes it pleaseth him. Yet so notwithstanding, as that no man is constrained thereunto by this inclination. For neither is any man compelled to be evil against his will, when he doth naughtyly, except he will himself. So that now it is neédelesse for any man to seek for the cause of Sin, without himself, as Caluine truly teacheth. But Osorius doth object here again.  

Out of Osorius.  Whosoever doth entice and allure an other to wickedness, is as much in fault, as he that is alured thereununto: at the least is not void of blame.  
God doth move and provoke men's wills to do heinous offences after the Lutherans doctrine.  
Ergo, God himself according to the Lutherans, as the first motioner and cause of evil, can not be clear of fault.  

Answer.  The Mayor is true there, where both he that doth allure & he that is alured, are lead both by one kind of consent, are holden both together under one self conditions, & have both regard to one self end in their doing. But now all these things do chance far otherwise in God, then in men. For as God doth work nothing, but that which is wrought with a marvelous pure, & sincere will (who can will nothing but that which is most good) even so doth he attempt nothing at any time, but that he may do of his most Free justice, nor is tied to any conditions or laws: Now where no law is, there neither is any Sin at all. For Sins properly are defined, not so much by the bare actions, as by the conditions, laws, and ends. At a word, to make this matter more discernible. God commanded Abraham that he should kill his Son: if any other had commanded the same, or if the Father had attempted to do the same, at any others commandment, he had ●urely sinned. But now sith it was the lords Commandment, neither was there any sin in him that did command, neither in him that did assent, no though he had slain him indeed. What ●hall we say of this? That the same Father of heaven and earth, when he gave his only begotten son to be slain, yea altogether undeseruing it (for this Tragedy was not played surely without his hand and secret counsel) shall we therefore say that he sinned, 
In the death of Christ our Saviour how the father's will did consent and how it did not consent.  because in this work he willed the same that the murderers did? For neither was his consent absent, nor sene●ed from their will which did Crucify the Son of God, ne yet his ordinance: yet was this ordinance of his clear from sin notwithstanding, but their fury lacked not sin. indeed his consenting will did will the same, that they willed: But not after the same sort, & for a far other manner of end. For in them that did Crucify Christ appeareth a triple Argument, & plain demonstration of sin. First, because they broke the laws, that were commanded them contrary to all equity & right. Again for that they laid violent hands upon the innocent, being inflamed with malice and despite: wherein also they did not respect any other end, but to imbrue their mad murdering hands with innocent blood, to establish thereby their arrogant ambition. All which were far otherwise in God. For first, who ever limited any laws for God which he might not break? Wherefore being Free from all law, he neither did any thing here, nor at any time else can do any thing, that is not in all respects, most lawful for him to do. And yet neither did the Father here so procure the death of his Son, but that the Son himself did voluntaryly of his own accord yield thereunto. Moreover in this the father's will was nothing amiss: in his ordinance nothing malicious, in the end nothing but most glorious, & for our salvation. For on the other side, in all this action was wonderfully uttered & expressed his most just judgement against sin, his most excellent piety towards his son, & his most tender love towards mankind: For in that he did most sharply, and with severest justice punish our Sins in his own son, he restored him to life & to a most ample kingdom withal, & thereby provided most fatherly for all our salvation generally.  
We Read likewise in the holy Scriptures. It is necessary that offences shall come, it is necessary that heresies be. etc. And it is not to be doughted, but that this Necessity doth issue from the ordinance of God. And what then? if these offences do chance altogether besides the ordinance of GOD how then do they chance of Necessity? Again if they happen by the ordinance of GOD, how shall we then defend the goodness of GOD? Forsooth even by the same means, that I spoke of before: For if he which did foreordeyne those offences were alike affectioned, and of the same mind, nor did respect any other end then the persons themselves do from whom those offences do arise, there should nothing withstand, but that he should be in the self same fault: and in all respects as blameworthy as they. But now sith there is so great diversity betwixt them in the manner of doing, and the respect of the end: hereby it cometh to pass, that in one self action: that which is committed by men is a most heinous crime: and in that which cometh of GOD appeareth most evidently a wonderful commendation of justice, and piety. But here is yet a very great knot in this bulrush: whereupon Osorius scrapeth again very busily.  

Again out of Osorius.  To confess this to be true, that offences and heresies must arise by men: yet forasmuch as their wills are not otherwise ordered, but by the guiding and leading of God's direction: it can not be denied, but that God himself as (one that doth suggest some matter first) must be accounted for an Abettour or furtherer: for whosoever shall be the cause of any other cause or action, even the same must needs be an accessary to the crime that is committed.  

Answer.  That offences, and other sundry inconveniences of this present life, do flow from out the corrupt affections of men, as out of their natural source and sprynghead, is most true: And again, that the wills of men, which way soever they bend themselves, are guided, not without the permission and especial providence of God. This is also most true.  
Furthermore that the very Will of God, and his providence do seem to be in some cause, that offences and inconveniences do arise, I do confess likewise, agreéing herein with August. Well: and what hereof? what if we grant that God is after a certain sort the cause of evil? Ergo, Osorius doth conclude presently upon the same, that God (as being the cause of evil) cannot be excused of blame. But if he do so, he is at hand that will deny his argument. For it is not a good consequent which is derived from the cause of offences and evils, but only in such offences and sins: which are not themselves the very punishment of sins, and reward of trespass, & where the evils that are committed, be the uttermost effects of the cause agent: Whereof neither of them both may be imputed to God. For neither doth God's providence work in the corrupt affections of men, as the principal cause unto the last end: moreover neither are men's wills inclined, or hardened to wickedness, by the operation of God, but where God hath most just cause so to do, aswell because God doth all things to make the excellency of his power, and Majesty to appear more glorious, and to be wondered at: as also because he doth harden the hearts of no person, but to th'end with sin to punish the former sins, wickedness, and mischievous facts, that have been committed before, Yea and this also most rightfully. Whereupon August. saith: 
Aug. de lib. arb et gra. Cap. 2●.  this must be grounded and unremovable within your hearts. That there is no unrighteousness in God. And for this cause when ye do read in the holy scriptures, that men are seduced by God, or that their hearts are hardened, dow nothing at all, but that they have committed before offence enough, for the which they ought worthily to suffer etc. If man's nature be of itself so valiant, as to defend itself sufficiently against all storms, and assaults of sin: wherefore then doth he suffer himself to be carried away, willingly and wittingly, out of the right way? why doth he not prevent all occasions, and temptations, as he aught to do? why doth he not practise the same courage, that his own reason inviteth him unto? If he cannot, why then (even from the beginning, throwing over board the helm of God's government) did he take upon him to be pilot of his own course? why did he presume to be wise without God? why was he so arrogant, with so haughty and lofty a courage, to give the attempt upon the tree of life, and grasp of the fruit thereof? why being not contented with his own simplicity chose he rather to range the field himself with the bridle in his tooth, them to abide the managing of the Lord? who now if were able to govern himself without God's assistance, doth worthily break his neck if he fall over the rock. If he cannot guide his own ways, even for this cause is he worthily forsaken, and spoiled, because himself cast of of God being his Rider, from his back: Whereupon this is a good consequent, and must be granted of Necessity: that either God is not the cause of evil, or if he be, yet that in this cause is nothing at all, but that which standeth most of all with equity and justice: likewise that in man is nothing, but that whereof he may worthily condemn himself.  

another objection of the adversaries against the Lutherans.  The will of God doth work together with man's will in sin according to the Lutherans.  
It standeth therefore with as good reason, that the same should be imputed to the one, that is imputed to the other.  
If the circumstances of them both were in all respects like, the consequent would be good: 
Answer  but the circumstances being altered, the state of the conclusion is altered also. All the actions of man's life are governed by the disposition of the secret providence of God. This is very true. Man's will also doth endeavour withal together with the same. Here is therefore an operation, and working on both parts: God worketh, and man worketh: and both in one matter. But because God doth order things after far other means, and respecting an other end, than men do, herein redowndeth unto him the highest commendation of power, justice, and Bounty. Men are worthily blamed, as being the very causes of their own harms. When joseph was sold by his brethren: when judas betrayed the Lord: when Absalon defiled his father's concubines. When Pharaoh withheld the people of Israel: When Semei railed upon David: When Antiochus waxed wroth against the jews long sithence: whenas Antichrist even now grindeth his teeth against the seely flock of Christ: when as Paul breathed out threatenings and slaughters: no man will deny but these were heinous & horrible facts: of all which notwithstanding no one wanted the singular counsel of God, and his especial providence: whereupon it could not possible be otherwise, but that the things which he had determined before, should so come to pass in the end. For neither doth enter into man's thought any thing that God doth not will before, that man should will: neither doth man's will purpose any thing, which is not both foreseen, and foreordained of God. What then? shall we therefore accuse God as Author of the wickedness of the ungodly? because these things chance of Necessity, which God hath purposed shall come to pass, and can by no means be altered? For so seemeth Osori. to conclude his argument. But I argue against him in this wise, and with two reasons. First. If this preordinaunce of God, whereof I speak, do bring such a Necessity of external coaction upon men, as Osorius doth speak of, as that no man could sin voluntaryly but compelled thereunto by God: it might not seem altogether perhaps from the purpose, to impute the fault thereof to God. But what is he now? or what man hath ever been so horribly wicked at any time? who in performing his treacherous devices, can say that he was constrained against his will to commit the fact, that he would not have done, being neither led thereunto of any motion of himself, nor blinded with any his own affections?  
Moreover although the will of God doth work together with man's will: 
Aug. de great. & lib. arb. Cap. 21.  or (as Augustine liked rather to speak) whether God do work in the hearts of men to apply their wills whereunto it pleaseth him, either to godliness for his good mercy's sake, or to wickedness and vice according to their own deservings: or whether man be afflicted with any cross of persecution, yet doth God bring all these to pass, according to his own just judgement, sometimes open and manifest, but always most righteous: for what sitteth more with justice, than to punish offenders? then to tame and suppress the outrageous pride of rebellious Nature? But forasmuch as all the works of GOD are directed chief as to one end: from whence then may man take a more large occasion, to magnify and extol the justice of God, then out of his own works? And therefore though we confess, that it is one self work which is wrought by God, and by man, yet because in the self same work God worketh by an other way, and to an other end: Namely putting in ure the work of his justice: and because men do the works of pride, of Lust, of wrath, and of covetousness: hereupon it cometh to pass, that sin is worthily imputed unto them: the will of God remaining always righteous and good notwithstanding. For this rule is to be holden always unshaken: That all the works of God are wrought for the best. So the fall of our first parent Adam, the hardening of Pharaoes' heart, the treason of judas, the persecution of Paul, tended to as good purpose as the perseverance of Noah in faith: The humbleness of David, Peter's denial of his master, and the conversion of Paul. For what soever is wrought by God, doth always turn to the glorifying of his power, and magnifying his justice: of his justice, because by sin he doth punish sin: and that most righteously: of his power, when with his mighty hand, and onstretched arm he doth advance and deliver them for his wonderful mercies, sake, and of his free liberality it pleaseth him to vouchsafe. But Osorius is a wylypye, and will not be destitute of a starting hole, but will seek to escape through some chynk or moushoole. And because he doth perceive, that God's power cannot be utterly sequestered from the Actions of men, he like an old tried shifter, will colour the matter, and apply the works of God which we have rehearsed, to God's foreknowledge. For this is the subtle distinction whereunto our adversaries flee for their defence.  

How the adversaries do dally with God's providence.  They say that no providence of God that may induce any Necessity, doth go before to cause men to sin. Only 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 foreknow that they should be such through their own inclination.  
Where the Adversaries make mention of the foreknoweledge of God, 
Answer.  they do not altogether lie in this point. For it is most true, that the Majesty of God doth behold (as it were) with present view all things that are, have been, and shallbe, as though they were present in his eye: but herein they go amiss, where they practise to establish the foreknowledge and permission of God so firmly, that they would have his unchangeable providence severed from the same: which cannot possibly be by any means: for what may a man think, if God do foreknow and permit wickedness to reign, which he is not able to turn away, where is then his power? if he be able and will not, where is then his mercy? what father is so hard hearted, that seeing his child ready to receive some harm, will not call him from the peril if he may? But say they, he that doth wickedly, & he also that doth consent thereunto, are both in one predicament. Therefore as it is an absurd thing not to confess 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 his knowledge, and against his will. For how shall we conceive that God doth permit any thing to be done, but because his will is, that it shall so be done? whereupon we may frame an argument against those persons, who rejecting the necessary doctrine of predestination, flee only to God's Permission on this wise.  
If God do permit sin, that doth he either with his will or against his will.  
But he doth not permit it against his will (for there can nothing be done against the will of God.) 
Argument. Sufferance.   
Then followeth it, that God doth willingly permit sin, and will not stay nor hinder it.  
Which being granted, their objection hath a double error. First, because they take away sin altogether from the will of God, casting the same wholly bpon his Permission: Next, because they do fear least Gods justice should be blemished: being of this opinion: To wit: if God do work in the hearts of the wicked, when they do sin, Then must it be taken for confessed, that the cause of sin shallbe forthwith imputed to God: and withal that men shall hereof take just occasion to excuse themselves: Both which are easily confuted. For first of all, whereas it is said, that GOD worketh in the hearts of men, to incline their wills whereunto it pleaseth him, either when he doth thrust upon men outward calamities, as strange diseases, cruel Wars, flames of fire. etc. or where he bringeth upon men inward griefs by the service of Satan executioner of his wrath: as famine of his holy word, ignorance, blindness of understanding, hardness of heart, as appeareth evidently by the Scriptures. I pray you what mean you by that which you read in the 9 of judges? 
judges. 9  God did send his evil spirit betwixt Abimilech and the people of Sychem etc. When you read in Moses, I will harden the heart of Pharaoh adding a cause to the same wherefore he would do it: 
Deuter. 2.  And again when you hear that the Lord did harden the heart of Syhon King of Hesbon. When you read in Esay the Prophet. 
Esay. 6.63.  Blunt the hearts of this people, & stop their ears. And again, why dost thou make us wander from thy ways O Lord? What is this in the 3. of the kings the 22. chap? 
3. Kings. 22.  Behold the Lord hath given the Spirit of lying, into the mouths of all the Prophets. etc. and in job. 12. 
job. 12.  The Lord doth take away the hearts from them that rule over the people of the earth, and he maketh them to go astray. etc. of the same sense are the words of the Prophet ezechiel. If the Prophet be seduced and speak a word. I the Lord have seduced that Prophet. And in Amos, 
Amos. 3.  If there shallbe any evil in the City, that the Lord hath not done. And again in the 2. to the Thessalonians the 2. chapter. 
2. Thessa. 2.  God shall send upon them strong illusione to believe lies etc. These and innumerable like unto these who so shall hear every where in the scriptures, can he dow hereof, that the sins of the wicked are not hidden utterly from the decreed will of God? or that any thing is done in any of all these by God's Permission so, as his effectual providence doth not work also withal?  
Now as concerning the inconvenience, as though it were of Necessity, that God's justice should be therefore called in question: and that it would by that means come to pass, that wicked men would hereof take occasion to excuse themselves, as though they should not offend through their own default, but by the compulsory constraint of Gods will: if so be those things be so taken according to the very purport of the bare letter wherewith God is said to deliver over into a Reprobate mind, to make blind, to harden the hearts etc. then is this also each way as false. Neither doth the conclusion of his argument thus shuffled up hang together.  

A conclusion ill favouredly inferred.  All things that God hath foreordained shall come to pass, do chance through absolute Necessity.  
God did foreordayne that sin should come to pass.  
Ergo, When sins do come to pass, they are to be imputed aswell unto man, as being an instrument, as unto God himself, as being the Author.  

Answer  Nay rather the conclusion ought to have been framed on this wise. Ergo, God hath ordained that sins should be, which for the same cause cannot but be of very Necessity. And so in deed is the conclusion right, and to be granted also. For it is without all controversy, that sins cannot come without the ordinance of Gods will: which ordinance nevertheless having just cause of defence, aught to be acquitted of all unrighteousness. And to show that it hath just causes of defence, Three reasons may be rendered. 
Three reasons may be rendered why sins do come by the just judgement of God.   
First. This silly earthly worm had scarce yet thrust his nose out of the dirt, whenas he would needs make himself equal with God his creator far above the reach and compass of his creation, presuming to attain the knowledge of good and evil: then came it to pass by the most just judgement of God, not by his Permission but by his providence also, that free-will being as then thoroughly furnished with understanding, and reason (but destitute of Grace) could not govern itself, but must needs both against his own knowledge, and conscience stumble, and fall down withal. And no marvel. For assoon as God had withdrawn his light, right spirit, and helping hand (whereupon issued lack of well doing, blindness and hardness of heart) it could not otherwise be, but that (the grace of God being withdrawn & all ability to do well being taken away) this proud presumptuous Uermine must fall to the ground, both of very justice and of very Necessity, whereof the one is ascribed to God, and not to man, this other not to God but to man, and to his own free-will: And hereupon ariseth that absolute and unavoidable Necessity whereof we treat so much, and withal the most just defence of Gods justice.  
Then besides this free-will, there is yet an other reason, 
The second reason.  that will plainly acquit the just providence of God from fault, though it work in the sins of men together with men themselves. As when he bringeth upon man either diseases of the body, or blindness of understanding for sins already committed, punishing sin: as it were, by sin Even so Pharaoh, that had used horrible tyranny before in drowning the suckling babes of the hebrews, was himself afterwards most justly hard hearted by God, and at the last miserably drowned in the read Sea. Even so likewise Esay, 
Esay. 6.  and the other Prophets did prophesy, that the jews should be blinded for the wickedness which they had committed. 
Ezechiel.  By the like judgement, of God came it to pass that which was spoken of the Gentiles. 
Rome. 1.  As they would not give themselves to know God, God did deliver them over to the lusts of their own hearts. etc. And in an other place writing to the Thes. For this cause (saith he) God will send upon them strong illusion to believe lies etc.  
Besides these most just causes spoken of before, 
The 3. reason  there is yet a third, no less rightful, and just: which although be somewhat dark unto us, yet seemeth not so dark to the understanding, and knowledge of S. Paul, where Gods Divine providence doth wonderfully order and dispose his works: to wit, by his judgement hidden indeed, but always just, leading and directing all things to that end, whereby he may make his justice, or his power discernible to mankind. And to this end at a word, do all the counsels of God, and all the effects of the same tend 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 merciful to whom he will, or whether he do harden the hearts of whom it pleaseth him, or whensoever it pleaseth him so to do, or when he doth stir up the minds and endeavours of men, where unto him listeth, by the service of Satan, minister of his wrath, or whether he do comfort, and make glad the hearts of his chosen, by the operation of the holy Ghost. And yet is there no cause in the mean while, why any man should complain that the things are done injuriously which are done by God's secret judgement: or that God ought to be blamed in any of all these, whenas whatsoever is done by him, we believe assuredly, is done either to express his power, or to make his glory discernible, or to commend his justice, or else to discover the wonderful riches of his mercy.  
Wherefore when Luther doth affirm, that with GOD all things are done by an absolute Necessity, whether they come by destiny, chance, or any fortune at all, why should not it be as lawful for him to speak so, as for Osorius to speak in the like phrase and in like titles of words. That God is of Necessity the best, the most just, and the most wisest? But I hear the sound of an Argument from the Popish Diatriba. 
An object. out of the Diatriba & others against Luther.   
They say that they abridge not God of his power, no nor that they can do it, neither would at any time otherwise then as himself hath abridged it. Although there be nothing, but that the omnipotency of God can bring to pass, yet would he have nothing lawful for himself to do, that might be contrary to his justice. And because it is an horrible matter that any man should be damned without evil deservings, and that it is not reason that good works should be defrauded of their due reward: therefore it must needs follow according to the rule of justice, that God should choose them whom he would have to be saved, for the good works, which he did foresee to be in them, and condemn the other likewise for their evil doings. For otherwise if he do not regard the works, than were not his justice constant and permanent.  
This Objection must be overtaken after this manner. 
Answer.  It is one thing to treat of God's Election, and an other thing to treat of his judgement. As concerning the judgement of God, it is evident, that no man is damned, unless he have deserved it for his wickedness: and that no man is saved, unless some matter be found in him, whereunto his salvation may be imputed. It is far otherwise in Election, and Predestination, which is accomplished according to God's Free determination and counsel, without all respect of works, either going before, or coming after. Or else how can that saying of the Apostle be true, Not of works, but of him that calleth? etc. meaning thereby the Free Election of GOD? Whereupon let us hear Augustine very aptly discoursing in his book De Praedestin. & Grat. It is said: 
August. de Praedest. & Grat. Cap. ●  not of works but of him that calleth: The elder shall serve the younger. He doth not say of works done before: but when the Apostle spoke generally, not of works: here he would that men should understand it, both of works done and already past, and works not as yet done, that is to say, works past which were none at all, and works to be done, which as yet were not done. etc. Works therefore have both their time and their place: Certes in Election they have neither time, nor place: Neither is any thing here of any value, but the only will of God, which neither dependeth upon faith, nor upon works, nor upon the promises: but works, faith, and the promises, and whatsoever else do all depend upon it. For neither are our deeds unto him a rule, to direct his Election by: but our deeds are directed by his Election, as the effects do consequently depend upon the causes: and not the causes upon the effects: Neither doth God work unrighteously in the mean time in this, if he take mercy on whom he will take mercy, or if he harden whom he will harden: And why so? For soothe because he is indebted to no man. For sithence we are all in general even from our mother's wombs, overwhelmed & drowned in this puddle of original sin: he may, according to his good pleasure, have mercy on whom it pleaseth him, and again pass over whom soever him listeth and leave them to themselves, that is to say, not take mercy upon them. Whereupon all men may easily perceive, aswell the Reprobates, what it is whereof they may justly accuse themselves: as also they that are chosen, how much they are indebted to God for his great and exceédyng mercy.  

Object. of Osori. pag. 163.  Even as if one man kill an other with a sword, no man doth therefore accuse the sword, but he rather is known to be in fault, which did abuse the sword to murder: with as good reason, for as much as men are nothing else but as instruments of wickedness only in God's hand, they that yield of Necessity are not so much in fault, as he rather deserveth to be blamed that caused them to do wickedly.  

Answer.  If so be that men, whom God hath created after his own Image, were such kind of Instruments, which like unto a sword, or saw, were driven not of themselves, and without any motion or consent of their own: or if God were such a Roister or hackster that would delight in the slaughter of men, the similitude were not altogether to be misliked. Now to grant unto them, that the wills of men are directed, and are subject to a stronger power, than they are able to resist, yet do they not suffer only as Instruments, brutish and senseless, doing nothing themselves in the mean while. Men are drawn indeed, but with their own wills: as Augustine maketh mention. Neither is any man evil, but he that will himself. And if man will be of his own accord evil, who ought to be blamed therefore but himself? For where shall we say that sin is, but where a will is found to commit Sin? But Osorius ceaseth not as yet from his chattering.  

Argum. Osor. pag. 163.  They that do affirm that God hath severed out of all the universal mass of mankind some whom he would prepare to everlasting glory, and some others whom he would appoint to everlasting destruction, not for any other cause, but because it so pleaseth him: do pluck God's providence up by the roots.  
The Lutherans do allege none other reason of God's Predestination besides his will only.  
Ergo, The Lutherans do foredoe and pluck the providence of Cod up by the roots.  
I beseéche you Osorius, 
Answer.  if as yet you have not cast away all feéling of an honest and sober Divine utterly, return to yourself at the length. indeed say you so? Do they foredoe God's providence which say it is so, for none other cause but because it pleaseth him? etc. What kind of Argument do I hear from you? Can God be pleased to do any thing that is not most correspondent to reason? or can any Reason be of all parts so absolutely perfect, that can disagreé from the chief and principal pattern of his will? or do you seem a reasonable man that do talk so fond? But I beseéche you Syr. For as much as the will of God, whether soever it bend and incline itself, is nothing else but a most perfect Reason of itself, and of all parts most absolute, and without blemish: and for as much also as Reason itself is nothing else 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. book of Confesi. Cap. 11.  & substance of God: what kind of coupling do ye desire to be had betwixt Reason, and the will of God? Who indeed can will nothing but that which is perfect, sith that nothing is perfect but that which he willeth. And whereupon then riseth this haughty crest of yours? that can not be satisfied with the bare will of God, being expressed in his plain word? Neither seemeth it sufficient in your judgement that God should choose any to salvation, unless his secret counsel herein may be made discernible by the deep reach of your own reason? and that he should render an account and reason of his decreed will herein unto your Maistershyppe? Albeit I do not deny this to be true, that the profound wisdom of the Divine Godhead, can not be sundered from the knitting together of his Reason, and counsel: that is to say, from itself: Yet out of what School sucked you such Divinity, O singular Pillar of the romish rout? so earnestly to require and to sift out the counsel and Reason of the Creator, even in the very unsearchable wisdom of him that created you? I suppose ye were thus schooled in your sacred confessions. Surely you never learned it out of holy Scriptures. If you never noted what answer the Lord made to Moses in the Scriptures, mark now somewhat more attentively: I will have mercy (saith he) on whom I have mercy, and I will take compassion on whom I will take compassion. etc. Here you may see a singular Mercy of God in taking compassion: whereof you nor see, nor hear any other rendered in the whole Scriptures, besides the only will of God. I will have Mercy: (saith he) will you know the causes, and the persons? the doth not say, because I perceive them to be worthy of my benignity, whose foreseen works do delight me now, before I take Mercy: but I do therefore take Mercy, because I will take Mercy: and I will take compassion, on him of whom it pleaseth me to have Mercy. And therefore S. Paul adding a very fit conclusion. Ergo (saith he) God will have mercy on whom he will have mercy, and will harden whom he will harden. With these words bridling our nice curiosity, as it were, and withal giving us to understand, that it is enough for us to know, that so is the will of the Lord, although there be no manifest demonstration made unto us of the cause, wherefore he would so do. 
Aug. upon Genesis against Manichaeus. Lib. 1. Cap. 2.  For of what soever it shall please the Lord to bring to pass, albeit we can not attain the Reason, yet ought we to ground ourselves upon this, for sufficient and lawful Reason, because the Lord hath brought it so to pass: we ought also to learn of Christ this lesson. Because it hath so pleased thy good will O Father: For as much as it is not lawful for any creature to presume to inquire any reason beyond the will of God.  

August. de Praedest & Grat. Lib. 6  Right well therefore, and very profoundly doth Augustine give us this lesson, It is not meet (saith he) to search for the causes of Gods unsearchable will, it is not lawful to know it, for that the will of God is the principal and highest cause of all things that are: and therefore if when it is asked, why the Lord did it, it is to be answered, because he so willed it: if thou go further in ask why he willed it, thou askest some greater and higher thing than the will of God is. Which can not possibly be found out. And again the same Augustine in an other place writing of Predestination and grace, God (saith he) taketh mercy on whom he will have mercy and of whom be will not have mercy he will not take mercy. He giveth to whom him listeth, and requireth that which is due unto him, of whom he will. Here again ye hear the Will of God named, yea and that alone: wherewith if you be not yet satisfied, because it is named alone, hearken what is immediately annexed by the same Augustine, for thus it followeth. He that shall continue to say God is unrighteous, let him hearken unto the Apostle. O man what art thou that contendest with God? man with God: earth with the Potter. etc. Doth he herein not note you excellently (Osorius) and (as it were) point at you with the finger? as, that no man could possibly have noted any matter more notably? Paul the Apostle doth render no causes at all of God's Election, but his will only: Augustine dare inquire after none. All the whole Scripture is thoroughly satisfied with his will only: Only, Osorius can not be satisfied, nor thinketh it lawful enough for God to do that him liketh best, unless with subtlety of Reasoning as it were with cutted Sophisms, and syllogisms, man maintain Argument with his GOD, earth with the Potter. Which thing how horrible it is, learn at the least out of Esay the Prophet: 
Esay. 45.  Woe (saith he) unto him that will contend with his maker, a brittle pottesharde of the outcast potteshardes of the earth: shall the clay say unto the Potter, why dost thou make me thus? did thy hands fail thee in thy work. etc. As though there were any of the Creatures of God that doth understand the mind of the Lord: or were ever counsellors unto him: or as though it were not permitted him to will as him listeth: or as though what soever pleaseth him, were not lawful for him to do, unless he did give us a reason, and orderly render unto us the causes that moved him thereunto? And what if he will not discover it Osorius? Yea and what if he ought not? what if when him listeth to display it most manifestly, your bald mazer, and the blockyshnes of your nimble capacity can not be able to pierce into the unsearchable depth of his glory? wisdom? and counsel? jeremy the Prophet being commanded to go down into the house of the Potter, and there to behold thoroughly the workmanship of the running wheéle, and the hand of the craftsman: when he saw the vessel that was newly made, and was by and by broken again: neither doth he require a reason thereof of the workman, nor yet doth the Lord being the workman tender any reason unto him: only he declareth his power in making new, and renewing again of that which was broken, in these words. 
jerem. 18.  Am not I of power to do unto you, as this Potter doth to his clay, O house of Israel? saith the Lord. Behold as the clay in the hand of the Potter, so are you in my hand, O ye house of Israel. And will Osor. dare be so bold (being a fashioned lump of the Potters wheéle, neither reverencing the Majesty of his maker, nor contented with his only will) to require a reason of his creation, besides the lawful will of the Creator? and will he not permit it to be sufficient for God to do in his own works, what it pleaseth him best?  
For what do these words of Osorius emporte else? 
Osorius words. pag 163.  Where being squeamish at Luther's speech: He doth judge them not worthy to be heard in any wise, which will affirm that God doth choose whom he will unto Salvation, out of the whole mass of mankind: for none other cause but because it so pleaseth him. Pag. 163. First where hath Luther any such Assertion? Why do ye not set it down good Sir? and admit that he hath: what is it, that your carping cavillation can gnaw at here, if you interpret it aright? For although Luther seem in your goodly conceit to be more than a thousand times mad (whom ye can never name without some gall of railing speech) yet was he never hitherto so foolish, as to have a will to spoil the most wise works of God of Reason, and counsel in any wise. There is with God a most perfect, stable, & unchangeable knowledge of all the works of his own hands, 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 us. Surely it is far beyond the Reason that you make unto us. For deliberately noting with myself, and entering into a very deep view and consideration of the things, which are spoken of Election, of purpose of God's providence (for this word Predestination as scarce fine enough for a Ciceronian you abhorred, neither dare ye so much as once to name in all your books) hereunto all your drifts seem to tend, that ye suppose that God's justice can by no means be defended, in making a difference betwixt them whom he reserveth to be saved, & those whom he adjudgeth to be damned, but by foreknowledge of those works, which God doth behold shall be in them. As though Osorius would seem to argue with God with such an Argument as this is.  

An Argu. 〈◊〉 Osorius, Pighi.  There must be always with God a stable assured and upright reason in every choice to be made.  
There can be none other just cause of Reason of God's Election and Reprobation, 
Hosius. Bar tho. Camerar, and others.  but in respect of the merit that must follow.  
Ergo, To the attaining the grace of Election some preparation of merit must needs go before.  
First I do answer out of Augustine: 
Answer.  that it is a most pestilent error, to say, that the Grace of God is distributed according to merits; & this is one of the errors of Pelagius. Then as touching the Mayor. There is indeed with God a perfect, sound, & unchangeable Reason of all his works: But by what reason be ordereth his works, may not be subject to the judgement of the clay (as Augustine saith) but of the Potter. Now I come to the Minor. Which we do utterly deny: for where you make a definition of God's providence (in choosing or refusing whom he will) to be none other than such as dependeth upon the foreknowledge of works: this is altogether most brutish and unreasonable. For albeit that preventing for eknowledge of things (which out Divines do call foreknowledge) is unseparably knit together to the will of him, that doth Predestinate: yet do we not grant the same to be the cause of Predestination. For first as concerning the cause efficient, for as much as the will of God is the very substance of God, above the which there can be nothing more high: there can be no efficient cause thereof rendered, either before it, in limitation of time: or above it in Majesty: but the material and final cause thereof may (after a sort) be assigned. The material cause about the which it doth exercise her force, is mankind, and those things which God doth give unto men by Predestination, namely: Vocation, Faith, justification, Glorification: The final cause is two manner of ways: either that which forceth him to doing, by the preventing will and reason of the first Agent: or else that which is produced out of action. And because there may be many ends of one thing, 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 Salvation and life everlasting is the end of Predestination: the end of him that is Predestinated, is to believe and to live well: and the end of him that doth Predestinate, is his own glory, and the manifestation of his justice, power and mercy. As we do read in salomon's proverbs. 
prover. 16.  God doth make all things for himself, and the wicked man also for the evil day. And therefore if it be asked, whether God do predestinate for the works sake? 
Not for good works. To good works.  it may be answered with S. Paul, that the holy ones are predestinated not for their good works, but to do good works: so that now the respect of works be understanded, not to be the cause efficient of predestination: but the effect rather. For thus we hear the Apostle speak, 
Ephes. 1.  Even as God hath chosen us in his son from eternity that we should become holy to the praise of his glory. etc. not because we were, or should be holy (saith he) but that we should become holy, to the praise of his glory, etc. So that no reason of Election may appear, but that which is to be sought for in the free liberality of him, that doth make the Election, neither that any other last end may be conceived, but the praise of the manifestation of his heavenly grace. So that as without God there is no cause efficient, which may enforce predestination, so (if we seek for the very beginnings of eternal predestination) we shall perceive that S. Paul doth reduce them, to iiij, principal heads chief. 
Rom. ●. Fou●e principal heads of Predestination. Ephes. 1.  1. to his power, Where he saith, hath not the Potter power. etc. 2. to his purpose or his good pleasure. For so we read in the Epistle to the ephesians, where he useth both these words: because he hath predestinated us (saith he) according to the good pleasure of his will. etc. And immediately after when we were predestinated (saith he) according to his purpose etc. 3. to his will. Rom. 10. 
Rom. 10.  he will have mercy on whom he will have mercy and will harden. etc. 4. to his mercy or love: Where he saith Rom. 10. It is neither of him that willeth nor of him that runneth but of God that taketh mercy.  
Last of all if you demand further for some reason of God's Election, who shall more lively express the same unto you: then the Apostle Paul writing to the Romans on this wise. 
Rom. 9  If God (saith he) willing on the one side to show his wrath, and to make his power known, did with much lenity bear with the Vessels of wrath prepared to destruction, and on the other side to make known the riches of his glory towards the Vessels of mearcy, which he hath prepared to glory, etc. Unless you have ceased long sithence to be a reasonable man (Osorius) what more perfect reason can be made unto you? or more manifest of God's workmanship then this, that is here set down in Paul? Whereby you may plainly perceive, that all these councils and works of God (which we do see) were begun, and achieved, not for any faith foreseen before, nor for any foreknown good works, but to magnify, and make discernible his power, and the praise of his grace. And yet is not this untrue, that the faith of the holy ones was foreseen, and the works of the ungodly were foreknown, long before they were: but yet these do follow as effects, and do not prevent, nor make predestination, nor do certify a reason, or plain demonstration of God's providence, but are themselves established rather, by the reason of God's providence: For to him that will inquire amongst all the works of God, what is it, that his most highest and unsearchable will hath respect unto chief? for what reason: for what cause? and to what end all these were instituted, in the same order and manner, as we do behold them? the matter may by this reason, be made notorious unto him: to make manifest (saith he) the power of his wrath, and to make known the riches of his mercy. But I will pursue the other reasons, wherewith they do urge upon us.  
If thou wilt convert unto me, 
Out of jeremy. Cap. 15.  I will convert thee, and if thou be returned, and will make thyself to be returned, thou shalt stand before my face: If thou wilt make separation of that which is precious, from that which is vile, thou shalt be even as mine own mouth. Be ye turned and I will heal you: I will return and not turn away my face from you.  
The office of the holy ghost is of two sorts: 
Answer.  the outward calling by preaching. And the Inward operation of the mind, whereof the first is laid open for all men indifferently: the other concerneth none, but the chosen properly. Moreover for as much as repentance is a spiritual resurrection from death: I cannot see how the same may be within the compass of man's power, more than for a man that hath been dead, can be able to restore himself to life again.  
If God do vouchsafe to impart his liberality to some without all respect of preparation, 
The reason of the papists.  he shall be injurious and cruel to the others, whom he passeth over in the mean time.  

Answer.  God doth witness of himself, that he alone is he that is able do discern and judge betwixt men, when as otherwise we are all like each other in all things: but after what manner GOD doth discern & make the difference, the scriptures do declare. Not in respect of man's preparation, but according to the good pleasure of his will: for so we read Ephes. 
Ephes. 1.  That God hath predestinate us all according to the purpose of his will. etc.  

Object.  If God should not work in respect of the works foreseen before, he should seem unrighteous in his election.  

Answer.  S. Paul doth propose these same objections to himself, and withal maketh an answer to the quarreling caviller O man what art thou that dost answer with God? adding thereunto the similitude of the Clay and the Potter. And yet GOD hath much more power over men, than the Potter hath over the clay. If the Potter be at his own liberty to fashion the Uessels, as he will himself: shall it not be as lawful for God to show forth his power upon his own creatures? but that he must be enforced to follow men's merits, and that our deeds now must be unto him a rule of Election.  

Objection.  Roboam was said to be rejected for this cause: because he did not incline his heart to seek God.  
Ergo, It is in man's power to make the heart apt to receive grace.  

Answer.  The hardness and perverseness of the heart, wherewith we are made prone and propense to wickedness, unprofitable and unable to do good, is a general disease of all mankind, until 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 only: If it do not come, let every man impute it to his own frowardness, and to his natural disease, and not unto God, who did create man's nature whole, and sound at the beginning. Briefly, to answer at a word: This answer shall suffice to all those threatenings and exhortations, which our adversaries do pike out of the books of sacred scriptures every where, and do object against us.  
I may seem perhaps to have been overlong, and tedious in heaping together, and confuting the objections of our adversaries. It remaineth now, that I make answer to certain slanders and lies of these persons, who being unable to bring any thing to pass with sound arguments, and good matter, do attempt the overthrow thereof, with crooked conveyance, & with false & slanderous cavillations: wherein as many others do turmoil themselves very much, so doth this our porting all over greedily busy himself, more than all the rest.   

The Cavillations of the Adversaries wherewith they do impugn the doctrine of predestination, as altogether unprofitable and superfluous for edification and institution of good life.  
FOr this they use to object, 
The reasons wherewith our Adversaries do practise to suppress the very name of predest.  that by the means of this doctrine of predestination, all carefulness is taken away from men that are fallen, to rise again: that to such as do stand occasion of sluggishness is ministered, because man's travail is altogether Superfluous in both respects: if neither he that is wounded, cannot be able to become sound again through any his own industry: neither he that is chosen, can fall away through any his negligence: by the one whereof desperation is nourished by the other slothfulness is maintained.  
If all things be first decreed upon with God, by his unchangeable counsel of predestination: what need we then any preaching, or godly exhortations? Whereby men's affections may either be stirred up to embrace virtue, or terrified frontheir accustomable licentiousness of life? Whenas the desperate mind shall think with itself on this wise: Whether we live well now, or otherwise, we shallbe such notwithstanding at the length, as God did foreknow that we should be: if good, then good: if evil, then evil.  
Forasmuch therefore, as (through the teaching of this doctrine) the very sinews of all endeavour are burst asunder, and that there remaineth a certain fatal Necessity only: they do say, that it were more convenient, not to have any words or speech at all of this matter.  
They do add moreover, that it is superfluous to dispute of that matter, the depth whereof never was man able to reach unto: as a thing nothing fit for the instruction of the auditory: besides that if it were true, yet ought it not be taught (say they) because it delivereth matter very pernicious, not to be received: and because such things being not able to be conceived, may without any danger be holden in covert.  
Moreover there want not some now a days, Which do defend their obstinacy by ancienty: forasmuch as the ancient fathers did either write nothing at all, or else very little thereof or do teach of this grace preventing the merits of the holy ones far otherwise.  
Wherefore they would have the people to be taught on this wise rather. That God of his goodness and mercy, would have all men to be saved: And that the cause, why all are not saved, is for that all will not receive the grace indifferently offered unto them. And this manner of teaching they do suppose to be sound. On the contrary: that the other doctrine of predestination doth take clean away all force, & use of wholesome preachings, exhortations, and disciplines etc. 
Answer to the object. proposed.  If we only either were alone, or were the first that were urged with these slanders and cavillationes, there were less cause to wonder at the wickedness of this our age. But I do see now no new thing here, never spoken of before, nor any other thing but such as many notable learned men have been sundry times cumbered withal long sithence. Amongst whom cometh first to hand Augustine, whom (being occupied in this cause) sometime the pelagians, but most of all the Massilianes did molest much, with the very same obiectiones, as appeareth plainly by the transcript of Prosper and hilary their letters to Augustine, even the which objections our divines are now a days pressed withal: which if were true, then might he seem to have undertaken this quarrel not rashly, nor altogether in vain, as our men have done also. But let us answer to their complaints.  

The doctrine of predestination with what manner of moderation ought to be preached to the people.  Such as are appointed teachers in the congregation of God, if they should beat into the gross ears of the rude multitude this part of doctrine, which treateth of the secret predestination of God so nakedly, and barren of itself, as not doing aught else, nor respecting any other thing, ne yet applying withal any wholesome exhortations, and allurements to virtue, should stir and provoke none to virtues endeavour, honest carefulness and godly life, these reasons might carry some show of truth perhaps. But this matter ought to have been foreseen Osor. how these preachers behave themselves, what they preach, how, in what manner, and to what end they do lay this doctrine open before the people: before you should have burst out into those cruel accusations and slanderous reproaches. If some younglings peradventure may be found not so modestly and soberly to demean themselves, as may beseem them (alured either through delight of novelty, or carried thereunto through lightness of wit, or to brave out their knowledge and learning) it is not convenient, that the louse and uncircumspect dealing of some particular persons, should be prejudicial to the truth of the doctrine. 
Three commodities do come by the preaching of predestination.  Godly and modest wits surely, as they conceive the true reason of this doctrine, so do they judge it no less necessary to be applied: to the end they may pluck down that pernicious opinion of yours, treating of merits, of confidence in works, and of doughtfulnes of Salvation. For the overthrow whereof what more necessary doctrine to edify the congregation withal may be applied in the Church of Christians?  
And therefore, to conclude briefly. For as much as all the doctrine of Predestination doth tend to this end chief: that men may be forewarned not to trust to much to their own strength, but to repose all their hope and affiance in God, It is untrue that you do object: That the doctrine of predestination doth persuade rather to desperation then to godly life: For what is this else as Augustine saith, then as that you should say, that men do then despair of their own safety, when they begin to learn to repose their hope and affiance in God, and not in themselves in any wise. etc., Whosoever therefore shall instruct the ignorant people, in the true doctrine of predestination of the holy ones, discretely, and modestly and in due season, when case so requireth: and shall join withal godly and wholesome exhortations, the same shall he do profitably enough without any inconvenience seeing that the preaching of both may be well coupled, and agree together, according to the testimony of Augustine: who affirmeth: that neither the preaching of faith profiting in godly fruits ought to be hindered by the preaching of predestination, that they which are taught may learn how to obey: 
Aug. de bono, persevera. Cap. 17.  And again that the preaching of Predestination ought not to be hindered by the preaching of faith profiting in godly fruits, that they which obey, may know, in whom they ought to rejoice, not in thoir own obedience, but in him of whom it is written: he that doth rejoice let him rejoice in the Lord.  
Will you understand, Osorius how the coupling of these too doctrines is not prejudicial to the preaching of the one to the other? Paul the Apostle of the Gentills did many times set forth the doctrine of predestination to the Rom. Ephe. Timot. The same did Luke in the Acts of the Apostles. Christ himself likewise doth make often mention of the same in his sermons: all which did not cease to preach the word of God nevertheless and do notwithstanding withal intermixed divers good and godly exhortations to live well.  
Paul when he said: it is God that doth work in us to will and to bring to pass according to his good pleasure: did he therefore abate any thing of his godly lessons to make us less careful to will? and to work the things, that are acceptable unto God? In like manner where he saith: he that hath begun a good work in you, will bring the same to effect even until the day of Christ jesus. Yet did he not cease to persuade them earnestly in the same Epistle written to the Phillippianes that they should not only begin, but persevere until the end.  

john. 14.  Believe (saith Christ) in God, and believe in me: & yet is this nevertheless true, that he speaketh in an other place. No man cometh unto me, or believeth in me, unless it be given him from the father. Christ saith also, he that hath ears to hear: let him hear. 
Mar. 7.  Yet doth God speak in the scriptures these words also: that he will give them a heart from above, that they may understand, eyes that they may see, and ears that they may hear. etc. And although it were not unknown unto him, who had ears to hear and who had not, that is to say, the gift of obedience: Yet doth he exhort all men to hear.  
Although Cyprian did both know and write that faith and obedience were the gift of God, 
Cyprian.  and that we ought not rejoice in any thing, because we have nothing of our own, yet this was no hindrance at all unto his earnest preaching, but that he taught Faith and obedience nevertheless, and most constantly persuaded to good life.  
When we hear S. james teach us, 
james. 1.  that every good and perfect gift cometh down from the father of lights, yet this preaching of grace nothing withstood, but that he continued to rebuke such as troubled the congregation, saying, If you be bitterly zealous, and your hearts be full of contention: do not rejoice, nor lie not against the truth, for this is not the Wisdom that came from above, but earthly, beastly, and diabolical etc. And these gifts of God indeed as Augustine reporteth, if there be no Predestination, are not foreknown of God: if they be foreknown, then is there a necessary predestination of God which we do defend.  
To conclude Christ doth advertise his disciples. 
Math. 6.  That God doth know well enough what they stand in need of before they do pray, and yet he willeth them to pray notwithstanding, showing unto them aforme of prayer also.  
Sufficient answer is made now (Osori.) if I be not deceived, unto the objections of your fraternity, that is to say, to your trifles and slanders if not to all, yet at the least to the very principal pillars, and chief stays of your vagrant disputation, if not with such force, and dexterity, as may be able to put your overthwhart obstinacy to silence, yet as much for the defence of Luther's cause, as will satisfy the reasonable Reader (I trust) saving that there remaineth one quarrel or complaint of yours as yet, against 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 answer it: for who can possibly resfrayne from laughter, to read that ridiculous counterfeit Prosopopoeia of yours? 
Osor. prosopopoepia against M. Luther.  wherein like a very foolish Rhetorician, you have thrust in upon the stage a lusty Ruffler who in the person of a Swartrutter, may accuse Luther for the uproars raised by the country Boors in Germany. As though of all that whole rout of Clowns, any one were heard at any time to accuse Luther as Author of this tumult: or would have uttered somuch as half a word of reproach against him for the same, if he might speak for himself, & were not compelled to use herein the counterfeit person of an other: or as though the Histories do not declare sufficiently, from whence the spring head of all this mischief burst out at the first: surely not from Luther, but from an other Crowbyrde, from an other Chair of pestilence (Osorius) what soever it was. But go to: Let us hear what drunken eloquence this gallant counterfeit swart Rutter doth gush out unto us, out of Osorius drowsy tankard: And with what flashes of thundering words, he meaneth to scorch up Luther withal.  

Pag. 162.  O Luther? why dost thou accuse the harmless and innocent? why dost thou rage's? why art thou mad?  
Truly I should have wondered, if Osorius would have spoken any thing against Luther, but with some haryshe eloquence. Nay rather Osori. if yourself be not stark mad, what kind of maddnes? What rage? what accusations do ye tell us of here? Wherefore let it be as lawful for Luther to answer for himself again, and with like speéche, not to the German ruffler, but to the Porting all Bishop: whom if he might reprove again contrariwise after this manner: O Osorius? why do ye accuse the guiltelesse? 
Luther's answer to Osorius Rhetorical fyctione.  why do ye keep such a stir? why are you so frantic? who if were well in your wits, would never reproach me with such madness. But what have I have done? what have I deserved? is it because I would not incline to the furious disorders of the rebellious? what? did I ever so much as move a finger towards that cause? did I not reprove them forthwith with pen and speech very instantly? did ever man more earnestly bend the force of his arm against them, then I did my writing? If they would but have hearkened to my counsel, and continual admonitions, the matter had never proceeded to so much bloodshed. What? And shall I receive this recompense for my good meaning towards you, to be accounted a mad man? No (say you) not because ye wrote against them, do we reprehend you, but because you ministered the occasion of this uproar. But from whence do ye gather this to be true Osorius? Forsooth because they did learn this of you, that we were not able of ourselves to do either good or evil: for that God doth (as you say) work all in all in us. etc. indeed I have denied, that to think good or evil is in our own hand. And what hereof I pray you? in what respect are these words appliable to the Country Boors? and to their rebellion? Doth that man open a gap of licentiousness, and seditious treachery to husbandmen, which doth abate that freedom from man's will in doing or achieving any enterprise, which your divines do falsely challenge as proper to man? Is it therefore lawful to be wicked, because many times men are hindered against their wills from putting a mischief in execution? or shall the will be therefore not wicked in doing wickedly, because it is not free, but enforced to yield to a necessary Servility, which of itself it is not able to shake away? Is the wicked Spirit therefore excused, because in doing evil he doth it not so much of any freedom, as of Necessity? for how shall he be said to be free, which amids the race of his rudeness, is now and then restrained against his will? and is not Lord of his own will not so much as in doing evil? yet doth this being not free of himself nothing withstand, but that he continue evil still: what and if I had said, that the will of the wicked of itself is not free, but every way captive, and bond? is it therefore to be imputed to God forthwith, & not to men whatsoever they shall do wickedly? As though when men do think or commit evil, they be compelled thereunto against their wills? & are not willingly and of their own motion chief drawn thereunto? For to confess this saying to be most true, That God is he that worketh all in all, yet doth he bring to pass nothing in man surely, without their own wills, so that if there be any evil in them, there is no cause why God should be accused for it, but every man must lay the fault of his own folly, and wilfulness to his own charge.  
But (say you) for as much as God doth lead men's wills hereunto, 
Osori. pag. ●63.  by what reason, can ye couple the stability of your doctrine with the defence of Gods justice.  
I do answer. 
Answer.  First when we do join the singular providence of God, working all in all, in all the actions of man's life: we do set the same forth, as all things may be referred to this, as to the primer cause efficient, which doth not work properly, but in respect of the last end of all things. Here now for as much as God is of his own nature most best and most perfect, hereupon it cometh to pass, that he which hath ordained all things for himself, can in no respect be the cause of evil. 2. Then as touching the middle causes, whereas there is no man that doth not fall through his own default, and the procurement of Satan, it shallbe reason therefore, that no man seek for the cause of sin, without his own self, and that he complain not of God for the same. 3. But yet to admit that the actions of man's life, are not governed without the provident and circumspect direction of Gods will: and that it is he alone, that inclineth men's wills whither him listeth: Yet nevertheless even he, that applieth the wills, hath enclosed also the same wills within certain limits and laws, and as it were environed them, with certain hedges & bounds, which whether we accomplish or no, seeing he hath made the will of God manifestly discernible unto us, certainly they do not only sufficiently acquit, and clear his justice, but also abundantly commend the same. 4. And lastly though we be never so unable to the performance of his ordinances, yet for all this, can no just accusation of quarrel be framed against God, but the fault must be wholly imputed unto men, and that worthily. For why would this beastly flesh (being thoroughly fortified at the beginning under the safe keéping of God and understanding) become Carter of his own carriage? and guide of his own flittering life afterwards, refusing the conduct and leading of God? Which if can now govern itself rightly indeed, as it ought to do, let it then a God's name enjoy his own knowledge: but if otherwise: yet is God's justice sufficiently enough defended, and even for this same cause, because he first forewarned them of the peril ensuing, it is with very good reason acquitted of crime: for what standeth more agreeable with justice, then to punish sins with sins? and to crush down, with sharp and bitter correction, that proud rebellious arrogancy, against the high God his Creator?  

Luther falsely accused of sedition.  But howsoever the matter goeth here. I do marvel at this in the mean while, with what faith and with what face, this one place is urged so much, which maketh nothing at all to sedition: whenas many other things may be gathered out of my books every where, which are manifestly profitable for the preservation of peace, and tranquislitie. For what else do all my books, and preachings more earnestly emporte? (the necessary instructions of faith being once established) then that the multitude of the rascal rabble, and ruder Boors, together with all other Christians, should conform their lives altogether to patience? and desire of concord, though they were oppressed with never so many injuries? where did I ever by word or writing tease any man to arms? Where did I ever give so much as a crooked look against the Magistrate? Nay rather who ever esteemed of the governors more honourably? or taught the duty of subjects to their Princes out of holy Scriptures more earnestly & faithfully? who did ever more carefully advance, & call back to their former dignity, the Civil governors and Magistrates, utterly suppressed almost through the Romish Pontifical Tyranny? whose mind or pen did ever more hatefully abhor disorderous uproars and outrageous rebellions? And if my writings and behaviour do not witness this to be true that I speak, I am contended that this reproach be Registered amongst the other Bead-roll of Osorius lesinges.  
After that the light of the Gospel was restored: 
Luther purged from the crime of sedition.  Carolostadius begins to pluck down Images, and to make an innovation in many things: the matter being duly weighed, was of itself commendable enough: yet because he attempted it with violence and uproar (the Magistrate not being made privy unto it) I withstood him. The like attempt was made by Zuinglius, and Oecolampadius, about the matter of the Sacrament. I do not here debate of the truth of the cause: And yet no one thing restrained me so much from subscribing to their Assertitions, as did the dought of broils, which I feared would afterwards have ensued. I will add also somewhat of myself: when the Counsel was called at Worms, being cited by public authority to appear before the Imperial seat: I did not refuse. Certainly the danger was assured and apparent. For being advertised (as I was on my journey) that I should have regard of my safety in time: I thought better to put my life in hazard, then sustain the reproach of disobedience. Being overcome at the last not by Scripture, but by power I committed my cause to the mercy of the Lord, & to the authority of the Emperor. I only defended my cause constantly. If I had been of so lewd a disposition, & so forward to sedition, as you suspect (Osorius) there wanted not at that time, both Princes, friendship and fautoures of the cause: yea and perhaps there was time good enough to put it in practise. But was there ever any Prince, or Subject encouraged (by my means) to move descension? This being done not long after indeed, the Boors of the Country began to range in that outrage (whom afterwards Muncer and Phyfer taking parts withal) broke out into like madness. The common weal being thus divided, & disquieted, how greatly I was greéued withal, what means I used against them according to my duty, what answer I made to their Articles, with what reasons I refuted them, what counsel I gave and what exhortations to common quiet, and Christian obedience, mine own writings (extaunt as yet) do testify for me, and the Histories thereof do sufficiently declare. And Osorius himself doth not deny the same. Yet taking occasion of my writings, he shameth not to make me the author of all this rebellion.  

The complaint of the Boors against Luther framed by Osorius by a Rhetorical fiction.  And why so? We (saith he) have learned of you that we are not able of ourselves to do good or evil. And what then? Hereof we conceived our foolehardynesse, this was the cause that moved us Boors to Arms. O notable Argument concluded by clowns, but very clownish surely. I suppose Coridon himself could not have done more rustically. But if you will take occasion to argue against me, of that which you might have learned out of my writings (O ye Boors) ye were in them instructed after this manner: That Magistrates ought to be reverenced: why did you not obey this lesson? How often did I teach you that Rebellion must be eschewed by all means possible? that no private man should avenge his own injuries? that it was not lawful for any Christian to avenge any private wrong? That Christ had no need of any warlike guarrison? That the Majesty of the Gospel was able and strong enough of itself to maintain her own quarrel? That there could be no more forcible victory for the truth and pure doctrine, than which is achieved with sufferance, and patience? that the nature of the same was such, as the more it were pursued, the more forcibly it would prevail? Why learned ye not to follow these lessons? Lastly: when ye were in Arms, and dereygned in field, and by sound of Trumpet had published your Articles, and Requests to the higher powers, how much did I moil and turmoil myself, to reduce you to order, and reclaim you from your attempts? teaching you out of holy Scriptures, convincing you, advertizing you, chiding, beseéching, persuading, threatening, finally omitting no part of duty untouched, whereby I might reclaim you from your hurly burly, to peace and tranquillity. If so be that my doctrine were of such authority with you, why did you shut up your ears from your Master's lessons? If you betook yourselves to Arms, through occasion of one sentence wrongfully understood, or misconstrued, why did ye not forsake the field, for so many my exhortations, and notable exclamations to the contrary.  
But go to Osorius: because under the person of the Boors complaint, you do so vehemently wrest all this false suggestion of mischief against me. What if I deny your Assumpsit? how will you be able to prove it? perhaps by hear say amongst the clowns? what? of any that be living? or that be dead? But when the poor clowns lived, and were drawn to execution, tormented, and stretched out upon the racks (in which extremity men are wont for the more part to utter more than they know) If there were one so much of that whole rabble, muttered ever half a syllable of me, such as your Carterlyke and senseless Imagination hath devised against me, I will willingly yield to this accusation of suspicion. But by your occasion (say you) this tumult might have been raised easily. So might the Black Moor change his skin. And Osor. also might leave his lying. But all things are not by and by done, that may be done. But onward: how prove you that it might have been so? Because (say you) that God worketh all in all in us, according to Luther's Assertion, and we be instruments only applied and wrist with his hands: hereupon followeth it therefore scythe God only raised up these tumults, and was the only procurer, devisor and accomplisher of this stir, that the Boors of necessity must be guiltless, and innocent hereof. Go to: And do ye suppose (Osorius) that these words 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 again. That worketh all according to the purpose of his will. 
Amos. 3.  And in the Prophet Amos. There is no evil in the City that the Lord hath not done. And again, when we hear on every side aswell amongst the Prophets as the Apostle. That men are made blind of God, are delivered over into a Reprobate mind. Why might not the Boors have taken occasion of these words, aswell as of mine? Go to. And what and if I had written these words also, namely: That it is in the power of our free-will to dispose ourselves whereunto we list? either to make ourselves earthen vessels, or golden vessels in the house of the Lord? would the Boors have the sooner been quieted for this cause? And yet this is the general proclamation of that notorious See of Rome, dispersed throughout all Catholic Nations: the same do all their Records and Canons noise abroad (wheresoever they crawl) yea many years before Luther was borne: and the very same also doth Osorius write at this day in Portugal, and many other of the like fraternity else where: what? was there never any commotions therefore of the rude multitude (before Luther was borne) in Portugal? none in Italy? Germany? France? England? Cycill? & other Nations? Can this, or any other portion of Scripture, or doctrine, even so bridle the affections of the unruly, but that they would at one time or other burst out into outrageous extremities?  
I add moreover. Admit that my words (being either misconceaved or misconstrued) might suggest some matter of evil occasion: shall it be less lawful therefore to bear testimony of the truth, because there be some that are so beastly brutish that will mishandle the words and deeds of others, be they never so well spoken? By this reason, away with the Bible, because out of the same, the most part of heretics have sucked their poison: what? did not Paul therefore not commend the justice of God aright by our unrighteousness, because there wanted not that would abuse his saying to occasion of evil? Let us do evil (say they) that good may come thereby. The ancient godly Christians were wont to assemble together, and sing Psalms before day light and to receive the Sacrament of bread & wine. Hereupon began rumours to be scattered abroad, that the Christians did worship the rising of the Sun, & did sacrifice to Ceres & Bacohus. And what hath been so well spoken, or established at any time, that the peéuishenesse of perverse and froward persons will not depraue● if they list to pike a quarrel, or slander the good words and well doings of men? The same came to pass with Augustine himself through the Pelagians: who after had once brought in the name and commendation of grace, 
August. against julian the Pelag. 4. book Cap. 8.  hereupon forthwith they began to quarrel with him, as though he should affirm, that men are made good by fatal. Necessity. And again where he denied that Grace was distributed according to men's deservings: this saying they gnawed at as though he should say: That no endeavour ought to be looked for from the will of man, contrary that saying in the Gospel, where the Lord spoke. Ask and it shallbe given you, seek and ye shall find knock and it shallbe opened unto you, for every one that doth ask shall receive. etc.  
And all this have I debated with you, even as it were truth that your counterfeit imagination hath devised, to wit: that I should be the original of all that rebellious insolency. I come now to that pinch of my true defence. Namely, to deny that there is, or ever was any Boor in all Germany, that did ever justify this slander against me. This was never the speéche of any Boor: but the rude unshamefastness of Osorius: void of all matter of probability, to make me author of all this mischief. The very author whereof if as yet you do not know, and would fain know him indeed, I will tell him you, but briefly, yet truly Osorius.  
When Satan perceived that the kingdom of your pride was ready to have a fall: 
What was the cause & who was the author of the uproar in Germany.  and that the romish Prelate could now no longer maintain his erroneous sacrileges, against the glorious excellency of the gladsome Gospel: he entered by a notable policy into this devise under the pretence of the Gospel to tickle up mad brains, thereby to bring the Gospel in obloquy and infamy, the overthrow whereof he perceived now past his compass, as the which he was now no longer able to withstand. Then also, unless this lying Osorius had set himself forth (as an especial Instrument of this wily Serpent) upon whose shaven sconce not so much as a herebreadth may be found growing of an honest or sober man, ye would never have so filthyly infamed the good report and credit of honest personages, standing in the defence of the Gospel, with so many slanderous lies, and cursed reproaches. If Luther should use this, or the like counterbuff, according to the frankness of his speéche, against your rusty, clownish, and ill-favoured, false Divinity: I do not ask, what you could answer him again Osorius. But I fear this rather, lest as he should not seem to speak sufficiently in the honest defence of himself, so in respect of your desert, he were not able to utter enough against you.  
After all this ye add moreover and demand, with what honest reason Luther doth join the constancy of his Discipline with the defence of Gods justice. To answer briefly: Certes with much more honester reason, than your bloody Bishop, or you his skraping catchpoles (who having imbrued your rotchets in so much Christian blood play the Butchers more like than Bishops) can join your pride vainglorious Titles, Pomp Arrogancy, Cruelty, Tyranny, Treason, Lust, Lechery, Opinions, Heresies, Determinations, and intolerable Canon's of man's Traditions, together with Peter with Paul, with Christ and with his Gospel, not to speak of the rest of your secret abominations.  

Osor. glorious triumphing against Haddon.  I am come now at the length to the triumphant end of this glorious book: where leaving Luther in the field, & sounding the retreat from the great battle of free-will: Osor. doth furbush his furniture for the Triumph against poor Gualther Haddon, and not without cause: for because this quarreling Civilian (who a little before did yield over the preéminence of Eloquence to Osorius, and confessed him to be the chief carpenter of speech, and named him also the scholar of Cicero many times) he seemeth so variable & unconstant now, 
Haddon inconstant.  That he dare affirm that Osorius writing is unsavoury, void of likelihood of truth, and without sense, argument and proof: which Haddon is so childish in his style, 
Haddon as infant in speech.  making scarce any semblance of wit in his utterance, that he deserveth no commendation of wit at all, but such as seemeth to stand in darkness of speech Finally whereas he doth so oftentimes object against Osorius the name of Cicero by way of reproach: He himself did very carefully foresee that no man should be able to reproach him with the name of Cicero: 
Haddon hath no ioate of Cicero's finesse.  for he speaketh nothing very eloquently nothing plainly, nothing distinctly, nothing pitthely nothing substantially, nothing loftly. What soever pleaseth him, he hath thrust into his writing: and that also he doth confirm not by reason or argument, but with skolding and lavishness of tongue. Lastly his whole writing is so bluntish, so base & so cold, that it moveth Osorius to pity it rather, then to hate it. And that is the cause. That Osorius cannot according to his promise condescend with heart and mind to his opinions, as he promised he would do, if he could win the victory of the cause which he undertook, with apt and convenient arguments. But now sithence he hath not done it, sithence he hath brought no argument, nor used any proof to the purpose: sithence also his reasons be such, as have no force to maintain credit, but such as rather do disclose a token of some miserable frenzy: hereof therefore it cometh to pass, that he seemeth to be acquitted of his promise, if he remain as yet in his opinion unvanquished. And therefore that Haddon did very vainly take in hand to write, & that they did not less undiscreetly that set him a work. Moreover that neither his Schoolmaster was void of blame, whosoever he were, that did not instruct him at the first in what place, and in what form he ought to apply his interrogation making to the substance of the matter.  
Now hast thou gentle reader the last act of Osorius fable which whether I may term to be Comical, or Tragical, I can not well tell: but that it seemeth in mine opinion, to resemble rather the shape of a Comedy more nearly. For what glorious Thraso (I pray you) could ever have handled his part upon a stage more rufflingly, & move the beholders to loud laughter more pleasantly. To have the whole fruition of his sweet pigsnye Cicero as it were of Thais or Phillida, what a stir doth he keep? And because he perceiveth that Haddon hath a fancy to his minion, which maketh him to stand in some fear lest he will beguile him: how hatefully & despitefully doth he exclaim upon him to drive him out of countenance? not only treading him under his feet, but so furiously boiling against him, That if this Parasitical Gallant were now in England, with his cogging companion Sanga, and but an handful of Catholic Monks with them, verily I believe, he would as Thraso pretended against Thais also burst open the gates upon him, whom he doth now thrust down in the belfry amongst boys, as one that deserveth no title of good word for his wit in whom is neither any force of sentence, nor any likelihood of truth, in whose writings no examples, finally which Haddon no resemblance of Cicero's delectable pronunciation doth appear: but a certain piteous stammering of speech uttered, in his writings untowardness, & childishness: in disputing obscure, & a certain unskilful application of Rhetorical interrogations, learned of an unskilful Master, but as one that can scarce express his meaning by his utterance: hath no partaking of Cicero's finesse, nor cometh so much as any thing near the majesty of Cicero: expresseth nothing purely, nothing plainly, nothing distinctly, nothing substantially, nothing loftly, Finally uttereth nothing but a vain sound of foolish words, that it would pity a man to see it. Wherefore O wretched man that thou art poor stammering Haddon, O piteous estate of this seely Phedria. And in the mean time this vainglorious proud peacock is bedecked with all these Distritch feathers, and glittering plumes, wrapped up together in a great brush perdie: so that here is no want of any thing now, but of some gyering Gnato, which may lout this Thraso out of his painted Coat. But go to. Let these things pass Osorius. Although this unbridled and cottquenelike manner of scolding and lavishness of tongue doth of right require, that we should likewise blaze out your braynsicknesse in the right colour, and make you as it were a mockery for boys: yet dismissing now at the last those toys, and merry conceits of your dame dainty (wherewith she hath (as you say) besmeared Haddons' lips) we will deal in earnest with you: and therefore let us see what it is wherewith you reproach Haddon so unmannerly. He said that you were Cicero's scholar, and a cunning coiner of words what evil was in this? Afterwards himself doth confess that your writings are unsavoury, and without reason: wherein said he amiss? meaning this in effect as I think: that you busy yourself about a strange matter as though you were raking after the Moon, wherein ye neither savour any thing at all, you are not able to teach, nor willing to learn. You do slander certain godly and learned personages, here in England, yea even to their Queen, whom despitefully ye call by a nickname new Gospelers: And thus do ye, either of no reason at all, or in such wise, as if only exchange of names were made, would easily be more appliable unto the forgers and counterfeit stagers of the Romish Gospel: yea would accord much more fitly with them, then with those that you do accuse. moreover where you say, that he uttereth nothing purely nothing plainly, nothing, pitthily, nothing substantially or with good grace, if any man else besides Osorius should speak this, perhaps he might be credited. But as now what shall any discrete or indifferent man judge of your opinion herein? for what merucile is it, if a man practise by all means possible to deface the credit of the Adversary, against whom he writeth? And yet here men may easily see, that as you have no great store of modesty & discretion, so you are not overladen with the rules, & principles of Rhetoric. For the skilful in Rhetoric are wont to extol and advance the power & excellency of the Aduer. against whom they maintain quarrel, to th' end to make themselves more famous thereby, if happily they get the victory.  
I come now to that part of th'accusation, which concerneth the form and phrase of his style: wherein I cannot but wonder enough at your exceeding childish (pardon me I pray you Osor.) and more than womanish malepartnes: for in this sort hoys wont to brawl for nuts: And women (as Jerome reporteth) when they are a goshipping, speak ill of them that are absent, and crack lustily over men, as if they were stronger than they. you take it to be a goodly matter to resemble Cicero in Eloquence and finesse of phrase, or at least to come very near it: And think it not enough to treat of Christ, of the Gospel, of holy things, and sacred religion, aptly sound and learnedly, unless a man paint it out with the glorious bravery of Cicero's Eloquence. And because Haddons' style doth not raise it self to Cicero's loftiness sufficiently, (as you judge) therefore he is not accounted worthy to sit amongst the punies, no nor yet fit to be a scholar in Cicero's school: as one that uttereth nothing purely nothing plainly nothing pitthily nothing loftly. etc. when wise men I say shall read these words of yours, & this your judgement concerning Haddon, how will they esteem of you in their secret conceits think you? Will they smile in their sleeves at this your folly? or will they laugh openly at it? will not all men clapp their hands, and spit at that singular inhumanity of this Portugal wrangler? will they not abhor his detestable shamelesseness? for why do ye say that Haddon speaketh nothing purely? nothing plainly, etc. is there any man that hath ever read any of Haddons' writings, so unshamefast besides Osorius only, that would say so? Are ye nothing ashamed of this your so manifest vanity? Are ye so altogether despoiled of feéling of modesty, and humanity, as you are barren in scriptures, and void of judgement? that whereas jetting at your own shadow, you can be contented so bountifully to bestow the best, and the fairest upon yourself, that ye will find in your heart to impart nothing but poor rags to others? For to confess in deed that Haddon did not reach to that grace, and dexterity of phrase that was in Cicero: Will ye therefore yield him no commendation of the latin style? nor so much as any mean knowledge therein? nor yet will suffer him in your company to bear the name of a poor scholar in Cicero's school? And who hath made you usher I pray you, or pepositour of Cicero's school? that no man may be admitted into that fellowship unless you allow of him? And yet in respect of this frivolous title, what matter maketh who bear the name? But what kind of discourtesy is this? so to embase Haddon of all ornaments of an artificial Rhethorician, so to throw him down amongst the Apsy boys, as to leave him nothing but babishnes and stammering of speech? and withal condemn him for so doltish and rascal a writer, that ye cannot choose but marvel also, what collpixe had so bewitched him to make him a writer?  
But ye ought to have marveled at this O marvelous man, in others rather, and posted over this taunting check to them rather, over many of whose pelting works are flown abroad out of your cloisters into the world, so Mosy, unsavoury, harsh, & unpleasant, that the learned are enforced many times to turn over their stomachs in reading them, & the unlearned suck nothing out of them, but smoke, and puddle. In which notwithstanding I would not be so squeimish at their rudeness, & barbarous grossness of speech: if even in their most excellent writings, they might be found to carry any resemblance of any sound doctrine, or savouring of wholesome knowledge at the least: and were not more disorderous in the substance of the matters, than they are gross of speech. For otherwise as concerning that exquisite excellency of Eloquence, for as much as neither Cicero, that grand captain of Eloquence himself, doth at all times speak so exquisitely: neither forceth so much if it be not altogether artificial in a Philosopher, so that his manners and doctrine be substantial: what cause is there to the contrary, 
Exquisite eloquence as is not carefully required in philosopher so may the want thereof be borne withal in a Divine.  but if there be some defect thereof in a divine, that he may as well be borne withal, so that the simplicity of his speech agree with the truth, and be clear from barbarous grossness: and so that the want of Eloquence, be supplied with the soundness of the truth. But as now, how unreasonable is your communication Osorius that can so courteously allow of those your unsavoury, and unpleasant janglers? and show yourself so hot a Censor against Haddon only: as that ye affirm him to write nothing eloquently, nor yet able to express his meaning any thing plainly.  
But yet truly whereunto soever Haddon is fit or unfit, or whatsoever Haddon can do or cannot do: This is most certain and true. That the want of Eloquence is not the matter, that rubs you on the gall so extremely: Haddon is not therefore expelled from Cicero's College, because he cannot express Cicero's finesse lively enough (which yourself cannot do, more finely though ye would burst asunder Osorius) But there is an other thing, yea an other thing in deed, there is an other pad in the straw: for who cannot easily perceive out of what puddle this bubbling froathe doth issue, and whereunto this tendeth, that Haddon may not seem worthy to be named a Ciceroniane: not because he is not a Ciceroniane: but because he is not a Roman: not because he writeth scarce plainly nor cunningly with the Orator of Rome, but because he taketh not part with the Bishop of Rome? because he will not blindfold himself with Osorius: not because he doth not sufficiently express the elegancy of the Romans eloquence, but because he would attempt his pen against Osorius, and against the doctrine of Rome, and take upon him to favour the clear verity of the gospel, and apply his mind to the defence of true religion, hereupon ariseth the reproach of the stammering tongue, of the childish speech, and of the unskilful style.  
In the which I cannot well conceive the meaning of Osor. For if according to this rule, all writers that do not attain the clean and pure elegancy of Cicero, do seem in his judgement childish stammerers: in vain have Augustine, Jerome, Cyprian, Ambrose, Gregory, Bernard, in vain have the Romish Prelates, and all other expositors both of the Greéke and the Latin Churches, in vain have Angrensis Dalmata, Alphonsus, Turianus. Andradius bestowed great and painful labours in writing: whose style and form of phrase if be thoroughly viewed, and considered: peradventure the more part of them will be found to differre as far from the finesse of Cicero, as Haddon doth: That I may be so bold to make no mention at all of Scotus Sotus Lombardus Gratiane. Thomas de Aquino raphael Gabriel, and such like trash, yea how many may a man pike out from amongst the most famous and true Christian divines, who of set purpose have abased their style: not because they could not write so loftly of the things that you esteem of so ga●ly: but because they were of this mind, that this haughty loftiness of affected Eloquence, 
Ieromes Epistle to Pammachius  would not agree with the natural simplicity of the Gospel. Whereupon jerom writing to Pammachius seemeth in this respect to have him in the more estimation, because he despised Cicero in respect of Christ: and farther also is of this judgement that in the exposition of scriptures, the nycetye of speech ought not only to be dissimuled, but also utterly eschewed: 
Luke. 16.  because it might be more profitable for all in general. 
Esay. 2.  Christ our saviour accounteth the high and great things of this world to he execrable and abominable in the sight of God. And the Prophet Esay doth with wonderful menacing threaten Manasses the day of the Lord against all things that be fair, beautiful, flourishing things of this world. Paul in enlarging the knowledge of the evangelical doctrine: durst not begin the same with high and lofty Rhetorical speech, nor furnish his words with human Eloquence (not because it was hard for him to do so if he listed) but chose rather to refrain, 
1. Cor. 1. ●  lest the Cross of Christ (saith he) might be made void and of none effect. I speak not this, because I would have men tied to such a necessity now a days, by his example, namely sith the Gospel of Christ doth so flourish every where, as though it might not be lawful in these days with what soever ornaments, yea of greatest estimation to beautify the speech, & to apply the same to the use of Christ's congregation. But yet must modest discretion be used here. Truly if Plato were of opinion, that the last end of Eloquence was, that we should deliver & utter things acceptable to God: how much more than is the same to be required in a Divine?  
And therefore as concerning the Grace and dexterity of Cicero: whatsoever it be that either. Nature did emplant in him, or Industry did attain: 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 again do I not reprehend in any man to imitate him, so that his imitation be joined with Christian simplicity, so that it be done not to hawk after the proud estimation of the world, nor to the vain glorious ostentation of wit, nor for any private glory: finally so that it be so applied, that discreet imitation may be clearly void of vain affectation. Now what shall we say to them? who rejecting all other teachers of manners and doctrine, do employ all their endeavour to file up their tongues & so addict themselves altogether to Cicero alone, and so amazedly dote upon him only, that think it a less fault not to be a Christian almost, than not to be a Ciceronian: nor judge him scarce worthy the reading (though he be never so Christian a writer) that doth not frame his style after Cicero's, pattern, and savour altogether of his delicate speech? And that is the cause (as I suppose) why Osorius doth reckon, that Haddon doth write nothing purely, and nothing plainly. Not because he hath corruptly or falsely written, but that it seemeth to Osori. that he hath not written like a Ciceronian, & because he doth not thoroughly resemble his dexterity & loftiness, although indeed he be not very far behind him. And therefore this sweet man doth wonder, what waywardness of mind forced him to be so bold as to write against Osorius, 
Osor. 163.  and commandeth him to learn of him (if it please the Muses) how haughty and vehement interrogations must be applied in place fit for the same. Last of all in stead of a Rhetorical acclamation, concluding with a Satirical scoff he doth advertise him, To proceed in writing frankly as him listeth, and because he will encourage him to write more frankly and freely, he telleth him that he may freely write without danger, because no man of any judgement or skill will blame him in this respect, that he is addicted to Cicero more than is needful.  
If there were any sense or feeling of right or wrong in all your body, or if there were any reason in all these your unmannerly taunts, and rascallike scoffs (Osorius) I could acquit you with the like, and could be contented to space them unto you in Haddons' behalf. But now for as much as this your speech is so abundantly replenished with vanity and folly: what were better for me to do, then according to the counsel of the wise man, 
prover. 16.  To answer a fool according to his foolishness? Briefly therefore and because I make haste to the end of your book: to answer not to your Arguments which indeed are none, but to answer your scoffs and nipping conceits, not altogether unpleasauntly, yet nevertheless somewhat truly: Surely I do give you hearty thanks Osorius, not for mine own cause only, but in the public name of all the learned generally, for the things, wh you have taught us hitherto in these your notable books. For so have you taught, as we all can not but be merry and receive singular delight at your doings. For what is he that can abstain from laughing, that shall hear you disputing upon those matters? in wh you seem to behave yourself no more aptly, then as though a blind man should discern betwixt colours, and a Camel judge of dancing. You take upon you to determine frankly betwixt true, and false Religion, very hautely and proudly, but yet much more impudently. And yet it shall be as easy a matter for a man to find as much Religion in Tully's Offices, yea and as true, as this your Religion is, which you have so gloriously painted out in these your books hitherto, a few sparkles only except. Likewise also throughout the whole course of the rest of your discourse, how often have your frivolous, and confused Arguments moved me to mirth, and laughter? As where you thrust yourself to stoughtly into the matter of justification & Predestination: in all which kind of doctrine notwtstandyng you seem as mere a stranger, as though you came new from India, neither dare once so much all the while in all your books name out of your mouth, the term of justification or of Predestination: Yea truly I marvel also why ye durst name the name of Christ also amongst your writings, sith that Cicero never made mention thereof in all his books.  
But this ridiculous Silenus doth never play his part more pleasantly, then whenas taking the rod in his hand, and sitting in the Schoolmasters chair, he calleth forth poor seely Haddon into the mids of the School, and commandeth him to hearken to him, & to learn of his Master. And no marvel: for he is full of such commandments: But good M. Osorius, you must bear with poor Haddon in this behalf, for he is occupied about other matters, he can not come to your School now. And if he could be present, he would not be so foolish yet, though otherwise in eloquence never so childishly ignorant, as to be much afraid of this ugly Bugbear in a lions skin, but he would sooner espy him to be an Ass by his lolling ears, than a Lion by his paws. Wherefore keep these Masterly precepts now to yourself, which you may then at the length with shame enough lay upon others necks, when you have yourself learned to use them well before. For if we listed to set down here to the view, how oft your Reasons and Arguments fail you: how undiscreetly & how faintly you rove and range to unseasonable exclamations, and untimely scornful braggynges, braying out as it were a mad man, where no cause is, triumphing there where is no victory, yea and many times where no adversary is, how stoutly sometimes ye stand by incongruity: I could easily show, that the faults which you carp at to be in Haddon, can be appliable to no man more fitly then to yourself.  
Now whereas you add last of all, that there is no man of any judgement, which will blame Haddon for that he is addicted to Cicero more than is needful: as I am not ignorant whereunto that your unsavoury and more than foolish scoff tendeth, so can I not sufficiently conjecture, what this malicious brag of the name of a Ciceronian and emulation of speech should emporte amongst Christians. It is not my part to judge rashly of your meaning. And it may be, that ye writ this against Haddon, not so much of any true knowledge, as to unlade you of some choleric humours. And yet if you will give me leave to tell you in your care what I think: if you think as you have written, and be of the very same mind indeed: certainly there can not be hidden under this covert meaning of yours any other thing, than very lurking Heathenish infidelity. For if you be carried into such a wonderful admiration of Cicero, that ye think him worthy to be noted for infamous, that is not more then enough addicted to Cicero (for so do your words emporte) and ou the contrary part think also a special point of high commendation if a man with whole bent of affection endeavour to become a Ciceronian● where is then (I pray you) the Glory of Christ? where is that mind that knoweth not to rejoice in any thing, but in the Cross of our Lord and Saviour jesus Christ? The Lord in the Gospel doth plainly deny that a man may serve two Masters at once. And the Apostle doth exhort not in one place alone, that we frame not ourselves to the fashion of this world. But you will say that by these words Mammon is understanded. Be it so indeed: Ergo, who so is addicted overmuch unto Mammon, him you deny to be the servant of jesus Christ. And shall he be the servant of Christ that is addicted to Cicero more than enough? But it is praiseworthy to imitate the gorgeous neattnes of Cicero's speech, & worthy of great commendation to match him in excellency, nor is it any thing prejudicial to Christ's glory. But what & if Christ will not be glorified on this wise? what & if the simplicity of the gospel, will not admit such pyrlyd piked & delicate speech? what & if the same that Synesius spoke of the young man, 
Fine poolished speech is always impudent.  may be as aptly verified of speech, that is to say: That fine poolished speech is always impudent. But eloquence was always had in great estimation amongst all men (you will say). As though that whatsoever were unlike unto Cicero's phrase, were by & by barbarous: and as though Cicero himself, if he were now alive again, would not use an other phrase of speech in the doctrine of the Scriptures, them he used at that tyme. And as I suppose this one man Cicero did not accomplish all manner of learning: Neither is one phrase of speech meet & appliable to all persons, causes, and Arguments.  
But now (Master Osorius) other manner of matters are in hand: & we live now in an other world: In that which we may not occupy our wits so much about the poolishing of speech, but rather with earnest bend affections seek for life everlasting, for remission of sins, for the kingdom of God: & learn how to turn away the severity of God's wrath & judgement from us: for that day surely hangeth over our heads, which shall bring us either to everlasting glory, or else to everlasting destruction. We must be well aduized, how we shall answer in that Parliament before that judgement seat: For the judge may not be dealt withal with flourishing words, but with substantial matter. This must be all our care & endeavour, hereunto must we enforce all the powers of our souls, not how measurably or abundantly our tongue may be framed to pretty conceits: not how loftly our style mayaduaunced. But by what means the terrible countenance of God may be pacified. All other things whatsoever are but shadows, though they delight profane eyes of this world with never so glorious spectackles. Undoughtedly whosoever is strike with an earnest fear of God, whose soul (being terrified with the multitude of his heinous sins) doth with inward & hearty sorrow sigh and scrytche out unto Christ: whom the holy Ghost hath endued with a true and lively contemplation of this transitory world, 
An Exquisite affectation of Eloquence not so much to be regarded of divines.  who hath in heart and mind utterly renounced the world with the pomp thereof: Finally whom the unmeasurable magnificence, and unspeakable Majesty of the kingdom of the Son of GOD doth wholly possess, what shall he regard the lofty grace of Cicero? or the proud stately words of his phrase? or his minion devices and toys? so that he speak purely, plainly, lightsomely, and directly to purpose: so that his speech be clean, joined with a mean comeliness: what needs there any more abundance be required in that man? But he speaketh not like a Ciceronian, verily Christ himself spoke not like a Ciceronian, yea although he had so spoken, he should have profited less. For it cometh to pass (I can not tell by what secret operation and influence of things) that the humility of the Cross, which consisteth wholly in Divine inspiration, will not agree with this haughty, and lofty kind of man's utterance. For it is one thing for a Divine to debate upon holy mysteries, and an other to play the minstrel: As Musonius spoke sometime of a certain Philosopher.  
And therefore I do not differre much from his judgement herein, who although attributed enough unto Cicero, yet did so much of set purpose abstain from affectation of his speech, that although he could have attained thereunto, gave himself rather yet to a more sound, more proportionable, more pithy, less effeminate, more natural, less fleshly, & a more spiritual kind of speech. And yet doth no man diminish any thing of the commendation of those excellent gifts of Tully's eloquence. But perhaps it seemeth more unseemly in Osorius judgement not to speak like a Ciceronian, than not to speak like a Christian. And therefore this Portugal Pasquil doth giere at Haddon by way of mockage, saying: That no man of sound judgement will ever blame him for this, that he is more then enough addicted to Cicero. etc. As though if that Haddon had applied himself to Cicero's phrase, more than was needful, that wise men would have given him any commendation for the same, and not rather have turned it to his reproach, a●d condemned him of folly. But how much Haddon gave himself to the affectation of Cicero, or how much he did not, neither do I greatly regard, nor am I well acquainted withal. Which neither knew the man nor the manner of his studies, but that considering the man by the view and conference of his books and writings, he seemeth to my judgement more addicted, and less clear from this Ciceronian scab, than I could have wished him. What judgements of others you press us withal, I know not: but if they be Ciceronians, I do not greatly regard them: If they be blind, and like unto yourself, such I can not term to be judgements, but foreiudgementes rather, such as are wont to be of those, whose judgements are not grounded upon reason, but upon affections. Jerome in a certain place doth say, that the judgements of Lovers be blind, but I dare affirm that envy and malice be much more dangerously blind. But if you tell me of courteous, and Christian judgements I make no doubt of these at all, but that they will judge right well of all Haddones cause. For he pleadeth in the most necessary quarrel of the Church, and the most commendable defence of his Country. Moreover he so handleth his matters with Arguments, and Reasons, as that he seemeth not only to have confuted Osorius. But also to have crushed him all to pieces? Let other men judge of his style and the disposition of his writing, as shall like them best, I will not gainsay them. As for me truly (if I may be so bold by the leave of the iudifferent Reader so subscribe to other men's judgements, though it be of no great estimation that I shall speak) yet will I speak nevertheless frankly, as I think, not of Haddon only, but so for Haddon, as I will withal answer unto Osorius Haddones Pasquil. For this I judge of them both, unless your gross and Heathenish judgement (Osorius) did much more differre from Christ, and from all Christian modesty, than Haddones' manner of writing (in my judgement truly) doth differre from Cicero's commendable virtues: you would never have set forth yourself, your blind ignorance, nor your railing books to the open gaze of the world to be mocked, derided and hissed at, in this so great, and clear lightsomeness of the Gospel of Christ.    

¶ The third Book.  
Having stricken of two heads of this monstrous Hydre already, and mangled the same in gobbets reasonably well (the terrible Serpent nevertheless being not as yet thoroughly vanquished) there remaineth yet one head more, or book: Wherein this ugly vermin bestirreth himself to fresh assaults, betaketh him to new threatenings, casteth out new poison, yea whole bloods of slanderous reproaches, and lies, against our new Gospel (as he termeth it:) like as the old Serpent did long sithence against the woman and her child, but chief against our little England. And yet he doth so use the matter, as that he would not seem to enuemine all the whole Island with this contagious fleeing infection. For he doth know (as he saith) 
Pag. 166.  that in this land are very many good and Catholic men, which never shrunk away from their vows, and oaths made to the Pope of Rome: and that many of our English Nation have willingly run out of their country: as also not a few in number that tarry still at home, who persisting nevertheless in the same opinion of Romish Religion, are restrained from uttering their consciences more for fear, 
Osori. inveighed against England, but not against all.  then for any zeal they bear to this new Gospel: Moreover also that there be many noble men, yea many whole shires in England (as he is informed by a certain Portugal Merchant a friend of his) that are not coathed as yet with this Lutheran murrain: And therefore that this his accusation in not bend against whole England, neither against those particular persons & places, as Haddon doth misconstrue of him, but against those Lutherans and those new Gospelers only: From which sort of people he doth lovingly advertise Queen Elizabeth of very good will, and hearty affection, 
Osori. pag. 167.  that she take very good heed and be warily circumspect. And to the end she may foresee the same more providently, he will foreshow unto her certain marks and tokens, by the which (being guided, as by Theseus' clue of thread) she shall not miss to discern the difference betwixt true Religion, and false: betwixt true Prophets, and false Prophets: and by what marks the one may be easily discovered from the other.  
You have now the proposition of this book: All the rest that is patched together, 
What Osorius doth promise in this book.  in the process of the whole work, tendeth even to this effect almost. First he maketh promise to set down certain signs, and tokens, by the which he will make manifest the difference betwixt true Religion, and false, and betwixt true Prophets, and false. Afterwards annexing a description of his Church he doth display the same abroad very curiously in the manner of a very fair and beautiful picture, painted out (as it were) in a Table to be viewed. Next unto this he maketh a comparison betwixt the two Churches: so magnifying his own Church with wonderful praises and commendations, that it is not possible to advance it more highly: & against so embasing & thrusting down under foot the pestiferous sects of the Lutherans, that all men may worthily hate them, and detest them. Of the which (by God's permission) shallbe spoken hereafter in place fit for the same.  
And first of all cometh to hand an infringible Argument of Osorius, now once again repeated out of his letters written to Queen Elizabeth. Which because he braggeth was not confuted by Haddon, so much the more behoveth us to note advisedly, his wonderful skill uttered in knitting up the knot thereof: So that if we be no more able to unlose it, than Haddon was, we should at least stand marvelously amazed at the inscrutable ingeniousnes of the man: For determining with himself to make a plain demonstration, that these new Gospelers (as he calleth them) should not in any wise be hearkened unto, but should be banished out of all common weals, as common plagues, and masters of all misrule and wickedness: he frameth his Argument upon this point: 
Osori. Argument not able to be resolved.  That whereas, they took upon them to restore the ancient purity of the Gospel, infinite mischiefs do reign notwithstanding amongst their Auditories. And that these teachers do keep School no where, but they make the whole country there the worse for them. 
Haddones' answer to Osori. Argument.  To this Sophistical quick Haddon making answer affirmeth, that it is neither true, that Osorius fableth of that waywardness of this people: neither yet though it were true, that it is prejudicial to the defence of the cause now in hand. For the controversy here doth concern properly matters of Religion: to the which if the conversations of the professors were not correspondent: or if the seeds of Christ's Gospel did not fall upon the fruitfullest ground altogether, but were choked up with thorns: or that the Corn were overgrown with Cockle and tars: the fault thereof was not in the word, but in the people. For human actions had never so good success in this world, but that the greater sort were always delighted with the worst: and the worst part many times prevailed beyond the best. And that this came to pass long sithence, not only in the time of Christ and his Apostles, but in the age of the holy Martyrs also, and doth likewise happen by a certain continual order and enterchaunged course of the world, daily and hourly, so that not only the Preachers of the word, but the Church of Rome itself, never wanteth matter sufficient of great & grievous complaints. And albeit (as the manners of men are) through the cankered peéuishnes of wayward frowardes the most sacred word of God be evil spoken of amongst the Pagans, and Infidels, yet, if the matter be debated amongst wise, and discrete personages, it will not be thought matter reasonable, that the things which of their own nature are good, should be called in question, and condemned for the naughty behaviour of naughty packs abusing the same. And therefore that Osor. did amiss herein, to wrest the whole state of the question to manners, and evil conversation, which did only concern matter of Religion: Moreover also, though never so strait Inquisition were made of the life, and manners of the professors of the word: yet behoved not Osorius to bend himself so sharply against our Preachers, with any accusation, before he had thoroughly acquitted, or at least wise answered the griefs and complaints of many others of his own Catholics, which are much more heinous and worthy of speédy reformation.  
To these reasons of Haddon let us hear what Osorius doth (I say not) dispute, but with open mouth cry out: first he vaunteth and triumpheth that his argument is not resolved: Afterwards this gallant glorious Thraso doth marvel very much with what face Haddon may deny this to be true, seeing that the very poreblinde do see it, and is common in every barber's shop, sealed with the testimony of all men, yea wherewith the Siopodes are so well acquainted also: as he saith, that it is marvel that any man could be so shameless to deny it to be true. 
Osor. pag. 167.  For what is he that doth not only conceive in imagination, but also not behold with his eyes, yea: & feel it in the whole body, to the great grief of his heart: that lust doth range every where allowed: unbridled licentiousness pestereth every corner unpunished: Sanctuaries & Religious houses lie tumbling in blo●d: that Temples and Churches be rob and spoiled: Treasons practised against Princes and Governors: Finally all places (wheresoever these doctors teach school) to be in a tumult and uproar? And forasmuch as Haddon doth not only hear all these, not by report only, and conference of histories, but also behold the same with his eyes, openly and usually frequented, how can he say that these things were never done?  
March on courageously in this dexterity & sharpness of wit O benedict. But go to: let us consider awhiles the force of this ingenious man wheresoever these new preachers (saith he) do plant themselves and teach, there may you see all things polluted with most filthy Brambles, Cockle, and darnel. The man hath spoken. But how shall I know this to be true that ye speak Osorius? for sooth he is past all shame, that denieth it. And why so I pray you? Because the matter is known, & published abroad every where to Nations, Countries: Islands, & all people, finally bruited abroad & ratified by the report of all men. Behold gentle reader a very wonderful & evident demonstration, concluded not with arguments, & silogismes (as men are wont to dispute in the schools of Chrysippus & Cratippus) but ratified, yea sealed also, as orators use to verify their causes before the judges) by the testimony of public seals, and witnesses, yea and that not by the report of a few, but of all manner 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 far & so wide doth this Prelate's knowledge of all things outstretch itself, that he can test upon his finger's ends, what all men do every where, what they speak, and what they hear: what may you require to be of more credit Christian reader? sithence the world itself, and the whole compass of the same produced, is witness against these new prophets, the Lutherans?  

The testimony of the world against the Lutherans.  Which if might speak altogether with one mouth, would use this testimony, as I think. Whatsoever disorders, and mischiefs, whatsoever lust, and unpunished licentiousness, whatsoever outrageous sacrilege, whatsoever treacherous treason and conspiracies, were ever hard of amongst any people, the same be chief and above all others frequented, and reign especially amongst the common weals of the Lutherans, through the doctrine and preaching of their Prophets. In witness whereof we all, and every of us, as many as live in this world, do set to our seals, Ratify, and confirm the same to be true with our hands.  
The world itself (I think) if it could speak, would not speak otherwise forsooth. And because it cannot speak for itself, it hath appointed Osorius to be proctor of the cause to speak for it: In a matter therefore so manifest: so approved, and sealed, is there any so impudent an Haddon, that will dare to deny this? But that ye may wonder yet a great deal more at his Rhetorical amplification, he proveth it to be true, not only by the suffrages of dumb men, but citeth to witness against Haddon himself, his own eyes and ears. Do ye not see (saith he) with your eyes? 
The rebounding of the Argument against Osor.  what should Haddon see with his eyes, do ye ask Osorius? doubtless he might see many horrible and unspeakable abominations, if he lived now: for who is so blind that cannot see? so Impudent that will deny? that all places: are overladen with forlorn villainies, lecheries murders. Robberies. Treasons. Uproars and conspiracies? But if inquisition be made for the special place: where these abominations do reign most● what place may we point out unto you more notorious than Rome itself? the mother See of the Catholic Church? where harlots, Bawdryes', houses of Stews, Brothel houses, and all kinds of filthy lechery, are openly haunted, not only not punished, but made also very gainful marketts to the Pope's treasury. Where you appoint the chief See of your whole Religion, the same may I boldly, and with great reason approve to be that carvel, and Botch of true religion, the Metropolitan City of all abominations: the Butcherow and shambles of Christian Blood, the sink of theft and avarice: the very forge and schoolhouse of all Treasons, Treacheries, seditiones, and abominations. If the bodies of mortal men be the Temples of the living God, who hath violated and defiled more temples of GOD, with fire, faggot and gore, than the Bishops of Rome? And in good time is the uproar of Germany remembered in this place: If it might be lawful for me to bring forth what I could, out of histories, Records, and Reports, how easy a matter were it for one particular example only (which notwithstanding is altogether impertinent to religion) to spread abroad whole decades and Iliads of seditions. Tumults, & Schisms? how easily might I point out by name, time, and place not only the practices of conspiracies against princes? but the cruel murders, poisonings, Banishmentes and famishing procured against them one in the neck of an other? Briefly in what country soever these Droves of monks and Nuns do build their nests: what else shall a man see? then all things polluted and contaminated with most filthy and shameful villainies and stench? yea the whole world bearing witness. Tell me I beseech you good holy father whose doctrine is this? Si non casté tamen cauté, if not chastely, yet warily: is it Luther's? or some one of your profession? who maketh marketts of Incestuous marriages? who alioweth the concubines of priests for his commodity and pleasure? who persecuteth the lawful marriage of priests with fire and sword? To leave over in the mean space the unspeakable abuses and mysteries of your covert Paphia, to the covert consideration of your couled confessioners, who be privy & partakers of your hidden abominations: And to pass over withal, the Crementines, Benevantanes, peter's, Aloisianes, Casianes or that Cacus rather: nor him only, the commendation of whose unspeakable filthiness openly proclaimed, did denounce that stinking lechery was not only notpunished, but also highly rewarded by some of you.  
But Osorius hath found out here a very pretty starting hole to escape out at. For sith he perceiveth himself to be urged so narrowly that of Necessity he must plead for the honesty of his Church, being neither able to hide, nor excuse her filthiness, he wringeth himself into this moushoole, that although he can not deny, 
Osor. pag. 168.  that in all the society and course of man's life, and that in the most fruitfullest corn stinking weeds of iniquity do grow every where among: yet this doth nevertheless not impair the force of his argument: for he meaneth not in this place to make comparison of men and to set manners against manners: but he affirmeth the ground of the Argument to be● this. To wit, whereas the preachers of the new Gospel, Luther, Bucer, Zuinglius, Martyr, did undertake this upon them, to weed this corn clean from the chaff, and to pluck up the noisome weeds by the roots, and did bring no ioate of their promise to pass: nay rather whereas more wickedness hath been seen to buddle up a fresh through their means, 
A trim reason of Osor.  hereupon he doth conclude as it were at a vantage that the doctrine of these men is not only unprofitable, 
Osor. pag. 169.  but also pestiferous and noisome: and not to be believed in any wise, on the other side, to wit, in the Catholic Chur. although Avarice and Ambition do reign in many, and the sinews of lust are not altogether rooted out: yet because amongst them no new prophet doth arise on this wise, taking upon him so great a charge as to restore to her former and primitive beauty, and Apostolic nea●tnes, the decayed Church, and the doctrine of the same overmuch weakened: therefore the Argument is not of like force against them.  
To this effect almost doth Osorius frame his talk in words overlavish enough, but in matter so nakedly and coldly, that I am very loath to answer him. The sum of this conclusion tendeth to this effect.  
If any such new Prophet should arise amongst them which would take upon him to make a reformation of the corrupt manners of the church, to the ancient purity of the gospel, & did not bring to pass the same according to his promise, no credit should be given to that prophet.  
Luther, Bucer, Philip, Caluine, Martyr did take upon them to reform the manners of the Church, and made all things worse. 
Osor. Argument confuted.   
Ergo, They ought not to be believed.  
O Saint Sophistry, what kind of Sophism is this. If a new Prophet should arise, that would endeavour by all means possible to reduce to amendment of life, such as he were able, and could not achieve his desire in all, ought he not therefore to be taken for a Prophett? I think this be not true. What if he could not prevail with many, shall he forthwith be accepted for no Prophett? Go to: what and if his preaching entered but into a very few? yea what if none almost were profited thereby? 
The spirit of the Prophets is not to be measured by the number of believers.  do yeé think it reason, that the estimation of the preacher be measured according to the number of believers? or unbelievers? or rather according to the spirit, and truth of his embassy? Noah the eighth Prophet and preacher of righteousness, did never cease calling and crying out upon the people, to th'end he might allure all to amendment of life: 
Moah.  and yet eight persons only & no more were reserved out of that general destruction of mankind. When Moses was sent to the Egyptians? 
Moses.  how many of all that whole multitude became a hear breadth the better for his preaching? nay rather who waxed not more indurate? Esay the Prophett doth cry out under the person of Christ. 
Esay.  Who have believed our teaching? If we will measure Gods prophets after this rule, what shall we say to jeremy, 
jeremy.  and the rest of the prophets? what shall we say to the Apostle Steven? 
Stephen.  to Paul? 
S. Paul.  who complained bitterly that all had for saken him, and were fallen away to the vanities of this present life?  
Now ensueth the Minor of this syllogism. But Luther Melancton. Zuinglius, Bucer, and Caluine, which took upon them this charge, yet reaped no fruit again of innocency of life, nor of Charity from amongst them that they were conversant withal. etc. First I would fain learn, what it was, that these men did take upon them to do: To call back the life, and most corrupt manners of men of that age to the perfect rule of the Gospel? Truly they undertook a very hard charge, far exceeding all human power and ability. Go to, and where did Luther, Zuinglius, or any of the rest, make any such promise of themselves by word, or syllable of word, so much at any time? Surely I have perused many of their works: yet could I never find any such thing hitherto. If you have glanced upon any such thing by chance, why do you not set down the place openly that the reader may perceive, that you deal not with forged lies, but with good matter: not of any desire to cavil, but of an upright judgement: not coldly and lyengly, but simply and plainly: not keeping a jangling with unsavoury speeches and forged untruths (which many men do blame you for) but so and in such wise, as you may seem to have made plain demonstration of a true and just report, with as true and upright a mind, to have the truth known by true proves 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 means possible lead their lives truly Christianlike, in all points agreeable with the doctrine which they profess. And it is not to be doughted, but that these new Gospelers, as you call them, did wish this with all their hearts, if wishing could have availed. But to bring the same to pass, as was never in their power, so did they never enter into any such covenant, nor ever obliged themselves by any promise privy or apart, that they would accomplish the same: Wherein how much you were not only deceived in Luther, but how much ye speak also against yourself, do ye but conjecture hereby. For whereas Luther did profess, that the substance of man's salvation did consist not in the life, & manners of men, but in the only faith of the Son of God: how doth this agree together, that he (whom a little erst you accused to be the subvertour of all honest actions, and virtuous endeavour) should now take upon him to store and enrich the lives and conversations of Christians, with abundance of virtuous plants and seeds of godliness? Albeit there never lacked in them a certain Godly carefulness to exhort to all honest endeavours, yet were they never so frantic, as to make so glorious brags of reformation of life. They traveled earnestly, every one according to his ability, as beseémed godly and well disposed personages, if not as much as they could have wished, yet as much as was given them by the holy ghost. And if they attained nought else, yet this they achieved surely, that though they could not restore the pure simplicity of the evangelical life, yet they brought to pass that men by reading and comparing the holy scriptures, began to have a very evident feeling, and a thorough taste of the corrupt and stinking matter of your absurd and filthy pernicious doctrine: the dirty puddle whereof, albeit they mistrusted that they should not be able to cleanse thoroughly, for the unmeasurable tyranny of your authority, and power: Yet thought they not convenient for the credit, and function that they bore, to suffer the same to be any longer cloaked and dissembled withal.  
And therefore stepped forth amongst the rest Martin Luther, 
The first beginning of Luther.  and yet he was neither the first, nor yet so long ago, neither so much of his own voluntary will, as necessarily of relying duty, not for hope of lucre, ne yet to pamper up the paunch (as Hosius belieth him) neither 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 peril of his life. Whereupon if any thing chanced afterwards contrary to your expectations, ye can justly accuse no man, but yourselves: which were the first authors of this flaming Beacon, the heat whereof doth parch the very skins of your backs. And what the very cause and occasion thereof was, neither are the histories so obscure, but that they tell plainly, nor is the time so far spent: but you may easily call to mind the very time, and season, whenas Leo the Pope of Rome, sending abroad his commissioners of receipt, and planting his treasories throughout all the Dominions of Europe, appointed a general mart (as it were) of raking his Merchandise together: Whereupon divers holy cloister Merchants arrived into Germany, And amongst them a certain Friar of S. Dominicks order, named Tetcelius, but in indeed a money merchant, and a Regrator of the Pope's market: laden with pardons and Bulls, and proclaiming general fairs for the utterance of them: wherein remission of sins, the kingdom of heaven, and free liberty to feed on fish or flesh were to be bought for a few pence. Which proclamation seeming not a little injurious to the people, and tending to the overthrow of the Gospel of grace, and moving godly consciences to no small grief, and displeasance of mind, and that not without just cause: Luther a man continually exercised with inward agonies, and unquiet passions of consciences, thought it not in any, wise tolerable for his part to permit such horrible erroneous impiety so directly a against conscience, and the manifest truth of the gladsome Gospel to be hushed up, and past over, in timorous and fearful silence. Albeit he was well assured, that this stinking and contagious weed could not be touched without present peril of life. Wherefore he began to make a show of himself, meaning to defend the quarrel of the Gospel but by a very slender & slight attempt as it were. And first he propoundeth certain propositions only, and principles of questions against these gainful marketts of pardons, and Bulls, not of any vain desire to concontend, or dispute, nor without an humble manner of submission of the cause: thinking nothing less, then that the success thereof would be such as we now see is come to pass. If the contrary part had with like moderation tempered their affections, and either contented themselves by saying nothing, to have yielded to the truth, or to have sought the advancement of Christ's glory, rather than to have served the Pope's pomp and ambition: these small sparkles had never burst out into so great flames. But now by the means of their own waywardness, it came to pass in them, as for the more part it falleth out with common brabblers, who having many times the worst end of the staff, and having no right indeed to any part thereof, strive so long, till at the last they lose every inch thereof, and at the shutting up, catch a rap for their labour.  
Against these propositions of Pardons, Tetcelius unmeasurably raging, not contented with no less intolerable arrogancy and insolency to answer them himself, but stirred up against Luther a nest of Dominicke hornets: caused his propositions, and Assertion of Pardons to be openly burned: framed Articles against the man, & exclaimed with open mouth against him, that he ought to be burnt like an heretic. And because the Pope's power should not be destitute of friends, in a matter of so great importance, immediately started up one Prierias the Provost of the Friars, who like a Lordlike fellow challengeth Luther into the field. After them stepped forth a third of the same crew, james Hochstratus, who espying a fit time to purchase credit and fame, would jeopard a joint amongst them, and as though there wanted furniture sufficient enough to maintain the challenge, thrust more coals into the fire, and teazed up the Universities of Paris, Coleyne, and Louvain, against poor Luther to condemn him.  
Luther being thus vexed through the mad outrage of these Friars, was driven to this issue, that of necessity he must prosecute his propositions with a more large and ample discourse: & so sent the same to Leo then Pope of Rome, with Letters emporting his humble submission: most humbly beseéching, that he would not give credit to the slanderous reports of his adversaries, 
Luther's humble letters to pope Leo the tenth.  alleging for his excuse that he published his propositions touching Pardons, not of any evil will or malice towards his grace, but only by way of disputation, whereof he hath now treated more at large, and therefore would most humbly beseech him to vouchsafe benyngly to read, and accept it: As touching his own person, he was so affected towards that See, that he would willingly submit to the authority thereof not only his writings, but his safety and life also withal, in all humility and lowliness: and whatsoever his Majesty should determine thereupon, he would no less reverently esteem of, then as a decree of the chief Vicar of Christ, unto whom he did acknowledge all obedience due in earth next under Christ. In this so humble & lowly submission of this prostrate person, in so weighty a matter, and in so wholesome counsel, what this Vicar of Christ did, and how this heir and Successor of S. Peter behaved himself, I do make no great inquiry after. This one thing I ask and demand of you Osorius that you would vouchsafe to answer me: what think you would Christ himself, or Peter have done in this case? First would not Christ himself have thrown to the ground those money tables, and Bowthes of Choppers and changers? and scourged those vagaraunt regrators cruelly buying and selling in the Temple of god, with whips of knotted cords? would he ever have suffered his Church (which was appointed for Prayer, and Preaching) to be turned into a den of thieves? a Bowthe of brothels? and market of avarice? what would Peter have done, whose successors these Bishops challenge themselves to be? who on a time (not keeping the right course of the Gospel, and therefore reproved of Paul) yielded so humbly? would he have refused the offered obedience of so humble a submission? or would he not have vouchsafed it very gently? or else would he not have thanked the party for so gentle a remembrance and friendly counsel. 
Pope Leo his proud insolency against Luther's humble submission.  But now what this most humble servant of the servants of God did (who upon earth representeth unto us the person of Christ, and the Majestical chair of Peter) how insolently and outrageously he dealt in this matter, what Tragedies he raised, what thunderbolts and wildfire he threw out of his bloody turrettes against Luther's life, is neédelesse to make any mention in this place, sithence it is faithfully set down in Histories, and all men remember it well enough.  
Even such were the beginnings of this troublesome tempest, which gan spread itself abroad in every coast, Whereby you may easily understand (I suppose) that Luther thought upon nothing less at the first, than to hear of any innovation or alteration of customs or ceremonies: but induced partly through the necessity of the matter, partly by the provocation of some peéuishe waywardes, did only set down a few propositions: wherein he gave no attempt against the state of the romish See, neither did as yet utterly abandon all Pardons & Bulls, but required only a moderation to be used in them. And it was not to be doughted, but if the unsatiable greédynesse, or the unspeakable cruelty of the adversaries could have restrained itself within the bounds and limits of modesty and measure, Luther would have holden his peace: As appeareth by his Letters directed both to the Bishop of Rome, and to Cardinal Caietane, signifying unto them his unfeigned silence therein, so that his adversaries mouths might be stopped also: which request was not only reasonable, but agreeable also to piety, in men of their profession especially: for as much as Luther's Assertions contained nothing prejudicial to the Bishop of Rome: and the matter had not as yet gone so far forth, but might have been easily hushed up if at least they could not otherwise find in their hearts to yield to the manifest truth. But the Pontifical courage of the Bishop would not so be daunted: neither could the unmeasurable maw of his greedy Cormorauntes be so easily satisfied: and at the last the old Proverb (Gold is good chaffer howsoever it come) bore the Bell away.  
After this humble manner therefore, assoon as Luther had propounded the said question, Prierias gave the first onset against him: after him pressed in place divers Coronelles, and Captains of that band: Then rushed in whole routs of monks and Friars, with their hoeboobe to the people. Out flew Articles, restraints, curses with book bell and candle, countermandes: finally the Bishops of Rome his thunderbolts, with a terrible Bull linkte thereunto: In this perplexity here would I fain learn of Osorius, if he would vouchsafe to tell me, what Luther should do? he will say Luther should not have intermeddled in the cause at all. But what man of any reasonable judgement could or ought to endure so horrible impiette? But when he saw he could not prevail, he should have forsaken his tackle. But by this means he must have put his conscience in danger of drowning. Then yet at the least he should have behaved himself in the matter somewhat more modestly: Who could have expressed more humbleness and modesty? He should have submitted himself and his cause to the tribunal seat of the Pope: And herein what part of duty left he undone? if humble submission could have availed any thing at all. The truth whereof to the end may be more apparent unto you, and to the Reader also, hearken I pray you to the second Letters of Luther written to the Pope, as himself indited them.  
Everlasting peace be unto you most holy Father. 
Luther's second letters to Leo the Pope Anno 1519.  Necessity forceth me again, being a poor outcast of men, and an abject of the earth, to presume with a word or two to your holiness, and the whole Majesty. May it please your holiness therefore mercifully to incline your Fatherly ears, as the ears of Christ's very Vicar, to this your poor sheep a little while, & to accept of his seely bleating. There was lately in these parties a very discrete person, named Charles Miltitius, your holiness Secretary and Chamberlain, with a grievous complaint to the most renowned Prince Fridericke, touching my unreverent behaviour, and unadvised rashness against the Church of Rome, and your holiness requiring punishment for the same: the hearing whereof greéued me not a little, sorrowing that my great and inward carefulness of duty, and good will employed for the advancement of the honour and dignity of the Church of Rome, was accused for unreverent, and condemned for so marvelous wicked, namely in the audience of the very head of the same Church.  
But what shall I do most holy Father? I am altogether void of counsel 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: which if might be done to any such purpose, as is imagined would come to pass, I would do it without any let. But whereas now through the unportunate resistance & exclamations of my adversaries, my disputations are scattered farther abroad, then ever I thought they would have been, and withal are more deépely rooted in the hearts of many men, then can easily be plucked up again: besides this also since our country of Germany doth wonderfully flourish at this day with pregnant wits, sound judgements and abundance of learning, I perceive that if I do honour the Church of Rome, I must be thoroughly advised to make no recantation at all. For in this manner to recant were nothing else, but to contaminate and defile the Church of Rome much more than before, and to betray her to the open reproach and manifest infamy of all Nations and tongues.  
Those even those (O most holy Father) whom I withstood to wit those (which with their most unsavoury preachings under colour of your holiness have made a Religion of those detestable marketts, and have defiled the holy place with the shameful and abominable Idolatry of Egypt) have wrought all this mischief and outrage with us in Germany: & as though this were not villainy enough, do accuse me (who withstood them in their monstrous begging) to be the author of all their misdemeanour before your holiness. Now (most holy Father) I do here protest before God, and the world, that I neither was willing: nor at this present am willing, to impeach the Majesty of the Church of Rome, nor the authority of your holiness by any means: nor by any colourable practise to deface the same: but do freely and frankly confess, that the jurisdiction, of this Church, 
Luther's Protestation.  is above all things, and that nothing in heaven above, or in earth beneath is to be preferred above the power of this Church, 
Luther's humble Supplication to the Church of Rome.  saving only jesus Christ my Lord and my Saviour. To the contrary whereof let not your holiness believe any untrue surmises devised against your poor Luther.  
And that one thing which I am able to do herein, I do vow here to your holiness: That is to say, to surcease her after from dealing any more with this matter of pardons, & will become altogether mute (so that mine adversaries likewise will lay down their glorious and reproachful slanders raised against me) & will publish an instrument of my silence herein, that the common people may know and acknowledge the dignity of the Church of Rome, and yield due reverence to the same, and not to impute the rashness of this beggarly pardoners to that honourable See: nor to imitate the sharpness, which I have used or rather have abused against the See Apostolic: & wherein I was somewhat overlavish against these lewd Lurdeynes: This will I do in hope, that this disorder rashly raised, may by God's grace, and this means be allayed again, if it be possible. For in all that doing, mine only endeavour was that our mother Church of Rome might not be infamed for other men's covetousness, and that the unlettered people might not be carried into error, and persuaded to set less store by charity, then by those Pardons. All other things as being but matters indifferent, I do make not great account of. If besides this I can do any thing, or can learn how otherwise to please your holiness, I will yield myself unfeignedly at your commandment. Christ preserve your holiness for ever. From Aldenburghe, the iij. of March. 1519.  
Now I beseech you Osorius, what can be more mildly written then these Letters of Luther? more beseéming a godly and well disposed mind? or on all parts more dutiful in respect of humanity? The which I thought it not amiss to set down in this place, that the shameless slander of Hosius might be made more apparent hereby, who produceth Luther into the open Stage standing against the whole world, entering into that combat for none other cause, but of a greedy desire to purchase credit, to hawk after the glory of the world, and to ply the paunch: who as one pricked in the buttock with a boddkynne when he perceived this market of Pardons to come in question amongst the Dominicke Friars by the motion of the brothers of his own fraternity, begun therefore to stir these coals. And this he justifieth to be true by words uttered out of his own mouth. For whenas in the beginning of his disputation against Eckius he seemed somewhat to pass the bounds of modesty, and was advertised thereof by some, 
Stanislaus Hosius in his first book of heresies.  that in God's cause he should moderate himself in the spirit of lenity: he affirmeth, that he broke out into these speeches: namely that those disputations were neither begun for God's sake, nor could be ended for God's sake. Which words to be either falsely imagine upon Luther by his adversaries & never spoken of him, or else not uttered in that sense as they be alleged by Hosius, the matter itself doth express the same with open & evident proofs. And yet it may be, that Luther both spoke truly, & judged no less of Eckius, whom he knew to be a notable Parasite of the Pope. For what is he that weighing duly both the glorious insolency of Eckius, & the manifest peril of Luther, will dow hereof, that all these broils were never under taken of Eckius for God's sake, but begun & ended also only for the Pope's sake? Surely they can in no respect be construed upon Luther not by any probable conjecture so much, considering he was by Eckius forced to disputation very much against his will. But we will speak of Hosius an other time by god's permission.  
To return now to Osorius. For as much as Luther demeaned himself so humbly, as you see, and prostrated himself wholly even under the feet of the Pope, what would you have had him do else Osorius? I suppose verily he should have done this, namely have recanted, and fallen upon his kneés (as boys are wont, when they fear the rod) & should have yielded a fault where none was. Nay rather why did not the Pope rather throw away his proud ambition and filthy jucre, and embrace the wholesome counsel of his brother? and sithence he disdained the man, 
The Pope the servant of servants of God: by a figure called Antiphrasis.  why did he not douch●afe to yield to the truth? If he be so humble a servant of the servants of God (as in name, & title he professeth to be) why shamed he to hearken unto a godly man, a learned Doctor, and a grave Divine, not only teaching the truth, but also casting himself down so humbly? Nay rather why shamed he not to abuse the name of his Christ, & his Gospel, in so false and filthy a matter? Why shamed he not to blind the eyes of the people with such smokes? and to delude them (for whom Christ shed his most precious blood) so craftily? finally why dared he spurn so malapertly against the express authority of the word? and for as much as there is nothing of more valour and more excellent in this life, then free remission and forgiveness of Sins, which we do enjoy by the only blood of the son of God, what more pestilent practise of lying and deceit could have been imagined? or what ought he to be adjudged else then the very enemy of man's salvation? who betrayeng us of the most precious jewel in the world, doth sell unto us smoke, and dead coals, in stead of true and perfect Treasure.  
These things being so manifest and clear, 
The cause of Luther honest.  as nothing can be more manifest and clear, for as much also as Luther defended so honest and rightful a cause, as no man ever better: and whereunto he was not alured by any his own affection, but forced rather by the peéuishe frowardness, and manifold injuries of others even against his will: which also he could neither recant without heinous offence, nor maintain without peril of life: where be those janglers now, which slander Luther, as that he sought means of himself to disturb & alter ceremonies? where be those whom you rail at so much (I pray Osorius) Who do set up School no where, but that they make all things more abominable? Finally where be these new Gospelers, who so vain gloriously took upon them to restore the purity of God's pure evangely? Nay rather where was your shamefastness? where was your honesty, when you wrote this? where was your Logic, when you overflowed so monstrously with filthy lies in stead of true & honest Arguments? For what so simple a witted man may be found, that can not see a great maim & want to judgement in you, in this kind of Logic, when he shall view, and read so wind shaken and rotten Arguments? where in all your Assumptions ye vouch no manner of truth: nor yet of all the same Assumptions any one hangeth agreeably with the other. For first beginning with a manifestly, you Assume on this wise. Your Prophets (say you) and your Apostles took upon them, 
Osori. conclusions false Sophistry.  and bound themselves with an oath that they would restore the pure and lively wellsprynges of the Gospel. Which is most false: where did they utter any such promise in word, or half a syllable of a word so much? But what do you assume hereof? But nothing is amended in your Churches through their endeavour: Hereof we shall see the proof hereafter. Go to conclude at the length. Therefore those new Gospelers of yours be not of God: O wonderfully not concluded but confused Argument of yours, as are all your Arguments else. But if I may be permitted to build such scattered Cobbewebbes together without mortar or lime, why may not I as lawfully argue on this wise.  
Jerome Osorius Bishop of Siluano, hath taken upon him to confute the Lutherans.  
But his attempt hath little prevailed, unless it be to make their cause more manifest.  
Ergo, The purest Elleborus doth grow in Antycyra.  
But let us proceed: and because you have taken your pleasure hitherto with our Gospelers & teachers reasonably well Sir Jerome: may we be so bold to inquire likewise what your Gospelers and great Doctors have performed at the length? what fruits, what notable merchandises they have enriched their people withal? what answer will you make to this? They did never promise any such thing (say you) I do believe you: But I demand not of you what they promised, but what they performed? how much they profited to the restoring of the purity of your Church? what they ought to have done? this is the thing that I do ask. You suppose that they have well acquitted themselves, when by your testimony they never made any vaunt of themselves, to bring any thing to pass: even as though, 
A comparison betwixt the professors of the true Gospel & the Papistical.  when your friend shall stand destitute of your help, you care not how naked you leave him, so that you bind not yourself unto him with any parcel of promise. But I am of an other opinion, and this I reason with you: not because you have not profited, nor given any hope of profiting, or help towards the restitution of the purity of your Church: but this I say, and do expostulate with you: because the most pure doctrine ordained & instituted by Christ himself for our behoof, ratified by the Prophets and Apostles, and most wisely delivered over unto us by our elders, is wholly altogether, or surely for the most part thereof (I say not) not converted, but utterly subverted by you: & because you have obtruded upon us such an estate of the Church is neither Christ, nor his Apostles (if they were now alive) would ever acknowledge which if any man will dow whether be true or no, from whence shall be he better certified, then if he thoroughly peruse the very shape and lively Image of that Romish Church, which yourself do represent unto us here? comparing the samewith the true Apostolic, and that ancient Roman Church that was for many years ago.  
Therefore let us now harcken to Osorius preaching of his own Church. 
Osor, Pag. 169. The prayle of the Romish church after Osor.  First (saith he) we have neither the Gospels of Luther, nor of Melancthon, nor of Carolostadius, nor of Zuinglius, nor of Caluine, nor of Bucer: but we do firmly retain the Gospels of Matthew, Mark, Luke, and john etc. This is well done indeed if it be true that you say, and I would to god it were so. I would to God Osor. you would stand fast and unremovable within the limytts and bounds of that doctrine, which the Acts & writings of the Apostles, and Evangelists have delivered over unto us: and being contented with the same Gospels, you would not seek for any other means of Salvation, but such as in these sacred Scriptures, is ensealed unto us by the finger of the holy Ghost. But what is the cause then, that ye defraud the godly of these Gospels? why do you hide them in darkness? and why do you overwhelm them, not under a Bushel only, but with fagott also and fire, and by all means possible else consume them? As to that where you say, that you renounce the Gospels of Luther, Melanchton, and Caluine, truly I do wonderfully commend your stoughtnes herein. But because I never chanced to see any such Gospels: 
A fifth and everlasting Gospel made on a time of the Dominick Friars at Parise Anno Dom. 1256.  I do earnestly desire you: O holy father, for the love ye bear to S. France's to S. Bruno, Finally for the love of that fifth and everlasting Gospel, which the Dominick Friars not long sithence began at Paris, in the year of our Lord 1256. in the time of Pope Alexander the iiij. That your holiness will not be squeimish to acquaint me, what manner of gospels those be of Luther, Melanchton, Bucer, Caluine etc. whereof you make mention. If you can show none such, it remaineth therefore: that we hang up this accusation also upon the file of your other staunderous lies so long, until in your next false invectives you acquit you of this crime.  

Osor. pag. 169.  We have heard touching the Gospels. Let us now see the faith of his Church. Which he vaunteth frankly not to be of many coats, but one Uniform, not lately risen up, and joined with vain confidence, but delivered from the Apostles themselves, not depraved with any peevish interpretation or corruption of mad or franrick usage.  
Go to, and what if in like phrase of speech I make evident, that Luther's faith was one and uniform, 
Of the Faith of the romish Church.  yea the same that all the Catholic fathers of the primitive church did profess? not start up yesterday, or for a few days ago? not grounding upon any variblenes? nor toast to and fro, by any unsteadfast assurance? but proclaimed by the Apostles themselves? and wholly cleared from all madness and outrage? What if I shall show plainly, that all these qualities be in Luther's faith? what shall remain then, but that Osorius shall become a Lutheran whether he will or no (if it be one uniform faith that he so much esteémeth) or if he hold a contrary faith, then must he needs prove an open liar? But Osorius will not credit my words which I shall speak touching Luther: and why then shall I creditte Osor. speaking for his own faith? namely sith he voucheth nothing in proof, but bare words. But if the truth thereof shall be decided, not with words, but with substantial matter, by how many evident demonstrations shall I be able to justify, that there is nothing in Luther's faith, but is agreeable with the truth, and the Ancient age of the primitive Church in every point? And that in Osorius faith be many things, which do not only vary clean from them both, but are also manifestly repugnant, and contrary to them both? But let us draw near to the matter. 
Whether the uniformity of faith be more discernible. in the Romish Chur. or in the Lutherans.  The faith that you profess is uniform: you say: If by this general word Faith, you mean the Articles of the common Creéde (forasmuch as there is no Church of the Lutherans but doth profess the same as well as you) I see no cause here, why you should challenge a more special prerogative in uniformity in this point, than the Lutherans. And I would to God the Faith of your Church would stay itself with the Lutherans upon those Articles only, where doubtless is matter sufficient enough, for our salvation. But now how many by hangers do you couple to this uniform & common Creéd how many new strange stragglers, bussardly blind and unknown Raggmalles to the Ancient fathers? And so couple them together, as things most necessary to man's Salvation, and for these also keep a greater coil, then for the very articles of the Creéde. Whereof we shall treat more at large in place fit for it by God's grace.  
And therefore whereas you say that you observe one uniformity of faith, I would first learn, what points you do ground this uniformity upon. For although I may not deny, but that in certain Decrees and decretals is a certain consent and agreement of conspiring doctrine (such a one as it is) yet if a man will thoroughly sister many of them, wherein Luther doth dissent from you, he shall easily perceive that Luth. hath not so much swerved from your uniformity, as your faith is ranged altogether out of the right path of the true Christian faith, from the doctrine of both Testaments, from the Apostles and prophets, yea and from the footsteps of the Faith of your own predecessors of Rome: whereby appeareth evidently: that this faith which you so gloriously vaunt, is not ancient, but new fangled: not delivered from the Apostles, but patched together with men's traditious: not grounded upon any certainty, but full of vainglorious braggery: finally not uniform, but of many shapes and utterly a Bastard, unlike the true uniformity of Faith. Such as procure to themselves so many hireling advocates, 
How many ways the pope's faith is contrary to the right institution of the Gospel.  patrons and intercessors in heaven besides the only Son of God, Such as do worhip God otherwise then in spirit and truth, with altars, superalters, Images, Pictures, Signs, Forms, and Shapes graven in wood and in marble: Such as before God do hunt after true righteousness by other means, and merits, then by only faith, in the Son of God: or do apply to themselves the effectual grace of his great liberality otherwise, then by this only Faith: Such as do promise Remission of Sins by any other means, to themselves or to others, but through the only bloodshed of the Immaculate Lamb: Such as with the price of pardons do sell that to others which Christ gave freely: Such as do daily sacrifice him for the quick and the dead, who by one only oblation once for all, did make atonement for all things in heaven, and in earth: such as make to themselves a way passable to the kingdom of God, & life everlasting, by any other means and ways, to wit, through the merits of Saints, through vows, Masses, orders and Rules, and through straightness of profession, by the merit of holy orders, humble confessions men's absolutions, and satisfactions, through building of Abbeys and such other trumpery (barganing as it were with God for merit meritorious, and not for the only death of Christ crucified for us) Such as do thrust into Churches, other Sacraments than Christ did ever Institute, and command to be kept: Such as rob that lay people of one part of the sacrament contrary to the ordinance of the church: and in the other part leave nothing but that which can be no where else, then in heaven: and which if were present naturally, ought not to be ministered as meat, according to the verity of the scriptures: All these (I say) and an infinite table more of the same hiewe, clean contrary to the scriptures, Such as do retain in faith, maintain in use, clog consciences withal: and proclaim to be observed in their Temples: how dare they be so shameless, to vaunt an observing of one uniform Faith agreéing with the Prophets, and Apostles, undefiled and clear from all spot of Novelty, or wrinkle of deformity?  
Wherefore you must either convince all these patcheries to be falsely burdened upon your Church, as I have rehearsed them: or else you must needs confess that your faith is neither uniform nor Ancient, nor sprung up with the Apostles, nor yet consonaut to sound doctrine. And in the mean time to pass over that (whereat I cannot choose but laugh) I mean this addition: not joined with any rash or vain confidence. As though any one thing under the heavens can be more arrogant & vain, 
Arrogancy and vain confidence.  than that persuasion of yours, whereby you are wont to bring poor simple souls in belief, that such as are buried in the cowl & weéde of a Francifcane Friar, are forthwith defensible enough against all the devils and furies of hell? Again in buing your pardons, who soever shall make best stake with you as soon as their coin shall cry chink in your boxes, shall have as many souls (as they) will delivered out of purgatory, and send them up presently fleéing ripe to heaven: To pass over in the mean time other gambolds & toys (not a few in number) much more foolish & apish than these, being desirous to make an end once, not for lack of such good matter, more than sufficient.  
Even as fruiolous and vain, may I say, is all the rest that followeth concerning your Church: upon the which when yeé have bestowed never so many delicate colours, and besmeaared her with never so fresh and orient oils, & berduers, yet shall you seem to do nothing but bedaub old rotten putrefied walls with new mortar. Let no man sinisterly interpret of these words, as spoken against the true church of Christ. I do know and confess, that Christ never wanted, neither shall ever want his Church, which shall continue one uniform, holy, Apostolic, and truly Catholic: which being builded upon the rock of the Apostles, shall enjoy general participation in one body, and within one bowels as it were with the whole communion of all the saynetes and godly faithful throughout all the whole world. And I cannot wonder enough truly, with what face you dare so hedge up within the bounds of the Romish particular Church only, this universal Church, which is not restrained within any limits of place, nor titles of people, by the public authority of the christian Faith: but is dispersed abroad generally and without compass far and wide upon the face of the whole earth, wheresoever the Apostolic Faith is of any force: in so much that to your seeming, may be no Catholic Church now, but that romish at Rome: from which your Church and Synagogue ye banish and expel all such as profess Christ after any other manner then after the Romish Fashion, 
The name of universal Church is restrained to the Romans only contrary to the nature of the Gospel.  none otherwise then as if they profess no Faith, nor followed any order of any Church at all. And hereof ariseth that your crabbed and snappish accusation against Luther Melanchton: Zuinglius Caluine, Haddon, and others not because they are not Christianes', but because they are not romanists not because they have swerved an hear breadth from the doctrine of the Apostles, and Evangelists, but because they will not become treacherous traitors against the Apostles, and the express word of God, as your high Bishop is. O singular cause: O profound and Catholic accusation.  
But how wisely should you have done in this, if you had brought to pass that it might have been notified to the Christian people, that your Romish Church were and is a sound member of the true Church of Christ, rather than that the universality of Christ's Church should be forced to so narrow a hole of subjection, 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 Martyrs, 
The false and lying bragge● of the Romish Church.  amplified & beautified with the traditions, of godly men: and made strong and for ever invincible against all the battery and countermoyles of Heretics by power of the holy ghost: without the which no hope of Salvation may be hoped for etc. If besides vain cracks of smoky speeches, ye show no demonstration of sound proof, why these brags of yours should be true, let us grant your saying. Or else if only speeches shall be credited, and if to babble and prate whatsoever a man listeth, may like you to allow of for an undoughted Oracle, Why may not I as well with the like lavishness of tongue, give lil for loll? and say that this Church of Rome, whereupon you brag so much, was never erected by Christ but hath degendered from Christ unto Antichrist from the ancient & primer pattern of the primitive Church of Rome, to a certain new fangled kind of life, & doctrine: not Instituted by the Apostles, but from the Apostles quite fallen away into apostasy not guarded with the army of Martyrs, but gorged imbrued, yea and drucken with the blood & slaughter of infinite Martyrs such & so many, as never any Nero or Maxentius did ever send more to heaven, than this Babylonical strumpeth hath done.  
Now where you add, beautified with the traditions of holy and godly men, 
Osor. pag. 169.  and made strong and for ever invincible against all assaults and battrry of Heretics and shall so continue permanent by the aid of the holy Ghost.  
Truly in these very words you feéme to resemble those persons, which in the Prophett did call darkness light, and light darkness, 
Esay 5. How the Church of Rome is laden with men's traditions.  evil good, and good evil. First as concerning men's 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 uncloache your Church of those traditions, and implements of men's patcheries, shall leave her altogether naked, without all kind of furniture to cover her shame except it be a poor rag of Moses jaunitas & solitudo. 
Emptynes and void.  Have we not heard the romish church very notably defended by this Camille, Camel, I had almost said? now sake an other unvanquishable argument such as all the Heretics wedges with all their. Beatelles and malles can not beat abroad, when they have done all that they can: where he knitteth up the knot forsooth on this wise. Against all the assaults of Heretics defensible by the power of the holy ghost, & shall continued invinciblefor ever. How shall this be known? forsooth because the Numa of our age. Osorius doth justify the same with his words, who is no more able to make a lie, than the Pope is able to err. what remaineth therefore for us to do, but that being vanquished with the truth, we become the Pope's vassals, and worship the foothstoole of his feet? But to answer briefly to this Parrot. I will demand this one thing first, not of Osor. but of the whole brotherhood & fraternity of shavelings. If they believe themselves to be so guarded by the power and force of the holy ghost, against all the assaults of heretics, as this reverend Lord the Lord Bishop of Sylu, doth boast: why do they uphold their pylfe with such outrage and tyranny? with such boochery, and blood? with such horrible burnings? stiflinge? friar? fagotts? emprisonmentes? rackings? Constrayntes to recantation? Famine and sword? Finally with all manner of horrible tortures? without measure, without end, raging upon the bodies, upon the goods, upon all ages indifferently young and old, men, women, and children, and all sex and degrees of people? yea of them also which do confess and profess the same Christ the eternal Son of God whom they do? why do they broil, moil, and turmoil all things with such cankered Rancour? with such furious outrage with so many dead corpses, pillage & polladge? as that (all peaceable tranquillity being now utterly taken away from out of all Christian nations) there is no part thereof, be it never so small, which is not either crushed down with more cruel and savage persecution than any Turk would have used, or at least, that had not rather live under the Tyranny of the Turk, then under the jurisdiction of such a church? What? can it possibly enter into any man's thought, that these are the fruits of the holy ghost, or are guided to the leading, and conduct of our most meek Saviour jesus Christ? If you have grounded such an indefesible confidence upon the truth of your cause: if you stand so defensible by the protection of the holy ghost, against all assaults and attempts of heretics, why then with a safe conscience, and undaunted courage: do ye not commit your cause to the Lord, the protector of the same? and rest yourselves assured under his safeguard following herein the good and godly council of gamaliel: If the doctrine (saith he) be not of God, it will easily shiner in pieces though all the world seek to uphold it. Now this so great slaughter & bootchery, so great horror of Savage & brutish cruelty, so execrable Phalarisme and Tyranny from whatsoever author it rangeth so rudely, it savoureth nothing at all of the sweet, and amiable countenance of the holy Ghost surely, nor of the natural lenity and humility of the evangelical doctrine.  
But which he addeth last of all, is of all the rest most magnificent and unchangeable, promising assuredly of the everlasting victory of his Church, that it shall remain invincible for ever. For even thus he speaketh, wherein he seemeth in my conceit to differre very little from that foolish rejoicing of a people mentioned in the Apocalypse, who worshipping that same very romish Beast undoubtedly, did ascribe unto her that unvanquishable power of continuance, even by a like phrase of speech, Who is like to the Beast (say they) and who is able to fight against her? 
Apoca. 13.   
And this much hitherto of the faith & the Church of Rome, It ensueth next in order, that we hear henceforth of the great Vicar of Christ somewhat, and of the high and chief governor of the Church.  

Osor. pag. 170.  Because (saith he) by the Gospel and testimony of Martyrs and the faith and agreement of all holy Fathers: Is there any more yet? Finally we have know the same by experience and proof of things. etc. 
By what Reasons the universality of Christ's Vicar is confirmed.  Go to. And what is it, that you did know good Sirs? That it could not possibly be, that the Church should be one, unless it have one chief head the same high Vicar of Christ. It is well: and what do ye conclude upon this strong Reason at the last? Forsooth that for this cause we yield most humble obedience to the Bishop of Rome, who is Christ's Vicar upon the earth. etc. Good GOD: what do I hear Osorius? have you piked such a kind of doctrine out of the Gospel and the Records of the Martyrs that there must needs be one Church on the earth? wherein also of necessity much be such a head as must bear chief principality, rule, and superiority over all the rest? indeed if you mean this of Christ, I am wholly on your side. 
One head of the Church.  For he in very truth is the only husband of his only spouse, and Prince of Princes and the very head of all things without exception, he only is the highest and greatest of all. But whereas you provide two Princes for the Church at one time together, as it were an office committed unto two persons, whereof the one may supply the place of the other, as though the other might in the mean time lie upon one side doing nothing, I pray you (good honest men) did you ever learn this rule in the Scriptures? Nay rather doth not the Gospel of Christ (whereas it commandeth all men to obedience and subjection) prescribe that the Ministers of the Church above all others chief, should cast away all Sovereignty and lordliness? 
The doctrine of the Gospel doth call all the Ministers of the Church to humility & permitteth superiority to none in any wise.  and should be contented with poverty? in so much that amongst the Apostles themselves, it would admit to superiority? Moreover doth not Christ himself also throughout the whole Evangelists, very earnestly stir up his Ministers to follow his example? who was himself so far of from desiring any superiority, as that he refused the same vehemently, when it was offered: & would he (think you Osori.) like well of such brabbling, as we make now a days amongst ourselves for lordship's and dignities? And can you so boldly now take upon you to be Proctor for this high Monarchy to be established in your Church, contrary to the example of Christ? defending the title thereof by the Gospel and the Records of Martyrs, contrary to the example of Christ himself, and the prescript rules of his Gospel? and yet in the mean time, not vouch so much as one text out of the Gospel, or the Histories of the Martyrs, to make your party good? Although I am not ignorant altogether, that you have certain Sentences and words in the Gospel, which (by wring & wresting) you do accustom to force to your purpose whether the Gospel will or no: yet for as much as Haddon hath sufficiently enough answered those places in the first book, & sith also nothing can be superadded hereto, that hath not already been spoken, it shallbe but neédelesse to rub that gall my more.  
But what he meaneth by Martyrs, or what kind of Martyrs he understandeth, I can not well perceive. If his meaning respect those first & ancient Martyrs of the Primitive Church, surely we have over few monuments of them left unto us: yet none at all making aught for that romish Synagogue. But if you conceive of the Martyrs of this later age in our days, I am well assured, that not only the monuments, but the very blood of them also doth long sithence cry unto the heavens for vengeance against that unconquerable hierarchy of yours. I speak here of true Martyrs.  
And as to the Faith and agreement of holy men, unless ye join also hereunto a perpetual consent of places, and times, generally, and the truth also withal: ye shall no more prejudice our cause, then if you tell me of the consent and agreement of the jews, crying out against Christ Crucifige, Crucifige. And therefore in my conceit, your shall do far better, if in stead of this consent of men (whereupon you brag so lustily) ye follow the counsel of Augustine. 
August. against Petilian Epist. Cap. 3.  Let not this be heard amongst us (saith he) This say I, this say you: but thus saith the Lord: and there let the Church be sought out.  
Now what the experience of Osorius doth see, let himself look thereto. Sure I am that Cyprian seemeth to have experimented an other kind of experiment, 
Cyprian.  where he writeth: Hereupon grow all manner of Schisms (saith he) because the head is not sought for, & men come not to the wellspring itself, neither are the ordinances and rules of the heavenly Master kept, nor observed. Wherein I think you see matter sufficient enough, by how much the testimony of this Martyr, doth differre from you: whereas you do rack all things to humane authority only, he calleth all men back to the very fountains of the Scriptures rather. And yet do I not deny but that humane authority doth many times avail very much to bridle the unruly ranging of sects, if Osorius would limit this authority humane within certain measurable bounds. But he raketh all things now to the authority of the romish See only, as though there were none other authority else, that might stay sects and Schisms, besides this romish Pope only. Which Assumption is altogether untrue. And therefore to make the same appear more evidently: Let us note the wonderful Logic of Osorius somewhat more advisedly.  
The Authority of the romish See being taken away (saith he) will be an occasion that heresies will grow in use. 
Whether the authority of the romish See be Necessary for the taking away of Schisms.   
How shall this be known? because Osorius doth see it: for such are the strongest pillars of Osorius building for the more part. Thus saith Osorius: Thus is well known to the world: who doth not see this? Experience teacheth all men this. But what if some meéry conceited Carneades of the Academics school, will deny your bare Affirmatives to your tooth? what if he will give no credit to your opinions? no nor yet to your wapper eyes that are bleared & dim with rancour & malice? as it is a kind of Philosophers (you know well enough) very hard laced & scarce appliable to credit any manner of bare Affirmatives: Nay rather what if some other having been enured to contrary experience, will contend with you on this wise? & say: That he doth see with his eyes, 
The romish See the Metropolitan of Sects.  that this Romish See (whereof you speak) is the chief Metropolitan of all sects and heresies, what shall become of this your notable defence? The things which are seen with the eyes (say you) which are known, which are notorious in all men's mouths, which experience witnessing also doth ratify to be true, which are sensibly felt with ears and eyes: to call these things in question, whether they be true or no, is mere ignorance: but to deny them is a point of most shameless impudence.  
Not so Osorius: we do not deny the things that men do see with their eyes: But the things that you do Assume falsely, for things certain, concluding false and slanderous cavils for mere truth, those things we do constantly deny to be true: not because we trust not men's senses, which be of sound judgement, but because we give to credit no Osorius lying. But go to. Let us move forwards a little, that we may see the thing at the length that this sharp sighted Lynx doth so easily see.  
Forsooth he doth see (saith he) that noisome sects and troublesome controversies would forthwith range in the Church, if the authority of the romish see should be clean put down.  
I believe it indeed. But with what eyes doth he see this? with that left eye I think, which is covered with a pin and web of desire to slander: But if he would vouchsafe to open again that right eye, I would not dought, but that experience (whereof he speaketh) would teach him a new lesson. 
Where the Romish authority is quite banished, there is most rest.  For if this Romish authority were utterly abolished, he shall by experience prove that this will forthwith ensue, which many of us through the inestimable benefit of God, have proved to be most true in all places, namely: that common weals shall recover their ancient privileges, consciences shall possess their wont freedom, men shall be restored to the safety of their lives: all Christendom shall enjoy peace and tranquillity: he shall see horrible fires quenched: whole piles of faggots and fire consuming ● bodies of Christians to Ashes to be extinguished: stocks to be set wide open: imprisonmentes, rackynges, recantations and faggots to be shaken from men's shoulders: he shall see the lives and goods of many thousands to be saved out of the ●awes of death, and from the bloody bootchers knife: he shall see pillage polladge, confiscations of goods, Popish exaction, deceitful buyng and selling of Pardons, fairs and gainful marketts of dispensations, taxes of Citizens, spoilings of the Commons, tenths, first fruits of benefices, yearly contributions of Bishops, great impositions of Monasteries, payementes of pensions for Palles, for mysters, for rings, for liberties: for exemptions: Finally for whores and concubines to be diminished and utterly abolished: he shall see their drowsy superstitions, and ceremonies, and their trifling traditions, give place to the Orient bright Sun shynne of the truth: Temples cleansed again from filthy Idolatry: Kings to become Kings, and Lords of their own: and once again at the last to bear their sword themselves, which before bore nothing but bare titles, and scarce titles only: he shall see Citizens and Subjects delivered from strange Tyranny, and subject to their lawful authority, & ●o them only to yield obedience, unto whom they ought to do: Finally he shall see common weals begin to take breath again, after a certain sort now at the length, and the hearts of the faithful to raise themselves up, at the joyful countenance of their ancient safety, and to give most humble thanks to almighty God, for their most happy peace and deliverance. Certes (Osorius) if the changes and chances of things (which men see with their eyes & feel by practise and daily experience) may without check be open to the view of the world, you should plainly discern and see all those things, if you were here in England, and not in England only, but in Germany, in Denmark, Sweuland, Scotland, Polande and the more part of France, in Switzerland: finally throughout all incorporations, and free Cities this authority utterly abolished. Go to: And where now are those sects & Schismatical dissensions, which you do object against us? If you know not this to be true Osorius, or if happily you be ashamed to confess the things that you know, I will confess the same for you, and will speak the same as frankly, as truly. If I shall say, that even with you in the very Court of Rome, in your Churches, in your Monasteries, Colleges, Rules and Orders of Friars, briefly wheresoever that shaveling mark of the Romish Prelate is imprinted, or wheresoever that authority is of most force, that there are whole swarms and sects most outrageously ranging, I fear nothing less, lest that my words may seem to emporte more than the truth: 
The Papacy nothing else then a certain mighty faction and armed power of kings.  Nay rather I am sure I have yet spoken very little. I should have spoken in this manner rather: All and singular this your Papae●e, how large and wide soever it is outstretched, is nothing else, but a very sect, and a certain mighty faction, armed with the power of men, directly against the Gospel of peace. But of this hereafter shallbe spoken more at large. In the mean space, because this place requireth, that I answer rather for our own Preachers, then accuse others: I return to the complaint of Osorius. Where making mention of sects, although by name he express to sect at all, yet may it easily be conjectured, what he doth mumble inwardly in his secret conceit.  
But I suppose, he would have the very same to be spoken, that we, assoon as we turned away from that romish patriarch (throwing our Rider as it were, to the ground whose spurs and snaffle we were afraid of before) are now ranged the field kicking and flinging into many brambles and thickettes of contrary sects: whereof he meaneth some to be Lutherans, some zwinglians, others he entitleth with factious names of calvinists, Buceranes & Swenckfeldianes. But as this slander is no new thing, so neither did those names of sects grow, or arise from them, but are of your own coining. For neither Luther, Zuinglius, nor Caluine did lead any flocks of Scholars at any time, nor ever erected any Schools or sects in their own names, as being of this mind, and profession always, that they could like nothing worse, then that any man should abuse either his own name, or any other man's name whatsoever, to the dissolving of the bond of peace, and unity of Christian name. And therefore these be your own imaginations, void of all colour of truth, forged by your own selves not raised out of any other spring, then of that stinking puddle of malice, and slanderous cavilling. Wherein you feéme to me to differre very little from the peéuish affections of women: who if conceive never so slender an offence, & wax hot withal: fall forthwith to plain scolding, and avenge themselves with cursing & brawling: not unlike the custom of little boys, which amids their pleasantest pastimes jarring for small trifles (as they will easily be moved) wax very angry, so that (in stead of weapon) whatsoever cometh next to hand they fling at their fellows heads. Such is the dealing here against Luther, Zuinglius & others: who neither varying from Christ, nor from the communion of the Gospel, nor from faith in any respect, nor yet disagreéing one from other in matter of substance, nor in the principles & foundations of Christian doctrine, nor in the things that appertain to true Religion, or worshipping of God, finally not in any Article of the Catholic Creed: yet because they hold not with the Pope of Rome: hereof ariseth all that treason against the Majesty of the divines: here of malice took the first roots in their hearts, and out of that pestilent root budded out those heresies, sects, & schisms, not which be so indeed, but such as seem to be so in the judgement of the slanderer. For what so small a gnat may there be that rancour & venomous hatred will not by and by transform into an Elephant?  
Behold (say they) what a stir these heretics keep amongst themselves. 
The slander of the Sects and dissension of the Lutherans.  The zwinglians scold against the Lutherranes, and yet do not the●e Lutherans agree amongst them selves in all things: in which kingdom how many factions may a man easily perceive? for scarcely the Ministers of one Church do consent together firmly in all points. All which albeit be not as true, as they are bitterly heaped together of these janglers, to bring the Lutherans into hatred: yet see I pray you how injuriously they deal herein, that they will not permit one man to serve from an other in any particular thing whatsoever? Which I am not assured if did happen to the Apostles themselves, yea after the coming of the holy Ghost. indeed this was to be wished for (if wishing could prevail) that generally all might have consented, and concluded together in one mutual uniformity. And yet upon this uniformity alone stand not all matters beside, neither is the Synagogue of the Scribes & Phariseés for this cause of any better estimation, because they conspired together, and were all of one mind to spoil Christ and his Apostles. Again neither did the Apostles not rightly depart and sequester themselves from the Phariseés sect, because certain small sparkles of dissension were scattered abroad amongst them. And albeit a few Christians were molested and troubled through some small contrarieties, and variaunces arisen amongst themselves, in the swaddling clouts of the Primitive Church, though also the Corinthians were divided and soundred in parts, as particular affection prevailed: yet was not that cause sufficient enough to prove, that they might therefore renounce Christianity, and revolt to the Phariseés sect again.  
If we make sects and schisms, as often as interpreters do vary in opinion, in their several Expositions of the holy Scriptures, amongst so many of all the Rabbins (which have wonderfully travailed in the explication of the old Testament) how many (I say) of them do agree together in all points? what a difference is there in their Commentaries? yea how often do the hebrews themselves vary in their Expositions? so that the old Proverb may be well verified here: so many heads, so many wits. Amongst the Expositors of the new Testament is somewhat a more agreeable and consonant agreement. And yet amongst 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 controversies and disagreémentes in opinions were amongst the most approved Doctors of the ancient Church? so that whiles every particular person endeavoureth to preserve his several error inviolable, scarce any one is thoroughly clear from some fault or other at the least. After the same manner may it be adjudged of Luther & Zuinglius: who if in one only place of Scripture do vary a little, what marvel is it? sith you yourselves (that reprehend others so much) offend more often & more filthyly in many things?  
But you will say peradventure, that this contention had not grown betwixt the Lutherans and the Zuinglianes, if they had kept themselves within the bosides and jurisdiction of the Church of Rome. Truly I may easily believe you Osorius. For the Bishop of Rome would long sithence have burned their bodies. For this is the Pope's best corrizive wherewith he eateth out the canker of controversies most speédely: And yet nevertheless: if the jurisdiction of the Pope of Rome be a matter so warrantable to knit fast the knot of unity amongst men: From whence then cometh to pass: 
Factions and Schisms in the Church of Rome.  That within the very walls of that Court hath been so many broils and contententious debates? so many kinds and names of sets? so many contrarieties of opinions? so many brotherhoods of Religions & factions divers in opinions? which the Romish See hath so long fostered up, nor was ever able hitherto to bring to any such uniform order, as that they might not vary from amongst themselves in some point or other, by the space of so many hundred years? For look how many conventicles of orders be amongst them, so many factions are they. The Dominickanes do not agree with the Mynorites, nor the Benedictines with the Barnardines. Yea every particular faction is many times divided in itself. The observants do hate the Coletes: The Covent Friars (a third kind unlike to the other two) doth envy them both: hereunto if you list to add the jangling opiniones of the Schoolmen: how great wars are commonly betwixt the Scotistes and the Thomists about Congresum and Condignum? touching original Sin in the blessed virgin? about solemn vows? and simple vows? betwixt the Camonistes, And the Schoolmen touching auricular confession? which th'one part affirmeth was established by man, the other part doth say that it was ordained by God: The old brabble about Nominales and Reales is known of every body, common and stolen now. In fine, what man is able to rehearse the manners of divisiones, whereof as every particular sect hath his Patron, So every Patron hath his several assertiones, which 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 Caietave.  
And to speak nothing of other things: 
diverse contentiones of papistes amongst themselves touching the supper of the Lord.  in the one only matter of the lords Supper: how variable are the controversies and opiniones of their own fraternities? whiles some teach that Christ is present, flesh, blood, and bone? others utterly deny that: othersome ascribe unto him a body of dimensiones, others otherwise: some say that the body is torn with the teéthe of the communicants at the time of the communion: others are to squeimish, at that they cannot abide it. There be some again that say that the body of Christ is consecrated by the divine operation. And that by this pronoun (hoc) the bread is noted: others had rather to call it individuum Vagum. Some think that mice may gnaw the body of Christ truly and in deed, which others judge to be to grossly spoken: Some are of opinion that the accidents of bread and wine may nourish, many do deny that, & say that the Substance of the bread remaineth.  
But these things may seem but very trifles. I will come now to the very secret closet and of this See, and will treat now not of the external schisms and divisions, of Friars, Monks, and opinions, 
Whether Popes See were erected by god or men.  but of the very See of the Bishop of Rome itself. For the first creation whereof how soever Osorius paint it out in words as that it was erected not by any policy of man, but by the power of the holy ghost, yet hath he vouched for proof thereof not so much as a syllable out of the holy Scriptures, yea though he did: yet should he get no more thereby, then if he cast his cap against the wind: for although in the first book some reasons, wrongfully wrested, 
See hereof before Haddons' discourse in the first book. pag. 15.  seem to have been gathered by him to this effect out of the holy scriptures: yet those have been both learnedly and plainly confuted by our Haddon already. Yet because there is now nothing touched else, then that which doth magnify that holy Tabernacle only, it may be lawful for me with as good leave, to set down mine opinion also touching the same See: Which See, (in that case wherein it standeth now a days) I may boldly term to be not an holy sacred See, but a deadly Sect rather, not the mother church, but the Metropolitan of all unsatiable covetousness: not instituted by Christ, but purchased by ambition, raised by fraud, armed with power, and force of mighty monarchs, defended with blood and boochery: which carrieth a resemblance, not of true Peace, but an horrible vysor of dissension: which doth not assuage contenciouse and troublous sects, but which is rather an uncessaunt whirlwind, and troublesome Tempest of the whole world: Finally is nothing else (how great soever it is) but a very natural Sect: for if this word Sect do take his name as derived from the word Sectari: in what one place throughout the whole scriptures are there any names, Seés, or Titles of any person set down (for a pattern for us to imitate and follow) but the only example of Christ the son of God? Although Paul did rebuke the corinth. as backsliders from Christ, and that worthily, which called themselves, some after the name of Peter, some of Paul and some of Apollo, considering that they were all members of one Christ: what communication would the same Paul use now to the romanists, who glory so much upon the chair of Peter and the succession thereof?  

Peter sat at Rome.  Peter sat at Rome (say they) and what matter is it where Peter sat or where he stood? so that Christ sit in our hearts: And what if I deny Osorius that Peter ever sat at Rome? by what argument will you justify that he sat there? or if one or too small stories perhaps favour your cause: I will prove for one, ten to the contrary, which perhaps you shall not so easily confute. But to admit that he sat at Rome, what is it to the purpose, where Peter sat, more than where he walked? unless in your conceit, Peter seem more holy sitting then walking: or when he sat at Rome, then when he walked at Cesaria? But he sat in such wise at Rome (say you) as bearing Sovereignty in Rome. O wonderful and invincible defence. 
What a diversity is betwixt Rome now, and as it was in the time of Peter.  But I pray you grant unto us that Rome is now in the same estate that it was when Peter sat there: Such Tyrannous Emperors and such Martyrs. And I will surely wonder, if the Pope of Rome would ever crave for such a sovereignty yea though it might be given him. But let us return again to Sects and tumults: because the question doth properly concern those matters.  
And therefore forasmuch as your tongue vaunteth so gloriously of your deep knowledge in trial, experience, and knowledge of the changes and chances of this world, and of Ancient Antiquity (wherein you brag not a little, that you are not unskilful) surely you could have alleged nothing more directly against yourself then this same, and more properly to serve to the truth of our cause: for that no one thing hath terrified us from partaking with the fraternity of that Chair of pestilence more, than the very same that we have long sithence found true: confirmed herein by our own knowledge and daily experience: Namely that Brambles and Briars of tumults & Schisms do not fructify, and take so deep root in any province or Nation in the world, as within the jurisdiction of this your Romish hierarchy. And as I have spoken somewhat already of other their trinckettes, so will I now touch a little of the very Top galant of their Pontifical Ship. Let any man of sound judgement take a full and perfect view, of all the usage of the church of Rome, as it is now, and as it hath continued in long process of tyme. The Fruits whereof what are they? but very tumults & Sects. Their daily practises abroad, what be they? but mighty Factions: Their endeavours at home, what be they? but Schisms: and civil disturbances: where the pope's and cardinals themselves enjoy no peace, but are at wars with Christ: And in the same wars also, are at civil mutynes, and uproars amongst themselves. It were a very long and tedious piece of work to gather a breviate of all the brabbles, Schisms, and horrible tumults frequented in that See, these many hundred years, and to set them in order, as either the ancient Histories of elder years, or the monuments of latter time do minister wonderful abundance of many, It shall suffice to speak summarily (as it were) of a few, by means whereof, a more perfect conjecture may be made, what is to be judged of all that whole See.  

¶ A description of the Antiquities of Rome out of the Chronographers. Martin Mounck of Chester, Rodulpe, Platina. Volaterranus. Blondus. Sabellicus. Phrigio. Mercator. antonine Cardinal Benno. Barns Hermane.  

The principality of the See of Rome by what beginning it crept to so great power and tyranny.  IN the year of our Lord God .369. Damasus was Pope of Rome. Who was chosen Pope not without wonderful sedition, by means of the bitter contention of the clergy. At this season, the Church of Rome being but newly delivered from cruel persecutions, began to pick up her Crumbs, and in some reasonable calm to grow and take heart. Yet was it not advanced to so great possessions as yet, nor to so great majesty of Sovereignty. The name of Vicar either general or universal, sounded not as yet in any man's ear: no man had as yet attained so deep an insight, to be able to perceive, that this See was erected by any warrant of Christ his own mouth: no man did as yet so much as dream of the Election, of the order, nor of the name of Cardinals. These names of a Prince of Bishops, of Vicariat or Vicar See, of Head of the Churches: were not heard so much as to tingle in the ears of any Christians as yet. All which Titles were granted to pope Boniface the 3. enthronized through Ambition, three hundred years after. by the gift of Phocas the Emperor Although in deed some sparkles of this venomous Ambition began to be kindled as then in the Heads of divers Popes: So that whereas Vrsinus A Deacon practised to be promoted to the very same Popedom, It came to pass that a tumult being raised, they fell together by the ears, 
When the name of Universality and the order of Cardinals began.  trying whether of them should be Pope, not by yielding of voices only, but even by plain handistrokes even in the very Minister of Sicimus, which skirmish continued so long until Vrsinus was vanquished, and the voices prevailed for the stablishng of Damasus. 
Vrsinus. Damasus. Anno 369.   
In the year of our Lord .420. was enthronized in that See Pope Boniface the 4. of that name: against whom the Clergy conspiring, another Pope named Eulalius was chosen in the Minister of Constantine, in a like uproar of the clergy, & was set against Boniface. 
How many and how great conflicts have ranged in the Chur. of Rome about the choosing of the Pope.  Honorius The Emperor being troubled with this sedition, did banish them both out of the City, until by the commandment of the same Emperor, Boniface the first Pope created, was restored to the See. 
Boniface. Eulalius. Anno. 420.   
In the year of our Lord God .499. a great tumult was raised, that troubled the whole City, and divided it into parts, about the choosing of too Popes Simachus, and Laurentius: 
Simachus. Laurentius. Anno. 499.  whereof the one was proclaimed Pope in the Minister of Constantine, tother in the Minister of our Lady. Whereupon a Synod being called at Ravenna, Simmachus was created Pope. But the adverse part of the latter faction, storming thereat, called Laurence back again in an uproar. Theodorick the Emperor for thappeasing of that sedition addresseth forth one named Peter Altinates to Rome, who expelling both Simmachus and Laurentius should occupy the Popedom. But Simmachus could not so be quailed: who gathering again a convocation of Bishops together, spoke so lustily for himself, that he obtained the Popedom again, Laurentius and Altinates being utterly banished. Whereupon the wars began to grow much more whotter than before. Much Christian blood was spilled on both parts. Finally the cruelty waxed so horrible, that the very Noonnes began to be a pray to the confederates.  
In the year of our Lord God .768. Pope Constantine being convinced of Schism, and bereft of both his eyes: 
Stephanus. Constantinus. Philip. Anno. 768.  and besides him also an other Pope named Phillippe being deposed by force of Arms: one Stephen was made Pope, who gathering a Synod at Rome, doth first unpriest, and afterwards newpriest again all such as Const. before him had priested.  
In the year of our Lord God .873. Pope Anastasius doth invade the Popedom against pope Benedict. 
Anastasius. Benedictus. 873.   
In the year of our Lord God .907. Leo was Pope about 40. days more or less against whom one Christopher raising up a power, and apprehending him, 
Leo. Christoph. Sergius.  casteth him into prison, and at last getteth the Popedom: wherein he sat scarce seven whole months, but being circumvented with like fraud by Sergius his successor, and thrown into prison, was requited with the self treachery that he offered before.  
In the year 968. a convocation of Bishops being Summoned throughout all Italy: Pope john the 13. being detected of horrible crimes, and refusing to make his purgation before Otho the Emperor: 
john. 13. Leo. 8. Anno. 968.  Leo the viii. of that name (being as yet a lay man) was in his place by the general election of all the Bishops, & the emperors consent appointed Pope: gave orders, & executed all other functions appertaining to the dignity. Not long after (yea even the very day of Themperors departure from Rome) the Romans taking heart of grass again, breaking the oath, which they swore to the Emperor (wherein they bond themselves that they would never choose any to be Pope without the consent of the Emperor or his son Ottho) did against all right and equity, through a Schism, appoint one named Benedict, Pope against Leo. But there passed not many days, before the Emperor (besieging Rome) did so torment and afflict the Romans, that they made a covenant with the Emperor to restore Leo again, and depose Benedict from the Popedom. After whose death, in the year 966. john the 13. was advanced to the See. Who being the same year taken prisoner of jeofredus Earl of Campania, through the counsel of Peter than lieutenant of the City, and thrown into prison, 
Out of platina, this john. the 13. was taken committing adultery and was slain.  was within a while after delivered by Ottho, and restored to liberty: he sat as Pope seven or eight years. Of this john the 13. thus writeth Platina. This john from his very youth was a marvelous wicked man, and given altogether to lechery, and did exceed all the Popes his predecessors in filthiness of life: and being taken in adultery, was thrust through with a sword & slain  

Benedict the 5. being taken prisoner was cast into Adrianes dungeon. Anno. 973.  In the year 973. After this john: was installed benedict the 5 in an uproar also, but not continuing Pope long: For the very same year, 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 year: next unto him Boniface 7. two year: 
Donus. 2. Boniface. 7. ran away with the Treasury of Rome. 975.  who fled to Constantinople with the Treasures of the Church of Rome.  
In the year 995. The Emperor Otto did ordain Gregory the .5. a Saxone to be Pope. The Romans in a Tumult & Schism, placed john. 17. 
Gregor. 5. john. 17. Silvester. Anno. 995.  This joh. about the x. month of his Popedom being slain, Sylvester. 2. was advanced in his place: by the practice of Crescentius and the Romans. But the Emperor Otto the third returning within a while after, put Rome to the Sack. Crescentius was slain: Sylvester his eyes were put out of his head, and Gregory was restored. Phrig. Blondus. etc.  
In the year 1047. Benedict the 9 having obtained the popedom by corruption and bribes: and being altogether unlettered, did join an other with him named Sylvester to execute his office in ecclesiastical matters: wherewith many being displeased, there was a third brought in upon the neck of them two, who only alone should execute the office. Cardinal Benno addeth moreover: that by this means it came to pass, that the Church of Rome seemed to be divided into parts. 
Out of Cardinal Benno.  The Church of Rome (saith he) was rend in sunder by the means of these three pope's, through grievous schisms, mortal wars, and incredible bloodshed: and under the colour of honey, having swallowed up poison, was almost choked with unspeakable heresies.  
The noise of these broils being blown abroad: to wit, two warring against one, and one against two, about the possession of that See, king Henry the 3. came speedily to Rome, and called a Synod: In the which all these iij. pope's benedict. Silvester and Gregory were condemned: and fourth is placed into the Chair, named Clemens. 2. by whom the said Henry was crowned Emperor: the Romans affaying themselves unto him by an oath, that they would never choose pope without his consent: that so Schisms & factions (which were wont to grow by reason of the pope's Elections) might be utterly extinguished. But the Emperor was scarce departed out of Rome, before that the Romans (unmindful of their oath) had poisoned the said Clement, 
Clemens. 2. 1048.  whom he had made pope the ninth month after, in the year 1048.  

Benedict. 10 1058.  In the year 1058. benedict the 10. contrary to the decrees of the Canon's was chosen pope by the Romans, being thereunto bribed with money.  

Alexander. 2. Cadolus. 1062.  In the year. 1062. Alexander 2. was promoted Pope by the Clergy of Rome: where he continued 11. years, until the Emperor Henry, at the earnest suit of the Romans in a general Council holden at Basile, did create the Bishop of Parma to be Pope, with the general consent of the whole Council: which two Popes divided the Patrimony of S. Peter with sword and slaughter even at Rome in the meadows of Nero: until at the last in an other Council (after that Alexander had acquitted himself reasonably well of the crime of buyeng the Pope doom, which our men call Simony) was restored again, and Cadolus Bishop of Parma deposed.  

Hildebrand.  In the year. 1083. Hildebrand being deposed the Emperor Henry the 4. (in a Council holden at Bresse in Italy) did appoint Clement the 3. to be Pope: 
Clement. 3.  But the Romans rebelling against him, do choose an Antipope named Victor 3. who being poisoned before two years were fully expired: 
Victor. 3.  Vrbanus 2. doth succeed him: 
Vrbanus. 2. Anno. 1083.  a wicked man in all respects resembling Hildebrand: who reviveth the wars, & prosecuteth the outrages, excommunications, and cruel decrees that were begun by Hildebrand. Who also in a Council holden at Cleremount established this ordinance amongst others, that no person of the Clergy should take the Donation of any Benefice (our common people call it investiture) of any secular Prince.  
In the year. 1100. Paschalis 2. entered upon the bishopric: he sat in Peter's chair 18. years, 
Pascalis. Albertus. Theodoric. Maginulph. Vibertus. False Popes Platina. Blondus. Gel●sius. 2. The Archbishop of Bacchara a false pope. Anno. 1118.  during which time many false Popes were chosen. Plat. Blond. Amongst whom were Albertus, Theodoricus, and Maginulphus. Whom Paschalis did excommunicate, he kept continual wars against Vibertus, whom the Emperor Henry the 4. had erected before to be Pope, and did excommunicate Henry himself, and raised by Henry the 5. against his father. He was a warlike man, a schismatic, An enemy to Princes, proud and ambitious.  
In the year. 1118. Gelasius 2. had against him a false pope the Archbishop of Bacchara placed by Henry the 5. and Gelasius himself fleeing from Rome, dieth in France.  
In the year. 1124. Calistus. 2. 
Calistus 2. Gregory 8. false pope's Anno. 1124.  pursuing Gregory his competitor with fire and sword (whom Henry the Emperor had preferred to that dignity) invaded Sutrium, and wan it by force, and therein took the same Gregory also. Which Gregory being set upon a Camel with his face turned to the tail of the beast, and made a mockery to all men (not without great reproach to the Emperor) he caused to be carried to Rome, and shearing him a Monk, thrust him into a Monastery, into perpetual imprisonment. Amongst all other one especial decree was published by this Calistus. As the Son of God (said he) came to do the will of his Father, so must Christians do the will of their mother. Dist. 76. Cap. jeiunium. 
Distinct. 76 Cap. jeiunium.  So that according to this Divinity. 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 Cardinals, 
The first institution of Cardinals about the year. 1124.  twelve in number.  
In the year. 1130. Innocentius the 2. being pope (which before had to name Gregory) 
Innocent 2. Anacletus. 1130.  an other named Peter son of Leo was ordained to the place by the Romans: whom they called Anacletus. Betwixt them two was great stir and mortal wars. Which Schism grew to a general reproach, and was notoriously infamed by a Verse for the same purpose:  
Petrus habet Romam, totum Gregorius orbem.  
Peter is Lord of Rome, and Gregory of the whole world.  
This Innocentius amongst many other notable enterprises achieved, took the City of S. Germaine by force. 
Out of AEmilius his 5. books. Blond. Platina Guil. Tyrius 14. book and the 12. Chapter.  He besieged Rogerius Duke of Apuleya in the Castle Gallutius, whom within a while after Guilliam Duke of Callabria did set at liberty, by raising the siege, & took the pope prisoner. AEmil. Lib. 5. Blond. Plat. The same Innocentius did keep a marvelous broil in Syria amongst the Bishops about the alteration of the estate of the Church. Guil. Tyrius Lib. 14. Cap. 12. de Bello Sacro.  
In the year. 1159. Alexander 3. was chosen Pope in a schism. At what time a certain man named Octavianus Victor 4. was sent for, placed & confirmed in the Popedom by the Emperor Fridericke 1. Both whom Alexander the 3. doth pursue with horrible curses. This schism continued amongst the false pope's, succeéding in order no less than 20. years. The Emperor doth invade all the possessions of the Church. Assoon as Victor was dead, Guido was created Pope against Alexander. 
The Consuls of Rome brought in subjection to the Pope. Blond. in his 6. book  After Guido again one named john, Abbot of Syrmia. This Alexander took truce with the Romans on this condition, that the Consuls should not be first admitted to bear rule, before they should prostrate themselves at the pope's feet, and swear faithfully to become bonnaire and buxom to the Pope, and the Church of Rome. Blond. 6. book.  
In the year. 1182. albeit the first beginning and entering of Lucius 3. into the Popedom was somewhat clear from sedition: 
Lucius 3.2 Schismatic 1182.  yet within a while after himself did minister cause of great Tumults: because he practised to root out the honourable name of Consuls out of the City of Rome. 
Vrbanus 3. called Turbulent. for his troublesome head. 1185.  not much degenerating from Lucius, was for his troublesome head called Turbulentus.  
But because this place doth minister opportunity to treat of sects and schisms: why do we protract any more time? For if a sect be defined truly to be any opinion whatsoever, oppugneth the natural meaning of the Gospel: how great a champion of sects 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 mean that Innocentius the most detestable enemy of the true Gospel above all other, who in the year. 1215. in the Council of Laterane sowed the feeds of all the broils and troubles almost in the Church, wherewith the whole Christian Nation is molested at this day. Whenas first he established the heresy of Transubstantiation: he yoked Christians to auricular Confession: commanded that Remission of Sins should be received none otherwise, but at the delivery of a Priest: spoiled the lay people of the one part of the Sacrament: was the first devisor of this Tyrannical persecution by fire: namely of all such as durst but once quacke against that Catholic See of Rome. This is that Innocent Pope, who was the very author of all the bloodshed and calamities in the Church, which hath & doth consume the Protestaunts and Papists at this day.  
Not much unlike unto this monster were his next successors Honorius 3. Innocentius 4. Gregorius 9 most rebellious traitors against the Emperor Fridericke the 2. 
Honorius 3 Innocent 4. Grego●y 9 most rebellious traitors against the Emperor Friderick. 2 The factions of the Guelsians and Gibellynes raised by the means of this Gregory 9  in whose time the order of friars Beggars was instituted. Here also cometh to memory that in the time of this Pope Gregory 9 (of whom I made mention before) and through his occasion chief, began the schisms and factions of the Guelfianes, which maintained the authority of the Pope: and the Gibellynes who sought the preservation of the state imperial. By which occasion, how cruel and horrible wars were arreared (scarce calmed in an hundred years afterwards) the ancient Records and conference of Histories, whereof you vaunt a plentiful knowledge, can manifestly declare unto you.  
I come now to Celestine 5. which was Bishop but half a year in the year. 1294. whom after the first month of his Popedom succeéded, or rather rushed like a ruffler into that See Boniface 8. who kept this Celestine in prison. Platin. AEmil. But by what policy this Pope aspired to the Popedom, 
Celestin. 5. Boniface 8. a firchrand of factions. 1295. Platina. AEmil.  I would desire, Osorius to tell me in his next Letters, if he writ any after to our Queen's Majesty. For if this Boniface did cast that Celestine into prison (as he said) not of any malice, but of purpose to take away occasion of mutiny, that might have grown by the confederates on the contrary part touching the Popedom: why did he not restore him again then, when the tumults were pacified? why did he craftily devise his exile, by a devilish practice of the sound of certain voices imagined to be sent from heaven into the Chamber of the Pope? Marius.  
This Pope Boniface the butcher of the decretals was so maliciously inflamed against certain Cardinals of the houses of Colūne & Vrsine (as many as remained fautors of the Gibelline faction, being himself the most factious of all others) that he put to the sack, and razed to the hard earth all their mansions and castles, wheresoever he came. This is that most holy and Angelic Patriarch, who being at Genua upon an Ashewednesday, threw Ashes into the eyes of Porcherus Archbishop of Genua without regard of reverence either of the place, of the time, or the persons that were present: 
The most impudent shamelenes of Boniface 8. against the Archb. of Genua.  speaking after this manner. Memento home quod Gibellinus es & cum Sibillinis in Cinerem reverteris. That is to say. Remember man that thou art a Gibellyne and with the Sibyllines shalt return again into dust. At the length in the most cruel Itallian wars betwixt the Sicilians favouring the parts of the Arragones', and Robert the Duke of Calabria (whenas this pope would not seek by his authority to pacify the Timult, though thereunto required sundry times very instantly) being not long after taken prisoner himself in an uproar, and carried to Rome, did pine himself to death for sorrow and anguish of mind.  
What shall I speak of Innocentius 6. and of Gregory 11. whereof the one in the year. 1352. 
Innocentius 6. Gregory 11. the greatest author of Schism. 1352.  did after an unspeakable manner of cruelty commit to flaming fire one john a Friar Franciscane, because he taught what would become of Antichrist and of the pope's of Rome. From the other divers Cities of Italy revolted in a seditions tumult, as Volaterane recordeth, what shall I say of all that other factious rabble of pope's succeeding in order? who by means of certain civil disturbances in the City of Rome, forsook the City, and translated the See into France, continued the Election of pope's in the French Nation, excluding the Romans 74. years. After this manner the Court of Rome (playing as it were upon a rolling Stage) albeit it changed their See now and then, yet never found any place of assured rest. For it was scarce as yet returned again within the walls of Rome from her long and werysome exile, but it was welcomed home immediately with a new Tumult.  

Vrbanus 6. thrust into the Popedom by violence. 1378.  For in the year. 1378. whenas Vrbanus 6. was by force enthronized in the Popedom, by means of the Italians, the French Cardinals misliking the same, did choose an other one Robert Gilbonensis, to wit Clement 7. which held his See likewise at Avignon. The unity of the romish See by this means rend a sunder, in that division and Schism, each Pope did excommunicate the other: the variable people favoured both the pope's. This schism continued by the space of 40. years. Vrban● (to be avenged of the Cardinals, 
The See of Rome divided in Schism by the space of 74. years.  & the wrongs sustained by the procurement of john king of Sycile) procureth wonderful uproars. Charles king of Hungary raised an army against joane who favoured the claim of Clement: whom afterwards Ludowicke duke of Angew delivered. The same pope furnished one john Hachut an English man with munition & men, whom Vrbanus the v. had made General of his Army before) & sent him with a band of Florentines to Naples against the said joane, of whom we made mention before, and withal sounded the defiance against Charles the King of Naples, because he would not make his nephew Prince of Campania. At the length this Pope being straightly besieged by this Charles, was privily conveyed to Genua. He kept 7. Cardinals in fetters, whereof five he drowned in the River of Tiber being tumbled and knit up into sacks. He ruled the roast. 11. years: and Clement sat 13. In this Schism also Princes were divided: Some favoured the confederates of Clement, some the faction of Urban. Germany, Italy, and England, gave aid to Urban. Spain, France, and Chatelone stood with Clement: they that took part with neither of them, were called Newtralles. Those two Popes did thunder, each against the other wonderful chaps of curses, and excommunications, wherewith they tore one an other in pieces: they did curse, they did excommunicate, they called one the other by the names of Antichristes, Heretics, tyrants, thieves, Traitors Usurpers, Sowers of darnel, and Sons of belial: 
A cruel contention betwixt the Cowled generation about the Conception of our Lady. 1400.  Which two lusty Rufflers being both dead at the last: the same quarrel continued betwixt the Successors: until the year. 1409. To pass over in the mean time the cruel horrible storm more than Schismatical, begun under this Pope Vrbanus betwixt the Schoolmen of Paris, and the Dominicke Friars, about the Original Sin of the most holy and pure virgin and mother of Christ Mary.  
In the year. 1389. Boniface 9 
Boniface 9  was appointed to succeed Vrbanus. And after two years Benedict 13. was appointed to succeed Clement. This Boniface (as witnesseth Crantzius) governed as a Bishop, but reigned as a cruel Tyrant, & 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 fruits: and thus it was: that whosoever should be advanced to a bishopric or Benefice, should pay one whole years revenue thereof in money. By means of which law, the Histories make mention that he became as it were Lord of the whole world. Blond. Platina.  
In the year. 1405. Boniface 9 being dead, was installed Innocentius 7. a Pope of two years continuance: 
Innocent 7. a seditious murderer. 1405.  I know not what a stir he kept with his own neighbours at Rome: whereof 11. being thrown out of high windows by the hands of Ludowicke his nephew, & by the procurement of the Pope, broke their necks. 
Gregory 12  After him not long after succeéded Gregory 12. A Pope of three years. All this while yet lived Benedict 13. But when commandment was given by the Council of Pyse, to both these Popes to depart from the See (and neither of them willing to yield, nor come to any reason) being both condemned for heretics: 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 King of Naples and Ap●lia, and deposed him from his father's kingdom. And gave the same to Ludowicke, Duke of Angew. He sat 8. months.  
In the year. 1411. This Alexander being dead, start up john 24. who partly by corrupting the Cardinals with money, 
john 24. by force and money occupieth the Sec. 1411.  partly with power of Soldiers, did by terror and violence enforce the Election to himself. By this Pope's means Sigismunde the Emperor called a Council at Constance the 4. year of his Popedom: in the which Council three Popes being deposed, to wit Benedict 13. Gregory 12. and john 24. 
Three Popes deposed at one time.  Martin 5. was installed Pope in the year. 1417. In which Council, wherein this Martin was installed Pope, 
Martin 5. The Council of Constance.  we read that it was decreed. That the Authority of a Council lawfully Summoned, and gathered together, was above the Authority of the Pope: which decree by what law or right might be established, I can not see if it be true that our Osorius pleasantly fableth: namely: That the Pope's Authority is instituted and governed not by humane Decrees, but by the most manifest ordinance of Christ, yea even by the heavenly Authority absolutely. 
The Conventicle of Constance did condenne Jerome of Prague and john hus to be burned.  But lo here how fitly the old Proverb may be applied: Like will to like. Such cooks, such platters. For it mattereth not very much, whether part have the preéminence, the Council or the Pope. For they both conspired against the direct Decrees of God's word, and by general consenting treachery condemned john hus and Jerome of Prague two holy Martyrs of Christ to be burnt to ashes. And not long after the same Martin not showing himself the Minister of Christ, but a warlike champion, an imp of bloody Bellona, did sharpen and set on edge the German sword against the Bohemians. And whenas the Emperor Sigismu●de, at the same Council did use much treaty with the pope, for a reformation to be had as well of the inordinate manners and presumptuous pride of the Clergy, as of the rebellious con●i●macie and licentiousness of the laity: 
Martin not the Vicar of Christ but of Bellona.  It pleased this most holy Father (after much debating of the matter) to have this Article of reformation of manners to be differred until an other time, and forthwith broke up the Council, whether the Emperor would or no: and made quick dispatch to Rome. 1418. as Volaterane recordeth.  
In the year. 1431. After this Martin, Eugenius bore the stroke, in whose entry to the Popedom began no small broil to arise betwixt him and the Cardinals Columnens● by whose procurement, was a strong battle fought: 
Engenius an other chicken of Bellona.  wherein many were slain and many taken prisoners. The pope escaped by taking his heels: afterwards a peace was proclaimed. Platin.  
About the same time in the year. 1435. 
A Council at Basile. 1435.  was a Council called at Basile. But Eugenius despising this Council raised up a contrary Council, first at Bonnony, then at Ferrara, and anon at Florence: where amongst other things that Decree of Constance, which determined that the Council was of more Authority than the Pope, was revoked, and made frustrate. And therefore Eugenius refusing to come to the Council of Basile, is deposed. 
Eugenius a Schismatic is deposed from the Popedom. 1442.  And in his place is adopted Amadeus Foelix 5. in the year. 1442. whereupon sprung up a new schism some inclining to Foelix and some holding fast with Eugenius, the Germans were called Newtralles. 
This schism endured 9 years.   
At this council of Basile before mentioned Sigismunde being dead (whom the wrath of the Lord did afflict with wonderful Calamities after the death of john Husse) Frederick the 3. was chosen & crowned Emperor: by whose authority the council of Basile was confirmed & allowed again: contrary to the decree of Eugenius: At the very same season the Hungarians contrary to their oath and fidelity raised an army against Amurathes the Turkish Emperor, and were overthrown by him in battle and much Christian blood spilled. The King of Hungary was s●ayne, & with him also Julian a Cardinal. And Huniades himself was overcome to the great decay of Christendom, and reproach of Christian name. From thence the Turk enuadeth Peloponesus, subdued it, & brought it under his subjection. Egna●. By means of which one bloodshed and Turkish victory chief, the power of the Christianes' was much more weakened then ever before, and all through the treachery of this pope especially. 
The battle against the Helvetians and Basileans, by the procurement of Eugenuius.  The same Eugenius teazed jews the Dolphin of France to wage battle against the Helvetians and the Basileanes, where was a mighty and cruel battle fought: whiles Eugenius kept this stir, the Council of Basile proceeded nevertheless. In the which the Cannon of Pragma was agreed upon, confirmed and published before the whole Council, after the Testimony of Rob. Gagni. in his 10. book. Whereunto Constant. Phrigio addeth further, 
Rob. Gaguinus, and Phrigio.  saying: which I would to God (faith he) had been hitherto observed and kept: But whatsoever hath any smack of sound doctrine is abolished. Thus much he. To this also may be annexed, that which Thom. Rhedonens. 
Thomas of Redon through the pope's Tyranny burned. 1436. Antonius & others.  a Frenchman a Carmelite Friar and a Martyr wrote hereof: who because he said, that in Rome were many abominations, and that the Church needed much reformation, and the unlawful cursings of the pope ought not to be feared: was (after many tortures) burned at Rome in the time of this same Eugenius in the year 1436. out of Antonine and other parts. 3. title: Cap. 10.  
I suppose that there is no man now that doth not very plainly perceive and see (though I would surcease here to prosecute any more) how men may duly and uprightly esteem of all this whole See and pontifical religion: which seemeth for no other purpose erected, but to some discord, and raise up uproars and Tumults. Whereupon it seemeth so much the more strange to me, that Osorius dare be so shamelessly Impudent, to object sects, and seditious troubles to our Churches, sithence himself cannot with honesty deny so many cruel and mortal divisions of factions, so many contentious Seditions and mutines, to have sprung up and continued even in the innermost bowels of that most sacred See, being also of so long continuance, and which himself cannot by any means blot out to speak nothing in the mean time of those sects of errors and wicked doctrine, moiling and turmoiling one against an other in such an unmeasurable quantity scattered abroad, that there, is scarce any one thing (wherein they agree amongst themselves, and differ from us) but that in the same they flee clean away, not from us only, but from Christ himself also.  
But to let pass these sects and factions of the romanists. I will turn again to the objections that do properly touch us. For thus doth Osorius contend against us, accusing the Gospel that we profess, on this wise, as though it yielded none other fruits but sects & troublesome commotions: And this he affirmeth cometh to pass, for none other cause, but because we have shaken of the authority of the pope. which if had never been banished, or if might be restored to her ancient estimation in our Churches: These Tumults either had never been, or else might have easily been pacified.  
All which tend hereunto at the last, to wit, that we should humbly submit ourselves to the Bondage of the Pope: for this is the pleasant bait whereat Osorius would have us fain to be hooked, this is his whole practice and endeavour. But before he shall be able to allure us to that, he must furnish his hooks again with fresher bait, somewhat more handsomely couched. For with this touchangle he may fish a good while, & catch a fool at the last.  
But go to, Let us either imagine and confess unto him, that these sects and Divisions of opinions do wax somewhat raw in many places, after that this romish Authority is neglected: what shall he win thereby? doth he surmise this to be matter sufficient to make us forsake the Gospel of Christ? and to knit the romish halter upon our necks again? or doth he judge it a reasonable matter, (because there want not some in some places that are over greedily given to sects and divisions) that it may not therefore be lawful for others, which teach sound doctrine, to profess boldly before the people the rules, and order of good and honest life? But where hath Osorius gone to school for this Logic or Sophistry rather? to frame an argument from that which is not the cause, as though it were the very cause, and to conclude a mere fallaxe of the Accident, 
A non causa, ut causam.  for a true and a known matter? which manner disputation if may be admitted, I see no cause to the contrary, but by the same reason, the Orator Tertullus might seem to have had as good a challenge long sithence against the Apostle, as this our Tullian Rhetorician doth now maintain against the Lutherans. For in the Apostles time neither wanted store of false Apostles, and false brethren, dogs, evil workmen. Philetians, Hermoginistes Simonistes, and Nicholaitans: neither was there any lack of faccious Fyrebrands amongst the Corinthians, which did practise to withdraw the Galathians from the simplicity of the engrafted word, feigning themselves to be jews, when as indeed they were nothing less. After them ensued Chorinthians which denied that Christ was come in the flesh: many Antichristes. Libertines. Severianes. Novatianes'. Sabellianes. Nepotianes'. Manicheans. Arryans'. Pelagianes. Cataphrigianes & Donatists. And yet for all this, 
The fallaxe of the accident.  Christian Religion ought never the worse to be esteemed by reason of these sects, & troublesome factions, wherewith it was entangled: what one Age of the Church was ever without some such, as entruding themselves among the other godly teachers and ministers of the Church, would not now and then minister much matter of dissension, and division? for as one manner of wheat doth not fructify alike in every soil, so can there none so pregnant an earth be found, in the which the good & careful husbandman, shall sow the pure and clean corn of the evangelical wheat never so carefully, but that the same Envious man will forthwith creépe in, and throw amongst the same noisome darnel, and hurtful weédes: Neither doth the wheat cease therefore to be any more wheat, because it is intermeddled with Chaff, and darnel. Even so no more hurtful is this wilful and overthwart waywardness of contrary sects, to the sound doctrine of the pure truth. Nay rather it could not appear to be a true Church at all, unless it were assaulted now & then with such kind of battery.  
If it were so, that these dissensions of opinions did but now only peep abroad, either by Luther as author, or by any his allowance: your objection perhaps might serve to some purpose. But who hath ever more earnestly or more effectually oppugned those fanatical factions of opinious, then Luther hath done? Let not this accusation of Osorius be filled up amongst the other his false reproaches and lies, unless all the writings and speeches of Luther every where, yea and experience itself do justify my saying to be true. Who did ever more sharply rebuke the seditious uproars of Munster than Luth. did? who did more seriously & zealously confute the frantic articles, and unreasonable requests of the Boors of Germany? whenas not one of all your generation opened his mouth to the contrary, than Luther did? who appeased and pacified their Tumults, but the Protestants Lutherans? 
Luther a special adversary to Sedition.  what writing can be of more emportaunce than that of Luther against the confederates of Munster? After these sprung up also the sect of the Lawlesses which through Luther's. industry, travel and writing, was by and by hushed up, the Author thereof being reclaimed. And it is well enough known, what means he used for the suppressing that tempts of Carolastadius & the Suenfeldians. Zuinglius in his book entitled Elenchus contra Catabaptistas'. Calvin. de hereticis: Bullenger of Tiguirine in his invective against the sects of our time: the Basileanes against the Georgianes. The Heluetianes', and people of Savoy and Lombardy: how severe and earnest pursuers were all these in rooting out of wicked opinions, how estranged and alienated from all desire of Factions, all these I say have given unto us notable precedents and examples thereof. And to speak nothing of other Churches, what hath been done in England long sithence? yea and of late also towards the overthrowing, and confuting of erroneous opinions, Let your Portugal Merchant certify you by letter, your notary what soever he be, or in what corner soever ye lurk, whom I suppose to be sent over into England, not for any other purpose, but to become Osor. his spy. Go to, & where is now the experience of Osorius, by the wh he hath found out in Luther (as he saith) so many sects, and diversities of opinions.  
But the names of Sects had never been so raked up together, no nor any sound of any such should ever have been heard at any tyme. If abode had been made in the Faith of the Pope and of the romanists. So likewise also I suppose that if we had not been delivered from that Ethnic Paganism of the old idolatry, this Botch had never infected our Churches: neither had jerusalem been ever troubled at any time, unless Christ had been borne: neither had so great, and so many swarms of Heretics flushed abroad, unless the Apostles had preached the Gospel: why therefore are we not weltered back again into that puddle of Paganism or jewishness, having shaken away from our shoulders the most sincere and pure religion of Christ, according to the chop Logic of Osorius, that we may shroud ourselves safely from the company of those wild faccious Sects, and dangerous divisions?  
But (Osorius though fallen away at the last from his tackle of man's experience) hath gathered more courage yet unto him, taking handfast of the anchorhold of Christ his own words for the proof of the Pope's Chair: so that now this See seemeth no more human or terrestrial, but heavenly and Angelical, 
Osor. pag. 187.  Affirming that this power is established not by the ordinance of man, but chief by the very words and ordinance of our Lord and Saviour Christ himself. Surely if Osorius can persuade that to be true, he shall bear the bell away. But by what reason will he make it apparent unto us: not with one, nor with a simple and naked reason but, with a double horned Argument, that shall cut like a sword: for besides the authority of holy Scriptures and the Testimonies of all ancient antiquity also (whereof he boasteth himself not a little skilful) he affirmeth that he knoweth it to be true by experience. But go to, it remaineth that you declare unto us, what authority of the sacred Scripture that is at the length? and wherein that testimony of ancient antiquity is to be found? Thou must needs attend a while, perhaps he will tell thee hereafter gentle reader: For as now because Osor. is not at leisure to tell thee, let it suffice thee, that the man hath spoken it: and vouchsafe at this present, to interpret all his speeches to be very Oracles: as sweet, as honey. And this much hitherto touching the Majesty of the See of Rome.  

Of the Rom●nistes obedience rowardes Princes.  The next unto this hath he placed in order the obedience that they yield unto Princes: which I marvel if any man can read and not laugh at: so also I believe sure that Osor. himself could not stay but laugh at himself: or else doubtless he was disposed to dally with us, when he wrote these words so pleasantly devised, and so cunningly coloured. 
pag. 170.  But we (saith he) do not refuse the authority of any lawful power. How truly you speak herein, & how reverently you esteem of princes how obediently you behave yourselves to the higher authority, and how humbly you do acknowledge it, and how you refuse no commandment of the Magistrate: Wee will take a taste, if it please you by the conference of faithful Historiographers, by the course & affairs of experience whereof the acts & monuments of Princes do make mention. Finally by search of antiquity itself, whereof you make yourself expert and well beseen.  
And to begin first with the Empire of Greece: 
The Empero●● translated from the Grecyanes' to the Frenchmen by the pope's contrary their oaths  the lawful succession whereof continued from Constantine the founder thereof about 500 years more less: if the Bishop of Rome at that time would not have refused to be subject to the authority of the higher powers: why then did Hadriane, and after him Leo 3. (having rooted out the kingdom of Desiderius and the lombards contrary to their faith an allegiance) presume to be so hardy, as to pluck away the imperial majesty afterwards from the right and true heirs? unto the which aswell they the Bishops themselves as also all the Italiane Nation had submitted and obliged themselves by oath, no less than the Greékes: and why did they at their own appointment translate the same from the Greékes to the French nation? And although Charles himself, 
Charles the Great.  unto whom the Diadem imperial was given, seem worthy to be registered amongst the most virtuous & famous Princes, as one that endued the Church of Rome with greatest treasures possessions and liberties: Yet was not that cause sufficient, wherefore the majesty of the sacred Empire should be violated and oppressed with manifest injuries, Namely: sithence the overthrow of that state, could not choose but draw after it wonderful troubles, & rancour of hearts. Which thing happened in very deed not long after. For even by the means thereof chief it came to pass, that not only the Emperors of the East & West were inflamed against each other with perpetual, deadly, and unquenchable hartburning, hatred and enmity, but also that Greéce (being left naked of those helps) became an open Road to the Turks and Sarracens: for the suppressing of whose powers, and recovery of which country, 
The Creeks invaded by the Turks.  I know not whether the whole power of the romanists (when they have retched it to the uttermost) will be ever able to prevail: But to admit that this translation of the Empire came either of the special providence of God, or to attribute the same to the worthiness of Carolus, or the Necessity of the times, or to mitigate the matter with some plausible and colourable excuse: Yet is not this execrable sauciness of these Romish bishops sufficiently accquited hereby, which durst be so presumptuously arrogant at that time, or the Popes of this present, which do imagine that their authority (which they claim from Peter) may privileadge their insolent usurpation over the kingdoms of the earth, and their injurious transposing them where they list, nor doth warrant their shameless challenge of lineal succession in the same authority, as derived from Peter himself unto their Successors. But to release them of this quarrel: let us proceed to that which doth ensue.  
The State of Greece therefore being on this wise rent and torn a sunder, the Majesty of the French Empire began from thenceforth to advance itself: which being as yet free from the Tyranny of the Pope did preserve the royalty of the Majesty by their own prowess well enough: yet could it not guard itself altogether so safely, but that it was now and then circumuerted with the fraudulent cramps and injurious practices of this Sacred See. For whereas it was established by most ancient ordinance even from the time of Constantine the great, That it should not be lawful for any person throughout all Christendom to take upon him the dignity of a Bishop, unless the Imperial Majesty being thereunto solicited, had ratified the Election: 
An Ancient ordinance of the right of the Emperor and the Pope.  whereas also the very same ordinance was concluded upon and confirmed betwixt Hadrian and Charles the great, that the Pope should hold him contented with his Byshoppely preminence, and authority over the clergy and administer the things that appertained to the function of a Bishop, to the preaching of sound doctrine, and the regiment and direction of ecclesiastical discipline: but the Interest and authority of choosing and appointing Bishops, should be specially resyant and reserved to the Imperial Majesty, and to his posterity according, to the received and approved constitution of his predecessors: And that no Election of any Bishop not so much as of the pope himself, should be adjudged legitimate, unless the Emperor had given his consent: nor that it might be likewise lawful for the pope being chosen to call a counsel of Bishops, nor to make any innovation or alteration of rites or Ceremonies of the Church, neither yet to determine any thing without the advise and ratification of the Emperor: All these I say, being by ancient custom, long before the time of Constantine the great: approved by custom, established with judgement, & enacted by law, decreed upon afterward by the full consent & assent of both parts, not without the public voices and full acclamations of the whole Synod, and recorded also as an especial Decree of the sacred Council: who could ever have believed, that the Bishops (which do owe a most humble and dutiful reverence to the higher power) would enfring, or serve one title so much from these their own decrees being so clear, so manifest and so notoriously concluded upon? But now, such was the time that nothing could make them to be mindful of their duty: not reason, not prescription of antiquity: not shame, not their oath and fidelity: but that they would attempt first to pick a quarrel against the same their decrees delivered by Constantine, concluded upon with Charles, and with great carefulness and severitte maintained by the Successors of Charles immediately after the death of Charles, & afterwards violently to break thena sunder, maugre the power and Majesty of the Emperors? As hath been abundantly declared before in Stephen 4. in Pascalis. 1. Hadriane. 2. Martin. 2. Hadriane. 3. and many other the Successors of the said Hadrian, although that France seemed in this behalf somewhat of better courage and constancy in bridling the insolency of the Popes, than Germany was. 
The Majesty of the Empire was translated from France into Germany by the pope.   
Afterwards the whole offspring of Charles line being in continuance of time clean worn: the Majesty of the Empire was turned over unto the Saxons. Where the same conditions and covenants were revived by the emperors Otto the first, and Otto the third. For there is extaunt as yet a Decree remaining of Record amongst the pope's Camnones, where the pope after the example of Hadrian, doth say that he doth give full power unto Otto the Emperor, to Elect the pope, to establish the See Apostolic, and to confirm Bishops: and denounceth withal a great, & grievous penalty upon all them, that would be so hardy as to Consecrate any Bishop without authority of the Emperor thereunto first had and obtained. Wherefore all the predecessors of Charles the great, & his successors good Emperors even until the time of Otto the third, preserved with themselves the chief and only jurisdiction of the Popes and bishops Election inviolable. And withal conveyed the state of the Empire unto themselves, either by lawful succession, or by approved Election, without all authority of the Bishop of Rome: whereof that Decree chief of Otto the third concluded upon with Gregory 5. is a very plain and evident demonstration: whereby it was generally proclaimed, that from thenceforth all the right and jurisdiction of Electing the Roman Emperor should remain with the Germans only: 
A degree of Gregory the 5. Concluded upon with Otho the third Emperor.  And that it should not be lawful for the bishop of Rome to create any Emperor, but such as the states of Germany should advance to that dignity.  
These things I thought good to recite touching the lawful Election of Emperors and Bishops: to the end the Reader may with less difficulty conceive and judge aright of all that shall hereafter be spoken, and of the whole substance of the Pontifical obedience. First whereas Osorius doth say, That this power is maintained not by any ordinance of man but by the appointment of Christ himself. This is easily confuted by the Edicts of Emperors mentioned before. By whom it was enacted that the Election of Bishops ought none otherwise be ratified and legitimate, then by the confirmation of the Majesty imperial. Now touching that which he hath annexed in praise and commendation of the pope's obedience: That they do refuse no ordinance of any lawful authority: Herein me seemeth he speaketh altogether, as though he never Read any of the antiquities of the former ages, or monuments of Histories. Otherwise who so will vouchsafe diligently to peruse the Acts of the pope's, those especially, which succeéded Otto, and Henry the third: what do all their politic enterprises, Counsels and proud contentions emporte? what do they savour of? whereunto tend they? what denounce they? nay rather what do they proclaim and testify other than a perverse waywardness of a continual bend rebellion against the lawful power of the Princes of the earth? And although their arrogant insolency, being a long time reasonably well snafled by the Greéke and French Emperors (which would yield them no further prerogative than the Ancient Constitutions permitted unto them) 
The wayward Rebellion of the pope's always against the Imperial Majesty.  could not range so licentiously to that hawtynesse and might whereafter they hunted: yet nevertheless taking this yoke of subjection very greéuously, which did foreclose them all passable way to that largesse of Majesty (whereby they were in hope that they should oppress the Emperors) they left no occasion unsought, nor flackt any opportunity offered, which might minister unto them some matter of title or claim, to translate unto themselves the dispensation of causes Ecclesiastical, and Election of Bishops: for if they could once bring that to pass, they knew it would be matter of no difficulty: either to hinder the Election of the Emperor, 
An old grudge of the pope's against the Emperors for the bestowing of Ecclesiastical promotions.  that it should not proceed otherwise then they listed, or to depose them that were Elected, if they liked them not. And having attempted this devise sundry times in vain, at the last after the death of the Emperor Henry 3. they crept covertly into an occasion of colourable entrance, effectual and plausible enough, as they supposed, whereunto they bent all their force, endeavour, & imagination to the uttermost of their power.  
Pope Benedict 1. slily entering into conference with some of the familiares of the foresaid Henry, 
benedict doth rebel against Henry 3.  immediately upon the death of Conrade his Father, practised forthwith to dishinherite him from the Empire, and withal to advance in his place Peter King of Hungary, presenting unto him this precious Owch to set on his cap.  
Petra dedit Romam Petro, tibi Papa coronam.  
The Rock gave Rome unto Peter, and the Pope the Crown unto thee.  
Henry the 3. being dead left behind him a son named Henry 4. a very babe & tender of years. 
The horrible, conspiracy of pope Gregory 7. and the Bishops against Henry the fourth.  Against this young Prince was a conspiracy practised by certain State of Saxony, with whom conspired also many Bishops, but chief above all the rest Gregory 7. pope of Rome. The Emperor is convented of heresy, for lewdly disposing the goods and possessions of the Church, and giving Ecclesiastical promotions to unworthy personages. This pretence was plausible enough: The Emperor is cited to Rome to defend his cause, and by the Pope adjudged to penance, namely: That renouncing his Imperial dignity, he should do penance daily, by the space of one whole year at the Church door as Peter & Paul: 
Rodolphe suborned against his Lord and Emperor by the practise and treason of the pope.  yea besides this also: that barefooted and barelegged he should personally crouch and creépe to kiss the pope's feet: whiles this pageant was playing, the mean while Rodolphe Duke of Saxon is suborned to invade the Empire, unto whom the Diadem is sent with this Inscription.  
Petra dedit Petro, Petrus Diadema Rodolpho,  
The Rock gave unto Peter, and Peter giveth the Diadem unto Rodolph.  
The young Emperor understanding the matter, dispatcheth away into Germany. Rodolphe being in five battles discomfited and put to flight whiles he lay a dying, was presented with his right hand which he lost in the battle: which when he beheld he spoke to the Bishops that stood about him after this manner. This is the right hand wherewith I vowed my Faith to the Emperor. Now is the same hand become a witness and testimony of my breach of fidelity, and detestable treason against my Sovereign, even by your procurement & provocation chief. 
Rebellion punished.   
After this when the other confederates of the same Saxon conspiracy (whom the pope had inveigled to revolt) to wit Herman of Luxemburgh, Ecbert Marquis of Saxon, Duke Otto with his sons Conrande and Henry the gross, Echarde son of Ecbert, Vdo, Geberde and others, had suffered like punishments (the emperors good fortune always prevailing) The pope surceased not his practise nevertheless: 
The pope being the firebrand of sedition doth provoke the sons to rebel against their Father.  whom sufficed not to tease strangers to treason, unless he had seduced the natural Sons of the Emperor, to wit, Conrade the first, and immediately after his decease, Henry his other Son against the Father. Wherepon ensued afterwards horrible broils, and at the length the death of the Emperor also.  
And yet that unhappy conspiracy of Henry the Son joining with the Pope against Henry the Father, happened not happily on his side afterwards. 
God's just judgement executed upon the son that rebelled against his Father.  For when Henry the Son did withstand the same inordinate Articles of the bishops, which his Father refused: Lotharius is pricked forwards against him by new practises of the pope, even the same Lotharius whom against his Fathers will he had made Duke of Saxon before: who maintaining the quarrel of the pope, after that he vanquished the army of Henry the 5. the Emperor now left destitute of friends, and thoroughly wearied out with the continual treachery of the Bishops, was constrained to relent, and yield over his right.  
The Emperors therefore being thus weakened, and for the most part brought under subjection: immediately began to spring up the Absolute power and Monarchy of the pope, 
The pope's absolute power.  about the year. 1094. by the special practise of Hildebrand and Urban 2. which did forbid that no man from thenceforth should receive any Ecclesiastical promotion (they call it investiture) of any Temporal Authority. When they had accomplished this with effect, they began to attempt an other matter much more weighty, to wit, that they, to whom the Bishops did owe due obedience before, should now become the pope's Uassalles, and stand at his courtesy. For whereas the Bishops were so subject to the Emperor hitherto, that no Election of any pope could be holden legitimate if the Emperor had not ratified it: And again whereas always heretofore the lawful authority of the Imperial Succession was derived from the Fathers to the Sons, without any grant, allowance, or confirmation of the pope: These Sacred and holy Fathers outrageously boiling with an inward charitable zeal to unlade the Princes of that heavy burden of authority, and to lay it upon their own shoulders: what do they? forsooth under colour of false surmise both horrible against God, and outrageously presumptuous against men, they pretend that this authority to erect and set up earthly Empires and kingdoms, and to dispose, and transpose them at their pleasure, where, when and to whom they listed, was given & cast upon them from above, not by any terrene ordinance but even by Christ himself: and that it was now no more lawful for any man to climb to the state imperial, but at the will and lawful Election of the Pope. And hereof are many Decrees extaunt abroad shamefully forged by them, and much more shamefully countenanced and faced out.  

The Majesty Imperial subdued and subject to the pope's.  The Majesty of the Empire being thus brought in subjection, and worn quite out of countenance: the intolerable arrogancy of the Bishops grew to such outrage, that not contented to have plucked out their own necks out of the collier of lawful obedience, drew also unto themselves, the emperors interest & lawful authority, in creating the Pope, in enstalling of Bishops, in calling of Counsels, in disposing Ecclesiastical promotions, finally in administering all Ecclesiastical matters: and the Emperors themselves being thus made subject unto them after a most execrable sort, did moil, turmoil, & oppress: enforcing them not only to swear allegiance, and obedience unto them, but to prostrate themselves to kiss even their stinking feet also: extolling and magnifying their own absolute power and Monarchy in the mean space above all the kingdoms of the earth, gloriously vaunting that the Imperial Majesty was seventy times seven times Inferior and base than the glory of the Popedom was: 
De Maior & obedi. Cap. Insolitae. De Maior. & Cap. unam Sanctam.  alleging this similitude for a special Argument, that as God (said they) had created two great lights in the firmament: and as the creation of heaven and earth had not two beginnings but one beginning: Even so now was left nothing for the Emperor, no not in the lowest Sphere of the world, wherein he might bear any preéminence, but that the whole Chaos of all power generally seemed to be fast lock up, and ensealed within one only beginning. And that the pope of Rome only (if we may believe the Pope's Parasites) 
What kind of obedience pope's use towards Magistrates  must now be Lord of Lords, and King of Kings, to whom is due the fullness of all power, & more than Princely authority over all manner of subjects. All which being so undoubtedly true, ratified with the general consent of all Historiographers, that no man can be able to deny it: I beseech you Osorius by your beautiful foreheaded, if you have not rubbed all shamefastness away from it: where is shame become? where is faith? where is Catholic obedience so many times bragged upon by you? wherewith you affirm boldly, that you do not refuse the commandment of any lawful authority? for the confutation of which words of yours, what shall I say unto you? so much as the lives of them, whom you defend most, do most of all bewray you to be a great liar, though I held my peace. Chronicles and Histories are full of examples, complaining of no one thing more greéuously, then of a certain singular, continual, and unappeasable rebellion of this your holy order, against the lawful Magistrates.  
Call to remembrance Osorius how discretely and humbly Pope john the 12. 
A conspiracy of john 12. most abominably practised against Otto the Emperor.  of that name behaved himself: who conspiring first with Berengarius the 3. & afterwards again with his son, most traitorously supported their treachery against Otto the first, being the lawful Magistrate: And how afterwards being sommonned to the Council by the Emperor, he disobeyed his lawful commandment and refused to come. And for that cause being deposed from his Ecclesiastical function, by the general consent of the whole Council, did not yet so give over his traitorous practises against the lawful Majesty. Anno. 963.  
It would make a great Volume to gather together all the seditions and contentions one after other, that happened betwixt the Emperors & the Popes afterwards. 
Contentiō● raised betwixt the Emperors and the pope's rehearsed out of Histories.  I will here & there touch and run over some, as many as shall suffice for the present purpose. And first of all. What shall I speak of Gregory the 7. of whom I can never speak sufficiently enough. Who after that he had contrary to the ancient Decrees, and received custom of the Elders, wrested & wrong out of the hands of the Emperor Henry the 4. all right of choosing the Pope, of disposing the promotions of the Church, & of calling Counsels, not satisfied as yet with this horrible treason, against the Imperial Majesty: Rushes moreover most furiously like a brute savage Tiger, against the Emperor his own person, thundereth out excommunications against him: dispensing with his subjects for their Oath of allegiance, which they had sworn unto him: what shall I say that this most arrogant Mastigo would scarce after three days admit to come within the walls of Canusium the Emperor himself, 
A singular precedent of the pope's obedience towards the lawful Magistrate.  with his Empress and young Son, three days (I say) submitting themselves barefooted and barelegged, in frost and snow, at the gates of the City. And yet being not herewith contented, did notwithstanding not absolute him from his fault, which was none at all, without doing a whole years penance. Besides all this the greedy cormorant being not yet with all these reproachful injuries fully gorged, became so monstrously mad, as to provoke by all means possible Rodolphe Duke of Sue●ia to drive him out of his Empire in the year. 1074.  
Not long after this Gregory succeéded Urban 2. & Pascalis: whereof the one did tease Conrade son & heir of the same Emperor by his first wife, 
Conrade & his brother Henry the 5. teazed against their own father through the pope's faction.  to wage war against his natural Father: the other after that Conrade was slain, enlured Henry the 5. his other son unto like outrage against his own Father the Emperor. In the year. 1300. O miraculous and Catholic reverence towards the higher powers: to speak nothing in the mean time of the wars that Pascalis maintained against Ptolemy, and Stephen Cursus a Roman Citizen of great power: and again how the same Pope provoked Anselme Archb. of Canterbury to prick proudly and insolently against Henry 1. 
Anselme against Henry 1. King of England.  King of England.  
After the death of the Emperor Henry the 4. succeéded in the Empire Henry the 5. who being no more courteously entreated of Pascalis, and Gelasius 2. and of Albert Arch. of Meniz (through whose deadly practises, and infinite seditions the Emperor being thoroughly worn out) was driven at the last to that extremity, that maugre his heart, he must agree to the Pope's commandment, 
Henry 5. is enforced to yield to the pope's commandment.  yield to his will, stand to his courtesy, and delivering over the preéminence of the Imperial sceptre, was constrained of necessity, to thrust his neck into the yoke of the Ponrificall tyranny. 1122.  
By means of which submission and yielding of Henry 5. it is scarce credible to be spoken, how monstrously these holy Fathers raised their crests, what outrageous attempts they practised afterwards, whereby they might bring to pass to have the Empire utterly trodden under their feet, which themselves had miserably wasted, and taken out of the emperors hands before: and withal how they might retain unto themselves the authority of the keys of the whole Church, whereof they had unlawfully likewise despoiled the Emperor; pretending an authority from above given unto them by Christ himself: whereby they were made Lords my judges of all Churches, Bishops, Pastors, Kings, finally Lords of whole Christendom in all causes aswell Ecclesiastical as Temporal: Whereupon they enforced the bishops to purchase their Election at the pope's handestand to these keys they annexed free and absolute power to ordain, dispense with, and to coin new laws: the breach and violating of the which must be taken for as heinous offence, as if they had Sinned against the holy Ghost, according to the Decree of Demasus. For even so they spoke of them selves: 
25. Quest. 1 violatores.  besides this also they armed themselves with those terrible gunneshottes of Excommunications, of Decrees, enjoining of penance, and cursings: and withal did rake unto themselves a certain Heavenly power out of the very Heavens, 
The pope's of Rome do challenge a certain heavenly power upon earth.  and exercised the same upon the earth, so that from thence forth no human creature might be so hardy, as once to mutter against this new upstart peacock (whereupon the decretals of Gratian had bestowed no small plumes of gay glittering feathers) even now hatched and peéping abroad at the first, to establish an absolute monarchy & power by the Decrees & Counsels of Bishops (of let purpose as it were) to overthrow the Majesty imperial. 
Gratian his book of decretals.   
Now these holy Father's being thus thoroughly guarded with this munition and engines, having also subdued the highest power of the world, do begin to bend their force against the Inferior powers & Potentates. And first Innocent 2. 
jonocent 2. overthroweth the order of Senators in Rome.  chops away at one blow the ancient order & dignity of Senators of Rome, and doth besiege Rogerius in the Castle of Gallucius, in the year. 1130.  
How execrable the insolency was of Alexander 3. 
The cruelty of Alexander 3. against the Emperor Fridericke Barbarossa. The singular insolency of Hadrian 4. in banishing the dignity of consulship.  & the Cardinals against Fridericke Barbarossa, against whom being their liege Lord & most worthy Emperor, besides horrible thūder●rakes of curses, they raised all Italy, and the Venetians, is well known to all men by the History thereof. Anno. 1159.  
But I can not tell whether the unmeasurable insolency of Hadrian the 4. did exceeded the outrages of all the rest. Who first sweéping the City clean from all Consuls, & dignity of consulship, did challenge unto himself the whole and only superiority, and rule over all: By means whereof grew wonderful disturbance, and disquietness. After this the same Pope d●d with a stern countenance behold Frederick Themperor, because he did unadvisedly take the left styrrope in his hand when his holiness alighted from horseback, and was grievously offended with him for the same. Not long after he arereth wonderful tragedies against William the Prince and lawful heir of Apulia, persuading Frederick against him first: And because he could not win Themperor thereunto: he provoketh Emanuel the Emperor of Greece to bid him battle. In which Battle Emanuel was overthrown, and the Pope taken prisoner: Peace being forthwith concluded with William: within a while after the said Pope being wonderfully wroth against Themperor (because in his letters he wrote his own name before the pope's, and because he presumed to swear the Bishops of his own province to keep their due allegiance unto him, without consent of certain Cardinals) he teazed all the Cities of Italy for the most part to a traitorous revolt, and to this confederacy conspired also the more part of the Cardinals together with the pope, 
The troublesome seditions of Hadrian the pope.  he himself skattereth abroad terrible flashes of flaming excommunications. Finally the conspiracy is ratified with a solemn oath: namely. That if the Pope should die none should be admitted into the Election, except he were a confederate of this faction: by means whereof the knot of this sacred society, might never be severed. But lo a strange chance, whiles our holy father is most busy about his excommunications, and cursings, a fly slipping down into his throat, 
Hadrian choked with a fly. 1159.  stopped up his pipes, and choked him to death, in the year 1159.  
After the death of Adriane, the sentence of the curse remaining yet in force: Frederick addresseth to the College of Cardinals, that the sentence may be determined. But Alexander the Pope would not suffer judgement to proceed, 
The seditious tumults of Alexander the pope against Caesar his sovereign Lord and Prince.  who as then had teazed up the Myllanoyes against Cesar, and overran Italy itself with a very bloody battle. In the which, the City of milan was razed to the ground, and Genua put to the sack, over and beside many thousands of Roman Citizens slain. The Pope betaketh him to his heels and escapeth away by flight: whom whiles Otto the emperors some doth pursue by Sea, falling himself in the hands of his Enemy, was brought captive into Venice to the Pope: Through which mischance, Themperor enforced to conclude a peace, was driven to yield to very hard and strait conditions: And though he prostrated himself in Venice at the Pope's feet, the Monster nevertheless not contented with this humble submission of Themperor, besides this treadeth very contumeliously upon Themperors neck with his feet: 
The unspeakable pride of a seditious pope.  commanding to be proclaimed Super aspidem & Basiliscum ambulabis. etc. Albeit neither the Emperor himself in this humble submission could altogether suppress his heroical courage, but uttering again a singular precedent of a worthy personadge, answered the Pope on this wise. Non tibi sed Petro: noting hereby, that this honour what soever so humbly offered, 
A precedent of the pope's pride far passing Tarquin's pride.  was not done for any fear he had of the Tyrant, but for the reverence that he did owe unto Peter: whom the Pope with open mouth entercepted most arrogantly saying. Et mihi & Petro. This was done in the year 1177.  
I beseech you heartily Sir Jerome: if you never have read these Monuments, where is that knowledge of yours in Antiquities, whereof ye brag so much? But if you will confess that you have read them: what manner of obedience to higher powers is this whereof you writ? We do refuse no commandment of the Lawful power. How truly ye speak, let this one History besides infinite other examples teach you. Wherein enter I pray you into a due consideration of both the personages, of Themperor & of the Pope, and mark well their speeches, the gestures and behaviour of them both: If any thing could be added to express the singular lenity and humility of th'one, or the Monstrous lucifer-like Insolency and arrogancy of that other: were it possible to find a more notable pattern of unspeakable pride in king Tarquin, or Leo the proud? Finally in any other mighty Monarch, or in Lucifer himself? And yet the same Lucifer being the Prince and Captain of all pride, durst not Michael Tharchaungell reproach with any word of despite, whiles they disputed together about the body of Moses. But attempering the intemperate heat of speaking evil, used this speech. 
judas. ●.  Let the Lord rebuke the (saith he) If it were not lawful for Michael to speak reproachfully to the Devil, what shall we say unto them, which blush, not not only to speak evil, and curse the higher powers and Emperors (to whom for the authority of their majesty, they ow● due reverence and obedience) but also most shamefully tread with their feet and heels upon the necks of them, whose feet Christ himself (if had been present) would not have disdained to wash, & wipe clean with some cloth? Nazianzen can in no wise digest the execrable haughtiness of such as (contemning the authority of the higher powers to the which they ought of duty assubiect themselves) will presume so proudly to perch through intolerable pride, to make themselves their coequalles: speaking on this wise. It is the property of all evil servants to renounce mastership, and to rebel against superiority, and that which is superior in degree to make fellowlyke unto themselves. 
Nazianzen Oration upon the holy Penthecost.   
But what would Nazianzen have said, If he had been present with Theodore the Marquis, and had beholden this goodly spectackle: and this so high authority of the majesty itself, not only prostrate at the Pope's feet, but trodden upon also with the dirty heels, of so proud a caterpillar? would he not have cried out with open mouth (being troubled with the strangeness of the matter) that very Antichrist was come plainly & personally to be seen?  
We have spoken of Frederick the first: not much unlike unto whom may the troublesome estate of Frederick the second be adjudged, 
The incredible fury and outrage of Innocent 3. of Honor. and Gregory 9 agrynst Frederick. 2.  saving that th'one seemed to be entangled with two Leopards only, and this endured the continual assaults of three most venomous Uypers. For immediately after the death of Innocent the 3. Honour the 3. like a warelike hackster setteth upon Themperor, ruffleth against him with his cruel Bulls of excommunication, and cursings, depriveth him of the title of Emperor, 
Extimo Concil. 49. Pag. 639.  and (as Marius reporteth) raged so furiously against him, that he supported and maintained the rebels that revolted in Tuscan against the Imperial majesty. After him Succeéded a far more monstrous Hydre Gregory. 9 a very proud man, a very hellhound, whelped for none other purpose but to sow treachery and treason: who as Frederick was addressing a supply into Asia for the Necessary defence of the Christianes' against the Saracens, calleth him back from his journey, immagineth devices of lets, piketh quarrels against him, and accuseth him of I know not what crimes, forceth him to make his purgation at Rome, putteth him to penance, stirreth up unspeakable conspiraces against him, wrappeth him in horrible curses, Finally raged in such outrage against him, because he did departed without taking leave, and not fininishing his penance, that he sent a countermand to the Christian army in Syria, to renounce him for their Emperor and not to follow his conduct: finally he granted all such as would fight against him, life everlasting. The Emperor thus miserably circumvented with the cruel cramps of the Pope, was so hindered from his journey, that he could by no intercession be released of that blind and ridicoulous course, before he had with payment of an hundred xx. thousand ounces of gold, 
The filthy gains of the pope.  stopped the throat of that unsatiable Prelate, I should rather have said ravening wolf, in the year 1226.  
The same may be spoken of Innocentius 4. 
Innocent 4. doth set upon the same Frederick the Emperor.  Who nothing at all degenerating from Gregorius madness, doth himself also no less insolently ride upon the same Frederick and raiseth uproars against him. For flying to Lions in France, doth likewise thunder out new storms of curses against him, and afterwards forceth the seven electors to choose a new Emperor in the year 1240.  
With like rage Urban the 4. (whom men by nickname called Turbanus) being inflamed, did cause the Frenchmen to make a road into Italy against the Successors of the said Frederick in the year 1262. 
Against the Successors of Frederick do Urban. 4. and Clement. 4. kept war.  this interlude being played, and Turbanus departed, forthwith stepped forth upon the stage a fresh lusty ruffler Clement 4. A Bird of the same feather, filling the air with his croaking. For he like a jolly Champion supported by all means possible Charles Earl of Angeow with men & munition, & caused him to lead a strong army into Italy against the Nephews of the same Frederick: where Manfredus being slain, Charles by the authority of Clement the pope is proclaimed King of Sicily, and jerusalem: under this condition, that he should pay to the Pope every year 40. thousand franckes: This being done Conradinus the Son of Conrade true inheritor and King of Sicily challenging the kingdom of his Ancestors, 
The pope Clement doth conspire the death of Conrade, & Frydericke.  marcheth forward with certain Ensigns of germans a long the Coast of Viterbia: whom the pope's holiness beholding, spoke openly that he was lead like a Lamb to the slaughter-house: hereupon the Trumpets sounding alarm, and the armies joining in fight, & the Traitors discovering their treachery, Conradinus & Frederick of ostrich were taken prisoners. The Pope being demanded, what he would have done with Conradine, answered like a most horrible Tiger: The life of Conradine (quoth he) is the death of Charles. Whereupon Conradine and Frederick both after sundry reproachful scorns, and villainies, were cut shorter by the heads, at the commandment of the Pope, in the year. 1268.  

Nicholas 3. doth sow the seeds of dissension betwixt Charles King of Sycile and Peter King of Arragon.  Thus much of Charles whom Clement 4. did thrust into the kingdom of Sicily: This is the same Charles whom Nicholas 3. (being offended with) doth first deprive of the Lievetenauntship of Hetruria. Then entering into compositions with Peter King of Arragon, allureth him with the fairest speeches possible to challenge against his ancient Title to the Kingdom of Sicily. Whereupon not long after followed wonderful slaughter, and a conspiracy against the Frenchmen, who at a watchword given by the sound of a Bell, were all slain in Sicily men, women, and children: which slaughter though were performed in the time of Martyne his next Successor, yet was procured and occasioned by the means of the same Nicholas: who also entruded upon the dignity of Senatorshippe in Rome, which he forcibly had wrested out of the hands of the Romans, and the said Charles, also into his own possession.  
What shall I speak of Martin 4. who being a Frencheman borne, did maintain the confederates of Charles very carefully against Peter king of Arragon, the force of wh Charles Pope Nicholas before him had utterly suppressed, he sent out against Peter the curse of excommunication, because he addressed a navy against him, the same did he also against Michael Paloeologus, and raised wars against the Fryollers: in the year 1284.  
What shall be said of Honorius 4. who also doth excommunicate the same Peter of Arragon king of Sicily, stirring up against him Phillippe King of spain, in which Battle Peter being wounded, died within a while after. Anno. 1285.  
Next unto these succeed Boniface, which may be said to be a meet Successor for such predecessors, equal with the proudest of his forerunners in pride and in Tyranny: who drawing forth the first thread of his treason from Celestine the Pope (whom he circumvented by wonderful craft and policy, and threw out of his chair headlong into prison, there keeping him prisoner) strait ways converted all his furious outrage against the Families of Columnensis and Vrsines, as many as were of the faction of the Gibellines, and after a strange & unspeakable manner of beastliness, casting ashes into the eyes of the Archbishop of Genua: was in each respect so far of to be commended. for the dutiful obedience (wherewith Osor. doth dignify his Catholics so much) as this glorious commendation vaunted by Osorius is void of all truth. But I come again to Boniface: 
The seditious troubles of Boniface 8. against Celestine against the Family of Column against phillyppe the French king and against Albert the Emperor.  who after had first excommunicated Phillippe the French King, did also sundry times most proudly put back Albert the Emperor making great suit for his confirmation, neither would in any wise confirm him, before he had promised by covenant that he should conquer France and thrust Phillippe out of his kingdom. And no marvel if this pope could overthrow kings, forasmuch as he challenged the prerogative of both governments, both spiritual & Temporal, as appeareth in the sixth book of the decretals, which amongst others Gratiane hath patched together: in the year 1294.  
Moreover what shall we say by Clement. 5? 
Clement 5. doth prescribe laws to Emperors.  Who was so far of from acknowledging any obedience to the lawful Magistrate, that amongst his decrees he enacted that Themperours chosen by the electors, might be called Kings of the Romans, but could in no wise become Emperors before they had received their name and dignity imperial of the Pope: besides this also, that after the death of every Emperor, the mean Regiment, until the confirmation of a new, aught to be at the order and disposition of the Pope, and his Successors only. 1305.  
Next after this Clement. 5. Succeéded Clement 6. being endued with no sparcke or more Clemency than his predecessor: ungentle by nature: fierce & full of trouble, who most shamefully abused Ludovick Themperor, 
Ludovick the Emperor, most shamefully abused by Clement. 6.  disturbed the Imperial state unmeasurably, & did excommunicate all Bishops, and Princes, that held with Themperor: deposed from the Electorship the Arch. of Mentz, because he favoured the Innocency of Themperor, & displaced him from his bishopric: enforced the archbishops of Trevers, and Saxone, to determine upon an other Emperor to be chosen. And when Themperor sent Ambassadors to the Pope to be received into favour, The Pope drew him out an Instrument with these conditions annexed, to wit, that he should confess the errors and heresies of his Princes, and Cities, (which were none at all) that he should departed from his Empire, and should commit himself, his Children, and all his goods and possessions to his mercy, and from thenceforth should never meddle with any of them, without his permission and sufferance. Which articles, albeit Themperor was not unwilling to yield unto, yet because the Pope perceived, that the States of the Empire would not accept it: his own sacred holiness upon Easter day appointeth an other Emperor Charles 4. 
Charles 4. appointed Emperor against Ludovick the true Emperor, by the procurement of Clement 6.  At the last Ludovick being poisoned (not without the procurement, and practise of this most merciful Clement) departed this life as Jerome Marius doth record, within a year after the Election of this Charles in the year 1347. At the length the same Charles (whom the Pope anointed Emperor contrary the ordinance of all the States) to th'end to confirm the dignity Imperial to his son and his Successors, so joineth in league with the Electors, what with fair promises & bribes: that he passeth over the revenues of th'empire to the Electors: & this did he to establish the Succession in him and his posterity, as Aeneas Silvius doth report. Again the Electors bound the said Charles by oath, that he should never require restitution of those revenues again: which the Electors do enjoy even to this day. By means whereof it came to pass, that the Roman Empire being thus embased, and the Revenues of the same impaired: The Turkish outrage hath long sithence freely possessed a great part of Christendom without resistance: and is like to prevail further yet, for as much as, the power and force of the Christianes' being rent asunder and scattered abroad, there is now none other power or Potentate, that is either able, or dare adventure to withstand the mighty puissance of that outrageous fury. And the very cause of all these mischiefs have for the more part issued out from that pestilent sink of Rome: who building his ravenous nest with none other furniture more, then with the scraps that he skrapeth together through violent seditious partaking of factions, and dissensions of Princes, hath brought Christendom to so small a handful now at the last, that the Christian Princes jarring always amongst themselves: do seem that they will never be willing to be at one and agree togethers, for provision to be made against the turks, nor will be able at any time to make their parties good against the continual invasuones and Roads which this Tyrant doth daily make into Christendom. But we have showed Records and examples sufficient: which if be not true: Let Osorius himself confute them by his Antiquity, whereof he vaunteth so singular a skill. But if they be most true (as they be indeed) & if he shall never be able to disprove them: where is now become that wonderful obedience to the lawful Magistrate? where is that consideration of the Majesty, which (as he saith) refuseth no ordinance of the higher power? but doth yield that unto Cesar that belongeth to Cesar, & that unto God that is due unto God? he addeth moreover: For we believe, according to the testimony of Paul, that lawful Magistrates are so established by the ordinance of God, that he that resisteth the lawful authority outh to be adjudged not so much to resist man, as to resist God himself. If these words were as heartily and unfeignedly uttered as you profess honourably in words, I marvel them from whence came that so cruel rebellion, 
The only pope's of Rome, the common pestilence of Christianes' and of all Europe.  of that Ecclesiastical signory, against the Superior powers? and from whence those monstrous turmoils of Empires, and so execrable alterations of States, these many hundred years came at the first? The principal causes of all which tumults, commotions, and alterations, sprung from no where else, then fromout that boiling furnace of the Pope's cankered contumacy, against their liege Lords, and Emperors. From hence came the wars of the Emperor Henry the 4. & 5. then of Fridericke 1. and 2. from hence the battle of Ludowicke of Baviere, and Ludowicke of ostrich. In which uproars the Majesty of the kingdoms was not only violated, the power of the same weakened, & Princes combating against each other (like the brethren of Cadmus) destroyed: but Churches also were miserably torn, and many godly consciences driven into grievous anguish of mind, and most perilous staggering uncertainty, through these outrages of the Bishops: who to extol and enlarge their false forged dominion (conceived by as false forged opinion) were in effect the very cankers and botches of the Church, and of all Europe beside.  
What stroke then shall the authority of Paul (who forbiddeth all resistance) bear amongst these ruffling Prelates? who delighting and sporting themselves privily to see Princes and their Subjects together by the ears, 
How little the Romish obedience doth agree with the Rule of Paul's obedience.  and to rend and tear a sunder common weals, and the public peace and tranquillity of the Church with Civil dissensions, seditious Bulls, and pestilent Libels: who through their privileges and immunities, exempting themselves from public justice, and Civil Laws, do use, abuse, monarchs and tetrarchs, like bondslaves, after their own lust and pleasure: do bless them: curse them: command them: entreat them, reward them, punish them: allow, disallow: set up, set down, tread upon with the heels, yea with their Papane power and Majestical prerogative, cast down into hell: betray them & poison them: how true this report is the Grecian, French and Germany Emperors, plain patterns of their fury do evidently and abundantly declare: 
Chilpericke the French king.  the smart thereof felt Chilpericke the French king, whom the Pope deposed from his kingdom, and thrust into a Monkery. Henry the 2. king of England, 
Henry 2. king of England. john king of England.  whose Princely crown taken from his head you reteigned by the space of four days. john king of England, who was first driven out of his kingdom by Pope Innocent 3. & at the length poisoned by a Monk. Henry 7. Emperor of Germany, whom ye destroyed by poison, as ye did Victor likewise, 
Victor a bishop.  whose life also a certain Religious lozel of your own order cut short of, a white or a black Monk (for he was a Dominicane Friar) by ministering unto him the Sacrament dipped before in deadly poison. What shall I say of Phillippe the French king, 
Phillippe the French king.  against whom Pope Boniface 8. did procure Edward king of England to maintain mortal wars? what shall I speak of Henry 6. 
Henry 6. the Emperor.  Emperor of Rome against whom as rebels revolted the Bishop of colen and Leodicensis, in which tumult Leodicensis was slain. And for brevities sake to pass over infinite other Dukes and Princes of Sycile, Arragon, Tuscan, Calaber, Naples, Venice Germany, France, England, Boheme, Italy, Rome, Emperors, Kings, Princes, Marquestes, Dukes, counsellors, Senators, Consuls, whom I dare avow were never more horribly molested in all their whole lives, then through the malice & treachery of your holy Fathers, and their fraternity: So that this whole See of yours may seem to have attained that loftyness of absolute power and sole superiority to none other end, then to tear, rend abroad, and dissipate lawful authorities Potentates, and Magistrates, established by the ordinance of almighty God.  
What happened but of late days by the attempt of Pius the 2. I think is not yet slipped out of your remembrance, 
Wicked practise of Pius 2. against the Emperor.  who would not grant to the confirmation of the Bishop of Iseberg. unless he would promise that the Bishop of Mentz should never assemble the electors before the Pope were made acquainted, yea & gave his consent thereto. Which if the pope might have compassed once, doughtlesse he had won the spurs for the suppressing of the authority of the electors for ever. This insolency the Bishop of Iseberg. did stiffly oppugn: whom (being for the same scorched with the horrible lightning of the pope's curses, & deposed from his bishopric) the Palatine Fridericke undertook to defend in this righteous and lawful cause, 
Out of Records of Germany.  appertaining to the state of the electors and safety of Germany. By means whereof when the matter came once to handy strokes, the just and righteous cause prevailed. Now I beseéche you Osorius. Such as challenge unto themselves a Lieutenauntshyp not of one City only, but of the whole world: such as teach that Emperors do not reign of themselves, but under the Pope: such as affirm that all right to create Kings and Princes doth belong unto themselves: were these persons ever of the mind to give due honour to the high powers, whenas they acknowledge no power on earth above themselves? whenas of late years Pope Clement the 7. 
Henry the 8. king of England excommunicated by pope Clement the 7.  bend his thunderbolts of excommunication against Henry the 8. King of England: whenas also of late Pope Pius 5. 
Pius the 5. keepeth a stir against Elizabeth Queen of England.  waxed very wroch against our most Sovereign Lady Queen Elizabeth, and threw out against her his trowel curse, and seditious Bull: whenas he cutteth her of from her Regal dignity, and the congregation of Christians: assaulteth her with slanders and reproaches: nameth her pretenced Queen: proclaimeth her refuge for runneagates: whenas he procureth her subjects to become traitors and teazeth them to arms against their natural Princess: yea whenas he releaseth them in this behalf of their Oath of allegiance: do these Prelates obey the counsel of Paule● Wherein every soul is commanded to submit itself to the high powers? Which place of Paul Chrisostome interpreting. Doth say that not only bishops. Prophets and Evangelists, but also the Apostles themselves are subject to the same law.  
Let us briefly run over the remnant of Osorius Fable. 
Osori. pag. 170. B.  So that hereof it cometh pass that we do Decree that nor only the Cannons of the Bishops, but also the ordinances of Princes (being not directly contrary to the Laws of God) ought to be obeyed most duetyfully. To this end tendeth his talk: to witte● That these holy Fathers may not seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to war against God. For whosoever resisteth the lawful Magistrate resisteth God. And therefore you do decree, that the ordinances and laws of Princes (being not contrary to the laws of God) ought to be as duly observed, as the Pope's Decrees. But you may pipe up this kind of caterbrawle Osorius to such as are not yet well acquainted with your Catholic maskings, in some other world if it please you, in Nova Hispania, or else in Calecute. For with us think not to find any so foolish to follow you fantastical all devise, and to credit your affirmations: who being overmuch enured to your ingglyng, are sufficiently instructed in those your wily beguilye & are to well acquainted with your ambitious hawtynes, your continual cruel combattes with Princes, your suppressing of Kings, your exemptions from politic and Civil laws: so many hundred years. Now that you have brought to pass by your unmeasurable and unsatiable Tyranny, 
The manner of Popish obedience to their Princes.  that the monarchs and chief Potentates of this world are become subjects & vassals under your authority, daring not to mutter, no nor so much as to hiss once against your commandments, unless your fatherhoodes gape upon them: Osor. like a fine man steppeth forth, endeavouring to persuade with his sweet eloquence, that all the Pack of their Popish priesthood is already trussed up, & offereth itself always most humbly appliable to all the ordinances, & Commandments of Princes, and higher powers, which are not repugnant against the laws and ordinances of God.  
But come of now, let us take a taste of this your Seraphical obedience, and let us set down for example, that which may come to pass hereafter, or at least that, which is heartily wished for to come to pass indeed. Put the case, that this your noble Sebastian King of Portugal (whom for the reverence I bear him, I name a puissant Prince) should give you an express commandment, that all Idols, Pictures, and Images should be plucked out of your Churches. Surely this commandment were nothing disagreeable to the ordinance of God: I beseech you tell me, what would Osorius do here? would he obey the commandments? I dare scarcely believe him. But there is no such matter commanded by your king, nor shall ever be commanded. What your Prince shall do hereafter neither do you know yourself Osorius, neither am I inquisitive to know whereabout your Noble King of Portugal doth bestew his time at this present: but I speak what he ought to do. And what if the Lord (in whose hands are the hearts of Princes) do by secret inspiration of the holy Ghost, induce him to command it at one time or other: The Pope (say you) would not permit it: yea Sir, I do believe this indeed. And therefore the king should not adventure to give any such attempt, though he were wholly bend thereunto: Neither would Osor. obey, though he did it. Yet surely the word of God would permit it, though the Pope and all his Cardinals do spurn and kick against it. In the mean time, O wonderful authority of Kings in those Nations, and O miraculous obedience of Catholics: whereas neither Princes are at liberty, to enact and establish that in their own common weals, that they ought to do: nor is lawful for the Subjects to obey their Prince's laws, in matters approved by the word of God, unless the Pope's authority being far higher than either the authority of man, or power of God, be obtained first. By whose crafty devices, after that the Lords and Princes be forced to that issue, that it may not be lawful for them, to institute any ordinance, but such as shall please the Bishops, and Priests: then are all those shavelings at elbow by and by, to execute whatsoever their Princes command them: whenas the Princes may not command any thing indeed, but as they shallbe guided (and lead as it were by the lip) of their own Subjects. O singular & superexcellent obedience of such Subjects towards their Magistrates.  
Departing a while from Portugal, let us turn out pen towards Spain, though swerving but little from the question. Not many Months ago arrived there an English Ship richly laden with English wares, & in the same beside sundry Passengers, were xx. Mariners more or less: who being under sail on Seaborde, did worship the Lord after their country manner, 
The horrible cruelty of the Spanish inquisitors against English Merchants.  in their own mother tongue. This ship whether carried in her right course, or forced by Tempest, arrived at the length upon the coast of Spain: The Ship had scarce thrust her nose into the Haven, but by what occasion, I know not, the holy inquisitors being flocked together flew into the ship. They Summon the Mariners to appear before the Inquisition, and by constraint of oath enforced them to show the books of their Common Prayers: hereupon threw into prison. Queen Elizabeth having intelligence of the matter, addresseth Letters unto King Phillippe for the delivery of her Subjects: The King desirous to grant her request, made answer, that there wanted no good will in him to do what he might, to the uttermost, and that he had also to his power and Princely authority, entreated for them very earnestly: 
The king of Spain subject to his own subjects inquisitors.  but that the Majesty of the Sacred Inquisition in his kingdom was of such force, that himself must needs be obedient unto it: do ye not see here a notable king Osorius? who may command nothing, more in his kingdom, than shall like the subjects: are ye wont in this sort to obey the commandment of your kings? Yes ye obey indeed, but such ordinances, as yourselves do make, 
How the Catholics be obedient subjects to their own kings.  not such as they command: nor do ye otherwise obey, then as it may serve your own turns, and when you list yourselves.  
About five hundred years sithence, more or less, how few kings have been in this little Britain, that have not been greéuously molested by beggarly monks? and amongst all others by the monks of Caunterbury chief? how insolently did Anselme withstand William Rufus, 
Anselme.  and Henry 1. kings of England? how proudly did Theobald behave himself against king Stephen? 
Theobald.  How great & unspeakable Tragedies played Thomas: Archb. of Caunterbury against Henry 2. 
Thom. Archb. of canterbury.  Which Thomas your holy fathers for his treachery and Treason have shrined for a Saint? The Bishop of Elye an execrable Traitor not only to king Richard 2. his own person, 
Bishop of Ely.  but to all the Nobility of England beside, it is a wonder to see, what a stir he kept: No man is ignorant of the manifold injuries that king john suffered at the hands of Stephen Langton. 
Stephen Langton.  No less traitorous was Edmund Archb. of Canterbury against Henry the 3. 
Edmund Archb. of Caunt.  Which Henry succeéded Edward his son, whom john Peccham resisted wonderful obstinately, 
john Peccham.  leaving after him a successor Robert: 
Rob. Wilkelse.  who degenerating nothing at all from his successors treachery, was at continual jar with the king, each of them an Archbishop, each of them a Traitor to the Majesty. What shall we say of Gualther the Archb? 
Gualther Archb.  whom sufficed not to take away Adrian Bishop of Herford from the Temporal judges, in despite of the king, and his Counsel, and to set him at liberty unpunished: but he must also become a confederate of Queen Isabella's conspiracy against king Edward the 2. And to passover in the mean space the sundry outrages, conspiracies, and seditions against their own Princes by Ludeines of that coat: was there ever so beggarly a Monk, or so lousy a cowled lozel that (being supported by the pope's authority, and armed with the granneshotte of his excommunication) would not quickly contemn, and set at nought any Potentate, or Magistrate, were he never so mighty? Whereas an ancient custom was established by solemn consent amongst the ancient antiquity, that Byshopprickes, & the dignities and possessions Ecclesiastical should not be disposed and given, but by special confirmation of Kings and Princes: and that no Appeal should be made to the Pope of Rome, for any cause without the kings consent. Popish ambition prevailed so far forth (immediately after the enthronizing of Hildebrand) That kings were called kings only in name: but the rule, order, and administration of all causes, caught away from kings, should remain with monks, and such like shavelings, who would both rule the roast, and the game. After Becker was slain, King Henry 2. made earnest intercession with cap in hand, to the monks of Caunterbury (Prior whereof was one Odo) that for his sake they would vouchsafe an Archb. of his admittance, and withal nominated him. The request was honest, yea it was a request of one, which needed not to desire it, but might of very justice by the prerogative Regal, institute and appoint Bishops, within his own kingdom: All which notwithstanding, in contempt of the kings authority, and without any regard had to his humble petition, was an other chosen (not whom the king desired) but whom the monks themselves liked best, 
The froward contumacy of monks against their king.  in the year. 1173. The like unto the same was done also in the Election of baldwin the next successor in the year. 1184. In which Election the king was compelled to yield to the monks, whether he would or no. And where is now that Catholic obedience of monks towards their monarchs? where is the commandment of the Apostle: Wherein kings are commanded to be honoured?  

Out of matthew Paris●, upon the life of Henry 3.  I will add hereunto one example more: for to reckon up all would make a great piece of work. Pope Gregory the 9 sent his Legate Otto by name into England, as the other Popes were accustomed before him to do, to gather up his harvest sheaves together (plentiful enough I warrant you) they call it Procuraria. This harvest was on this manner. That every particular Church throughout all England, should pay one yearly revenue of four Marks to the pope: the sum was infinite. Letters were delivered to the Archb. And Bishops commanding them to assist the Legate in gathering this money, and withal should provide three hundredth of the fattest Benefices to be employed upon iij. C. Italians of the pope's appointment. King Henry 3. understanding the matter, calleth a Synod of Bishops caused conference to be used with the Bishops in their convocation house, & first addresseth his Letters to the pope touching their answer, aswell in his own name, as in the behalf of his Subjects: when he could not this way prevail, he openeth the matter to his Counsel and states assembled in Parliament: writeth to every particular Bishop, declareth unto them the great inconvenience that would ensue by means of that collection: humbly beseécheth them that they would not be so earnestly affected towards Strangers, as to seek the utter spoil and undoing of their native Country, wherein they were borne, nor would so impoverish their own Churches. Afterward he doth threaten them, yea denounceth the penalty of the laws and ancient Statutes of his Realm against them openly. Finally upon their allegiance chargeth them, that they deliver no money out of the Realm, whereby the Common weal may be impoverished. If ye consider the authority of him that doth command, what could be of more authority in a Realm? if ye way well his purpose, what was more profitable for the Country? or more agreeable to God's word? Let us now behold a singular precedent of Catholic obedience: which if were as plainly discernible in the lives and manners of your Clergy Osorius, as you have notably painted it out with your pen. I would not think you to be more worthy of credit, than your Catholics worthy of commendation. Now how ready and diligent they were in performing the Kings commandments, the matter doth more than sufficiently declare itself. For it was so far of, that the pope would yield any jot at all to the Kings Requests, that he seemed to grow into great choler against the King, yea and to threaten him for the care he had of his own Realm. The king of England (saith he) which doth kick and spur●e against us now, hath is Counsel: 
Math. Parisiensis.  But I have my Cousell also which I will follow. etc. and withal sendeth over Letters with express Bulls to the Bishops, & to the Bishop of Worcester chief: whereby he was commanded to prosecute the pope's practise by all means possible, at a day prescribed thereunto, which was the Assumption of our Lady: against which day Auditte must be given of this sacred Receipt. Adding also thereunto, that whosoever should withstanding his proceédynges herein, should be presently accursed, 
The proud rebellion of the pope & the Bishops against the king.  yea if it were the king himself: what think you of these dealings (right reverend Father) is this to obey Princes commandments suppose you? or rather to command Princes what they shall do?  
What may we say to that request, whereas the same Henry according to his princely prerogative (and as of right he might lawfully have done) advanced into the Bishopric of Canterbury one Richard, who being repelled by the monks, and in despite of the king, an other (A Monk of the same house named Gualther) being installed, the king not a little displeased with the unhonest refusal, made means to the Pope by his letters and Ambassadors: who after his wont manner, more inclinable to the monks, then to the King, could be by no means reconciled: 
A tenth of all movables in England and in Scotland granted to the pope.  the King, because he would not seem to be overcome of his own monks in his own Realm, was enforced to grow to composition with the Pope, and to grant him a tenth of all the goods movable in England and in Scotland. The most holy Father undermined with this cramp, yielded by and by. But it shall not be amiss for the better declaration of the matter, to set down the very words of the Author: Our Lord the Pope (saith he) being inwardly inflamed above all things to suppress the haughtiness of the king, recomforted with these promises, was made to consent. This much Mathaeus Parisien. 
Mathaeus Parisiensis.  Which grant how pestiferous & pernicious became afterwards to the Realm, can scarcely by any estimate be comprehended An. 1229. Range at random now (Osorius) and spare not to utter whatsoever shall come into your harish Eloquence, as loudly as ye can, of the humble obedience and ready inclination of your clergy towards the Laws and commandments of Princes.  
But ye annex a tag to your point, Which ordinances are not contrary to God's laws. And what may be construed I pray you of that, where Charles the great, and Otto the first, one a French Emperor, the other a German (to the singular benefit of the Empire) did ordain, yea and that not without the general consent and agreement of the bishops and the Councils, that no person should be chosen pope of Rome, without the consent and confirmation of the Emperor: and that the right of appointing Bishops, and the determination of ecclesiastical causes, should be ordered by the Temporal authority: This ordinance so holy, 
The ancient laws and ordinances of Emperors infringed by Popes.  so faithfully instituted by them, so long, and so firmly observed, and kept by their Successors, even unto the wars of Themperours Henry the father, and the son, and the Popedom of Hildebrand, yea and canonized also amongst your decrees: will you affirm to be contrary to the Law of God? if you do grant it: how came it to pass, that they were established by your pope's, which could not err? if you deny it: 
Dist. 63.  how chanced that Hildebrande and the other Lordings Successors of that See, did abrogate the same so wickedly? And with what face may the ordinances of Princes be said to be dutifully observed of them, who do so little shame to speak against their own Princes, and oppugn their ordinances? who account it no small part of their Majesty to delight, and pastime themselves in scorning their Laws, deriding and denienge their requests? In like manner to be so bold to Infer somewhat of our own Country Laws. It was an ancient custom here in England time out of mind, that the bishops and the subjects of the Realm should swear their allegiance to their king, according to a form thereof prescribed. And also that no person whatsoever should be so hardy to appeal to Rome, without the kings commandment. Moreover that in Election of Bishops, and disposing of Ecclesiastical promociones (namely such as were of greatest estimation) should have the first and chief voice afore all other. etc. out of Parisiensis.  
Of these ancient ordinances, you shall hear what our Ancient kings do testify in the Chronicles themselves. 
Out of the English Chronicles.  For in this wise King Henry 1. speaketh. There is an ancient custom (saith he) of my kingdom ordained by my Father that no person shall sue any appeal from us to the Pope: whosoever will attempt to infringe this custom, doth offend against our Majesty, and the Crown of England. He that will seek to despoil us of our Crown, is an enemy & Traitor to our person etc. Now again Let us hear the words of the same King to his Subject: What have I to do with the pope's letters? I will not break the Laws of my Realm etc. And out of all question, These constitutions remained sound, safe, and inviolable, until the time of Hildebrand: By force of which ordinance Lanfranck was appointed Archbishop of Caunterbury, by William King of England. Dunstane installed bishop of Worcester by Edgar: Odo by Adelstane. oswald made archbishop of York by Edgar. without any consideration had of the Bishop of Rome. So were also other Bishops admitted by other kings. Which ancient laws and ordinances of Princes, if your clergy had ever determined with themselves to obey as inviolable, what meant Saint Anselme, Saint Beckett, Langton, and many other Archishops, and Monks of York, Canterbury, and Dover? what did they mean I say, who roonning to Rome in their often chase & rechase, sweeting & turmoiling, spent & consumed great Sums of money about pacifying of trifles? wh would have been concluded at home with less charge, and more ease, if they would have hearkened unto their own princes, and obeyed their lawful laws and ordinances, rather than have been so much addicted to the pope. But what do I moil myself in this huge and unmeasurable Gulf, measuring Sands and Seas? Do you not see and plainly perceive, what a large world you have opened unto me to treat upon, when you alured me hither, that I should out of histories and ancient records unfold and display abroad the controversies, privy grudges, Injuries conspiracies, Treasons, Accusations. Quarrels, Reproaches Slanders, poisons, Armies, Battles. Excommunications and voyadges practised, sustained, supported, and continued by the clergy against Emperors, Kings, and higher powers? All which notable enterprises and attempts of yours, If I would but Imagine in my conceit, that I might be able to comprehend & utter in writing, I might well be counted as wise as a woodcock that would occupy myself about numbering of the swelling waves of the Lybyan seas, or seek to know the continual course of the flashing foam, and the boisterous billows of Eurus blasts. And as though these wandering winds had not either blown abroad sufficient store of lies, or not incredibly monstrous enough: yet crawleth forwards nevertheless in his continual course of lying, this glorious painter of praises, to poolishe and make gallant this holy mother Church of Rome, with all kind of gorgeous glitterings and beautiful plumes. Meaning the same I suppose, that Plato did sometime in Socrates: 
Osor. The Troumpetour of the romish hierarchy.  to express the pattern of a perfect philosopher: Xenophon in Cirus the Image of a perfect Emperor: Cicero of a perfect orator in Crassus: Curtius of a perfect captain in Alexander: and Isocrates a precedent of a perfect princely prince in Nicockles: so would he take upon him to blaze out the beauty of this pontifical Synagogue: by the which he might represent a resemblance of a singular and incomparable shape of a most pure and true Church, without wrinkle or spot, painted as it were in tables with cunning Craftesmans' Art most marvelous to view.  
Now therefore touching the institution, and discipline of this Church we have heard already: as the which being erected first by Christ, enlarged by the Apostles, established by the Martyrs, amplified with doctors, and defended by thinspiration of the holy ghost, doth persever in one unyforme faith always unvanquishable against all the assaults of all heretics in the world. It remaineth now that we note Osorius his discourse touching the external discipline thereof: to wit, worshipping, ceremonies, and Rites: in the defence of the which he uttereth the liveliness and quickness of his wit. And here at the first chop appear unto us the most notable Schools, of monks, Friars, and Noonnes: 
Pag. 170.  Orders of Saint Bruno. S. Benedict, Saint Francis, Saint Dominick, Saint Brigit, Saint Beguine, Saint barnard, and Friars Carmelittes, which although seem to be but ordinances of men: yet because they hinder nothing to the study of God's law, but are profitable helps rather to such as are desirous to aspire to true godliness, it standeth with good reason to think that they did spring from the holy ghost, who was the first founder of them. And here lo is new matter now to utter fresh eloquence, with Rhetorical bravery of Comendatory acclamations. verily I do believe that Osorius wanted some fit argument, to whet his excellent wit upon, when he fell and was forced into these straights, to become a prating proctor for monks. I speak of these monks who have been lately hatched, long sithence the time of Basile and barnard. And therefore that he purposed to utter his skill in this lean and barren, matter as many others have done before him in feigned devices, and counterfeit toys: not because they thought there was any thing praiseworthy in the same, but to sharpen their wits and to make a show of their pregnancy of style, by way of dalliance: & by trifles to try how they were otherwise able to declaim in matter of emportaunce, if Necessity should require thereunto. So did Homer sometime describe the battle of mice and frogs: vergil his Gnatt. ovid his nut: So did Polycrates praise Busirides: Glauco one of the sect of Plato commended unrighteousness: Favorinus the Fever quartan, and Thersites: Sinesius magnified Baldness: of this sort we read to be the tragical comedy of Seneca in the praise of Claudius, deifieng him. Apuleius extolleth the Ass. An other commendeth Grillus, Another compareth a Byttell with an Egle. And there want not some which were willing to delight themselves and others, in blazing the praise of Folly. But all these are but triflers in respect of one of late years, named john Casus Archbish. of Beneventane, that pope's legate unto the Venetianes': who shamed not to take upon him to magnify most horribly and with more than detestable impudence, not Fevers quartans: nor Baldness and want of here: but that stinking filthiness, that shame itself will not permit a man to speak with tongue, whose nimbleness of wit our Osorius seemeth in this his resemblance somewhat to be inclined unto: undertaking to commend these his companions as the fellow Citizens of Loath dwelling in Sodom. But to let these filthy matters go, not meet for chaste ears: let us return to our matter again.  

The picture of the cross must be worshipped  Besides this Rabble of couled generation, that be never sufficiently commended: there are added also to amplify the royalty of this romish Synagogue, other ornaments not a few, and of no small emportaunce: first and above all others, the honourable sign of the Cross: advanced not in Temples, and houses only, but set abroad also in high ways, and crossed upon men's foreheads also. Over and beside this crucifix (because man's memory shall not want matter to be occupied upon) provision was made that Innumerable Images and pictures of he Gods, and she Gods should likewise be placed in Churches of the Catholics, 
Images of Saints & Sanctus●es.  holy remembrances of holy Saints (I warrant you) whose pictures they do not only worship very religiously here upon earth, but Invocate the Saints themselves, in heaven: And these they do make their patrons and proctors in heaven, as need shall require: men very provident and circuumspect surely: for if the Intercession of Christ alone, or the sheéding of his precious blood fail happily to find favour with his father, they shall forthwith step forth and help them at need, and become mediators for the sins of the people. Amongst these Saints dwelleth Saint Tho. Beckett Archbishop of Canterbury, 
Lord for the blood of Thomas grant our prayers to wend etc.  for whose bloods sake the Church doth desire, that their prayers may wend into the very place, where Tho. did ascend. There also dwelleth S. Anselme, Saint Dunstane. Saint Christopher, Saint Margarete, and Killdragon, Saint George, and a great number more like unto them. Of which every blind man, may easily see by many famous histories, that some were traitors, some Factious and seditious, yea some also, that were never borne as yet, and are very brainsick Imaginations, not of men, but pield devices of old Dottards only, to occupy idle heads withal.  
But because Osorius doth so stoutly defend these Idols as necessary helps, and means, to raise up men's forgetfulness. Herein I do meet with two occurrantes, at the which I can never wonder sufficiently: 
No Nation in the world hath any pictures or graven Images in their Churches but Papists only.  first, whenas no pictures, nor any manner of graven Image (as far as I can learn) are to be seen in any Temples, or Synagogues of the jews, Turcks, Sarracenes, moors, Moscovites, Tartareanes, in asia, in africa, in Europe, finally in no part of the whole world, no not so much as in the Temples of Infidels, either of the living or of the dead: I do much marvel, how the Papists only can be dazzled with such a monstrous blindness in understanding, and drowned in such a bottomless gulf of fanatical forgettfulnesse, to seem in their own conceits scarce religious, unless they bedaub their Temples on every side, with pictures, and Poppettes: moreover if those mammets, and signs of Saints, be erected in their churches for none other end, but to put the beholders in remembrance of the Saint's themselves (as Osorius doth stoutly maintain) I marvel then what that should mean, 
Osorius doth defend pictures to be as Calendars of remembrance.  that in the Churches of the Papists, the rude and unlettered multitude of Christianes' are permitted even to this day to prostrate themselves before them, to set up burning Tapers, to cense them with Franckencense, to perfume them with sweet Odours, and to hang pelting gambolds upon them, made of wax, wood, led, or other metal? Why is Jerome reported to knock his breast when he kneéleth before the Crucifix? why do men gad to and fro, hither and thither, on pilgrimage unto them? why do they visit, praise, pray unto, & kiss them with their lips? why do they buy of them myrackles and ease of diseases for money? what greater honour was ever given to the Gentiles Idols in times past, even amongst the Infidels, then is now a days frequented, in the Churches of Christianes'? Is all this nothing else, but to make men mindful? and to help the memory? 
Osorius pag. 17.  But the Israelites were commanded in times past to reserve in their houses some remembrance of their Ancestors which might awake their forgetfulness for the benefits that they had received. This is true in deed: 
The monument of the Brasan Serpent, and the books of Solomon de curandis morbis abrogated by Ezechias for the abuse.  So was the memory of the Brazen serpent reserved a long time: but when crawling and kreéping Superstition began to abuse the same to plain idolatry: Ezechias is worthily praised for banishing this same very monument from amongst the people: Even as he did most providently provide, that the Books of Solomon entitled de curandis morbis should be abolished likewise, assoon as the common people began to abuse them to witchcraft, and enchantment, as it is reported in the Greék Commentaries.  
But let us proceed to the Remnant of this Catholic description. To wit, to the things that appertain to faith, to works, and the Sacraments of our most sacred mother the Church. For neither is the Faith of the Catholics, such as is plainly seen to be of those heretics, which doth either diminish all hope of attaining honest life, or utterly all fear of ●afety: 
Osorius pag. 171.  but it doth work this rather, both to make men more willing to embrace virtue, and yet desist not nevertheless to stand in the mean time always in fear of the severity of God's judgement. And why so I pray you? For whosoever are carried with ardent faith unto Christ, 
How the Faith of the Catholics is joined with hope and fear.  those doth he beautify with most abundant store of virtue: Moreover whenas the same men do know, that the same Christ will be a severe judge against them, which will not do his commandments, they are always in continual fear. Well: and whereunto tendeth all this (Osorius) so masterly debated touching Faith, Hope and Fear? for I confess plainly, that such is my dull capacity, as is not able to conceive you more than an Ass, unless you open these things that ye treat upon more distincktly, and plainly: and except ye come at length somewhat nearer to the matter, whereupon you debate. If you mean thus, that Faith doth not weaken any man's hope so, but that he may, and aught (through God's assistance) live godly and virtuously, in this world: who will gainsay you herein? Nay rather what one thing doth the Faith of the Gospel imprint in us more deeply, than a desire to live godly? or what doth it teach more carefully, then that there is no good work, but such as is coupled with Faith, and begun by Faith? But if the sense and meaning of your words tend to this end, that ye think all the force of Faith to consist only in this, 
Confidence of works by Osor. Faith.  to open every man's hope to attain that perfection in this life, which for our works sake, may make us righteous in the sight of God: I am altogether against you, and dare boldly affirm, that this is not the voice of a bishop, or of a divine, but of a most filthy heretic: Moreover where you annex Fear hereunto, if you understand it thus, that Christian Faith ought always to be linked together with the fear of God, this will no man deny. But if you rack out Fear of God's severe judgement (not adding any distinction) to that extremity, 
How fear aught to be joined with the faith of the gospel.  that it leave unto us no assurance of our safety, but deteigne all men in a wavering mammering, ye seem to me: That your affirmation then should emplye thus much, that in the Scriptures is no promise at all, even as though GOD would now deal with his elect, by the only rigour of the law, and not by promise and Grace.  
No less blockish is the same also which marcheth next in rank, touching Works: 
Of works.  wherein the dignity of this Church deserveth singular and wonderful commendation, if it be true that is beleéued to be true in that Church. 
Osorius pag. 172.  For the Catholics do believe (saith he) that the good works of godly personages are such, as are not defiled with the lest infection of uncomeliness, but be of all parts so upright and holy, that they make those men both righteous and holy, by whom they be exercised. But touching this matter, & the matter of Free-will also, hath been spoken sufficiently already.  

Of Ceremonies and Sacraments. Pag. 171.  The next Fable that ensueth, concerneth Ceremonies and Sacraments: in the which the holy mother Church of Rome doth observe this order: That it believeth that the holiness of all the Ceremonies & Religion of Sacraments, not newly instituted, nor yet devised by the wit of that fine man Haddon, but most ancient and of greatest antiquity, and preserved by the full and general consent of all holy Fathers, ought most purely and reverently be worshipped. etc. So that no man may dare be so bold without singular impudency, as once so much to grudge against these Ceremonies so holy, so ancient, of so long continuance, even from the age of evander, as I suppose: instituted (as he saith) by wonderful travail of holy Fathers, and established by so authentic consent, though otherwise they be grown into never so huge a quantity, that they may seem to overwhelm the Christian people, with the unmeasurable rabble of them: and albeit many Christians are so wedded unto them (that bidding adieu to Christian Faith) no small number do repose their chief ankerhold of holiness and righteousness in those trinkets: yea though also they strive to preserve them, much more stoughtly and courageously then for the law itself and the commandments of God.  
And so running lightly over those Ceremonies, he presseth forward to the Sacraments: of Confession first, and next of the eucharist. But when we fall (saith he) First, what meaneth this word, Fall? For if the consideration of all your righteousness, be settled in an interrupted course of living well, in the gifts of holiness, and righteousness, powered into you even by Christ himself, as your Assertion doth emporte: by what reason can these Falls, and spots of filthy life stand together with so great, and so many ornaments of righteousness, received of Christ himself? or in so great righteousness, what needeth any confession? But for as much as you be men, let us ascribe this to the frailty of man's nature, that as men you may lumper and trip: Go to then, to what Sanctuary do ye afterwards flee for relief? Forsooth to a rotten plank, that may save a man amids the swallowing gulf, being thrown over board into the Sea: 
Of Confession.  To the judgement of the Priest (say you) And why not unto Christ rather? 
Osori. pag. 172.  Forsooth because (in his absence) entreaty is made by Proctors and Advocates. But was Christ absent, whenas john doth send us back again unto him notwithstanding? speaking on this wise. 
1. john. ●.  And if we have sinned: we have an Advocate with the Father Christ jesus, and he is the propitiatory Sacrifice for our Sins: Why did he not say, we have a Priest upon the earth, if there were either any first, or second Table, besides jesus Christ only? indeed he worketh by his Ambassadors: as he sometime taught by the mouth of his Apostles, and by them wrought miracles, and even now also proclaimeth his Gospel, by his godly Ministers: yet doth he nevertheless work in heaven continually, though he work by his Ministers here on earth. Furthermore neither doth he so use the service of those Servants and Ministers in all things (whose external Ministry he necessarily employeth to many things) as though he could of himself do nothing without their service. Lastly: all be not his true Ambassadors, which by foreign badge, and cognizance, do vaunt themselves to be his Ambassadors.  
But let us proceed, and what do ye now, when ye tumble in heaps together to confess yourselves to the Priest, as to an honourable umpire? what doth he give you at the length? 
Pag. 172.  Making first a strait Inquisition of the Sins, he doth by force of his wisdom search out the wound, which being disclosed, he applieth a plaster thereunto according to the quality of the grief, as seemeth most convenient. But what if you hap upon such a Priest (as be now a days over many) not much unlike unto them, whom Plautus doth describe in a certain place. 
Plaut. in Bacchid.  Fools, wittlesse, naturals, blockisse, doltish, asses, drunkards? etc. But let us admit that there is no Priest, but such as is most worthy of this function. This Priest then according to the capacity of his wisdom, considering the quality of the trespass, what plaster doth he apply to the soar? a very wholesome one I warrant you. For according to the dignity of his person (for he representeth the person of Christ) he pardoneth & absolveth the offender clean of all sin: yet so, as enjoining certain penance to the new cleansed soul: so that the trespassour may understand, that he is bound to make satisfaction for the trespass. In which doing I can not marvel enough at your manifest giddiness of idle brain, being so barren not only of discretion, but void also altogether of common sense and feéling almost. The offender (say you) is acquitted by the absolution of the Priest. Undoughtedly to be absolved by a Priest is a very gay jewel, if it be true (as it is true indeed) that God doth give absolution first. But to assure us that you tell truth, what do ye allege out of the Scriptures? Forsooth the words of the Gospel: 
Luke. 10.  He that heareth you, heareth me, and he that despiseth you despiseth me. I do hear you, and do acknowledge these words to be the words of Christ. But we must return again to the principal point of the question, how shall I be assured that this Priest of yours is trnly of that number, whom Christ doth point unto us by this pronoun you? 
The Character of the priest.  You will say that the shaven Crown ought to be a sufficient warrant unto us. verily neither do I reject this outward vocation, which is made by men: neither ought we to expect the same manner of Ambassadors to be sent by Christ now, as he fent his Apostles heretofore. And yet for as much as the Beast mentioned in the apocalypse, 
The Character of the Beast in the apocalypse.  hath his proper peculiar mark, which Christ doth curse: will you show me no better mark for your Priest, than a bald scraped scalp? sithence Christ sendeth us to the consideration of fruits, and Spiritual marks of Doctrine and Truth? But I will not much strive with you here. Let all Crows be white for me, and let the absolution of the marked Priest be an undoughted Oracle for me also. This is the point that I stand upon and demand.  
Whenas the Trespassour doth obtain of your Priest this absolution, whereof you spoke before: From whence doth this absolution receive the effectual operation? from the priests mark? or from the Faith of the repentant rather? If from the priests mark only: then what doth Faith and Baptism work in us? or whereunto serveth the Article of the Creéde? I do believe Remission of Sins? Again if it depend upon the only Faith of the repentant, 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 kind of couples agree with your doctrine? who (making so curious & exact a distinction of all the other parts of penance) will in all that Sacrament leave no chinker at all for Faith, to peépe through? no nor will be acquainted with the name of faith in any part thereof? And what if a jew, or a Turk do with a sorrowful contrite heart, join the Confession of his mouth, & withal satisfaction of the guilt, as you term it? be his Sins washed clean away therefore? I do not think so: what if a Christian man being endued with a pure faith, bewailing his offences unfeignedly and withal his heart, looking upon Christ with the eyes of Faith (as upon the brazen Serpent) do crave pardon of him, without any hochpotte of priestly Confession, shall he obtain no salve for his soar? If you deny this, as your Lombardine questioners do. Then would I fain learn, 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 unaduoydeable necessity then, when Christ spoke unto the woman, thy faith hath saved thee? 
Math. 9  And in an other place speaking of an other woman, Where he forgave her many sins, because she loved much? 
Luke. 7.  And again where excluding all other by helps, he willed the Master of the synagogue to believe only? 
Mar. 5.  and said unto an other all things are possible to him that doth believe. 
Mar. 9  And to the sick of the palsy, all sins are forgiven thee, 
Luke. 4.  without opening mouth to any confession at all? what? shall we say that Sins are not therefore forgiven, because this word of confession was never heard of before? or shall we say that God hath not heard their confession, because there wanted priests at that time? If it suffice not to open the secrets of the heart unto GOD, what do these words of Chrisostome emporte? where writing upon the 51. Psalm Homel. 2. 
Chrisost. upon the 51. Psalm. Homel. 2.  If thou be ashamed (saith he) to confess thy Sins to any man, confess them daily in thy heart: I bid thee not to confess them to thy fellow servant, which may reproach thee: confess thee to him that may heal thee. And again in an other place, I bid thee not to come before the people, nor that thou accuse thyself to others: But I will have thee follow the words of the Prophet, saying: Open thy sins unto the lord Confess thy faults therefore unto God: open thine offences unto the true judge with hearty prayer, not with thy tongue, but with a remorse of conscience. etc. And yet I speak not this, as though that private confession of sins ought not be received in the church as unprofitable: whereas the counsel of a godly Minister is desired, or consolation required by troubled consciences: where the exercise of private absolution (which is the word of the Gospel) is by authority of the Gospel uttered by the Ministers. And yet I do so allow of it, as that this name, private Confession, (wherewith you have wickedly entangled Godly consciences) may neither participate with any nature of a Sacrament, nor be delivered to any, as commanded by God's law: Moreover neither so necessary at all times, as though without it, sins were not forgiven to the contrite and sorrowful in heart, grounding themselves upon the infallible fortress of Faith.  
Wherefore if you be so far in love with this sacred ear confession Osori. you may a God's name go to your Priest, as often, & as much as ye list. If we content ourselves to be washed in the blood of jesus Christ: if we repose all our hope & affiance whatsoever in him alone, trouble us not nor hinder us, I beseech you. For thus are we directed by the authority of the Scriptures, to believe, that to be dipped over head & cares in this most comfortable and sacred font, is sufficient for the cleansing and purging of our sins: and again that neither this most blessed blood of jesus Christ is any other ways effectual unto us, nor appliable to our comfort any other ways, then through Faith only: which is to believe in his name. Whatsoever Resemblance of truth your decrees do express unto us, doughtlesse the Scriptures cannot lie: 
Acts. 15.  wherein we are taught that our hearts are washed clean, by Faith: and that remission of sins is received through Faith, which is in Christ jesu. 
Acts. 26.  Adding moreover the testimony of all the Prophets, that it must come to pass that as many as believe in jesus Christ: shall obtain forgiveness of their sins. 
Acts. 10.  So, that neédelesse Stole of your Catholic confessors, is altogether fruitless towards the cleansing of our consciences. In the mean space if the soul be afflicted with some more grievous scruple, wherein brotherly consolation may seem to be requisite, we gainsay no man that will go to some godly & learned Minister: nay rather we do heartily allow thereof, & we ourselves also do the same many times: yet such is our repair togethers as tendeth rather to seek counsel, and comfort, then for any necessity to crave pardon for our sins. 
The Reformation of Confession.  Neither do we compel any man to do so, nor do we make (to speak Chrisostomes' own words) a necessity of freedom, neither make we a Sacrament thereof: Nor yet require we a Bead-roll of all their Sins, neither do we enforce any person to state times of the year: Finally we do not burdeine them with any clog of satisfactory penance, which of all other is most horrible. Wherein it is a wonder to see, what is be fallen upon you, and the rest of your Catholics (Osorius.) I think verily that Dame folly herself (if could speak with tongue) would never utter, nor do any so wittles a foolery, 
The Superstition of Satisfaction.  as having first pardoned & acquitted the offender clear from crime, to enjoin him afterwards to penance, whereby he should be compelled (after pardon received) to make satisfaction notwithstanding: and so to send him after into Purgatory, where he must satisfy to the uttermost far thing. I beseech you (Right Reverend Father) for the honour of your great wisdom, if all the filthiness of your consciences be thoroughly cleansed first by Confession, to what purpose serve any satisfactory and penal laws, where the offence being pardon, remaineth nought now to be satisfied? If they be not thoroughly cleansed, whereunto then availeth that Priestly Stole, & Priestly crossing? what becometh of that absolution which you promise? who will ever say that his offence is forgiven, which must be forced to make satisfaction by some manner of composition? Moreover if Christ have made full satisfaction for our Sins, 
A poena & culpa.  and if his satisfaction be a general release of punishment and crime: what other need is there of any humane satisfaction? Again if Christ's satisfaction be not a full satisfaction, but that there must be enjoined a Temporal punishment, then do I demand further, what is it that the Priests Stole and Crossing, or the Pope's pardons can give more to the releasing of punishment and crime, them the blood of jesus Christ the son of God was able to give?  
But to proceed: Now that this Catholic people have with this sponge of penance clean purged all the spots and blots of conscience so happily: what? do they stay here? No I suppose: but stepping forward from virtue to virtue: The minds being furnished after this manner, 
Osori. pag. 172.  they do forthwith address themselves to that most holy mystery, of all other most miraculous, the eucharist: not rushing rashly thereunto, nor with unwashed hands (as the Proverb is) but with fear and trembling, do humbly kneéle upon their kneés, & with great reverence open their mouths to the priest, ready to receive that heavenly banquet, in that which they taste not any bread at all, no wine at all, no nor any other terrestrial matter, nor yet that substance which they do see with their eyes, and handle with their fingers: but all substance of bread and wine being utterly driven away, they do at one morsel receive & swallow down the very same body of Christ, which was borne of the virgin Mary, and the natural blood shed out of his side (though under the form colour and kind of wine and not of blood) contrary to all sense and feéling of eyes and hands, yea the very body indeed, naturally, corporally, and substantially present: the very same Christ (I say) full and whole, in quality and quantity, with all his dimensions, even as he sitteth now at the right hand of the Father, so that Christ may seem now to dwell no longer in heaven, but to have translated himself into much more precious and purer tabernacles: And hereupon this cometh to pass. That Priests, monks and Bishops, as the very familiar guests of Christ, 
Osori. pag. 173.  Nourished with this heavenly food, and daily more and more strengthened thereby, do attain those heavenly and everlasting treasures so happily, do withstand the rage of lust so stoutly, and keep their vowed chastity most purely.  
And no marvel: for whosoever be so nourished with the most sacred body of Christ, and carry him about daily not in their minds only, but in their bodies also: how can it be chosen, but that of very necessity, 
From whence that so holy life and so great chastity of the papists doth proceed.  All drowsiness of sins must be shaken from them, and an heavenly dawning of clear light must shine in them, and must needs be replenished with heavenvly treasures, and out of the same yield most glorious fruits of righteousness. All which to be true the presidents of their Angelic holiness, and chastity, scattered abroad every where, (of the which the common people tell so many and so commendable tales) do manifestly declare. Let not this be forgotten among, that whereas in the sacred holy Mass is such a miraculous operation also, which (as it were a certain sovereign Panax, and a casket full of Pandora's treasury) may serve to cure the griefs of all maladies, 
The incredible force and efficacy of the Mass.  is medicinable for the pestilence, for all noisome contagions, preservative against thunder, against Infidels, against misfortunes, against Agues, a present remedy to obtain seasonable weather, liquor of life for the sick, & a clear acquittal to the dead from all pains of Purgatory, a medicinable drench for sick Horses and Swine: what marvel is it, if these daily worshippers of so heavenly a treasure, being guarded with the garrison of so inestimable a jewel, do become such creatures, as in whose manners nothing can be espied, but altogether chaste, and maidenly? yea poolished & beautified with all blossoms of virtue?  
But amongst these, this one thing chief happeneth very strange and incredible to be spoken, especially in those bishops, and massmongers, who being environed about with so many comfortable Sacrifices daily, whenas they be otherwise ravished with so ardent and zealous affection towards all other parts of Religion, towards Masses, toward piping and singing, toward Confessions, and such like holy exercises: that to hear any Godly Sermons, to Preach the Gospel of peace (wherein the glory of Christ and the safety of the people consisteth chief) they are so hard frozen, and so thoroughly benumbed, as that they seem scarce warm: yea and altogether without sense and feéling of their duty towards Christ, or of any careful regard at all of their flock, or of any remorse of conscience to perform their function. I speak not here of Oso. nor of a few others like unto him: against whom this complaint happily may not so truly be enforced, namely since this Bishop is careful and diligent in curing his own charge (as himself telleth us) But of other massmongers and shavelings what will Osorius himself say unto me? who to the great fraud and detriment of the Church, do so carelessly, & negligently, attend their charge, yea and never come at it at all? They do perform their duties by the ministry of others. 
Osori. pag. 173.  (say you) And such as of themselves are less able and unfit to preach, do yet procure good wise and Religious men, not of Bucers or Martyr's Religion, but such as are nuzzled up in the reading of holy Scriptures, Doctors, and holy Fathers of the Church, who have skill to teach the people pure, chaste, and Religious doctrine. Be it as you say Osorius, but in the mean space where is that power and efficacy of that wonderful Sacrament, wherewith men are so inflamed, and so raised up (as you say) to all earnest and studious endeavour of godliness, and to the desire of attaining all heavenly Treasury? At the least where is that charity (which being always ready and inclined to do good to all men by all means possible) ought not deteigne, and foreclose other men from the knowledge of holy Scripture? And what shall we say then to those pastors and shepherds (who having charge of Christ's sheep, either of themselves can not, or will not feed their flock) do not only not open their mouths themselves unto them, but also do forbid them the use of the Scriptures, in that language wherewith they be acquainted? whereby they might more easily attain to the understanding of the same by their own industry. This contumelious injury being not in any respect collerable in the Church of Christ, nor defensible by any colourable excuse, yet this delicate Rhetorician (to help the ignorance of the unlettered) seemeth to have found out of his perspectives, a certain old worm-eaten quircke, or shift, framing his Similitude from the piercing light of the Sun. 
Osorius reason to prove that the rude people should be restrained from reading the Scriptures.  Which being either unpearceable for the clearness thereof, doth blind the sight, if the eyes be over much bent thereunto: or if it shine not at all, profiteth not to them that are enclosed in a dark doungeon, or do turn their eyes from it. In like manner they which turn away their dazzled eyes from the bright light and knowledge of holy scripture, or do force the eye sight of the mind thereunto more earnestly than is needful, do wax blind altogether. Wherefore since it is so, he concludeth hereupon, that it is a very great point of wisdom in them to foresee, that the Rude people be not altogether defrauded of all light of God's word, nor yet that they may be oppressed with the overmuch clearness thereof.  
For Answer. For as much as the word of God is (as yourself do confess) the light of the world, I beseech you Osorius what can be more appropried or peculiar to light, then that it spread itself abroad over all places and persons? or what can be more contrary unto light, then to be penned up under a Bushel? And what else doth your discreéte foresight and provident provision, but shut the word of God close under a Bushel, when as you procure so prettily, that the sacred Testament of Christ may not be delivered in any other Language, 
Unknown tongues in the Papists churches.  but such as the unletteredd cannot understand? And what is this else I pray you, but that the rude multitude shall see no light at all, but be overwhelmed with a perpetual dazellnes of sight, whiles he that readeth, may not understand what he doth read? and whiles also in your Churches, Masses, Ceremonies, Supplications and Sacraments, they see nothing but utter darkness, and hear nothing, but in an unknown Language? 
Osor. pag. 173.  but in holy Sermons (say you) we do instruct and teach them as much as shall seem Necessary to the endeavour of godliness, and Charity. As though amongst all other, this were not the least portion of your care, whenas Bishops be for the more part busily exercised about other affairs, some very flowbackes, some buzzards, and blockheades, unappt altogether to teach: and whenas Priests attend their singing and piping, no time can be spared for preaching. 
Small care had of preaching the word in the pope's churches.  I speak of many of this sort: For the whole charge of teaching is thrown upon momish monks, flattering Friars, and others such like Religious Rackhells, altogether almost. And these do teach the people in deed. But what do they teach Osorius? the word of God? or the traditions of men? do they preach the Gospel? or do they seek to please seely women? do they persecut their Enemies, and revenge private griefs? or preach the kingdom of heaven? or do they scatter abroad old false fables out of the legend of lies? or out of pupilla oculi● or out of manipulus Curatorum? do they bark against the Lutherans and Zuinglianes? and with full mouth keep a stir about the real, natural, corporal, identical forms and presence, more than metaphysticall, in the Sacrament? For these be commonly the Themes about which their whole prating preaching is spent.  
But go to. Admit that amongst those are many also, which in their preaching do express these things, which be available to the endeavour of godliness and piety, and for that cause do set open, & display to the view of their audytory, the glorious crown os eternal Glory, and the horrible pains of everlasting Torments: Yet since the people and unlettered are admitted to hear such preachers, why may they not also be permitted to read at home in their houses, the Prophets preaching unto them in the old Testament? and the Apostles, yea Christ himself in the new Testament, teaching them more perfectly? forsooth you descry me here a great and dangerous Rock, to wit, least being dazzled with the brightness of that light, which they are not able to endure, like as men that bend the force of their eyes directly against the sun beams, they may be overtaken with blindness. Truly I do know and confess, that there be many things of such nature, as will require a necessary moderation, and qualification of light. Of which sort is the inaccessible brightness of the glory of God's Majesty: So was also the Apparition of Christ, when he was manifested unto Paul: the brightness whereof exceeded the reach of man's capacity. Not much unlike unto the same, is the clear beholding of the unspeakable righteousness of God: and the contemplation of our own Sins without confidence in Christ: Whereof barnard speaketh very fitly, in a certain place: 
The sentence of Barnard. To much light or no light at all.  the prayer of a Sinner is hindered two ways (saith he) either by overmuch light, or by no light at all: that Sinner is enlightened with no light, that neither seethe his own sins, nor confess them: Again that Sinner is blinded with to much light, which seethe his sins to be so great, that he doth despair of release from them. 
How light must be qualified according to Barnard, that there be not too much light nor to little.  Neither of these two do pray truly. What then? this light must be qualified, that the Sinner may behold his sins, and may pray to be forgiven them. In these therefore Osorius and in others like unto the same, you might well have required a certain qualification. But where was ever any danger to be feared of overmuch lightsomeness in any man, that were willing to read the Scriptures? 
Psal. 19  The Psalmist doth call the light of the Lord, a bright light enlightening the eyes, not blinding the eyes: And again, 
Psal.  Blessed is that man called, that doth exercise himself in the Law of the Lord day and night.  
And therefore, forasmuch as the kingdom of Christ is the very principal 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 his mind or of his body sufficiently to the searching out of the glory of this kingdom? Whereas Paul himself writing to the ephesians of the incomprehensible Majesty of this glory, desireth nothing in his prayers more earnestly, then that God would vouchsafe to open the eyes of their hearts, whereby they might perceive and know the height, length, breadth, and depth of the knowledge, and love which is in jesus Christ. And the same Paul doth pray in an other place, that the Ephesians may know, 
Ephes. 1.  Where is the unmeasurable greatness of his power towards us etc. But where can a man attain to any more perfect, or plentiful knowledge hereof, then in reading the holy Scriptures? We hear the saying of our Master Christ, commanding all persons without exception, on this wise. Search the scriptures: What? And shall we suffer the Romish Philistines to stop up again from us the Cisterns of holy Scriptures, which the mouth of the Lord hath discovered unto us? Albeit I know that there be many which do wickedly wrest, and wrieth the holy Scriptures, to their peevish sensuality, and corrupt heretical affections: Yet forasmuch as this cometh to pass, not through the fault of tongues, in the which the enlightened efficacy of the holy Ghost doth speak indifferently to all creatures in general without exception, but through the perverse waywardness of some men, abusing good things for the most part, to an evil purpose: I see no cause why the reading of holy scriptures (in what tongue soever,) may be any thing prejudicial to the lay people: so that they be endued with an earnest godly desire, wh is the best interpreter to the understanding of God's word: On the contrary part, where so ever wanteth this godly affection of mind; (which is governed by the holy Ghost,) there the reading is very perilous doubtless, yea even in the learned themselves. Therefore where these wise fathers are so provident to preserve the unlettered from gathering a dimness of understanding, by reading God's word: I cannot discern wherein their wisdom may be praised. To my judgement they should do much more wisely, if themselves would employ their careful endeavour to read the scriptures, 
The cause is found out why the bishops do i'll so much the light of the scriptures.  lest themselves (which do take upon them to be guides of the blind) do become most blind of all others: So also if they do eschew those things chief, which they find to be manifest untruths, & contrary to the sincerity of the written word. But now whereas these godly Catholics do so behave themselves, as that they cannot choose but feel the Gospel of Christ directly repugnant against their intolerable pride, their horrible cruelty, their peéuish decrees, their stately dignities, their unmeasurable covetousness, their pompous trayve, and their unspeakable lust, and portly lordliness, their filthy superstition, and abominable Idolatry: what marvel is it, if they provide so circumspectly, that the greater part of the people may not become acquainted with the Scriptures? because they may more freely disport themselves, in that general blindness of men, and rule the roast as they list.  
There remaineth now to treat of, the Authority of Popes and bishops, 
What kind of authority it is of the Popes and bishops in the Popish church Osor. pag. 173.  because Osorius doth make a fresh challenge herein, and offereth the field with a new onset, albeit of the same matter hath been spoken sufficiently already. And because as seemeth by his writing, the same doth consist chief in this: that it may restrain the lictiousnes and unbridled lust of men, and may exclude from the congregation of Christians such as persist their wickedness wilfully and obstinately. etc. Doubtless mankind may think that the state of man's life is come to good pass, if it be so that the general ordering of public chastity must hang upon your authority and regiment, ● seemeth to me to be of this condition, as if the oversight of the common treasury should be credited to a Spendall, or a Dicer: or the Livetenauntshippe of a Province should be committed to a notorious Traitor. And surely hereof I think it comes to pass, that we are so much beholding unto them, for the unspeakable virginity of our maidens, and for the incredible chastity of the matrons: that we have also so few hoorehunters, and adulteries committed in our parishes: that there be no Brothel nests of filthy fowls in the city of Rome, and that we hear of no priests Concubines, within, nor without the walls of that City: so great, and so wonderful silence used in holy confessions: So that it is altogether neédeles now to rip up the remembrance of that Constantinopolitan Deacon & matron for whose cause Nectarius the bishop there did abrogate all manner of private confessions. 
Out of the Trepartite history. 9 Book. cap. 35.  And that I may now pass over in silence innumerable other in no respect more chaste examples, and facts of bishops and Priests, which being notwithstanding not unknown unto yourselves, ye lull a sleep in confesunons: As it is not my part indeed to rip abroad the rude revels of your lives, nor to stir abroad the stinking dunghill thereof: pipe up and play your pageants as privily ye list, though not so chastely as ye ought, yet as covertly as ye can: 
Si non caste tamen cauté.  your mysteries appertain not unto me. There is one that beholdeth you, whose eyes ye can neither deceive, nor escape his judgement. This one thing will I be bold to speak, that it is not all gold that glistereth: nor are they all gelded which vowing that vow of chastity, are presmounted to bishops and priestly dignity. Nay rather it is greatly to be feared, least among those self same counterfeit eunuchs, are over many, which under the visor of yealing eunuchs play the parts of cravine Chereas'.  
But if those flames, and firebrands of lust and lechery he thoroughly mortified by this pontifical provision (as you say) herein surely I do commend your diligence, and allow well your providence. But this maketh me to wonder in the mean space, what should be the cause, that (whereas you yield over all other foreign heinous offences to the sword of the civil magistrate) ye reserve to your coram, and court of conizaunce, only all manner of presentmentes touching lechery, incest, adulteries, fornication, and other such filthy stench of inordinate incontinency. And I know not whether there lurk also any other mystical matter of closer conveyance to be decided by that Censure Apostolic. For where this your unmarried life (which you profess contrary to the common course of nature) is subject to so many the more horrible filthiness, you have been very wisely circumspect in this behalf, to sequester the civil magistrate from intermeddling herein, reserving the consideration thereof to your own courts and conunstories, and that of some singular suttlery and policy, as it seemeth. By means whereof if any thing fall out unhonestly handled amongst men of your coat, the same may be couched close in your covert confessions, but if any lay person shall chance to tread his shoe awry, the commodity thereof may redound to your coffers as profitable for the purse: 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 daily and hourly whoredoms and adulteries (whereof some lay men now and then pay for the pottadge, especially the poor) never any priest hitherto hath been known to be cited to your courts for whoredom or adultery, or put to any penance for the same.  
But to confess thus much unto you, which cannot well be denied: that in all well ordered common weals, consideration ought to be had of no one thing more circumspectly, than that provision to be made upon some grievous penalty for the punishment of filthy lust, and unbridled licentiousness of lewd living: yet do I not see any such great necessity, why the authority and oversight of such punishments, should be more appropriate to the jurisdiction of your consistories, then to the temporal magistrate. And to admit that in some respect, it may be lawful for you to determine in such cases of incontinency: Yet this importeth no such necessity, as that the christian people should advance your pontifical royalty to so outrageous an excess, or that the pope's and bishops themselves should magnify their majesty with such Pompous lordliness, so far above Kings and Emperors, as to overlord them: or that they should overflow in such an unmeasurable excess of Possessions and treasure: or that they should become so mighty monarchs of the world, ruffling in so glorious & glittering a show, waited upon with so huge a train of attendauntes and service: or that they should in so princely palaces lead so delicate and sumptuous lives, in idleness and lust, pampering up palfraies for their pleasures, and dogg● for delight: or that they should not be contented to be carried on horse back, but (as the Ark of God in the old time upon men's shoulders) being hoist up aloft upon the shoulders of Dukes, offer themselves to the gaze of the multitude, not so much to be viewed, as to be kneéled unto, and worshipped. And can you say now that this Seraphical majesty was either delivered unto them from others? or raked to themselves by their own tyranny, for the punishment of lust, and not rather to support and maintain it? As though if pope's and bishops were orderly used (as sitteth meétest for their personages,) the world should want meet magistrates to punish fornication and adulteries: I speak not this to the derogation of the authority of godly ministers, and bishops, which I do heartily with they may thoroughly enjoy, yet would I the same to be no usurped power, but a true and lawful authority. 
How far the lawful authority of the church extendeth itself.  Neither, do I desire the authority of good and Godly bishops to be impaired, (that authority I mean whereunto they are authorized by God's word), but I like not that Tragical Tyranny of counterfeit cloisterers, and popish prelates. Let them therefore enjoy that authority that Christ hath endued them withal, a God's name: so that they employ the same to public commodity and advancement of Christ's glory, and not to their private profit, and cherishing of idleness & Pomp.  
And forasmuch as the countenance of every Ambassador dependeth upon the majesty of the person whom he representeth, surely the authority of such as represent the person of Christ upon earth, must needs be of very great estimation: For this was the legacy that Christ himself the Testator of the new Testament bequeathed unto them. 
Luk. 10.  He that heareth you, heareth me, and he that despiseth you, despiseth me. And again, whose Sins soever ye remit, the same shall be remitted. etc. 
joh. 20.  This is a great authority doubtless: but due consideration must be had of the causes, whereupon this authority must be exercised, & of that persons with whom it must be reunant. That is to say: in none other persons, but in those, to whom the same Testator speaketh, saying: Receive ye the holy ghost. etc. Moreover the whole force of this evangelical authority doth consist in the power of the holy ghost, 
The Ecclesiastical dignity wherein it consisteth.  not in the glorious ostentation of Pomp: and must be employed to edify withal, not to destroy: to subdue all haughty arrogancy, extolling itself against the knowledge of God, unto the obedience of Christ: not to cut the throats of the poor flock, which seéketh nothing else, but the obedience and glory of Christ. And therefore such as represent the majesty of Christ upon earth, if they be bold of counterfeiting and hypocrisy, must needs be exalted, yea and in great authority. But in the mean space, let such bragger's and boasters be well advised, what, and whose person they do represent, 
There is one power of the church, an other of this world.  not the person of Moses, but of Christ: not of a controller, but of a teacher, a comforter, a favourer, a refresher, and of one that is full of compassion: not of a furious fretter and raging revenger of every gnat in the Sky. For he was a mild Servant, but preserving all, poor, yet enriching all: boasting very little, but giving abundance: Injuried of all, but injurious to none: Humble in heart, meék in speech, base to behold, but in power mighty, teaching with authority: so void of all colour to avenge, that he would pray for his enemies, and not so much as bruising a broken reéde under his feet: enlightening all men coming into this world, burning none. And the day shall come, when he shall come again in glory, to judge both the quick and the dead. All which notwithstanding he remaineth one self same person still, which continually crieth out in the gospel, 
john. 5.  it is not I that do accuse you, before the father, but there is one that doth accuse you. Now such as will take upon them, to represent the person, must resemble him likewise in manners and life. And yet the Church of God is not without her jurisdiction I confess. But in this Church I reckon to be reunant aswell Emperors & Princes, as Popes and prelate's. Moreover a distinction also must be made here betwixt the flesh and the spirit: that without confusion of jurisdiction each authority may enjoy it own privilege. But of this hereafter by the sufferance of God.  
Having thus overrun the principal points that concern the censures, consistories, and chaunceries of the holy mother Church of Rome. It followeth now in order that with like diligence, we hearken to that which is usually done in Churches. Wherein the godly reader is to be forewarned (by some preface as it were, to keep his countenance somewhat gravely a while, & not to smile) whiles our Osor. reckon up in rank, that comely calendar of his church holidays, and solemn ceremonies of his double feasts, in a long brabbling beadroll. And yet hath he not i●●bled up all the ceremonies thereof, nor his ever able to number them. For they are as infinitely past number, as they be ridiculous and Apish. But braving out the better sort of them, he fetcheth their pedigreé from a wonderful far compass, you will say, that the man was either at excellent good leisure, or destitute of some necessary matter to occupy his pregnant wit upon, which would undertake so weérysome a course for his Rhetorical ●uffe, in so tunable trinkettes of these Romish Relics.  
And first of all beginning at the kalends of December: at what time the Church of Rome making preparation for the coming of the Lord, 
Of the Rites and state holy days of the Romish church, Osori. pag. 174.  and so forth proceeding forward to other state feasts, as every of them cometh about by the course of the year, from the beginning to the end, doth accustom itself to great solemnity and prayer, and setteth down in order the high and solemn ceremonies celebrated in every several feast for renewing the joyful remembrance of Divine things. But in the mean time, how idly the common people bestow the time in these feasts, 
How great occasion of idleness and drunkenness the multitude of holy days do engender.  how they ply that paunch frankly, tap the can freely: hop & dance lustily, swill and swink sound, make meéry mightily: drink drunk devoutly: scratch and bite boystorously, moil and turmoil madly, dice, card, & surffett sumptuously, more like bellygoddes, then godly, defiling themselves more in filthy behaviour beastly, then in ten other working days employed orderly: Osorius maketh not a word so much slily, and herein hath he not played the fool, very wisely? Moreover he maketh no mention at all of the manner of the prayers used in these Sacred Saturnalles, in their croochynges, masking Masses, Anthems, Songs, sonnets, Sacrifices, lamentable Dirges, in their gaddynges & Processions, how odious and filthy unseémelynes, how horrible Idolatry, 
How blasphemous & Idolatrous the songs of the Romish Churchebe.  impiety, and superstition, isused in those Prayers, Hymns, and cunning chanting, even abominable to be named. Wherein I so much the more commend the wisdom of the man: who thought better craftily to cloak those clouteries, then to display them to the view. As when in that solemn feast of S. Thomas Becket the Church prayeth very devoutly, that the blood of S. Thomas may make a way for their prayers to wend, where Christ our Lord and Saviour before did ascend. And again making Invocation to Thomas himself, it prayeth on this wise, O sweet S. Thomas give us thy helping hand, confirm them that stand, raise them that are fallen, reform our manners, conversation, and lives, and direct us into the way of peace. etc. Not unlike unto that where amongst other Confessors S. Swythune is called upon, that he would vouchsafe by his godly intercession, to wash away our sins: Where S. Rock is spoken unto. Honour and glory be given unto thee, holy S. Rock, how glorious is thy name, blessed Rock, which with thy intercessions and prayers hast skill, to cure all diseases? come down and preserve us from botch and pestilence, and grant us a sweet and wholesome air. Whenas also S. Alban is commanded to power out his prayers, for the safety of the faithful: When Wenefred is called upon, that she will bring them to the heavenly joys, which do celebrate her memory: Whenas in the Feast of all Saints prayer is made to the Saints, that their merits may bring us to the kingdom of heaven. etc. And that the holy company of Martyrs, the confession of Priests, and the chastity of the Uirgines, may cleanse us from our Sins. etc. Again in the Anthems song of the blessed virgin Mary mother of Christ: Let the Reading of the Gospel help us through the merits of our Lady. And again where they pray, that the merits of our Lady may bring us to the heavenly kingdom. Again in the Feast of the Invention of S. Stephen, in the Legends 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 Relics Sunday, in the Feast of the five wounds of S. Asisian, what monstrous Fables, what an incredible quantity of detestable lies, what manner, and how fruitless and wittlesse trinkettes, toys, and trifles, what guegawes & more than childish maskyngs & mommeries in the rest of your holy days are heaped up and haled together, to delight and please simple women and fools? I suppose surely one Homer were not able to reckon up all the rabble of them in one whole Iliad.  
But let us hear Osorius himself telling his own tale of his holy days. The holy Fathers (saith he) did make preparation for the coming of Christ. This is true: and we know that he is come long sithence, & do heartily rejoice for it. What doth Osorius and his holy Fathers, look for else? That Christ the Son of GOD shallbe yet looked for to come again in the flesh? No. But that we call to remembrance the hearty and earnest affections of the holy Fathers that were before us. What a jest is this? As though it sufficed not them, which did look for the coming of Messiah to have their rejoicing in Christ if they were holy men indeed, unless they leave their solemn & holy Feasts behind them to be celebrated, aswell as that memorial of Christ? or as though we may seem not to have done our duties sufficiently, if we do embrace the coming of our Saviour with all mindfulness and faith, unless we stick fast in the shadows that went before?  
At the length our minds being in this sort prepared for the coming of Christ: 
Christemasse day.  Christemasse day forthwith approacheth. Yet even here in this very entry may some scruple arise, whether Osor. Ralender do halt ye or nay. For Christ was not borne in the day time, but in the night. But I will not trouble Osor. holy days about this. In which feast day according to the solemnity of the day, Organs and other instruments of Music sound very loud: Psalms and Hymns are sung in pricksong and descant: Notes are warbled & sung as loud as the throats can stretch. The Bells from the turrets on high make a wonderful jangling, and fill the whole air with their noise: So that now in so great and pleasant a melody of Organs, songs, notes, voices, and ringing of Bells, nothing wanteth, but our Osorius to dance in the middle of the Quire with his mitre on his head: to speak nothing mean whiles of waxelightes, of their gorgeous attire in Copes, and Uestimentes, of the furniture of Altars with Silver plate, of perfumes, burning of Frankincense, and odoriferous smells, of the glorious variety of Silver & Gold, of their solemn Processions, and their gay masking at Masses. For upon this one Feast every shaveling may say three Masses, according to an ancient custom. And all these tend to this end at the length, to raise us up to behold the mighty Son of God in the weakness of a very young suckling Babe lying naked in the Cradle. After this sort forsooth do our Popes and Bishops use to make a show of Christ their Saviour unto the people, horn in extreme poverty, themselves overflowing in unmeasurable Riches: lying naked in a Cradle, themselves like monarchs dwelling in Princely Palaces: wrapped in ragged & beggarly swaddling clouts: themselves glittering in purple, gold, and precious stones: contented with a little milk, them selves englutting Partridges, Peacocks, Woodcocks, Phesauntes, & most delicate Cates, always stuffing their craws with most exquisite vyandes: lying in a manger, whiles themselves sing sweétly in Churches with Organs, Shawms, & Trumpets, ●ullyng in melody & delights. A good fellowship Christian Reader, is not here a notable show of Christ? As though Christ the Son of God appeared for none other purpose, but to become a gazing stock, and to keep men's memory occupied with the only outward history of his being on earth.  
But the first day of january, which is the eight day after the birth of Christ, and so forth in the other feasts: what is done in every of the solemn Feasts, but a remembrance of that thing done before? Of the Circumcision of Christ: of giving him a name: of the Child being sought out by the wise men, of the blazing Star that guided the wise men, of purifying the Virgin that was most pure of herself, and other circumstances belonging to the same: we call to remembrance also simeon embracing Christ in his arms: the rejoicing of Anna, finally the Oracles and Prophecies of them concerning Christ. And what more after all this? And all these are celebrated by the Church (saith he) after a most solemn manner, yea & with tor●helight, & waxelightes, burning on midday forsooth to the view of the beholders, to the end, the remembrance of the same may be more deeply imprinted in their minds. Behold here a new assembly, new joys, new tripping & dancing, new sights & shows, goodly spectacles & helps are set out for weak memories. But such they be yet, as do only feed the eyes of the beholders, edify their minds nothing at all: to wit: Hymns, Prayers, praises, sweet songs, and sweet lessons I confess, but such as the unlettered multitude understand not so much as syllable: The Organs piping in the mean space, the Bells Ringing: And why do ye not shoot of Guns aswell to awaken the people, if happily they fall a sleep in the Church? But how much were it better for the people Osorius, and more beseéming your personages, if the rabble of the holy days were cut shorter, which rather engender sleuth and idleness, than piety and godliness: and that ye would convert your Ceremonies, Masses, Diriges, blessings, prayers stretched out in a superfluous lavishness of babbling, Hymns, Canticles, Uersicles, and these Festival melodies, into wholesome and holy Sermons, whereby you may train the godly & well affected hearts of honest Christians, through some godly exhortations & instructions, from that fruitless gazing upon palpable poppettes, to know the principal points of true holiness and everlasting salvation: which might rather edify their faith, than delight the ears & the eyes. Now what avail all these vain toys, though upon Ashewednesday they Cross and besmear their heads and foreheads with Ashes? 
Pag. 175. Ashewednesday.  though they carry about Palms and scatter flowers from out their turrets upon Palmesonday, though on good Friday and Easter Even they wash the feet of the poor, 
Palmesonday. Good Friday.  though they consecrate oil and fire, wash the Altars, bless the Fontes, creépe to the Cross barelegged and barefooted, and offer eggs also? 
Easter Even Easter-Day.  what availeth it if Easter day be celebrated most melodiously and solemnized most sumptuously? what if Asscention day and Whitsonday, 
ascension day. Whitsonday. All Hollenday.  and the Feast of all Saints be passed over with no less bravery? if beside this outward show & vain glorious pomp nothing be ministered else to raise up Faith to the contemplation of matters of far greater importance? For what may we think, when Christ was first circumcised, when he was first named A Saviour, when in flood jordan he was baptized of john: and manifested again to be the Son of God by a most excellent voice from heaven: when as he was tempted of the Devil after six weékes fasting: whenas having finished that triumph of his Resurrection, & asscended into heaven, he powered upon his Apostles cloven fiery tongues, may we think (I say) that all these were done to none other end, but that we should in remembrance of them, keep idle holy days in pastime & play? And yet we do not much find fault with the memorials of those things in godly affected minds, whenas they be rightly taught unto them, as certain helps, and aids of godly exercises: even so also we do not utterly reject those holy days approved of ancient time, by use and custom: yea rather we do in many places retain and keep the same Holy days as they do, albeit not with like ceremony, as far as we may without reproach of superstition. For even we also do assemble ourselves together, and come to the Church celebrating the memory of the birth of Christ, his Resurrection, and Ascension, and the Feast of Pe●therost also, but not as a memorial alone, (whereof we ought to be mindful every day and every hour) but seéking an occasion of the day, to hear somewhat that may conduce to sound and pure Religion, and the edifying of our faith unto salvation.  

What thinger be reproved in the papists holy days & ceremonies.  And therefore we do not simply deny, and reject these holy days, but the manner of solemnizing the same, the stinking abuses, superstitious worshipping: the multitude of holy days, your songs and sonnettes for the most part idolatrous, your prayers and invocations most manifestly repugnant and injurious to the glory of Christ: those we do utterly abolish, and not without cause. The jews had their solemn holy days in times past, though in number not so many, yet prescribed by God himself. They had also their blood offerings and Sacrifices, fastings, Easter, Solemnities, and the brazen Serpent: whereof as long as they followed the lawful use (as being certain signs, and mean instruments, & shadows leading to the ends, whereunto they were instituted) they were acceptable enough unto God. But after that by turning cat in the pan, they placed the chief worshipping of God, and principal mark of true Religion in those things, which of their own nature were the last, and of least value: how horrible and execrable they became in the sight of God no man can tell you better, than Esay the Prophet: 
Esay. ●.  What have I to do with the multitude of your sacrifices, ' I am full of them: the Burnt offering of your Rams, and fat of your fattlinges, the blood of your Calves, of your Lambs, and of your Goats I would not have: when you come before my presence, who sought for these things at your hands to walk so in my Courts? offer no more any Sacrifice in vain: your Incense is abominable in my fight: your new Moons, and Sabbathes, and other holy days I will not away with: your assemblies are wicked: my soul hateth you kalends and solemn Feasts, I am grieved with these things and overladen with them. And when you stretch forth your hands unto me, I will turn away my face from you, and when you multiply your prayers, I will not hear you. etc. And yet God himself ordained all these things in his own law. What then? Doth God condemn the things which he commanded? No truly: but because they wrested & forced those things to an other end than they were instituted for, because they were fastened wholly to those, and had settled the chief foundation of Religion in these Rites, neglecting in the mean time the greater and high matters of the Law: this now was it that the Lord could not away withal.  
Go to: Let's us also now take a through view of your notable Feasts and solemn worshippings, 
Popish worshipping compared with the worshipping of the jews in the old law.  and let us compare your ordinances (who live now under the Spiritual law) with that people that lived under the carnal Law: For they neither worshipped their Sacrifices nor burnt offerings, at any time: they never painted the resemblance or counterfeit of God's countenance in table, or picture: they never bedeck their Temple's with Images: they did never set down any visible signs or portraictes of patriarchs, or Saints to be gazed upon: neither did they ever gad on Pilgrimage to visit them: to their Psalms & Prayers they had nothing patched else: nothing intermixed from else where: they made no intercession to Saints & Sainctesses: they never made invocation to the dead: In their Lessons was never any thing heard but God's scripture only: nor any thing pronounced out of the Scriptures, that was not in their mother tongue intelligible enough of all sorts young and old indifferently. Briefly there was nothing exercised, but by the express prescript and commandment of God's law: so that the state and condition of the jewish Feasts may seem to be far more ●afie and tolerable, then yours, if we have respect to the only outward form & superstition of minds. And yet as I said before, I do not stand so much in this point, but that Christians may have their holy days, and solemn Feasts, wherein they may refresh themselves, & be raised to the remembrance of God's benefits, and manifold mercies bestowed upon us, so that the same be observed without prejudice of faith, in simplicity of unfeigned piety. Neither am I so curious to have that comely traditions of our elders to be abolished, so the true Religion, remain mean whiles undeffled: 
The superstition of the people in their state holy days & ceremonies ought to be reform.  the use whereof consists not in outwards ceremonies, nor in corporal exercises: nor in places and times, but in spirit & truth: & so, that false preposterous & hypocritical devotion be abandoned, wherewith God waxed wroth and was highly displeased. For how many christians may a man see, which do measure the chief worshipping of God by any other ends almost, then by their daily frequenting churches, often? hearing of Masses, keéping the evens and holidays orderly, fasting the Ember days carefully, 
Osori. pag. 175.  reiterating their Paternosters and Aves often and solemnly: pouring out their Sins into their priests bosoms in Lent treatably, crooching and kneéling to the Crucifix barefooted and barelegged humbly: Receiving the very body and blood of Christ under the forms of bread & wine once a year, yea even in their death beds devoutly, and that beside there remaineth nought to be superadded to attain perfect salvation believing steadfastly, nor that they be aught indepted to Christ udoubtedly, but suppose unfeignedly that they ought forthwith for these causes receive heaven for their meéd of very duty.  
I beseech you: If Esay the Prophet lived now again amongst Christians, or S. Paul the Apostle: and should behold these our serions and toilsome triflings in our temples, these cunning counterfeits, Images, Altars, bread worshippings, and the whole face of Christian Religion so transformed into Apish ceremonies: & should see how pretty holy you will show yourselves in trinkets and toys, and how reckless and unmindful of the principal points of doctrine: how niggardly skraping from relieving the poor, how unmeasurably prodigal in building of Temples, in decking of Monasteries, in enriching of churches, in costly copes, in jewels and plate, in daubing of walls, in gliding of posts, how excessively sumptuous: In corporal exercises which are of small value how forward and courageous: but in the exercise of true piety (which is profitable for all things) how little or no care at all employed, as that it may seem we have either forlorn all mercy and compassion, or that pity and mercy have forsaken their own entrails and vowelles. Moreover in judging our brethren, how frowardly headstrong, in burning and killing, how ●oo●cherly cruel and Savage. If Esay the Prophet and the Apostle Paul (I say) did behold these things, and withal did see before their eyes, such and so much christian blood sucked out & spilled by your means: so many thousands of martyrs murdered, and sent under the Altar: would not he most rightfully? or would not God by the mouth of his Prophet, in much more fierceness and vehemency of stomach, redubble the saying against you more justly, than he did sometimes against the Iewes? I will not accept your holidays, your sabbaothes, & solemn feastings: your assemblies are wicked, my soul hateth your kalends & solennities, I am grieved with them, & am overladen with them. Why have we fasted, and thou hast not beholden us? 
Esay. 58.  Behold in the day of your fasting, your minds are inclined to wickedness: You fast to contention and strife, and oppress your brethren cruelly, wrongfully and without cause. Be your washed: be ye cleansed, remove away the evil imaginations of your hearts out of my sight. What would Paul have added moreover? who endued you at the first with a far other manner of doctrine, if he should now behold your doctrines, your rites, invocations, decrees, masses, multitude of holidays, your ceremonies, worshippings, crooching and kneélinge, and the disorderous abuses of all your religion: if he should note that the confidence & affiance (wh he taught to be placed in Christ only) were by you transposed & translated into an infinite heap of advocates & proctor's & rend even in sunder by you: Would he acknowledge you for Christians I pray you? or at least standing in great fear of you, would he not exclaim again upon you? You observe days and months, 
Gala. 4.  I am afraid of you. etc.  
But it is well: Osorius doth now at length begin to speak somewhat to the matter. I do confess in deed (saith he) that all those things whereof I have made mention, & all others of the same sort which I have omitted (for I think it not needful to rehearse all by name) are not of any such great perfection: 
Osor. pag. 176.  for they be certain principles, & certain necessary helps for us, where with as yet our weak and mortal estate hath some familiarity and acquaintance, and of this we have good proof by daily experience. etc. The long process therefore that you made of state feasts, and other gadding holidays in the year, belike are of the quality then, (as you have said Osor.) of that wh though you seem to have rehearsed very many, yet have you not remembered all: indeed in this you speak the truth: For you have overskipt almost an innumerable multitude besides these, to wit: the feasts of the saints and she Saints: And first of saint john Baptist, the feasts of the Apostles & Martyrs, moreover of Confessors, Uirgyns, bishops and Abbots: of the invention and exaltation of the holy cross, of hallowing of Ashes, of Gangeweéke and procession, of Saint Michael, of Saint Peter's chair, Saint George, Saint Nicholas, Saint Katherine, Saint Thomas, of the assumption, conception, nativity and Annnuciation and visitation of our blessed virgin Mary: of the patron of the church, dedication day, and Relicksonday. And who is able which tongue to express all, which in such clusters are crept into the Calendar, that it might justly have been feared, lest (if the pope's holiness had continued a while longer in good credit) all working days should have been turned into holidays, or everlasting jubilees.  
But forasmuch as Osorius is contented to pair away these skrappes, as not altogether so necessary for his commentaries, we will be contented also to make as little account of them, and to return again to Osor. description wherein the same also which he doth very fitly deny, is not altogether true, namely: that the things which he rehearsed, are not valuable as perfect, but are certain principles and necessary helps provided for such as groaning yet under the burden of flesh and blood, are not thoroughly humbled in spirit. But I beseech you (good honest man) what manner of speech is this? what kind of helps be these whereof you treat? is it even so Sir? 
Principles of Osorius Religion.  to carry candles burning at high noon in the eyes and gaze of all men, call you this a help for weak memories? or rather a plain precedent of ridiculous superstition? to worship the crucifix barefooted and barelegged), to fall groveling before Images, to set up tapers and candles burning before them, to part stakes of the honour due unto God, with he Saints and she Saints, to make vows unto them, to crave their help in mishaps and misfortunes, to 〈◊〉 as much to their merits, as to christ himself: to nourish th●●●noraūce of the unlettered in an unknown tongue, to remove the unlearned multitude from the reading of scriptures, to carry them with dumb and cold ceremonies where ye list, to feed the ears with music, and song, whose souls you ought to have fed with the word of God, and instructed unto faith: finally to make a greater brabble and stir for the breach of these holy days, and neglecting those ceremonies, yea to hate your brethren more deadly, rack them to more tortures for these peéuish Babbles more spitefully, then for not performing the law of the Lord: Will you persuade us to account these to be principles of piety? or shall we boldly call them rather mysteries of iniquity? and plain blocks and lets of true Religion?  
What shall we think of this? that not contented yet to have so largely debated of the celebrating of holy days, and the manifold Fruit of the same, he proceedeth further & beateth the nail to this issue, that he maketh now of the very same principles, a very necessity, which erst he vouchsafed no place towards the attaining of perfection. So that now these shadows and signs of holy things (though of themselves unperfect) do yet yield great helps to perfect piety not only in these that are weak, but seem also very necessary for the most perfect men, and most purely catholic, towards the attaining of perfect Religion, 
How much commodity and necessity there is in outward ceremonies and signs in Osorius judgement.  Because man's mind hath always some familiarity and acquaintance with transitory things of this world. Which if be not poolished with this most excellent scanning of mysteries, waxeth of her own nature very dull quickly, and is overwhelmed with forgetfulness. And no marvel: For as much as this new and wonderful light of the evangelical knowledge (which hath transsigured those Lutherans) hath not yet shined so brightly in the eyes of those men, nor are as yet so thoroughly carried away from this corporal familiarity, as that they can want these signs of heavenvly things without great peril, as these Celestial and Divine men can do, For with this scoff doth he note them (whom Luther's doctrine hath instructed) by a certain figure called Sarcasmus. 
Sarcasmus a nipping scoff.   
But to answer your pleasanut scoff (good master Bishop. 
An Answer to Osorius mock. ) First what acquaintance & familiarity you have with the state of murtall men let other men judge: 
The papists acquaintance with mortal fragility.  Surely I could heartily wish that you massmongers and shavelings would take less acquaintance of your neighbours wives and daughters, with c●̄cubynes and drenches of bawdry: to stay here, and to rip up no more of your horrible dealings. But if you be not as yet estranged from the assaults of the flesh, as you do affirm, nor have yet so mortiffed the flesh, but the general ftaylty of nature will violently carry you away typsituruy, as well as other men, now and then, into the natural infirmities of the flesh, what meaneth them that rash temeraryous rushing rudely into vows, wherewith very solemnly you swear sacred and perpetual virginity, both to God and unto men? 
The vow of chastity.  As though there were nothing to be feared in you, of that natural and general disease of imbecility, and weakness, that is otherwise common to all men ingeneral? Which if you do as faithfully perform, as you do rashly swear, and vow (being a matter above the reach and capacity of human ability) I can see no cause to the contrary, but that we may reply these Surnames upon you much sooner, to wit to call you Celestial men and more than Divine. For as concerning Luther and others of his profession, howsoever it pleaseth you to mockemeary (being a very merry man, trick and trim altogether for holidays, & all kind of pleasureablenes) yet did they never challenge to themselves so Celestial & Divine natures, but that (as men compassed about with weak and frail bodies as all other mortal men are) they wanted their introductions, yea and enured themselves to the same not unwillingly.  
For both Religion, and the Church of Christ hath her rudymentes, hath also her ceremonies and introductions, 
What Ceremonies are necessary with the Christians.  not only profitable (to say as you say) but very nacessary also. I speak of those rudiments and ceremonies chief, which Christ himself delivered to his Church, in number but very few, but in use of greatest force and effectualness. Namely: Baptism and the Supper of the Lord: 
Baptism. The Communion. All Ceremonies are not to be condemned: yet in the allowance of Ceremonies: Reason and choice must be ●●d●  the one whereof Christ did institute as a pledge of our profession: the other as aperpetuall memorial of himself. For other rudiments of piety which are practised in external actions, Christ left none besides these, of any express commandment. And yet if there be any other ceremonies profitable and appliable for the present time, the Lutherans do not altogether abolish them: But the matter doth bewray that these ceremonies, rites, gambolds, holidays, and new fangled ceremonies (which your clergy doth daily patch upon the old) are for the more part, not only fruitless, but also very Botches and Cankers of the pure and true Religion. And this much hitherto of the holy and sweét mother church of Rome, and of the universal Regiment of her faith, ceremonies, and holidays. Of the which because Osorius seemeth to himself to have spoken sufficiently, returning at the length to the Lutherans, bendeth his declamation against them, raked and skraped from out of the very bowels of Rhetoric: wherein he thrusteth himself upon the stage to play the part and to expostolate with Luther in such wise, as that in all that notable furniture of words, scarcely aught can be found else, then was sometimes especially noted in Anaximenes by one on a time to wit, to have whole fludds of words, but not a drop of good matter.  
It were great pity to rehearse the whole speech a fresh, than the which nothing can be more overlavish and babbling. The effect thereof (as briefly as may be compiled together) tendeth to this end. These Lutherans do seem to have taken upon them, a very great and labour some burden: Who seeing the Church of Christ lamentably entangled in such dissolute licentiousness of manners & doctrine, 
Osorius spiteful ●nuectiue by a Rhetorical figure wrest back upon the Lutherans.  almost ready to fall to the ground, could not only be contented to be aggrieved thereat, & with bare prayer & well wishing hearts help to underpropp it, but that they would attempt to put their hands thereto also, & by their industry, practise the reformation of that which was past all recovery: and because they saw that the invention of man was not able to countervail so great an inconvenience by any means, 
Pag. ●77.  they undertook the matter by the only word of God, renouncing all humane policy and industry. Go to and to what end are all these so far fetch and false also Osorius? at length our Tertullius goeth forward. But because the efficacy of God's word doth consist, not in bravery, and braggery of words, but in virtue, in the duties of life, and the works of righteousness. 
Osor. pag. 178.  He doth desire therefore, that some precedent of this divine workmanship may be showed him, wherein some show at the least of this recovery and preservation of the Church, may show itself. But forasmuch as there could not possibly be a Reformation, unless those obstackles were utterly taken away, which gave the first occasion of this general craze: even as in Physic, wholesome potiones are not ministered, before superfluous and noisome humours be thoroughly purged: & in buildings, like as unless the old walls and rotten posts be first plucked down, no new building is supplied: even so and after the same manner the Lutherans did purpose with themselves to proceed with their work. Which Osorius misliketh nothing at all. For he thinketh it expedient, that superstitions be utterly cut of: because virtue commonly hath not greater Enemies than her own counterfeits. Moreover where he seethe many abuses taken away, scattered abroad, & krusht in pieces, neither doth Osorius reprove this in them: so long as this alteration is profitable for the Christian common weal: and that in stead of these which be removed, some supply be made of better. Now what is thrown down he doth see plainly: but what is new builded he seethe not: yea it is apparent enough what things are moiled up by the Roots, but what is planted in that place, he confesseth he cannot as yet discern. But this he doth see, namely: the authority of the bishop of Rome to be afflicted: Monasteries and Nooneries rooted up: and their goods and possessions haled away: the devotion of ceremonies and Religion of Churches defiled: Images, Pictures, Crosses and altars broken in pieces, and trodden under foot: the holy ordinances, Laws and traditions of the Church abrogated: finally no hope of true devotion, nor any freedom of will to be left sound & safe: Where in this life nothing is left so holy, but is defiled with some spot: no ability of will so great, which is not yoked fast with fatal and unavoidable Necessity. All which so many, in this wise disordered, rend & torn a sunder by the Lutherans, albeit do move many men's hearts to rue: Yet Osorius of his overflowing abundance of patience & constancy, could take all this in much more better part, and be less a grieved thereat, if he could be persuaded that the loss and overthrow of those things might agree with the safety of the Church, and the majesty & glory of the Gospel. But now perceiving the matter to fall contrary: hereupon he is both grievously and with good cause offended with these Sectaries Lutherans who having undertaken so great a Charge as to restore to the former health & integrity the discipline of the Church being grievously sick & weakened: hath so performed no jot at all of that their promise, as that all things rather become worse and worse, and the new supplies far more ill favoured & weak than the old buildings: But how will this right reverend father prove his saying to be true at the last? For soothe whereas the purity of the Gospel, 
Osor. pag. 179.  and the whole means of reforming the Church consisteth in this, that men may be taught to leave the beholding of earthly things, and raise up their minds unto hea●en, to embrace modesty, to be endued with an earnest desire to live chastely, to yield due obedience first to the Church, afterwards to the princes & Magistrates temporal: to prepare themselves a way into heaven, by meekness, patienee, gravity, constancy and other heavenly virtues: These I say and other heavenvly ornaments like unto these, if would appear, either in their churches where they teach, or in the manners of them, which are professors of their doctrine: No man could be ignorant than what men might judge of this new Gospel, and the fruit thereof. But now whereas he doth plainly see that the professors of this new Gospel, are not only not made better, but also much worse, and much more filthy of their conversation: as amongst the which, lust rageth more outrageously unpunished, presumption of mind more ready to commit all manner heinousness: more uproars, and much more troublesome: more thievery, moreover more conspiracies against Princes: finally more horrible attempts (if Report be true) be hard to be every where: the world may easily judge by these so manifold and so great tokens, that these men have entered upon a vain enterprise, & undertaken much fruitless labour in that lamentable moiling of things which they have subverted. etc.  
Behold here (gentle Reader) though not every word, yet the force and effect of every word fully set down, and the whole purport of Osorius invective, unless I be deceived. All whose superfluous and neédeles babbling, whereas he might have concluded together in one syllogism, yet this idle trifler chose rather to come aloft with Peacocklike ruffling of his Rhetorical plumes, blazed abroad after a sort, and to swell in bravery of eloquence: In the which he hath placed the whole main battery of h●s eloquence with shot and powder, 
Osorius bald Rhetoric.  and by all means possible else to beat down if he can, the gladsome light of the glorious Gospel of Christ. But all in vain: for mightier is the force of the Verity environed about with heavenvly garrison, them that it can be dashed out of countenance with Irish hooboobbes, or wandering cracks of lofty speeches. Let Osorius bend and enforce all the cramps and artillery of his eloquence, and shoot of all his powder and shot: yet is this cause of more power than can be vanquishable with such smokes: These be but Apsen leaves Osorius, which you have scattered abroad, mere slanders, swollen and puffed up with rancour and malice. You must gather a fresh supply, or else flee the field. Where the chief trust of your fortress is crazed and faulty, there the more you tease the adversary, the sooner will he make a breach upon you, & you shall be less able to endure his assault.  
You say that these wonderful men took upon them a very great and dangerous enterprise. 
The confutation of Osorius invective.  And who be these wonderful men, whom you note? The Captains (I think) of these evangelical affairs. Luther, Melancthon, Bucer, Zuinglius, Caluine, Haddon and other like sproughtes and issues of the same plants. And why do ye not join in number with them Paul, Peter, john, all the Apostles, and Prophets, nay rather Christ himself the author and grand Captain of this Gospell● For as much as the other never attempted any thing, but under their conduct and standard. Go to: and what is that so great and perilous an enterprise, that this lusty gallants of the Gospel have entered upon? may a man be so bold to know it? First because they took upon them the Cure of the wounded Christian Church. I do hear you: but you have not declared yet, who they were that wounded her first. But abroad with your peddlers pack. Moreover that they would settle the Gospel in her ancient renown and Majesty: that they would restore the ancient earnest zeal to godliness, the abundance of Charity, and that desire to live the heavenvly life, wherein the Church flourished in the Apostles time: That the Gospel being cleansed, and the superstitions thereof wholly rooted out, they would revive the lively sprankes of the ancient Church being utterly extinct. etc. Truly if these notable men did take this enterprise upon them, if ever they made any such promise, if they made any such vow or oath, that they would bring these things to pass. I confess they undertook a very great and hard enterprise indeed. But where did you ever Read any such matter in all their books? or which of them did ever make any such promise of himself? Tell the truth Osorius, was this any promise of theirs? or a false forged devise of your own? was it their brag? or the unshamefastness of your slander? was ever any man yet so mad as to conceive in his secret imagination, or to dare to make any such promise to reform the Gospel? then the which no one thing in the world can be more sincere and pure.  
When Luther began first to peépe abroad, 
Luther.  he attempted against the Pope's Pardons, somewhat frankly, yet modestly notwithstanding, not so much alured there unto by any his own motion, as provoked by necessity of coaction, nor yet offering any challenge, but being injuried first, and almost wearied out with the importunacy of others. Afterwards being for that same cause convict by Leo then Pope of Rome, he purged himself, but very humbly, as was declared before: And this was to clear himself Osorius, not to purge & cleanse the Gospel: with like submission & humbleness he testified his innocency and uttered his conscience before the Emperor freely, standing then in peril of his own life rather, then making any brag or vaunt of himself. Phil. Mclancthon being Summoned to appear before the Council, 
Phillippe Melancthon.  rendered a Confession of his Faith, not so much of any hope to do any good, as enforced by necessary constraint of obedience to make answer for himself, being in no less hazard of his life then Luther. The same in his common places of Divinity, what vaunting or brags hath he uttered? Bucer, 
Martin Bucer.  and before him then Huldricke Zuinglius, 
Huldricke Zuinglius. john Calui●e.  also after them both john Caluine & many other divines besides those, for the earnest desire they had to know the truth, applied their wits & industry to the reading of holy Scriptures. For what could they do more commendably? wherein when they had well travailed, read, and understood them, immediately began the covert conveyances of fraud and desceipt to be made manifest none otherwise then as things that lurk before in darkness, do at the enlightening of a candle or torch immediately discover themselves.  
Now let Osorius tell us what he would have these faithful Pastors do? should they be mum and say nothing? their conscience would not permit them: For this had been not to teach the flock of Christ, but to forsake it: not to guide, but to beguile it: not to play the shepherds, but wolves & thieves: should they truly then and freely undertake to defend the forlorn estate of the Verity? Even this is it, this is the very thing they undertook (if you be ignorant thereof Osorius) and besides this nothing else. Whereas you say that this was a great and a hard enterprise, you speak herein but the truth. For whereas Verity is a matter of great importance, and doth commonly engender to itself hatred: surely they could not have attempted any one thing with more peril of their own lives, nor more dangerous for that present time: yea I can not well tell whether the Apostles themselves professing the Faith of Christ first, or the Prophets when the● reproved men's traditions, superstitious observation of ceremonies, to much affiance in Sacrifices, and the blind and preposterous opinions of their people, did ever enter upon matter of more difficulty or danger. And therefore as touching the substance of the matter, I do confess that it was a perilous and an hard enterprise when they undertook the defence of the Verity. And yet they never attempted it of any such courage, or confidence, as to dare to promise any good success of their labours to any others. For neither was the state of that time so appliable, as would permit them to promise any thing of themselves, though they would never so fain: wherein if they could escape without loss of life, albeit they achieved nought else, yet they might well judge that they had done a notable exploit. So far was it of, that they could ever imagine, or dream of so great a renewing of the Church, of the utter overthrow of the pope and Idols, and the like successes that ensued thereupon: the which thing Luther shameth not to confess simply without all dissimulation, 
Luther upon the 15. Psalms of Degrees.  as that he could never so much as hope for the hundredth part of those things which God of his mere mercy and goodness brought to pass in them. Whereby we do you to understand Osorius, that these matters were not begun by man's power or policy, nor through any lightness or bragging of men, but performed & perfitted by the only work of the holy Ghost doubtless. And therefore this Tertullus making his foundation with a manifest lie doth with like deceivable falsehood proceed to the rest of his declamation that so he may seem never unlike himself.  
You (saith he) have afflicted the Authority of the Bishop of Rome. etc. 
How the Pope is afflicted by the Lutherans.  O affliction: O cruel torments: O holy martyrdom: O grievous passions and wounds, which this Godly Pope doth suffer for Christ's sake. Whiles I was reading these words of yours Osorius. I began to be suddenly in some doubt: whether this were an overscape of your pen, or the oversight of Theobald your Printer: whenas in stead of the Pope afflicted. You would have said the Lutherans afflicted or at least you should have said so. Certes if you indifferently and uprightly render a just account of all the imprisonmentes: setters, gibbettes: burning plates: piles of flaming wood: recantations, beheading, boocheries, fires, repeals: armies: tortures, hosts, rackynges, and persecutions by fire and faggot, it will easily appear whether part hath afflicted, and doth daily afflict the other. But because mention is made here of the afflictions of the Romish Authority: it were needful for me to inquire of Osorius first, what kind of Authority Osorius doth define unto us? For if he mean that jurisdiction which the Bishop of Rome hath over his own See of Rome, and the other Provinces aunexed to the same, limited him by the Council of Nice: no man will strive against him for this Authority. But if by this name of Authority, he will have to be signified that high and universal Authority, which the Pope doth exercise and usurp equal with God himself over all Churches, Provinces, Pastors, and Bishops and above all general Co●●cels: This Authority for as much as the true written Verity doth not give unto him in any place, yea rather oppugneth it very mightily: 
Apoc. 1●.  and doth call it the See of the Beast, to the which also it threateneth a vial of utter darkness: it can by no means be avoided, but one of these must needs come to pass, either that this unmeasurable Authority of the Pope, must give place to the Scriptures of God, or that this universal Bishop shall triumph and have the victory, the Scriptures of God being utterly vanquished, and put to silence: For as much as these two Authorities being so directly contrary each to other can not stand together.  

The authority of the Romish See can not agree with the authority of the Scriptures.  For if Christ would not permit any superiority amongst his own Apostles, will he suffer it amongst bishops? If the Lord himself came for this purpose (as the scriptures do witness) to become a minister to others: to wash the feét of his disciples, if he refused to be a king, being sought upon earnestly for the same: will there be any so proud a Disciple of Christ, that will with his heels tread upon the necks of Emperors? and will blaze abroad Sceptres and Diadems of S. Peter, in the poor and base Church of Christ? what although the Pope of Rome will take upon him, more than the Authority of the Scriptures will allow him: shall it not be lawful therefore for godly Pastors, & learned divines, to profess freely (by the testimonies of the holy Scriptures) that, which they see with their eyes, and feel with their hands, but that they must be accounted scourgers of the See Apostolic? But how much more wisely should the Bishop of Rome have done, if worming out this raging ringworm of mad ambition, and keeping himself within his own limits and bounds of Scriptures modestly, he would endeavour to bring to pass, to become faultless himself? and void of all just reproach of deserved infamy? Now being so pestered with botches & blains on all parts, what marvel is it, if he complain of pinching at the lest touch of an ulcer? Moreover neither should our Osorius also demean himself in any respect less discretely, if laying aside this foul fashion of flattering, he would more simply and plainly deal herein with Authorities, and testimonies of Scriptures, rather than with disordered affections: nor would enter into so contentious a brabbling about the Pope's Authority: before he had by good and warrantable proofs made manifest to the world, by what right the Pope were able to maintain his challenge touching the said Authority.  
Concerning the overthrow of Mockeries and Nunneries, 
The complaint of Osori. concerning the overthrow of Monckeryes and Nunneries,  and their goods and possessions scattered and spoiled: although I can not deny, but that they might have been in some places converted to better uses: yet are there no small number of Regions, and free Cities, where those goods and cells are converted into Schools of learning: hospitals for Strangers and sick persons, and other good uses, far more seémely and profitable, then when they were receptacles and dens of idleness, sloth, I dolatry and superstition.  
I speak not now of the lives of these Caterpillars, I touch not their hypocrisy, I stir not out the stench of that puddle. Because these are external and incident to man's nature. As for these being natural diseases of the belly, and the flesh I leave to themselves. But I enter now into the due consideration of the very inward and best part of Monckish profession: to wit: the Rules of the order, their ordinances, their Statutes, and the very foundations of their Religion: I mean the whole course of Monkery, which I do altogether accuse. Against this I do with full mouth exclaim, & from the very bottom of my heart profess, that this order of Monkery is wicked and detestable, finally such and so wicked, that if all things else within the same were found, yet this their very lurking in dens, after that manner of living, can have no manner of partaking with the kingdom of Christ. Of other Monasteries other may judge better than I: but of such as were in England, I can speak fully, of mine own knowledge: the first foundations & erections whereof if a man behold, it will evidently appear, that they were instituted for none other end and purpose, 
It was not to be marue●led that Mockeries were so soon overthrown as that they stood so long.  then for the redeéming of souls out of Purgatory, for Remission of sins, and for obtaining of life everlasting. And what could have been devised more cruel against Christian Religion? or more repugnant to Christ's Gospel? Therefore as touching these Temples, Dens, and buildings of Religious houses, I do not so much marvel that they are thus razed to the ground: as I marvel more at this, that they could so long continued, to so great prejudice, contumely, and reproach of the Son of God. But it is even the self thing, whereof the Lord himself did long since Prophecy: Every building that my heavenvly Father hath not planted (saith he) shallbe plucked up by the roots.  

Of the holiness of ceremonies with Osorius.  But what holiness of Ceremonies: do you tell us of here Osorius? If ye mean those old shadows of Ceremonies prescribed in old time by God, surely these vanished quite away, immediately upon the discovery of the clear light and bright beams of the Gospel: And yet they did not so vanish away (as I suppose) That ceremonies for ceremonies, shadows for shadows, or news shapes should supply the old: for what had this been else, then from jewishness to revolt back again to jewishness? But if you mean of Ceremonies devised by men: surely of such you may read the Scriptures grievously complatning every where. 
Luke.  They do worship me in vain teaching the Doctrines & traditions of men. 
john.  And in an other place: The hour cometh, and now is: whenas the true worshippers, shall worship the Father in spirit and truth. And how often do we hear Paul the Apostle calling us back from those hungry elements of ceremonies? and that very fervently? 
Collos. 2.  If you be dead with Christ (saith he) from the elements of this world, why are you then holden back, with ceremonies, as though you were living in the world? And to the Galat. 
Galat. 4.  How is it that you turn again to the weak and beggarly ceremonies, whereunto again ye desire to be in bondage a fresh? Now by what reason can you ascribe holiness to those things, which are called in Paul Beggarly Elements? and are only corporal exercises, scarce profitable to any thing, and which do rather make a jew, than a Christian man? For what is Christianity else, than a spiritual life and worshipping? Even as God himself whom we do worship is a Spirit. And the armour wherewith we maintain his warfare is spiritual: & our inheritance and country is said to be heavenly and not earthly. For although we be clogged yet with infirmities of the flesh, we do not live as bondslaves to the flesh. But are risen again together with Christ in Faith, Spirit, and Truth: seéking not the visible things of this world but heavenly: neither betrayeng the freedom wherein we were called: and again not abusing the freedom (wherein we do dwell) to the lust of the flesh: But what freedom of Religion is this, if we be held as yet bondslaves to the Traditions of men? Paul crieth out. That one of us should not judge an other in meat and drink, or in the part of the holy day, or new moon, or of Sabbathes: And will Osorius tie necessity to the keeping of these. Be I not here taken at the worst.  
I speak not this, as though I thought simply, 
men's traditions & ceremonies are not altogether sequestered from a Christian man's life.  that no constitutions of men, nor ceremonies are tolerable 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 kind of necessity, but by way of superstition: not which come in for decency or order, but are instituted as especial matter of piety & godliness: In the which many men have grounded their hope of Salvation, the chief foundation of Religion, and haven of affiance: wherein they flatter themselves, and condemn others: upon the which the greater part of Catholics now a days do fawn over greédely, nor do only dwell upon them, but even bury themselves alive in them. And even these Ceremonies do so nothing at all agree with the pure and sincere religion of Christ, as that no pestilent botch can be more deadly contagious unto it: Of that which many famous & godly men have sundry times complained bitterly, and not without cause. For wise men, and men of experience did perceive this to be true (as it is most true) that the effectual force of the Gospel was extinguished, true piety neglected, & not the consciences only, but the lives also of men endangered, through none other so perilous a contagion, as this glittering pomp of gorgeous Ceremonies. Amongst the which this is one, that Report telleth of two people in France, 
How great a peril is in ceremonies.  who not many years ago were in danger to be burned, for none other matter, but because they did eat flesh two days in Lent, being constrained thereunto by necessity of sickness. Behold the fruits of Ceremonies: to wit: that for men's Traditions, we shall break the Commandments of God, recomptyng murder to be a more tolerable offence, then to leave a pelting constitution of a Pope undone. I could rehearse six hundredth like examples out of the Monuments of our own Martyrs chief, who were more often and more sharply punished, for despising men's Traditions, then for breaking the Commandments of God: 
Christian religion almost wholly turned into ceremonies.  in so much that a man would think, that the whole face of Christian Religion had been estranged into Ceremonies, or else to hang more upon these, then upon the word of God.  

Images Crosses Altars thrown down.  And whereas you say, that Images, Signs, Crosses and Altars are thrown down. I think verily that Luther and the other ministers of the Gospel cannot be duly charged with this slanderous reproach: forasmuch as they never put their hands to the breaking or plucking down of Images, nor is it convenient for any private person to presume upon any innovation in Christian common weals or Churches by force and uproar. But if the Magistrate do execute his office godly and peaceably, according as he may lawfully do, in the things which he doth perceive to be consonant with the word of God: What maketh Osorius here with us (being but a private man himself, and a mere stranger) to keep a skolding or meddling with our matters? If the famous king of Portugal Sebastian be of the mind to remain a fawtor and follower of those Romish superstitious Rags in Altars, Pictures, Signs, and worshipping of Images: He hath on the one side the testimonies of the Scriptures, on the other side the Parasitical prating of monks, let him follow which he will: let him do in his own Realm, upon his own peril, what him pleaseth best: On the other side: If the most virtuous Queen of England Elizabeth, (by the guiding of Scriptures) have thought it more convenient to expel and Banish out of her Realm, the stinking pilfe of dirty superstition (the sight whereof no Christian Prince can endure without great peril & danger of himself and his subjects:) Truly she doth nothing herein, but that she may safely do, & justify the doing thereof, by the manifest authority of the sacred scripture, and singular examples of most famous and renowned kings: Unless peradventure Osorius doth make small account of the commendable remembrance of Ezekias, 
Ezechiah. josiah. jozaphat.  josias josaphat and others, which broke down and krusht in pieces Altars, Idols, Groans, and the Brazen Serpent. Or the example of Gedeon also, 
Gedeon.  who though were not a king, did yet cut down the grove, and tore abroad the Altar. What now? The same which was lawful for the kings of the jews, in the carnal law, shall not be as lawful for our Rulers and Potentate's in the spiritual kingdom of Christ? shall that which redounded to their glory and praise in the old law, be condemned in our age in Christian Princes for Sacrilege?  
And what if Osorius had lived in that season: when as Epiphanius bishop of Cypress, 
Epiphanius in an Epistle to john bishop of jerusalem.  (seeing the Image of christ against the manifest authority of the Scriptures (as he said) painted in a veil) rend it in pieces with his own hands? what if he had lived in the time of Origen? or in that flourishing age of the primitive church? at what time Augustine, Lactantius, Ambrose Eusebius would not suffer in the church, this kind of Paganism? at what time as yet was not any shadow so much of an Image, in the temples of Christians? Or what & if afterwards he had happened in the Court of philippicus, Leo Isaurick an Emperor of Greéce, and of his son Constantine the fifth? or of Leo the 4? 
philippicus Leo Isaurick. Constantine Leo. 4. Greek Emperors against Images. Images banished by the counsels of Constantinople, Elibertine and francksord.  What if he had been present at those three counsels Constantinople, under Constantine the fifth Emperor, or at the Elibertine and Franckfordine Counsels, under Charles the great? in the which, Images were utterly Banished out of Churches, by most manifest arguments out of the holy Scriptures, and by the general consents and voices of the whole counsel: at what time great and invincible reasons were alleged to prove directly that the Images of christ, of our Lady, of the Apostles, & Martyrs, (as never instituted by any tradition of Christ, of the Apostles, no nor of any that ancient Fathers) ought not in any wise be brought into Churches, or being brought in, not to be permitted and suffered in any respect. The Catholic Church (say they) standing amids jewishness and Gentility, 
Out of the council of Constantinople.  doth neither allow the bloody Sacrifices of the jews, and in Sacrificing doth utterly abandon all manner of Gentility & gaze of Images. And again a little after. Whosoever shall practise to erect Pictures, or Images of Saints, after the error of the Gentiles, shallbe adjudged a Blasphemer. etc. And so concluding at the last. We (say they) that are invested in Priestly dignity, being assembled together, do with one voice determine and decree, that all manner Imagery, of whatsoever metal, wood, or stuff, devised by the wicked practice of painters, shallbe utterly abolished out of the churches of Christians, as execrable and abominable. And whosoever shall presume to set up a●y such Image, either in the Church, or in his private house, or secret closet, If he be a Bishop or a Deacon: Let him be deposed: If he be a secular or a lay person, let him be holden aceursed: and turned over to the punishment of the Imperial constitutions: as one that doth wilfully impugn the ordinances of God, and break the Rules thereof. etc. Not unlike unto this, was the decree established in the Elibertine council: 
Ex Elibertino co●cil. can. 36.  It seemeth good unto us, that Images ought not be in Churches, and that no thing be painted upon the walls that is reverenced or worshipped. etc. Of these I say, and of other the like decrees of counsels, if Osorius had been an eye witness himself: or would yet vouchsafe to peruse the monuments of ancient Fathers, he would surely conceive an other opinion of Images, he would believe the testimony of Lactantius, 
Lactant. instit. book. 2. cap. 19  who saith: that there is no Religion, where any picture is in place. Again he would give creditte to Chrisostome: 
Chrysostom.  saying: we do enjoy the presence of Saints by reading their writings: having therein a present view not of their bodies, but of their souls. To this may be added the testimony of Amphilochius, 
Amphilochius.  bishop of Iconium: We esteem it not worth the labour to paint any corporal shape of Saints in coloured tables, because we have no need of them but we ought to be mindful of their good lives. And from this differeth very little that which Theodore bishop of Ancyra teacheth: 
Theodore bishop of Ancira.  We think it unseemly to paint in material colours the countenances and counterfeits of Saints, but we ought to delight ourselves now and then, with the beholding of their virtuous lives, which their writings do deliver unto us, as certain lively Images of the soul. But such as erect their portraictes let them tell us what profit may redound unto them by the same. 
Portraictes.  Is it because the manner of remembrance by this spectible view doth help their memory? But it appeareth manifestly, that all such Imaginations are vain, and dyabolicall devices. etc. Moreover Eusebius bishop of Pamphilia (writing to Constantia Augusta for answer to here request made unto him for the Image of Christ,) 
Eusebius Bysh. of Pamphil.  Denied that it could be possible, that the resplendizaunt, and most orient excellency of his Majesty, could be portrayed by any dead resemblance, or any trisling picture. Using this reason. If that his heavenly disciples (quoth he) were not able to behold him in the Mount, who f●lling flat upon the earth, confessed that they were not able to behold so great a sight●, how much less can the fashion of his flesh be resembled, or endured sithence he had put of mortality: and washing corruption clean away, had now translated the shape of a Servant, into the glorious Majesty of a Lord and God. etc. To pass over of set purpose the reasons of Nazianzen, Basile and Athanasius debated upon this matter, 
The reasons of Bysh. alleged in the counsel of Constantinople.  in the same counsel. For what neéd I city any more Testimonies of men, sithence the Lord himself doth witness the same out of heaven?  
The voice of our God crieth out in his word, 
Deut. 20.  Thou shalt not make to thyself any graven Image, nor the likeness of any thing. Contrary to this crieth out the Pope in the Trydentyne counsel, let us make ourselves graven Images: we will make us Imamages and Pictures: who shallbe obeyed? the pope? or the Lord? What hath the temple of God (saith Paul) to do with Idols? 
2. Cor. 6.  How shall the Temple of God stand (saith the Pope) without Images and Pictures? 
A figure called contraposition betwixt the decrees of God and the Popes.  The Pope's Parasites prate apace in their decrees: The honour that is done to the Image of Christ, is done to Christ himself. For the honour of the sign doth redound to the thing signified. But the voice of christ crieth out far otherwise, which doth teach, that the honour done unto the first pattern can never be employed better, then upon his lively members and lively Images. 
Math. 10.  Whatsoever you have done to the least of my brethren, you hove done it to me: He that receiveth you, receiveth me. john the Apostle doth give this lesson: 
1. john. 5.  My little children beware of Images? What doth the Pope with his Trydentyne hirelings decree out of his triple Crown? My sweét Babes retain Images with you: 
Out of the Decrees of the Trydentine counsel 9 Sesio.  and see that there be no saint in heaven, which may not have a Temple on the earth: nor let any place of the Church be seen void, without some Imagerye, whosoever shall either teach or think the contrary, let him be accursed. And by this means what make ye else of the Temple of God, but a den of Idols? The Lord crieth out by the mouth of his prophet jere. 
jere. 10.  Their Pictures are the doctrine of vanity: and Abacuc the Prophet, 
Abacu●. 3.  calleth Images the workmanship of lying. And you make carved Images and wooden Images books of the lay people. 
The wicked and preposterous judgements of the Papists in worshipping of Images.  On which side shall the faith of the christians bestow itself? shall they believe the Prophets of God? or the lying of the Papists? If we that be christians do live by faith, and if faith come by hearing, and hearing by the word of God, and not by Images: why are your Temples so open and common receptakles of dumb Stocks and Blocks? and so fast locked and shut up from the word of God to speak freely to every nation in their mother tongue? Nay rather why are the lively Images of the living God mangled and cut of? and why are his lively Temples consumed with fire and sword, for dead Images of dead souls?  
But to admit thus much, that Images and Pictures may happily serve to some use, else where, then in Churches, and besides the case of worshipping: Yet by what testimony of the Scriptures, do ye press common weals not only with the use of Images, but with a necessity also of having them in churches, and chapels? as though Christian Religion were not established upon a sure Rock and defesible enough, unless it must be underpropped with the Pope's pelting poppets: how is it then, that they which freely preach against this neédeles necessity, and fruitless fawning upon Images, (accordiding to the prescrypt Rule of God's word) yea so protest the same, as nevertheless offering not a finger so much, nor any kind of force in the mean time to the overthrow of those altars, and Images, but refer the matter wholly to the Magistrate: not respecting ought else, but that all Christians, should worship God only and alone: Shall these professors (say I) which teach the truth be accused? or they rather which against the direct word of God, enforce the people to manifest Idolatry? But of this briefly, and as it were lightly overrunue, whereof Haddon hath both gravely and abundantly discoursed before.  

Osor. pag. 178.  Behold yet how this slanderous mountain swelleth and increaseth. You have most wickedly condemned sorrowful contrision of the heart and good works of the godly: you have cut of all hope to live virtuously and Godly, by confirming a certain notable unpunished Licentiousness of living. etc. Where find you this Osorius? 
Osorius slander against Luther touching contrition and good works condemned, is confuted.  In the golden Legend (I suppose) or in the seven sleépers dream. If you have found any such thing in any their writings, that doth condemn Contrition, Godly tears, and works of good men: Set down the Author's name then, (good Sir) cite the words and place if you can: If you can not, what meaneth then, this your uncessant outrage of lying and slandering? But happily Osorius is not so much to be blamed for this as his Notary is, who raking together certain scraps out of other men's writings very ill favouredly, and more ill-favouredlyly depraving them: doth make a most ill-favoured and framshapen delivery of them to Osor. For by the matter itself it is apparent, that Osorius was never exercised in the books, whereat he barketh so much. This sentence I confess is in one of Luther's Articles● namely: The righteous man doth offend even in his best works. 
Articul. 31.  And hereupon Osorius concludeth his argument. Ergo: A righteous man doth not work any good work, but all that he doth, is wicked and mischievous. But where did this Portugal learn his logic? whereas the right order of concluding, after the Rules of Logic, should have been rather on this wise: The righteous man doth offend do he never so well. Ergo. The just man doth work well. For unless he did work good works, how could he offend in a good work? As if a man shall frame an argument on this wise. Osorius doth lie in all his Books: Hereof therefore can not be denied, but that he writeth Books: Or else how could he lie in his books, if he wrote no books at all?  
And yet neither did Luther in that Article affirm simply, that the righteous man doth sin in every good work? 
How this sentence that the Righteous man doth offend in every good work is to be taken. Gregory upon joh. 9 August. in his 3. book of confess. cap. 7. August. to Boniface. 3. book. ca 7.  But annexing thereunto an exception conditional, he doth qualify the sharpness of the proposition, expounding himself with the testimonies of Gregory and Augustine on this wise: If God proceed in his judgement (saith he) straightly, without all consideration of mercy. Meaning hereby, not that God should take good works from righteous men, but should despoil works of that perfection, which of itself were able to countervail the clear judgement of God: so that the perfection of our righteousness consist not now in doing well, but in acknoledgement of our own Imperfection, and humble confessing the same. For this do we hear Augustine speak, Virtue (saith he) wherewith man is now endued, is so far forth called perfect, as the true and humble acknowledgement of man's own imperfection, joined with an unfeigned confession of the same, doth make it to be accepted for perfect. Now what poison lurketh here I beseech you worshippfull Sir? Unless perhaps you think thus, that because God doth not command impossibilities, for this cause, they that be regenerated may in this life accomplish the law of God fully and absolutely: and that yourself be of the number of them which in this life abcomplish all righteousness thoroughly, If you think thus of yourself, what better answer shall I make you, 
The words of Constantine to Acesius.  than the same which Constantine the great did on a time nippingly to Acesius a Novatian (who denied that such as were fallen, could rise again by repentance.) Set up your Ladders (quoth he) and climb you up to heaven alone Acesius. Furthermore where you are wont to object in this place impossibility of performing the law: surely this doth not so much impair Luther's assertion, nor help your presumptuousness: sithence Augustine doth answer you sufficiently in Luther's behalf. 
Aug. in his 1. book de perfectione justitiae.  All the commandments of God (saith he) are then reputed to have been performed, when whatsoever is left undone, is pardoned. And in his book de perfectione justitiae debating this question whether the commandments of God were possible to be kept: he doth deny that they be possible to be kept: 
Aug. in his book of the perfection of righteousness.  But he affirmeth that neither in this life they be possible to be kept, nor to keep them, cometh of nature but of the heavenly grace. But hereof hath sufficiently been spoken already before, so that it shall not be needful to do the thing that is done already.  

Of the ancient ordinances of the Church. The ordinances of the primitive church taken away now by our Catholics.  It remaineth next now, that we enter into the discourse of the holy ceremonies, decrees and ordinances of the Church, because he complaineth for the suppressing of these also, wherein what just cause he hath to complain, shall hereby appear. If we consider duly and aright the ancient ordinances, and determinations of the primitive Church. Amongst which ancient ordinances of the Church. I suppose this was establshed: That no man should be abridged from freedom to marry, and from eating all kind of meats, fish, or flesh, as every man found himself best disposed. It was an ancient ordinance also, that aswell the lay people as priests without exception should communicate under both kinds, the bread and the wine. And that nothing should be red in the Churches besides the scriptures. Moreover that the Scriptures should be read openly to all persons generally in their mother tongue that every man might understand it. The ancient ordinances of the church, did never admit any more sacraments than two: nor widows under threéscore years old: nor vouchsafed any (that were but newly entered into the profession) to bear any rule in the congregation: nor any else, but such as were known both godly and praiseworthy, aswell for the soundness of their doctrine, as for the continual course of their lives: It was an especial proviso of the ancient discipline, that no one person should have any more Cures the● one: nor should receive out of any Church any greater contribution, then should seem sufficient for necessaries only, and not to maintain prodigality and lust: It was also an ancient custom amongst the elders, that the newly professed should be applied to reading of lessons, and singing only: And the Priests in the mean time should apply preaching of the word. Amongst other ancient ordinances, that Canon of the counsel of nice seemeth worthy to be placed here, which provided that the oversight of all other churches should be committed to three or four patriarchs equally, in such wise, as that no pre-eminence of superiority should be amongst them, but all to be equal in dignity. Add unto this, the general discipline of the church, which did not hang upon one man's sleéue only, but was exercised indifferently in all places, against all notorions offences without respect of persons.  
Now therefore where Osorius complaineth that the ordinances of the ancient and primitive Church are taken away, 
The complaint of abolishing the ancient ordinances of the Church appliable to none so much as to the Papists.  & abolished, herein he doth not amiss: So do many godly personages more beside Osorius complain very bitterly of the same. But in the mean space I do marvel much, what monstrous devise this bishop coineth against us, who neither liketh with the abolishing of the ancient customs of the primitive Church, nor can in any respect digest those men, which do endeavour and desire only to have a general reformation. For to say the truth, whereunto tendeth all the endeavour of those men, whom Osorius here wringeth upon so sharply, but that those ancient decrees and ordinances (wherewith the Church of Christ was endued at the first) might recover again their former dignity, from which they have been lamentably rejected? If they could bring this to pass, by any means, nothing could please them better. But if their hearty desires attain not wished Success, no men are more to be blamed for it Osorius than you yourselves: 
By what means the romanists have altered all things in the Church.  who under a deceivable and crafty vysor of antiquity, practise earnestly and busily always, that no Monument of ancient antiquity may remain: but have forged us a certain new face of an upstart Church, with certain strange and new-fangled Decrees, and decretals, which the true and ancient antiquity (if were alive again) would never acknowledge otherwise, then as misbegotten Bastards.  
But to proceed: this Rhetorical amplification waxeth more hot yet & in more choler? 
Osorius pag. 178.  Moreover neither contented (saith he) with the lamentable desolation of these things, ye have despoiled man of all freedom of will, and have bound fast with a certain fatal and unavoidable Necessity all the actoins and imaginations of men, be they good and godly, or be the perilous and pernicious, contrary to Nature, Reason, and the law of God. etc. Touching the freedom of man's will and that fatal necessity (as Osorius termeth it) because answer 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, having dispatched that part of the accusation now, wherein he hath discovered whatsoever hath been spoiled by the Lutherans: he bendeth his eloquence to declare, by the rest of his talk, what supply hath come in for that which hath been spoiled. And here our proper fine Orator, taking a through and circumspect view of all things I warrant you, can espy no one thing (of all that is reform) any thing praiseworthy, nor any thing in any respect answerable to the promises of these men: who promising to cure the wounds and blemishes of the Church, have brought it into far worse case, more putrefied, and fuller of corruption.  

Osor. pag. 180.  And why so? Because they do see that not only the professors, but the hearers also of this new Gospel are not only not made better, but defiled with many more heinous offences more provoked to troublesome divisions, to venerous lust: to thievery, and murder, and to all other horrible practises. This is a stolen devise and an old practise of a prating Rhetorician: that when thou seést thyself confounded with truth of matter, to flee forthwith to slandering, scolding and backbiting. But to answer you somewhat hereunto. What? do ye note all the professors of the word Osorius? or some particular persons? I think neither you will, nor justly can justify your saying against all: 
An answer in the behalf of the Lutherans lives against slandering.  no more can ye against many of them: for as much as ye know not thoroughly, the one half of our conversations. But if you think thus of some particular person, why do ye marvel so much at this? sithence the state and condition of man's life attained never yet so perfect a felicity, but that there was always just cause of complaint against the manners of many men, and the worst part commonly were more in number than the better. Yea in Paradise itself: since man and woman alone, being but two only could not live long together in that humane flesh, without sin, how much less is this to be wondered in a multitude? And yet in respect of those some persons (whom you note as it were with a coal) I know some also, and could note them by name, whose commendable conversation of life I would rather choose, than all the holiness of all your Portingalls whatsoever: unless you demean your selves more godly at home in Portugal, than some of you lately behaved yourselves here in England, whom notwithstanding I will not at this present openly diffame, nor speak of them all that I know: concealing their names of set purpose, to the end your noble Nation shall not be infamed for their lewdness by any report of mine. And therefore let all that be Catholic be heavenly and Angelic also for me. And in this sort also had it been as seémely for you (good Catholic Sir) not to have rushed so rudely with your unmannerly pen against them, whose manners be altogether as far from your knowledge, as their names be.  
As touching report, what hath been carried unto you, or what not, I do not so much esteem: which (as you know) carrieth lies for the more part, rather than truth. But admit that the report be true: mark yet I pray you, how injurious and slanderous you are both in respect of the persons against whom you do inveigh so much, 
It is one thing to judge of manners an other thing to judge of doctrine.  & in respect of the cause which you do defend. For whereas they do treat upon Religion and doctrine only, you apply all the action to life and manners, without all consideration of the difference betwixt these two. For whereas Religion is referred to God only: and manners respect man's state, and condition properly: hereby it cometh to pass, that in that one nothing ought to be permitted, except it be most sincere and pure: and in these other nothing at all can be found that is in any respect perfect. Now if the order and course of man's life be not in all points correspondent to that absolute, and exact rule of doctrine, which we profess: yet doth this neither countenance your error: nor prejudice the sincerity of the Religion that is taught out of the Gospel. Wherefore this was altogether besides the cushian Osorius, to range so lavishly against men, & to speak so little of the matter and substance of the question, which concerned not men's manners, but the points of doctrine properly. But peradventure this place served here to the Rhetorical common place of vice and virtue, taken out somewhere of some Orators book, which perhaps you would have clean forgotten, unless you had furbushed it a fresh at this present. Wherein notwithstanding I do neither disallow your diligence much, nor despise your Rhetorical flourishing, and beautifying of righteousness. For I know and confess that this integrity of life (which you commend so highly) appertaineth much to the dignifieng of the Church. But yet this great boast maketh but small roast, and serveth as little to this present cause.  
Which indeed is this: That a plain demonstration ought to have been made by the testimony of the Scriptures, not what is pure, or what is corrupt, in men's manners: but in the controversies of Religion what is true, and what is false. Now if you be not so well furnished with Scriptures, as to be able to debate thoroughly of the controversies of religion, 
Dogs in the palace of Rome.  and therefore would convert your pen to this Rhetorical kind of cavilling, and scolding: then should you have for seen this much, that this your hideous barking might at the least have resembled the barking of those dogs, that were trained up long sithence in the Capitol of Rome, not to bark at honest Citizens walking abroad in the day time, but to drive away thieves & gadders by night, and to discover them with their barking. But you so frame your accusation now, I know not how preposterously & overthwartly, as that ye seem more worthy to be noted for a Sycophant, them an accuser: as one who passing over those lazy Drones and wasps, which of all others chief aught to have been beaten away far from the Hives of the Church: ye rush only upon them altogether, whose worthy travails (if you were an honest man) you would think never to be able to requite with condign thankfulness. And yet in this your accusation against them, you do so enforce the whole bent of your invective and speech, as that no part thereof at all carrieth any show of truth, nor agreement in itself.  
First you do say, 
Osori. pag. 180.181.  That these men took upon them this enterprise of a great courage, arrogancy, and boldness, whereby they promised to reform the corrupt manners of the Church, according to her former ancient beauty: and to bring this to pass, they bound themselves by solemn oath. Which I have already declared to be most untrue: yea the whole world witnessing same, though I would hold my peace. Yea annex further, That many ordinances well established in the Church first, are taken away by them and abrogated. Which also hath been disproved to be no less frivolous & vain. Nay rather, if I should tell you, as it is indeed: you should have said rather. That many things have been brought into the Church by your Catholics, long sithence the time of the Apostles and ancient Fathers: so weak of themselves, so frivolous, and so absurd: as could by no means endure the glistering Beams of the Orient Gospel, 
The pope's blind Decrees can not away with the light of the Gospel.  but must needs immediately at the very sound of the Trumpet of truth, fall down of themselves to the ground, and vanish quite out of sight, yea without touch of breath as they say. And hereupon came it, that the See of that Beast was darkened: hereof came it, that the Den of momishe monks never founded by God, were rooted clean: up hereof came it, that their goods and possessions were dispersed abroad: their temples destroyed: their Images, Altars, Idols, Monuments of profane superstition shivered in pieces: Finally whatsoever was repugnant to Christ's Gospel, whatsoever appertained not to his glory, whatsoever hypocrisy had heretofore builded upon the Sands, and not upon the Rock Christ: came all to utter ruin. And there is no doubt, but that your mitred pride Osorius together with that intolerable arrogancy, and insolent hautynes of Romish Prelates, their Princely train: Lordly and ambitious Titles, and all that Luciferlyke pomp of abominable life, wherein they riot and revel in despite of Christ & his Gospel, shall come to the like overthrow, which doth even now by all likely conjectures threaten your utter subversion.  

The cavil of Osorius against the lives of Lutherans.  I come now to the other part of your cavil, which is in all respects as untrue and frivolous. Wherein you conclude after this sort: That since the Preaching of this Gospel, no Reformation of life hath ensued, nor that the conversation of their Auditory is any ioate at all bettered, but rather made much more worse than before: But how do you know this to be true, being so far distant from this end of the world? Report hath told you so: verily a fit messenger for Osorius his gravity. 
Osori. raiseth all his slanders of hearsay.  But do you so stoutly warrant all your slanders upon hearsay good Sir? and do ye think it enough for you to tread down the Gospel of Christ, with your grave and solemn voucher of hearsay only? what? can you so quickly hearken unto Report, & give no credit or ear to Christ's Gospel? Is it so indeed? hath fame so bewitched your eyes, that you can discern nothing but that, which is altogether removed? nothing but wickedness? lechery? murders, and thefts, tumults, and conspiracies? Finally nothing reform nor bettered with us since the embracing of this Gospel? 
The fruits of the Gospel being restored.  what say you to this? when the people be instructed to repose all their hope, and affiance of Salvation in Christ only: to seek and crave of this only patron and Mediator, a preservative for all maladies, rejecting all pelting drugs of men's traditions: to hold themselves assured in this only unpenetrable Rock: to lament & bewail all their sins before him: finally to make a sure covenant with themselves upon an undeceivable Faith, to have the fruition of all things appertaining to salvation & everlasting consolation in him & by him: when godly consciences entangled before with innumerable snares, do begin to be recomforted with that gladsome Trump of evangelical Grace: and to acknowledge & embrace the inestimable riches of God's glory in Christ jesus: whenas Kings having shaken from their shoulders that intolerable yoke of servile Popish bondage, do know how to preserve their own Seignories and right: and Subjects to yield due obedience to their Princes, and Magistrates: finally when as Idols, and Images being subverted, every person is taught to open his own cause unto the living Lord, in spirit and truth, and to lead his life according to the prescript rule of God's ordinance, and not after the Apish Decrees and decretals of the Pope? and to surcease here from many others of the same sort: which being in number infinite almost are you only & alone so bussardly blind, that can discern none of all these, & can account all these points of so necessary reformation to be altogether fruitless, and nothing worth?  
But their manners remain yet unreformed, or rather worse than they were, sith this Gospel was received. 
Doctrine ought not to be judged after the qualities of men's manners.  hearken a whiles you Portugal. Truly I may self have heard the jews obbraying us christians with the same faults, wherewith you do reproach us now touching disordered life. And it may be peradventure, that amongst the jews, some Phariseés may lead their lives some what more precisely, according to the outward integrity of the law, than many Christians do now a days: shall the Faith therefore (which the Christians do profess) be esteemed any jot less valuable and sound? I beseech you Sir, in what country live you, that can so earnestly reprove us for not keeping the discipline of our profession? What and if your Auditory (say you) be not only not made better. etc. First render an account of your own Auditory Osorius, then make inquisition of ours afterwards. But that we may with less difficulty answer the faults, whereof you condemn us, I would fain learn of you first, who those be that you note by the name of Auditory? If you mean the Lutherans or zwinglians: surely I know no Lutherans nor zwinglians here. For as much as we here in England do all profess to be the disciples not of Luther, nor of Zuinglius, ne yet of Caluine, but of Christ the Son of the living God only. But go to: because it hath pleased you to accuse us by the name of Sectaries thereby to tease men so much the more to hate us: 
Osorius malice against the Lutherans.  tell us I pray you first this one thing, whether those Lutherans and zwinglians be the men, with whom these heinous wickednesses murders and thefts be so rise unpunished? Truly I do confess this simply and truly, which also I do lament heartily, that there is a great number of people every where, not here in England alone, that be endued with no feéling of Religion at all, nor moved with any earnest motion of mind to any contemplation of heavenly things. But such do I neither recount Lutherans nor yet worthy to be reckoned amongst the number of true Christians.  

Many are untruly termed Lutherans that be no Lutherans.  Of this sort of people are some (the multitude whereof is infinite) who like Players upon a Stage (fashjoing themselves to the present times, & manners of Princes) turn, return, and overturn themselves after every blast of Religion, according to the time and place where they live: ready always to follow any kind of profession, now this, now that, wherein they may best maintain their countenances, dignities, and worship in good liking, and without peril, but as for these I vouchsafe neither the name of Lutherans, nor Catholics, but Newtralls, a rascal, & most abject people of all others. And this also yourself do confess plainly in this book, namely: that you know many in this our Realm constant, & unremovable Catholics, whom likewise you will not have to be numbered as the Auditory of this Gospel. To Pass over withal innumeral infidels, Atheists, Pagans, counterfeits, hypocrites, false brethren, false Gospelers, which under pretence of Religion, do nothing else but cast a mist before the eyes of the world, 
Mavy counterfeits lurk in the Church under presence of the Gospel.  and serve their own turns, to the great danger and hindrance of the godly. Now in this so huge a multitude of people, and so manifold variety of affections, what people be they against whom you do in so great clusters impute so great wickedness, lust, outrage, tumults, murders, conspiracies procured against Princes, and other more monstrous abominations, unspeakable, and intolerable?  
Even such be (say you) the Auditory of your Gospel. What do I hear? have we then any other Gospel in England then is with you in Portugal? is not one self same Gospel every where? are not Gods laws the same in all places? is Christ divided amongst us? or doth any Christian in the world admit any other Gospel than the Gospel of Christ? But you being a meéry conceited man meant happily to sport yourself, with that nyckname against such as have hearkened to Luther, Zuinglius, Bucer, Caluine and others their like as unto their Schoolmasters: Be it so, yet do I see no cause, why you should call their doctrine a new Gospel. But go to, let us see yet, how true your slander is, that you charge these men withal. I do confess that there be now very many, and heretofore have been many also, who with Luther and those others do agrain in the exposition of holy Scripture, 
The approved integrity of the-protestants.  whose doctrine you are not able to confound, though ye would, whose lives you can not justly charge with any infamous crime, no nor able to imitate them. Of the living at this day were not so convenient to speak: I will say somewhat of others that are gone.  
And of those chief, whom that furious swelling gulf of Mary lately swallowed up, which being in number many in so few years: Make Inquisition of all their lives, search out their manners, studies, exercises, functions, speeches and deeds whatsoever, sift them, peruse them, yea pry into them with that captious head & piercing eyes of yours as narrowly as ye can. And first in Cranmer Archb. of Canterbury: who after by that hearing this Gospel, began to savour of Christian profession, what wickedness was ever reported of him? 
The life of Cranmer Archb. of Cant.  with what outrage of lust was he inflamed? what murders, what seditious tumults, what secret conspiracies were ever seen or suspected so much to proceéd from him? unless ye account him blame worthy for this: That whea king Henry father of the same Mary upon great displeasure conceived, was for some secret causes determined to strike of her head, this Reverend Archb. did pacify the wrath of the father with mild & continual intercession, preserved the life of the daughter, who for life preserved, acquitted her patron with death.  
As concerning his Marriage if you reproachfully impute that to lust, 
The marriage of Crammer defended.  which Paul doth dignify with so honourable a Title, I do answer: that he was the husband of one wife, with whom he continued many years more chastened, 
The name of a Concubine more holy with the Papists then the name of a wife.  & holily then Osorius in that his stinking, sole, & single life, peradventure one month, though he flee never so often to his Catholic Confessions. And I see no cause why the name of a wife, shall not be accounted in each respect as holy, with the true professors of the Gospel, as that name of a Concubine with the Papists. To speak nothing else of this sort of people more unseemly, yet perhaps truly.  
With Cranmer lived Nicolas Ridley, Bishop of London, 
Nichol. Ridley Bishop of London.  coupled in one partaking of Religion, and one manner of martyrdom, who led such a life always unmarried, as in the which all his adversaries were not able to reprehend, not only any notorious crime, but also not so much as a blemish reprocheworthy, so far as I ever heard. Not much inferior to them both in all commendable worthiness, and dignity, crowned also with the same crown of martyrdom did shine that famous Prelate,  
Ferrar Bishop of S. n1g-nn's: what shall I speak of john Hooper Bishop of Worcester and Gloucester? 
Ferrar Bish. of Saint David's. john Hooper Bish. of Worcest. & Gloucester.  whose integrity of life, void of all cause of reprehension, unweryable travail in teaching, feéding, & visiting, might be not only a notable pattern to all Romish Prelates, though never so Catholic, but make them also ashamed in their own behalfs. To pass over a number of the like, Tailors, Saunders, Rogers, Philpottes, Barns, Ieromes, Garrettes, 
Famous men martyrred under Queen Mary.  whose virtues to rehearse and commend with condign praises, for their unblamable lives, neither the time serveth, nor is my simple skill able to express accordingly.  
What one man did this little Island at any time nourish up, or ever shall see more holy, and more chaste, than was Thomas Bilney (whom no posterity ought ever to forget) after that he began to hearken unto, 
Tho. Bilney  and apply his mind seriously to this doctrine, namely to the Gospel of Christ? saving that in all excellency of virtuous life john Bradford seemeth worthy to be joined with him, 
joh. Bradford.  who wholly and altogether did so dwell in the fear of the Lord, and in a certain inward earnest meditation of heavenly life, that living here on earth, he seemed to have been translated (as it were) into an heavenly soul, before he was violently taken from hence, so lean, spent and worn out with often abstinence, unmeasureale travail, and so spare a dyette, that he seemed an Anatomy, nothing but skin and bone. In earnest prayer so continually exercised, that before he was burnt, his kneés in handling seemed almost as hard as Camels hooves. Of all these, and many others like unto these (which I could set down unto you, gathered out of most faithful histories: Report could not certify you, but other things it could: It could report lies and untruths: And no marvel. If you ask the cause, I will tell you. For we are carried according to the wickedness of this our age into sundry affections, parts and factions: We do esteem of contreversies not with that reverence and simplicity of heart, as beseémeth us, & as we are taught by the prescript word of God, but through sinister & corrupt affections, conceive an evil opinion of them: And wrest and wring the truth itself, (whether it will or no) to colour and cleake Sects and divisions. And therefore as we are for the more part more greédely carried to hearken unto plausible matters, (such as concern our own commodity and preferment rather than the glory of the Son of God) so never wanteth store of notable tale-bearers, skilful purveyors for such itching ears, notorious sycophants even for the same purpose raised up by the just judgement of God.  
Hitherto have I spoken of such only as were famous for their learning, doctrine, dignity, judgement and ecclesiastical function. Besides these I could reckon up unto you, of the meaner sort of people, six hundred more or less, consumed to Ashes, in that five years persecution: 
The lives of those which were burnt in Queen Mary's reign.  upon whose bodies although ye Romanists did furiously rage's according to your savage, and brutish natures, yet shall you never be able to raze out the remembrance of them, from the posterity, so long as this world doth endure. And as for their virtuous lives, and commendable monuments of their godliness, left behind them, all the pack of your popish prelacy, priests, and parasites, will never be able to reach unto.  
Let me be so bold to annex somewhat of Luther himself, Reported even of him, who is so much the more to be believed, as he seemed to be wholly severed from partaking his doctrine. For after this manner Erasmus writing to Thomas Arch. of York in a certain Epistle concerning Luther, 
Erasmus testimony concerning Luther.  doth constantly affirm, that his life was irreprovable by all men's judgement: and addeth furthermore which he confesseth to be no small argument of his commendation: That he was of such integrity of manners, and common conversation of life, that his enemies could find nothing whereat they might cavil. And albeit the credit of this testimony seem but of small estimation with you, as appeareth by your writing: 
See Osorius in his 1. book. 69.  Yet whosoever is endued with sound judgement, shall easily perceive that in respect of their age and country wherein they were both borne, he was better acquainted with the whole life and cause of Luther than you were. I could also recite unto you the testimony of Fisher bishop of Rochester, touching the same Luther, out of an Epistle of his, written to Erasmus: who although was more outrageously bend against Luther's doctrine, then beseémed him, yet made he much more honest and commendable report of Luther, than you do. The words of Roffensis as I find them are these. Luther of whom you wrote unto me, is a man endued with singular dexterity of wit: and hath the scriptures at his finger's ends: For I have read over his writings very earnestly. And as willingly would I have some conference with the man, if I might with out any prejudice to my person: that I might debate many matters with him, which trouble me. etc. 
Roffensis of the doctrine of Luther.  Again in an other Epistle to Erasmus. I do hear say that Luther's Commentaries upon the Psalms and upon the Epistle to the Ephesians shall shortly come forth in print. I am maruey lously delighted with the man's wit, and his wonderful knowledge in the scriptures. Truly I could wish that he had qualified his speeches against the high bishop, and masters appertaining to the See Apostolic. etc. But go to, if this be your reason Osorius that the soundness of the doctrine, shallbe aportioned according to the lives of the teachers, I beseech you, forget a while that your choleric passion of your blind affection, & vouchsafe to answer uprightly: What fault find you in the lives of Phil. Melancthon, Mart, Bucer, Oecolampadius, Zuinglius, Peter Martyr and john Caluyne? For their lives were not led in, nor their conversations so closely cloistered, but that there be yet eye witnesses, & living Records, by whom this question may easily be decided betwixt us, whether I do Imagine or flatter more in praising, than you err more monstrously in slandering them.  
And where are now those horrible wickednesses? monstrous sacrileges? murders? lust? outrages and Treasons? 
Luther's doctrine not other than all other true Christians.  surely wheresoever they be, they are not in Luther, nor ever published by his doctrine, sithence his doctrine is none other manner of doctrine, then is of all true Christians: therefore let Osorius himself look out who these be, and what Auditory of what Gospel they be whom he accuseth guilty of such horrible crimes: whatsoever they be, surely they are neither Lutherans nor Gospelers. And forasmuch as there is none so holy a profession, but doth shroud oftentimes many such persons, as in deed are nothing less than they seem in outward countenance, Osorius doth argue scarce Clerkly like a doctor herein, that valueth the dignity of the doctrine, by the quality of the Auditory. Logicians call it Fallax consequentis. 
The Fallax of the consequent.   
For whereas Signs are not all of one nature, but some called accidents: some likely hoods, many perpetual and necessary, he learned Logicians therefore teach that an argument can not lightly be deduced from Signs, 
An Argument rightly deduced from Signs.  except it be from snch Signs only, which in their own nature appropried to the things itself, have always a perpetual and necessary cause of consequence, coupled with them. For Parents are not always to be adjudged wicked, though their children be unthrifty and go out of kind. Nor is the schoolmaster to be blamed always, if his scholars profit not in learning accordingly. Nero was instructed by a very godly Master in all godly and virtuous precepts of learning and life: yet what man was ever more wicked? The soundness of doctrine doth not always appear in the manners of the Scholars: 
Doctrine not to be applied to manners, but manners to doctrine.  And sometimes also the matter fareth quite contrary, as that under the veil of virtuous manners, may lurk perilous poison of most contagious doctrine. Doctrine therefore ought always to be measured by her own principles and grounds chief from whence it taketh her Root. Otherwise whereas all those are accounted Christians in name and profession, which are infected with semblable vices and corruptions: It should follow upon this rule of Logic, that Christian doctrine were in this respect worthy to be blamed, because many Christians, at this day, do abuse the name of Christians, to cloak and cover their wicked and abominable lusts.  
I have answered all the parts of Osorius invective reasonably well: Wherein he bringeth himself expostulating with the Lutherans by a figure called Apostrophe or a Rhethoricall sleight rather? but in such wise as that you may not so easily discern Osorius, as that old witch called Slander itself speaking in the words of Osorius.  
This quarrel therefore being now thoroughly canvased which seemed to pinch Haddós masters most: He removeth his camp, & bendeth his whole force now against his opposed enemy Haddon, whom he determineth to assail on every side. First, 
Osorius pag. 181. 182.  touching the most ancient profession of the Church, next concerning a comparison made betwixt both Churches, to see whether of them do resemble the Apostles Church nearest: In which part many things are discoursed of all parts: of the ordinances of both Churches, of manners and life, of preaching, of Masses, of the communion, of the variableness of opinions, of the Papane, of Images, of praying to Saints: of sacrifice and of Purgatory. For these be almost the chiefest furniture of this wiffeler.  

Of prescription, of Antiquity.  And first as touching Prescription of Antiquity, Osorius perpleding, demandeth of Haddon, in what wise he defendeth that his innovation or new gospel: If Haddon were present, this matter could not be destitute of a sufficient Advocate. And because Haddon can not now come, I will by your patience answer, not so artificially peradventure as himself could have done, yet as effectually in his behalf as shall satisfy the cause, though can not stop your jangling: which cause nevertheless remaineth unvanquishable, not so much by any my defence, as fortified thoroughly with her own strength and force of the truth. And that I may know first, what I ought to defend, & what you mean to oppugn, it behoveth us to conclude upon this point. For you do so entangle all your discourse with I know not what crooked & crabbed conveyance, and chopping of matters together, knitting and reknitting one thing upon an other, that ye neither agree with yourself, nor any man else can perfectly determine what your meaning is. You do accuse Haddon (I suppose) and our Preachers of Novelty. 
Osorius doth accuse the reformed Churches of novelty.  But we must then know wherein you define this Novelty to consist. In the life that we lead? or in the doctrine which we do profess? If you mean of our lives: but therein wicked may we be, new we can not be. For what is more ancient than vice? If the question be of doctrine only, why then do ye transpose the Disputation, which is only instituted upon doctrine, & rack the same to the lives, & manners of men? and then at last to command Haddon to deliver unto you some example of that ancient Virtue? As though if he could not do so, he should be forthwith condemned for an heretic? I know we live not Apostolic lives, no more than we work the miracles which the Apostles wrought: what then? what is this to the purpose.  
Haddon affirmeth (as he may justify it well enough) that our Church here in England doth not vary from the institution Apostolicque in any thing: 
The reformed Churches now a days do not vary from the Apostles institution in doctrine.  meaning doctrine, faith, and Religion. If this seem not to be true in your conceit, it behoved you then to oppugn that which he doth defend. For his defence concerneth the principles, and substantial points of Christian doctrine, wherein he saith that our Churches do vary nothing at all from the institution of the Apostles. You or the other part (overpassing the matters appertaining to doctrine,) do writhe and wrest the state of the whole question to moral virtues. And in your own conceit seem, that you have very notably bestirred yourself against Haddon, if you win this much of him that the Lutherans have not attained to that excellency of Apostolic integrity: And hereupon you spend and waste all the smoky powder of your miserable Rhetoric: wherein you both bewray the weakness of your cause to much, & the subtle state of your deep devise. For if it would have pleased you to deal frankly here, and not stick to discover the very grief of your mind, this life of ours (howsoever it be) was not the matter that made us heretics: 
Manner of life thought never so disorderous maketh not an heretic.  nor that made you and your Catholics to be so maliciously incensed against us. For how filthy soever we seem to you, and your fraternity, wollowing & weltering in all abhonimation, if besides this licentiousness of manners had been nought else, doubtless we should have found both your fatherhood, and the rest of your profession our good Masters enough, and not only our good Masters, but most forward fellows, and mates of the same vices and of all kind of abomination beside, yea and not fellows only, but our ancients and Captains therein. For what filthiness in all our lives, what pride, ambition, cruelty, savageness, robberies, disreipt, violence, arrogancy, lust, despising of Magistrates, was ever so monstrous in any of us, wherein you do not unmeasurably exceeded us? And therefore if dissolute manners, and unbridled course of licentious life, have made you so skittish, and forced you to boil in so beastly rancour against us: surely this trumpet ought so much the rather have been founded against your pope's of Rome, your Cardinals, & other your Copesmates of the same crew, by how much more grievous matter may be found in them to be quarreled at & reproved. But this is not the prick that makes you to kick, because we break Gods commandments by living wickedly, 
The cause that inflameth Osor. against the Lutherans is not the life, but the state of their doctrine.  but because we yield not to the Decrees of your traditions, because we do not humble ourselves to your Cannons and Laws: but chief above all others, because the light of the Gospel spreading her glorious beams abroad, and the whole world at the length having shaken of her wont drowsiness, even Cobblers and Tyukers begin to discern a Friar from a Fursebursh, a Monk from a Marmyan, and the Pope from a Puppet: because the ugly vysours and counterfeit hypocrisy of Frameshapen Religion is laid open to the view, because the errors of doctrine, blindness of judgements, and most false pretences of antiquity be openly discovered to the world, hereof come all these storms, hereof arise all those Tragical outcries and exclamations of Osorius against the poor Lutherans.  
Sith it is even so, and for as much as all this controversy betwixt us, consisteth not upon examples of good life, but upon the chief principles and foundation of Doctrine, and Religion: rejecting all unnecessary circumlocutions, come again to the matter Osorius, and stand fast upon the special point of the question: 
The foundation of the question is not of manners, but of the principles and grounds of Religion. The condition agreed upon concerneth the trial of antiquity.  The controversy at this present, concerneth matter of Doctrine, and Faith: which only matter must either convince us for Heretics, or arquite us for Catholics. And here writing against Haddon, you require us to clear ourselves from all suspicion of novelty. There is nothing more easy to be done: But sithence you provoke us to this challenge (my Lord,) become a man of your word then: and let not your discourse run at random, from the state of the question: And let us conclude (if it please you) upon this point: That whether of us can justify his part best, by testimony of Fathers, and Antiquity of time, the same to go away with the garland. But who shall be umpyer, you will say? if I vouch the scripture, you will forthwith cry out that it is to obscure: neither do I deny, but that in certain prophetical, and profound, and deéper mysteries it is indeed somewhat obscure: 
The papists exception against the obscureness of the scriptures.  but in matters of faith, & salvation, the holy ghost would not have it so obscure, but that every indifferent, and godly reader, might gather thereof matter sufficient, for the necessary instruction of faith, and ability to discern. And for mine own part, I will require none other witness or umpyer herein, than the Reader himself whatsoever he be, so that he will stand upright, and will lay aside all private affections, and all partialytye of forejudgement, and give sentence according to the very touchstone of the manifest Scriptures.  
But our Osorius and his companion Pighius will exclaim again, and say that none ought be judge in this cause but the Pope of Rome: neither will I forsake him, conditionally, so that he will faithfully, sincerely, & simply without fraud or guile, exclude private affection, nor will be addicted to one part, more than the other: & setting aside his authority awhiles, will promise to become an upright, & sound umpire of the cause together with scripture being judge. 
Of an unpier in Ecclesiastical causes.  For otherwise I think it not to stand with convenience of reason, that any man shall be in his own cause, both a pleader, a witness, and a judge: Neither do I think that any such one, will ever become in indifferent judge, nor will any discrete man admit any such person to be judge. And yet I stand not so much upon a judge herein. This one thing do I wish only, that with the objections of our adversaries, our answers may be heard with indifferency. And I assure you, if I could prevail with wishing, I would desire nothing more heartily, then that the renowned king of Portugal Sebastian a prince of excellent Majesty, 
A Request to the excellent king of Portugal.  (sith I suppose verily that the arbitrament, detremination, & judgement of this cause doth concern Christian Princes chief) would vouchsafe of his singular clemency according to the ancient Laws of Athens, to give ear indifferently to both cause, and to lend his princely ears but even a little while, not unto me, but to the cause itself, whereof I shall entreat. I would not doubt (his highness being judge,) but that I would easily justify, that all, whatsoever the Catholics do allege at this day for their antiquity, 
The Antiquity of the Romish Religion counterfeit.  are but bare brags: And that with us remaineth nothing wherein they may justly condemn us of Novelty. And in this behalf I can not wonder enough, what came into Osorius mind, to exact of us a warrant of our Novelty, seeing that of his own Antiquity he can yield us no manner of warrant at all.  

The false accusation of Novelty against the Lutherans.  But let us hearken a while to those notable reasons of our adversaries, wherewith they do defend their Antiquity: which being thoroughly confuted, we will presently proceed to the arguments, which they do object against our new masters of this new Gospel, as they term it. There is a principle in the civil Law: The laws (saith they) are favourable to the party in possession, in a title of prescription.  

The law of Prescription.  If prescription of fifty years do clean cut of all challenge, what shall be said then of them which affirm their continued possession in doctrine, a thousand years and more.  
By the same prescription of time (say they,) the priests of the old law did challenge unto themselves, a lawful right to sit in Moses' chair.  
Ergo, Man's law doth adjudge no man a wrongful dissensor, being able to prescribe fifty years possession.  
Answer: The priests of the old law do challenge a right to sit in Moses' chair, in respect of the continued prescription of time. I do confess this to be true in deed: And yet this prescription notwithstanding, the Lord did call the very same priests thieves, and murderers. Again touching their allegation of the wrongful disseisor by law, and prescription of time, I do answer. In the civil law this is true in deed: but not so in God's law. And yet there is also a rule in the civil law: A wrongful disseisor shall not ohtayne, though he prescribe never so long continuance of possession. Again: An ordinance begun wickedly at the first, is not said to be allowable for prescription of tyme. But as concerning God's law, there be many notable testimonies of most worthy personages, which disprove the same for an untruth. Namely amongst all others, the saying of Augustine chief: 
Distinct. 8. August.  The verity being discovered, custom must give place to truth: let no man prefer custom before reason, and truth: because reason and truth do always exclude custom. And Gregory: 
Gregory.  If you pretend custom (saith he) you must note what the Lord saith: I am the way, the truth, and the life: He doth not say, I am custom: doubtless every custom, though never so ancient, though never so general, must give place to the truth: Amongst whom also, hear what Cyprian doth say: 
Custom. Antiquity. Prescription. Cyprian. distinc. 8.  If Christ only must be hearkened unto (saith he) we may not regard what any other did think convenient to be done before our time, but what Christ hath done first, who is above all other. For we ought not to follow the custom of men, but the truth of God, for as much as the Lord spoke by the month of his Prophet Esay, and said: They worship me in vain, teaching the doctrines and traditions of men. Moreover: whereas themselves know this rule to be infallible, that no custom shall prescribe against the prince, 
No custom may prescribe against the king, much less any Custom may prescribe against god.  how much rather ought it be said: no time or custom shall prescribe against God? Otherwise what shall we say of Antichrist, which because he hath possessed his See more than an hundredth years: shall he therefore not be accounted for Antichrist for his title of prescription?  
Hitherto therefore, the reasons wherewith the Catholics do maintain their Antiquity, are declared. It remaineth now, that we purge ourselves of the crime of Novelty, falsely obbraydid against us by Osorius: 
A defence against the accusation of Novelty falsely charged upon the reformed Churches by Osorius.  especially, sith Osorius doth urge us so earnestly thereunto: wherein I would gladly confer with that indifferent, and upright reader, (whom erst I spoke of,) or with any other Catholic man, who hath any spark of sound and upright judgement: And I would inquire of him first his judgement upon this point of doctrine: whereas we believe and profess, that our nature even from our first creation, is so utterly lost, and forlorn, that in ourselves remaineth no help at all to rise again without Christ: again that Christ the son of God, taking our nature upon him, hath made so perfect satisfaction for our sins, that there remaineth nothing wherein: his deservings have not sufficiently enough satisfied for all general, 
Of the merits of Christ.  yea for the sins of the whole world: Moreover that these his merits are so by wonderful dispensation spread abroad with overflowing plenty upon all mankind, through the singular, and inestimable benefit and mercy of God, that a freé passage is made wide open for all miserable wretches, & penitent sinners, (being endued with faith) to have free access unto Christ: and so laid open, as that freely through faith, without all merits of ours, without all the works of the law they be pardoned and accepted: upon this point I say I would fain hear the opinion of the godly, and Catholic Reader, whether this Assertion have any manner of Novelty in it, which hath not proceeded from Christ himself, from Saint Paul, from the holy Ghost, and from the sacred word of God. I think no man will say so.  

Of true confidence.  What meaneth this? That where the same scripture doth teach us, to repose all our affiance not in works, but in Christ only, grounding ourselves in the mean space assuredly, upon the infallible promise of God, whereof we have no mistrust, but that he which promised freely, the same will perform most faithfully, not for any our sake but for his sons sake only, in whom we do believe: so that now there be no reason else of any our righteousness in the sight of God, then through faith only: Let the Godly and upright Reader judge here again with me, what Novelty, or Sacrilege is in this manner of Doctrine?  

Tertulian touching prescription against Heretics.  If according to the authority of Tertullian; that thing ought to be preferred that was first delivered, I will ask again of any indifferent Reader whether this custom were received in the Church first, namely: that we should acknowledge one only Advocate and Mediator of God and men, the man Christ jesus? Or whether we should seek unto many Advocates and Mediators for the ease of our miseries?  
Of Invocation, adoration and worshipping this is not a new but an ancient commandment: Thus shalt worship the Lord thy God and him only shalt thou serve: 
Exod. 20.  And again, thou shalt make to thyself no graven Image, nor the likeness of any thing etc. 
Of invocation, worshipping. etc.  And with what face then do you accuse them of innovation, who observe these things according to the prescript rule of the ancient commandment?  
God did institute in his Church two Sacraments, 
Of Sacraments.  as appeareth evidently, which he commanded us to observe very carefully and diligently. If we do not frequent these in that sincerity of Religion, as we ought to do: Let us be condemned. But if we do herein according to duty, and simplicity of true Religion: I pray you what novelty is in this our doing?  
If we measure the ancient Fathers and Authors of true doctrine by number of years: we say with justine: Paul is the Father of Fathers, 
Out of justine.  whose authority is of such credit, that if an Angel of heaven would bring any thing contrary to that which Paul hath taught, let him be holden accursed. 
Of the freedom of Marriage. Heb. 13. 1. Timo. 4.  But the same Paul gave free liberty to all persons in general to take wives, and did dignify the Marriage bed by this title, honourable. And called the forbidding of Marriage the doctrine of Devils: And there were amongst the Apostles, some, which did not only marry wives, but did lead them about with them also, according as was lawful for them to do: And how is this contrary to the ancient custom & examples of the Elders, 
The mother tongue in Churches.  If ministers (who are appointed to the ministry in Churches) marry wives for the necessary comfort of their livelihood? We read the scriptures to the unlettered people in their mother tongue: we do communicate with them also under both kinds, 
The Communion under both kinds.  both bread and wine. If the Apostles did not use the same: Let Osorious have the prize.  
I will further debate thus with this upright and friendly Reader, & desire him that he will vouchsafe to peruse all the parts of our doctrine, and view with his eyes every angle and corner of our Churches: 
Of Images.  Peradventure he seéth no portrayctes of Images, blazed abroad to be worshipped for pence: he beholdeth Bare walls, and judgeth them more like unto Barnes then unto Churches: Yet was the most Ancient Temple of Solomon even such an other Barn: yea such a Barn also was the Tabernacle of God more ancient than the other in the Law carnal: & may not we want the gaze of Images in the spiritual Law? 
Of right● and Ceremonies.  He seéth no tapers lighted at high noon, no palms, no Relics, no bells, no oil, no spittle, no consecrated fire, nor water: he seéth not the Sacramental bread lifted up aloft & worshipped: he seéth no market of pardons, no jubilees, no sacrificatory Masses, no shavelings nor beardless Priests: no differences of days, of months, years, garements, meats and colours, no stately and pompous supplications, and Processions, besides innumerable other Byshapes of frameshapen Ceremonies, all which whether aught to be tolerated in Christian Churches, I do not at this time discuss. Yet this I deal with, and inquire of my Reader, whether our Churches (which do lack all these trumperies) deserve rather to be condemned of novelty, or do more nearly resemble the lively and perfect pattern and countenance of the most true and most ancient Church?  
But Luther doth teach that freéwill hath no power at all: 
Of the power of free-will.  that whatsoever a man doth, is sin: that whatsoever good or evil we do, cometh of absolute and unavoidable necessity, etc. And what can be spoken so sincerely, but by sinister construing may be depraved? For how deépely doth not the deadly sting of Momus wound, if it may freely pierce without resistance? Luther doth embase the power of freéwill indeed, but in that man only that is not yet regenerate: but in things appertaining unto God, & wherein he weakeneth the effectual force of freéwill: he doth strengthen and establish it with the access of God's grace. Of the greatness of Sin, and distinction of necessity, hath been spoken so much already that it is neédelesse now to redouble the same again: All which (notwithstanding) the indifferent Reader shall find nothing to be spoken by him, that was not spoken before his time, and drawn from the very fountains, and most ancient springs of the Prophets and Apostles: as hath been declared before, both out of the prophet Esay, who recounteth all our righteousness no better worth, than a foul menstruous cloth, & out of Moses, Paul & the Prophets who have taught this doctrine to be most assured. That it is God that doth harden the hearts: that doth deliver over into reprobate minds: which hath created the wicked man the evil day: and that there is no evil in the City, that the Lord hath not wrought. etc. All which if a man should preach in these days in the same words, there is no doubt but Osorius would accuse him of heretical novelty.  

Of justifying faith.  Of the iustifing faith, Luther did discourse very abundantly and profoundly, and with all no less faythfuly and truly: Whose judgement we do all embrace gladly and joyfully: And render unto God most hearty thanks for this his inestimable benefit, finding nothing in this doctrine, that is not throughly approved most true, not only by the testimony of the Apostles, but by the general consent and agreement of the most ancient Prophets. Paul doth teach: that man is justified in the sight of God by faith without works: 
Rom. 3. Galat.  Luther doth teach that we are justified by faith only: 
Galat.  what difference is there here I pray you? Osorius ascribeth rewards to works, Paul doth openly take away all reward from works: Whose judgement is more true or more ancient? And what kind of new doctrine is there here now? If Luther (agreéing with Paul) excluding works, do establish faith only in the doctrine justification, and yet not so altogether excluding works, as that he would have no works practised, but so and in such wise, as they may not be said to justify: so that now godly and careful endeavour in faithful works should not be sequestered, but wicked confidence, and vain superstitious glorying upon merits utterly cut of rather. With which kind of doctrine if Osorius be offended, as with a certain new fangled Gospel: whether is it more reasonable, that the everlasting truth of GOD shall give place to Osorius persuasions? or that Osorius should revoke his error, according to the rule of the truth? In this therefore that Luther teacheth, that faith only doth justify in the sight of God, is no new doctrine, but the doctrine of Paul. But that the mind and meaning of Paul may the better be conceived, it might have been added out of S. james (the best Interpreter of Paul, as the which doth more fully express the meaning of Paul) what manner of men they be, whom only faith doth justify, not wicked obstinate Sinners: but humble and prostrate Sinners only, truly and unfeignedly repentant Sinners: For otherwise such as range outrageously, and wilfully in their Sins, nor are touched with any remorse of sorrowful mind for their wickedness committed, nor moved with any earnest desire to obtain forgiveness: unto such I say, Paul doth not bouchsafe to ascribe either Faith, or any righteousness at all: no more doth james defraud the others (which with repentance have an earnest desire of Salvation) of any part of justification. 
How faith only doth justify, and whom.  No more do even those, which though be moved with never so great a remorse of Conscience, obtain any mercy at God's hands by any other means possibly, then through only faith which is in Christ jesus our Lord. Whereby you may perceive sufficiently, that in the Doctrine of justification all works are excluded, and Faith only weareth the gareland. But that the meaning of the Apostle may appear more plainly (to be so bold to use school terms,) the predicatum, must needs agree with his subiectum on this wise: as where it is said, that faith only doth justify: this is true indeed: but whom? Not the proud, not the obstinate, stubborn, and outrageous sinners: but those sinners only, which (stricken down with an earnest acknowledgement of their sums, and entering into a serious meditation of amendment of life) do most humbly flee unto Christ through faith, even with all their hearts. Such that do on this wise, simply, and unfeignedly repent: (for Luther speaketh not a word of others) if a man do teach to be freely justified through faith only (agreéing herein with Paul, with james, and with Christ himself) doth this man seem in your eyes to teach a new Gospel? or rather a most true and most most ancient Gospel?  
It were a tedious piece of work to run over all the places of doctrine. Let this be the sum: (to speak briefly,) Martin Luther did publish many articles: 
Luther.  john 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 commentaries upon the old Testament, 
P. Martyr.  and the new: and discoursed notably upon the Sacrament. The same did before him Hulderick Zuinglius, john Oecolampadius. 
Hul. Zuinglius. Occolampadius.  Marine Bucer hath given us many answers, and Apologies: Amongst those may be placed the Apology of john jewel, 
john jewel.  no less famous and worthy: Of Antichrist now openly and in good time discovered, (besides many other things hath Gaulter Rodulph compiled a treatise. 
Gualther Rodolfe. Theodore Beza.  Of many other matters likewise many writers have treated largely: Finally, the professions, and confessions of many nations, peoples, provinces, Kingdoms, Cities, towns incorporate, proclaimed & published in writing, through all their several Churches, by general agreement, conspiring, and concluding all with one assent, in one undoughted truth. In all whose writings, monuments, and confessions, If you can show any thing new, never heard of before, or that is not answerable, and correspondent to the ancienty, and doctrine of the Apostles, I give you here free liberty to exclaim against those doctors of the new Gospel, as loud, and wide as ye can. But if hitherto yourself have found no such matter, nor ever shall be able to show any such, to what end rangeth this shameless & unbryveled impudence, in matter so manifestly false?  
You call it a new Gospel shamelessly enough, yielding no reason that moveth you to call it new: Wherein you have set before our eyes a very plain, and evident demonsiration of your foolish vanity. For if we should confess the truth indeed: to what purpose is all this brabble, contention, and dissension amongst us? but for this only matter, because we do endevonr to reclaim you that have forsaken the true & native simplicity of the true and ancient Gospel, roving at random after I can not tell what newfangled, strange, and imaginative devices of men's traditions: and are desirous to have you come home to the ancient antiquity of the true, simple, and pure evangelic verity again. If any man shall doubt hereof, and think this untrue that I speak: 
The Lutherans acquitted from all reprehension of novelty.  the apparent proof is at hand. Vouchsafe us once this one petition, that ye would be but willing to have the Christian doctrine to recover, and return to her ancient state, and first institution, even the same state wherein it flourished in those most ancient days of Christ, and his Apostles, weéding out by the roots all that pilfe, and baggage, that hath overgrown the Church since their departrue hence, and wherewith they nor any of them were ever acquainted: we will desire none other conditions, or covenants of unity, and atonement to be concluded upon betwixt us. Whereby the godly and indifferent reader may by this only argument conjecture, where those masters do lurk, whom Osorius doth accuse of novelty. Howbeit this nickname of new Gospelers, (wherewith the Catholics do obbrayd us) is no new reproach: For in like manner the Prophets in times past, th'apostles, yea Christ himself were called New fellows, because they taught new doctrine. 
An old quarrel of the Catholics touching novelty.  Tertullian, and Eusebius also do record that this nickname was usually frequented, even in the very swaddling clouts of the Church. But they did easily deliver themselves from that reproach of Novelty. Wherein albeit we have not attained so prosperous a success, as they did, yet have we yielded our endeavour in the same cause, as far forth as we trust the godly and indifferent reader will be satisfied, and pleased withal.  
I have spoken now of our Antiquity. It remaineth that you answer likewise Osorius as much as you may for your Antiquity. For it is against all reason, and injuriously handled to exact a special account of an others Antiquity, that can render no reason for your own. And therefore, whereas this religion of yours (which under visor of a true Church, you do falsely call by the name of a Catholic Church,) is overwhelmed with infinite precepts, laws, and doctrines of men, oppressed with innumerable decrees, decretals, extravagantes, Quintines, Sixtines, Ceremonies, Traditions, Rules, prescripts, Edicts, Cannons and Synodalles, Rites, vows and curses. Let us be certified therefore, how much antiquity is resiaunt in the whole rabble of these your inventions and devices.  

Of the supremacy & titles of the Pope.  And to begin at the very toppegallaunt of all your Religion that high Prelate the Pope himself: let us first take a view of all his Titles, by the which he is called, to wit: Universal Bishop, Prince of Priests, high and supreme head of the Church on earth: 
The titles of the Roman pope  Christ's Vicar general, the only Successor of Peter, the most holy Father: most Reverend Bishop: keeping joint Consistory together with God: the only Monarch of the visible Church, Bishop of Bishops.  
These Titles and Additions of names, I do not inquire whether were ever named, or heard of in the time of Christ, or of his Apostles: neither do I ask whether they were received into the Church, in the time of Gregory, six hundredth years after the Ascension of Christ: For no man will ever say so. This is it that I do ask, whether if the Apostles of Christ, or if Christ himself lived at this day, he could endure these blasphemies, whether he would not thunder out, the same words or greater than the same, wherewith he reproached the jews, and Phariseés long sithence: 
Math. 23.  Woe be unto you Pharisees, which love the chief and highest Seats in the Synagogues, & love to be saluted in the markets, and to be called of men Rabbi. etc. What shall I speak of the dignity of the Pope? 
The outrageous; dignity of the pope.  whereby your Parasites do make this Romish Bishop not only greater than all Bishops, and higher than all humane power, but better also then the general Counsels, and all the whole Churches beside: wherein you give him liberty to dispense with whatsoever, and howsoever he will: altogether as him listeth, yea though it be contrary to God's Commandments: to make Laws and Articles: to throw down unto hell: to open and shut fast heaven and Purgatory, to whom and from whom he will: to release at his pleasure promises and oaths of allegiance, wherewith Subjects are bound either to God, or to their Princes: and whereby you have coined him a joint Consistory together with God: by the which you authorise him to tread upon most mighty Emperors: to transpose Kingdoms and States: to make markets of Pardons: and to make new kinds of worshippings.  
It is manifest and plain that all these were devised by your Parasites, not derived from the Apostles: all which howsoever you cover and cloak with never so fair a vysour of feigned antiquity, yet the sacred History of the Evangelists, and the writings of the Apostles do determine the contrary: Christ himself submitting himself unto Caesar, did not deny to pay tribute: he rebuked his Apostles striving together about pre-eminence by the example of a child, he taught them to embase themselves in all humility: permitted unto them no liberty of beating Rule: Paul appealed to Caesar as to an higher power: Peter making himself equal with the Elders, called himself Fellow Elder not Prince of Priests. He was never called head of the Church, nor ever so taken: For proof whereof hear the testimony of Chrisostome an ancient witness: 
Chrisost. ad Romanos. homil. 23.  Let every soul submit itself to the higher power, yea though he be an Apostle, though he be an Evangelist, or Prophet or whatsoever he be: For this humility doth not subvert power. etc. I make no mention here, with what thundering words Gregory doth inveigh against them, 
Gregory.  which did practise to deprave this Ecclesiastical equability, with arrogant Titles, 
The supremacy was first granted by Phocas to Boniface.  and to blaze her with more beautiful feathers, than she was hatched withal: whom he vouchsafeth no better name, then very forerunners of Antichrist. Histories are full hereof, that those Titles of Pontifical pride were first granted to pope Boniface the 3. by Phocas a murderer. But the fullness of all power began to be plumed by) little and little in the times of his Successors, at the last in the time of Hildebrand it became thoroughly ripe. 
The fullness of power began in the time of Hildebrand Pope.  And yet the Greéke Churches stood always against it, nor would in any case allow thereof until the year of our Lord 1400. at what time Pope Eugenius 4. by fraud, and great sums of money did purchase this singular prerogative of superiority, from the States of the Church, and the peers of the Greéke Empire. To be brief: The profession which our Churches do generally acknowledge touching Christ, to be the only head of his Church: is most evidently confirmed by the most ancient, and approved testimonies of the Apostles. On the contrary part, this your head of your romish Church, though magnified with never so glorious titles, how truly it may maintain such singularity, I know not: Sure I am: you can not justify it by any Antiquity at all.  

Cardinals.  The same that I have spoken of the Papane, may be verified of the first creation, and election, of Cardinals: of whom was never so much as name heard of, 
The election of the Pope translated from the Emperor and the people of Rome unto the Cardinals.  in the age of th'apostles, or in Gregory's time, no, nor a thousand years after Christ. For in those former ages, from Gregory I. unto Pope john 29. the election of the Pope was always resiant with the Emperor, and the people of Rome. After which time the people being excluded from giving their voices, the election was (through the practise of Parasites) posted over to certain Cardinals: The Pope must be taught (say they,) and not heard.  

Of the Mass, and her appurtenances.  Even with like fraud, were the people persuaded, that the Mass was a very ancient thing, not begun of late, nor proceéding from any others, then from the Apostles themselves, more than xv. hundredth years ago. But Paul, many years after thascension of Christ, writing to the Corinthians, doth say: that he did deliver unto them, the same which he had received of the Lord: Wherein he spoke not a word of those stagelyke gambols, apish gestures, of transubstantiation: of one only kind to be delivered to the people: of any sacrifice for the quick, and the dead: of invocation of saints: or praying for the dead: All which together with that high feast of Corpus Christi, from whence they took their first footing, 
The use of Corpses in the Church  and who were the Authors thereof, Histories make mention plainly enough. The wearing of Copes at the time of Communion was first brought in by the bountiful liberality of Charles the great. The practise, and custom of private Masses began under his son Lodovick Pius: 
Private Masses.  At what time was a decree made in a council holden at Agathe, that the lay people should be admitted to receive the Sacrament three times of the year only. This custom was afterwards abridged from thrice, to once in a year, by a constitution made in the time of Clement 3. 
The Communion of the lay people abbridged from thrice to once in a year by Clement 3  who also described certain Rites to be observed in celebrating the Mass: whereas a little before, Pope Alexander the 3. had instituted the use of unleavened bread about the time of Frederick Barbarosa, and taken away the other part of the Communion from the lay people. 
Unleavened bread.  The pride and arrogancy of the Popes waxed then so outrageous, that at the last, they shamed not to commit horrible sacrilege in the whole use of the lords supper, 
One part of the Communion taken away from the lay people. Corpus Christi day  and turned it to the worshipping of an Idol: the true use thereof, being utterly abolished. But for the carrying abroad of this consecrated bread, was a special feast, and holiday granted by Pope Urban the 4. by the mediation of Thomas Aquinas, a little before Gregory the 7. As concerning the Cannon of the Mass, appeareth plainly, by the hot contention raised about Gregory's Cannon, and Ambrose his Cannon, that it was clouted up, and patched together with many other trinkets more of the like sort, by divers, and sundry Popes: and not instituted in the primitive Church, nor yet ordained by th'apostles: During the time of which contention, the common Churches were in a great perplexity, not resolved, whether of those two Cannons they might receive. Besides which Cannons, were divers other Cannons made for the use of the Mass, each contrary to other, botched up partly by Gratian, which afterwards were enlarged with new upstart, and more horrible blasphemies by Pope Gregory the 9 about the year of our Lord 1227. and after him, by Pope Boniface the 8. about the year of our Lord 1330. And this is evidently to be found in Histories every where.  
Touching Images, 
Of Image.  Idols, pictures, pilgrimages, worshipping of Saints, and praying for the dead, if antiquity be demanded, what it can say: I would desire you to answer me at a word (Osorius,) whether you think those Ages, and Churches to be more ancient, that never had the use of them? or else those, which have had them?  
Concerning the Celebrating of the Communion: If you can justify by any probable record, or testimony, that the flourishing age of the Apostles, 
Of transubstantion of Elevation of carrying abroad of the Sacrament.  or of the ancient Fathers, that ever any mention, or motion was made of the lifting the bread aloft, of transubstantiating it, of worshipping it, of hanging it up, of carrying it about, of sacrificing it for the sins of the people, of devouring it alone, or of any of all these toys, (which you have chopped into the Church at this day,) you shall win the victory. But if you can not: Surcease then at the length for very shame to urge Haddon so earnestly to defend his novelty, seeing yourself are not able to defend your own, by any manifest or probable authority.  
Again for marriage of Priests forbidden by public authority, 
Of marriage of priests and choice of meats.  Choice of meats, Uigilles, State holidays, and Imber days, over much babbling in your intercessions, and prayers, joined with a certain opinion of Religion, and obtaining forgiveness for the same: Be it generally spoken as before.  
I will not speak much of your Canons, Decrees, & decretals, 
Of the Pope's decrees and decretals.  by force whereof, you have erected to yourselves a plain Imperial, kingly, and poltique superiority in the Church: contrary to all Antiquity, and clean contrary to the nature of the Gospel. It is undoughted true, that the Son of God, was sent from above, not to establish any worldly, or secular principality, in this world: but a spiritual, and everlasting kingdom, which is united, and knit together, by the preaching and ministry of the word: not by any humane power, force of Arms, Imperial dignity, bodily policy. And as for your infinite rabble of Laws, innumerable decrees, and Cannos, partly Sinodals, partly Provincials: some prerogatives of the Pope, others peculiar of several bishops, wherewith Christian consciences are so miserably entangled: to what end tend they all at the last? or what do they emplye other? then under the title of the Church, to fortify you a kingdom, & Tyrannical hierarchy upon the earth? Which no power, nor potentate of this world may be able to countervail. Otherwise what do these words of your decretals import, 
Extravaga. de Maiorit. obed. cap. unam.  wherein you challenge unto Peter's chair, the authority of the temporal sword? If any man gainsay you herein, you do forthwith exclaim, that he doth not well understand, (to speak your own words:) that saying of the Lord. Put up thy sword into thy sheath. Again, where you force th'one sword under subjection of the other, so that the Temporal sword, must of necessity be subject to the spiritual sword. And at the last, measuring the proportion of your Authority, by ynchmeale as it were, how much and by how many degrees it surpasseth the Temporal authority: 
De mayor it. & obedientia. cap. Solitae.  you allege for proof these words. Whereas the earth is seven times greater than the Moon, and the Son eight times greater than the earth, it remaineth therefore, according to this proportion, that the Pope's superexcellency, must surmount in dignity, all kingly royalty, fifty times, sixty degrees. At the length, having on this manner enthronized your hierarchy, ye have forced the matter to this pass: That if any man will be so hardy, as once to mutter, against the Majesty of this triple dignity, you have Decrees, and Cannons, (far worse than Cannonshotte,) to hale the poor Heretic to the stake, and consume him to Ashes.  
I come now to the orders and armies of monks and Friars, 
Of Mouncks & Friars.  and that whole generation of Cowled Cravines: whose first foundation if you search for, we shall find that they are start up long sith the age of the Apostles, and that purer age of the primitive Church. If you desire to know to what end they were erected, the matter will declare itself manifestly, that these cankered Caterpillars were sent for a special plague only, to devour the Gospel of Christ, and to fill up the full measure of the mystery of iniquity: which is enough though I speak no more of them. Howbeit I deny not, but that in the times of Augustine, Jerome, and Basile, wanted not a great number of men, and women, who (either forced through cruelty of persecution, or loathing the looseness & licentious life of the common people) did abandon themselves into deserts and solitary places, choosing rather to live far from company with a few, then amids the turmoils and troubles of worldly affairs, to be carried from the quiet and tranquillity of their minds. But Monkery was then a sequestration & departing from the world, not a profession in the world: And even those monks were then in number but few, & none other but of the lay people: whom not Religion, not coats, not cowls, not colours, not rules, not vows did sequester from the company of the laity: nor were they sojourning then in the Cities, or Towns. But couched close upon tops of mountains, or in unhaunted woods and fens: nor lay snorting in sloth, or pampering the paunch upon other men's purses: but either lived moderately with their own revenues, or got their living with the sweat of their brows: Amongst whom was no foundation laid as yet of those three Vows, 
Three vows of Mounkerye.  with the other trinckettes appertaining to the same vows, namely: wool, flax, colour, cowl, leather belt, or girdle of knotted chord, shoes cut or whole, fish, eggs, pulse, hairy cloth, silence, night Orisons: The Seraphin had not yet overspread the world with his six Monckish wings: 
Six wings of Seraphin  whereof the first was all orderly obedience, the second evangelical poverty, the third immaculate virginity, the fourth most humble humility, the fift peacemaking Simplicity, the sixth Seraphical Charity: of whom though I dare not affirm, that they were not altogether void of those godly gifts, yet was not so Celestial, and Seraphical a profession of them flown from out the fiery Firmament into the earth as yet. And no marvel: for as much as these Seraphical fraternities of Cowled cloisterers, nor the roisting upstarts of Religious rout, 
Aemilius in his 5. book  had not yet cloyed the earth: namely: first the Carthusians, whose founder was Bruno, erected under Pope Vrban the 2. in the year .1084. Then the order of Cistersians, 
Carthusianes.  which start up within a while after in the year .1098. Amongst the which was bernard not the least ornament of that order: 
Castersianes.  out of whom sprang a fresh sprought of momish monks.  
After them followed the order of Templars or Almains which took their name of the Hospital of S. john in the year .1128. 
Templars  The Order of Premonstratenses were founded by Caliste 2. 
Premonstratenses.  in the year .1124. The order of Gilbertines in the year .1152. 
Gilbertines  by Eugenius the 3. The Order of Brother Preachers, who took their name and beginning from Dominicke a murderer and most cruel persecutor of the Valdenses, 
Dominicanes.  under Innocent 3. in the year .1216. Immediately after ensued the factions of franciscans in the year .1228. 
Franciscans  under Gregory the 9 
Eremites. Augustine's Carmelites.  To whom within a while after were added the orders of Eremytes, Austen Friars, & Reformed Carmelites whom the mount carmel did vomit out unto us. There followed also an other order of Austen Friars under Honorius the 4. in the year .1286. Neither did these monstrous vanities of new fangle Religions cease at men: but the Serpigo crawled further into women's consciences also, who being alured by the example of men, began after a little sitting abrood, to hatched up such cheékynes, & to flock together in coveyes & herds. Whereof some were called Sisters Clarites, 
Nuns of S. Clares order.  broached by Dominicke first. Some Brigittines surnamed of one Brigitte a Scythian borne, their covey peéped abroad at the first in the beginning of Urban the 5. his Popedom.  
In the Council of Laterane was a Decree published by Innocent the 3. with a special proviso for the abandoning of diversities of Religions, 
Out of the Council of Lateran. Innocent. 3.  that from thenceforth no Covent of cloistered company or cowled crew should be erected: in the year .1215. And yet in despite of the authority of this Decree, how many clusters of factious Friars, have been forged amongst your holy Fathers sith that tyme. 
Cap. 13. Minorites Augustine anes.  Besides the orders of Minorites, Austin's, Brigidines, Crossebearers and Scourgers, there is peépte abroad within these few years (good luck a God's name to the Pope and his puppets) the order of jesuits in the year .1540. 
Crossebeabeares. Whippers jesuits  promising I know not what by the title of their names: Sure I am they have hitherto accomplished nothing correspondent to so sacred a name: But it seemed good to the Lord jesus peradventure to fulfil so the Prophetical truth of his Gospel: Many shall come in my name. etc. What followeth, let themselves look to it.  
I have spoken of Mounckery: I have spoken also of some other orders, and ordinances of the Romish Church: for to rip up all were an infinite piece of work. It remaineth now: That Osorius say somewhat for himself likewise, and make some show of wares if he have any in all that his Romish Church, 
In the Romish Church are many things new altogether, nothing ancient savouring of thapostolic Antiquity.  wherein he liveth now (except a few Articles of the Creed only, wherein we can justify as ancient a prescription of possession as they can) that be not either new, strange, and lately upstart, or else altogether Poetical stagelicke and mockeries. Wherefore if we measure Antiquity by the age of Christ & his Apostles: & the nearest years next ensuing the same age: wherein also if Osorius will abide by it, that nothing ought to be allowed in the Church, that doth not savour of that primitive and Apostolic antiquity: then shall Osorius daughtlesse at this one blow chop of the Pope's head, triple Crown, Church and all: for as much as he shall never be able to vouch any thing either in the received Doctrine, Religion, Rites, or Ceremonies of his Church, that ever saw the age of the Apostles, or is in any respect correspondent to that first pattern and precedent of the primitive Simplicity. There is such a general Metamorphosis and alteration, yea all things are turned into so frameshapen a newfangleness: that it may seem they have not only forgoen the ancient ordinances of the primitive Church, but also to have utterly excluded themselves from all acquaintance with that same Church, with the Gospel, yea with Christ himself, of whom the Apostles gave testimony and preached.  

The carnal presence of Christ no where but in heaven.  The Apostles did not acknowledge that same one Christ any where, but in heaven: and him ascends into heaven they did so apprehend by Faith, that they would never seek him else where then in heaven, and so in heaven sitting in the flesh, as that they would no more know him after the flesh: as men not dreaming so much upon his carnal presence, nor over greédely affectioned to enjoy him after that fleshly manner, but were otherwise wholly settled, and unmovably fixed in mind in that spiritual presence of his Majesty. But to you sufficeth not to apprehend Christ by Faith sitting in heaven, and to worship in spirit, as the Apostles & blessed Martyrs did, 
The carnal presence of Christ one of the Popish doctrine.  unless after a fleshly and bodily manner, with your fingers, you handle, the real, corporal, substantial, identical presence of Christ, behold the the same with your eyes, and chop him up at a morsel. Which devise of yours doth argue, that you seem to be carried with a wondrous senseless opinion of error, as neither to acknowledge one & the self same Christ, whom the Apostles did: nor to worship him in heaven only: but to imagine to your selves two Christ's, of that one Christ: namely, one Saviour in heaven, and an other in earth, and him also to Sacrifice daily in your Mass.  

How the Papists dp do differ from the Apostles in the ministering of the communion.  In the Apostles time the Communion was ministered not once in a year only, nor at the Feast of Easter only, nor with Bread consecrated into the body of Christ, but in a thankful remembrance of the lords death (the bread and wine being equally delivered to the people) at all times whensoever any assembly of well disposed did meet together for that purpose.  
They never said nor sung any private Masses: 
Private Mass.  nor instituted any Sacrifices for the quick and the dead, being thoroughly satisfied with one sacrifice only: which being 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 own blood he entered in once, the everlasting redemption being accomplished. And again. For this did he once, when he offered up himself. And immediately after. We are sanctified by the only offering of the body of Christ jesus once offered for all. Moreover in an other place writing of one Christ only: 
1. Tim. ●.  One God (saith he) one Mediator of God, and men, the man Christ jesus. etc. But how shall there be but one only Christ, or one only Sacrifice of his body once offered, of whose body you do exact daily a new & fresh sacrifice to be made for the sins of the people? Or how can he be said to be but one, according to the proportion of a body, of whom you do imagine a presence according to the whole nature of his flesh, both absent in body in the heavens, and in the same body nevertheless, at one self instant, on the earth? Do ye not see how absurdly these your patcheries concur and agree with the natural meaning of the Scriptures? and how far they be from all reason? And what is this else, then to preach utterly an other Christ then whom the Apostles have taught? They acknowledge him to be heavenly, you make him earthly. Their doctrine doth raise us from the earth up 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 minds of Christians? but from above downward, out of heaven into the earth, withdrawing the senses from the Spirit, to the flesh: So that we must seek for Christ there, not where he is, but where you imagine him to be present. The Apostle Paul when he preacheth unto us the lively feature of this Christ (who taking upon him the shape of a Servant, suffered death in the same shape, once for our sins under Pontius Pilate, and afterwards accomplishing the mystery of our redemption rose again for our justification) doth teach us plainly, that he ascended into heaven, not leaving his body (wherein he suffered) behind him here on earth, but taking up the same body into heaven, was with the same received into glory: whom also he affirmeth, he knew no more now, according to his fleshly presence, that is to say, according to the capacity of his carnal senses. And that besides this Christ only, he knew none other Christ, nor this Christ otherwise, then according to the new creature only, namely: visible in spirit, with the eyes of faith, and not with fleshly eyes. Let us make now a comparison betwixt this Christ of our Gospel, with that your Christ of the Pope, in the same manner as you do fashion him, and make a gaze of him to the eyes, and ears of the people after the order of your Gospel: which seemeth to me to be after this manner: not as having taken upon him, the shape of a servant, but the form of bread, is in the same form of bread, and under the accidents of bread made of wheat, set out to the gaze of the people to be tooted upon, and is of Christians worshipped, and offered to God the Father, and this not once, but daily: not under Pontius Pilate, but under the Pope of Rome, not a Sacrifice only for the quick, but for the souls in Purgatory also, to the washing away of their sins: Which Sacrifice being ended, he is buried in deed, but buried or rather drowned in the paunch of a priest, from whence he neither riseth again, nor ascendeth afterwards, but descendeth rather: nor is ever looked for to come again from thence. And this is that same Christ, not the evangelical Christ, but the Papistical and poetical Christ: whom thought the Apostles or Evangelists never knew, yet must we be enforced (will we nill we) to honour and worship nevertheless as the very Saviour of the world forsooth. Whom may not suffice to lift up hearts and minds on high to him only, which dwelleth in heaven, unless we also lift up our fleshly eyes, to this visible Christ, and kneéle and crootche unto him with great reverence: yea although the eyes themselves do behold nothing but bread and wine, yet the eyes must lie, and all the senses must be deceived, 
The true doctrine of transubstantion iwented by the papists.  neither may in any wise be reputed other then very herityques: but in despite of eyes and senses all, we must of infallible persuasion of faith firmly believe, that it is now no more bread and wine that is seen: But the (bread and wine being thrust clean on't of doors) christ only, yea, whole Christ doth possess every part of that place, who though be not present in his own natural shape, nor in the same proportion of body which he took of the virgin Mary, yet in the self same nature, truth, substance, Identity notwithstanding, under other forms forsooth and yet not figuratively, but truly, most absolutely, perfectly and fully, must in the same whole body and the same natural blood be contained, felt, seen, and without all contradition worshipped.  
These be the mysteries of your divinity, as I suppose, by the which you have begotten unto the world a new Christ: 
Transubstantiation was never known to the Apostles.  I know not whom, altogether an other Christ, never borne of the virgin Mary doubtless, whom the Gospel never knew, nor the Apostles ever taught, nor the evangelists ever saw: I add also: whom never any of you hath seen hitherto yet, nor shall ever see hereafter. And yet these so wittelesse, so dotish, and monstrous devices of drowsy dreams (than which nothing can be spoken or imagined more false, and more monstrous) you shame not at all to vaunt to be most ancient and most true, as the Gabyonites of old time did their shoes. And for the same your Popish Christ made of bread, 
Many thou sands of Martyrs lost their lives for this Transubstantiation.  you stick not to adventure limm & life more earnestly, then for the true Glory of that Christ, whom we do most certainly know to be in heaven, where also we do worship him: And even this doth your horrible butchery of an infinite number of our Martyrs declare to be true by most plain and evident demonstration.  
With the blood of whom because your holy mother the church seemeth so beastly drunken long sithence, this one thing would I fain learn of you, 
The Church of the Pope a Murderer.  what special cause was it that enforced you, to utter such outrage in the shedding of so much blood of your natural brethren: was it because they defrauded Christ the Son of God (which was borne for our sakes, crucified, rose again, ascended up into heaven, sitting now a Lord in heaven) of one dramm so much of his due honour? nothing less: Was it because they abused or defiled the Gospel? I think not so: Was it because they broke the ancient ordinances and approved doctrine of the holy Apostles and Prophets in any one thing? or because they went beyond the bonds prescribed by the ancient fathers? none of all these: But the cause was, for that they refused to allow of that new-fangled and upstart Idol of the Popish Mass, 
The papist can tender no just cause of sp●llyng so much Christian blood.  and that lately sprung up Breadworshippe, contrary to the doctrine of the Apostles, yea contrary to Christ himself: and because they would not in this behalf be as furiously frantic as the Papists themselves.  
In the mean time, we speak not this, as though we were of opinion, that Sacraments should be defrauded of their dew honour. 
It is one thing to reverence the Sacraments & an other thing to turn Christ into a Sacrament.  For it is one thing to reverence the Sacraments accordingly, and an other thing to convert the Sacrament of Christ, into Christ himself: and to worship earthly Signs, for the heavenly Christ: in the one whereof is a kind of Religion, in the other manifest Idolatry. To the which wanteth nothing now, but that they chant lustily together with jeroboam: These be thy Gods O Israel. But we shall be urged perhaps with the words of Christ in the Gospel. 
The words of Christ.  This is my body etc. 
This is my body.  As though in the words of Christ (which be Spirit and life) it be so rare & unaccustomed phrase of speaking, to use Tropes and figures now and then, seeing there is no kind of doctrine that more usually delighteth in figures, 
Christ's words bespirit and life.  Tropes, parables, Similitudes, metaphors, allegories & mysteries, them the mystical speech of the sacred scripture: especially when mention is made of Christ himself, or when christ himself would vouchsafe to express his great and inestimable benefits towards us, and the everlasting efficacy of his death and passion: I know not how it had rather, under certain shadows, and mystical resemblances, as under Allegorical clouds (to speak as Jerome doth) signify the same more modestly, rather than to proclaim it openly in words.  
By means whereof we ought many times to consider, That in the Prophetical Scriptures, Christ our Lord & Saviour is called by sundry and several names, according to the divers & several operation, and effectual power and working of his Divine Majesty and pleasure towards us. For in that he doth enlighten the darkness of our minds, he is called the light of the world: 
Christ is called by sundry names in the Scriptures.  In respect of his wonderful might and power, surmounting all power whatsoever, he is called the Lion of the Tribe of juda: In respect that he guideth us, he is called the way: In respect that he leadeth in, he is called the door: In respect that we are none otherwise engrafted then in him, he is called the Vine, and we the Branches. And so according to the nature of his Innocency, and our deliverance, he is called the Lamb of God: in respect that he loveth his Church, with more than an husbandly love, doth cherish it, endow it, cloth it & beutyfy it, he is called an husband, he is called also the Rock: sometime a grain of Corn dead in the earth, many times a Serpent set up upon a Cross: sometimes a wellspring gushing out into life everlasting. And so in divers and several respects, he is called by divers & several names. In like manner because he feédeth and defendeth us, he is called A good Shepherd, and because he feédeth us with none other thing than with the death of his own body, & shedding of his blood: He is also called our meat, our bread, and our drink. 
Christ is called bread in the Gospel.  Moreover because this bread and this drink is of the Lords own mouth commanded to be received, to renew the remembrance of him: for this cause those elements do put on the nature of a Sacrament, 
By what similitude the Sacrament of bread and wine, is called the body and blood of Christ.  and so under this very cover and mystery of a Sacrament are called his own body and blood.  
Which lest I shall seem to justify of mine own proper knowledge. Let us hear the testimony and agreeable consent of Augustine. Who reasoning of Sacraments, and of the likeness of things whereof they be Sacraments, doth utterly deny the Sacraments can be in any respect Sacraments at all, unless they have a likeness of some things: and for that cause in respect of the likeness of the things themselves, he affirmeth that they are many times called by the name of the things themselves: 
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 likeness of the body of the Lord.  
No likeness is the thing itself, whereof it is the likeness.  
Ergo, The Sacrament of the Eucharist is not the body of Christ.  
But if Osorius be of opinion that Christ's words ought to be taken simply according to the bare letter of the flesh, 
August. upon the psalm. 89.  let him hearken again to the same Augustine. This is a Mystery (saith he) that I tell you, which if it be understood spiritually, will quicken and give life. And the same Augustine in an other place, opening plainly the figure of the same words, 
August. against Adimant 13.  doth witness directly on this wise: The lord doughted not to say. This is my body, when he gave the sign of his body. I could vouch many other grave and ancient Testimonies, witnessing the same, namely: Tertullian, Origene, Jerome, Chrisostome, Theodorete, Gelasius and others. But of this matter I do not mean to make any curious discourse as now: There shallbe hereafter more fit place for the same, more at large by God's grace. In the mean space for my learning, I would fain learn one Question of Osorius, who albeit hath not been over much studied in Augustine, yet hath at the least been busied amongst the Rhetoricians. Let us therefore consider the matter by the circumstances of Rhetoric. 
The circumstances about the Supper of the Lord are to be considered.  And to grant this much first, that Christ is omnipotent which according to the power of his Divine omnipotency can, and is able to do all things in heaven and in earth: what matter should move him now both to take away his own body from hence (which) was but one only body) from us? & yet withal should leave the self same body behind him with us? which though could not be done according to the nature of humanity: yet to grant that it might be done miraculously: what profit then or what necessity was there to work a miracle herein? You will say, because the spouse the Church could not lack the presence of her own husband Christ. And wherefore I pray you? For this is the thing wherein I desire to be taught of you chief Osorius, sithence it is not credible that miracles (which are wrought against nature) should be wrought rashly without some singular or especial consideration: I am now therefore desirous to know, what cause you will allege. To feed us with his body, you will say. What? to feed our bellies? or our souls? Surely our souls he hath fed already sufficiently enough long sithence in that very day, wherein he washed away the Sins of the whole world, and pacified all things both in heaven and in earth once for all. What, to feed our bellies then? But he doth abundantly feed us, with other food daily: Moreover neither can Augustine nor yet the Scripture itself digest this, 
August. upon the words of the Lord in Lake Ser. 33.  that man shallbe fed with man's flesh, and drink man's blood. Do not prepare your teeth (saith he) but your heart. And again in an other place as many times else also, inviting us to a spiritual eating of Christ: 
August. in joh. tractar. 25.26.  Why dost thou make ready thy teeth and thy belly (saith he) believe, and thou hast eaten. Again, to believe in him (saith he) is to eat that lively bread. Moreover annex hereunto, That whenas Christ hath accomplished all the parts and duties of his holy office, which needed the use of his flesh, to perform the work of our redemption: In the which flesh he satisfied all the parts of the law, pacified the wrath of his Father: overcame Sin and death: and the Devil himself being the author of death hath trodden under foot for ever & ever. In which flesh he rose again, and ascended into heaven, like a most unchangeable Conqueror: From whence he doth even now also miraculously nourish, preserve and comfort his Church here on earth, through the unspeakable power of his excellent omnipotency, so that now to the full accomplishment of our Salvation seemeth no one thing at all to remain unperformed, but that only last day of judgement. These matters therefore being undoughted true: what thing may that be now Osorius: wherein his fleshly presence may seem in any respect necessary from hence forth? 
The absence of the body of Christ more profitable for usthen his presence.  and not rather his absence in the flesh more commodious for us? namely, sith himself hath spoken in the Gospel. It behoveth you that I go, for if I go not, the comforter can not come: If the corporal presence of Christ seem in your conceits so necessary, and so effectual unto Salvation: Then bethink this with yourself, 
An Argument in respect of the profit thereof.  how long the Apostles should have needed the use of his bodily presence: how weak they were: how gross their understanding was, notwithstanding their daily: familiarity and acquaintance with God and man: notwithstanding so may miracles seen with their eyes, notwithstanding so many apparent demonstrations, notwithstanding their daily teaching proceeding from that heavenly voice: yet lo when he should ascend into heaven, doth he not cast their incredulity in their tooth? And what was the cause hereof else, but because the effectual power and mighty force of the comforter, could not enlighten their hearts, unless the fleshly presence of Christ had been first taken away from them. And do you not yet cease so drowsily to dream upon Christ's flesh? and even for that cause have you made such an horrible slaughter of so many thousand souls, continuing still in that savage and unappeasable unmercifulness? And yet after this so great and cruel a bootchery, may ye not endure to have that your notable Prelate called by the name of Antichrist? indeed is this your ancient Religion, my Lord? to speak nothing in the mean space of that, whereunto the Rhetoricians are wont to flee, when they assail their adversaries most greéuously by an Impossibility of proof: as this, that it is not possible for you to prove that your fleshly Assertion of the Sacrament by any reason, or by any devise or imagination. 
Antichrist.  For how can you possibly bring to pass, that two contradictories may be verified of one self same body, 
An argument from impossibility.  at one self instant? so that the same self body of Christ (seeing you will have it one self body) may be at one self same time, in one, and in diverse places, at one instant of time, both glorified, & not glorified? 
Contradictiories can not be together, not so much as by miracle.  visible, and not visible? corruptible, & incorruptible, which is not only wonderfully absurd to be spoken, but as impossible to be done: and which also will admit no miracle at all, namely that the thing that is true by nature, should be false by miracle, and be conceived both true & false at one instant of tyme. But because we determined not to prosecute Disputation, hereof in this place, but to treat only of the antiquity of doctrine, I return again to your Church, which you garnish with a very gorgeous, but in indeed counterfeit and false title of Antiquity: wherein you deal also as subtly and craftily: Not much unlike to harlots, who (when they will be atcompted for honest) do as much as they may frame themselves to the resemblance of virtuous matrons, from whose conversation and manners they do vary notwithstanding altogether. 
A great diversity betwixt the ancient Church of Rome, and this upstart Church.  Even so fareth it with your Church: I speak of that shape and countenance of the Church that now is, not that which was long ago. For as I may not deny that the Church of Rome in that pure and primer age deserved wonderful yea the principal commendation of all others, not only in respect of the number of Martyrs that suffered there, but also in respect of her unstained sincerity and Faith: even so (comparing the Church that now is, with the Church that then was) The example is so far of from any lively resemblance of the first pattern, that it seemeth quite transformed, and (I can not tell how) misshapen into a certain changeling Else, without any maver of likely applyablenesse to the feature or countenance of that first and ancient simplicity and sincerity.  
For such was the life of Christians in that purer age, 
The lines and conversation of the ancient Fathers of the primitive Church.  that they would not swerver one title so much from their profession: Moreover such was their profession, that it would not range an hearebredth from the prescript rule of the Institutions Apostolic. And such was the rage of persecution then, as would now supper them to be Idly sluggish, or to geave themselves to unlusty laziness. As for delights, and pleasures, to rake riches together, to build palaces, to seek the exalting of themselves by honourable titles, and dignities, they had never one minute of spare time to bestow their wits upon. Their daily exercise than was a continual wresting against the world, and the Devil. They spent all their time in labours, and perils: their whole life was a painful turmoil: all their power was nought else but prayer. Their fortress was grounded upon Christ: Yea for Christ only was their whole warfare. Neither were those valiant soldiers destitute in the mean time of a singular Chefetayne: Christ himself was the chief general of this Army: who did either mitigate the horror, and cruelty of their agonies, by his omnipotent power: or with some comfortable restorative, qualify their greéues: so ordering, and attempering the proceédyngs, and alterations of his Church, that he would neither suffer the veins, and sinews of the same to gather any infection, by overflowing plenty of ytching delights of this flattering world: nor to be discouraged or vanquished with any immoderate assaults, or excessive storms of adverse fortune: and at the last would conduct them to a joyful 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 ancient Church: So that neither tickling enticements of the world, could defile the life of the godly, nor any contagious error infect their doctrine. For the very same ordinances, and rules of doctrine, which th'apostles received of Christ and the holy ghost, the same also which came from the Apostles unto the Church, were retained with unremovable constancy. So also was nothing at all, mingled, or chopped in for use, or worship, unless being delivered from Christ, or his Apostles, had the roots thereof unseparably planted in the known authority of the sacred word. Inuielable as yet was that sacred rule of this commandment. See that you add nothing, nor diminish any thing. 
Deut. 12.  And that other also of Saint Paul: Whosoever shall teach you any other Gospel, let him be holden accursed: 
Gala. 1.  And this also: They do worship me in vain, teaching the doctrine, and traditions of men. etc. 
Math. 7.  Those superfluous swarms of superstitious traditions of men were not yet grown in ure: men were not yet overcloyed with the cumbersume clusters of crabbed constitutions. For it seemed good to the holy ghost, not to burdeine the Gentiles with the ordinances prescribed in the old law. That unmeasurable heap of ragged Rites, were not yet raked together, nor hard of in the Church: Nor was there any need of naked ceremonies, where sufficed to every person to serve and worship God in spirit and truth. Nether was any thing worshipped then, but his Deity alone.  

In process of time the manners and ordinance of Christians were changed.  Afterwards indeed, the age of the Apostles being run over, and the number of Christian's increasing: certain ordinances were instituted by the Fathers, and Elders, which did appertain to the well ordering, and government of outward discipline. Yet even in these was such a moderation, & consonauncy observed, as should neither extinguish the glory of the Gospel, nor entangle consciences with cumbersome charge: but serve only for preservation of necessary orders: For due observation of the which, was granted to the Church, a certain authority and power, to dispose and determine (according to the nature of places, and necessity of times) such things as might seem most agreéable, 
The middle age of the Church.  and covenable for their assemblies. But this authority, (hedged in as it were, within her certain limits, and bounds,) as was but humane, so forced it not such a necessity of observance, as did those other commanded immediately from God. For like consideration may not be taken of humane precepts, commanded by men only, as must be had of thordinances of God. Hereof cometh it, that the breach or not performance of that one, being done without arrogant contempt, or reproachful disdain, is not punishable as mortal & deadly sin. In like manner, the godly ministers of the Church were not without their due honour, 
How sure forth human authority doth bind.  and authority, yet such it was, as exceéded not the appointed limits, and measure. For as then function ecclesiastical was a Ministry, and service, not a Mastery, or Lordship: 
Ecclesiastical function consisteth in two things chief.  which consisteth in two things chief: In preaching the word, and ministering the Sacraments: and in directing outward discipline, and ordering manners, and misdemeanours. In which kind of ministry, although commandment be given to yield due obedience unto the pastors, 
How far ecclesiastical power doth extend itself.  yea though we hear these words spoken of Ministers: He that heareth you, heareth me: Yet tend they not to this end, that they may after their own wits, and pleasures, make new innovations, frame new fashions of doctrine, and coin new Sacraments, thrust in new worshippings, and new Gods, or thereby to erect a kingdom in the Church. But their whole power and authority is restrained to the prescript rule of the Gospel: not to dispense, and dispose things after their own lust: but to be the dispensors, and disposers of the mysteries of God. Whereupon in matters appertaining to God's Law, 
In matters appertaining unto God, due obedience ought to be given to the Pastors and Ministers.  conscience is bound to yield due obedience to the pastors according to this saying He that refuseth you, refuseth me.  
In other things that concern the Traditions of men, or that have no assurance of their creation by any principle of doctrine: herein aught special regard to be had. First to what end they are commanded: then also by what authority they are brought into the Church. For the ordinances which are thrust in, 
How far forth obedience ought to be given or not given to Pastors of the church in matters of men's constitution.  under such manner, and condition as may enfeéble true confidence in the Mediator, as may despoil consciences of their freedom, and overthrow the majesty of god's grace, or are linked together with a vain opinion of righteousness, of worshipping, of remission of sins, of merits, of Salvation, or of unavoidable necessity: Such, I say, ought without all respect to be havished, and abandoned, as pestilent batches from the communion, and congregation of the Church. Consideration also must be had of the difference betwixt these things, which the Church doth charge men's consciences withal by man's authority only, and the things which are established, and proclaimed by the express word, and commandment of God. For although the Church may of duty require a certain subivection to the ecclesiastical ministers, as that we ought to obey the ordinances, that are instituted for preservation of civil society, and covenable decency: Yet must the ministers be well advised, least under pretence, 
What ministers ought to consider in making new ordinances.  and colour of ecclesiastical authority, they either command the things that are not expedient, or oppress the simple people with unmeasurable Burdeines, or think with themselves, that the Church is tied of neccessity, to any Laws established by men.  
Even so, and the same that hath been spoken of men's Constitutions, may in effect be applied to judical Courts, & judgements. For although authority be committed to the Church to judge, 
Of judicial power of Churches.  and determine of doctrines, and outward misdemeanours: & although the resolution of doubtful controversies, the discovery and opening of matters obscure, the declaring, and debating of matters confuse, the reformation, and amendment of matters amiss, be left over to the Censure, and judgement of the Church many times: Yet is not this ordinary authority so arbitrary, and absolute: but is also fast tied to the direct rule of the word. So that in matters of controversy, this Authority came conclude, & command nothing, but that which the word of the Gospel must make warrantable. Neither hath this authority any such prerogative to make any alteration of God's Scriptures, or to forge false, and untrue interpretations, which may avail to establish an authority of men, or of orders: or to make any new articles of faith: or to bring in strange Invocations, which are directly repugnant to the manifest authority of the Scriptures. And therefore we credit the Church as a Mistress and a teacher, foreshowing the truth: yet after an other manner altogether, then as we be bound to obey the word of the Gospel, preached in the Church, by the mouth of God's faithful ministers: which authority, when they put in execution according to the authority of God's word, we do believe them: yet so nevertheless believe them, as that our credit is not grounded now upon the testimony of the Church, nor upon men, but upon the word of God: namely because their judgement is agreeable, and consonant with the rule of the sacred scriptures, and with a free confession of the Godly, judging directly, according to the voice and word of God.  
The Church therefore hath authority, in deciding controversies of doctrine? Yet so, that itself must be overruled by the authority of the word: Otherwise the Church hath neither authority, nor judgement, contrary to the consonancy of the Scriptures. In like manner in discipline, and reformation of manners, the Church may determine, and judge: 
The difference betwixt Ecclesiastical & temporal judgements.  But here also consideration must be had of the difference: For the censures ecclesiastical are of one kind: but judgements temporal, of an other kind. For in forensical, and temporal causes, when judgementés are given, although they receive their authority from the word of God, yet are they in force, in respect of the authority of the Prince, and the Magistrate. And therefore they minister correction, with punishment corporal, according to the quality of the trespass. But the judgements of the Church are far unlike: For in those manner of offences which appertain to the ecclesiastical consistory, the Church hath her proper judgements, and peculiar punishments. Wherewith it doth not afflict, or crucify men's bodies notwithstanding, nor pursue unto death: but cutteth of from the congregation only, and common society of men, such as do wilfully, and stubbornly set themselves against the Ministry: and such as do harden themselves, and obstinately persever in wickedness, against order, and conscience, and continue in errors, and other notorious crimes, contrary to the prescript rule of sound doctrine: Against such the Church thundereth out endless excommunications, denoficing the horrible curse of God's everlasting wrath, and unappeasable displeasure, except they repent. And these punishments of the primitive Church (in old time called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as were never ministered, but upon grievous, and urgent causes: so was there no hope of release from the same, unless plain demonstration were made (by open, and public confession) of true and unfeigned repentance. Which kind of censure, the ancient Fathers divided into three degrees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Excommunication. 
Ecclesiastical discipline in the primitive Church.  Whereby all manner of offenders, aswell spiritual, as temporal, were, as it were cut of from all society, and partaking of the Church, and Sacraments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Deprivation: Whereby such as were but newly professed, were removed from their function. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sequestration. Whereby all offenders whatsoever, were excluded from the Sacraments, some from partaking of all the Sacraments, and some from the Communion only: whom the Grecians do note by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Removing from the Communion table only.  
And this was the very order and government of the primitive and Apostolic Church, wherein flourished not only that sincerity of doctrine (whereof I spoke before) but also Ecclesiastical discipline touching distrybution of dignities, placing of elders, ordering of times, reading of lessons, frequenting of exercises, Inquisition of life, Reformation of manners, and other profitable ordinances established after the best manner, was daily exercised. All which the primitive and undefiled antiquity of the ancient Fathers observed purely and sincerely (after the age of the Apostles) and in all respects very reverently and orderly: as the decrees and Canons of godly assemblies and Synods, together with the histories and Monuments of ancient Fathers do plainly and manifestly record.  

The first institution of the primitive church compared with the times of the latter Church.  Having now described and faithfully expressed the very face and countenance of the ancient primitive Church, I refer me to any equal and indiferrent judgement, to discern whether the Lutheran Church or the Lateran Church of Rome to resemble that primitive Church neérest. And as for that primitive Church of Rome, hath been abundantly and sufficiently spoken of already. Now could I wish that the Romish prelate's would vouchsafe to deliver likewise some painted vysour of their jeratohye, if it might please them: or if they refuse so to do, we will not disdain to do so much in their behalf, whereby godly minds may evidently perceive, the true causes, that moved those Lutherans justly to sequester themselves from that Romish Revel: In which their sequestration notwithstanding from Rome, they have not removed themselves one inch so much the more from the Church of Christ. I speak of the Romish Church (once again 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 evidently appear that this Romish Church (being but a late new-fangled upstart) doth express no spark of resemblance of that ancient antiquity, but patched and botched up altogether with new opinions, erroneous abuses, Idolatries, traditions devised by authority of men, joined with an opinion of necessary worshipping and observances.  
It is most certain that the foundations of Christ's church were grounded first upon sure, 
The foundation of the christian Church.  plain, infallible and unmovable demonstrations proclaimed from above, in the writings prophetical and Apostolical, which be builded upon the true knowledge of the essential will of God: upon true invocation and prayer, upon unfeigned obedience to godward, upon assured acknowledgement & affiance in the Mediator, wh is very God and very man, and which doth display abroad the kingdom of Christ to be a spiritual, and an everlasting kingdom, not temporal, nor instituted or governed by man's policy or power: but begun by the preaching of the Gospel, and enlarged by faith in them, which do believe and obey the word of doctrine and life, with a pure and sincere affection.  
On the contrary part the foundations of the Romish hierarchy are builded upon the decrees of Popes: 
The foundation of the romish Church.  entangled with most intricate and (I know not what) most crabbed and crooked questions of Scholeianglers: Polluted with most manifest errors utterly dissenting and clean contrary to the prescript rule of God's word, which being apparent enough in very many matters beside, yet is notably discernible in iiij. principal points chief. 
The Pope's doctrine convinced by four principal points.  first, Because this doctrine doth abolish quite the doctrine of the law, of repentance, of righteousness by faith, and commandeth a mammering doubtfulness: out of which puddle issueth an outrageous overflowing Sea of papistical errors. Secondaryly, because it doth transpose merits and worshippings (which are proper and peculiar unto the son of God) into adoration, oblation, and application of the consecrated bread for the quick and the dead, by merit meritorious, in their masking Mass, and without their mass, whereas in very deed the Gospel doth plainly teach, that the benefits of the son of God are not applied to any person, but in respect of every their proper and peculiar faith. Thirdly, after the manner of Infidels: Because it translateth to dead men Invocation, which ought to be yielded to God only. Fourthly, because it commandeth traditions of men: Mounckish vows, Canonical satisfactions, pilgrimages, and innumerable such dredge with an opinion of merit, worshipping and necessary observance: and doth prefer the same, before the commandments of the law which God hath commanded to be especially observed. To this Bead-roll appertain more than dottered Bussardly fables of Purgatory, Pardons, secret and compulsory confesunon, pompous Processions and superstitious supplications, wherein is carried abroad to be gazed upon, the consecrated bread: profaning of the lords Supper, making sale thereof as it were in open Fair or Market, Magical consecrations of natural things: to wit, of water, wine, oil, salt and such like.  

The pope's Church more like an earthly kingdom than the kingdom of Christ.  What shall I say of that more than whorish shamelenesse? when as the Popes without all proof or probabilyty of ancient antiquity, of a certain insolent arrogancy, not by any divine authority, but through their own traitorous treachery, have raised to themselves, not a true Catholic and Apostolycke Church, to Christ jesus: but a Seraphical hierarchy, exceédyng all earthly primacy, superiority, and potentaty. Wherein reigneth in place of Christ, a proud popish Peacock: For the Apostles, cormorant Cardinals: For Martyrs, monstrous Mounckes: for professors, pestiferous persecutors: For fathers, Bellygod bishops, and Gorbelly abbots: For Evangelists, cruel canonists, Copistes, Decretaries, Summularyes' seditious Sententioners: For ministers, sheépysh shavelings: And for Pastors, masking massmongers: Who having ravenously Raked the right of the Church, have turned and changed it into a new-fangled fashion of an earthly kingdom: where it may not suffice to serve christ jesus our pastor and head only, to settle ourselves upon him wholly, to depend upon his mercy only, Unless we become vassals and bondslaves to this popish bishop, and honour him as a certain other christ upon earth: who (under a delicate vysor of glorious name, counterfeiting the horns of the immaculate Lamb) doth under the person of Christ'S Uycar on earth attempt nothing else in indeed, but that he may be the chief Monarch of the whole world: and that all others Princes and Potentates of the earth may become buxam and bonnair unto his beck and commandment. For may it be lawful Osorius, for a man to speak the truth frankly, and in plain words to call a Toad a Toad? Let that vysor of presumptuous pretence be plucked from your pates, and but a little whiles turn down that title and cloak of the Church, wherewith you cover yourselves, and let us behold the thing as it is in deed: to wit, the whole course of your conversation, your treasury, mighty Majesty, gallant train, princely palaces, stately dignity, pompous pride, terrible Laws, your lofty Castles, presumptuous power: what difference shall we see betwixt the highest government of an Empire, and the supremacy of the Pope? betwixt the courts of Kings, and the Revelling Rout of Rome? betwixt Prince's parliaments, and the Pope's general counsels?  
Now if you list to take a view of the gallaunts themselves: 
A small description of the romish hierarchy.  what is the Pope himself other than the Monarch and chief Ruler of this world? saving that other worldly Princes be crowned with one single diadem only: but this Ruffeler can scarce be satisfied with a Triple Crown. cardinals what do they represent else, than kings? and kings Sons? what do the patriarchs, Archishops, bishops, and abbots in that pontifical kingdom, 
A comparison betwixt the kingdom of the Pope, and the kingdom of this world.  show themselves other, then earthly princes, Dukes, Earls? equal, or rather exceédyng them in sumptuousness, waited upon with stately train, wheresoever they go and ride: and many of them also Rynged and Chained? to whom a man may lawfully lyncke the Lubberly Rout of monstrous Mounckes, and false Friars in stead of a guard: Finally, what one thing is done in any common wealth or princely courts, that these jolly Rufflers have not conveyed into the Church of Christ, by ambytious emulation? Kings and Emperors (induced hereunto for necessary preservation of their state) do join unto them counsellors and Peers: Those have their Ambassadors and Messengers: they have also their privy 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 wheresoever they be sent) use no less pomp than any other Pier, or potentate of highest nobility, yea though he be never so sumptuous? No more is he destitute of his skowtes and spies, whom he hath privily lurking every where, armed with treason at a pinch, in princes courts, in their counsels, yea in the closets & privy chambers of Kings and queens?  
Do ye not think that this is a comely concordance Osorius? and a reasonable resemblance of Christ'S life and commandments? agreéable with the Apostles and Evangelists? with the ancient Fathers? with the ordinances of the primitive Church? and with the former precedent of the Elders? The Lord crieth out in the Gospel. 
john. 20. A comparison betwixt the pope's kingdom and Christ's kingdom.  As my living Father sent me, even so do I send you. What? and do you think that he was so sent into the world, that he should establish a new regiment on earth and like an other Romulus build an other stately and Imperial Rome? Or do ye think that the ministers of christ were sent after any other sort, than the Son himself was sent from the Father? 
Luke. 20.  Christ proceedeth yet forward: Receive ye the holy Ghost (saith he) whosoever Sins you shall forgive, the same are forgiven them, whosoever Sins you shall retain, the same also shallbe retained. Other power then this he never did entitle his Church withal, nor yet gave this power to any, but unto them only, whom he purposed to endue with his holy spirit.  
If we will value the Church of Christ, by Christ his own Laws, and not after the decrees of Popes: what can be more evident than the words which he spoke unto his Disciples? 
Mar. 10.  Ye know that such as will seem to rule over Nations, are Lords over them: their Princes have dominion over them. But it shall not be so with you, for he that will be greatest, shall humble himself & minister to all the rest. For the Son of man came not to be ministered unto, but to minister to other himself, and to give his life to be a redemption for many.  

Luce. 12.  Again: Who made me judge betwixt you? we are taught like wise in Paul, 
2. Cor. 10.  that the weapons of our warfare are not carnal, but mighty in the power of God, wherewith we captivate all understanding and wisdom in subjection unto Christ. And again: Let every man so esteem of us as the ministers of Christ and Stewards of the mysteries of God: 
1. Cor. 4.  And the same Paul in an other place: 
2. Cor. 1.  Not because we be Lords over your faith, but we be helpers of your joy: For by faith you are made perfect. In the same sense also Peter. 
1. Pet. 5.  Not being Lords over the Clergy, saith he. And again in the third chapter of the same Epistle (meaning to express the efficacy of the Gospel) he doth call it a ministry not of the flesh, but of the spirit. And therefore to the end he may make us more spiritual, 
Rom. 12.  he doth wisely forbid not the ministers only, but generally all other to be alike, fashioned to this present word: what would he now say, 
The shape of the Romish hierarchy.  If he did behold the shape and ugly deformity of the Romish Church, as it is now? if he advised well the Royalties of S. Peter, the fullness of power, the authority of both sword, the Keys of all Churches stolen away, and hanged all upon the Romish bunch, the top gallant of the pontifical majesty, the Cardinals, the Legates prevailing above Princes, the impaled and mitred bishops, the orders of Shavelings, the swarms of Mounckes and Friars, the Laws, Bulls & decrees which they use as forcible as Camnon shot, their might and power fearful, yea terrible also to Princes? The Lord himself crieth out mightily in the Gospel, that his kingdom is not of this world: nor can away with the things that are mighty of the earth. But our pontifical prelate will storm and wax wroth, if the world enjoy any thing, that is not subject unto his power.  
And this hierarchy mean whiles more than worldly, 
The counterfeit authority of pope's.  they feign (and God will) to be the Church: at whose beck, as at the sight of Gorgones ugly face, they make astonied all the monarchs and tetrarchs of the earth. And the same have they magnified with the name of Catholic forsooth: 
The church wickedly defined by the papists.  By virtue of which name they will have to be notyfied, not a congregation dispersed upon the face of the whole earth, agreéing together in one conformity of doctrine, and worshipping of Christ (which doth make a true Catholic Church) But they mean hereby that only hierarchy which they will have tied fast to the romish See. And hereunto for the greater advancement of the authority, they have devised a trim title of Antiquity. Behold (say they) was there ever any Church if the Church of Rome were not a Church? glorying (as it were) upon the title of Antiquity, whereas never any one thing doth differre more from all antiquity: wherein these Romish skippiacks seem in my conceit not much like little boys playing the Comedies of Plautus upon some stage: where one playeth the part of Chremes an other of Menedemus or Cremilus: who being not yet come to be hoary and gray-headed by course of years, because they will set a grave countenance upon the matter and seem old men before the gazers upon them about on the scaffolds: they put upon them counterfeit trynckets: to wit, a white hoary beard upon their chin: grey and white locks upon their heads: counterfeiting their gate with stooping and crooching: they rest their hands upon some staff shaking and trembling: and fashion their voices big like old men, doing all this with a certain witty and crafty conveyance of counterfeiting: so that if you behold their outward handling and gesture, you would say they were old men, but if you discharge them of their Robes and pluck of their vysours, you shall find them nothing less than such as they have feigned themselves to be. Not much unlike is this dotterel hierarchy of Rome, which it is a wonder to see how many years it vaunteth of continuance, 
How the romish stagers do counterfeit old Antiquity.  in words, in voice, in countenance, gesture, and outward resemblance: Fifteen hundredth years and more (say they) did our predecessors begin to sit in this chair, even from the first foundation of the primitive Church: which being erected in Christ himself, established by the Apostles, confirmed with a continual course of never failing Succession, received by general consent from the Ancient Fathers, and from them hath remained & been derived unto us by aperpetuall and permanent delivery of Succession. But your Church which you call an evangelical Church, where was it ever seen or heard at any time of any man? These verily be the vysours and stagelike gugawes, wherewith this Romish counterfeits have played their tragical parts, & wherewith they have beguiled many simple people hitherto. But let us pluck of their visors, and discover this bellygod Pope a whites, that we may thoroughly behold what manner of puppette this smooth Apish Church is within.  
About fifteen hundredth years sithence and more, they say that this Church (wherein they reign now like Lords) was and hath had unchanged continuance. Albeit this be but to small purpose, what continuance things that are false and altogether untrue do prescribe upon: Yet if the age of the Church be so great, as they pretend it to be: let them show them out of all the antiquities of things, places, times, or persons, what one of all the Apostles or Evangelists: what one ancient Father, or ancient Church did ever hear the name of universal Pope, 
A manifest declaration of the Romish church as it is now to be nothing at all,  before these thousand years last passed? or if they now heard it, would permit it in the Church? what Law did ever enforce and bind all churches generally to the ordinary Succession of one Church? or ever appointed so great a toppegallaunt of Majesty? which as before the chief and highest judge may claim prerogative of jurisdiction over all causes in the world to be decided within his own consistory? which might arrogantly challenge the fullness of power? which as it were out of one high court of parliament, might rule over all Churches, and bear dominion over all the world as over one peculiar diocese? which might challenge the authority of both sword? might be Lord over the spiritualty and Temporalty? which being the wellspring and Closette of the whole Law, finally being King of Kings, Queen and Princess of all potentates, and rulers, might surmount in superiority all earthly dignity, seventy times sixty degrees? when as there are not yet much more than a thousand years since Gregory a Pope of Rome, did frankly and openly confess that there was never any of his predecessors, that would ever take upon him this name of Singularity, or enter upon any such haughtiness of arrogant title, to be named with such an heathenish name: wherein (saith he) was a wonderful injury committed against Christ the head of the whole Church, unto whom should a sharp and dreadful account be rendered by him whosoever he were, that would enterprise to bring under his own subjection all the rest of his members, under the name and title of Universality. And over and beside annexeth hereunto with great vehemency of speech, 
Gregor. 4. book 30. Epistle.  whosoever doth call himself universal bishop, or doth attempt to be so called, the same doth by that his intolerable pride, denounce himself plainly to be the very forerunner of Antichrist.  
Let the romanists show, where was not only the order, 
The order of Cardinals.  but the name also of Cardinal's little above one thousand years sithence: or where this prettye form 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 Covent of Piers appareled in purple, from amongst the Deacons of that City. and the neighbour Bishops there, did transfer all the right and interest of choosing the Pope to a few Cardinals, contrary to the prescript custom of the ancient Fathers. Touching the Election of Cornelius a Bishop of Rome, 
Cyprian 4. book Epistle 2.  the words of Cyprian are very evident: which I have thought good to inserte in this place, Cornelius was made Bishop (saith he) by the judgement of GOD and his Christ, by the consent of all the Clergy almost: by the voices and acclamations of the people that were present, and by the Congregation of the Ancient Priests, and godly personages.  
For as yet Emperors were not professed Christians. At the length Constantine being Emperor, the Church was governed after his time, 
The ancient authority of Emperors in summoning Councils and in choosing pope's. A Decree of Charles the great & Otto. Distinct. 6 3.  until the time of Henry the 4. in such sort, that neither bishops should be created, but by thauthority Imperial, nor councils Summoned, nor Ecclesiastical Revenues distributed by any Bishop, before the Emperor's grace did allow thereof. That this is true, appeareth by the Records of most ancient monuments, but above others chief, by that decree of Charles the great, and Otto, Emperors proclaimed in a Synod of bishops. The form of the decree is extant in the 63. Distinct. The force of which decree remained firm, and inviolable, during the whole line, and race of the said Charles, until the time of Otto. the 1. And after him also until the Battles, and overthrows of Henry the 4. and Henry the 5. For as concerning the form of the oath annexed to the same distinction, (whereby they do falsely imagine, that themperor Otto, did swear himself to the Pope) it is manifest by the autentick, and true Records of Histories, that it was shame fully forged, and counterfeit, as also the grant, & Donative of Ludovicus Pius, which is immediately set before the same oath in the distinction, which Records do plainly convince the same to be detestable lies. And where now be these xv. hundredth years, whereupon they prate with so full mouth so much? 
The old Canons do abhor private Masses.  The old Cannons that are called the Canons of the Apostles, do with wonderful severity, menace, and threaten them, who (frequenting the Church, & hearing the preachings) do sequester themselves from receiving the Communion. On this wise did Pope Calixt, (who would do nothing without the Censures ecclesiastical) exhort and persuade all men to communicate publicly together, wheresoever the supper of the Lord was ministered. The words of Jerome be in each respect, no less evident. The Supper of the Lord (saith he,) ought to be general to all: because Christ himself did equally distribute the Sacrament to all his disciples that were present. And how doth this gear agree with the celebrating of your private Masses?  
The same Canons provided, 
Canon. 8.  that the Bishop should be deposed, which would join a civil office, with a spiritual function. The same also did Pope Clement detest as horrible heinousness. And what doth the Pope then mean by that new power of both sword? 
The power of both swords contrary to the old Canons. The third Council of Carthage Cap. 47. In the new Constitutions. 123. & 146. Cap. 3. Antiquity against Images in Churches.  is it because he will be armed to fight a new combat with the Dragon, that fought against the angel Michael? Many years sithence did the Council of Carthage forbidden, that nothing should be read in the Church, but the Canonical Scriptures: Which Scriptures justinian the Emperor commanded to be uttered with a loud, & audible voice, that the people might gather some fruit thereby.  
If Antiquity of time, or authority of Counsels, could have obtained any credit amongst the romanists: the old council Elibertine did decree, that nothing should be painted in the Church, that might be an occasion to move the people to worshipping. So did also Epiphanius that ancient Father accounted it for an intolerable sacrilege, if any man would be so hardy as to set up in Churches of Christians, any kind of Image, yea though it were the Image of Christ himself.  
The Ancient Fathers were no less godly zealous, then zealously studious to persuade & induce the people to the Reading of holy Scriptures, and to the buying of Books of the same, that amongst themselves every one in his several family, wives with their husbands, children with their parents, the plough man at the plough, 
Origene upon Leuit. Cap. 16. Chrisost. upon Math. 1. Homel. 2. Upon john Homel. 31. August. de opera Monach.  the weavers in their Looms, women and maidens spinning and carding, might debate of the holy Scriptures, and sing some sonnets and songs of the same: as Origen, Chrisostome, and Jerome do testify.  
It was not tolerable in the time of Augustine, that A Mounck should idly consume his time in sloth, and sluggishness, or should (under visor, and pretence of holiness) live upon an other man's trencher, but by the sweat of his own brows: such a one also Appollonius also doth liken to a theéfe. There was an ancient custom of this Land, instituted from the ancient fathers, that no person should appeal to the Pope for any cause, without the king's leave: 
Malburiensis de pontificibus. Lib. 1.  at what time our kings yielded to the pope's no submission at all. Whereupon, when Anselme did deliver the Pope's letters to the king: What have we to do (said the king) with the Pope's letters, we will not break the laws of our kingdom: Whosoever shall presume to infringe the Custom of our Realm, the some is a traitor to our Crown, and dignity: he that doth take away our Crown from us, is an enemy, and Traitor to our own person,  

An ancient law of England against pluralities.  There was an ordinance sometime within the Realm, no less profitable than ancient: That if any man did possess two Benefices at one time, bearing charge of soul especially, the same should be deprived from both. And this ordinance continued so long in force, until the Pope with his medley of dispensation, innovating all things, 
All things altered by the pope.  and turning all things upsy-down, after his own lust, and pleasure, did leave nothing in Churches, that had any smatch of Antiquity.  

Out of the Tridentine Council.  And no marvel, though he were so malapertly saucy with the Laws of our Realm, when as in the last Council holden at Trydent, scarcely 24. years sithence, by public authority, and consent of the whole Council, an Edict was established, that no person should enjoy two benefices at once: this Cannon notwithstanding, there is so little regard of authority of that Council amongst these Prelates: that a man may easily see now a days, many Monasteries, two Byshopprickes, yea sometimes three or four swallowed up into one paunch, all at one tyme.  

General Counsels according to the old constitutions above the pope.  The same may be verified of the Counsels of Constance, and Basile: Where though many matters were determined upon wickedly enough, this decree notwithstanding was published being good and profitable for the Church: That general councils assembled together by lawful Summons, were and aught to be esteemed better, and higher in authority then the Pope: And yet this decree soon razed out by the power of the Pope, how quickly was it dispatched? so farforth doth nothing delight these fine heads of Rome, that whether it be old, or new, nothing can please them, but that which is for their own tooth. Wherein I would wish, that Osorius would mark diligently this one thing, sithence this See doth convey her lawful descent not from any decrees of men, but from christ himself, as he affirmeth: what do these Fathers of the Council of Constance, and Basile, mean by this decree: Wherein they commanded, that the romish See, should be governed by the general councils.  
Now what may be spoken or imagined, of the Provisiones Reservations, 
The Church of Rome as it is now is convinced of Novelty.  yearly pencions, Pardons, Privileges, Exemptions, Dispensations, Graces, Preventions, Expectatives, Palles, Uisitations, and other like snares and traps of that romish See? what? shall we number these trinketts also amongst tother sacred Relics, received in that Apostolic age, above xv hundredth year sithence?  
I come now more near unto those parts of Religion, wherein all the glory and vaunt of your Antiquity triumpheth chief. And first, that doctrine of Transubstantiation your only Goddess and chief upholder of that your popish kingdom: From whence did it issue? and who was the author of it before Pope Innocent 3. 
The Council of Laterane. A new doctrine first instituted in the same under Pope Innocent. 3. Cap. 1.  in the Council of Lateran, not many years ago? At what time the consecrated host was commanded to cast away all her nature of Bread: or at least before Nicholas 2. and his Successor Hildebrand in a Council holden at Rome? at what Council, Berengarius was forced to Recant. And why were not Pope Gelasius, Theodoret, Augustine, Tertullian, Origen, Eusebius, and with them also, the whole Greéke Church cited to Recant. For the same error of Berengarius? Why was not the Church of Moskovites compelled to abjure, which from thence even to this day, do minister the Communion with bread broken, and distributed indeed, but not consecrated into the body of the Lord? To pass over other Churches, why was not all this Church of Saxons in our kingdom condemned for heretical, which maintained the same cause, that Berengarius did? as of late hath been declared by certain ancient Records, lately found out amongst us in the Saxons tongue. Although this opinion of consecrated bread, began to sparckes● abroad, not many years ago, after the Council of Nice the second, Summoned as it seemeth by john Damascen, who was the first founder of this doing devise, and afterwards again under Lanfranck: yet was this heresy never established, nor were they taken for heretics, who did celebrate the Sacrament of the body, and blood of our Lord, under natural bread and natural wine, before that Council of Laterane before mentioned: under Pope Innocent, in the year of our Lord 1215. or under Nicholas, in the year 1062. Neither shall Osorius be ever able to find it out, when he hath thoroughly perused all the Libraries of his Antiquity that he can.  
Not long after, came the worshipping of the bread, lifted up, & hoisted up aloft, to the gaze of all the people, by that means of Honorius 3. next Successor of Innocent aforesaid: Which matter was of all other most needful. For whereas the nature of bread, had once banished itself clean away: and nothing now remained under the outward forms of bread & wine else, but the true, & natural substance of flesh, which should exhibit itself to the minds, and senses of the worshippers corporally: It could not possible be, but a worshipping must needs ensue hereupon.  
These erroneous foundations being thus laid, as one error doth commonly engender an other: 
Of the sacrifice of the Mass.  there upstart an other Whelp of the same litter, as notorious a mystery of iniquity as the other. To wit, of this Sacrament first Transubstantiated, then worshipped, at the last sprang up a Sacrifice of this Sacrament offered. And no marvel at all in need. For after that the simple people were once thoroughly persuaded to believe, that Christ himself was wholly present, with all his whole true body, and the true Passion of his body: they could not now stay here with only looking upon, and worshipping their Saviour so lifted up, and blazed abroad to their view: but would also crave help of him, not for themselves only, but for their parents, and friends also, that were dead: And hereupon grew this Sacrifice of the Mass (so named of the people) plausible for the people indeed, and as profitable for the priests purses. Which subtle devise of blind error, though was the most pestilent botch that ever could have infected the Church, and most devilishly repugnant to God's sacred Testament: yet these crafty counterfeits could coin council colourable enough notwithstanding, to make this peltyug puppet gainful for their purses. For where no shift could be imagined to frame the Apostles and Evangelists to be Proctors in this cause: they ran by and by to Doctors: and wheresoever they could pike out any mention made of a Sacrifice, either of the Altar, or of the Priest, the same by crooked conveyance they would wrest and wring to be good Testimony for their doctrine. Wherein how honestly they behaved themselves, shallbe seen hereafter by God's grace.  
Next cousin germane to this, 
Of private confession.  began to challenge a right in the Church, Ear Confession. Which being an egg (as it were) of the same brood, was hatched up and fully plumed, at the very same Laterane Council, as appeareth sufficiently by the very words of the same Council: the true report whereof ensueth: Let every faithful person of what estate degree or sex soever he be, 
The Laterane council under Innocent. 3. Cap. 21.  after he cometh once to years of discretion, confess all his Sins alone faithfully to his own Curate once in the hear at the least. Behold here the very first Institution of private and Ear Confession, which is in ure at this day: or else if it had been instituted before, or decreed upon from above, to what end needed so careful a Proviso to be made by men, whereby the people should be forced to a general necessity of reckoning all their Sins to the Priest? Now therefore if this were an ordinance and tradition of the Romish Church: where is that brag of Antiquity, whereby the Papists would prove that this private Confession came from the Apostles? where is their glorius boasting of the continuance and delivery thereof from thence even to this present age? Surely Chrisostome & others do tell us an other tale: for this writeth Chrisostome. 
Chrisost. in his fourth Sermon of Lazarus.  I constrain thee not to come to the mids of a Stage, and to call many witnesses. Tell thy sins to me alone. etc. And again the same Chrisostome. If thou be ashamed (saith he) to tell to any man thy Sins, 
Chrisost. up on the psal. 50. hom. 2.  that thou hast done, tell them daily in thy soul. I do not say Confess them to thy fellow Servant, who may reproach thee: tell them to God, that taketh care for them. etc. Moreover the same Chrisostome in an other place. I do not say unto thee come forth into a Stage nor disclose thy Sins to others, 
Chriso. upon the Epistle to the hebrews. homi. 31.  but I will have thee to obey the Prophet saying: Disclose thy Sins unto the Lord: In the sight of GOD therefore confess thy Sins, before the true judge, utter thy sins with prayer, not with tongue but with the testimony of thine own conscience and so trust to obtain mercy at the length. etc. Certes if Nectarius Bishop of Constantinople, had ever suspected that this Ear Confession, 
Tripart. histo. lib. 9 Cap. 35.  had been authorized by any express word of the Scriptures, he would never have abrogated the same for the defiling of a certain matron by a certain Deacon in the Church, under colour of Confession: what shall we say to that, where Erasmus but of late years writing of Confession durst not ascribe the institution thereof to Christ, 
Erasmus in his apollo.  as unto the author thereof, but yielding himself willing to learn, if any man could make proof by sufficient Arguments, that Confession had his beginning at the Scripture: how happened that amongst such a multitude of monks and divines, not one would step forth to withstand this challenge of Ear Confession as then? To pass over in the mean space that, which the same Erasmus in an other place expressing his meaning plainly: It appeareth (saith he) that in the time of Jerome, private Confession of Sins was not as yet received in the Church, which afterwards was profitably instituted by the Church, so that the Priests and lay people use the same accordingly. But herein some scarce skilful divines are not a little deceived, because where the ancient Fathers wrote touching public and general Confession, all that do they strain to this secret whispering, a quite contrary kind of Confession. etc. To pass over also many other things for brevities sake, whereof if there should be general collection made, there is no dought but this vysour of Antiquity would be easily plucked of.  

The Sacraments of the Romish Church.  The same be said also of the Sacraments of Orders, Annoylynges and Matrimony: The use of which things albeit grew by little and little, even with the first age of the Church, & are also reteigned until this day amongst us: yet do we utterly deny, that they were Registered amongst the number of Sacraments: afore a very few years sithence. And Osorius shall never be able to prove the contrary.  
There hath been a solemn custom of long time in the Church of Rome, that such as entered into any order Ecclesiastical (foreswearing to be coupled in wedlock) should swear themselves to observe perpetual vow of unmarried life: If any man be of opinion, that this Tyranny was brought in by the Apostles, and not rather directly against the ordinance of the Apostolic Church, is much deceived in imagination: whereas that law was never begun, nor ever heard of, before the time of Hildebrand. And although I can not deny, that there were many unmarried Ministers many days ago in the Church of Christ at that time, when as there was not such a huge multitude of Priests, and more plentiful gifts of chastity possessed Christian Churches: yet did never any man read, or hear, that this necessity of vowing chastity, became a public & common coaction before Hildebrand was borne. How earnestly the Germans did set themselves against this wicked prohibition decreed by Pope Gregory the 7. (at what time the Archbishop of Mentz Solicitor of this Popish decree was almost slain,) let the Histories bear witness. As touching what was done in England I will note somewhat myself. For on this wise writeth Henry Huntyngton in his Chronicle. 
Out of Huntingdon the 7. book.  Anselme (saith he) did prohibit Marriage of Priests in England, which was never prohibited before. Which seemed to some a matter of wonderful continency, but to other very pernicious, and perilous, lest whiles they should covet for a cleanness, that surmounted their power, they might rush healong into horrible filthiness, to the great reproach and dishonour of Christian name. This much he, 
Out of the Chronicles of Monumetensis.  with whom also accordeth the testimony of Monumetensis, touching the same matter. Herbert Bishop of Norwiche (saith he) by the commandment of Anselme, and a Decree of a Provincial Synod, did endeavour by all means possible to sequester the Priests from their Wives in his Diocese. And when he could not bring it to pass, he was constrained to send to Anselme for Counsel. This is to be found in a written History pag. 240. The same also happened to Gerrarde Archb. of York about the same tyme.  
Now what will Osorius say to this? If I shall be able to show him out of our own ancient Records, more than 40. Records and Rolls, which do make mention, 
Council of Gangrene. Cap. 4.  not only of our Priests companying together with their Wives, but also that do by public authority and law of the land provide, that their Wives ought to be endowed in lands and possessions? There was an old Decree in the Council of Gangrene. That no man should make any difference betwixt an unmarried Priest, & a married Priest, as to judge the one more holy than the other, in respect of his unmarried life. I will annex the words of the Council: If any man do take exception betwixt a Married Priest, at that in respect of his Marriage, he ought not to minister the Communion, and so sequester himself from Communicating with him, let him be accursed. 
Out of the 2. council of Arelaten. 2. cap.  There ensued after this the Council of Areletens. the 2. wherein was a contrary Decree made, that no person should be admitted to Priesthood, that was Married to a Wife, unless he vowed to departed from his Wife. etc. Whereunto also agreed a Decree of Pope Lucius long after the other. Whereby Priests, and Deacons, and such as served the Altars, should live continently. 
Pope Lucius decree. distin●. 81. Ministri.  And this hitherto tolerable enough. But what kind of continency he did mean, let us mark by the sequel. But if it happen (saith he) that a Minister do go to bed to his Wife after he have once received orders, let him not enter within the Chancel, nor be made bearer of the Sacrament, nor yet come a near the Altar. etc.  
As touching Images, Invocation, Sacrifies for Sins, and Freéwil, hath been spoken sufficiently before. And what shall I add more of the rest of the rascal rabble? to wit: of Purgatory, of Satisfactory Constitutions, of vows, of other like pelting pelf of the new-fangled Romish Traditions, and of the antiquity of all the rest, but even as they be indeed? namely, that in them all appeareth no countenance of true Antiquity, 
The greatest part of the Romish doctrine newly found out and brought in within th●s 500 years.  but are devices altogether of men's inventions, bastards, and misbegotten chaungelyng of Scholeianglers, and cowled cravens, not grounded upon any authority of the Scripture, altogether unknown unto the ancient primitive Church: the most part whereof hath been hatched & thrust abroad into the world, within these 500 years: within which compass of time, that number of years began to be fulfilled, which was long before Prophesied of, for the letting louse of Satan into the world, whose liberty out of that bottomless gulf of hell, 
Apoc. 21.  was foretold by the Prophetical Scriptures should be after a thousand years, to the end he might now prevail to deceive the people dwelling upon the four corners of the earth Gog and Magog. etc. By mean of which pestiferous deceiving, it is scarce credible to be spoken, what monstrous ruin & dissipation of Empires and Kingdoms with in these 500 years, what an alteration hath ensued in that church chief, how much of Christian force hath been decayed through Civil wars, & private grudgings, & how greatly the power of foreign Nations hath increased, to our destruction and undoing, And how in the mean time, whiles the Turk doth invade the Christian Church without, seéking with foreign force to undermine it, The Popish Prelates be no less busily bend to build up their fortress of furious Tyranny even within the bowels of the same Church, and to fill up their Coffers with Treasures: they moil and turmoil all things, Procure wars and bloodshed for the establishment of their primacy, stir up Civil wars and commotions, turn all things upside-down: Whereupon cometh to pass, that doctrine is nought set by: by how much their treasury aboundeth in & over flowing-plenty, by so much (to speak with Jerome) their virtues are pined away with famine & skarsity: Idolatry, ambition, & superstition have grown to an unmeasurable excess: all things are defiled with abuse: Religion ruleth the roast with violence, & cruelty: Finally all things are come to nought. Truth is turned to plain lying, and treachery: The place of sincere faith, possesseth false hypocrisy: Praying for the dead, kneéling and crouching to Images, supplieth the place of the true, and pure worshipping of God. The word of the Lord, is trodden down with man's authority. The most godly and ancient ordinances are transformed into new fangled traditions: the simple meaning of the Scriptures, is entangled with scholetrickes, and sophistry: Lust, and unbridled licentious outrages prevail above godly conversation, and severity of discipline: Presumptuous pride, and greedy desire of lordliness and superiority, do wrestle against lowliness, and humility: huge heaps of new novelties increase daily: errors and falsehood flock abroad unmeasurably: Finally the whole state of the ancient Church, is become a very stage of an earthly monarchy, and a filthy forgeshoppe of foolish fond ceremonies. But now, assoon as the Lord of his loving mercy & good pleasure towards us, vouchsafed to amend this daily drowsy darkness, with some glymering of dawning day, and to refresh the razed Rent of his ruinous Church, and to restore a recovery of his ancient records of written verity: the Braynesuck beasts of romish rout gan fret and fume: and our sweet shavelings seek at the length, 
Truth suffereth violence.  that we render them a reason of our novelty? And because verity evangelical, oppressed with Tyranny (through the Revel of Satan's ranging abroad these few years) either durst not show itself into the open world, or could not be heard to plead for itself, through their outrageous villains, & being now quickened from above, beginneth to display her orient beams: she is called to coram, before these cloisterers, (as though Christ, and the doctrine Apostolical were some stranger in the world) and commanded to justify her challenge of Antiquity to them, which are neither able to render any reason of their counterfeit Antiquity, nor justify the truth of their own cause, by any records, or reports of probable ancienty, or by any testimony or precedent of the primitive Church whatsoever.  
Wherein me seemeth they behave themselves no more modestly and shamefastly, than thieves, and murderers, which breaking in by night into an other man's house, 
A figure called Hypotiposis. Whereby the state of the Romans Church and the Reformed Church is expressed.  having by violnce and wrong, either slain, or thrust the true owner out of doors, challenge unto themselves a title of possession: And so pleading in possession by wrongful disseisin for term of certain years, do plead occupation, and prescription of time, against the lawful heir that hath right by law to recover, and demand judgement, thrusting the true heir out from his true inheritance: who in right, & equity demandeth restitution. For what other thing do they herein? who finding their cause to be no way bettered, by vouching of Scriptures which make nothing for them at all, flee over forthwith to yt. Fathers, & Custom continued of old, by long prescription of time, crying out against us with full mouths, that they have enjoyed their possession in the Church, more than xv. hundredth years: and command us to tell them where our Church was little above xl. years sithence. 
In the question of the Church many things are contained.  And because they ask it, I will tell them: conditionally, that they will distinctly tell me first, what they do mean by this word Church. If they mean the people, perhaps we were not all borne then: if they understand the Roofs, Walls, and Timber of the Churches, 
People, building doctrine, form of government. Where the Church of Lutherans was forty years ago.  they stand even now in the same place, where they were wont to stand, & are environed with the same churchyards, where they stood of old. But if they speak of the doctrine, verily it was in the word of God, and in the Scriptures, discernible enough, where also it resteth now, rested ever heretofore, and shall rest hereafter for ever. If they demand of the form of government. It was in the primitive Church, and many years after, in Asia, Greece, Africa, & Europe, dispersed abroad in all Churches: at what time every particular Church, was governed by their peculiar patriarchs, and not penned up, and straighted into one hole, under the commandment of one man only: when also neither was any bishop called universal bishop, no nor my Lord bishop of Rome, called as then universal bishop.  
I have now told where our Church was before these forty years. It remaineth that I be so bold to demand again of them, but especially of our Osorius, that he vouchsafe to declare unto us, where this fine Ciceronisme, this brave polished speech, where this exquisited eloquence of writing, and speaking, where this gorgeous furniture of filed tongues, & this piked and strange statelynes of style, 
A Similitude betwixt the restitution of Religion & the finest of the tongues  was forty years ago? where this wonderful increase of Arts, and Mathematical sciences was? will he either say, that it is newly found out now? or restored again rather? and delivered long sithence from old ancient teachers? If he will confess that they be not new, nor special devices of our proper wits: but renewed, and revived rather out of ancient authors: let him then so account himself satisfied in his question touching the state of the Church: not that it is a new upstart, but revived from old: not garnished with new Copes, but returning again in her old Fryse gown. For we do not now build a new Church, 
Reason rendered why Religion is more pure at this time in the Churches, than it was in many years before.  but we bring forth, and beautify the old Church.  
But now if any man will seem to marvel what the very cause & reason should be, that these arts, and disciplines do rather in these days now flourish again at length, after so long silence, and so long continuance in exile and banishment, and would needs know the very true & natural cause hereof. What better answer shall I make him, then that it is done by the special providence of GOD? who of his inestimable goodness vouchsafed, in these latter days, to discover abroad into the world the famous Art of Emprinting: 
The Art of Emprinting.  By means whereof, aswell the seeds, and principles of all liberal sciences, as the knowledge of divinity are extant and in daily exercise, not newly begun now, but sproughted up of the old Roots, and recovering their old beauty. So that you have less cause to wonder Osorius, that our divines being enlightened thus with so open a light of the manifest scriptures, and furnished with so great store of books, and helps of learning, do see much more in matters of divinity, than many our Elders have done: Which helps and furnitures of books, if had been so plentiful in those ancient years of Gregory 7. Nicholas 2. and Innocent 3. for the exercise of wits, as we see them now daily, and hourly handled, and frequented: believe me Osorius, The Pope of Rome had never so long lurcked in his lazy den, nor so long had bewitched the senses of selly once, with his leger demayne, and crafty conveyance: Nor had Osorius ever stirred his stumps so stoutly in this quarrel against Haddon: Nor had Haddon been forced to this straight, to make defence of his novelty at this present.  

The reason and objection of the Catholics in the defence of their Church.  But here some one of Osorius Imps will say peradventure: For as much as the state & condition of the Church is such, that wheresoever it be, it must needs be visible and apparent to be seen, not thrust under a bushel, but set on high upon an hill, that it may shine clearly unto all: and for as much also, as the Church of Rome was ever (even from the very swaddling clouts of Christian Religion) of that excellency, as to be able to justify her dignity, and renown, by the whole and full agreeable consent of all estates, times, and places, even unto this day: and that none other Church besides this one alone, can maintain so long a continuance of years, and so great a title of authority: who may dow hereof, but that this See of Rome is the only See, where only is refiaunt a true face, and profession of the true Church? And that on the contrary part, the Lutherans Church being but of a few years continuance, and never heard of before, must therefore be accounted not worthy of place, or name of a Church. For this is almost the whole strength & substance of their defence. And I am not ignorant, how plausibly this probable show glittereth in the eyes of unskilful and unlettered people: For so do Philosophers define Probability: to be such as seemeth probable, either to all men, or many, or at the least to wise personages.  
But in heavenly things ought a far other manner of consideration be had. 
Probable with divines.  For if we ground ourselves upon many, we are taught by Christ himself: That many are called, but few are chosen. And again in an other place, That his flock is a very little flock. And afterwards he demandeth, If when the Son of man shall come, whether he shall find any Faith upon the earth. Neither are those things always best, which delight many. Again, if we shall depend upon the judgement of the wise, we hear likewise the same Lord himself giving thanks unto his Father, that he had hidden those things from the prudent, and wise of this world, and revealed them to little ones. And again we read in Paul, The wisdom of this world is very foolishness with God. And therefore where as they would have the Church to be placed on high, apparent to the view of all the world, truly they judge not amiss herein, namely if they mean of the preaching of the word. 
Rome built upon seven hills.  And yet this is no good Argument notwithstanding, that every City vaunced on highest hill, shall be forthwith esteemed the true church of God: 
Apocal. 13.  or else what shall be said to that famous & great City mentioned in the apocalypse? Which was foreprophecied should be built, not upon the Top of on hill only, but upon seven hills? Or what shall we judge of that exceédyng wondering and worshipping of so many Nations, so reverently humbled to that Beast? whose mark it is said that small and great, young and old, rich and poor freemen and bondmen, yea and those in number not a few, but universally all shall be marked withal in their right hands, and in their foreheads? verily if common sense, and consent of people do make a Church, where was ever a greater consent, or more well liking, and greater admiration of fautors and friends?  
But they say that the consent & community of their Church is universal & Catholic, 
The reason of the papists touching the consent and proof of their universality.  which may not err by any means. Now let us see how they prove it. The Apostle (say they) in his Epistles did greatly commend the faith of the Roman Church. This is true. Peter also did both consecrate the same to be a See and instruct it in the Faith. I am in dought of this: But what hereof? After the Apostles time, many of the Apostles Disciples (say they) learned Doctors and holy Martyrs, Ignatius, Irenaeus, Cyprian, Tertullian, Augustine, and all that ancient age of grave Fathers did always most gloriously esteem of this Church. Is there any more yet? In the time of Basile, Nazienzene & Chrisostome the Church of Rome was not only had in highest estimation, but also was divers times sought unto for counsel and aid: neither will I deny this to be true, couple herewith if you will, that when other Churches were tossed and turmoiled every where with Schisms, and rend in sunder with seditious factions: no one Church beside stood so long in so quiet a calm, not assaulted with any such contentious sects, or variable opinions, which did not a little advance the estimation of the Church, and gate it no small authority: Go to, and what shallbe concluded at the last out of all this? For soothe, 
The Church of Rome whiles it reteigned the sound doctrine and simplicity of the Faith, was commended of the holy Fathers, by the name of a Catholic, and an Apostolic Church.  
Ergo, The Church of Rome is the head and Metropolitan Church of all other Churches, which hath never hitherto swerved from the true track of the truth, nor shall ever err: under the which all other Churches must be subject of very necessity: the commandment whereof is an heinous obstinacy to disobey: From the which to departed is manifest Schism: against the which to resist, and stand is plain heresy: all the commandments whereof to swear obedience unto, is the surest way of safety: moreover also a very necessary Article of eternal Salvation.   
You do see (I suppose) the whole force and subtlety of your Catholic cutted Enthymeme. Whereof if you will see a right proportion, it is this.  

The captious conclusion of the Catholics.  The Church of Rome was allowed of the holy Apostles, or the most ancient Fathers, and all the most approved Doctors of the Church, for Catholic, and Apostolic.  
But our Church is the Church of Rome.  
Ergo, Our Church is approved for Catholic and Apostolic, by the consent of all the godly.  
First we answer to the Mayor proposition: 
The answer to the Argument.  The ancient primitive Church of Rome was approved by the famous consent of the learned, for Catholic and Apostolic. Peradventure it was so: yet was not this Church of Rome accounted so alone: nor yet to this end so accounted, because it should be the universal Church of all other Churches. For this will forthwith be gain said by the Counsels of Nice, Milevitane, and by Pope Gregory and all the learned divines of that age until the coming of Boniface 3. Moreover neither was it for that cause so famously commended with so great consent, because it was the Church of Rome, but because it was a Christian Church. Neither for any prerogative of the place (though) Peter sat there a thousand times) For even this also will an ancient Pope Gregory deny, as appeareth evidently by the Decrees. 
Distinct. 40. Non loca.  Neither the places: nor the dignities do make us more acceptable to our Creator, but either our good deeds do couple us unto him, or our evil deeds do exclude us from him. Moreover not because it can prescribe an ordinary Succession of Bishops. 
Distinct. 4. Non est.  For Jerome also will not admit this. They be not children of holy ones forthwith (saith he) that occupy the possession of the holy ones, but they that practise the works of the holy ones. But because with the Succession of Bishops they did join agreeable profession in true Religion: because they did apply themselves to imitate the Faith, Religion and order of worshipping instituted by the Apostles: because they did not vary from well ordered Churches, in any part of sound doctrine: For this cause I say, namely for their sincere, unstained Faith, and constant uprightness of Religion, not defiled with filthy stench of erroneous doctrine, the Church of Rome obtained of the ancient godly Fathers, to have a place amongst the Catholic & Apostolic Churches.  
But what is this, O ye Apostolic Princes to this your Romish Church, in the state that it is now in? the disorderous order whereof, as it is at this day, revelling with Cardinals, rioting in Court, glorified with this title of Universal head, garnished with triple Crown, guarded with the double sword, magnified with patriarchs, and innumerable other titles of dignity, armed with abbots, mounted with Mounkes, saluted sovereign with shavelings, and infinite skulls of fectes, fortified with those Canons, Decrees, decretals, and Rescriptes, pampered up with Pardons, exalted with Idolatry, sumptuous in superstition, entangled with so many snares and Articles, imbrued in so bloody a bootchery of saints (that might easily fill up a thousand Toonnesfull of Babylonical horror and cruelty) advanced with so many more than Pharisaical Traditions, and pelting Ceremonies, which would easily overlade a monstrous Carrack, glittering in gold, precious stones, and pearl: enriched with large and great possessions & patrimonies, beautified with purple and scarlet: finally so blazing in bravery, with the Royalties of S. Peter: If S. Peter, if Paul the Apostle, if the holy Fathers, and ancient Doctors of that pure & primitive Church had seen these glorious gawdyes which we see: verily I do believe, they would so little acknowledge this Church for Catholic, that they would even from the bottom of their hearts utterly abhor it, and would scarcely acknowledge it by the name of a Christian Church. And thus much to your Mayor.  

A fallax in the Equivocum which is of divers significations.  Now I do answer to your Minor: wherein you have committed a great escape in the word which the Logicians do term aequivocum or ignoratio Elenchi. For this word Roman Church is in the Mayor taken after one sort, in the Minor after an other sort: In the Mayor it noteth such a Church, as did retain the true worshipping of God, and sincerity of Religion, as into the which were no poisoned infections of sinister Doctrine, no filth of false opinions crept: But in the Minor this word Church is of a far contrary condition and quality, as the which doth carry no resemblance at all of that ancient and primitive Church besides a bare name only, 
The Rom. Church doth combat against the true Church of Christ under a colour of christian name.  and a certain whorish dissembling counterfeit of outward Succession. In all things else, which do make a true, unspotted and undefiled Church, it beareth so no countenance at all, as that it seemeth rather under the name and Title of the Church, to be at defiance with the Church rather, and under the name of a Christian soldier, to fight against Christ her captain & traitorously to betray him to antichrist. For if Christ be the verity itself, surely counterfeit verity (as Origen saith) is very Antichrist. 
Origen upon Matthew cap. 17.  And therefore if they will justify their consent and Antiquity, by good argument: Let them yield us such a Church of Rome, as the ancient Fathers did honourably esteem of, and then shall it not want our agreéable and mutual assent and allowance: And let them make us a plain demonstration of those ornaments which are worthily ascribed to a true Christian Church, and we will confess it to be a true Church. Where the Church is (sayeth Irene) there is the holy Ghost, and where the Spirit of God is, there is also the Church and all grace: 
Irene. 3. book. cap. 4.  But the Spirit is the verity, therefore verity is the life of the Church: 
The truth is the life of the church.  without the which the Church is blind and even dead, being alive, and deserveth not so much as the name of a Church, no more than the portrait or counterfeit of a man, doth deserve to be called a man properly: whereupon the Church is with the Apostle very fitly called a sure pi●ler, and a foundation, not of man's authority, but of God's verity.  
And by the testimony of Lactantius that Church is called the only Catholic Church, 
Lactant. 5. institu. cap. 30.  wherein God is worshipped aright: which Church if the offspring of the ancient romanists did now profess as truly, and in the same form as the Catholic Fathers did extol & praise it with such great commendation, there would be no controversy at all. On the other side, if they have determined with themselves neither to admit the truth within their City themselves, nor to tolerate the same to be preached being brought in by others: let them accuse themselves & not the Lutherans, who had rather patiently endure continual enmity and hatred of them, then to become open adversaries of the truth. Moreover let them also cease hereafter to pray in aid of antiquity, & number of voices, for defence of their church: forasmuch as they can allege no true report of the one, and the other can help them nothing at all. For if it may be lawful for us (renouncing the verity) to maintain one cause by vouching antiquity, and number of nations, namely in those things, 
Arguments made from consent and multitude of authors are weak.  which appertain properly to Christ and his Church: then let us not spare to argue after the same form of Logic.  
The Religion of Mahumette hath been of as long a continuance of time and years, as the Church of the Pope:  
Ergo, Mahumettes Religion is of as great authority as the Popes.  
And again.  
The greatest part of Priests have long sithence been over greedily covetous:  
Ergo, They that do inveigh against their greedy Avarice most, be accounted cozen germans to the valdenses heresy.  
Again 
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 own sensuality and lust:  
Ergo, Let us all join together in sensuality and lust.   
If on this wise we shall think to measure the truth and sincerity of Religion, by the standard of Antiquity, and number of years, what shall we win by this argument? when we do hear that many are called but few are chosen, 
Math. 10. Eccle. 1. jeremy. 8.  when as fools also be in number infinite, when as from the highest to the lowest all are become covetous, when as even from the prophet to the Priests all work deceit: What shall we win (I say) by this argument, but that the part of Satan (which is more in number) shall be of greater force, and seem to triumph against the Lord?  
But to let pass the Romish Church: I return to our own Church. In the which Osorius having alleged nothing hitherto, nor being by any means able to allege any matter truly, that may seem either new, or strange in our doctrine, or that doth in any respect serve from the institution and discipline of the Apostles: he runneth away from the question, that concerneth the sincerity of Religion and doctrine, and cometh to this point, to catch some occasion of outward life and manners of men, whereby he may reproach us (subtly enough I warrant you) imitating herein the old crafty Rhetorical Foxes, who feéling themselves altogether unable 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 their accusation against their adversary with some contrary cavillation, turning Cat in the Pan: that so being not otherwise able to compass their cause itself, they may yet at least entangle their Adversary with some peril and danger. Not much unlike hereunto happeneth now to Osorius in this kind of controversy: who being not able to maintain the cause of his guilty Church with any justifiable arguments: bendeth himself wholly to defame our Churches with falsehoods and untruths. And on this wise at length addresseth his assault against us, as finding nothing offensive to any man in our faith, in our Religion, in our manner of worshipping, nor our Church ordinances: he presently rusheth upon our lives, and rippeth abroad the unhonest behaviour of men: 
Osorious accusation which was properly bend against Doctrine is transposed to manners.  and in this discourse he spendeth all his powder and shot of slanders, lies, outcries, figures, and all his exclamations of accusation. And therefore it behoveth me also to alter the state of my defence, so that from henceforth I shall not need to answer for our doctrine, our faith, our Sacraments and the institution of our Churches, which differ not from the institution Apostolic: but for the lives only, and the outward conversations and manners of our Ministers.  
And first, It is well truly, and I do praise you Osorius, so do all the rest of us likewise acknowledge ourselves indebted unto you in a whole Cartlode of thanks in this behalf. For sithence you apply all the force of your accusation to reprove our evil demeanour, and corruption of manners only, having else no matter of reproach justly to charge us withal, surely even by this only testimony of your own mouth, you do fully acquit us, in such wise as all men may well & plainly perceive, that all things else are well stayed, and sound with us concerning other points of our doctrine and christian profession. All which if you think may be tolerable enough amongst us, why may ye not aswell release us of your action of heresy and schism, in so much as all heretical waywardness consisteth, not in conversation of life properly, but in doctrine and Religion. But if it be our doctrine that you and your Catholics do mislike chief, why do you not prosecute this action against us? why do ye not stay here? why run you away like a coward from your challenge? wherefore do ye turn over all the substance and rigour of your accusation against our lives and manners, leaving our doctrine in the field? why are ye so lusty and frolic in that one, and so white liuered and caponlike in this other? You do accuse us of Novelty: If you charge the doctrine of our Religion with this novelty, declare them in plain words in what part of Doctrine, and in which one article of the common Creéd, we do vary from the Apostolic or prophetical scriptures. Nay rather what do our Churches profess at this day, that we have not drawn & taken from the Apostles, the Evangelists, yea and from Christ himself, the very author and founder of faith? which also we maintain and keép very Religiously? you have tofore treated (I confess) of freéwill, of righteousness of works, and of certain other principles somewhat: but so have you handled yourself therein, that it had been better for you to have been silent and mum, for the further you roll in this puddle, the more dirt cleaveth to your back, and both bewrayeth where you have been, and maketh you to lose the whole grace of your market. And now perceiving yourself destitute of aid in this kind of conflict, you fly the field cowardly, and renew your skirmish in narrow straits, invading the corruptions and escapes of manners and lives with lying and slaunting. Wherein I would not so much reprehend you, as though you had dealt much amiss, if in this behalf you proceeded against us with a good & simple meaning, and as we do all with you altogether: who are no less agreéued with that outrageous corruption of manners, them yourselves are. Now even here also you show yourself so cold, and unprovided, as that by your unskilful handling of the matter, you disclose rather the scab of your own Fistula, then minister salve to any others soar. For you do not therefore so earnestly reprove our lewdness and misdemeanour, how horrible so ever it be, because your mind is so much agreéued thereat, or because you have any earnest desire to bring us to amendment: but this rather is the whole scope of your scolding, 
To what end tendeth the force of Osorius Accusation.  that as it were occasioned by these, you might pike out some fit matter to whet your cursed and slanderous tongue more freely against Luther and other godly Ministers, and bring them into hatred & contempt: conceiving in your imagination to bring this to pass, that if the world would by your means but conceive evil of the Lutherans, as that their Churches did swarm, and were overwhelmed with abomination of life: then the credit of our doctrine should be easily cracked, & those godly personages, which took upon them to restore the sincerity of the Gospel should be accounted for errant heretics, & most execrable false Prophets: for hereunto is your whole Rhetoric strained Osorius.  
But let us see how well this Rhetoric doth agree with the Rules of Logic. And because (as yourself say) it is not sufficient for a man to affirm what him listeth with bare words only, let us behold not your vain jangling, but the very substance of your meaning. And to begin now with the principal part of the controversy, to wit, whereas in the defence of our Church Haddon had said (as true it was indeed) that our doctrine was neither new, nor did differre any jot from the Institution, and discipline of the Apostles: all this saying of Haddon, Osorius doth utterly deny, & doth Reply against it, that our Church hath no affinity at all with the Institution, and discipline of the Apostles, 
Osorius doth deny that Luther's doctrine hath any affinity with the Apostolic Scriptures. Pag. 181.  nor any continuance in Antiquity. And who so? Now mark his reasons gentle Reader, and marvel a while at the wonderful dexterity of this Portugal Prelate: For Haddon (saith he) doth bring no precedent or example of that ancient virtue. Fourth a God's name. Moreover in all that Church appear no examples of that heavenly virtue. What virtues speak you of here good Sir? Miracles? What? do ye look for such miracles in these days? No. But lust (say you) rangeth in your Churches: wickedness is rife: high ways and passages are replenished with thieves: 
Osor. pag. 182.  treasons, and conspiracies are common practises of the people: treachery and villainy bringeth all things into peril: for the simple purity of the Gospel, these fellows have in all common weals scattered abroad horrible wickedness: for concord and charity, execrable dissensions: pride in stead of modesty: for Religion, Sacrilege: for freedom, servile bondage, for Civil orders, outrage, finally for tranquillity and peace, cruel and detestable tumults and commotions. And who be they, I pray you? Luther (I think) Melancthon, Bucer, Caluine, Zuinglius, Haddon and such others their like. Go to, is there any more yet? And all these mischiefs (say you) after the doctrine of these men took place, were in such wise not rooted out, as that they increase rather daily more and more amongst us, and are grown to greater heaps: all which mischiefs notwithstanding, if were but light or mean at the least, the matter were not so great: for that might have been pardonable in respect of the weakness of man's Nature: But what shall we say now of that most horrible and execrable heinousness, wherewith they have practised the dissipation, overthrow, utter spoil, and consuming of all things both public and private with fire and sword, yea the most holy things of the Church. Be of good cheer now. I suppose this hot flaming Rhetorical smoke is come almost to an end. Can Osorius amplification add yet more hereunto? surely these be great matters, yea very great indeed, but yet you shall hear far more heinous. For whereas amongst other kind of living creatures which nature hath form, 
Osorius lying Rhetoric.  to the destruction of mankind, some do bewitch with their eyes, and looking on: some do infect with touching: others do kill with their teeth, and some with their tails: These Lutherans do so contrive their matters, that they do not only poison the bodies, the souls, and the lives of men, with the contagion of their wickedness: but upon what ground soever they set footing, I do not say, they defile the same with those former small faults, but wheresoever they tread with their feet, they leave the same land contamined, and poisoned with many more, ye more execrable abominations. And why doth he not add this also withal? that what ship soever they enter into, of purpose to sail over Sea, they do also drown the same ship into the bottom of the Sea with over burden of their wickedness? why then clap your hands, rejoice you Osorians, & congratulate this your notable Rhethorician: who (if you have not yet learned the art of lying and flaundering) have here a notable Schoolmaster whom ye may follow: And so when you have magnified this your exquisite Master triumphauntly enough, writ some epitaph for this wretched caitiff Haddon, worthy his impudency, who notwithstanding all these horrible abominations, shamed not to stand in the defence of this new doctrine, against this great Doctor Osorius.  
Moreover, that the singular excellency of this your Master may shine so much the more notably. Behold now not the Rhetoric, but the modesty and humanity of the man. For whereas this might have sufficed him (if at least he might have won this much) which we can in no wise deny, to wit, that our manners are not correspondent to that most exact, and exquisite rule of most holy, and Apostlicque Religion: Which thing these new Apostles undenrtooke to bring to pass: yet the sweet man contented of his incredible courtesy to acquit us of this quarrel, doth now deal with us after this manner: not to compare us (as he might of his Pontifical authority do it well enough) with the Apostles, nor with ancient Fathers of the primitive Church: but doth refer us to our own forefathers and doth require this only at our hands, that we Englishmen, should frame ourselves to the gravity, virtue, Religion, and holiness of our ancestors, and by their example become like unto them in like integrity of life. But for as much as we can not aspire to the glory and renown of their virtues (which were also by many degrees inferior to the Apostles) how much and how far discrepant therefore is the Institution of our Church in this point, that it may carry any resemblance at all of that Apostolic institution and discipline, which discipline ought to express itself not in vain ostentation, and taunting: but in superexcellent examples of righteousness, chastity, sincerity, Religion, and charity, and a life altogether undefiled, unreprovable conversation, and a most serious desire and endeavour of heavenly virtue. You have heard godly Reader the knitting up of the conclusion of this Peroration, fetched out of the very entrails of all Rhetoric. Now take an Argument of the same somewhat more compendiously knit up, not with flourishing figures of Rhetoric, but framed even in the very school and Art of Logic and comprehended in few words, that it may easily appear, how to judge of the same more certainly and to answer the matter more fitly. 
The Argument of Osorius.   
The life of the Lutherans (as he calleth them) is heinous and far unlike the life of the Apostles, and their own ancestors.  
Ergo, The doctrine that the Lutherans do profess in their Churches, is altogether discrepant from the Doctrine and Institution of the Apostles.  

The Answer to the Argument.  For as much as this is the whole force, and Summary conclusion of your Argument Osorius. It remaineth again that we answer unto the same. And what answer may we frame more fit, and agreeable to the matter, then to deny the Argument? For I beseech you, where did you learn this Logic to knit such fleéing fruitless moats together? or where have you learned this Divinity, to measure men's doctrine, and profession, by manners and conversation of life? When Haddon debated with you of Faith only, and Religion: it behoved you to have answered the same accordingly: which if seemed in your conceit to vary from the Institution Apostolic in any points: the same should have been laid open by you, the Articles should have been noted by some special mark, and convinced with Scriptures: those errors should have been refuted with lawful Testimonies and authorities: those heresies should have been discovered, and confuted. But you (omitting that part of the controversy which belonged to doctrine) skip away to other matters, not such as are of no importance, but such nevertheless, as concern the present matter nothing at all, according to the old Proverb, which is the way to Canterbury? a pocke full of plums. And this much to the Conclusion of your evillfavoured clouted Argument.  

Osorius quarrel of life and manners.  I come now to answer that part of your argument wherewith you urge us most, namely Manners (albeit the same hath been once done already) but so I would answer you, as that I would desire you to answer me first simply to a few questions. First whereas you Rail so frankly against the manners of our people, do you know this that ye writ to be true by any sure argument or knowledge of your own? but how can you attain unto it being so mere a stranger, and so far severed from us by distance of place? Or else have you conceived it to be so, by some conjecture of your own head? but we take you for no Proyet. Or have you believed it upon some vagrant tales, or reports of others? but tale-bearers may deceive you, & have deceived many. Or did you dream of any such happily, overcharged with some wine of Creéte? But the men of Crete have been always accounted liars. Again every fond dream, is not by and by a prophecy: 
Tit. 1.  As Basile reporteth. Moreover do you inveigh against all the Lutherans generally? or against some particularly? if you mean all: you speak untruly: If you speak of many, tell us when did you number them? if of some particular persons, it standeth against all reason that the offence of a few dissolute persons should be a common reproach to the whole order of Ministry. Now again let us see what kind of offences they be, wherewith you charge us? what? do you mean therefore all kinds and sorts of abominations Osorius without any exception? or those small and venial faults rather? No. But even the most heinous, the most wicked, not to be named, Lust, murders, Conspiracies, Treasons, Tumults, Pride, savageness, Uproars, Destructions, and Dispensations, and what not? I marvel of one thing much, that whiles you are exquisite skilful in numbering and multiplying our faults, as that no horror and filthiness of life can be found in all your Rhetoric, which you have not by all ways & means of Amplification stretched out to the hard hedge against the Lutherans: That ye forgot to obbrayd the Lutherans with one poor abomination amongst all the rest, 
Ill may the Snight the Woodcock twight for his long bill.  which myself will not name here, but will refer you over to the gentle remembrance of Cardinal Casus and to his brethren, and to that Catholic crew, and most holy children of that most holy mother Church S. mary's.  
But I return to our own Catalogue, what? say you that all those abominations therefore range abroad with us unpunished? yea in deed Syr. What? with us English men only? or do ye not comprehend in the same catalogue French men also, germans, Danes, Swissers, Bohemyans, Polans, Rettes, Scots & all other nations Fautors of the Lutherans doctrine also. Yea truly: wheresoever throughout the whole world, the doctrine of these men hath been published, wheresoever these new Gospelers do set their feet on the ground, they do defile the heavens, the air, and the earth, with the horror of their iniquity. Good words, good Syr. What? be those notorious crimes so common and general amongst us alone, that the same cannot be found any where among you Catholics? yes: but not so much: In deed do you think that there is not even as much? and will you give me leave then to answer hereunto as I think? Surely I will not speak much, neither is it needful, namely in a matter so apparent. 
The life of the Lutherans compared with the Catholics.  This one thing will I speak boldly, and the same also no less truly, then as Demetrius on a time was said to answer Lysimachus: A Strumpet doth behave herself more modestly amongst us Osorius, than Penelope doth amongst you. By this one bethink yourself now Osorius what my opinion is of all the rest.  
And yet do I not in the mean space deny, but that we are by many degrees far unlike to the life which the Apostles did lead, and which indeed beseémeeh the true professors of the Apostolic doctrine. Nevertheless as we dot glory much of our virtues, so neither do we so stroke and flatter ourselves in our vices, but we judge the same worthy of sharp correction and chastisement. But when you have reckoned up all the spots of our ill favoured life, and aggravated the filthiness thereof as much as you may, yet are you to answer me directly to this, namely, whether ye think these faults to be proper to men? or to doctrine? if unto men, let your exclamation therefore touch them, which have deserved to be exclaimed against. They be Lutherans (say you) that be so abominable: There be Lutherans also that do live godly. And I think that all your Catholics do not lead their lives like Apostles. Now if the former faults be proper to the doctrine: But it hath been long sithence declared, that this doctrine is none other, than which Christ and his Apostles delivered. Wherefore if these faults and licentiousness of life be imputed to the doctrine, and professors of the same doctrine, 
The vices of manners are not to be imputed to his doctrine.  then look about you Osorius how far your slanderous speech doth stretch, and whom you touch therewith: for even all those (whom you do accuse for Lutherans) do believe in Christ, and not in Luther: nor do acknowledge any other Author of their faith, than all other Christian men do, so that this profession can not justly be charged with any crime which cleaveth not fast to the Gospel of Christ, and is common also to the Apostles themselves.  
But the doctrine of Luther (say you) hath discovered unto them this liberty, and ministered occasion of this dissolute life. If it shall be enough for Osorius to affirm in bare words only that, whereof he hath not hitherto made any proof, nor is ever able to justify: We are utterly overthrown, for he imputeth all that huge heap of heinous abomination to Luther's doctrine. And why so Sir bishop? how do you prove this to be true? Luther did open the fountains of the Gospel of grace: he did display abroad to the view of the world, 
The fruits of Luthres doctrine.  the free promises of God, which had been penned up in a deep dungeon of long silence, and almost pined away with long emprisonement: he raised up and recomforted with the comfortable confidence in the mediator, consciences that were utterly foredone and forlorn, yea and this not altogether unfruitfully: he discovered the force and efficacy of faith learnedly: he confuted the vain & talkative opinion of vain confidence in man's righteousness: the part of the Law which consisteth of works, he bound within her proper limits and bounds: he enclosed it within her peculiar persons and times, and severed it clean from the Gospel: he called back the slippery minds of men, from carnal superstition, and frivolous jewish zeal to the spiritual worshipping of God and true Religion.  
It followeth. 
Osor pag. 182.  Forasmuch as Luther, Melancthon, Bucer Martyr, Caluine and others of the same crew have stuffed their books full of these things, and taught the same also openly in their Sermons every where: what have these new Gospelers brought to pass by their new doctrine be thereto as yet else, then cut in sunder the very Sinews of severe discipline? scattered abroad over the whole world licentious lust, murders, and uproars? filled all common weals with abominations, Tumults, pride, Bondage, uproars, unpunished liberty to sin, outrage and all abominable infections of mischiefs, and untimely deaths? in steed of Concord, cleanness, modesty, freedom, Religion, & peace? I beseech you Osor. for the love you bear to your chastity, modesty, freedom and Religion, what answer can you make hereunto? Can it not be lawful for us to preach the Gospel of God, but that we shall forthwith overthrow all virtue? may we not comfort and cherish wounded and pined consciences, but we must withal open an high way for the wicked to range in all outrage unpunished? Is it not possible to distinguish the law from the Gospell● to make a difference betwixt the works of the Law, and the righteousness of faith, to display the force of the heavenly grace; but we must be accounted enemies of God's 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 judgement, or super infirmity of your slippery brains? And yet what wonder is it, though Luther be so infamed since Paul himself being in the same predicament, could not by any means escape the venomous snatches of like vipers, nor could scarce shake them away from his hand. For so we read that it was objected against Paul, yea even of his own brethren, namely: That he taught a defection from Moses.  

Artic. 21.  Howbeit it was so much the less to be marveled: That the same should be objected against Paul, in that time especially, when as the jews were: yet chief rulers of the Temple itself, and Moses' ordinances were as yet, in their chief force and authority. What? and have we profited this far now at the length after so great, and long labours employed, after so many advertizements of th'apostles, after so many instructions of the holy ghost, after so many examples of the Church, after so many miracles, so many books, so many testimonies of learned men, so many helps of sound doctrine, that we must after all these needs ●unne back unto old jewishness again? & may we not now scarcely open our mouths, to preach jesus Christ the Son of God, 
The scoff of Luther's doctrine.  but we must seem Injurious to Moses? For what else did Luther mean? Whereunto else tended all his doctrine, travail, endeavour, and thought? but that the gracious mercy of God, discovered in the Gospel, might through his minystery he commended to weak● and afflicted consciences? and glorified of them? In which manner of doctrine if any thing seem displeasant to your mind, let your own mind and Imagination offend you rather than Paul, or Luther. For there lurketh a plague, or pestilence, not in the Doctrine, but in the mind, which in my judgement seemeth to be such, as that if you had lived in the time of Christ, with the Scribes and Pharisees, being of the same mind wherewith you gnaw this doctrine so viperously now, you might have been fellow mate with them which cried out Crucifige, Crucifige, against Christ. Not so, (say you,) but the wickedness, and abominations of this age do much displease me: with that am I worthily offended. And what good or godly man is not thoroughly displeased herewith? Peruse who will the writings of Luther, Melanckton, Bucer, Zuinglius, Martyr, Caluine, and he shall easily peceave that this deadly decay of Godly life, was no less grievous to every of them, then to yourself: that I need never speak of this beside, to wit, that Luther being very oftentimes disquieted with the manners, and unthankfulness of his own country men, did long before with a very prophetical vehemency foretell, that the same lamentable slaughter should befall them, 
Luther offended with the life of his country men.  for their ungrateful contempt of evangelical life, wherewith not long after they were grievously pinched. And how then may any reasonable man credit you Osorius, that lie so impudently upon these men, whom you make to be Authors, and standerbearers of all those mischyeves, and Tumults?  
But here is yet another argument clouted up, and patched together with the like stuff: whereby he would prove upon trust of his Rhetoric. That these false Prophets Lutherans, were not sent from God. Let us first note the words which he citeth out of the Scriptures. 
Osor. pag. 187.  Mark well (saith he,) What the Lord spoke of a false Prophet: The Prophet that is puffed up with pride, and will speak in my name the thing that I do not command him to speak, or in the name of any other strange Gods, let him be slain. And if in your secret conceit you think with yourself, how shall I understand, that it is not the word of God, that he hath spoken. Take this for a sign: Whatsoever that Prophet shall Prophecy in my name, and it come not to pass: that hath not the Lord spoken, but the Prophet himself hath imagined it, through the pride of his own heart, and therefore thou shalt not fear him. etc. Where is this? Seek for it Reader in the old Testament, or in the new, for either it pleased not Osorius to note the place, or perhaps it served not for his purpose so to do. But the place is to be found in the 18. Chap. of Deut. 
Deut. 18.  Go to: and what is it, that this wonderful Philosopher of this world, hath piked out of these words?  
Forsooth, having uttered this much first by way of preamble. It followeth now (saith he,) that we see what Luther, Melancton, Bucer, Caluine, and the other jolly companions have promised and undertaken to do, what hope they have given of their glorious promises, to wit, that it should come to pass, that they would call home again the discipline of the Gospel to her ancient sincerity, restore Religion, hold up the Church that was ready to fall down: That is to say, that they would fully restore the decayed faith of the Church, restore lenity, Chastity, Concord, unity, Modesty, Obedience, charity together with godliness, and great bounty of godly love. All these things whereof they promised largely, and in many words to bring to pass: it lacketh so much of thacomplishment of their promise, that they have left all things in far more worse case, more perverse, more filthy, and more deformed by the means of their goodly travail: as men that have placed Sacrilege, in stead of Religion: Cruelty in stead of Lenytye: Tumults in stead of Peace: Civil war in stead of Concord: Licentiousness of life in stead of chastity: Contempt of Magistrates, in stead of Obedience: Pride in stead of Modesty: Finally in stead of charity, and Piety, Enmity and hatred amongst good men: monstrous wickedness, and utter overthrow, and confusion of all common weals. The matters being so (to conclude at the last) who can think that any man may doubt, that these men were sent from God, or moved by his holy spirit?  
Breéfly: passing over all frivolous circumlocutions of words, to gather the whole matter again together into a short breviate. Behold here a full syllogism, after this manner and form.  

The argument of Osorius.  The Prophets which do prophecy in the name of God, if it come not to pass as they have prophesied, are not sent from God.  
It is so far of that Luther, Melancton, Bucer, or Caluine have performed the things that they promised, that all have proved in far more worse case.  
Ergo. Luther, Melancton, Bucer, and Caluine, were not sent from God, but are lying Prophets, and therefore according to God's law, worthy of everlasting death.  
I am in doubt, whether I may answer, or laugh: Thone of both peradventure the Reader will look for't tother the fondness of the argument doth persuade me to do. For what can be spoken more senselessly? what can be more crookedly wrested out of the whole Scriptures? what could have been attempted more cruelly, and falsely against godly personages? what could have been concluded more absurdly? First there is a place vouched out of the Scripture, wherein the people is taught, how they may discern a false Prophet from a true: namely by the true success, & event of things: as far forth as the things foretold do hap or not hap. And yet in this behalf also special consideration of choice ought to be had, & some secret inspiration of the holy ghost: For although Caiphas be said to have foretold, as the truth was. Yet will you not give him a place amongst the holy Prophets: So also neither did Balaam lie altogether when in a Prophetical speech, he foretold the people of God, good and gladsome tidings: yet I think you will not number him amongst the Godly Prophets of God. 
1. Kings.  The Spirit that was raised by Saul in the name of Samuel, to foreshow what should become of the success of the battle, did not tell otherwise, then as it came to pass afterwards: 
Act. 1●.  Likewise also in the Acts of th'apostles: The prophetess at Phillippos' did prophecy many things of Paul, and Timothe which were true and marvelous: yet will no man assign her a place amongst the true Prophetesses. What shall we say of the Devil himself? which did foretell to Siluerster the Pope, 
A true difference betwixt the false and the true Prophett.  that he should never die before he came unto jerusalem? what? was not the sequel answerable to his former tale? How then Osorius? are those then to be accounted the true Prophets of God, which do foretell the things that shall come to pass? I think not so: Neither doth the Scripture affirm the same to be true. The true Prophets of God do pronounce truly from out the true treasures of the heart. And not contrariwise, all they that do tell true things altogether, ought always to be taken for true Prophets of God: But whatsoever he be that teacheth false Doctrine, and is found a liar: it is most certain that he is not sent of God. Telling truth therefore namely in Successes humane, doth not alway asrgue him that doth foretell the same to be a true Prophet of God. But lying doth always bewray a false Prophet. And this is it, whereof the Scripture would have us to be forewarned in this place. For the words of the Scripture do not so directly determine, that every person whosoever foretelleth the truth of every thing is therefore sent from God. But it setteth down this special mark: That if any Prophet have foretold any thing in the name of the Lord, which doth not afterwades come to pass, By this mark (saith the Scripture) shall you know, that a man hath spoken it, and not the Lord: Then which sign (say you) no thing can be more sure, nothing more evident, nothing more commodious for our safety. And this also do we confess as well as you do. And so much hitherto for the Mayor.  
But to answer the Minor now, what is any of all this to Luther? Melancthon, and their companions? Because they have promised (say you) so largely and so loudly, whereas they gave so great a hope of themselves by their glorious promises, that it should come to pass, that they would call back again the decayed life of the Christians, and the dissolute manners of the Church, to the ancient purity of the Gospel: they did so perform nothing of that they promised, that they left all things in far worse case than they received them. I will answer to both. And first your allegation of their promises, we have showed already how it is altogether untrue: to the iustyfying of which flaunder against them you have not brought forth one syllable so much hitherto, out of all the writings of Luther, or Melancton, wherewith you are able to charge them: Whereas on tother side it will be no matter of difficulty for me to convince you for an open liar, by innumerable places out of Luther himself: Amongst many I will city one, by the which the Reader may easily understand, how far of Luther was from that glorious kind of braggery of Reformation, wherewith you do slander him most Impudently. For after this manner doth he make a report of himself, writing upon the Psalms of degrees. 
Luther upon the 130. Psalm.  I do gladly use (saith Luther,) mine own experience: for what is it, or how much is it, that he hath given to me alone? I did desire no thing else, then that this abuse of pardons might be taken away: But behold what an unmeasurable Sea of God's marvelous bounty and liberality ensued thereupon? So that it is general true, that no man dare wish so much as God is ready to give. The cause is the mistrust fullness of our heart, the lack of hope, and weakness of faith. Thus much Luther. Go to now, and where is now that glorious hope promised, and brag of promise, whereas himself complaineth of want of hope, of mistrustfulness of heart, and weakness of faith? or upon what confidence could he dare promise so largely, and boldly to others that which himself confesseth plainly, he durst not be so bold as to wish for? But put the case, they promised all that you have spoken: what then? you add forthwith: But they did not perform their promises● what they performed, or what they did not perform in the reformation of manners, I do not so much stand upon: Nor do I speak all here that I could: But leave it to the judgement of him that shall judge the quick and the dead: Every person can judge himself and his own cause best: but of others it is very hard to determine any certainty. Malice is always a blind judge. Malapert slander is a lying witness. It had been more sitting for you and your modesty, beginning at your own home, to have first purged your own faults, to have plucked the beams out of your own eyes, before you had uttered such insolent waywardness in troubling of other men's studies. Admit that it may be free for a man to proclaim openly to the world the notorious faults and offences of others, 
men's judgements in finding fault may be free so that they be upright.  which either himself doth see, or doth gather upon common report: yet this judgement as it may be free, so ought it be upright & just. But you, inflamed with (I know not what) outrageous insolency of mind, not of any judgement but of a certain frantic fury, do so handle your cause, as though he were no good man, nor could be a good man, whosoever doth bear the name of a Lutheran, that is to say, a professed Christian: and as though never any such abominations could have infected the world, if Luther had never taught at all: them which slannderous manner of speech, what could impudence itself have spoken more impudently or more untruly?  
But not to tarry long upon this point, and to grant you also that you Assume so impudently: For this I suppose you assume, as matter most certain that these men did perform no part of that which they promised. Go to, and when we yield you all that you will, to wit: that they entered into large promises, and that they performed nothing, and that all things became worse: to what end tend all these at the last? what do these mountains of Gilboe bring forth at the length? Come of Luther now with all thy Lutherans, and take a full conclusion of all, and go hang yourselves.  Ergo, You be false Prophets, deceitful and fraudulent seducers not only to be eschewed of men, but by God's law worthy to be burnt also. 
The Cock crew and it was day all abroad. But that we may be so bold to sift out this rustical Logic: what do I hear Osorius? Is it so? aught all such as break their promises and covenants, be forthwith accounted false prophets, & worthy to be slain? There be many thousand men and women, which make many promises now & then, nor do always accomplish their promises, 
Out of Valeria. Ansel. john Stella  but do serve often fro their words & break promise, shall they be all accounted false Prophets forthwith? There was sometime a Pope of Rome john the xxij. of that name, who by his acquaintance with the Stars, made great brags of a promised long life: who nevertheless died in the viii. month of his Popedom. Yet will you not reckon him for a false prophet I suppose. What shall we say to Pope Gregory the seventh? who having secretly suborned some persons to murder the Emperor, himself in the mean time perching in some pulpit the morrow upon Easter day, 
Out of Benuo a Cardinal.  did in his sermon boldly protest before the people, that if Henry the Emperor did not die before the Feast of S. Peter next ensuing, (for that day had he appointed for his Prophecy, and for his treason also) the people should never give any more credit unto him: nor acknowledge him for their bishop, but should drive him and banish him from massing, yea from the Church also as a sacrilegious person. But what chanced afterwards? when as the Emperor by good fortune had escaped his treason, the Pope with a pretty shift huddled up the matter on this wise, saying, that when he spoke of the death of the Emperor, he did mean the death of his soul, and not of his body.  
There are divers histories extaunt, wherein may be found that many Popes of Rome have promised many and great matters to Emperors and Kings very largely and loudly, to wit●e, of the power of election, of creating bishops, of the title of submission, and many other things: 
Of covenants and promises not always holden true amongst the papists.  who did nevertheless so not accomplish that which they had ratified by public promises, and authentic decrees, as that through their treachery & treason they brought all things to utter confusion almost. Pope Boniface 8. did promise to the Emperor Albert the kingdom of France, by deposing of Phillippe, yet did he not hold promise herein. Gregory the 7. did with many large promises put Rodolph in hope to attain the Empire against Henry the 4. but his hope being frustrated, he was not so good as his word. Pope Innocent. 3. did promise to Ludowicke the French king the kingdom of England under this condition, that he should drive King john out of his kingdom: which notwithstanding was neither the French king able to do, nor the Pope able to perform. In matter so infinite what should I speak more? What yourself promised in your Baptism Osorius, what you promised also when you took orders of priesthood, and afterwards likewise upon solemn protestation, when you were installed a bishop, I think you remember. What? have you performed all those promises? what if some secret contract be made betwixt you & your Porting all spy here in England, that, whatsoever he may smell out either of our courtly affairs, what the Prince doth, what her counsellors and courtiers do, what is done in the common weal, how English traitors with covert dissimulation do persist firm in their oath to the Pope, how the Lutherans live and bestow their time: in what estimation the Mass is amongst Englishmen: That of all these and such like he shall certify you faithfully, by some true transcript, and he in the mean space, either hundred about some more profitable affairs do break promise with you: or do certify you untruths, and abuse your worship with lies and false reports: will you account him forthwith for a false prophet, worthy to be stoaned to death? I do not think it. And why so? Because you will say, that herein is great difference and odds, when as men we promise any matter to men, in the person and fidelity of men, and when as we promise or foreprophecy in the name and person of God, things to come to pass: for in that one, the breach of promise is deceit, and lying, in the other impiety and ungodliness: in that first, men only are hurt, in the other injury is committed against God. And therefore if all these your accusations be bend against these persons, as against false Prophets: Make it manifest then if you can, where either Luther, or any other of the abovenamed undertaking at any time the person of a prophet, did prophecy of things that should come to pass, by the appointment and purpose of God, whereof the Lord never spoke word? If you can not: Then doth not your argument, which you have strained out of Moses' clean against Moses' will, and altogether besides the Cusshian, make any thing at all against them.  
Besides this cometh yet an other argument of the same stamp, skrapte out of jeremy, against those false Prophets before, contrived with no less subtlety, then blazed abroad with vanity. And the place, which himself deigneth not to note, 
jere. cap. 23.  is in the 23. chapter. Mark therefore diligently: with what words God hath taught to discern betwixt false prophets, and true Prophets: If they had persisted steadfast in my council (saith he) and had declared my words to my people, they had surely turned my people away from their evil way, and from their wicked thoughts, Out of these words of jeremy Osorius writing to the Queen's Majesty doth frame an argument on this wise. If after the arrival of this new Gospel (saith he) and this doctrine of new religion: had also arrived together with the same shamefastesse, integrity, innocency and gravity of life, and uprightness of manners, if severity of life, if grave behaviour, and civility of manners and honesty had been raised up out of that darkness, wherein it was long drowned. etc. I should waste much time to rehearse every particular sentence, wherewith this trifling Rhetorician, like an huckester of eloquence, doth make a huge heap of words in a neédelesse, long, and tedious rehearsal of virtues and vices: wherein he might have done much better in my judgement, if leaving this Childish copy of countenance, and glorious mulplying of variety, he had entered upon the matter more briefly, plainly, and more effectually. The purport of his discourse was that he should have convinced Luther, Melancthon and the professors of the same doctrine for false prophets. And to make this manifest, he would use an argument framed out of jeremy by the signs, notes, and marks wh the prophet doth set down in special words, as I said before, out of which words, if he would have argued, he must needs have concluded after this manner.  
The Prophets which in the time of jeremy did prophecy glad tidings to the people, 
Osorius argument out of jeremy.  if they had followed therein the council of God, they had called them back to a Reformation of life.  
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 do conclude his argument after this manner (as he needs must by the words of the Prophet) The argument must be denied for the fallax of the consequent. 
Answer to the argument. The fallax of the consequent.  For it consisteth of 4 propositions, contrary to the rule and true form of a syllogism. For the Minor aught to have been inferred on this wise. But those Prophets in jeremies' time, which did denounce gladsome tidings to the people, did not restrain them from wickedness. Ergo. They were false Prophets etc. And so by this reason. The argument would stand well I confess: yet should it not touch Luther at all: who was neither any of the number of those false Prophets, nor ever took upon him the name of a prophet. But the argument would be otherwise, if beginning at the universal, he would descend to the particular, on this wise: It will appear evidently who be the true Prophets of God: by this token, if they reduce their auditory from Impiety to the endeavour of virtue and godliness: Luther took upon him the name of a Prophett, and yet reduced not his auditory from ungodliness. Ergo Luther and others of the same mark be false prophets. First to the Mayor: Haddon doth make this answer: namely denying that to be true, which is affirmed in the Mayor. If it be understood of the general predicatum. 
The answer to the Mayor.  For this supposition is false, that all such as do not reduce their anditory to amendment of life, be not true Prophets of God: For jeremy himself was not a lying Prophet: yet was not his preaching so effectual, as to allure all that hard him to a reformation of life. The same may be verified of john Baptist, and of Chrst himself, the high and chief Prince of all Prophets: what shall we say to Noah the eight Partriarche of righteousness? who notwithstanding did prophecy, and foretell the people by the express word of God of the general flood, and destruction of mankind, hanging over their heads a hundredth years before it happened: yet was it so far of, that he could incline the people (to whom he was sent) to amendment of life, that of all the generation of Adam, were no more but eight persons only saved.  
But here Osorius will take me up again for halting, and tell me, 
The reason to discern betwixt false and true Prophets according to Osorius.  that this is not the meaning of the Prophett, as though he should understand, that all the Auditory generally should be reclaimed, but those persons only which do believe, and obey the preaching of the Prophets: Go to, and what error was ever so perverse, what heresy so absurd, that found not credit, and fawning fawtours somewhere? Again, if you behold the life only, you shall many times find the conversation, and manners of some heretics less reprovable, then of some of the chief and principal Protestants, or Catholics. And what is become now of that mark of your difference Osorius, whereby you teach a distinction betwixt true and false Prophets? to wit, by the amendment of life in them, which in faith do obey their doctrine. But to grant you that sign and mark even to the full, which you chief require to be granted. We come now to the Minor. But Luther (say you) did never reduce any persons from ungodliness of life, by in stilling into them, this kind of Doctrine, but made all worse rather every where. 
The answer of the Minor.  I do hear you, and do answer: if your Assertion stretch to all: surely this happened not unto Christ himself (as yourself do confess) to restore all in general: if you do affirm that none at all were changed through that doctrine, I will convince you herein, by as many witnesses, as your Catholics made Martyrs with in these few years, being a most horrible spectacle of your cruelty who in the profession of this doctrine (which you term Lutheran, and I name Christian) lived very virtuously and suffered death very constantly, and courageously. If therefore you mean of some particular persons, then is Luther reasonably acquitted by your own mouth, and by the example of the Prophett jeremy: When as (your self witnessing the same) neither all, nor many were there, 
Osori. pag. 190.  but a few of them only that came to the Prophet, which did hearken unto him, and did gladly embrace his doctrine. Finally, 
The place of jeremy expounded.  for as much as all that place of the Prophett jeremy hath relation to none other, but to them only, who (challenging to themselves authority prophetical, as men divynors of things to come) did foretell what should come to pass: how doth this touch Luther, or Melancthon or others of the same society, which did never profess of themselves any such foreknowledge of things to come? when as yet there wanted not some, who inspired with the holy ghost doubtless, did long before prophecy of the self same persons, whom ye do so maliciously inveigh against, which is not the least portion of their commendation, and praise. For on this wise john Hus was reported to have spoken a little before his death. 
john Husse The prophecy of john Husse touching the doctrine of the Gospel to be restored by Luther.  That after a hundredth years come and gone, they should answer to God and him everichone. From what spirit this Prophecy issued, I am not inquisitive to learn: but the matter itself did approve the same to be most true by the sequel, even then when the hundredth years being expired. M. Luther began to oppose himself against the high Bishop of Rome: Whereunto what answer you will make now, advise yourselves. Surely he doth accuse you of horrible crimes, namely of Blasphemy, heresy, Idolatry, error, superstition, rebellion, conspiring with Antichrist, and treason against the Majesty of Christ the son of God. There are many other predictions, and prophecies reported in histories touching the same matter: but for examples sake, this one shall suffice. And yet neither is it always simply true in all men, which Osorius by his position would prove, to wit, That the Prophets of God must be measured by the successes, and events of things altogether. For it is manifest that it proved otherwise in Ezechia, and in the Ninivites, them was foretold them by the Prophet of God. etc.  
Behold yet a fresh supply of arguments, & it cometh plainly to pass here, that is wont to hap in a Canuizado or sudden skarmishe, where whatsoever cometh to hand is forced against the Enemy. And because some small controversy (I know not what) arose betwixt Hulderick, Zuinglius, and Martyne Luther about 4. words only in the whole Gospel (albeit in all other things beside, 
A small controversy betwixt Luther and Zuinglius.  they did very well agree and in this also not otherwise differing in opinion but about very small circumstances) Forth rusheth Satan by and by, and of a gnat maketh more than an Elephant of India, and of a very little geometriall point, draweth forth an infinite Shpere: so ingenious, & nimble witted is Dame Slander. 
Osor. pag. 191.  For as much as in God's spirit is no dissension (saith he) therein should have been a full and uniform consent and agreement of minds betwixt them, if they had been God's Ambassadors. Go to: and what more then? therefore, where as they were at great dissension, it followeth necessarily hereupon, that they were not raised up by the inspiration of the holy ghost, but stirred up by the flaming firebrands of the furies of hell, and that they applied themselves not to teach men, but to pervert men. 
Of divisions of the church.  Of the dissension and variable opinions of divines, and Churches hath been spoken of before, so that it shall be but neédeles to repeat the same again, only I will answer here to the argument. God is not the Author of dissension, but of peace: I do know this, and confess it to be most true. So also is the same God the fountain of all righteousness, and father of all consolation. The same is also Author of Matrimony, and of all good things. Go to now: where can you find in all the estates, courses, and actions of this transitory life, that fullness and absolute perfection of righteousness, of consolation, or of peace, yea in the most holy estate of matrimony, as may be answerable to that absolute pattern of perfection? Let it suffice us to have received the first fruits thereof, though we possess not the tenths. There will come a day, and a place, when as no darkened cloud of dissension shall overshadow this perfect peace betwixt us. In the mean space whiles we live in this vale of misery men, with men, we shall never be destitute of one thing or other, that will always argue us to be men, dwelling in the tabernacle of Imperfection. And therefore if Osorius will be so nice, as to exact of us so precise a knitting together, of unvariable minds, as may in no point serve from each other: let himself become a precedent hereof in his own Country, and show himself an Angel amongst his own people.  
And what marvel is it, if in so great variety of judgements, and amongst so many men, two men only dissent somewhat in matter of so small importance? whenas in this your so uniform a Church (whereof ye boast so proudly) there is no parcel of Religion almost, 
Dissensions in the Papane church  or order in profession: wherein School against School, University against University, College against College, Council against Council, Canon against Canon, do not maintain continual jarring. How is it then Osorius, that with shutteuppe eyes ye can so lightly overlook, and not look upon so many, and so monstrous Beams overspreading your Churches, and not pass over one little moat in our Church without controlling your brethren, but that ye must burst out into such hot fury of hellish firebrands? With the Spirit 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 err, nor dissent each from other in some points. Neither doth it therefore follow hereupon, that because they do not retain a mutual constant consent of minds in all things, that therefore they were not raised up by God. Otherwise, after this Logic, how many ancient and godly Fathers will you banish out of all Churches? was there never any jarring betwixt Moses and Aaron? That contention betwixt Paul & Peter about the maintaining of the liberty of the Gospel: 
Dissensions amongst the most godly.  and again that separating a sunder of Paul from Barnabas, is well known to all men. It whiles the Lord himself lived upon the earth, the Disciples themselves could be at variance about preéminence, and superiority, what marvel now if his Disciples do not so well agree together in all points, sithence Christ is not present amongst them? who were more familiar than Basile and Gregory Nazienzene? and yet in this marvelous consent of qualities, and studies, wanted not a certain offence and breach of that mutual amity. Victor did not of all parts agree with Policarpus. How earnest a conflict divided john Bishop of Constantinople and Epiphanius Bishop of Cypress? Neither did Augustine in all things agree with Jerome. And yet I think you will not say, that these men were not raised up by the grace, and Divine inspiration of God.  
Well now. Let us see what this so great dissension was betwixt them, which as you say proceeded from Luther? What a brabble was there betwixt them (say you) about words? what variety and inconstancy of opinions? how disorderly, how intricately, and overthwartly do they speak? in how many sundry matters and Arguments do they not only not agree with others, but also disagree each 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 show you in few words, what and how monstrous this conflict was betwixt them. First they do all togethers with one voice confess one God: they do all with one Faith acknowledge the Father, the Son, and the Holy Ghost. They do all with one mind agree togethers in the Articles of the Christian Creed. with the true ancient, and Catholic Faith of the Church of Christ. 
The Articles of the chief grounds of Religion, wherein the Ministers of the Church do well agree together.  Of this Church they do all acknowledge the authority of the Scripture to be chief next under Christ: the second place and dignity they do yield to the Church, to the ancient and approved Counsels. The godly and ancient Fathers they do all with one consent allow, and yield unto, so farforth as every of them is found to agree with the express word of God: Heresies and false opinions reproved by the authority of holy Scripture, and the sacred antiquity of the Church, they do all generally oppugn: besides this authority of Scripture, & the most covenable proportion of Faith, whatsoever hath privily crawled and crept in by stealth, into the profession of Faith, and true worshipping of God, they do all utterly, and worthly abhor: whatsoever is most ancient in Faith, and most approved by constant allowance of antiquity, the same is had amongst them in greatest admiration. In the acknowledgement of one only Mediator in heaven, one only Sacrifice for Sins, which is resiant not in the earth, but in heaven, in confessing one only general head of the universal Church, in all these is there no dissension, nor brawling about words or Sentences.  
Moreover, in this they agree together all, & be of one mind and judgement all, namely, that the Pope of Rome is the very Antichrist, whereof they have assured and undoughted proof, by the certain and infallible Rules, and forewarnynges of the holy Scripture, and by his horrible persecution of the word of God. Besides this also, that all Idols and Images ought to be abolished out of the Church of God: That those chopping & changing of Pardons ought to be abhorred. That all affiauce of righteousness of God ought to be settled in the only Faith of jesus Christ, and in nothing else. That superfluous vows and Traditions of men (which do yoke fast and clog Christian liberty, and well disposed consciences) ought utterly to be abolished. That Ceremonies and Constitutions, which are joined with an opinion of righteousness, of worshipping, of Salvation, & meriting, ought worthily to be banished & abandonned: that priests Concubines ought to be converted into lawful Matrimony, that those monstrous upstarts of disguised professions, rules and orders ought be rooted out, that all things may be reduced and leveled according to the one uniform conformity of the Gospel of Christ. In all which howsoever the Lutherans do differre from you, surely their minds and agreémentes are united together in one mutual and constant well willyngnesse of hearts, so that in these they vary nothing at all from the unity of the sacred Scriptures, nor serve from the truth. What can be required more to fill up the full measure of concord and unity?  
And that I may not pass over this also, that in the matter of the Sacrament (wherein consisteth the substance of the adversaries accusation against us) I know not one of all those besides Luther only (whom you call new) to wit, 
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 mutual assent conclude upon this point, namely to withstand and root out that your more than doting devise of Transubstantiation. And in this mind be all out Churches at this present firmly and unseparably knit together. And I trust in God will from henceforth daily increase, and grow to a more stable and corroborate concord, aswell here in England, as also that it will come to pass in all other Churches shortly, that all such Idolatry being extirped and plucked up by the roots, no block nor obstacle shall remain, to occasion the jews to withdraw themselves any longer from the embracing of the true and pure simplicity of our Christian Faith. well now: And wherein is that disagreément now in all this so great a concord and unity of of minds, whereof you preach? where is this brabbling about words that you speak of? where is this variety of opinions, that doth neither agree with itself, nor with others? where be those flaming firebrands of furies? where fleé those inflamed flashynges of wildfire and gunnestones? 
Papists murderers of Martyrs.  where else? but even amongst you yourselves Osorius, and amongst those your monstrous Cyclops, who like furious hellhoundes with wildfire & brimstone have rushed into the seely sheépefolds of Christ with more than beastly Savadgenes, and have with fire and faggot burnt so many thousands of Christians & consumed them to Ashes.  
And yet ceaseth not this lying spirit but like a false Prophet shouldreth forwards. 
Osori. pag. 192.  They do alter and change the Articles of our Faith (saith he) and affirm now this now that, nor do persist in any stable opinion. And do never almost determine upon any judge, by whom controversies may be decided.  
Amongst all other your rabble of lies Osorius perhaps that your wiffler and Spy not the best talebearer in the world hath reported this unto you. 
Osori. doth believe fame Author of all his untruths.  And I am much deceived, if this same Outryder of yours be not the coiner of all this heap of untruths, and forger and furtherer of all those furious trains of terrible fireworks. But to th'end you may not from henceforth give over much credit to such fleéing tales, herein trust me Osorius, that as touching the articles of our faith (if you mean the Sacraments) whosoever reported this unto you, did play the part of a notable Sycophant, and was minded to abuse your credence and worship very shamefully. And in some respect I can not choose but advertise you of a great want of discretion in you, that can so clean forget the very sinews of Philosophical wisdom, which ought to have been relieved in time with that precious salve of Epicharmus Sentence: Remember not to be to light of belief. 
A proverb of Epicharmus.  All the Sacraments that were instituted by Christ, we do observe in due and covenable order throughout all our Churches, and have retained the same with a never interrupted course of continuance, hitherto: on the contrary part, all such as were not established by Christ, but thrust in from else where, those if we have changed, then at the least accuse us for our inconstancy herein, when you shall have first made good proof that they be Sacraments, As touching those Seven, which you do term by the name of Sacraments, though we differ from you in the name, 
Seven Sacraments ordained by the pope, but by Christ two only were Instituted.  yet have we not so utterly abrogated them, but have them in use and daily practise as well as you. indeed we do acknowledge but two Sacraments only, The rest though we call them not by the name of Sacraments, yet do we daily frequent them in our Churches nevertheless as far as is convenient. Neither was any great scruple made amongst us in this point, the matter being of itself so evident and clear: Or if any question had chanced at any time about the same, there was no cause why we should gadd to Rome for a pelting Oracle in that behalf: we have at home more worthy helps, and more learned councils, God be praised for it: we have also the Books of the holy Scriptures: we have amongst us godly, and faithful interpreters of the scriptures, many other writers, and grave judgements of learned Fathers. Neither want our Pastors their several spiritual gifts, nor our Churches plentiful abundance of God's large and bountiful benefits powered upon them: so that it is altogether neédelesse to run a roving to Rome, and seek unto that Apish Ephod, as to the heavenly Oracle for counsel. We have the law, & the Prophets, and expositors of the Prophets. Our Churches be replenished with Pastors, Bishops, Doctors, & faithful ministers, furnished with understanding & knowledge of tongues: grave and sound of judgement, many notable personages endowed with singular gifts of wisdom, learning and virtue, 
There is no cause to the contrary, but that the Church may be governed in the best manner though we be never acquainted with the pope's supremacy.  so that in things appertaining to the government of a Church, we seem not any jot inferior to the Bishop of Rome, or to the whole College of Cardinals, and band of Bishops, unless it be to this one Osorius alone.  
What should I reckon up the rest, which Osorius doth prosecute afterwards, with no less tedious, then vainglorious discourse of words, touching the change of the confession of our faith, touching the weak and forlorn defence of Haddon, all whose force (as he saith) consisteth in brawls and slanders: touching the Apology of the Church of England, whereof that lying & false Prophet doth make Haddon the Author: touching the counter answer against the said Apology: touching the style, Arguments, phrase & flattery of Haddons' writing, touching his glozing, flattery in displaying the virtues, and praises of his Queen. Finally touching the mere childishness, and ignorance of Haddon. As one thath doth explain (saith he) nothing openly, speaketh nothing purely, concludeth nothing substantially, and in the finess of the Latin tongue seems as it were some changeling Else. For with this note doth he vouchsafe do dignify Haddon, as that he thinketh him not only a smatterer, and some outcast in the art of Eloquence, but calleth him also very Babishe: 
Haddon a Babe in the Latin tongue but Osor. a Giant in Eloquence.  in like phrase of speech I suppose, wherewith that glorious coward Thraso did sometime rail upon poor Phedria. But go to, whiles this babish Haddon lieth sucking at the breast, and crawleth creéping yet like a silly goebyground, from out what heavens is this wonderful Giant slipped down at the last? from whence came this unconquerable champion? out of the Isles of Calecute I suppose. For I do verily think that this Osorius was not begotten under our climate, nor made of the same mould, chat other frail men are made of: but composed of the very prime and blossom of pearl, and framed of the fragrant flowers of Narde, and his Eloquence nursed with the pure milk of the very Muses, engendered as it were of the finest film of Cicoroes brains, (as the Poets have feigned Pallas to be borne and nourished in jupiters' Bosom) And except that rotten brain of this doting dotterel recovering now some fresh sap, had discovered him now to be twice a child, and a very Babe, surely he would have been a notorious Goliath over these little moths, and simple shrimps. Perhaps that stately tooforked Mitre vaunced on high upon his hoary hears, making him seem higher in stature then other men, doth raise the crest of that glorious Comb. And hereupon hangeth that hawtye hovering of this heroical Giant from aloft, from out the fiery firmament as it were despising and loathing these small snigges of Babish Haddons'.  
But enough now of Haddons' childishness: let us therefore see, what it is that is raked out of Cyprian against Haddon. And first all that which Haddon doth very learnedly and truly discourse in praise of the godly Martyrs, who by their exile, emprisonments, loss of goods, yea of life also did with sheadding their blood confirm and enseale the true, and undoughted sincerity of the Gospel: all this glorious renown of commendation and praise, purchased with their painful labours, and travel, this glorious thrasonical Osorius doth transpose wholly from them unto others, and this also not without a pretty nipping scoff. To wit: Unto Roffensis: More, Bishops, Priests, 
Osor pag. 193.  and Charterhouse Mounckes, men (as he saith) endued with singular piety and Religion: Whereof some yea not a few of them died here in England, many flying out of England and Ireland, as outlaws and Banished men, had not escaped the axe, or the halter, unless they in running away had preserved their lives more happily than the courtesy of our men would have done. And upon this by and by is Cyprian chopped in place, his words being nevertheless not noted, as either unknown unto him, or craftily cloaked: whereunto we are commanded to give our attendance. Now what saith Cyprian? Whosoever (saith he) as a without the bounds of the Church, though they suffer death for the testimony of Christ, the same do not deserve the crown of martyrdom, but the punishment dew for treason rather. Where find you this Osorius? for sooth in Cyprian. look for it Reader: peradventure after you have perused Cyprians book over, 
Cyprian in his 4. book and 2. Epistle.  you may find it. The place perhaps is extant in his 4. Book and 2. Epistle. Where he speaketh on this wise. Although they be slain afterwards for the name of Christ, being removed from the Church, and divided from unity, and Christian charity: they can not be crowned as Martyrs at the time of their death: For those are the very words of Cyrpian which no man de●●●th to be most true. For who doughteth hereof, that the Church is the everlasting kingdom of Christ, where all the hope, and treasure of our salvation is fast locked up, and enclosed● from whose pleasant habitatious if we willingly exclude ourselves, we must worthily perish: But thus goeth the matter Osorius, that Cyprian indeed hath spoken very well, but you out of Cyprian have forged a foolish fable. 
The Papists do wrongfully define the Church of Christ.  For in all the his discourse of the unity of the church, neither do we rend asunder, nor pass beyond the bounds thereof: But you Osorius do not measure those bounds and limits aright, and withal do wrongfully and untruly define the Church of Christ.  
In this point therefore lurketh all the error, not in our variance and Dissension, but in your false Definiton. For let there be a true Church granted, yea such a Church, as was in the time of Cyprian, 
Cipria in his 4. book and 2. Epist.  and we will quickly yield to that unity. Cyprian could in no wise digest such, as forsaking the Church of Christ like stragglers went an other way, namely, to the Gentiles (as he saith) to worldly delights, and pleasures to heretics & Schismatiqués. And Osorius is a great deal more squeamish at those, which fleeing from jewishness, from heretics & schismatics, do dedicated themselves to the true Church of Christ. For if a man may tell troth, what else do Luther, Melancthon, Caluine, Bucer, and others their like, against whom this cruel scourgemutton chauseth so extremely? They are fallen (saith he) from the unity of the Church. To whom Osorius I pray you? Are they not come home to Christ? to Paul? to the Gospel? to the Apostles? to the Law? and to the Prophets? what? is this to turn unto and partake with heretics, and schismatics? or to turn away and forsake heretics and schismatics rather? If you be of that mind, beware lest you bewray yourself to be one of Antichristes limbs, before you prove Luther an heretic. If to departed from them, whose wicked opinions are manifestly contrary to true Religion, and do seduce from the truth, which is in Christ jesus, be accounted a point of Schism: why then is the people commanded in the word of the holy Ghost, 
Apoc. 18. Esay 52. 2. Cor. 6.  and that not in one place only, to departed from out amids of them? Adding thereunto also the danger thereof, lest ye become partakers of their Sins saith the holy Ghost. And therefore you see peril not in departing, but in tarryeng rather there, from whence we ought to departed. Now what manner of people that is, from the which the holy Ghost doth call away, I leave to your judgement Osorius, and to others that can judge thereof.  

The peace and the unity of the Church according to Cyprian.  But in the mean space, say you, Unity and the peace of the Church is torn a sunder. I do answer. Woe be to that peace, woe be to that Unity, which wageth war against Christ. If you will enter into Unity, and amity with him, you shall have no discord amongst yourselves. I do know and confess this to be most true, that Cyprian speaketh: Who soever he be (saith he) and whatsoever he be, if he be not within the Church of Christ, be is not a Christian: because without the precincts of Christ's Church, is no sure road of safety. And wherefore then do Luther and these Lutherans (say you) tear abroad these hedges of the Church and withdraw themselves from the Unity thereof? I do answer in the behalf of the Lutherans. They have not forsaken the Unity, but you have cracked a sunder the verity of the Church. They have not offended in forsaking the Church, but you have greéuously erred in defining the Church. For if a man should argue with you at this present in words and speeches, as I do deal with you in writing, and would urge upon you to define unto him this Church (which you maintain) in her true and natural substance, what answer would you make? I wis the very same Definition I suppose that all your Catholics have imagined, 
The definition of the Church after the meaning of the romish Church.  to wit. That the Church is a multitude of people, such as is bound to obey the Pope of Rome, severed from other Nations by certain Ceremonies, which the Popes have ordained) fast tied to the ordinary continued course of Succession of Bishops, and to that only interpretation of Scriptures, which the Bishops and Counsels do deliver. And this is the true proportion and full Definition of your Church (if I be not deceived) But this Definition the learned in Logic will deny to be good & sound, 
The Popish definition is confuted.  where the thing defined is not of all parts equivalent with the Definition. Which rule is not observed here. For to admit this unto you, that in the true Church of Christ must be Popes, & Bishops, who must be obeyed, who also must have an ordinary outward succession, and who may challenge unto themselves a special prerogative in the interpretation of the holy Scripture: yet is not this by and by true, that all Popes & Bishops, which are entitled by the name of Popes and Bishops, which do pretend a continual succession, which do carry the countenance of consents, 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 lords flock. And why so? forsooth because that thing wanteth, which making specially for the purpose, you have specially left out, namely, the truth of sound doctrine, which may be able to tread down and crush in pieces error and hypocrisy. That is to say; That Bishops do truly and unfeignedly become the same in the sight of God, which in utter show they would fain seem in the sight of men: Again that Succession be not of persons only, but a special Succession of Faith & virtuous life: that the obedience of the people may not proceed so much of fear of punishment, as of hearty affection and willyngnesse of mind: that the interpretation of scriptures be not wrested to the maintenance of error, and men's sensuality, but be directed and answerable to the meaning of the holy Ghost, and the true & natural sense of the Scripture.  
For these be the true marks Osor. whereby a true Church is discernible from a false: not the title and name of a Church, not the authority and Succession of Bishops, not the opinion of a multitude besides the truth of God's word: But the very Rule of the word must be kept, which will so describe unto us a true Church, by true marks, tokens, bounds and foundations, That it be a Congregation dispersed abroad every where over the face of the whole earth, 
The description of a true church according to the rule of the scripture.  united & agreeing together in sounds doctrine of Faith, and the true worshipping of God, which being sanctified by the holy Ghost, and admitted by partaking the Sacraments, do truly believe in God, through the Son of God jesus Christ, according to the doctrine of the Gospel, although some be enlightened with more spiritual graces & gifts, and some with less.  
By this standard, and Rule, let us measure now the Arguments of Osorius.  

Osorius Reasons.  Luther and Melancthon, are fallen away from the Pope of Rome and his Cardinals.  
Ergo, Luther and Melancthon have rend in sunder the unity of the Church.  
The only Church of Rome hath an ordinary succession from Peter.  
Ergo, The only Church of Rome is the true Church.  
The great part of Christendom doth acknowledge the Church of Rome.  
Ergo, The Church of Rome is the Mother Church and Queen of all Churches.  
The Church of God hath a promise that it shall never err.  
Ergo, He that doth interpret the Scriptures otherwise then after the meaning of the Church of Rome, or that doth not acknowledge himself obedient to the Romish Decrees in all things, is an heretic, and doth sequester himself from the bounds and communion of the Church.  
To this answer shallbe made briefly and logically. 
The fallacy in the equivocation, that is to say in the word of divers signification.  These be mere fallacyes and deceits of the Equivocation, derived from a false description of the Church, and the succession thereof and from false marks. For as touching the names and Titles, as touching the long pedigreés of never interrupted course of Succession: as touching the consent of the multitude, and the promises made by God: if the other tags were tied to these points and made suitable, namely, sound doctrine, & true godliness, 
A necessary conjunction of sound doctrine with unity.  surely it would seem somewhat to the purpose that Osorius maintaineth. But now whatsoever they brag and vaunt of titles and other relics without the especial coupling and conjoining of the evangelical and Apostolical doctrine, is altogether nought else but smoke and wind, nothing available to establish the true unity of the Church. 
Unity of the Church  First as concerning the name of the Church, we do hear Christ himself speaking: Many shall come in my name. Touching Succession we hear out of Jerome, Not they that sit in the places of Saints. etc. Touching the multitude. 
Succession.  Augustine doth teach us. That the consents of voices, must be weighed and measured, not numbered. 
Multitude. Gods promise made unto the Church.  Touching Gods promise made for perseverance in the truth, hearken what john Baptist, speaketh. Do not say we have Abraham to our Father. For God is of power to raise up sons to Abraham out of these stones.  
If Osorius will argue after this manner why should not these arguments be of as great force.  
The high Priest of the old law in the jewish Regiment did bear the face and name of the Church with full allowance and common consent of all the multitude yea even in the time of Esay, jeremy, Amos, Elias and Christ. The same also did convey their Succession from the priesthood of Aaron: And did vouch also their authority, seat, law and the promise against jeremy, against the Prophets and against Christ. The Law (say they) shall not perish from the Priests.  
Ergo, Those high priests did enjoy a true Church nor could possibly err at any tyme.  
But if Osorius shall think with himself that these Arguments were not forcible enough in the old Church, why should they be more effectual in the new Church? In the old law it was lawful to examine the very prophets themselves, if they spoke the word of the Lord, yea certain infallible tokens were set down whereby they might be discerned. In like manner even in the new testament we are commanded to prove the Spirits if obey be of God: being forewarned by the spirit of God that we believe not every spirit: 
Popes and Cardinals will not admit examinations of their cause.  And what kind of people then be these Popes and Cardinals of Rome, which of a more than Imperious lordliness do command and require all men to receive and reverence their Statutes, Ordinances, Ceremonies, opinions and all their words and deeds in general, without exception and contradiction, upon grievous pains and Penalties that shall ensue against him, whosoever dare presume to make a question of the right of their authority? or to make any doubt of any their devices and imaginations?  
And so giving the slip to all those, he cometh down again to our Church, with a marvelous blaff of windy words, but with no reason at all, imagining to prove against Haddon, that there is nothing in our Church comparable with the ancient Church: 
Osori. pag. 195.  nor that any example out of the ancient Records or antiquities can be alleged for our Church that doth favour of any smack of antiquity: And that on the contrary part, the whole universality of antiquity doth in their behalf (as he saith) bear witness against us. And that with them remaineth nothing at all, but that which is thoroughly established by the testimony of the holy Scriptures, by the authority of the godly Fathers, and by all the consent of all antiquity.  
How untrue this is, hath been sufficiently declared before by the testimony of the ancient histories, as much as may suffice for this present purpose. Of the same stamp is the like devise that followeth. For whereas Haddon doth take exception against Osorius writing on this wise. In the ancient & most pure age of the Church (saith Haddon) was neither name of Pope, 
Papane. Redeeming of Sins. Markett of Purgatory. Worthy pping of images. Pilgrimage going. Masses Sacrificatory for the quick and the dead. Osori. pag. 196.  nor leaden Bulls for remission of sins: nor martes and markets of Purgatory: nor crooching to Images, nor gadding on pilgrimage, nor sacrificing Masses for the quick and the dead, nor many other such Babbles etc. These words of Haddon as though had been vomited out from a wonderful surfeit of furious frensye, Osorius in great choler doth challenge, and confuteth with these reasons. Because without reason (as he saith) without any testimony or example of antiquity, without argument or proof at all, he hath spoken bare affirmatives only without proof, and the same in such wise spoken, as that he seemeth to have done nothing but spoken. And first for the Supremacy, what doth he show? But we (saith he) are wont to make plain demonstration by the authority of the sacred Scriptures, by the testimony of the holy Fathers, by the authentic Records of ancient antiquity, by reason, use, and experience, and by innumerable examples, that this was the Supreme head of the Church always. etc. If you have so great and infinite a number of examples, wherewith you be able to justify this Supremacy, as you say: why then out of this unmeasurable heap vouch you not one example at the least, for example's sake, whereby we may likewise discern this supremacy? 
Osori. doth deal with words and no matter.  hitherto as yet I do hear nothing but bare words, and smoke, and not a sparcke so much of Reason, example, or proof. But you commit this charge perhaps to Hosius or Pyghius, and one of you helpeth to claw an other by the elbow, so that Osorius with words (whereof he hath store) and Hosius with such witnesses as he can suborn, shall underprop this primacy of the Romish Royalty, as Atlas did sometime bear heaven upon his shoulders. But if these two gallant Giants apply no stronger pillars besides themselves, to uphold the Majestical State of that their toppegallaunt of Rome, it is much to be feared lest it will have a fall shortly, & be shievered all in pieces, and lest their bravery come within the compass of that sweet song, whereof we hear the melody more than once in the sacred Revelation. Babylon is fallen, Babylon is fallen, that great city the Mother of all the Whoredoms and abominations of the earth. etc. 
Apocal. 14, 17. 18.   
ANd as for the fairs & Marketts of Pardons, & Purgatory, if you do not perceive that to be most true, 
Of Fairs and markets of Pardons.  the Haddon hath affirmed, surely you are more than purblind: If ye doubt thereof, you are very wittelesse, if you deny it, you are more than Impudent. first, if you will affirm that there were no markets and Martes of Pardons: whereupon then grew that controversy betwixt Luther & your Church? 
Pag. 196.  did it not arise by the means of buying and selling of Pardons? and chopping and changing for Purgatory? If you will say that those Markets were proclaimed without consent of your Church, and contrary to their commandment, vouchsafe than I pray you to show us, who it was that suborned that naughty pack Tecelius the Dominick Friar to be proctor of that Mart? if it were not Pope Leo the tenth, 
Out of Chris. Masseus. john Sleidonne. M. Luther.  and Albert Archbishop of Mentz? who made this compact each with other, that the one half of the spoil should redound to the Pope, the other half to the archbishop to pay for his Pall: In which Mart proclamation was made at the sound (as it were) & the stroke of the Pope's drum (as Masseus doth verify,) that whosoever would give. x.s. should redeem what soul he listed out of the pains of Purgatory. But these markets (saith he,) if any such were, holy Church doth not allow, but doth banish away, none otherwise than as a detestable pestilence of the common weal. What Church Osorius doth speak of here, I know not: this is out of all question that as there is none so horrible a kind of falsehood as that, which (lurking and cloaking her craft under a false vysor for piety) doth dazzle the senses of a number: so if we narrowly sift out the very original of this mischief, we shall find that all this fat feast and blessed banquet came from no where else, them out of the Pope's kitchen: 
What darnel groweth in the Pope's fields.  from hence forsooth come that lewd largesse of pardons: those Reckless Releases of pains: from hence plenary and full remission of sins: from hence so many jubilees, so many stations, & visiting of Saint Peter's Church: all which where were they hatched, but even in the Church of Rome? From hence so many grants of free graces to eat, to marry, to wear linen or woollen, freè liberty to be confessed where men listed were set to sale the penny: From hence so many Stationars, Treasurers, Fowkers & Pardoners who have long sithence wearied out and made deaf the ears of the simple people with crying out Imponite, 
Put in. put in, put in.  Imponite, Imponite for such was their proclaymation, protesting withal, that it should come to pass, that all such as would buy those pearls of Pardons, their souls should be sure to skip up into heaven at one leap without any let: 
Masseus. john Sleidom M. Luther.  Adding hereunto that all such souls whom they were willing to redeem out of the flaming fire of purgatory, should immediately mount from thence into heaven assoon as the money, which should be thrown into the red Box did cry chink. For it was out of all question, that the Pope of Rome was of power to rake Purgatory clean (by virtue of his Pardons) of as many souls, and whatsoever souls he listed. And him also they magnified so gloriously, 
The horrible impudency of the romanists.  that (as they said) no Sin could be so horrible, yea though (against all possibility) a man had defiled the mother of God, but could be redeémed by pickpurse Pardons: were not these the very speeches of your Romish rufflers? wh if your Church did not allow of, by what authority then did your Pardoners & scrapers for money presume to pinch all Churches by the purse with such kind of wares? why were not these shameless Runneagates put to silence? why could your holy mother Church suffer so horrible a Tympany, and Impostume within her own bowels so long, if she were not partaker of the spoil, & did not only wink at them, but authorise them also by her own Bulls so to do? Again when these fellows Tecelius & Wympine were gone, to what purpose was Cardinal Caietane posted abroad in the year. 1518? who in in the Council of Augusta might revive the same opinions again, and force Luther (who had already confuted these abuses by open Disputation) to recant: And how will Osorius his defence now hang together with these practises of his Pope? denying utterly that these Pardons were never scattered abroad by the consent of that holy mother Church? If it be true that the Church did not so, what did that form of Commission usually given from the See of Rome emporte? the tenor whereof was this: He that soweth niggardly, shall reap sparely: but he that soweth bountiful shall reap abundantly unto life everlasting. And again, what meaneth this? We do exhort you all generally in the Lord, & do enjoin you upon pain of Remission of your Sins, 
Out of the decretals Gregory 5. in the title of Repentance and Remission of Sins. Cum ex co.  that of the goods that God hath given you, ye enlarge bountifully your charitable devotion unto them. etc. For these words were every where scattered abroad by Masters of Hospitals. Which what is it else, them to set up a common mart, and moneybancke of remission of sins, which is due to Faith, not to works? and which the Scripture willeth by all means possible to be free? and what is it else, then as Chrisostome saith, 
Chrisosto Homel. 38. upon Math. Tridentine Council.  to turn the form of worshipping and prayer, into an occasion of wicked buyeng and selling? But Osorius will cite us forthwith to the Tridentine Council: wherein these markets of Pardons were after a sort mitigated with a certain qualification. Very well. But how much better had the Fathers of that Council provided, if they had utterly abrogated, not the markets of Pardons only, but the very Pardons themselves out of all Christian Congregations & Regions? But these Fathers now (fostering continually this fretting Fistula within the Bowels of the Christian common weal) think, they have bestirred themselves gaily, if they foreseé not that the canker may be thoroughly cured, and kept from crawling any farther: but that it be suppressed aloft, and so suffered to creépe more closely below: that is to say: that men may freely now, and without money plunge their souls 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 themselves: not whether they ought to be sold, but whether they may be tolerable, how free soever they be: whether it be consonant to Christian Faith, or lawful by the authority of the Scriptures, for the Pope of Rome, to make any kind of chopping, and changing with men's pelting Pardons, for the redeéming of men's Sins.  

The pardons of the popish church.  I speak of those Pardons that are now in use, not such as were delivered by the ancient Fathers. For the Church had always her Consistories, and judicial Courts, wherein for notorious offences, certain public chastisement was ministered, the Greékes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we call them Canonical Satisfactions. The rigour of the Church did use many times to qualify or acquit by releases & pardons, as occasion did serve, according to the quality of times, places, persons, & offences: As if a man had revolted from the Faith of Christ without any cause (which kind of backsliding was not thought worthy to be received to mercy in the primitive Church) yet afterwards some courtesy was extended unto such as repented them of the same, and showed themselves heartily sorrowful for the same: and such were enjoined to penance by the space of 12. years: as appeareth by the 11. Canon of the Nicene Council. 
Nicene Canon 11.  Women that either would procure untimely births, before they were borne, or would murder their children being borne, were by the same Canon excluded from the Congregation for ever. After this ensued the 21. Canon of the Council of Antycira. 
Antycira Canon 21.  Which moderating the ancient censure with lenity, did prescribe unto such women ten years penance. If a man had committed manslaughter by chauncemedley, the same according to the ancient Canon was enjoined seven years penance: which afterwards through gentler mitigation of the same Council, was abridged to five years penance by the 22. Canon. 
Antycira. Canon 22.  At the Council of Agathe was a Canon made, 
Agathe Council Canon 37.  which was in number the 37. speaking on this wise. The ancient Fathers did enjoin a grievous pain upon such as forsook their Faith, whom we (abridging the number of years) do enjoin only two years penance. 
Eusebius 6. book Cap. 35.  We read in Eusebius that a certain Bysh. returning with tears to the Church, from the heretic Novatus, was received into the Congregation, the whole Congregation making earnest Supplication for him contrary to the order of the Canons. 
Cyprian 3. book Epistle 15. 16. 18.  Cyprian reporteth that the Martyrs of his time (considering the earnest amendment of life in certain Penitentiaries, and perceiving the time of their penance limited unto them by the Church to draw near to an end) obtained by their earnest petitions made to the Elders of the Church, that they releasing some part of their penance, might receive them into the Congregation again as reconciled, notwithstanding their satisfactions being not fully accomplished. And the Reason of this Pardon doth the 5. Canon of the Council of Antycira declare. 
Antyciran Canon 5.  A Bishop (saith the Canon) ought to have this prerogative, as that he may (upon consideration of the demeanour of Penitenciaries) become somewhat more tractable and either qualify the rigour of the penance, or aggravate the censure, as he shall think convenient and as necessity shall require. So also in the Nicine Council the 5. Canon. 
Nicene council Cannon. 5.  Let them stand excommunicate (saith the Canon) until either the Congregation, or the Bishop shall think it convenient to mitigate the time of their penance.  
Thus much I thought not amiss by the way to note briefly of the manner of public penance, and Canonical satisfactions exercised in the old Church: To the end it may more fully appear by what means those ancient ordinances of public penance, did first decay and were abolished in the Pope's church, and how by little and little certain new Satisfactions were crept in & thrust in place. For albeit this name of Satisfactions be of some ancienty: yet were Satisfactions exercised far otherwise in the ancient Church, 
New satisfactions crept into the romish Church unknown to the Antiquity.  than they are now in daily practice in the Pope's Church. For in the Primitive Church such satisfactions were enjoined as public penance for public offences only. But your Pope's Confessioners do enjoin satisfactory penances, for certain private and secret sins: The first sort were never ministered but in presence of the congregation only, to serve for outward Discipline only, and not to redeem the wrath of God, for their sins by way of satisfying: and the cause why they were called Satisfactions was, because they did satisfy the opinion of the congregation in public offences only. Even so and in such wise Releases & Pardons were esteemed, not to be in any respect valuable to cleanse the sins of guilty consciences in the sight of God simply: but should be as pledges and witnesses of a full releasing their penance, enjoined unto them by the Church, or of mitigating the same with some gentle qualification. As appeareth by a Transcript drawn out of the Penitential of Rome up Burchard treating much of those exchanges of satisfactions: 
Burchard.  namely that in stead of this penance, where a man was enjoined to fast one whole day with bread and water, he should be released thereof, and say fifty psalms or Lxx. psalms kneéling, & relieve some one beggar with food: If he were a rich man and unlettered, he should redeem one days penance by paying iij. pence: if he were poor and unlettered, he should pay one penny, or feéd three poor folk. The penance of a whole weékes fast, was redeémed with CCC. Psalms: a whole movethes fast by saying xii. hundred Psalms: for one years fast, he should give in alms to the poor xxij. shillings. etc. Many other like exchanges of penances are mentioned in Burchard: all which respected none other end, but that they might qualify the rigour of the old Canons touching public penance: ministered to this end, not as necessary instruments to obtain remission of sins, and to pacify the wrath of God, but instituted for examples sake, that they might be special pricks and provokements to stir up such as were fallen, and allurements to earnest amendment of life.  
On the contrary part, the custom of our time, and of our Popes hath so far degendred from the ancient ordinances of the Elders, in dispensing with Pardons and Satisfactions, that it may seem to have overwhelmed not only all discipline of the ancient Church, 
How much the order of the old discipline doth vary from the Romish Novelty.  but also almost overthrown the whole force and efficacy of Christian faith. For whereas the Sum and Substance of all our Religion consisteth in the cleansing and purging of Sins: and the same comprehended also in the only obedience and passion of Christ: these new upstart Popes have translated all this Release and satisfaction for our sins, from the merit of Christ, to I know not what new-fangled absolutions and Pardons: And whereas the old penitential Canons were only men's constitutions, wherein men might dispense with men according to the necessity of the time, hereupon our Popes (taking heart of grass) are become so shameless impudent, that with their Pardons they dare presume to dispense with men's sins, yea and their consciences also, and to make their satisfactory merits (by merit meritorious as it were) worthy, and able to encounter the wrath and judgement of God.  
And now behold how many pumples and frets lurk under this one scab of the popish doctrine. 
The errors of the Popish discipline.  First they do so overlade men's consciences with a commandment of confession, without all authority of scripture, and contrary to all the precedents of the primitive Church: they force all persons to render an account of their sins, whether they be contrite, or not contrite, and this also upon pain of eternal damnation: As for Absolution they leave clean naked of all effectualness, denying it to be available without works precedent: over and beside this also, they do clog them that are confessed with an unavoidable necessity of doing penance, they do thrust in Pardon of sins granted by man's authority, which they call Satisfaction for sins, to deserve free release from that punishment & pain, which the justice of God may duly exact. Out of which sink proceéd many untimely and vyperous births, full of lies, sacrilege and blasphemy against God. Namely Mounckes: vows: The Sacrifice of the Mass for the quick and the dead: Pilgrimages to stocks and stones. jubilees: Pardons and Purgatory: and out of that Purgatory sprang forth that momish maxim of Scotus, Scottish and crabbed enough, to this effect: That Sinners after absolution, are either turned over to pardons, or to Purgatory.  
I do not here complain or expostulate for those portesales and crafty conveyances of Pardons: Let Pardons be as frank and free as they would seem to be for me. 
The ordinances of the Pope are contrary to Christ & his Scriptures.  But this is the thing that I do demand: 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 upon his authority, as to challenge to himself an interest, and as it were, an inheritable possession of those things, wh Gods own mouth and the promises of the whole scripture do give frankly and freely unto all them that repent and believe, even by their faith in Christ jesus? and how he dare also affirm that such men are not otherwise to be dispensed withal, then by his Bulls of Pardons and his deputary Commissaries: Saint Peter crieth out with a loud voice, and confirmeth his saying with the authority of all the Prophets, that shall receive forgiveness of Sins, as many as do believe in Christ. 
Act. 20.  So doth also the Apostle Paul proclaim boldly, that all things are pacified by the blood of Christ, both in heaven and in earth, 
Collos.  and addeth moreover. And in him (saith 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 salvation read in john. 
1. john. 1.2.  The blood of Christ doth cleanse us from all sin. And immediately after. He is the propitiation for our sins, not our sins only but for the sins of the whole world. And john Baptist pointing to Christ with his finger doth affirm Christ to be the Lamb appointed by God to take away the sins of the world. 
john. 1.  And Paul to the hebrews. By one only oblation Christ made perfect for ever them that were sanctified. 
Heb. 10.  And in an other place we are taught that our hearts are purified by faith. To conclude: The whole meaning and intent of the scripture, being nothing else but a certain never interrupted course of recomfortable refreshing in Christ: it doth so allure us all unto him, that it leaveth none other medicine or restorative for our overladen and encumbered consciences, but the only blood of the Son of God. 
Rom. 3 4.  And therefore if the only death of Christ once offered for all, be a full Ransom for our Sins, and the full price of our Redemption. If Christ's only death and Passion be imputed to the faithful believer for righteousness: What need then any other Pardons? If Christ pacified all things in heaven & in earth, why could he not aswell pacify all things in Purgatory, When full power was given unto him over all things in heaven and in earth? what? shall Christ have nothing to do in Purgatory, but that the Pope must be only Prince of that Region?  
The blood of Christ (say they) did Ransom us, 
The absurdity of the romish doctrine.  from guilt and everlasting punishment. But there remaineth yet a Temporal punishment to be endured, partly in this life, partly in Purgatory, out of the which is no redemption at all, but by the Pope's Pardons. Although the last part of this doctrine by monstrously absurd, yet if they would grant the former part thoroughly, and wholly, the matter were somewhat more tolerable. But now they are in this their partition, so partial and uneven dealers, that they will not leave to Christ, the whole cleansing of the guilt, 
Eccius interpretation upon the Pope's decretals.  but will herein also join a topemate with him, that Romish vicar. For this is their assertion: to wit, That the Pope of Rome being the vicar of Christ, doth by power of his keys, bring to pass both that he may release from guilt, and punishment both at once with his Bulls of Pardons, That is to say,: From guilt through the Sacrament of Penance: and from punishment, by the Pope's satisfactions and pardons.  
If this be true, let us bid the books of the Evangelists and Apostles adieu: Farewell also God's promises: let faith, and the Church pack up their trunks, and get them to Cattai, and let us with solemn procession receive into the Church of Christ most holy Pardons and Indulgences, and turn Christ out at the Belfrye: Sithence these pardons alone without Christ do dispatch all matters clear through the authority of the Pope. No say they, not so, without Christ: but partly by the superaboundaunce of Christ's merits, partly by the blood of Martyrs, partly by the merits of Saints, partly by charitable alms, works of supererogation, by the obeying the councils, and partly by severity and strait keéping the charge of holy orders or Indulgences, do stand in force, and are available. The form of which absolutions forged by the Mounckes and Friars to the behoof of the common people followeth on this wise.   

God be merciful unto thee good Brother.  

Out of the Commentary of M. Luther to the Galath. cap. 2.  THe merit of our Lord jesus Christ and of the blessed Mary the perpetual virgin, and of all Saints, the merit of holy orders, the heavy burdeine of Religion, the humbleness of confession, the contrytion of heart, and the good works that thou hast done, and shalt do for the love of our Lord jesus Christ, grant unto thee remission of sins, 
The Papistical absolutions.  to the increase of merit & grace, and to the reward of life everlasting. Amen. There be also other forms of absolution extant, which others granted by the Pope's Bulls: as when hospitals and brotherhoods do communicate with others the participation of all good works on this wise. We do testify that we have received into the Beaderoll of the holy Brotherhood of S. A●●●●ny those persons: granting unto them full partaking of all the good works that have been done, & are to be done by our brethren from the beginning of our foundation, even to the end the foresaid order, day and night, in three hundredth, sixty iiii. Monasteries and hospitals. etc.  
Like as Apothecaries do compound their treacle of many simples and drugs mixed together. Even so the Popes by gathering together the merits of Christ, of the blessed virgin of the Martyrs, of Saints, & Mounckes, as it were special spices and herbs do make up their hochepott of Pardons: of which Pardous they do make portesale as parcel of the treasury of the Church to hospitals, Churches, chapels, brotherhoods, Monasteries & cells, not for shillings or crowns, but give them unto every of them gratis very hountifully. If we may credit Osorius herein. But in the mean space I would very fain learn this of Osorius, how we are said to be made perfect and for ever sanctified, if the only oblation of Christ once offered be not sufficient to save us, without the merits of Saints and heaps of good works? Moreover, whereas out of this unmeasurable treasury of the Church, there is such an overflowing plenty of gracious Pardons, I would also know this, by what reason the Pope of Rome doth challenge himself to be only Porter & keybearer of this precious Treasury, excluding all other ministers and bishops of the Church, but such only as whom by his power Apostolic he hath authorized to play fast and lose? 
How great an absurdity is in the pope's pardons.  what now? Are not the merits of Christ open to all and singular indifferently without exception? or otherwise then as they be received by every ones particular faith? Or what kind of power is that of one Bishop in the Church, which is not also general and common to all other bishops together with him? Do ye not see Osorius how filthy and how absurd these reasons of yours be? what an horrible deceit to the people, what a great injury is this to all other bishops and how full of sacrilege? & what a monstrous reproach it is against Christ himself.  
And yet for all this, you can not but marvel in the mean time, what moved us to abandon this proud prelate with all his pelf as a pestilent viper of the Church of Christ: and why we cut ourselves away from him, as far as we may: whom yourself Osorius (if you were endued with any drop of Christian blood) would never take upon you to defend with such a profane targett of Tully's Paganism: But would rather give an onset upon him as the general Enemy of all mankind, if your heart were as well enlightened with the true and sincere knowledge of Christ, as your fickle brains are lewdly incensed with the bain and heathenish admiration of Cicero's eloquence. And to say the truth, I know not by what mishap this hap hath happened, that all these untimely sproughtes of Cicero's plants are (by a certain secret yet most just judgement of God) infected with this general lurking canker, and continually pestered as it were with a falling sickness. Which I have specially noted in very many: If question be moved of the proportion and quality of framing the speech delicately: If matter must be debated of the most excellent, and finest phrases of Eloquence, of the dignity and chief ornament of an exquisite Orator, that is to say, of plain humane toys, and earthly trifles: good Lord, what a glorious majesty of words, what haughty loftiness of speech: what a childish and foolish stroking and flattering of themselves, diriding, and scorning all others besides themselves, perking over them from aloof, as it were, upon poor & abject shrimps? But if they be required to show their cunning to declaim of Christ, of the statelynes of his mighty Kingdom, of the greatness of sin, of man●es forlorn nature, of the power of faith, of justification by grace, of the natural imperfection of mankind, of man's reconciliation: a man can not but wonder, how cold, how astonished, how void of reason, how cowardly, without any spirit at all, almost Colourlesse, hungry, barren, mute wretched, heartless, barbarous, speechless, & senseless they be, unable almost to utter their minds or open their mouths. Moreover if these matters must be decided with the pen, they behave themselves therein as though they were raking after the Moon, foreigners, strangers, and altogether unacquainted with the cause. As not long sithence a certain person taking upon him in Rome, before the Pope and his Cardinals to exclaim against Luther, was hissed out of the place not without great gleé and delight of the beholders. So small and so no acquaintance at all hath this proud haughty and lofty kind of myncing Minions with our Lord and Saviour jesus Christ. I do willingly abstain from naming of men, because I would have them forewarned rather to their benefit, then reproached to their infamy, if there be any besides this Osor. whom this Ciceronian scab hath infected with like dottage.  
But I come again to Pardons: wherewith as they say they sweep all Purgatory and make clean riddance when they will, and by which picklocks they lock fast the gates of hell, & open the gates of heaven to whom they list. But I pray you Osorius, by what authority do they this? By the same authority you will say, where of was spoken to Peter, I will give thee the keys of the kingdom of heaven, etc. 
Math. 16.  That the keys were given to Peter no man will deny. But what is this to the Pope of Rome? because next unto Peter the succession of the See Apostolic falleth upon the Pope forsooth: And why so? how will you prove this to be true? I beseech you? What? because he doth enjoy Peter's Chair? what? & had Peter no more Chairs but one? or did he fit no where but at Rome? 
The Keys and Chair of Peter.  And what if he never sat at Rome? But put the case he sat at Rome. I will give you an argument not much unlike unto this. It was not unknown to be old Poets what a skilful Harper Orpheus was, whom they imagined to have drawn a●ter him with the sweétnesse of his Harp stones and woods: It came to pass in process of time that one Neanthus Son of Pittacus chanced to come by the same Harp, 
Lucian. 2. part. pag. 525.  who being far unlike this Orpheus in skill of playing, & altogether an Ass (as the proverb speaketh at the harp) yet through a foolish opinion conceived of himself did persuade himself that he should be able to draw after him Rocks and Woods immediately upon the sound of the Harp. This clownish Cocklorrell therefore wandering abroad over hills and dales, and marveling that the Rocks and Woods stood still as before unmovable, and would not stir out of their place at the sound of the Harp, never surceased from striking, from stretching, from thumping the Harp, until having made himself loathsome to the very cattle with the tedious and brutish noise of the Harp, became a prey to dogs, and was guawed and rend in pieces by them. And what else doth this popish Prelate import with his pompous pride, 
Orpheus' Harp maketh not a Harper, not doth Peter's Chair make an Apostle.  and stately Chair, whereon he is no less frantically fond, than this seely soul was upon the Harp? I list not as now to guess the garbroyle of his glory: of the thing itself I dare boldly speak this much: as Orpheus' Harp maketh not an Harper forthwith, so neither do Peter's Keys shape a right succession, but the only confession and faith of Peter.  
And yet did the Church always acknowledge the bishop of Rome to be the Successor 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 hear you. But by what authority, by what testimony, and witnesses will you justify this to be true? or by why what reason or argument will you prove it? what? because he can show the Chair that Peter sat in? Nay rather let him express the virtuous life, and gracious gifts of Peter, and in his life give forth unto us, as Peter did, a Precedent and pattern of the causes precedent, and the true Circumstances for the which the Keys were delivered unto Peter. 
The circumstances must he considered, wherefore the keys were delivered unto Peter.  For on this wise are we informed by the Gospel. Because flesh and blood hath not revealed this unto thee but my Father which is in heaven. You do hear mention made first, of the notable testimony of his faith and open confession of the Son of God, which was not discovered unto him by flesh and blood, nor by any natural Philosophy, nor engrafted within him by any force of nature's lore: but which (being endued with heavenly inspiration) he had received from above, beyond all reach of human Capacity. For the knowledge of Christ cometh by the only inspiration of the holy Ghost. Which assoon as the Lord perceived was engraven within Peter, wondering (as it were) at the greatness of the miracle, doth first declare unto him the glad tidings of blessedness 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) upon that Petra that is to say upon that Rock of his faith an confession, he doth promise to establish the building of his Church. And added hereunto the promise of the Keys: I will give thee (saith he) the Keys of the Kingdom of God. etc.  

The foundation of the Church is faith & the knowledge of the Son of God.  By which Circumstances what are we taught else, then that the foundation of the Church of Christ wheresoever it be, is grounded upon nothing else, then upon true faith, and unfeigned confession of the Son of God? For when the Lord spoke this unto Peter, he made no account of his righteousness, nor of his virtues, and conversation of life, neither of his fastings, nor his dutiful observation of the commandments, ne yet the holiness of his Religion: forasmuch as all these ornaments did shine as abundantly in others, as they did in Peter. But at the first utterannce and confession of his excellent faith, the Lord doth denounce him to be blessed, buildeth his Church and doth promise the Keys upon the same: Whereupon, remaineth that we conclude at the last most truly, that wheresoever the Keys are exercised which are Christ's true Keys in deed, there of necessity must an influence, 
What Circumstances do go before the true keys of Christ & what do come after.  and special inspiration of the holy ghost, and a certain earnest and hearty effectualness of faith, and constant confession of Christ go before.  
On the contrary part, where no perseverance or feéling can be perceived of the engraved knowledge of Christ from the heavenly Father: whose mind being not endued with any influence of the holy ghost, savoureth of nothing at all, beyond the retch of flesh and blood: who hath wedded his heart to earthly treasures, to the Royalty, pomp, and gorgeousness of this world: who neglecting the glory of Christ, is vassal and bondslave to Ambition: subject to affections, giveth himself to pamper the paunch, and is drowned in the deep dungeon of worldly cares: who doth breath out of his nostrils the blood and butchery of his brethren: That person, in what Chair soever he sit, doth with to much shameless arrogancy vaunt upon the possession of the Keys. And therefore if this romish ruffler do mean to roist still with Peter's keys, he must endeavour to express in his manners the virtuous life, and godly conversation of an Apostle, and not chat so much of a Chair. Otherwise to what purpose is it, how sumptuously soever a man be enthronized, if he be wicked and unworthy the place? the place doth not always commend the person: but if the person be good, he doth always commend the place, otherwise if he be evil, he doth shame the place. And what if Peter did receive the keys from Christ? 
Peter received the keys first but not only.  did he alone therefore receive them? was it not also spoken indifferently to all, without exception: Receive ye the holy ghost? whose soever sins you louse, or bind upon earth etc. Can Peter be sent by any greater authority, then by the authority of Christ himself? Finally was not this spoken to all th'apostles indifferently by Christ himself? As the living father sent me, even so do I send you: Peter therefore did bind, Peter did louse: I do perceive you: so did also Paul louse the Corinthian, and retain Hermogenes and Alexander. john the Evangelist did louse the theéfe once or twice as Eusebius doth record in his 3. book Cap. 17. 
Out of Eusebius. third book. cap. 7.  Other Apostles did louse likewise others, even by the same authority received from Christ himself, and not from Peter at all: What then? because Peter did before the rest of th'apostles confess his faith, and because the keys were first given to Peter, doth this argue forthwith, that the keys were given to Peter alone?  
But to go forward: Put the case that the keys were delivered to Peter's custody, both first, yea in respect of his confessing of faith, besides this also to him alone, sith you will have it so: yet what kind of chopplogick is this?  
The keys were delivered to Peter confessing Christ with a true and sincere faith.  
Ergo. The Popes of Rome only be the successors of Peter, and are invested in the possession of the same power of binding, and losing by the express word of God.  
A trymm conclusion surely, & very Catholic: Wherein neither the Antecedent is true, and the consequent much more false: Forasmuch as neither this force of binding and losing was given to Peter alone, & their assumption hereof surmised, (that the Popes of Rome only are Peter's Successors) is altogether as false. 
The Succession Apostolic is not to be measured by place or tyme.  The reason is because the simplicity, and native humility of the Gospel doth no where acquaint itself with any such carnal successions, which are applied to places, persons, and times: as neither Christ's philosophy doth acknowledge or regard carnal Fathers, Sons, affinities, and kindreds? as the which doth mount on high, and doth enter by far more excellent means. Go to, yet for example sake, let us imagine, that Peter had a son borne unto him by his lawful wife, and an other Cephas, resembling the father, and by descent and course of nature next heir: What shall we say? that this Son shall claim the privilege of his father's Portershippe, 
The nature of the Gospel is altogether spiritual, nor regardeth earthly and carnal things.  because he is his next heir? Not so you will say. And will you so flatly deny that privilege to natural descent, which you yield to place, and to a rotten outward Chair? If Christ did neither acknowledge mother, brethren nor sisters upon the earth, but those only, which yielded their due obedience to his father's commandments, will the same Christ vouchsafe any other successors, or vicar's of Peter, than such as present themselves with the same cognifizaunce and badge that he did acknowledge in Peter? And admit also the very best that maketh for you, that the bishop of Rome doth with never so good a face pretend this authority from Christ: what? and be not other bishops of other Churches endued with semblable faith? what prerogative hath he then in this office and keéping of keys now, as to challenge any superiority over other bishops, and Precedents of the Church?  
The Scripture doth in a certain place deny, that he which hath not the spirit of Christ, is of Christ: 
The spirit of Christ.  Now this spirit of Christ (wheresoever it resteth) is humble and meéke, regardeth not the things of the earth, seéketh not her own, suffereth the injuries of others: offereth injury to none, neither revengeth any injury offered to himself: haileth no man to the slaughter-house: thirsteth after every man's safety: yea prayeth also for his enemies earnestly: doth receive the weak in faith: doth oppress no man: endureth many things: becometh all in all to all persons, that he may win all unto Christ: accounteth other men's chances, good or bad, as his own: liveth not to himself: but to the public benefit of many: doth amend that is amiss: 
The succession of Peter doth consist in spirit not in external things.  addresseth that which is out of order: recovereth the lost: recomforteth the dispeired estates: finally doth not break in pieces the shievered Reéde: For in indeed the spirit of Christ can not be unlike to Christ himself: And therefore hereof we may well conclude, that wheresoever this spirit doth plant his Seat, there doubtless is the successor of Peter, there be the true keys of the Church.  
I do not presume here to judge of the spirit of the Pope, he hath his judge, and shall have his day of judgement, which shall display abroad into open light, & secrets of all darkness. In the mean space touching the Pope's Pardons, (whereof these praters preach so presumptuously) this is most certain, and sure: 
Pardons.  That through the whole scriptures, or ancient Fathers, one sentence so much can not be found, 
Succession.  to make those their Pardons justifiable or coulorable, First, touching their whole allegation of Succession, 
The Keys.  it is plain fraud and deceit: their brag of the singular prerogative of Peter is false. The power of the keys doth no more belong to the See of Rome, then to the universal Church of Christ. For if by those keys, power of binding and losing be figured (as hath been already spoken) these keys though Peter received first indeed, yet did not he alone receive them: nor did ever at any time exercise the power of the same otherwise, then as he did enjoy them together with tother Apostles, which for as much as is confirmed by very many infallible profess, and established by the continual unbroken course of ancient Antiquity: as also witnessed evidently, by the testimony of the Cannons in the Counsels of Ancyra, and Nice, (whereof we made mention before) where it is said, that the custom of the Church was then such, as that every bishop should have the order and oversight of every his peculiar Province, and upon due consideration of the behaviour of the Penitentiaries, might lawfully either mitigate, shorten, or cut of the time of their penance, 
The 5. Canon of the council of Ancyra.  or prolong the same according, as they should think in necessary, and needful for reformation and correction.  
So that it was shameless presumption, and most arrogant insolency of Pope Innocent the 3. to make this undiscreéte decree in the Council of Laterane in the year 1215. Because (saith he) through undiscrete and superfluous Pardons, which certain Prelates of the Church are not afraid to grant, both the keys of the Church are despised, and penitential satisfaction is weakened: we do decree, that when the feast of dedication of Saint Peter's Palace shall be solemnized: Pardon shall not be granted above one year: and so forth in the feast of the yearly dedication, the time of appointed Pardons of enjoined penance shall not exceed, and pass forty days. And immediately after: This number of days of Pardons, 
Ex titulo de penitent. & Remiss. cap. cum ex eo  also we command to be abbreviated, which are granted for every light trifle: Forasmuch as the bishop of Rome who doth profess the Fullness of all power, is accustomed to use moderation in the like causes. etc.  

The fullness of power first brought in by Innocent .3. first Author thereof.  And from hence, if I be not deceived, was this Fullness of power derived of the first, which the romish Ruffians have raked most shamefully to themselves: Whether to the great reproach of the glory of Christ, or the intolerable injury of their brethren, more I can not easily determine. What? sufficed not to usurp either equal power with other Bishops, or encroach upon them somewhat higher, unless their unsatiable pride must mount also to the Fullness of all power? Go to: and may we learn of you Osorius what it is that they seek for by this word Fullness? If that be said to be full, whereunto no drop may be iustilled more: it is out of all question that this Fullness is proper and peculiar to Christ alone, of whose Fullness we all have received, 
The fullness of power.  not the ministers of the Church only, not Deacones, not bishops only, but the chiefest Apostles and Evangelists, out of which number Peter himself (yea though never so much prince of Apostles,) may not be exempted. The only Son of God is a continual flowing fountain, that can never be exhausted and spent: to whom the Father gave the spirit without measure, full of mercy, and truth.  
All others being of ourselves barren, hungry, naked and beggarly by nature, must needs seek relief of his abundance, to whom Esay the Prophet doth allure all men to repair and to borrow. Come (saith he) all that be thirsty, and have no money, and draw from hence freely with gladness, from out the fountains of the Saviour. 
Esay. 55.12.  Moreover the Saviour himself also doth generally call all whosoever be oppressed with penury, & distressed with anguish and labours, to come. What then? Sufficed not to come to this fountain plentifully flowing, and most largely set wide open for the house of David, & the inhabitants of jerusalem to resort unto, for the cleansing of the Sinner and defiled, but the Romish Rutterkyne must call us back to his filthy Cisterns, and dirty ditches, that so himself being a most filthy and dirty Sinner should cleanse us with his fullness?  
For as much therefore as the mouth of God hath spoken it, the consent also of all the Prophets have testified, that God hath given all Fullness to his only begotten Son, wherewith only he is able, and willing also to wash away all our filthiness, and corruption: from whence then cometh this Fullness of so absolute power to this Roman Prelate, that this one Prelate alone may by a certain superexcellent, Prerogative bring to pass that, which all other Bishops can not do? namely that he may frankly grant full, more full, yea unmeasurable full Pardon of all manner of offences, to the most common barrators of the world? For such is the very style of their Pardons many times. 
Out of a decree in the Lateran Council. Anno. 1215.  Such was the wild Bull of Innocent 3. upon a solemn Decree enlarged to all them that would fight for the holy land, or would give any aid thereunto. Wherein he promised full remission of all their Sins, in the fullness of his Porterly power, and increase of life everlasting in the full partaking of the fellowship of all Saints. After the same manner Boniface the 8. did grant unto all persons that would as pilgrims come to visit the holy mother Church of Peter and Paul in Rome, 
A decree of Boniface. 8. Extrava.  not only full, and fuller, but most abominable full forgiveness of all their Sins. So also Clement the 6. in his Bulls of Pardons doth power out plentifully to them that will fight for the holy Cross, not only Remission A poena & culpa but with much more bounty and liberality doth grant unto every of them, three or four souls out of Purgatory whom they will: and withal giveth also an especial commandment to the Angels in heaven, if any of those warlike pilgrims chance to die in their journey, 
A shameless abuse of the keys  that they forthwith transport them into heaven. This is a wondrous efficacy of keys surely, if they be able to perform indeed, that which they brag upon so arrogantly in words. For they vaunt a full and most perfect power of doing, I can not tell what, far exceédyng all other Churches, Bishops, Prelates, and Counsels.  
But from whence they fetch this full power they have not yet taught fully. If they say from Christ: but Christ being himself the only perfect fountain of all fullness, not able to be made empty, doth never power forth himself to fully into one man alone, as that he leaveth not himself as accessible indifferently to all others: of whose fullness if every person according to his portion do draw forth as much grace as sufficeth: 
The Bishops of Rome can challenge to themselves fullness of power by no Argument of proof.  then hath not one man alone made clean ridduamce to himself of all. Neither can it be possible that he which receiveth of any one that thing whereof all be joint partners, that he alone shall possess all that, whereof all others have a joint interest and possession. Again what difference of power shall there be betwixt Christ and the Pope, if each of them be of like fullness and power? Or what needeth any man to apply unto Christ, if he may be otherwise fully satisfied in the full fullness of the Pope? Or what shall remain in heaven from henceforth for Christ, if this Lieutenant of Christ can dispatch all things upon earth with the fullness of his power? To conclude in a word. If this Porter of heaven be of such supercelestial power, as that he want nothing, but may without resistance open, and shut, when, and to whom he will: why then let him once scour the coast clear and proclaim a clean jail delivery out of Purgatory, and set all souls at liberty, that are in that fiery lake, and make a quick dispatch of them, from out those horrible flames, and send them to Paradise if he can: but if he can not perform as he would, then where is his fullness? If he will not do that which he can, where is his charity? Wherefore since one of those two must needs be granted, that either ye must confess him a poor beggarly pope, or a cruel careless cutthroat, let Osorius or his Pope choose which he will: or to give better counsel in this case, at the least let the Roman Church foreseé, and be very well advised itself, least in this brave brag of fullness, itself be nipped with as full a scarcity, 
Apoc. 3.  as we read sometime written of the Church of Laodicea. 
An objection.  Because thou sayest I am rich, and full, and do want nothing, & dost not know that thou art a beggar, miserable, poor, blind, and naked. 
The state of the Question is mistourned bythe romanists.  I do advise thee that thou come and buy of me fine pure gold, of the finest, that thou mayst be rich, and be clothed in white garments, lest the shame of thy nakedness do appear, and anoint thine eyes with precious ointment that thou mayst see. etc.  
But here will some one interrupt me and say that the keys of heaven were not given in vain. 
The words of August unto Peter have no plain application unless they be referred to the church.  Neither do I gainsay him herein. But that is not the thing that we seek to be satisfied in, at this present: whether Christ gave any such keys, but this is it: whether the keys were given to the Bishop of Rome only. For we do not defraud the Church of her right, but according to right we do plead against the Pope, who raketh up unto him (self as matter of his proper profession) that which was given to the whole Church in the name of Peter, 
Thomas Aqui. lib. 4. distinct. 18. Extravade Re. & paen. Cap. Cum ex eo & nostro.  excluding all other Church's joint commoners with him in the same.  
By means whereof the Pope doth incur a double trespass, and is to answer double damage: for the one, wherein he entruded wrongfully upon the right of the whole order: for the other, wherein he doth most filthily abuse the right use of the keys. 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 keys 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 fraud: who scraping to itself full prerogative of all power, doth pen up within such narrow straits, all other archbishops and bishops as that it shall not be lawful for any one to give Pardon above the space of one whole year within his peculiar Province or Diocese, without leave of his lordship. Again he doth commit as great an offence in the use of the keys. For whereas this power of binding and losing, wherein the whole force and efficacy of the keys consisteth, was received 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 time by the Apostles, but in very hard and weighty necessity only: As if a man had despaired of the mercy of Christ, or had committed some heinous and notorious offence publicly: 
The Keys were given for the necessary benefit of the Church nor to men's lust nor yet to Revenge.  here was their power employed, either to comfort, and raise up them that were fallen: or to suppress and bridle the insolency of such as seemed manifestly injurious, and rebellious against the glory of Christ. Which kind of judicial use of the keys was not very commonly frequented by the Apostles, 
The judicial use of Keys.  nor yet applied but in great and urgent necessity.  
There was beside this at the same time an other more usual execution of the keys, and is now commonly in use, in every well ordered Congregation. For whereas the Preacher doth openly proclaim by the authority of the word, everlasting life to all whosoever, truly an unfeignedly repenting and beleéuing in Christ Jesus: what doth he else then open the kingdom of heaven to men, as it were with a key? and close it fast again as need shall require? For even as with a material key (as witnesseth Thomas) doors be opened, 
Tho. lib. 4. dist. 18.  the bars and gins being forced back, which did forclose the passage to them that would enter in: Even so when as by hearing the word, faith ariseth, and the blocks and bars of Sin be turned out of the way: these keys therefore are rightly said to be committed to the Ministers of the Church: wherewith as it were unlocking the locks, and unloasing the obstacles of sins, they do lead and conduct Sinners into heaven, and open the eyes of the blind. With this power was Paul also furnished by the Lord himself, being sent unto the Gentiles. 
Acts. 2●.  That thou mayest open their eyes (saith he) whereby they may be converted from darkness to light, and delivered from the power of Satan unto God, may attain Remission of their Sins, and their portion amongst the Saints through faith which is in Christ jesus our Lord. 
The power of the keys how great and to whom are given.  I beseech you Sir, could Peter be sent with more authority in any respect unto the jews, them Paul was sent unto the Gentiles? And what shall I say of the rest of the Apostles and Disciples of Christ? was this a small & slender authority, wherein was committed unto them the whole world to be taught in the word of GOD? whereby also they wrought so many miracles, & so great signs amongst the people? wherefore if these words binding and lousing do consist in the power of the holy Ghost: in propagation of Faith, in the ministry of Reconciliation: in publishing the Gospel, what answer will mine opposed adversary make me here? doth the Bishop of Rome only Preach the Gospel? Or is he only endued with the power of the holy Ghost? do not other Bishops and Ministers Preach the word as well as he? And from whence then hath this notable Prelate this so notorious a fullness?  
Now to grant this much to the Ministers of the Church that the keys are commended to them together with the Bishop of Rome, 
Whether no Remission of sins is in the Church without the use of the keys.  wherewith they may deteigne and release Sins according to their power committed unto them: yet ought not this power be so narrowly streighted either to one Bishop only, or emparted also with other Ministers in such wise, as though there were none other Remission of Sins beside in the Church, unless it come by the Ministers keys, or the Pope's Pardons: or as though no man could make himself a way passable into heaven, 
How much the public key and how much every man's faith is effectual to the Remission of Sins.  unless he be admitted by this Popish Porter or his Ministers. The Minister doth open indeed: Be it so: Yet doth he not so open, but the every one may open also to himself by his own Faith. So also doth the voice and authority of the Ministers break the bands of Sins a sunder in those which do heartily repent. Yet nevertheless this sentence remaineth always unreprovable: Being justified through faith, we have peace with God through our Lord and Saviour jesus Christ. 
Rom. 5. Luke. 8.  Again this also: fear not, believe only & thou art made whole. All things are possible to him that doth believe. And in an other place purifiing our hearts by faith. Moreover we hear our Lord himself speaking. That they may receive Remission of their sins: and their portion amongst the Sanctified through faith which is in me. 
Math. 9  And although it serve to great purpose in the Church to have due consideration, what, and to whom release is made in Christ his name, by the ministry of a faithful Minister: Yet is not the force and effectualness of faith any title diminished hereby, but that she may make a way passable to the throne of the Majesty in assured confidence. Neither must we think that the Lord gave unto the Ministers so large a commission of these opening Keys as that there remain none other means of attain forgiveness of sins. 
When the use of the Keys ought to be ministered.  It may sometimes come to pass, and even so it happeneth very often, that the voice and council of the Ministers must needs be inquired: as when a man is at any time over greéuously assaulted in his faith, or that the conscience be miserably entangled with timorous fear, or if the conscience be brought to despair: or if any greater mishap shall happen to urge, there must the use of the Keys be applied 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 work of our justification, but only for the necessary relief and comfort of our unbecillitye and weakness.  

Thomas. lib 4. dist. 18.  And therefore Thomas Aquinas doth err, and is foully deceived as in many other things, so in this very notably: where he reasoneth in his commentaries of distinctions, that the Keys of the Church of releasing and pardoning were therefore committed to the Ministers, because no man is able without the aid of the Ministers to open himself an access unto the kingdom of heaven. 
The error of Thomas Aquinas.  For thus he writeth. Because no man is able to open to himself (saith he) therefore were the Ministers authorised to forgive Sin: Whereby the kingdom of heaven is made open. Thus much Thomas. And out of this established error sprang up (If I be not deceived) that necessity of compulsory Confession whereby all Christians are constrained to crave Pardon of all their sins, not of Christ through faith, but of the Priest by Confession. I do not speak this because I think Confession is altogether unprofitable in the Church, but I mean of the superfluous necessity of reckoning up the particularities of sins. And I know not whether ever a more deadly poison could be scattered abroad in the Church by that wicked Seédes-man the Devil, 
The discommodities of the shavelings confession.  than this most pestilent canker, as well for many causes, as in this respect of all other chief: That forasmuch as all he perfection of our righteousness doth depend upon the mercy and promise of God through faith in Christ jesus: the Christian people are by means of this doctrine trained away to flee from faith, to Merit Meritorius: so that now this treasure proceedeth not from God, that maketh the promise, but from the Priest, that granteth absolution: our Salvation resteth no more now upon the mercy of God, but upon men's deservings, not upon the free gift, and bountiful liberality of God, but upon satisfactory acquittal, and sufficiency of Contrition, and upon rendering full recompense of enjoined penance. For so we be taught by john Scotus, 
john Scotus.  and by a received custom in opinion long before his days, Confession (saith he) after absolution given, either doth commit the party over to Pardons: or else sends him packing to Purgatory.  
And thus much hitherto of the Pope's Pardons: whereof albeit no portsale had been made, nor any gain and lucre reaped: Yet of their own nature they are such, as neither can be made justifiable by any colour or pretence, nor proved by any argument, nor ratified by any Antiquity, nor aught to be suffered in any Christian common weal, without horrible sacrilege, and execrable empietye. Now I return again to that which Osorius doth deny. And this is it: That these Pardons were never put to sale, and set out to hire, by the knowledge or permission of the holy mother Church of Rome. O holy Church doubtless, that was never of this mind, that, such Fairs, and Markets should be proclaimed and frequented in that most holy Church of God. And therefore as far as I do perceive, this holy and worshippfull mother Church of Rome, 
The Rom. See doth sell nothing forsooth.  applying herself to that notable predsident of that heavenvly Paul (because she will make the Gospel freé for all men) doth power out all things freely: maketh sale of nothing, she maketh no price upon Palles, upon Mitres and Hats, and giveth freely without money Prebends, Benefices, privileges, Exemptions, and Immunities: If any thing be dispensed with all, or any release to be made of special Reservations, tush they are given for pure love: there is nothing done in all this whole Church covetously, nothing filthyly, no nor any corruption, or Simony at all. And no marvel: gifts are accounted loathsome trash. Rewards are trodden under foot. Money is Maysterlesse; and despised as a Rogue. Here be no lymetwigges laid for pension, for tenths, for first fruits, nor for jubilees: the only lucre and gain here is the recovering of the lost sheep. Finally the shavelings, and whole crew of this Church dare not abide to be greaced in the hands: And although the Pope do daily furnish abroad so many Pardoners, so many Bulbearers, though he poaste abroad so many Pardons, & coin daily so many fresh Bulls: yet for all that, as he received gratis, so he giveth gratis, and dispenseth with all things gratis, and giveth wax, seals, lead, paper, and parchment gratis, there is nothing put to sale: all things of free gift I suppose: surely his Legates likewise when they Ruffle abroad, his bishops when they go in visitations, and give orders: his suffragans when they do confirm, when Mounckes and Feyers do confess, when the Priests do sing and say Mass for the quick and the dead, they take no money at all, nor yet for Trentals, for mortuaries, nor Marriages. After the same order the friars Lymptoures when they gadd abroad a begging: Stationars ranging from Church to Church with Boxes and Bulls, they do it not for any gain, beware that. If this be true Mantuan was a great liar, where in his book of Lamentations, he writeth on this manner.  
Steads and fat palfreys are presents for Popes,  

Mantuan in his book of Lamentation.  So are Churches, and Chapels, Altars, and Copes,  
Perfumes, and Prayers, Crowns, and Attires,  
Tapers, and waxelight, Incense, and Friars:  
Rome selleth all things for money and cost,  
Yea heaven and all with God and his host.  
But because this lying Soothsayer Mantuan doth lie openly: we will salve this soar with an other kind of ditty of a certain other Poet whatsoever he were, who dallied not altogether unpleasauntly, yet somewhat more cleanly 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 read the verses backward.   
Curia papalis quod modo percipitur.  
Free Pardons give nor Bribes receive  
Do Roman Popes that we perceive.  
What need many words? who is he that will not clapp his hands for joy, to see this exceéding bountifulness of this holy mother Church, which doth so plentifully reward such as come unto her, with such abundant store of comfortable Pardons, and other wholesome Drugs, for never a penny so frankly, abhorring & utterly detesting these gainful Fairs and Marketts none otherwise then botches and blains: if all be true that Osorius preacheth.  
But by what Marks may this appear any thing probable (worshippfull Sir) that you do affirm so boldly unto us? seeing as yet you feed us but with lean affirmatives only, approved neither by witness, nor by reason. But I think it not amiss to cover Osorius nakedness here? And because the Reader may more easily discern the whole substance of these Pardons, we will derive the very pedigreé of them, from their first ancestors, and show how they sprung up first amongst the old Fathers, and so by little and little in what order they proceeded: lastly by what degrees they climbed up so high to become marchauntable in the Primitive Church. When as Emperors raged furiously against the first entry, and beginning of Christ's Church, albeit very many godly Fathers gave their lives, with wonderful constancy, for the testimony of the truth: Yet did not all persist in like constancy of mind: but many of them falling away from their profession to Idols, were holden guilty of Idolatry & sacrilege: Who notwithstanding, renouncing their Paganism, and returning to Christ, ministered occasion to the Elders to pause awhiles, and to take breath upon good advise, what were best to be done, with them. It was concluded at the last, the mercy ought not to be denied to these backslyders: Yet so, as they should not by and by be restored to the congregation, whom they had offended by their evil example: by performing some penance prescribed unto them for a certain space of tyme. In the mean time as every of the Penitentiaries seemed to grow in greater carelessness of their penance, so was their penance aggravated, and less consideration had of releasing their punishment. At the last the persecution being ceased, yet ceased not the infirmity of sinning: Whereupon the posterity followed the example of their predecessors upon like occasion ministered by obstinate sinners.  
Then were added certain Cannons gathered together out of councils, first from the councils of Ancyra, and nice, and from the councils following. 
Canon's penitential described by Burchard and Gratian.  A transcript whereof was made by Buchard and Gracian which the Latins do call Penitentiales and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is before mentioned. Wherein was comprehended how much penance was prescribed for every particular fault. Nevertheless some qualification of the sharpness of the said Canons was ministered to the Penitentiaries, through the clemency, and humanity of the Pastors, according to the quality of the trespasses and estates of the persons. And this kind of discipline of the Canons, was exercised yet in a certain mean state of the Church, by the space of a thousand years, and somewhat more: until at the last the ancient sincerity of the Primitive pureness beginning to wax cold, and the rigour of the old Canons growing by little & little out of use, or changed into lighter burdeines: new Pardons except in place, which were not only abrydgementes, and easementes of those penalties, that appertained to the censure of the Church, but which did stretch further a great deal, to absolution a paena, 
When began fairs and markets of Pardons first.  & culpa, not in this present life only, but even to Purgatory itself: Wherein were promised not only Releases of Ecclesiastical satisfactions, but full and general acquittaunces delivered of those forfeitures, and trespasses, which appertained chief to Gods own consistory.  
Whiles these things were a doing: and free Pardons flew abroad now every where through all Churches without measure (which happened not long before the year of our Lord. 1200) by and by began question to be made by whom those Pardons might be granted: by their Parish Priest only? or by any other of like dignity? or by a superior power? After that this kind of dispensation was translated to Bishops and archbishops only. And at the last came it in question where the full power of plenary Pardons should rest? Which after solemn disputations, was agreed and concluded upon, must needs be in the power of the Bishop of Rome. In the mean space was a Council Summoned to be holden at Laterane, 
Ex Concillo Latera. Extran. de poena & Remi. Cap. Cum ex co.  under Pope Innocent the third in the year of our Lord. 1215. Wherein complaint was made of that common scattering abroad of Pardons, whereby certain Proctors of Spittellhouses (which gathered the good devotion of the people, for their poor houses) were wont to grant out great and large Pardons, because they would procure the people to deal their ahnes somewhat more frankly.  
There ensued afterward a Council holden at Vienna (which I do wonder why hath been omitted in the books of the Cannons) under pope Clement the 5. in the year of our Lord. 1311 In which Council the ancient Father's perceiving the subtle practises of certain Pardoners: 
The Council of Vienna. 1311.  and their over greedy outrage in setting their Pardons to sale, and their scrafty conveyance to cratch up the pence: thought good to prevent this mischief betimes: and thereupon made a solemn Decree, 
Ex Clement 5. Lib. 6. De●creta. Cap. Abusionibus.  wherein the dissolute licentiousness of these prating Proccours was sharply suppressed, because they gave of their own minds & motion (to speak their own term) Pardons to the people: dispensed upon vows: absolved such as would confess open perjuries, manslaughters, and other horrible crimes: because they would release for money the third or the fourth part of penances that were enjoined: because they would dispatch Purgatory of three or four souls whom they listed at a chop: because they would grant plenary remission of Sins: and would make out their Bulls relaxatory A poena simul & Culpa. And at the last the holy Synod concluding: We (saith the Canon) will and command that these abuses, by colour where of Ecclesiastical jurisdiction groweth to nought, and the authority of the Church keys is brought into contempt, be utterly abandoned and abolished. etc.  
certainly I am sure that this doing of the Fathers will set a good face upon the matter Osorius, that these good fathers had respect to nothing else, then to the Reformation of the said abuses only: But the matter itself bewrayed the contrary, whatsoever pretence was made here of the peril of souls, of the infamy of the Church, of the contempt of the keys, and of over greedy raking for money: yet this was not the principal cause that pricked forward the Romish Prelates to prevent this pelting powling of the Proctors: But there was an other cause. For they did presume to absolute A poena & Culpa. 
Ex Clement. Cap. Abusionibus. in Glossa.  Which according to the Gloze upon the decretals, is called the fullest forgiveness of Sins, and is granted by the Pope only: Moreover they were to bold to give out their Pardons to the people upon their own authority, not receiving nor obtaining first licence and power thereunto from the See Apostolicque. This was so heinous a matter, that the Pope's Council could not be able to digest it. And hereupon began that crowing against the poor Proctors, as I said before, not so much for that they did abuse their Indulgences, to gain and lucre (for what else have the Popes themselves done at any time) But because the romish Ravens felt no small feathers plucked from their backs. For these great wise men foresaw that (which was true indeed) that if other Churches might be at freé liberty to bind and loose as farforth as they, this would grow to no small prejudice to the Primacy. And therefore was a pretty way found out, whereby all this absolute power of Pardons (which at that season seemed indeed general to all Churches indifferently) being afterwards taken away from all the rest, should be annexed to the See of Rome only: nor should from thenceforth be attempted by any other inferior Bishops or governors of Churches, unless special grant thereof were obtained and had from the Majesty and fullness of the See Apostolic first.  
And these things for the more part began to be done in the same year of our Lord, wherein Innocent the 3. did procure that this Council at Laterane: and invested that See first with that notorious, prerogative of that fullness of power: 
The first 〈◊〉 of ●u●●●● institu●●●  Which fullness being now planted and established by Innocent 3. not long after Succeéded in that place Innocent 4. and after him again Boniface the 8. in the year. 1300. Who grounding himself upon this fullness (as himself confessed) was the first that did institute the year of jubilee amongst Christians which should be every hundredth year. 
extravag de P●nit. & Remi Ca Antiquorum.  Wherein he granteth Pardon not only full and more full (as aforesaid) but the most fullest Pardon of all Sins. But to whom was this largesse proclaimed at length? to them forsooth who should come and visit the most honourable mother Church of the Prince of the Apostles Peter. And why I pray you was it not in force to them that tarried at home? sith the Popes were so enriched with such an overflowing plenty of Indulgences, and that so great a journey could not be overrun of all persons in general, without unmeasurable charge, toilsome labour, and present peril of life? why then did he not power out from out of that infinite heap of abundance to all men gratis, which he received gratis? But the Porches and gates of the holy Apostles (saith he) must be visited. Go to, and what then afterwards? when men were come once within the walls of the City, was there no charge of money? might men feed freely at the Pope's table? must the Apostles be saluted with bare Pater noster without penny? There must a Bull be desired at the length I suppose, or some scrow of Release from the Pope's Scrivanoes. What? must there be no pence here for parchment? for wax? for ink bestowed upon these Romish raveners? 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 dangers, labours, watchings, fastings, confessions, penances, bribes, rewards: Finally when as nothing almost is attained in all that your Church without some present pay, or special covenant: with what face, or with what credit do ye think to persuade us, that there were never any markets and portesales of Pardons procured in your Churches, which this holy mother Church did not prohibit and abhor with all their hearts worse than pestilent botches?  
Now say you to this? whereas Clement the 6. which abridge the jubilee from the hundredth year to the fiftyth in the year 1348. 
Out of the Grevaunces of Germany.  Whereas Gregory the 11. reduced the jubilee to the 33. year. Moreover whereas Paul 2. and Sixtus the 4. not contented with these bounds, streighted the jubilee to the 25. year, in the year. 1475. what think you was the cause hereof Osorius, except it were that holy hunger of gold, where the belly of that holy mother thinketh every minute her throat cut without present food? After, these Succeéded Alexander 6. in the year. 1500. Who scattered his jubilees into far Countries, 
Out of Polydore Virgil.  far of from the Church of Rome. That is to say, wheresoever any money would be given, there were plenary Pardons granted as witnesseth Polidor. Virgil.  
To speak nothing in the mean space of Leo the 10. who devising upon a like shift of descant, to make sweépestake for money: nor being able to abide the full end of the jubilee: with a new slipper devise, gave for present pence the same grace in all respects as effectual before the end of the year of jubilee, as was accustomed to be granted to pilgrims that wont to visit the Church of S. Peter at Rome: and for this purpose sent his Proctors through all Nations, erecting up coffers in every Church openly, as it were bowthes for their Receipt, which was done in the year. 1515. And yet Osorius doth deny that ever any such sales and markets were made of such merchandise of the Roman Church, either known to the Pope, or allowed by him.  
Now I would desire thee gentle Reader to think upon this with me. Whereas in disposing these Pardons, the Popes use not a like proportion towards all people: whereof to some grants are more large: to some more cutted and short: whereas to some persons full Remission is given: to some everlasting, and to others a third endeale of their Sins forgiven: to some xii. thousand years, to others viii. thousand years, to many seven. years, or xii. years are released out of Purgatory: upon what grew this inequabilitie and partiality of dispensation, if there were no stakes laid down for the game? whereby it came to pass, that the best purse escaped the greatest curse, and the more man would give, the more the Pope would relieve, even to the full fullness: but he that sowed thin, his Pardon should be scarce worth a pyane. I purpose not to rip up the remembrance of these Relics by examples, which are past number. I will tell you of one in our own Realm of England in a Town called Boston, 
The pardons of Boston.  because I was borne nigh thereabout. I can speak somewhat the better thereof, I have the Bulls of the same remaining yet with me, both of the great, and the less Pardon. which they purchased of the Pope for the safety of their shipping, and solve the same again afterwards to others, to their great profit and advantage. I am not very inquisitive to learn what the some amounted unto of that monstrous market: only this one thing would I have Osorius to be thoroughly persuaded, that if he be of that mind yet, that those Bulls are obtained gratis without money, and begged only of the See of Rome: I have precedent sufficient in my custody, wherewith I can convince him of vanity, and folly.  
There are not many years since the Surges of the swelling Seas surrounded all the low country of Flaunders, 
A History of Flaunders.  which ministered a lamentable spectackle to the whole nation to behold: By and by flew abroad Bulls of the highest and most liberali fullness. The case itself moved all men to pity very much, and amongst the rest the favour and authority of the Pope Adrian being a German borne, during whose Popedom this pitiful case befell: Legates were sent abroad, who taking view of all places and breaches, were able to make a true report of the wrecks that needed relief, and what the charge thereof would amount unto. The mass of money that was levied by the means of those Bulls, as was unmeasurable, so where it vanished away could not be known: yea but it was known to well: the poor country bore the name, but others carried away the game, and no penny thereof employed to the use for the which the foresaid collection was pretended. Many such pageants have been played by the Bishops of Rome. But Mistress money made up always the peryode of the play. Let us call to remembrance the ages of our ancestors which were but a while sithence, and note well the Acts and Records of the same within these few years: for what is he so blockish, who but meanly acquainted with the late Chronographers can not easily perceive those practises? whenas he shall read of so many bloody battles, so many preparations for the recovery of the holy Land, shall hear of so many red Crosses beautifully blazed and embroidered with the Pope's trypie Crown, & with a skarlett Box, whenas he shall perceive the perpetual prating of Proctors, & Friar beggars: which had skill to claw the poor clowns for their croomes voasting much, promising infinite, performing nothing: Whereunto were added sweet names, & titles of Renown. Now must there be a levy raised against the Turk: by and by the Pope is in great hazard, by force of the enemy: then comes there a jubilee every hundred year first, not long after an other jubilee every fifth year: the last every xxv. year: that so the return being more speédy might also be more neédy, & call for more relief. Within a while after the Church of Saint Peter must be built upon the hill called Vaticanus mons in Rome. Then began Saint James of Compostella in Spain to wax hungry: sometime the holy Ghost in Rome was driven to extreme beggary: So also the world went hard a board with the poor Mounckes of Mount Sinai: Then was composition offered for a Restitution to be made of loan money, or a justification of goods evil gotten: And so to cease here, what were all these but open Marketts? deny this to be true Osorius if you can. If you can not deny it, with what face shame you to make warrant, that no portesales have been made of holy Relics at any time in your holy mother Church? But the matter goeth well, peradventure these fellows are to much ashamed of their powling pranks, 
The Papists flee to denials.  and because they can render no reasonable excuse for their bribery, and pillage: they believe that they shall be able to stop men's mouths with dissimulations and lies. And I doubt not but it will shortly come to pass, that they will as stiffly deny hereafter, that they did ever worship those holy mysteries and signs of the body and blood of Christ in the holy Sacrament, in stead of the very natural body and blood of our Saviour jesus Chryst. And so let this suffice for Pardons.  

Osori pag. 196.  OF Images what shall I say? sithence hereof hath been spoken sufficiently enough already: and sith he also allegeth no new matter but old and bare names only of Nazianzene, Basile, Jerome, and Ambrose: neither vouching any places of the Authors in the mean space, nor citing any example at all out of any their writings. Go to, and what is it that these, Nazianzene, Basile, and other Doctors do say at the length? For soothe even this they do say. They do extol and magnify with all the ornaments of Eloquence such holy Saints and godly Martyrs, to whom was given this high honour and glory to persist stoughtely in the face of the Enemy, for the testimony of Christ, and to wash their garments in the blood of the Lamb, their unuamquishable constancy and heavenly fortitude of courage: their names, acts, and Monuments they do advance very studiously and religiously, they pray all night before their Tombs: and exhort other godly congregations to read over their Acts and Monuments, and to celebrate their memorials: Where is all this Osorius? and from whence fetch ye this ware? Seek for it good Readers, and let it not be tedious unto you to peruse the volumes of the Doctors over and over. And here by the way especially, let Haddon be ashamed which hath so wholly addicted himself to the perusing of Accursianes writings, that he could spare himself no vacant time to read the Books of these Doctors.  
But to pass over these trifles: let us consider the Argument of Osorius. The ancient Fathers do honourably set forth, extol and magnify the holy Martyrs that suffered death for Christ's cause. I do know this. I do know (I say) that the books of the holy Fathers are full of such commendations and praises of godly men. So doth Basile describe famously the virtues of Saint julitta, Gordius, Barlaa, Mamantes and forty Martyrs more: Nazianzene doth highly commend Marcus Arethusius, and Cyprian: Chrisostome praiseth his Babyla: Ambrose also is full of the like commendations, so do many others extol and magnify above the skies such as they account praiseworthy. But what is all this to the purpose? who ever practised to defraud any godly Martyr, one title so much, of his worthy commendation? Neither doth our discourse now concern saints or Martyrs, 
It is one thing to praise Martyrs, and an other thing to worship Images.  but Pictures and Images. Let the holy Martyrs have their condign praises: Let the Fathers be abundantly and plentifully eloquent in their commendatory Declamations: Yet did all that garnyshing & magnifying of saints and Martyrs virtues & constancy tend to none other end, then to express unto us a certain lively precedent, thereby to imitate their patience, and to practise their integrity of life: and not with crootching and kneéling to worship them. Neither was that ancient learned age ever so superstitious and bussardly blind as to adore and make intercession to men in stead of the Lord their God: But would glorify their God rather in his Saints. And for this cause do I think were ancient Monuments erected, Temples builded, wherein the Christian people might hear the Acts and virtues of those holy Martyrs, to be taught to imitate their example, not because the Martyrs that were dead should be worshipped.  
Afterwards some Portraictes were added perhaps wherein the conflicts and intolerable torments of these valiant Martyrs were curiously painted: as may appear in Gregory Nicenus in his commendatory treatise of Theodorus the Martyr, 
The Oration of Gregory Nissenus in the praise of Theodorus Martyr.  which labour peradventure was not altogether fruitless according to the capacity of that age: that so by the beholding of the History, and noting the manner of their agonies and passions, others might be the more encouraged to endure the like, as occasion should be ministered. But that any Pictures and Images of dead bodies were seen erected in the Churches of Christians to be worshipped in those days, unto the which the Christian people might be so affyed, as to celebrate the dead portrait of dead bodies with more than profane religiousness, to wit with prayers, with ouches and brooches, with sacrifices, with vows, with supplications, with Pilgrimages, with temples, with Altars, with Capers, with holidays, with fasting days, with excommunications and cursings, with intercession, with invocation, with affiance, and hope of assistance in the stead of their Christ, or should worship Christ in those Images, or by those Images: Certes no man can make this justifiable, by Basile, Gregory, or Nazianzene, or any other writer of the ancient primitive Church. No, they are altogether new devices of this later age, or plain forgeries rather, as hath been declared sufficiently enough before.  
But take an argument now stronger than Hercules' club, wherewith at one chop he will cut of the heads of all those Image breakers in general, so strongly compact and clouted together with so singular a dexterity, that if all the divines in the world else hold their peace, Images are made so desensible with this one argument, as shallbe able to endure all the force and counterbuffs of heretics. For upon this kind of Similitude he frameth his argument.  
If the dumb Pictures of the Cross and of Saints, 
Osorius Argument pag. 197.  which did put men in mind of the things whereof they were representations, were so highly reverenced of the ancient Christians: it was much more convenient that the lively Images of Christ should be worshipped.  
But holy men are by the workmanship of the holy Ghost, fashioned to the lively and express Images of Christ.  
Ergo, It remaineth that we give reverence and worship unto Pictures as to the lively Images of Christ.  
I do hear your Argument Osorius, and I do answer thereunto. And first even to this whether any dumb Images and portraictes at all were ever erected in the ancient Christian Temples, may be with more reason doughted of us, then justified by you. And yet to admit you this much, that such Signs were not altogether unknown to the ancient Fathers: yet for as much as the portraicts (being not in Temples) did serve only to feed the eyes, and minister occasion of some remembrance, and calling to mind the doings of the Martyrs: will your Logic therefore argue an adoring upon this memorial? and establish a worshipping of dead stocks which ought only to be given to God alone?  
As for example. Admit that some Apelles would in Tables describe unto you, 
Osorius ill-favoured Argument derived from Resemblance to worshipping.  the Passion of Christ after a most exquisite and lively manner. What? would you prostrate yourself on the ground, and with cap and kneé worship the Table? would you bequeath your prayer unto it, and honour it as reverently as you would Christ? To what purpose then serveth that which you sing in your Church. All honour and glory be given to God alone: if you can be contented to turn that forthwith into a God, whatsoever is object to the view for a memorial only, and to transfer the honour and worship that is due only unto God, to painted puppetts and bald blocks? But now as concerning the lively Images of Christ, as we do not deny that a certain lively resemblance of Christ doth after a sort shine in them, whom the spirit of Christ hath truly sanctified, so do we neither defraud them of their due commendation and praise: for that were a point of singular impiety, either to conceive slenderly and lightly, or to speak reproachfully of the notable acts of them, whom God the Father doth honour and sanctify: namely, sith the very Scriptures are abundantly stored with plentiful examples, whereby we be admonished of our duty that we own to God's holy ones. But it is one thing to reverence and esteem well of God's Saints: and an other thing to make Invocation to the dead, & to part stakes of honour betwixt God and his Saints.  

Who be called Saints.  Saints are called Saints, and the Temples of the holy Ghost in S. Paul, not only such as did shed their blood for Christ's sake, but all others also that in this life live here unto Christ sanctified through Faith. Such a Temple of the holy Ghost was Paul himself, and the rest of the Apostles with him: who being after a sort fashioned to the likeness of Christ, by the workmanship of the holy Ghost; did bear about them a certain proportionable resemblance of his Image. And yet the same Paul and Barnabas were said both to rend their garments, 
Saints not to be worshipped.  lest they should seem to admit themselves to be honoured as Gods. Acts. 14. We hear the same both spoken and performed by the Angel of Christ in the Revelation. 
Apocal. 22.  Worship God (saith he) I am thy fellow Servant. Go to now, and are you of this opinion, that honour and worship is to be given to the dead bodies of them, who being alive would not suffer themselves to be worshipped? But of Saints and their Images enough at this present: namely sith before is spoken plentifully enough and so much, as will suffice (though not Osorius) yet any other indifferent Reader I trust.   

¶ Popish Purgatory.  

Of Purgatory the Pope's Kater.  GOod luck a God's name to our holy Father the Pope and Osorius their kitchynes: we are come at the length unto Purgatory that is to say, to the kingdom of the Pope, and the Region of darkness of this world. A goodly Territory forsooth meet surely for such an Emperor, according to the old Proverb a Scabbed jade good enough for a scald Squire. About which damnable devise, being the most foolish Babble that ever was heard of, & the most fybblefable that ever could be imagined, this ranging Rhetorician bestirreth his slumpes so earnestly, and stretcheth out his throat so fervently, as if the matter were of wonderful emportaunce.  
A man would take him to be some notorious Hercules fighting as it were for life and death, in defence of his Country, he so chaufeth and moyleth in stirring the coals in princking up the glory of this whotthouse. And no marvel. For the man as he is not altogether blind, nor unprovided of forecast, doth very deépely and wisely consider of the matter as it is: That all the kytchynes of the Catholics are kept in a good liking with the coals of this Purgatory fire: 
Why the Papists do strive so earnestly for purgatory.  and that upon this foundation is builded the whole Majesty of the romish Monarchy, and withal that this is the head corner stone and chief coin of their doctrine. For upon this groundeworke stand all the pillars and buildings of their Church to wit, Merits, Satisfactions, Counsels, Perfections and absolute Righteousness in the sight of God. Finally all the Ceremonies in their Churches: watchings, Soul Masses, Trentals, Offerings for the dead, Pilgrimages: Pardons: Works of Supererogation: brotherhoods, Memorials: Diriges, Processions, Holy water, Consecrating of churchyards, and such like gainful markets: all which do come altogether to utter ruin, if Purgatory decay once: but if Purgatory hold fast, then are they all of good footing. And hereof proceedeth that stiff & stought standing with such an unappeasable contention and brawling about the maintenance of Purgatory, that they will seem rather to let slip heaven out of their hearts, then let Purgatory departed from their kytchines.  
But there was never man behaved himself more Apishly about this peéuish and pelting Purgatory, than this our doltish and most senseless counterfeit of all the rest: who in this his discourse of Purgatory is so whott in words, 
Osorius great stir about Purgatory.  & sweateth so lustily, that a man would swear he were but newly run out of the very scalding house of Purgatory itself: Again in Arguments and Reasons so cold, that no man is able to endure from laughing to see in so great a sweat, his tooth nevertheless chattering in his head for very cold. For this practise is (if it may please the poets) to persuade us with help of his Rhetoric, that there is a certain Purgatory fire and flames, I know not what, not that everlasting fire of hell, but beyond all measure intolerably burning & horribly scorching, prepared for sinners departed out of this life: through which flames seely wretched souls, after that they have been miserably afflicted in long & grievous torments, and have thereby thoroughly satisfied the judgement and wrath of God, do attain at length to be translated from thence into Paradise. The purpose and full meaning of all which sweet persuasion tendeth to this end at the last: That we may be brought in belief, that Christ hath not yet thoroughly pacified the judgement and wrath of God his Father, and that our Sins are not sufficiently cleansed, nor that as yet we have obtained full satisfaction by the blood of jesus Christ: But that there is an other supply to be made, which because the most loving and sweét Saviour could not accomplish to the full, in redeéming the Sins of the world, the same must now be botched up with our own Torments and Tortures in a certain other place. And this place that Catholic gosseppes have Christened by the name of Purgatory: 
The pope's Pnrgatory Moor's folly  surely I would rather have called it Utopia Mori or rather Dame folly itself, which our late blessed divines have lighted upon by chance a great deal more luckily than Christ or any his Apostles, who never heard of any such thing before: not much unlike to the Spanish travailers, who have not long sithence escryed certain new Islands, which they have annexed to their kingdom, and called them by the name of Nova Hispania. Even so this victorious and unchangeable Senate and State of Rome, being not satisfied with the whole Empire of one world (whereover they were Lords and Rulers already) must needs annex unto their dominion this new found Utopia (as it were a certain new world under the earth amongst the Antipodes) where the Pope may be Emperor not only over the quick, 
The new Island of Purgatory newly found by the divines.  but rule the roast over the dead also.  
In which discourse notwithstanding I am forced to utter a marvelous maim that I find in Osorius, as I do many pumples in him beside. For whereas many other before him have bestowed much cost and travail in the setting down of a platefourme of this Purgatory: Whereas also they do all confess it to be such a place, as what kind of thing this Utopia is nevertheless, where it standeth, or how wide it outstretcheth itself, no man hath hitherto described plainly enough to be conceived: namely, whether it be an Island environed round about with water? or an Island almost environed with water? or a firm and main Land? whether it stretch to the West, or bend to the East? whether it be habitable under the hot climate, or under the Cold? 
What day Purgatory was made.  at what instant of time it was hatched at the first? when? or of whom it was created? by God? or by the Pope? For if all the works of God were finished, and at an end the sixth day, and himself rested the seventh day, it must needs follow of necessity, That Purgatory must either be contrived within these six days work, or else not to be any work 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 heaven? right over our heads? or in the concavity, or some bottomless gulf of the earth? or near unto hell in the length thereof? or above hell in the height thereof? or leaning toward hell in the compass thereof? For before Beda, and Thomas Aquinas, was no certainty to be had, whether this dungeon should be placed under the earth, above the earth, or in the Air. Gregory said, 
Gregory.  that souls were purged in whott scalding Lakes, in Ice, and in Darkness. Alcuinus did apportion Purgatory in the Air,: 
Alcuinus.  And in Beda we read that Purgatory was revealed in a dream to be under the earth, and very near unto hell: the credit of which opinion I see not how it can be of any force: for if they do prick out a place for this purging plattforme about the Centre of the earth: it is credible enough that that one portion of the earth is to narrow, and to little to hold all the bodies that are dead since the beginning of the world, sithence this whole outstretched compass of the earth itself is scarce great enough to receive such an infinite multitude, 
At what time the flame of Purgatory was kindled at the first.  as I suppose.  
In the mean space to pass over many ambiguities and doughtes, as doughting thereof and hard of conceiving, and yet willing to learn when this fire began to be on flame first, whether before the law or in the time of the law? or else in the time of grace? how will you resolve me herein good Catholic Sir, but that ye shall speak always against yourself? If in the time of Nature or in the old law? how comes it to pass then, that whereas so often mention is made of Heaven & Hell amongst the patriarchs and Prophets, no syllable so much is to be found in all that old Testament of Purgatory? How comes it to pass that their hearts were never terrified with the remembrance of any such place? Again how illfavouredlye will this matter seem to have been handled, that such a scalding Furnace should be established by our Divines, before any Sacramental confession, any Masses, or any Romish Bulls were created which might serve at a Pinch, or change those everlasting pains into temporal punishments? for that kind of temporal Censure is by your Catholic divines made peculiar and appropried to the Sacrament of penance. But if the fruit of Christ's passion did redound aswell to the old ancient patriarchs, and Prophets, as it doth unto us, whereby they might be delivered from everlasting torments: and on the contrary part if there be no remedy else provided as yet against those temporal pains, but only the Pope's Bulls, surely it had been heartily to have been wished for, that whiles our first Father Adam and other sinners of that first age, and long sithence lived upon the earth, the same most holy Father Pope Boniface the 8. had lived also together with them, who out of the huge heaps of his Pardons might have released unto them 8. thousand years, out of these horrible flames of Purgatory fire: whereby it seemeth not agreeable to reason, that there was any Purgatory as then, when as yet no Remedy was provided for the mitigation and qualification of those cruel torments.  
It Remaineth therefore, that either there is no Purgatory fire after this life: or that we must needs confess that it was never kindled before the divines of this Catholic generation did blow the coals first in these latter days. All which to be far from all possibility of truth many probable reasons do offer matter of proof. First when as God rested from all his works the seventh day, It followeth that this new forged work of Purgatory was never begun by God after that seventh day, but made and devised in the Pope's Shop. 
Whether God be author of Purgatory or the Pope.  There is beside also an other matter as full of absurdity as this is. For if God were the author of this scalding house of Purgatory: and if it have continued even from the first foundation of the Creation: it is marvel how after so long preaching of the gospel of grace, it could be found now first by these divines, being so long before hid from so many great Prophets of God, so many patriarchs, Kings, judges, Apostles and Evangelists: or if the knowledge thereof were kept from them, because there was no use of any such purging, or necessity of satisfying by Fire, before the faith of the Gospel received, then was the case of the Christians much more miserable then of the jews and circumcised people: which is abominable to be spoken with tongue, or to be imagined in thought.  
Many other like questions might be moved on this wise concerning the kingdom of Purgatory: 
Other questions of Purgatory.  whether it be a Kingdom of darkness? whether it lie in the compass of the Pope's jurisdiction? and by what title it is subject to his judicial consistory? whether it be a material place, or a spiritual place? whether it be attended upon with Devils or Angels? 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 descend to the souls that are there? or by what messengers it is carried thither? Moreover considering those Torments are not said to be eternal, but transitory, and withal the Releases of punishments determinable by certain numbers and spaces of days, months and years (as the Popish Bulls do assure us) what measure or space of time may be apportioned there, where the Son hath no course? where the Stars have no rising nor going down, which do measure the proportions and distinctions of times. These and such like questions as might be somewhat tedious to the Reader, that were somewhat wavering in faith, so had they neéd have been resolved every one in order by Osorius, first, if he would have uttered his skill handsomely herein, and as the matter itself required. But he turmoils himself now to give some colour to his Purgatory, by force of the scriptures, whereof he never hath red one title so much in the whole Scriptures, nor can make any evident Demonstration what manner 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 brabbling with Rhetorical terms, we shall hear somewhat at the last out of the Scriptures, yea vouched by Luther himself, that shallbe able to maintain the credit of Purgatory: And this is the point of an old beaten and expert Soldier in deed, 
Luther is vouched to defend Purgatory.  not only to be able by his own prowess to repulse the Enemy at the push of the Pike, but also to recover his Enemies Pike out of his hands, and with the same to thrust him through, & kill him: which is happened to Luther now in this Combat. Go to then. And what is it at the last that Luther speaketh?  

Osor. pag. 197.  But Luther did say, and that not once only, & affirmed also that there was a Purgatory: and that he did not only conceive so, judge so, believe so, but knew it to be true of a very certainty. Where find you this? & by what reason do ye prove this? By the place of Matthew which speaketh of the sin that shall not be forgiven in this world, nor in the world to come: whereby is to be noted that in the world to come God hath gently reserved a place for many to hope upon pardon. Moreover by the place of Maccabees treating of the offerings that judas made for the sins of the dead. etc. Where these sentences are to be found in Luther, doth not our Osorius show us place nor book: But this must suffice us, for Osorius can not lie. Howbeit in mine opinion he seemeth to have piked this out of Roffensis, 
Roffensis against Luther in praefatione veritatis.  or out of the skrappes of some other, rather than out of Luther's books, against the which he will more willingly make a whole volume of invectives, then peruse over any of them himself. For so doth Roffensis report of Luther in the very same words almost, that Osorius doth rehearse here. You do say (saith Roffensis) in the exposition of the 37. Arti. that ye believe there is a Purgatory, & that you advise and persuade others to believe so likewise. But much more openly amongst 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 side for Purgatory. So also did Luther being once a Mouncke, make for Monks. So did August. say that he wrote as one glad to learn, & yet being an old man recanted many things, that he wrote 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 council of Basile. And who ever of the most famous and learned men have so circumspectly and advisedly framed themselves to write, in whom age, use, or experience hath not supplied oftentimes somewhat afterwards, whereof their youth had no perseverance? And therefore it mattereth not so much, what a man writeth at any time, but it must be considered of what judgement he is, and how he doth persist and continue therein. Wellaway surely may Purgatory sing, if it have no better Proctor to uphold it, than Luther.  
But let us see how Osorius goeth forward: the cause why Osorius doth cite Luther, is not because he giveth any great credit to his testimony, but because he may by this occasion bring his name the sooner into obloquy: and withal may make Haddon afraid to deal any further in Luther's defence, by this too forked argument or subtle Sophism so craftily framed of all parts, 
Osor. pag. 198. Osor. subtle Sophism.  that whether part so ever Haddon shall confess, he shallbe overthrown in his own Trippe. For if there be no Purgatory (saith he) Luther doth lie: if he do lie, he was not sent from God, and Haddon also doth lie, that doh affirm him to be sent from God. And here forsooth as though the spurs were won, Osorius beginneth forthwith to prank up his Triumphant pageant. giving unto Haddon free choice to take which part him listeth. As though a man might not as easily overthrow this challenger with his own collars here, if it might be lawful in matter of divinity, to dally with such quirks and Sophistical shifts, To wit, if there be not a Purgatory, Osorius doth lie: if he be a liar, Ergo he is not sent from God: but from the Devil the father of lies. Which counterbuff is so much the more probably appliable against Osorius, then against Luther, by how much he persisteth more obstinately in the maintenance of that filthy quavemyre of Purgatory, For as much as although Luther did err somewhat in that matter at the first yet afterwards knowing the truth, did reduce himself to a more sound judgement: so that now he neither maketh for the Papists in affirming Purgatory, neither by that his former untruth & error, sinneth against 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 lie: If Osorius here do understand of a lie Formaliter, Luther doth not lie, but Osorius doth lie: But if Luther be adjudged according to that, which he once thought, and taught once, why should he be more reproached with a lie, in affirming Purgatory? then commended in the truth, in denying Purgatory afterwards? Moreover, if a lie be such a kind of thing, 
Ex Thoma. secunda. secundum dist. quest. 110. cap. 1.  (as you do affirm in your other Position) wh doth separate us from God, surely he is to be accounted a liar, not that revoketh the error which he maintained before, but he that still persisteth obstinately in his overthwart opinion, manifestly against the truth.  
But the Schoolmen that in their Schools dispute somewhat more subtly of the nature of a lie, do join together to the full proportion or making of a lie, the will also of him that doth make the lie, (to speak the school terms) with the part of the false surmise. In the one whereof they ground the matter or substance, in the other, the form or quality: Therefore for as much as there is no sin, but that which is voluntary (if we will speak after the propriety of speech) he that in teaching or disputing, doth maintain a falsehood, thinking that he doth maintain a truth: 
Di●ers kinds of lies.  he is to be said that he erreth, and is deceived in opinion, but doth not make a lie properly, but per accidens, (as the school men speak) and materialiter. And therefore touching the one horn of your sophism. If there be not a purgatory: Luther doth lie. If you mean it formaliter as I said. it is untrue and a devise of Osorius. Now remaineth tother horn, whereof we must be well advised how we do answer it. If he did lie (say you) Ergo, He was not sent from God. If this be true, that never any man was sent from God, that did make any kind of lie at any time: Let Osorius look well to the matter, how he may be able to crack me these two nuts that I will likewise give unto him, as evidently in each respect against him. If Sara were not Abraham his sister, than did Abraham lie: 
Abraham.  If Abraham did lie, than was he not sent from God. Yea further also, to add hereunto an intent of deceiving. Here is yet an other matter. If jacob were not the first begotten son of Isaac by Rebecca his wife, 
jacob.  both jacob lied, and the Mother also. If the Myddwyves' did not drown the young sucklings of the hebrews, 
Rebecca. The Midwives of Egypt.  then did they make a lie unto Pharaoh. If king Saul gave unto David no commandment by word of mouth coming to Achimelech, then did David make a lie. 1. Kings. Chap. 21. If all these of whom I have spoken, jacob. Rebecca, the Middwives, & David did lie. 
David.  Ergo, they were not sent from God. which if Osor. will not deny to be a most arrogant untruth, what remaineth? but that this cruel Savage two horned beast, together with Luther gore the holy patriarchs also with his horns, or casting away his horns acquit Luther and the patriarchs also both together. Now I put Osorius to his choice to take which he will.  
Howbeit I speak not this to acquit Luther clear from all spot of error. 
Luther is not cleared from all error.  Notwithstanding it is not all one to hold an error, and to maintain a lie. It is one thing to be unskilful and ignorant: and an other thing to revoke in season, assoon as a man doth know his error. The first whereof is a special point of humane infirmity: tother a singular benefit of God's mercy. Both which we have seen to have chanced even in the most holy ones of all. We read of the most holy messenger and forerunner of the Lord, speaking on this wise: And I (saith he) knew him not. 
john. 1.  Nevertheless in an other place, we hear the same speaking on this wise. Behold the Lamb of God that taketh away the sins of the world. And what marvel was it, if Luther were ignorant in some things a while, which were discovered unto him afterwards? And where hath ever been so quicksighted a Spinx that was able to see all things at once? which prerogative the Barnardines dare not give unto Barnard himself.  
But Osorius will not leave of his handfast: 
Osor. pag. 198.  And would gladly know (as he saith) Whether sentence of Luther Haddon will determine upon to be true, seeing Luther is Author of both. Of the first, wherein he affirmeth a Purgatory to be? or the last, wherein he denieth the same thing again? That I may pass over in the mean space whose Cartloades full of Taunts, Mocks, and Mountains of lies: which he vomiteth out in the bosom of the good man most brutishly, even to the ridding of his gorge almost: I will answer to the matter and the reproachful Taunt itself briefly without Taunts. As concerning the very truth, 
Truth is always one.  and natural substance of Doctrine, howsoever men's opinions, and judgements be carried hither and thither in wavering uncerteynty, yet truth is never unlike itself, but remaineth always one, and the same also unchangeable: which suffereth not itself to be toast to and fro, after the whirling variableness of men's imaginations: but standeth always sound, and unshaken, builded upon the unpenetrable Rock of the Scriptures of God. Now if Luther's rule be agreeably apporcioned according to the infallible squarier of that holy standard, whether it be first, or whether it be last: why should it not be worthily 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 deserveth to be reprehended, as repugnant or varying from the true touchstone of Christian profession, there be extant the holy Scriptures of God manifest and laid open: there be ancient ordinances of the Primitive Church: There be approved Testimonies of learned men: 
Error ought to be refuted by Scripture & doctrine, & not with tauntey and reproaches.  There be grounds and principles of doctrine, wherewith ye may lawfully convince him: Yet orderly notwithstanding, and courteously: that the Readers may find you to be a learned Divine, or skilful Logician, not a railing Slanderer, and frivolous brabbler. Now to what purpose serveth so much cursed railing, no less unseasonable, then unreasonable? so many Taunts? so many slanders? so many subtiltyes? and so many bitter scoffs? what needed you so besides all order, and without all cause, to whirl yourself into such outrages? exclamations? and outcries? & so oft to double, & redouble them? whereunto you have so tied yourself by common custom, that if you should not utter your old choler, you would surely burst your gall.  

Faults laid Luther's charge.  Go to: and what kind of incestuous Marriage at the length is it (I beseech you for the love ye bear to that smoathe shaveling Uirginitye of yours (worshippfull Sir) that ye obbrayd against Luther? what kind of procurement of Citizens to commit treason? what kind of war speak you of levied against Chastity, and sacred holiness? where were these tumults and uproars stirred up? where is this state of Churches rend a sunder? where is destruction? where be these discipations, burnings, & fierings of holy Relics? Or what frantic speeches be these? Finally, what kind of Battle and wars are promised against heaven itself? against the earth and Seas of Neptune? and against the faith of the Church with most abominable attempts? And why was not this added against Purgatory also? that so the Rhethoricall amplification might have flown above the Weathercock? I wis the defence of this scalding house had waxed very cold I suppose, unless these florishing had been choppt in amongst, to increase the vehemency of the speech, and extol the Majesty of his Rhetoric. But how much more beseémed you Osorius (sith you were so minded to uphold and defend the credit of Purgatory with some Majesty) to have uttered your skill by way of Argument rather, 
Osor. maintaineth his cause with slanders nor with Arguments.  then by skolding and slandering? and so justified your cause good with reasons, not with accusation? But now you show yourself in railing not half so courageous and forward, as you bewray your dastardly cowardice and fearfulness in disputing. You city the names of Augustine, Cyprian, Chrisostome, and Dionysius once or twice, and those you name only: but neither vouch any sentence of these Doctors: nor show any Testimony of their books, nor yet compare any authorities together. 
Osori. pag. 199.  And although I need not so to do (say you) yet because Luther doth deny that Purgatory can be verified by any testimony of Scripture, you will convince his falsehood herein by force of your divinity. 
Luther doth deny that Purgatory can be proved by the scriptures in the declaration of his 37. Articl. Mar. 9   
At the length you are tumbled down to the very closetts of Scripture, alleging out of Scripture itself (besides the common places that have been usually set out by others) certain new testimonies culled out by a certien new ingenious policy: Whereof the first shall be out of that place in Mark the 9 Chap. In the which when the Lord had made mention first of those, 
Osori. pag. 200.  whose worm should not die in that fiery Lake, nor where the fire should be never put out, he annexed immediately, for every man shall be Salted with fire, and every sacrifice shall be seasoned with Salt. Surely he that can discern one spark so much of this Purgatory fire in these words, had need to be quicker of sight then ever Lynceus was. 
Lynceus was a man that could e●ery a ship at the Sea thirty. mile of.  But you wonder peraduennture (gentle Reader) whereunto this compass of Osorius doth tend? Note therefore diligently. For in this place two points are specially to be observed: First: where you hear the Worm and the Fire spoken of which doth not die, which do express unto us the everlasting torments of Hellfire, what do you conceive by this worm that doth not die, and this fire which never ceaseth to be on flame, but that there is a certain Worm that never dieth? and a certain fire that is never extinguished: Otherwise the Lord would never have used these words in Esay: The Women that dieth not, and unquenchable fire, but by alluding to some other worm, which doth die, and some fire that is put out. Lo here you have the very groundwork of Purgatory. O notable strange divinity doubtless, never heard of before hitherto amongst all the divines of the world.  
The other is, where you hear mention of Salt: for this is an unavoidable reason to establish Purgatory by. 
Osorius reason of Salt, very fresh and unsavoury. Osorius pag. 200.  For as in the old law no Sacrifice was performed without Salt, even so is it not convenient, that men's souls should come within the kingdom of heaven but by purging all the faith of their sins first with Salt, & fire, & with due punishments, which because can not be performed in this life, that which wanteth must of necessity be supplied in an other life. For whereas the Lutherans do teach that sin is by the singular clemency & mercy of Christ s●ayne and extinct in them, which are endued with a lively and effectual faith in Christ: albeit this saying is true after a certain sort: 
The words of Osorius pag. 200.  yet this is not sufficient enough. And why so? Forsooth because cleanness itself obtained by the liberality of Christ, hath certain degrees so what whom the blood of Christ hath purged, the same may be washed more clean, & aught to receive increase of their cleanness in Salt, & in the fire of Purgatory, whereby the Sacrifice may be made more clean, and more acceptable in the sight of God. 
Words of Blasphemy and v●●ncet for a Christian.  But as concerning those parts of Christ's clemency. We must defend them in such wise, as not passing over the majesty of his righteousness unregarded, to the pattern and likeness whereof our unrighteousness ought to be conformed. As that blessed heavenly Doctor saint Thomas doth teach us: The crime being inordinate (saith he) is not reduced to the order and rule of justice, but through some punishment. For it is convenient that he which hath with a voluntary will followed his own appetites more than he ought, should against his will suffer some punishment more than he would. Which Sin albeit be released by Christ, yet is not the Sinner forgiven therefore: But the trespass being pardoned, there remaineth yet a punishment appointed for the purging of the other dregs of sins: So that it is necessary now that the justice of God be satisfied even to the uttermost farthing. And because this doctrine shall not want a Patron: the matter is made manifest by the example of David to whom albeit the offence of adultery was released, the punishment remained notwithstanding to be executed upon his Son and the subjects of his kingdom.  
I have in few words described the substance of Osorius judgement. It remaineth, that we answer him in as few words. First, whereas he allegeth the text of the scripture touching the Worm gnawing the conscience, and that unquenchable fire: we do confess the same to be true. Moreover that other also which he doth affirm touching the other torment which hath an end in process of time, over and beside that other endless horror, we do not gainsay. But I look for the knitting up of this knot. 
Purgatory is a witness of God's clemency and justice also.  Ergo (saith he) it appeareth manifestly that there is a Purgatory after this life, that is (as himself doth interpret it) a pledge or witness of God's clemency and his justice withal. Of his justice, which doth punish the souls with the Worm and the Fire: of his Clemency which doth make an end of his punishment. 
An Answer to Osorius of the justice and clemency of God.  I do answer, and confess that this justice and Clemency of God (whereof you speak) have their place and time. But you have not yet proved, that the time and place of executing this justice, and Clemency, doth belong to any Purgatory under the ground: neither is it concluded by that your manner of arguing, through any necessity of consequence.  
There is a Fire that shall torment in everlasting pains the Persecutors and Enemies of Christ.  

The reason of Osorius.  Ergo, There is also a Fire else where that may be put out.  
If this argument should be examined by the exact Rules of Logic, the Logicians would surely say that there is no form at all in your Consequence: howbeit in respect of the material points, both propositions be true. For as it is certain, and assured by the authority of the Scriptures, that the fire of hell shall never be extinguished: so hath this life also his fire and temporal pains, wherewith Gods elect are now and then tried & 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 thrown into the Torments of Hell: The other contrariwise after many grievous storms, and daily miseries of this life was received into the Bosom of everlasting joy. In which Similitude every man may behold his own estate and condition. For such as with barbarous cruelty, do outrageously rage's against the Gospel of Christ, and triumph in this world in careless security, shall taste of bitter wormwood in an other world: on the contrary part, such as are afflicted with wretchedness and purging calamities in this life, their passage from hence is not to Purgatory, but to glory.  
But the troublous turmoils and painful afflictions wherewith the godly are overwhelmed in this life, are not sufficient after the opinion of Osorius: for besides all these temporal miseries, punishments, and plagues, a certain mean place yet is sought out, which they call by the name of Purgatory. 
God's justice must needs be satisfied in Purgatory.  Where grievous torments do abide for the cleansing the remnant and dregs of sin which do deserve vengeance through a certain unavoidable necessity of justice. 
The chief reason of the Catholics, whereupon they ground their Purgory.  And how so? Forsooth because the justice of God must needs be satisfied. And because this satisfaction once purchased by the merits of jesus Christ is not so absolute and sound, but hath certain 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 merits of Christ, it can not by any other possible means be brought to pass, that the crime which is inordinate may be reduced to the order of justice. O sacred Faith: O new tradition not procured out of Portugal, I trow, but coined even in the very forgeshop of Purgatory itself. If Caluine or Luther were alive & present (whose doctrine you affirm to have proceeded from the most detestable devil of hell) and did hear this communication of yours, how loudly, how extremely, how forcibly, how vehemently, would they exclaim and cry out with full mouth against you in this place? surely as fiercely as they might against an open enemy of Christ. For what shall we say if this be not a notorious reproach and blasphemy unto Christ? Many hundred years ago did S. Paul teach that we were all made perfect in Christ jesus: and your worship now like a fresh upstart gospeler creéping out of the crooked crowds and ragged skrappes of the Thomystes, dare take upon you to pike out certain degrees, I know not what in this most excellent cleansing purchased by the great bounty and liberality of Christ, which neither Paul, nor any one of all the Apostles could ever descry? Go to, let us hear then I beseech you from out that Sylvan Pulpit, what steps be these of amplifying this cleansing and purifying.  
Without salt (say you) no sacrifice was accustomed to be offered in the old Law. Therefore in this salt, and in this fire, that is to say, in the punishment appointed for purging sins: all this amplification of purifying doth consist, that so the sacrifice may be more pure and more holy.  
I do hear it, and do answer to this most unsavoury argument of Salt, 
An Answer to the Argument of Osorius touching the Salt.  if he will vouchsafe first with all the seasonable Salt of his wisdom, to declare what was signified by these Priestly sacrifices: & moreover what the wisdom of God did mean to express by this Salt, & Fire: for it is not to be doughted, but that under these carnal shadows lay hidden some more dark & covert mysteries: whether will he say that this mystery did represent the body of Christ? or our bodies? If he mean the body of Christ, that was wasted with the fire of God's judgement, being seasoned and besprinkled with a certain heavenly Salt of most sweet smelling savour: 
The Purgatory of Osorius confuted.  But this pain of fire and Salt can signify none other kind of Purgatory, but that only Purgatory, that was finished and accomplished upon the Cross, If he mean our bodies which are filthy by nature, but this can in no wise be true: for that the ceremonial law itself would not admit any unclean flesh to be sacrificed. Furthermore whereas that Fry and Salt also of God's judgement did consume, not the spots and filth only of those Sacrifices, but the holy substance of the Sacrifices also for the cleansing of Sins: It remaineth therefore that either there is no Purgatory after this life, that may increase the degrees of purifying with Fire and Salt: or else that the Sacrifices themselves, that is to say, the Souls of the faithful must of necessity be swallowed up, and consumed wholly in this Purgatory. For not the Bodies but the Souls be tormented there, I suppose.  
Which way will our Portugal wend himself now? to the example of David? 
Osor. pag. 200.  in whom although the condemnation of the trespass committed was forgiven, yet was he not clearly delivered from punishment notwithstanding. It is true: 
David's punishment after pardon for his fault  but this Punishment (good Osorius) was executed upon him in this world, and not reserved for an other world. How than can you square us out a new plattforme of Purgatory myddway betwixt heaven and earth, for them that are departed out of this life, by this example of David? Because a recompense must be made (say you) for the trespass committed according to the dew and just rule of Gods justice. 
An Answer.  But this justice of God being provoked to displeasure by infinite and unmeasurable ways and means, can not be duly recompensed without endless punishment: or perhaps it will not be satisfied without his own vicar the Pope, and his propitiatory Masses? Not so: but he will execute his punishment upon us for our sins notwithstanding. 
Osor. pag. 201.  And why so? because the sacrifice (say you) may be more pure, more holy, and more acceptable unto 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 fain learn whether you think it stand more with reason that we should believe you, or believe Saint Paul? If we shall credit S. Paul. What answer then will you make to him that shall frame out of Saint Paul an argument to overthrow the whole force and estimation of your Purgatory on this wise?  
Fe. Christ needeth no Purgatoriall Expiation.  
Ri, Christ is our Righteousness, out of S. Paul.  
So. Ergo. Our Righteousness needeth not any Purgatoriall Expiation.  
Be well advised now Osorius? and consult with that your companion of Angren thoroughly. If you do not know that Christ is our righteousness: let Paul teach you: but if you confess him to be so: 
1. Cor. 1.  what degrees and increasings of purifying and cleansing may you vaunt in those persons, unto whom Christ doth both impute and apply his own righteousness also: 
Rom. 4.  not unto them that do satisfy for it: but to them that do believe in him?.  
And thus much hitherto to that place cited out of S. Mark There remaineth yet a sentence or two of S. Peter. 
A place of Peter cited by Osorius.  that will serve to no small purpose for the maintenance of the credit of Purgatory. The first whereof is plain enough by these words of Peter written in the 4. chapter of his first Epistle. 
1. Pet. 4.  If the just man (saith he) shall scarcely be saved, what shall become of the wicked and unjust? pointing iwis (with the finger as it were) and noting that by this difficulty of being saved, salvation is not obtained otherwise, then by travails and labours and pains endured before. Surely this will no man deny unto you as I suppose that such as will skratch for heaven by force, must undertake no small travails and labours: For that crown of glory is not attained but by many tribulations: and they that purpose to live godly in Christ jesus (saith Paul) must needs suffer persecution. 
Math. 11.  Go to now, what will this clouter patch together out of this at the last? 
2. Tim. 3. Osorius Argument.  Mark now I pray you a wonderful downishe conclusion, meet for such a clouting butcher. Peter doth treat of the travails and afflictions wherewith the holy ones are exercised before they attain to be crowned in glory: Ergo. Such as departed hence not washed clean enough in this life, must be new scoured in the Pope's Purgatory. 
The Answer.  Shall I laugh? or shall I answer? truly I can not tell which I were best to do. Peter indeed doth treat of the travail and tribulatious of the holy ones. I confess it to be true. What afflictions I pray you good Sir? If you mean the afflictions, wherewith the holy ones are overladen and pressed down in this miserable life, you say true. If you mean other torments to be suffered after this life: your conclusion is false. And lest I may seem to contend against Osorius, after Osorius accustomed guise with brabbling words, and no matter at all, and to maintain my cause with taunting and snatching, and not with sound arguments: I will use for my proof the most manifest testimony of the Scriptures, whereby I will make it good without all gaynesaying, that the speech of Peter in this whole Epistle, ought not in any wise be stretched to the pains of Purgatory.  
Peter doth in all this Epistle treat of those afflictions properly wherewith the faithful are persecuted of the unbelievers for the testimony of Christ and for righteousness sake: as in the 3. Chap. 
1. Pet. 3.  If you suffer any thing for righteousness sake, you are blessed And in the 4. Chap. 
1. Pet. 4.  Lest as strangers you be stricken down and confounded with that trial through fire, which is laid upon you, to prove you. And again in the same Chap. If you suffer rebuke for the name of Christ, you are blessed. etc.  
In Purgatory no pains are laid upon souls for Righteousness sake, but for wickedness: and that not by men, but by spirits.  
Ergo. This place of Peter can by no means be wrested to serve to establish any pains of Purgatory.  

¶ An other Argument.  
Peter doth treat of those afflictions, which do begin at the house of God, and do fall upon the Apostles themselves, 1. Peter. Chap. 4. 
1. Pet. Cap. 4.  For it is time that judgement begin at the house of God. If it begin at us first, what shall be the end of them which will not obey the Gospel?  
But the torment of Purgatory fire doth not fall upon the Apostles.  
Ergo the place of Peter can in no wise be made appliable to serve for Purgatory.  
I am constrained gentle Reader, to Combat hand to hand with Logical conclusions, against this jangling caviller, because else we should have no end of Chattering: as also because he complaineth many times in his books that he is not confuted with any Reasons: so that now he hath a Nutt to crack if he can, or else if he can not, that he cease hereafter to complain without a cause. And this much hitherto now of the first place of Peter. Let us come down to the other place.  
The same Peter in the same Epistle To teach us that there is no way foreclosed for the dead to come to Salvation doth say That Christ did preach the glad tidings to the souls that were in prison. 
Osor. pag. 221. 1. Pet. 3. 1. Thes. 4.  We do so not deny, that the dead have no passable way to Salvation, that withal we confess with Paul that the living shall not go before the dead in this journey. And where as you annex immediately out of S. Peter: 
2. Thes. 4.  That Christ going in the power of his spirit, did preach the glad tidings of peace to the souls that were shut up in prison. There yet is no controversy betwixt us here at all. And to what end at the last shall all this matter inferred & confessed tend I pray you? forsooth out of this flint must the fire of Purgatory be stricken, with this cutted gadd of steéle, I suppose.  
The glad tidings of peace were brought to the souls of the unbelievers that were shut fast in prison. 
Osor. cutted Sophism.   
Ergo, There were souls of unbelievers in Purgatory then,  
A trim Divine truly, and a profound patron of Purgatory I warrant you. Wherefore Go ye to, O ye Ghostly Confessors, and worthypfull massmongers, O ye holy company of monks and Nuns, O ye honourable Cardinals & Catholic Bishops, and your sacred Synod of Fraunciscane Friars, goodly brotherhood of black powdered liars, finally all ye generation of cowled fraternities, smooth and sweet shavelings, All you (I say) all you holy orders general & special, I do call upon and humbly beseech you, in the very bowels of those Seraphical Saints, S. Frauncisce, S. Bruno and S. Benedict, that you apply all your devour and diligence that ye can possible, with mumbling up of Masses, Sacrifices, Liturgies, Prayers, Uigilles, Nocturnes, Completories, Diriges, and Trentals: pray ye, knock ye, ring, spring holy water, sing Masses for the quick and the dead: find out some way & bring to pass that this treasure of this holy mother Church may amplify, and increase daily more and more, through your most holy merits, and whole mountains of Pardons, whereby if this scalding house of Purgatory may not utterly be quenched, the intolerable flames thereof may yet at the least be somewhat qualified. For surely the matter is come to this pass now, that unless your masses and Pardons do help at a pinch, there is no cross of comfort left for the poor souls that are dead: upon so fast and so firm a Rock hath Osorius planted his Purgatory with these new conclusions, that it can never hereafter be impeached with any assault of the Lutherans, nor undermined with any there engines or cramps.  

The Souls in Prison.  For what can be more manifest and clear then this saying of Peter wherein he affirmeth that the glad tidings of peace was brought to the Souls that were in prison? For if the souls were in prison, we must needs confess that they were not in heaven: and if they were in hell: but from out of hell is no Redemption at all: It remaineth then of necessity that there must be a third place somewhat severed in the high betwixt heaven and hell I suppose. Lo here into what narrow straits this Cratippus the deépest conceited man of our age hath forced us, with the profoundenes of his skill: to the huge commendable and praiseworthy mountain of whose singular and superexcellent learning capacity and wisdom this also may be added, not the least part of his praise, that whereas this so lucky an Exposition of this place hath overscaped so many sharp sighted Doctors of Divinity heretofore, yet could it not possibly now escape this deep Clerk, but must needs fall into his mouth. For whereas besides a number 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 Gloze ordinary: whereas all these (I say) and many others have uttered much matter of Purgatory, 
A new proof of Purgatory never hard of before.  yet was there no one of all these hitherto (as far as I can learn) besides our Osorius only that ever durst be so bold to vouch this place for the building up of that plattforme of Purgatory.  
And no marvel: for these wants wanted the eyes of Epidaurus, which our Osorius hath gotten, who is able to devise all things out of nothing: yea those things many times, that never were, not much unlike unto Pentheus as it seemeth who standing upon the scaffold of Eumenides saw a far of whole armies of warriors, and did esery two Suns and two Cities named Thebes: So also do the poets report that Hercules being mad saw the heavens ready to fall down upon him: so did Ajax scourge swine in stead of Kings and Princes. Ixion doth embrace a cloud in stead of juno. Orestes doth see his mother and furies setting upon him. And how oft do Mariners in their dreams see Tempests, shipwreck, soldiers, Guns, spoils and slaughters? lovers also how often dream they of their lovers and wooers? And what is it that children do not Imagine in the clouds? Even so Osorius whatsoever almost he readeth in the Scriptures, doth seem in his eye to be nought else but Purgatory.  
But to return again to the Apostles words, & to note somewhat more curiously & diligently both what the Apostle saith, & what Osorius also doth gather thereupon. Let us hear the Apostles words, which are these. In which Spirit Christ going down did preach the glad tidings to them that were in prison. 
1. Pet. 3.  First whereas the words of Peter be thus in Greéke. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Osorius by evil translation doth turn the words that do sound in Greéke aright, 
The error of Osorius turned back into his bosom, by contraposition.  on this wise: to the souls (saith he) who were in prison. Wherein how truly he doth translate the same, let him answer for himself: even as if a man should on this wise turn the Greéting of Paul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: To the Saints that were at Colossa, whereas it should rather be spoken on this wise, to them that are at Colossa Saints. But the other fitted Osorius purpose best, that by that slipper devise Peter might seem to express, that these souls which were holden fast in prison first, were now no more in Purgatory, but were fetched from out of Purgatory, to meet with Christ. But I will not be so squeamish about these trifles.  
I would very fain learn this above all other: whose souls were those that were so held fast in prison? Peter will answer the Souls of the unbelievers, which were disobedient to the preaching of the Prophets. And by what reason can you say that those souls were taken out of prison at the sound of the glad-tydyngs, which were themselves disobedient to the preaching? for if they had hearkened unto and beleéued, what infidelity then could be in them? But let us go forward: May we be so bold to demand this of you Osorius? when and at what time the preaching of this glad tidings happened? For in this point sticketh all the pith of dought. Osor. is of opinion that these glad tidings came not unto the souls, before Christ had finished his Passion, and descended himself down into hell. But in what sense then doth Peter call them unbelievers, unto whom Christ himself did preach? For there could be no infidelity by any means, where was no preaching of true doctrine going before: whereunto these souls should have given attendance: For unbelievers are not said to be unbelievers (according to the definition of an unbeliever) of that which they do never hear, but of that which when they have heard, 
The place of Peter scanned.  they will not believe. But now Peter doth evidently declare that Christ did preach unto them indeed, and that the very same to whom the glad tidings were preached, were as then unbelievers, and thereupon annexeth further the certain determination of the tyme. Whiles the mercy of God (saith he) was looked for in the days of Noah and whiles he was making ready the Ark. Whereby you may easily conceive, even by the very order of the text: what time that was of preaching those glad tidings. Not as Osorius doth dream: when Christ is said to have pierced the hells after his Passion to them that were dead: but many years before that, before the the general destruction of the world by waters: whenas the Spirit of Christ did foreshow by the mouth and preaching of Noah the general destruction of mankind, that was then hanging over their heads, and did allure them to speédy repentance in season with continual, earnest, and most comfortable exhortations which they did abuse at that time wickedly through unbelief.  
And because Osorius shall not think this advise of mine own imagination, and therefore will give me no Credit herein: let him have recourse to his own common Gloze, which they call the Ordinary Gloze, which doth expound this place of Peter in the very same words and syllables almost. I will set down the words of the gloze as they be. 
The ordinary Gloss. 1. Pet. 3.  Coming in the spirit (saith he) he did preach. etc., For coming in the spirit he did preach to the people before the flood which as then were unbelieving, & lived after the flesh. For he was in Noah through the power of the holy ghost and in other good men, through whose godly conversation he did instruct others, that they might be converted unto God. Thus much the Gloze: which if can not yet satisfy your incredulity. Let us hear Lyra harping upon the very same string on this wise. He did preach in spirit (saith he,) that is to say, by the preaching of Noah when he inspired to make the Ark, and to preach Repentance, although Christ's humanity did not appear as yet. 
Nicholas Lyra upon the 1. Peter. 3.  Lo here Osorius you do hear now, that the things were done not before Christ had clothed himself in flesh, but before the general flood.  
Howbeit I am not altogether ignorant from whence you skraped that your ill-favoured toy, to wit, out of an other patch of a certain Gloaser: who forsaking (as himself doth confess) the gloss and the solemn authority of the Doctors not without craving pardon of his malapert saucynes, 
Out of an other patch of some other Gloser patched up to the Gloze of Lyra.  doth chop in an exposition of his own ill-favouredlyly botched together, far 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 saith) descending in soul, did make manifest to the ancient Fathers that the mystery of his redemption was accomplished: Amongst whom (saith he) were some that perished bodily in the general flood. etc. But how shall this appear to be true? for whereas that Lymbus did receive none but the godly Fathers and holy ones only, and Peter affirmeth that those to whom this preaching came were unbelievers: how then could this Lymbus be a fit place to chop the unbelievers & holy ones together? But here again will our Osorius and his glavering Gloaser jump with me, alleging that those souls were unbelievers first, but afterwards repent and amended their lives. For on this wise writeth he And it may be spoken probably enough. 
The Gloser upon. 1. Peter. 3.  That many of them which did not believe, perceiving the waters to increase more and more, did then believe, and repented them of their Sins and so descended into Lymbum with the other holy ones. etc. But this probable conjecture is overthrown clean by the words of Christ himself. 
Luke. 17.  They were eating and drinking (saith Christ) and the flood came and destroyed all. Where is that your Repentance then Osorius? unless peradventure you flee to this shift with your shuffling Gloaser, 
Out of the same Gloaser.  to say, that although this overflowing of waters came ●irst suddenly over the valleys and low places: yet came it not so unawares over the hills, but that such as dwelled on high, & steep places, seeing the overflowing increase, might repent them. Which if be true, then did Christ according to this saying, preach to those mounteyn men only, 
mountain men.  that were in prison: And all the rest that were low Country men, 
Low Country men.  were thrown down into hell. Now I beseech thee gentle Reader, didst thou ever hear a more eloquent exposition, and more worthy to be laughed at? howbeit, to admit this pleasurable Trifler, his merry conceit of mountains & valleys: yet this pretty mountain Gloser will prevail very little to the building up of Osorius Purgatory. For whereas after the judgement of that mystical Divinity of your own Schoolmen, 
Out of Francisce, Martion and others.  there be said to be 4. Mansions in hell. 
Four mansions in hell.  The deépest whereof is said to be the pit of hell. The second Lymbus a place for such as are not baptized: wherein the pain of the want of fruition only is assigned. The third Purgatory where both the pain of the feeling, and the pain of want of fruition is sustained. The 4. the Abode of the ancient Fathers (as you would say) the bosom of Abraham. In whether prison of all these 4. you shall shut up your mounteyn men, will very little prevail you to prove your Purgatory by. First I am sure that you will not thrust them down into the lowest dungeon of Devils: no more can you in Limbo of the unchristened, from whence is no possible way to get out again. And if you will send them to Purgatory, than your Gloser doth lie: who affirmeth that they did repent in the end, & therefore doth reckon them a place in the fourth room amongst the holy ones: And if this be granted also, then doth Osorius lie, who hath thrust them not into Lymbum Patrum, 
Osori. pag. 201.  but into Purgatory: by this reason: Because he saith that although they might have repent them of their filthy and wicked life at the last: yet ought they nevertheless be kept fast locked within the jail of Purgatory: until such time as they had suffered sufficient punishment, according to the appointment of God. Wherein if our Osorius do say truly, his Gloser doth lie as I said, who assigneth a place for these mounteyn men after repentance in Limbo amongst the holy ones. But if he speak the truth, then must Osorius needs be in an error. Now whom were best for us to believe? Osorius besides his Glosers? or his Glosers against Osorius: I refer me herein to the judgement of divines. Or if Osorius will not agree, that other divines shall determine upon the matter: I will set over the matter to this Syluaine bishop himself, and his copemate Angrenc. to be more curiously overlooked, that in their next Invectives upon more deliberate advise they may send us word what answer they shall judge to make to these Gloss, and Commentaries.  
I do make haste to tother proper Reasons, which are in number two: th'onefetched out of Baptism, tother out of Sacrifice for the dead. I will answer to both. What shall they do (saith Paul) which are baptized for the dead, if the dead do not Rise again. These be Paul's words in the I. to the Corinthians. the 15. Chap. 
1. Cor. 15. Osorius objection out of the words of S. Paul.  Wherein Osorius doth commit a double error. First in the very sense of the words: and next in the knitting up of the Argument. For whereas Paul hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Osorius doth expound it as though this should be necessarily spoken of them, 
Osorius doth err in the meaning of S. Paul.  who do receive Baptism in stead of them that are dead, and do answer for their faith. Whereas the meaning of the Apostle doth seem more agreeably appliable to them, who in receiving Baptism, do as it were put on the nature and condition of dead men, in profession and conversation, though they live otherwise after the manner of natural living men. And therefore as often as any man is be sprinkled with this holy fountain, he is said there to protest, that he doth utterly renounce and forego the vanities of this world: 
The place of Paul expounded.  as though he were not now in this world, but dead unto the world: whereupon the Apostle saith, that we are baptized for the dead: he doth not say that we are baptized in the behalf of the dead, but for dead bodies, or after the manner of dead bodies: 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 behave themselves as it were dead men, and profess a mortification of the flesh: not much unlike to this phrase & manner of speech, wherewith we are wont to say: that a man is left for dead, not which is dead in deed, but he that is like unto one that is dead. So in the 2. of the Parali. 9 We read that Silver was esteemed for nought: 
2 Paraly. 9  not because it was no manner of metal, but because that metal than was esteemed nothing worth. Many are of the mind that this Reason of Paul was derived from the custom of certain ignorant persons, which were baptized for them that departed this life without Baptism. Out of which stock sproughted out the Marcionites, and other young novices, of whom Chrisostome doth make mention: who being blinded with the like error, as often as any of them died without Baptism, did supply an other in the bed, demanding of him in the behalf of the dead carcase, whether he would be baptized: then was he that supplied the place Christened in the name of him that was dead: of which disorder when they were appeached, they alleged for their defence this place of Paul. wherein it was said, some were baptized for the dead. Thus much Chrisostome. 
Chrisost. upon the 1. of the Corin. Cap. 15.   
Now to confess that this was a custom of certain ignorant persons: yet because neither Paul himself doth allow of indeed, but doth derive his Argument from the end and effect that followed Baptism: whenas all other Expositors of Scriptures do utterly condemn this error, what can Osorius pike out of this to establish any certainty upon? who, if would have vouchsafed to have sought counsel of Chrisostome, would have rendered a far other manner of sense & Exposition of this place, namely the same whereof I spoke before. For after this sense were men said to be baptized for the dead, 
What it is to be baptized for the dead.  either because such as should receive Baptism, did after the usual manner accustomed in those days, profess to renounce this world, as if they were dead men: or else because as Chrisostome witnesseth, they were commanded to say before they were baptized first, I do believe in the Resurrection of the dead: & because they were baptized into that Faith, 
Cyprian to Fortunatus in his exhortation to martyrdom  therefore they were said, that they were baptized for the dead. Moreover, if Osorius be desirous to know the manner of that ancient time, in ministering that Sacrament of Baptism: Cyprian doth express it unto us much more effectually than Martion. For we do learn this by Cyprian, that such as were lying at the point of death, & were not as yet Christened, did then crave to be received unto Baptism: which Cyprian doth note unto us in these words: The Baptism (saith he) that doth by and by couple us unto God, whiles we are going out of this world. Augustine also doth make mention of the same custom: 
Aug. in his book of Confession.  who also did desire to be baptized himself, being at the point of death. The same chanced to Nazienzen likewise, 
In the life of Nazianzene.  whenas being on Seaborde he was in danger to be drowned: whereupon this sentence, to be baptized for the dead, is more properly spoken of them, which being even now upon the last gaps, are baptized, being taken as it were for dead already, rather than for the living & the quick. From which manner of Exposition Theophilact seemeth not to vary very much. Who understandeth, that this Baptizing for the dead, aught to be taken after this manner: that they are baptized in this faith, to believe that these bodies & these bones must be raised again from the dead. And therefore many do conjecture, that this custom, to be baptized in Churchyards, & near unto the graves & tombs of the dead, was an ancient custom received from the Elders, that so such as were to be baptized, might be made the more mindful to confess a rising again from the dead, not only through the force of their Faith, but also by the application of the Ceremony itself.  
And thus much hitherto touching the sense of the words. From the which how much the exposition of Osorius doth serve, a blind man may easily perceive. Now let us consider the force of the Argument, whereunto Paul doth apply, Paul doth argue in deed from Baptism to the rising again from the dead on this wise. 
The Argument of S. Paul derived from the Reason that leadeth to an absurdity.   
Bodies are baptized for the dead.  
Ergo, There is a rising again of the dead.  
And this doth Paul fitly and applyably enough, to wit, deducing an Argument, from the reason which leadeth to the absurd. For otherwise (as Chrisostome saith) if the Resurrection be of no force, why are men's bodies baptized for the dead? for to this end art thou Baptized, because thou dost believe that thy dead body shall rise again, and shall not remain always dead. 
Chrisost. in the same place.   
And without all question this is the very mind and meaning of Paul, which if Osorius would have followed simply and sincerely, he should have concluded the same out of Paul, and out of Paul's words. Now this lying Sophister framing an Argument out of the words that Paul did most aptly gather for the establishing of that Article of the faith, to wit, the Resurrection of the dead: doth most foolishly pervert, to uphold his peéuish Purgatory. What shall they do (saith he) that are baptized for the dead, if the dead do not rise again at all? Now what saith Osorius? what shall they do saith Osorius that are baptized for the dead, if there be no Purgatory at all? Now I beseéche you Osorius for the honour of your Logic, whereas you have scattered abroad every where in your books so many outrageous, mad, and frantic exclamations against M. Luther, did you feel yourself infected with no spice of frenzy, or more than harishe maddnes, when you sat knitting such fleeing moats, and spyderwevett and such stubble I do not say of Beanehealme, but very chaff of oats together?  
You will have us confess that there is a Purgatory in any wise. And why so? Because (as you say) they that are baptized, are baptized for the dead. What else a good fellowship, but this baptizing for the dead were to no purpose, if there were no Purgatory: After this manner doth our deep Logician Osorius conclude: But S. Paul the Apostle doth conclude otherwise. In vain were it to be baptized for the dead (saith S. Paul) if there be no Resurrection of the dead: Here doth Paul conclude of the Resurrection: & Osorius of Purgatory: This doth Paul rightly and like an Apostle: but Osor. on the contrary part peéuishly altogether, and like an errand liar. For what hath Baptism to do with Purgatory? what hath fire to do with water? Nay rather what one thing doth more directly and more effectually overthrow Purgatory then Baptism? 
Purgatory & Baptism two conttary elements.  And by what Logic then can you forge fire out of water, whenas there be no elements so contrary one to the other, as fire and water? After this manner therefore do I argue against your subtle Sophism by contraposition, out of S. james. For if it be true that mercy doth far exceéd judgement, 
jacob. 2.  and that the water of grace be of more efficacy to quench and put out, than the fire of judgement to bourn and consume: 
Such as are baptized in Christ jesus need not fear any purgatory.  why may not I frame an Argument A Fortiori: that there is no Purgatory after this life to them, which in this life are baptized in Christ jesus? wherefore to knit up the knot in few words, I see no such Buggbeares yet in that your Purgatory fire, of whom they which be baptized in Christ, neéd to stand in any fear or dought.  
But Osorius shouldereth out the matter again and again. Why then (saith he) are men said to the Baptized in S. Paul for the dead, if there redound no profit at all out of Baptism? 
Baptism profitable 3. manner of ways.  Those that do discourse of the efficacy & virtue of Baptism, do divide the virtue and efficacy thereof into four Branches: namely, Into renovation: into washing away of Sins: and into making men mindful of the Resurrection to come: These three qualities be so annexed unto Baptism, that they do neither profit otherwise, nor to any other persons, but unto them only, that are washed in this fountain whiles they live in this world. Whereupon they are worthily rebuked in Chrisostome, Which do cast away water upon the dead, and holy things upon the earth: 
Chrisost. upon the Acts of the Apostles homel. 1.  And for that cause was the heresy of the Marcionites detested, because they did substitute others to Baptism, in the behalf of them that were dead, as is before rehearsed. And this not without great cause: For as no man doth feed himself to quench an other man's hunger: nor any man is washed to cleanse the uncleanness of an other, and as the Church doth not allow, that the holy Communion of bread and wine be thrust into the mouth of them, that are dead: even so Baptism, which is ministered with the element of water, doth wash away not an other man's filthiness, but the corruption and filthiness of every particular person that is bathed therein. Whereupon Thomas Aquinas discoursing not altogether unfruitefully of the intention and meaning of Christ, 
Thom upon the Corin. 1.15. cap. lect. 4.  doth expound thereof in this sort: to wit, that Baptism is profitable to them which are in this life baptized in the Faith of Christ. For it were not convenient that it should be profitable otherwise. For whereas the Sacrament of Baptism (whereof Paul doth treat in this place) is of this nature, that it ought not to be ministered twice: what will Osorius answer to me here? whether he that is baptized for an other, be baptized for himself before, 
It is not lawful to be baptised twice.  yea, or nay? if you affirm that he is, than you make him an heretic whatsoever he be that doth reiterate Baptism. If you deny that he was baptized first, them doth he stick fast cloyed yet in the filth of original Sin: and therefore he can not be baptized for an other man's bondage, but that by the same means he becomes himself a bondslave, and needeth now to be purged himself first: Moreover what reason can you render that the living aught to be baptized for the dead, according to your Sophistical collection? For if you mean of the flesh being dead: but unto this you will not agree, to wit, that any such flesh is in Purgatory: If you mean of the Souls? but sithence yourself can not say in any respect, that the Souls be dead: your Assertion therefore must needs be false, 
To be baptized for the dead according to the divines.  that they are baptized for the dead, which are baptized for souls which do live in Purgatory. Therefore to be baptized for the dead, according to S. Paul's rule, is nothing else in the judgement of the divines (if you will esteem of the matter aright) but to be dipped into that fountain, and so to be taken from out the same, into the mortification of the flesh, & into the rising again of the same flesh. Whereupon Chrisosto. not unaptly: 
Chrisost. upon the 1. Cor. cap. 15  To be dipped into the water (saith he) and to rise out of the water again: is a pledge or token of our going down to hell, and our returning from thence again. And for this cause Paul doth term Bapptisme by the name of a Grave or sepulchre: You are buried together (saith he) through Baptism into death. etc. Thus much Chrisost. From whom Jerome doth not differre very much: who discoursing upon the same place of Paul, to be baptised for the dead: doth not expound it otherwise then to be so baptised in the death of Christ, 
jero. upon the Corin. Cap. 15.  that with Baptism we show ourselves dead unto the world. And proceéding forward: What availeth it to die to this world (saith he) if life everlasting do not follow the contempt of the world? and therefore Jerome doth apply that saying to be baptized for the dead, 
Out of the ordinary Gloze. Thomas Aquinas upon the Cor. 1. cap. 15 cap. 4. Paludens. dist. 21. que. 1. Bonaventure.  not to appertain to the dead that are in Purgatory, but to our flesh in this world, being as it were mortified already. For what availeth (saith he) the flesh to be baptised in this life, if it rise not again to another life? To pass over in the mean time other Glosers of our new upstart schoolmen, whereof many do interpret this place of Paul for the dead: That is to say, for deadly sins, and works of sin that be dead. If this be true, surely Baptism can by no means agree with Purgatory, forasmuch as souls are cast into the bottomless pit of Hell for deadly sins only, and into Purgatory for none other but for venial sins only as they say. By these so manifest and so many Testimonies of writers I do suppose that every man may plainly perceive the very meaning of the Apostle in those words, to import nothing less, than that which Osorius with his most shameless definition would seem to enforce on this wise. 
Osor. pag. 202.  To be baptized (saith he) is for a man to offer himself a Satisfactory hoafte to wash away and to purge clean the filthiness of the souls of the dead. And by and by again. To be baptized for the dead, he doth affirm to be nothing else, then to honour God with a Satisfactory offering and with a Sacrifice for the salvation of the dead, and to offer also the host of the body voluntaryly for the salvation of their souls. Say you so Osorius? To be baptized for the dead is it nothing else, then to offer a satisfactory Sacrifice of the body, for the cleansing and washing away the sins and filth of the dead? And where be those dead a God's name? Iwis in the scalding house of Purgatory. Very well done. Ergo then, Christ when he suffered his passion, was baptised for them that were in Purgatory. Yea marry Sir what else? Forward now: what say you then of Paul and others, that were likewise baptised for the dead? No less I warrant you. 
Osor. pag. 202.  For even so we hear Osorius uttering his own words. It appeareth plainly (saith he) by this place, that not only Paul, but many others also did offer most holy sacrifices for the dead, that is to say, for the salvation of the dead.  
I do commend you. But will you hear me again? If the death of Christ were undertaken for them that are in Purgatotory, in the manner as you before said, then is it a good consequent hereupon, that either your Purgatory was utterly abolished by the death of Christ: 
Osorius opinion very absurd.  or else that Christ himself suffered death in vain. Answer either of them which you list. Moreover if this be true, that your Divinity doth infer, that Paul and many others did die (as you say) a satisfactory death for the cleansing of the dead, and for the salvation of the whole world: what difference then will you make betwixt the death of Christ, and the death of those others? Nay rather what need have we of the death of Christ at all, if Paul and many other did die a satisfactory death, for the salvation of the world as you say? how this your reason and communication delighteth you and your Catholics I know not: in my judgement surely it seemeth none other then, as if any Turk or jew had taken pen in hand, and of set purpose devised to write against Christ, he could not have written any thing more despitefully against Christ, nor more horribly against the Catholic faith: The Lord of his mercy open your eyes, and endue you once at the length with a better mind, if it may so please his heavenly Majesty.  
But I return again to the course of your disputation: wherein albeit I see nothing worth the refuting, yet because you brag here so shamelessly, that we be utterly overthrown with your most manifest Testimonies, and that your arguments are not resolved: I think it convenient to make manifest, what manner of arguments you have set down: and of what force the substance of your arguments may seem to be. First touching the testimony of Saint Paul in the 1. to the Corinthians the 15. Chapter before mentioned, where Saint Paul treateth of Baptism and Resurrection: You think to have a great advauntadge here to build your Purgatory upon. And why so? Because Baptism is many times used in the Scriptures, for Sacrifices and offerings: Where find you that? Forsooth, where the Lord doth demand of the two brethren, that were at strife betwixt themselves, for the chief and highest seat in the kingdom of heaven, whether they were able to be partakers of the same Baptism. In deed the scripture useth many times peculiar Tropes & figures: and I am not ignorant, that amongst the latter divines, Baptism is divided into three sorts: 
Three kinds of Baptism.  to wit, Baptism of water: of Fire, & of Blood. Howbeit these two latter kinds have not in them any proper nature of a Sacrament, if you have regard to the natural properties of Baptism, to wit Matter & Form (as they call them) And therefore howsoever it pleaseth the new divines to ascribe unto them the matter of a Sacrament, yet do they not attribute unto them a Sacrament, no nor so much as the name of a Sacrament, but acquivoce. 
Aequivoce diversly signifying in one word or term.  But what doth this concern this place of Paul cited by you? where it is out of all controversy, that the words of the Apostle ought to be understanded not of Blood, nor of Fire, but simply of that kind of Baptism only: wherewith all Christians in general without exception are washed through the fountain of regeneration into hope of rising again to life everlasting. Therefore I do here appeal to the judgement of the Reader, how blockishly Osorius doth wrest this discourse of Paul to martyrdom yea much more Doltishly to Purgatory. There is beside this an other place cited out of the same chap. where Paul (as appeareth) purposing to sanctify himself not only for the dead, but for the living also: hath these words: Why do we undertake danger every hour? I do daily die through the rejoicing that I have of you in Christ jesus our Lord. And these forsooth be those substantial Testimonies wherewith we are overwhelmed a God's name, accordant to the matter now in question, as jump as germans lips.  
It remaineth now that we discuss the substance, and pith of the Arguments likewise derived from the prayers and oblations of the Church. You do maintain stiffly that Sacrifices offered for the salvation of the dead, be very effectual: which forasmuch as are available to none, but such as be in Purgatory: 
Purgatory is confirmed by the Supplications & Sacrifices of the Church.  hereupon therefore you do conclude, that there must be a Purgatory of very necessity. But what if I would deny all this unto you even by the same law, and order as you have propounded them? For what reason is there to the contrary, but that I may aswell deny at a word, as you affirm at a word? First as touching Prayers which you affirm that the Church is enured unto for salvation of the dead: If you mean here the true & Apostolic Church: You say most untruly. If you note the usage of your own babylonical Temple, it forceth not of a rush what you do there. Neither do I enqurie what you have in handling there, but what you ought to look unto, what duty doth exact of you, and what you ought to do according to the prescript rule of the scripture. Moreover whereas you annex afterwards that these Supplications and Prayers made for the salvation of the dead, are altogether uneffectual and unprofitable unless they be applied only unto them, which are afflcted in Purgatory. We would fain learn first how you prove this? 
Osori. pag. 202.  Forsooth (say you) because the souls that be drowned in the deep dungeon and everlasting darkness of hell, can be redeemed from thence with no prayers. This is true? and what hereof? Again (you say) the Souls that are in heaven, have no need of those prayers, neither am I displeased with this Rhetorical partition. Go to, what is it that this Orator's pertition will conclude at the last? Behold reader now a conclusion more than logical, wonderfully wrought and called from out the very brains of capacity itself: whereby you may forth with note a very disciple of Theophrast. Damned Souls being in hell (saith he) are not eased by the prayers of the living: And again the souls that are in heaven have no need of any supplications. It followeth therefore that there is some middle place betwixt heaven and hell, which we are wont to call Purgatory.  
As if the Argument were on this wise.  

Oso. Argument for the credit of Purgatory.  If there be no Purgatory the supplications of the church for the salvation of Souls are void and uneffectual.  
But the Supplications for the deadd are not void and uneffectual.  
Ergo, It is concluded that there must be a Purgatory of very Necessity.  
We are come back again now ad Petitionem Principij, 
Petitio principij, a Demand back again of the first proposition.  as the Logicians do term it. Where one uncertainty is confirmed by an other uncertainty in all respects as uncertain. For I am as far to seek whether Prayers and Supplications for souls departed be unprofitable, as when Osorius doth affirm that there must needs be a Purgatory. And therefore in my conceit you shall do very discretely Osorius (because you are so malapert to write to Kings and queens) If in your next Letters addressed to Queen Elizabeth, at your convenient leisure: you will vouchsafe to teach us by some evident and infallible testimonies of Scripture, how we may be thoroughly certified of that which you take here for confessed, to wit. That Prayers powered forth for the redemption and salvation of the souls that be afflicted in Purgatory be not unprofitable but effectual and available: I for my part, that have read the whole Bible over, can not as yet light upon any substantial or likely matter enough to move nor conceive any cause, why either such as be alive now should dreadd any Bullbeares of Purgatory, or that such as are departed hence in the Faith of jesus Christ, should stand in any need of any pettyhelpes of Supplications or Prayers. For as touching the salvation of souls, whereupon Osorius doth discourse so largely, I am fully resolved, that the same is singularly and absolutely safe, and shielded in jesus Christ wholly: & doth not in any respect depend upon any force of our prayers: Neither will Osorius deny the same I suppose. Yet he supposeth that the Temporal pain must be entreated for: And because this pain must be endured in the scalding house of Purgatory, therefore the Supplications & Prayers of the Church are worthily employed to the ease of those torments.  
I do answer: if the souls of the faithful be afflicted with any kind of punishment in Purgatory: surely those pains are either the very scourges and whips of God's judgement, or else must chance unto them besides the judgement of God. If besides God's judgement, then are they wrongfully punished, but if the dead by the just judgement of God be tormented after this life, then is the promise of Christ false: 
john. 5.  Which doth affirm that they shall not come unto judgement, but shall pass (saith he) from death to life. And again. My Father doth from hence forth judge no man. 
Luke. 23.  And what say you to the promise made to the theéfe on the Cross? This day thou shalt be with me in Paradise. So also were that sentence of Paul no less false: 
Rom. 6.  We are no more under the Law, but under Grace. For what Grace is there, where judgement overruleth?  
What then you will say? shall we account the Prayers for the dead usually powered forth by the Church, to be altogether fruitless? First I do verily think, that ye ought not abuse the name of the Church to your abominable superstitions. The true Church of Christ must be esteemed by the word of God, and his good pleasure, and not measured by men's traditions. Neither is it convenient to colour all such Bastard trinckettes, as are crept into the Church by fraud, under the title and badge of the true Church. But we must make good trial by the touchstone of God's word, of the means, whereby they challenge an interest in the Church. Now to grant you this much, that Supplications for the deadd were ordained in some places, by Tradition of certain old Fathers: yet this maketh nothing at all to the purpose to establish your plattforme of Purgatory.  

Basile and Chrisosto. in their Liturgies.  There be public Liturgies fathered upon Chrisostome and Basile carried abroad after this manner and form: We do offer unto thee this reasonable offering for them that sleep in the Faith, for the ancient Fathers, Elders, patriarchs, Prophets, Apostles, Preachers, Evangelists, Martyrs and Confessors. etc. But chief for our most holy and immaculate Lady the perpetual Virgin Marie, blessed above all other women. etc. Not much unlike unto the same is it reported of Cyprian. 
Cyria. lib. 3. Epist. 6.  We do Sacrifice (saith he) for the Martyrs. etc. And yet I suppose no man is so wittlesse to say, that the Martyrs, Confessors, Apostles, & patriarchs together with the holy virgin, be either in Purgatory, or do stand in need of the Prayers of them that be alive. 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 adjudged very injurious. etc. What shall be said to this? where the Papish Churches do use to pray after a solemn manner in their Masses for the dead on this wise, that God would vouchsafe to deliver them out of hell, from out the deep lake, and from out the Lion's laws? by wh words appeareth manifestly that Purgatory is not understanded here, but those unquenchable flames of hell itself. Whereby you may perceive perfectly that the Prayers of the Church be no sure foundations to ground Purgatory upon: for that they be no more powered forth for them which are in Purgatory, than they be for others in some other place.  
In like manner fareth with Sacrifices: wherein your Divinity rangeth very much at random, as if it were strayed and running in some wilderness a will gathering: For whereas the true Church of Christ doth acknowledge none other satisfactory Sacrifice, but that only one Sacrifice of the Son of God, once accomplished for all: You do spend to much breath upon us, and many times altogether in vain about your satisfactory offerings, and Sacrifices of Christ, Paul, and many others offered up for the dead.  

Osori. pag. 204. 205.  Paul (say you) as often as he adventured his life for the preservation of the state of the Church, even so often did he offer Sacrifice for the Salvation of the dead. But then most honourably above all other, when he suffered himself to be spoiled of life for the glory of Christ and the Salvation of all men. Did Paul suffer death for the Salvation of all men? is this your reason and your manner of speech Osorius? do ye use to preach to your flock after this sort in Syluaine, as your books do preach abroad to the world? to wit that men shall believe that Paul did die for the Salvation of all men? Shall we judge that you were sober, or well in your wits, when you wrote this? did ever man besides you writ after this manner? or did ever man bearing the face of a Divine speak this? or would any reasonable man ever utter any such rudeness? Awake for shame, and gather your wits once again unto you, if you can: For if Paul did die for the Salvation of the dead (as you say) what else do you leave for Christ to do more? shall he also be in the beadroll amongst those All, for whose health and Salvation Paul most honourably died a most notable death? wherein do you not hear Paul himself crying out against you with open mouth? 
1 Co●. 1. ●  Was Paul Crucified for you? were you baptized in the name of Paul? And again. What is Paul? what is Apollo? but Ministers by whom you believed. etc. And again. He that planteth, and he that watereth, is nothing. But God that doth give the increase. etc. After the same sense we read in S. Peter: There is none other name given unto men under heaven, wherein they must be saved. And how then by the satisfactory offerings of Paul, and many others (as you say) is aid obtained for them that be dead? how is the safety of all men, and the state of the Church preserved thereby?  
To make this matter good & justifiable, S. Paul himself is forced maugre his beard to become witness against himself, being charged with his one words, spoken once or twice in his Epistle written to the Corinth's: as when he saith. 
1. Cor. 15.  I do die daily through the rejoicing that I have of you in Christ jesus our Lord. etc. And again writing to the Collo. 
Colos. 1.  Now I do Rejoice (saith he) over my afflictions for you, and I do fill up that which wanteth in the afflictions of Christ in my flesh, for his body which is the Church. etc. Out of these words of Paul well spoken, not well understanded, and wickedly wrested, it is a wonder to see, what horrible doctrine and monstrous blasphemies, these false Apostles do infer, and thrust in place. For whereas the Apostles meaning doth note only the confirmation of doctrine, and the afflictions and agonies that he endured for the enlarging of the Faith of Christ only: 
The place of Paul to to the Colloss. misunderstood of the papists.  the same do these praters most horribly mistourne, & force to the satisfaction for Sins, yea to the very price of our Redemption, not without manifest Sacrilege against? the blood of Christ: As though the Death and Passion of the only Son of God jesus Christ, could not otherwise suffice to the absolute accomplishment of the whole action of our Redemption, 
The only merits of Christ suffice not with the papists.  unless meritorious afflictions of Saints were annexed beside, which being mingled together with the blood of Christ, should counterpoise in equal balance, the just and true proportion of the judgement of God, and with full measure (as it were) fill up that ever flowing fountain, which doth purge, and wash clean away the Sins and filth of the quick and the dead. Which mingle mangle they call by the name of the Treasure of the Church: 
The treasure of the Church.  which of all the rest is most vain & foolish. And this Treasure of the Church, they dare not commit to the custody of Christ only, nor to every of the Ministers, nor yet to lay men, nor to Priests, not to poor Prelates, not to abbots or priors, not to provosts and Wardens of Colleges, nor to simple Preachers as they call them: but to bishops only, and amongst them also chief, to the high and superexcellent bishop the Pope: which is of all the rest most absurd. And yet lest you shall think that these be not their own proper Assertions, we will hear what holy saint Bonaventure, and such like doctors of the same School do speak of their own mouth. For on this wise do those profound divines frame their Arguments out of the words of holy Scripture.  
Because according to the Law (say they) he that doth marry his Brothers wise, 
Ruth 4. Out of S. Bonaventu. Lib. 4. Dist. 10. Quest. 3  to raise up seed to his brother that is dead, aught to enjoy the possession of his brother's goods that appertain to the education of the Children: Ruth. 4. Therefore the dispensation of this treasure of the Church belongeth to the bishops only, which be the husbands of the Church & have power to beget sons & daughters, that is to say, perfect & unperfect: and amongst all these principally the high bishop, which is husband & governor of the whole Church universal. Ha, Ha, gentle Reader have you not heard a minion marriage, worthy for a Pope's puppett, grounded upon the very unpenetrable Rock of the profundity of all Scriptures? by which ye may first perceive that Christ was once the husband of this spouse: Now because he departed this life, & died without issue of his body lawfully begotten: his next brethren the Bishops do succeéd him, who marrying their Brother's wife, may raise up issue to their Brother upon her, and may beget Children perfect and unperfect: And because all this shall not want credit, they do prove it by the authority of the scripture, to wit in the 4. Chapter of Ruth, and other testimonies of the Law. But by the way, whereas we find that by the same law it was lawful for one husband to have many wives, or concubines, I do not yet remember any such liberty given by the law, that one wife should be married to many husbands: Wherein truly they do describe a very hard and miserable estate and condition of the Church, if one wife shallbe constrained to be buxonne and bonaire to so many husbands, as there be bishops in Christendom. But let us hearken yet what followeth more. For he proceedeth on this manner. And therefore all bishops (saith be) that have issue, 
S. Bonaventure in the foresaid Distinct.  may grant pardons, but especially above all other our most holy Father the bishop of Rome: as to whom belongeth the dispensation of the whole spiritual treasury, 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. etc. Thus much doth preach unto us our holy Saint Bonaventure. Behold here (gentle Reader) the sum of this most excellent mystical interpretation of the School doctrine: where in bethink advisedly with yourself, how many fowl & horrible errors & blasphemies are scatrered abroad by this pestilent dog, and reckon them upon your fingers, if you will whiles I set them down in order unto you.  
First an utter disability, and a worn out Emptymes in the blood of Christ, 
Blasphemy.  & his most comfortable death is here set down: wherein is manifest blasphemy.  
Then followeth an Eclipse of Christ's passion. 
Profane Sacrilege.  That is to say, whatsoever wanteth in his passion to the full satisfaction of our Redemption, must be supplied and recompensed with the afflictions of Martyrs and Saints.  

Heresy.  Next upon this mingle-mangle of the merits of Christ and his Martyrs, they gather together a certain treasury of most precious and abundant Satisfaction: which they call the Treasure of the Church.  

Error.  Now whereas out of this treasury all Remission and pardon of Sins is dawen forth: then yet must not all be Stewards and distributers of this great riches, nor any other than the Bishops, and the chief bishop of all other the Pope of Rome, which is of all other a most pestiferous error.  

Fraud.  Moreover as is most meét: out of this Romish Budgett, and dispensation of Romish treasure, are begotten Bulls and Pardons, which is a most horrible fraud and liegerdemayne.  
Lastly out of these Pardons is framed at the length the scalding house of Purgatory: 
A stolen jest.  by this argument forsooth: Because otherwise these pardons and prayers of the Church, and merits of Saints should not be worth a Rush, unless the souls of the faithful did fry and broil in this scalding house of purgatory, for ease of whom these qualifications are proved by the Church.  
I have reckoned up orderly and briefly the chief of all their errors, monstrous horrible enough I think, which being directly against, manifestly repugnant, and contrary to the true meaning and natural sense of the scripture, will not require any long answer in the confutation of them.  

The Refutation.  First, where as they do affirm, that the death of Christ is not of sufficient efficacy and power to accomplish the mystery and price of our redemption, unless a supply of Saints afflictions be annexed to make up the full measure: herein they do either moustruously lie, 
Col. cap. 2.  or else it is false that Saint Paul doth affirm, that we are all made absolutely perfect and complete in Christ jesus: for as much as it is undoughted true, that the thing that is most perfect and fully absolute, can want nothing to fill up the measure of perfect perfection. And so also is the saying of Saint Paul to the hebrews in each respect as false: where it is said that Christ did by one only oblation consummate, 
Heb. 10.  or make perfect them that be sanctified. Surely if one only oblation do fully accomplish all the parts of our satisfaction, than all other oblations whatsoever, be not only not profitable, but wicked also and execrable. Moreover whereas that Typical Lamb in the old law did represent unto us the perfect pattern and Image of the true and immaculate Lamb, which was slain from the beginning of the world, what should be the cause that the redemption (which is of the blood of the son of God) should in any respect not be as fully perfect unto us? as was that deliverance of the people full and absolute, that went before but in a Type or representation?  
And whereas they dare be so shamelessly Impudent, as to make a mingle mangle of the merits and afflictions of saints, with the passion and blood of jesus Christ: I do wonder that they are not ashamed hereof: howbeit I can not deny, but that the death of his saints is precious in the sight of the Lord: 
Psal. 115.  yet is not this to be taken so, as though the price of their death were of as great value as that it ought, or can be able to countervail the wrath of God by any means: Neither are they therefore saints because they do die and suffer persecution: but because they that do suffer persecution be holy, therefore is their death called precious in the sight of the Lord. And the cause why they are Saints, and be called Saints, cometh not of any virtue of their death, but of the only power & efficacy of the death of the son of God, 
The merits of Saints are nothing worth but the merits of Christ. August. upon the Gospel of John the 84. Treatise.  in whom they do believe, which dignity they do receive by their own faith only, & not for any their afflictions sake: so that now to be Saints is not of any merit of their own, but of the merit of the only son jesus Christ, who is only righteous, and doth make others righteous as Augustine doth both wisely and learnedly testify: Christ (saith he) was that one & only man which could both have the flesh of man, and could also not have any sin. Even that only he and alone, which is himself just, and doth justify others, the man jesus Christ. And therefore (saith he) we can not be compared with Christ, although we suffer martyrdom for his sake even to the shedding of our blood. And immediately after, making a comparison betwixt the afflictions of Christ, and the afflictions of the godly Martyrs. Christ (saith he) had no need of any our help to work our salvation: but we can do nothing at all without him, he gave himself unto us his branches, a lively vine: and we without him can not have so much as any breath to preserve life withal. Finally although brethren do suffer death for brethren, yet is not the blood of any Martyr shed for the remission of his brother's offences, which thing Christ did in his own person for us. Neither did he by this example as by any special pattern direct us to imitate him, but only that for this example we should become thankful and rejoice in him etc.  
3. So that by this testimony of S. Augustine now I do suppose no man doth dow how he ought to determine of the other three, namely: the Treasury 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 wounds of their brethren, being themselves daily, and incessant beggars in their daily prayers for remission of their own Sins. What shall become than I pray you of the merits of Saints?  
4. But if the merits of all holy Martyrs and Apostles be nothing available: with what reason then can this gay treasury of the Church be maintained, of whose jewels they brag so gloriously? or what shall become of that office of Stewardship and dispensation of Pardons?  
5 Moreover, if those ragged skrappes of pelting Pardons, be thrown out to the dounghill, I need not draw forth any long discourse to tell thee gentle Reader, what shall become of that ridiculous Relic, and babble of Purgatory: For as much as the matter itself being so easily discernible, will quickly induce thee to perceive, that this fable, which these catholic Fathers have forged of Purgatory, doth no more emporte any truth or likelihood of truth, than this lie and peéuish pracing of Pardons doth differr from manifest falsehood, & foxlye fraud, than which toy never crept into the Church any one trinckett more ridiculous, or worthy less credit. All which notwithstanding, our Portugal Rhetorician must yet proceed forward, and shoulder out his puppett Purgatory with all the strength that he can, and demandeth a question: 
Osor. pag. 203.  Whether there may be any time for Christians to abstain lawfully from Carity whose chief and principal point of Religion doth consist in Caryty? If you speak of Dearth Osorius, It is true that you speak, that the principal groundwork of all your Religion is Dearth. For she maketh most on your side: And hereof cometh it, 
The dearth of Osorius Church.  that all ecclesiastical matters are sold so dearly with you: yea the Churches themselves, Byshopprickes, Provostshippes, Priestehoodes, miters, Palles, Consecrations, Immunityes, Privileges, Dispensations, Indulgences, monasteries, Temples, Altars, Colleges. Amongst all which, the highest degree of Papacy itself what a price it beareth, and what a Dearth hath growenover all these things, is scarce credible to be believed, or able to be expressed with pen or tongue. But you mean Charity, a word derived from out the grace, love, and mercy of God, I do answer you, that in all your Religion is either so no Charity at all, or surely so little, as that all things with you are full of skarsitye and dearth. But our Osorius Tullianisme, doth not distinguish Caritatem Dearth, from Charitatem Love by any special difference. And therefore let us hear the question that he propoundeth himself of this his Caritas. dearth  
What? 
Osor. pag. 203.  can there be any, exercise of caritas imagined greater than this wherein we do pray with most earnest prayers unto God, for the salvation of our Brethren? No surely I think: And therefore for the great affection and love that I do bear unto you, I do pray most humbly and heartily unto God for your safety: that pardoning this your lewdness of writing, he may vouchsafe to enlighten that overdarckened blindness of your drowsy senses and new fashion the same into a more found knowledge and understanding of the truth of his Gospel. Now do you perceive the desire and love that we have of your safety Osorius albeit you be not come to Purgatory as yet: It is reason therefore that we likewise understand the Carity of your Charity.  
We do pray unto God (say you) with earnest intercessions and prayers most purely powered forth for the quick and the dead, 
Osor. pag. 202.  and for the safety of our Brethren. I do behold a very godly and comfortable imagination of yours, conceived in the behalf of the dead, and do praise the same. But when do ye this good Sir? In your daily supplications and meétings? I think not so. But at that time especially (say you) that is chosen out to be most mere to work the most holy work of all, to wit, at that time which we do choose to pacify the wrath of God: not with the blood offerings of footed Beasts, but with the body and blood of Christ. what a bald devise is this of the man? how variable is the inconstancy of his doctrine? For if (as you said a little erst) Christ only do not perform the full price of our redemption, 
The only oblation of Christ doth not satisfy the papists  but that Paul and many others do daily offer most holy Sacrifices for the dead, that is to say, for the salvation of the dead: with what confidence dare you now presume to pacify the wrath of God, with the only body and blood of Christ, excluding the Sacrifices and offerings of all other? or how often must the body of Christ be offered, to pacify the wrath of God?  

The wrath of God is pacified with the blood of Christ.  If our first Father Adam was able by one only offence to destroy and cast away the whole offspring of posterity: Is not Christ in all respects as able by one only oblation of his body and blood, to make amends of the same which Adam foredidd, and brought to nought? 
The Sacrifices of Papists are without blood and do want the blood of Christ.  And with what reason will you persuade us, that you take upon you to reconcile the favour of God by the blood of Christ, who profess that your Sacrifice is not a bloudly Sacrifice? Moreover, whereas the Son of God did satisfy for all things, with his precious blood shed upon the Cross, as well the things in heaven, as the things upon the earth, what one thing then hath he left to be satisfied by you? 
Ergo, the Sacrifices of the papists do not pacify the wrath of God.  Or if there remain any thing as yet of God's judgement unreconciled, and not thoroughly cleansed, even to the uttermost, and most absolute fullness, how hath he then by one only oblation made perfect for ever, all them that be sanctified? how did it seem good unto the Father, that all fullness should dwell in the Son? 
Collos. 1.  how were all things said to be at an end and finished, whiles Christ did hang upon the Cross? 
Hebr. 10.  with what face dare Paul teach us that all enmity was blotted out by Christ's death on the Cross, 
Luke. 23.  and all hatred wiped away by his flesh, 
Ephes. 2.  if God's Majesty, must be as yet reconciled by your offerings and Sacrifices? He that broke down the wall that was betwixt us and God, was not the same able to overthrow rotten Walls of your painted Purgatory? he that did utterly remove the wrath of his Father, could not the same he extinguish and quite put out the flames of Purgatory without Saints merits, and Popish Pardons? Nay rather what need any Pardons at all procured, or imagined out of the treasure of the Church, if you Catholic shavelings do take upon you to reconcile the Majesty of God, by your daily offering of Christ's body and blood.?  
I will recite here not a fable, but a true history of Germany out of Wolgangus Musculus. 
An History of Germany out of Wolfgang. Musculus his common places.  which happened at Haganoy in the year of our Lord 1517. to wit, the same year: wherein M. Luther began to Inveigh against the Pope's Bulls. There was a wife of a certain Shoemaker, who a little before she died for a certain number of Crowns purchased a Bull from the Pope: whereby she did assure herself of free deliverance out of Purgatory. Within a while after this woman being dead, the Husband having intelligence of the Bull, performed the obsequies and funerals of his wife orderly and decently, as beseémed an honest Husband to do: not regarding in the mean space Masses, Dirges, Trentals, and other trincketts of the like Mockeries, usually exercised in the Church after the old solemn manner, for the redeéming of souls departed out of this life. The parish Priest being not a little grieved with the matter, began to marvel, and to take in ill part the contempt of Religion, and to complain of the unkind behaviour and impiety of the Husband towards his wife, and at the last framing a libel of the matter, accuseth the Shoemaker for an heretic. To be brief: The Shoemaker was arrested by a Sergeant, the matter was pleaded before the Mayor of the City. The Shoemaker for his defence pleaded, that the cause why he did not purchase Supplications and Masses, according to the old accustomed fashion, for the health of his wives soul, proceeded not of any contempt that he had against any of the solemn ceremonies of the Church, but because he was assured that his wives soul was already saved, & in heaven, he thought good to abate such extraordynary and unnecessary charges: and withal taking the Pope's Bull out of his bosom, desireth the Mayor that it might be openly readd. The Mayor doth deliver the Bull to the parish Priest to read. The Priest seeing the Pope's Bull stood still amazed at the first, and a good whiles refused to read it: at the last being constrained by the Mayor, he didd read it over: assoon as the Bull was read over, both the Mayor and the parish Priest being thoroughly ashamed, held their peace. The Shoemaker was earnest to proceé to judgement upon the authority of the Apostolic Release, to make it appear what they judged now of the soul of his wife: whether she were now in heaven, or in Purgatory. If she be in purgatory, than the Bull doth lie: but if she be flown up into heaven according as the Pope commanded her: then was there no cause why he should hire any hireling shaveling to say Masses or Dirges, for his wives soul. The Mayor and the Priest having nothing to say to the contrary, nor daring to condemn the Popes Pardon, acquitted the shoemaker of the action by a Nonesuite.    

Masses and Sacrifices.  
BUt I return to Osorius again, who, if had been Commissary in this case, I know not what answer he would have made to this shoemaker: But this is out of all question, that this Purgatory, whereabout these Catholics keep such a stir, can by no means be of any force and power, but that either the Pope's Pardons, or these your Sacrifices of Satisfactory Masses. 
The Mass and Pope's pardons are contrary each to others.  Shall be by that means doughted of, and come into great peril to be utterly discredited. For if your Stationes of Rome (the Pardons of all and every of the which upon a just account made) do Surmount to the number of ten hundred thousand years, 
The sum of the Romish stations doth surmount the number of 1000000. years.  & again if the Pilgrims that come to Rome, to see the only heads of Peter and Paul, do obtain pardon of their sins for xii. thousaund years: or if the fullness of the Romish See be of such estimation in the sight of God, as you boast upon it, that it is able to translate whatsoever souls it listeth suddenly without touch of breath out of Purgatory into heaven, yea and that without any help of Purgatory at all: to what purpose then doth this Sacrifice of yours serve, wherewith you do undertake (as you say) to pacify the majesty of God for the sins of the dead? If there be no means else to reconcile his favour, but by this daily Sacrifice of the body and blood of Christ, of what virtue then shall your popish Pardons be? wherefore either must your Bulls of very necessity break their necks, if your satisfactory Masses stand still at the stake: or if your bulls be fat and lusty, you must needs confess that the jolly brags & bog looks 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 own Schoolmen? For whereas your great Doctors do call this oblation an unbloody sacrifice. which you name the oblation of the body and blood of Christ either they must lie, or else Osorius must needs say untruly. If the Schoolmen say true that it is an unbloody sacrifice. I do demand them, by what reason it is ministered for the washing away and cleansing of the sins of the quick and the dead? when as it appeareth by the most manifest testimony of the scripture that there can be no remission of sins without effusion of blood. 
Heb. 9  Moreover if this unbloody sacrifice be such an effectual and sovereign Balsamum for the curing of the festered wounds of the quick: for what soars then availeth your Sacramental plaster of penance? For if sins be washed away clean before you go to Mass: to what use shall this necessity of Sacrifice and confession be employed? Do ye not yet conceive plainly fine man? into how many monstrous and frameshapen filthy deformities, this your frivolous and apish reason would entangle us? which neither accord scarcely betwixt themselves, and withal do much less resemble any countenance or show of countenance with the holy Scripture?  
You affirm that you do take upon you to reconcile the favour of God by the body and blood of Christ: But why do you so lose our labour? For all this matter that you now take in hand, is quite dispatched, and accomplished long sithence. All the coast is clear here already: the reconcilement is concluded upon: the old rotten wall is broken down: the obligations be all canceled, so that you need not to beat your brains any more about making any Releases: God's memory is not so oblivious, that it can so soon forget this covenant that he made with the late sacrifice of his Son except you rub up his remembrance with your daily sacrifice: Neither is this atonement purchased of so slender force that we neéd to be afraid of any such breach of covenant, as can not be continued without your delicate daily dayntyes. What shall I say of the nature of the sacrifice itself? which (though you would the contrary never so fain) neither aught, nor can be handled with any man's hands, besides him only, who being clear from all spot of sin, did deserve to be heard for his obedience sake, and who alone (as Augustine writeth) is the only priest and the sacrifice: 
Aug. contra advers. leg. & Prophet. lib. 1. Cap. 18. Again upon the 64. Psalm.  the offerer, and the offering itself: And what faith is there so great in you or what obedience to godwardes? or rather what shameless impudence in the sight of men, wherewith you dare presume to handle this so honourable a sacrifice for sins being of all parts so polluted, stinking, and filthy sinners yourselves? But I meddle no more with your unshamefastness: I demand touching the matter itself, what reason or argument you can make for any your necessary undertaking this Sacrifice? and I desire to be answered of you herein.  
Forsooth (say you) because God is wrathful against sinners and because sins do daily boil up and buddle from without us, therefore a daily Sacrifice is very requisite for the obtaining of daily pardon. But this pardon is obtained by our own faith in Christ, yea without all your Sacrifices: or else the verity of God's word itself doth lie surely: and Christ also doth deceive us, as appeareth by the promise made unto Paul, 
Acts. 86.  that they should receive forgiveness of their sins through faith that is in Christ jesu. etc. How say you to this? shall we now abandon our faith, that we may establish your unbloody sacrifice? for otherwise how can you join the perseverance of the one, with the maintenance of them both? If faith do obtain remission of sins, what need we then your Sacrifice? on the other side, if sins cannot otherwise be washed away, but by the sprinkling of this Sacrifice, then is faith altogether unprofitable. But you will say, the very same Christ in whom we do believe is resiant in that holy Altar: Doth he lie their groveling or looking uppward? what say you Osorius? But go to what is this to the Sacrifice? for if faith fastened in Christ wheresoever he be, do obtain all our suits at his hands, what further need we of him to be sacrificed again, or of your priesthood? Because when as by our ministry (say you) the son is offered up unto the father, he can not choose but be favourable unto us, and with his mercy forthwith embrace us: And therefore this Sacrifice is undertaken of us not in vain, whereby we do pacify the majesty of God: whose justice without this Sacrifice could not otherwise but be very grievously angry and heavily affected against our sins: But we are otherwise taught by the scripture of God: 
Rom. 5.  which doth plainly affirm that we being justified by faith have peace with God. Rom. 5. To what purpose then need we any reconciliation, where assured peace is proclaimed already? But God is angry with our sins, This is true: But this anger is allayed by faith and repentance, without all your oblations. But if you think that an advocate must be procured hereunto: we are taught by john that this Advocate is now already in heaven, and not in the earth. 
1. john. 2.  And he is (saith john) the propitiation for our sins. 1. john. 2.  
But when he is offered in the earth: the wrath of God cannot choose but be reconciled with so acceptable a Sacrifice: Nay rather be ye well advised hereof, lest whiles you take upon you to pacify the wrath of God by Sacrifice, you defile yourselves by the same means with most horrible Idolatry: & so provoke the wrath of the Lord much more sharply against you to your utter destruction, which how much is to be feared on your behalfs, I need not to certify your wisdom with many words: Certes what you have hitherto done, the matter doth evidently declare itself. 
What time the Turkish power began to prevail against the Christians.  For sithence the first erecting and frequenting of this sacrifice amongst you if nothing else teach us, how you have pacified the wrath of God with this sacrifice, we may learn well enough by the continual outrage of the Turk, which beginning very near about that blessed time, not much after the Popedom of Innocent the 3. it exceédeth all credit to be spoken, with how wonderful success it hath prevailed all this time ever sithence. And withal how many monstrous heaps of miseries and calamities have burst out together with that sacrifice yea daily range also unreclaimeable, all good and godly men do right well perceive, and be heartily sorry for the same. Satan roareth greedy of the pray: Impiety surroundeth every where: the world doth delight and sport itself at our manifold miseries and mischiefs: 
The fruits of Masses and the popish Sacrifice.  and the old profane paganism doth ware daily I know not how mighty & incorrigible: almost nothing is sound through all Christendom: all things be rend and torn in pieces: scarce is any Peace upon the whole face of the earth: or any peaceable state of life. The Christians lie snorting in security: The jews wax every day more stiffnecked being molested and agreézed at no one disorder so great, 
The popish Religion an offence and stumbling block to the jews.  as at your Sacrifices, Breadworshipp, idolatries, Pictures, and Images, which they do plainly perceive to be manifestly repugnant against the Law of God. And whiles you shrine yourselves like Gods on the earth in purple and Gold, the poor beggarly Church of Christ (which did once flourish and triumph throughout all nations and tongues) is now penned up, and thrust together into so narrow a strait, that it is ready to pine away with anguish and grief, which your Lordships receiving from the old ancient Fathers in very good liking, lusty, and strong, is by your means now become carrion lean, full of sickness, and like an old kebbe full of wrinkles. In so much that if these outrages proceéd as they begin, you will be found shortly to leave us never a Church at all, unless the majesty of God be otherwise reconciled to be merciful to our despaired estates, then by your Idolatrous Sacrifice.  
First whatsoever the Gospel of Christ had sometime obtained in Asia and in Africa, you have utterly fit altogether: Over & beside this also, you have lost Thracia, & all Greece: of late years hungary and both the Regions of Pannonye: what shall we say to this? that the Venetians were not able to preserve Cypress for all their Masses and Sacrifices? 
The Venetians lost Cypress for all their Masses.  So puissant and so many voyages have been addressed, so many armies levied against the Turkish power, by Emperors, Kings, Christian Princes and Captains, and most of all, by the procurements and practises of the Romish Popes: Yet I suppose, that all the mean whiles wanted no Masses and unbloody Sacrifices through all their pavilions and Tents: if at least these Sacrifices could have prevailed any thing to the appeasing of goods indignation: And that I reckon not up in the mean time Civil broils, daily ranging amids the very bowels of the Church, Slaughters, Wars, Pestilences, Outrages, Uproars, Schisms, Murders, Persecutions, Malice, & hartburningnes: What kind of mischief hath ever pestered any Common wealth, wherewith the tranquillity of Christian Peace is not shaken at this present, yea spoiled and mangled, more with cruel Combatts and tumults at home, then with any Foreign invasions or attempts? All which calamities seeming none other but special tokens of gods grievous wrath waxed hot against us, how happeneth that they are not qualified by reconciling Gods favour with that unbloody Sacrifice of the body and blood of Christ, which is daily executed by so many hands of Sacrificing shavelings, for an atonement to be made of God's displeasure against sin? But you will impute the fault of all these Calamities to the dissolute lives, and lycentiousnes of the lay people. Be it as you say: yet the matter rebowndeth back again from whence it came. For if God being offended with the wickedness of the people, could not be pacified by you, in so great continuance of time hitherto: to what use then availeth the power and virtue of that reconciliatory Sacrifice betwixt God and us?  
But I am of a far contrary judgement to you herein Osorius: whereas the Turk prevaileth: whereas such an infinite heap of mischiefs do overwhelm us at home, and from abroad on every side: 
The tyranny of the Turk is not to be imputed to any thing more than to the Popish Masses.  Whereas we have so long endured the unappeasable wrath of God's vengeance: I do believe verily that it cometh to pass for none other cause more, then for the very same Sacrifice, wherewith you do to stiffly persuade yourselves that you do turn away his heavy displeasure. For the dead (say you) and for such as be departed out of this life, Finally for the health and safety of all Christian Realms you do make a Sacrifice most holy and most honourable of all other Sacrifices: 
Osori. pag. 203.  the virtue whereof of you can neither express with tongue, nor comprehend within imagination or thought: and do stoutly maintain, that the same aught to be accounted for the most holy, and principal groundwork of all Religion. I do perceive you: and I do commend your Catholic industry, but your Religion surely I can praise by no means. For what needed Christ to have susfredd death, if the unbloody Sacrifice of his blood may satisfy for the safety of all Christendom without shedding of any blood? if it can not, with what Religion is this Sacrifice performed of you? nay rather how much monstrous Idolatry do you uphold, and bolster out with this one Sacrifice of yours? Not so (say you) but we make intercessions to Christ which suffered his passion for us, to pacify the wrath of God, in the behalf of all Christian Nations. Three notable lies in one sentence 

1 First, that which you do assume of the body and blood of Christ, is false. For Christ departing from hence, did not leave behind him his body and blood, 
Christ departing hence did not leave behind him his body & blood but a Mystery thereof only, and that also to eat and not to Sacrifice.  but delivered unto us a mystery of his body and blood only.  
2 Moreover the same whereof you treat so much touching your Sacrificing, is as foolish and vain. For neither was that Mystery delivered unto us to that end, that it should be sacrificed by thandes of the Priests: but that all the faithful in general without exception, should be partakers thereof, and feed upon the same: Eat you all (saith Christ) of this: He doth not say: Sacrifice this ye Priests: And I think, to eat, and to drink, is not all one to say: as to Sacrifice.  
3 Finally this also is as vain and ridiculous: which you do more then drowsily dream upon: that this Eating should be instituted for the health of all Christian Realms, and for the relief of the quick and the dead. For it was left amongst us for a Remembrance of the lords passion only, and so left, not that we should seek for forgiveness of Sins out of the same: but that these outward signs delivered unto us to Eat, might put us in remembrance of that everlasting remission of sins. which Christ should purchase for us, by the shedding of his precious blood. And for this cause, he doth call it the (up in his blood, which shall be shed for many (saith he) into the remission of sins, not transitory remission I suppose Osorius but into everlasting forgiveness of sins: For other wise if it be a forgiveness Temporal, how will that saying of jeremy be true? And I will make with them an everlasting covenant: that I may not remember their sins any more. If it be an everlasting Release: what need we then any further Sacrifices? or what shall be said of that your holiness of Religion, which doth make that thing transitory to us, that God hath vouchsafed for us to be unremovable, and to continue beyond all ages?    

Arguments against the Sacrifice of the Altar.  To be brief, that we may now knit up the matter by that, that hath been spoken before: Behold here in few words the truth and substance of this Sacrament, justified with most true and approved Arguments. Whereunto if you will answer in your next letters to the Queen's Majesty, at your convenient leisure, you shall do us a great pleasure.  


1. The Lord departing from hence, did carry away with him out of the earth the substance of his body. 
Arguments against the sacrifice of the Altar.   
Ergo. He did not leave the same substance behind him.   

2. Christ did deliver unto us a Mystery of his body only.  
Ergo. He did not deliver his very natural body,   

3. Christ did institute a Mystery of his body to be eaten only.  
Ergo. Not to be sacrificed.  
In the remembrance of forgiveness of sins only.  
Ergo. Not a Sacrifice of cleansing and forgiving of Sins.   

4 Salvation and remission of Sins is promised to them only that believe in Christ.  
Ergo not to them that do sacrifice Christ.   

5 Remission of Sins is not given without shedding of blood. Heb. 9:  
In the unbloody Sacrifice of the Mass there is no effusion of blood.  
Ergo. In the Sacrifice of the Mass is no Remission of sins.   

6. Salvation and free Remission of Sins doth consist of the promise, through faith.  
The Sacrifice of the Mass is not free, but meritorious, nor consists of faith, but of merit Meritorious.  
Ergo. The Sacrifice of the Mass is uneffectual to Salvation, and to the Reconciling of God.   

7. There is no Material cause of forgiveness of Sins, but the only shedding of Christ's blood, and no formal cause but faith.  
The unbloody Sacrifice of the Mass is neither faith, neither hath in it any effusion of blood.  
Ergo, in the Sacrifice of the Mass there is neither Material nor Formal cause of Remission of Sins.   

8. The Sacrifices that do not cease to be offered for Sins, do not satisfy for Sins: Heb. 10. The oblations of the Law can never make the receivers thereof perfect, for if they could, they would never have ceased to be offered. etc.  
The Sacrifices of the Altar do not cease to be offered.    
doth name it, 
Dionis. Clemens constitu. apost. lib. 6. cap. 30. Ambros. de virg. lib. 2.  a Sacramental ministration. In Clement it is called a representation of the kingly body of Christ. Others do call it a sign of a true Sacrifice: sometimes it is called the Sacrifice of prayer and thanksgiving, by a certain mystical figure of speaking. As in a certain place Ambrose doth call our Souls Altars. Where writing of virgins: I dare boldly affirm (saith he) that your Souls are Altars: In the which Christ is daily offered for the redemption of the body: Not because our Souls be Altars: or that the flesh of Christ is naturally or materially offered of us: but these sayings are to be taken in the same sense, as many other like sayings of the old writers are to be understanded. As where Jerome writeth on this wise: That which was borne of the Virgin, is daily borne unto us: Christ is Crucified unto us daily. etc. 
Jerome upon the psal. 86.97.  After the same manner also doth Augustine speak: Then is Christ daily slain to every of us, when we believe in him that he was slain. 
Aug. quest no●i & veter. testa. lib. 2.  And the same Augustine in an other place upon the words of the lord Christ doth rise again daily unto thee. 
Aug. upon the words of Christ after S. Luke Christ. upon the Acts 2. hom.  And in his 10. book De civitate Dei, Cap. 5. God is not delighted in the Sacrifices of slain beasts, but of a slain heart. Even 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 die again in this mystery. etc. 
Gregory de consecra. dist. 2. quid sit.  And yet is there no man so senseless to say, that Christ is borne every day, or is Crucified, & riseth again oftentimes: or that his death is executed in the mysteries according to the very substance thereof. But these be figurative, and unproper kinds of speeches, wherein is celebrated a certain mystical execution of those things for a Remembrance: so that the things themselves be not present properly, which were long sithence finished, but are representations by certain appliable resemblances of things signified only: whereby our faith may as it were from hand to hand, be admonished by the application of these outward signs, what was accomplished before spiritually for us, in that most excellent Sacrifice of Christ.  
Even as the Nation of the hebrews were sometime fed with the visible Manna, & as our bodies are at this present strengthened with daily food of nourishing sustenance, which would otherwise perish through want: Semblably because there can be no salvation for our forlorn nature, beside the blood of Christ: Christ is therefore worthily called, the bread of our life, and the food of the world: whereby the bodies are not fed for a few years, but the souls are nourished to everlasting life: And for this cause Christ taking an occasion of their communication which were conferring together of Manna, 
By what reason Christ is called the bread of life.  and the eating of his flesh not unaptly alluding to that heavenly banquett in Moses (which did refresh the hunger of the body for a time) did call himself bread indeed, and spoke the same also truly: And why truly? because he is truly and indeed the bread and food of life, not only of this transitory and temporal life, but of everlasting life: not this life only, which we do now enjoy in this world: but which we shall live much more truly in the world to come. And for this cause purposing even then to suffer death for us, he did note unto us his body and blood under the names of bread & wine. This is my body (saith he) This is the cup of my blood: Not because that bread and that cup were changed into his body, and his blood naturally, substantially, and indeed: but because he could not before his death represent unto us, the force and efficacy of that everlasting and spiritual Sacrifice, by any more apt similitude, or application of any other likeness, which might continually preserve the remembrance of him in our hearts after his death. And therefore gave us in commandment, that we should celebrate the same perpetually, & receive those elements for an everlasting memorial of that Sacrifice: and not to be sacrificed for the expiation of Sins. Take (saith he) Eat ye all of this. In which words he doth call upon not the Priests only: but inviteth all the faithful in general without exception as it were to a general banquett, alluring all men to follow his example herein. Which thing we do diligently and carefully observe at this present, according to his prescript commandment, and our dutiful obedience not in corners, mumbling up private Masses, but in our public Congregations & assemblies. We do eat: we do not Sacrifice: we do drink: we do not purge by Sacrifice. 
A double feeding in the Sacrament.  Moreover we do not eat with our tooth only, but much more effectually with our hearts: not the body: but with the body: that so we be nourished both ways. With our bodies we do receive the outward elements indeed, in a thankful memorial of the lords body offered: But with our faith & hearts we do receive and embrace, 
How the body of Christ is received in the Supper, and how the bread is received.  not the visible signs and elements only, but the truth of the body and blood of Christ, & the whole virtue and efficacy of the same Sacrament.  
And this is the order of our Communions Osorius. In the which we do neither eat the Sacramental bread without Christ, nor Christ without the Sacramental bread. For we do not rend these in pieces after your guise: but we do join both together, the one with the other, though we receive them not both after one manner. That which the soul doth feed upon, is not bread, but Christ: 
How bread and the body are both received in the Communion.  That which is received into the mouth, and passeth down into the bowels is not the natural & real body of Christ, but bread. And yet in respect of the signifying mystery, it is not bread, nor do we eat it for bread, but for the body of Christ: And therefore this mystery doth retain indeed the name of the body, but in substance the nature of bread, and not of the body. For what man hath been ever of so Savage a nature, as could not perceive that man's flesh is no convenient food for man's body? what Nation hath been ever so cruel & barbarous, as to be served at his table with man's blood, were it never so delicately roasted and spiced? And what shall we say? that Scripture itself doth not permit this by any means, that men shall feed upon men's flesh and blood: Gene. 9 
Gene. 9  And in an other place, you shall not feed upon the flesh of all beasts, as well foul as four footed cattle: levit. 7. 
levit. 7.  And again. No soul amongst you nor of the Strangers that do sojourn amongst you shall eat blood: 
levit. 17.  If the will of God were such, that it might not be lawful for his people to feed upon the blood of beasts: how much rather do ye suppose that we are restrained by the same commandment from eating of man's flesh? Moreover whereas Christ himself doth confess that he was sent down into the earth for that end, that he should dissolve no ioate of all that the law commanded, but should accomplish every title thereof to the uttermost, by what reason could he give an oblation of his body and blood at his Supper for a Sacrifice, 
levit. 6. Christ could not give his body for an oblation in his Supper without the breach of the Law.  to be eaten and drunken without breach of the commandment of that law, which is expressed in the 6. Chap. of Leuit. in these words? The oblation that is given for sin (saith he) the blood whereof is brought into the Tabernacle of witness, to make satisfaction in the Sanctuary shall not be eaten, but be burnt and consumed with friar. etc.  
But here I suppose mine opposed adversary will seek after a knot in a Bulrush as the Proverb is: Whereas Christ was able to do all things by the assent and word of his omnipotency: And whereas the same Christ also did affirm the same to be his body and blood, then must one of these two be graunnted of very necessity: that either we must discreditt Christ his words, and abase the omnipotency of God, or else we must needs establish a true oblation of the body and blood of Christ in the Supper. If all the sayings of Christ howsoever uttered, and spoken by the Lord, must be done and performed in the self same order and effectualness that he spoke them, and if all things must be drawn to the killing letter: you have then woonn the Spurs. But than what shall become of that spirit and life of the Letter, where unto the commandment of the Gospel doth require us to apply, john. 6? 
john. 6. August. de doctrine. Christi.  whereunto shall Augustine's rule serve? which willing us to leave the Letter, doth force us to a deeper consideration, as often as an absurdity can not avoided, without a necessary Allegory, if you be of this mind that we ought to be driven from such like Allegorical, and figurative speéches of like significations. But what is this else, then to noozell up a Grammarian, not a Divine? And by this means withal into how many senseless absurdities shall you force us, horrible and abominable to be spoken with tongue? We do in a certain place hear the Lord speaking plainly and sensibly enough. I have said you are Gods, and are all the Sons of the highest: 
Psal. 81. john. 10.  If you regard the words only, what can be spoken more plainly. I have said (saith he.) If the outward sense of the Letter do force such an inviolable credit: what remaineth, but that we say, the men must forthwith degender from natural men into Gods? Again where we hear Peter in an other place called by the name of Satan Math. 16. which words of Christ if we will interpret after this manner, 
Math. 16.  we must needs conclude hereupon, that the Pope of Rome is not the Successor of Peter, but of Satan. Whereby I suppose your divinity is well enough certified, how much it skilleth to attend and give ear unto, not only what is read in the bare letter of the holy scriptures, but also to mark diligently the sense, and meaning of the Scripture. In Gene. We hear the Lord speaking, as is before mentioned: Let us make light, and light was made. If after the same manner Christ had spoken over the bread: the matter had been out of all question. Now whoso affirmeth that some one thing is an other thing, doth not forthwith command the same thing to be made that other thing which he noteth. It is one thing to make, and an other thing to speak and pronounce. Whereof th'one is a change of substances, tother is a change of names only. But Christ now taking here the bread & the cup in his hands, doth not command that they should be made his body & blood, but doth dignify the bread and cup which he took in his hands, by the name of his body only: not changing the nature (as Theodoret reporteth) nor casting away the substance of bread and wine as Gelasius affirmeth: but honouring the visible signs by the name, and caling it his body and blood: 
Theodoret Dialo. 2.2 Col. de Sacramen. lib. 4. Cap. 4.  whereby he might more lively express to our senses the virtue and efficacy of his death and passion ensuing.  
For it cometh to pass I know not how, that as often as we are minded to express the excellency of any notable matter, we do not accustom ourselves altogether to the natural proprieties of speéches, but apply sometimes unproper and borrowed speéches to make the matter seem more Emphatical, which thing is usually frequented, not in sacred Scriptures only, but very often and much also in the continual practises of humane actions & civil society: Such as have usually called Money the very sinews of wars: such as have named Scipio the sword of the Romans, he that said that Quintus Maximus was the shield of the Romans: It is not to be doughted, 
Tobi 5.10.  but by these figurative speéches, they did mean to express more than the words did import. The Parents of Tobias, when they named their Son the staff of their age, did they forthwith change their son into a staff of wood? 
Ephe. 6.  or did they understand him rather to be their comfort of their life, under the likeness of a staff to lean unto? Paul commandeth us to take the sword of the spirit: which he doth call the word of God. In like manner when Christ commandeth us to receive into out mouths that, which he named to be his body: why do we not as truly and indeed, transubstantiate the sword of God into a material sword, as the Eucharist into the natural flesh of Christ? If we shall speak after the proper phrase of speech, it appeareth plainly, that the same death of our Lord, (which he died for our sakes) did purchase for our souls everlasting safety & fullness of life. And it is not to be doughted, by that the Lord himself at his maundy before he suffered (foreseéing what was coming upon him) did long before certify his disciples thereof by some significant token. But to th'end his words should be more deépely engraven into their hearts, he vouchsafed to instruct them with some similitude of sensible things, rather than with words: by demonstration, rather than by speculation: setting before their eyes not only a denomination of bread, and wine alone, but also a visible example of a material eating: to instruct thereby not our minds only, vut to endure our senses to perseverance much more effectually. And hereof both the cause, and the original of the Sacrament began to spring at the first. Do ye this (saith he) in remembrance of me. Go to then, let us advisedly consider what our Lord did in that Supper, and what the Apostles likewise, and what we also ought to do: Christ took bread in his hands: he broke the same bread: which bread being broken he offered, not to his Father, but to his disciples, not for a Sacrifice, but for a Remembrance: not to satisfy for Sins: (which could not be accomplished without shedding of blood) but in Remembrance only of that blood which was to be shed: Do ye this (saith he) in Remembrance of me. And this was the whole order of Christ his action at that Supper. what did the Apostles? they received the Sacrament of the body delivered unto them: when they had taken it, they did eat it: eating it in a thankful remembrance of their Redeemer, they gave thanks. Now if we following their example herein, do not do the like, accuse us: if we do the same accordingly: 
A description of the Popish manner of Sacrificing.  tell us ((Diogenes) what is it whereat you snarl? Now again for your parts, what you Catholics do in corners, either vouchsafe to declare yourself Osorius or hearken a little, whiles I do express it.  
First the Priest doth take the bread set down upon a stony Altar, taking it, doth consecrate it, the bread being consecrated, he doth himself worship first: afterwards he lifteth it up above his head as high as he can betwixt his hands, as it were betwixt two thieves to the gaze, to be worshipped of others: and withal offering the same bread to God the Father, in stead of a Mediator maketh intercession betwixt the Son, and the Father, beseéching the Father that he would vouchsafe benignly to accept these oblations of the body and blood of his own son. And this doth the Priest forsooth, aswell for the quick, as for the poor prisoners in Purgatory. Having offered the Son on this wise, the Priest doth retain him thus offered unto himself: doth deliver him to no body: but breaketh him to himself into three small pieces, if I be not deceived: two parts whereof he placeth under his hands one over an other, after the manner of a cross: the third he drowneth down in the Chalice: O wondrous and unspeakable mystery of the Pope. These things being on this wise ordered, this Christemaker taking up at the last, this host divided so into three pieces, two parts he devoureth up, and the third he suppeth out of the Chalice: in such wise nevertheless as that not so much as a croome of this supper or apish Interlude rather can come to the people's share: who must be contented to have their eyes only fed (as it were in plays and Interludes) whiles this whipstart alone have played all the parts of the pageant: 
Ite Missa est.  and at the last throwing out a blessing from out the bottom of this Chalice, commandeth his gazers every one to depart whither they will.  
For as much as those things are daily and every where practised by you, & with big looks supported to the hard hedge, may I be so bold to learn of you, by what right? by what title of antitiquitie? by what ground of Scripture? or by what example at the last ye be able to defend this your devouring of flesh, and breadworshypp? 
The popish breadworshyp.  by any example of Christ? or his Apostles? but where did Christ ever institute in the Supper a Sacrifice of his body? where did he consecrate bread into his body? or where did he transform bread into his flesh? where did he lift up any host unto his Father, 
How much the popish Mass doth differ from the Supper of Christ & the usage of the Apostles.  with outstretched arms towards heaven to pacify his Father? or where did he make a show thereof to the people to be gazed upon? what did the Apostles? where did they ever worship the bread that they did eat in the Supper, or in their Communions? where did they ever invite others to any Adoration of this Sacrament, and not rather to the eating thereof only? where did they Sacrifice it for the quick and the dead? where did they ever carry abroad the Eucharist in Procession and open assemblies? or where did they reserve it for store? where did they ever defraud the lay people of one part of the Sacrament?  
Briefly, 
The profaning and Idolatrous transforming of the Lords, Supper amongst the papists  how all the proceédinges of this your juggling Interlude doth vary from the first Institution of the Apostles, how it hath not any partaking or acquaintance with the Communion of Christ, nor any resemblance or affinity with his holy Supper, Let whole Christendom be judge herein: Let every man that list compare examples with examples, new with old, present with times past: what doth all this whatsoever you do, resemble else, then like a certain skipping and tripping gesture of some Stagelike Comedy rather, than a Supper of the Lord? wherein first you changed the Sacrament into a Sacrifice: you have altered the Table into an Altar: transposed mysteries into Masses, and translated eating into Adoration, participation into Religion: banqueting, into gazing & tooting. The substance of bread you have with a plain Poetical Metamorphosis transubstanciated into the substance of flesh: finally you have brought the matter to this pass, that there is no form of a Supper, no nor so much as the name of a Supper remaining. For what is he that will ever name that to be a Supper, where neither bread nor drink, nor any kind of meat besides man's flesh and blood only, is set before the guests to feed upon? which is horrible for any man to eat that will either follow the rule of nature, or the prescript commandment of the Scriptures.  
What then? will you abandon Christ (say you) from us out of the Eucharist altogether? 
The solution of Hosius Objection.  and will you leave no more but bare Signs only in this most holy Sacrament? For such is the question that Hosius maketh in a certain place: & the self same now doth Osorius thrust out against the Lutherans. Whose accusation because I purpose to refute, behold ye good Catholic men that which I must speak both truly and necessarily. First this quarrel toucheth the Lutherans very little. For others I do answer on this wise. That this doth not exclude Christ out of the Eucharist: but you do banish Christ out of heaven altogether: whiles by the same rule you force the nature and substance of his body into so narrow straits, as it were thruchte into a Geometrical chynker: wherein what do you else, then hale him out of heaven? For one and the self same bodily nature in one & the self same body, can not be here, and there, at one tyme. In deed you confess it can not be by nature, 
The Solution of the objection.  but it may be be (say you) by miracle. But cursed be that miracle, whereby the true humanity of our Christ is denied, and whereby our conjoining together with him is broken a sunder. For what partaking shallbe of our natures with his body? or what agreeable proportion of body betwixt us, If we be severed each from other, in the whole property & substance of nature? But Augustine a reasonable Catholic Divine enough, I suppose, will not consent unto this that the Divinity of Christ ought so to be affirmed, 
Osor in his 3. book. Pag. 183.  is that his humanity shall by any means be defaced. Therefore that railing of Osorius agaynt us, as though we did despoil the holy banquet of Christ's Divinity is some drowsy dream of some dronckard: for who did ever seclude the Divinity of Christ from this mystical Supper?  
So is also the cavillation of Hosius in each respect as slanderous, where he chargeth us, that we sequester the body of Christ wholly from the Eucharist. Which is also as untrue. For albeit we do affirm that the body of Christ is naturally, in his own property in heaven, we do not so exclude him from the holy mysteries, as that we would not have him present therein at all: but consideration must be had in what manner he is present. He that doth acknowledge a true presence of Christ after a Sacramental manner, and under a mystical covering, doth not abanddon Christ out of the Sacrament: but he that rejecting the mystery, doth acknowledge no presence, but such as must be beleéued to be present naturally, and indeed: the same if he abide by his words, must needs overthrow all the substance of a Sacrament of very necessity. For whereas they do assign the whole material part of the Sacrament to consist in this, that the flesh of Christ included within those mysteries must appear discernible to the beholders, not in his proper and natural form, but in an other shape it is a frivolous devise bolted out of the forgeshoppe of Lumbarde. Which by this evident demonstration of Augustine is easily overthrown.  
All Sacraments do represent a necessary likeness of the same things, 
An Argument against transubstantiation.  whereof they be Sacraments.  
The outward forms of bread and wine do by no manner of likeness, represent any agreableness with the body of Christ.  
Ergo, No material part of a Sacrament can be appliable to those outward forms of bread and wine.  
And yet this notwithstanding we do confess, that Christ is present nevertheless in his mysteries. But it is one thing for Christ to be present in a mystery, & an other thing to be present naturally, & enclosed as it were within a certain place. It is one thing to bear the name of a thing, whereof it is a remembrance: & an other thing to be the very same thing whereof it taketh denommation. It is one thing to have a likeness, & an other thing to be in the very same substance. Neither is it a good Argument, that is fetched from the word or letter, to the substance. Where in the one, the very matter of a Sacrament is to be seen: in the other, the truth of the substance is discerned. 
A Fallax a secundum quid ad simplicitur.  Wherein is concluded a fallax A secundum quid ad simpliciter.  
In a Comedy or Interlude he that cometh forth upon the Stage clad in Kingly Robes & crowned with the Diadem of a King, the same is not by and by the King in deed whose person he doth represent. And yet is there no cause to the contrary, but during the time of the Interlude he may be after a certain sort, called a King: to wit, after the same manner, as Signs & similitudes of things, do many times obtain to be called by the name, and title of the very things whereof they be representations. Therefore for as much as the action of this sacred Communion is of this nature, as the which doth no less minister the body of Christ, to be received by faith, than the bread, to be eaten by the mouth: these men therefore do not seclude Christ from this sacred banquet, as you see, 
How the body of Christ is present and not present in the supper.  but you and your Catholics rather: while you do sequester the Allegory from the words of Christ, refusing all manner Type of resemblance and likeness, & whiles you do rend a sunder the spirit (which doth quicken) from the letter that doth kill: whiles you banish quite away all bread out of the Sacrament: whiles you tear abroad the subject from the accidents: Whiles ye make a miserable mingle mangle and hochepott of the things that are severed by nature, 
How the Papists do remove Christ from the mystical Supper.  and again dissolve the things that are naturally joined together. Whiles with most abominable Idollworshyp you do most filthyly defile the most pure, and chaste Church of Christ, to the intolerable discomfort and sorrow of all godly hearts: you have brought this to pass by your crafty conveyance, that the people now can neither partake of any bread in the holy supper of Christ, no nor Christ himself, but in stead of Christ must receive an Idol: in place of bread certain Imaginative Signs and Metaphysical Antyckes (I know not what) of forms and shapes hanging in the air, & to speak the truth at a word, can be partakers of nothing at all: for as much as neither the body of Christ can by any means be upon 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 exhibit only to the gaze the body itself not to be signified by representation, but in very presence to be sensibly embraced, and beholden with men's eyes.  
And thus much hitherto of the material point of this your Sacrifice: of the which I think, that either never any thing may be uttered sufficiently against you, or else that we have now uttered enough in that behalf. It remaineth now, that forasmuch as this place ministereth occasion to discourse somewhat upon this controversy, that we pursue (as it were by tracing the tract of them) all the chiefest bulwarks of your reasons (I mean not yours Osorius) which are not worth a Portugal fig: but the squibbes of your coapemates, wherewith they think the credit of their error safely fortified: or with the smoke whereof rather they do dazzle the eyes of the simple people, even in the same order as they have been produced: lest that any thing may seem to have escaped us, wherein Osorius may cavil, that we have not either guarded our defence sufficiently, or not undermined and scattered their arguments into powder substantially.   

The Reasons of the Adversaries wherewith they maintain their Altars and Sacrifices so justelye.  
The Sacrifices, 
Objection.  of the old law did prefigure the sacrifice of the new Law, and of a better Testament.  
Ergo, The Church hath her daily and eternal sacrifice.  
Whereas the Adversaries do affirm that the Sacrifices of the old Law did represent a figure of a better sacrifice, 
Answer.  herein they do err nothing at all. Again, that the Church hath her daily Sacrifice, we do also confess. But whereas they say, that their Sacrifice of the Mass is that Sacrifice, this is most false and foolish. The Sacrifice of Abel, Noah, Abraham, the Paschal Lamb, the Lamb without sports: the read heifer. etc. did prefigure an other, and a more excellent Testament indeed: But all these shadows were concluded, and ended in one only oblation, which being slain for us once upon the cross, hath a certain everlasting effectualness pacifying, and reconciling. And therefore that Apish Sophism is cut of by the Rump. To wit.  
The old Sacrifices do represent a figure of a new sacrifice. 
The cutted Sophism of the Papists.   
Ergo, The Mass is that Sacrifice of the new Testament, etc.  
The Sacrifices of the old Testament were not all of one sort for some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call propitiatory. Again some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latinistes do call gratulatory. To the same our Sacrifices be correspondent: but of a far more special perfection. For their Propitiatory Sacrifices did signify Christ slain for the sins of the people. Their Gratulatory Sacrifices did testify and empress tokens and significations of grateful thankfulness of minds. Of which sort are many Sacrifices discerneable amongst us. The preaching of the Gospel, and the acceptable oblation of the Gentiles. Rom. 15. 
Rom. 15.13  The lively Sacrifice of our bodies. Rom. 13. The collections of the faithful for their brethren. Phill. 4. Hebr. 13. 
Philipp. 4. Heb. 13.  The Sacrifice of praise, and the calves of lips: in the same Chapter. mortifying of the flesh, Alms, thanksgiving, The memorial and thankful confession of the benefits of Christ, which is likewise frequented in the action of the lords Supper.  

¶ An other argument.  

An other Arugment of the adversaries  The outward Priesthood doth require an outward Sacrifice.  
Christ did institute an outward Priesthood in the new Testament.  
Ergo, Christ did institute a new Sacrifice in the new Testament.  

Answer  In deed the Church is invested 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 sins, is altogether resiant and accomplished in our one and only Christ, the son of the living God. Whereupon we do acknowledge one only Priest, and one only oblation, 
One Priest many Ministers.  not Priests and Apostles, nor the Apostles Successors, but Christ, and him only our chief and high Priest. And this high Priest of ours did institute a Ministry in his Church, but not a Priesthood: I do mean such a Priesthood, which doth necessarily require a satisfactory Sacrifice, as it was in the old Law. For this only bishop having abolished the old priestehoodd, and abandoned the old Sacrifices doth reign an everlasting Priest, and gave himself a Sacrifice once, and even one Sacrifice for all: 
The only priest of the new Testament.  so that from henceforth is no neéd at all of any Priest or satisfactory Sacrifice for sins for ever. In the mean space (as I said before) he left behind him a Ministry established in his Church: not such a Ministry as should offer up any more Sacrifice for the redemption of sins: but such a one, as should only apply the preaching of the word, & the due administration of the Sacraments, namely, Baptism & the celebrating of the lords supper. 
The merits of christ are applied by faith not by sacrifice.  So that the very Action and Ministry of the Minister doth avail nothing to the dividing of Christ's Merits abroad through merit meritorious: but that every man may apply himself, and become capable of those Merits of Christ, by the force of his own proper faith. And this Application or use of the lords supper is called a Memorial of the passion of Christ: as the which doth depend not upon the merit of him that worketh, nor upon merit meritorious, but upon the faithful receiving of the godly by faith only.   

An Argument out of Malachy.  
Malachy. Cap. 1. 
An Argument out of Malachy Cap. 1.  In every place is sacrificed and offered unto me a pure offering. Because my name is great amongst the Gentiles, saith the Lord God of Hosts. In this saying of Malachy three things (as they say) are to be considered. The dissolution of the Synagogue. The dissolution of the levitical sacrifices, and the institution of a new sacrifice. 
The Sacrifice of the new Testament & the two properties thereof.  In which new sacrifice is a double property. 1. that it come in place of the levitical sacrifices. 2. that it be offered in all places. Which properties can not be appliable any where, but to the Mass only. For first they do not agree with the spiritual sacrifices of the Christians, wherewith God is worshipped with the inward affections of the soul: because all these sacrifices be general unto us, aswell as they were in the law of nature, and the law of Moses. Then also they can not agree with the levitical sacrifices which were not executed every where, but were limited to one place only. No more may they have any partaking with the sacrifice of the Cross, which was accomplished once, and in one place only. It remaineth therefore that this prophetical sacrifice of Malachy, must signify the unbloody sacrifice of the Mass, according to the Testimonies of the Ecclesiastical writers, Irene, Augustine, Jerome, Damascene. etc.   

The same Argument in a form Logical,  
In the new testament such a sacrifice must remain as may be daily and perpetual, and celebrated in every place, as appeareth by the words of Malachy.  
There can be no such kind of Sacrifice else, but the sacrifice of the Mass: proved by the Reasons before mentioned.  
Ergo, The sacrifice of the Mass is that perpetual sacrifice whereof Malachy doth prophecy, and which can not be dissolved.  

Answer.  The words of the Prophet do so thoroughly expound the meaning of the Prophett, as that they neéd none other interpretation. A pure offering (saith Malachy) is offered unto my name because my name, 
Malach. 1.  is great amongst the Gentiles. The Prophet doth plainly prophesy of the Church, which is to be gathered together from out amongst the Gentiles, of the enlarging of the Gospel, 
The place of Malachy expounded.  of faith, of the knowledge of God, of calling upon his name, of confessing his name, and giving of thanks. And this pure and acceptable offering of the Gentiles by how far it is outstretched and proclaimed over all the world, so much the more evidently it doth disclose the meaning of the Prophet. The Sacrifices of the Synagogue and of the levitical worshipping which were ministered with outward Ceremonies be abolished, to the end that spiritual Sacrifices (wherein God doth take greater pleasure) should supply their place, who as he is himself a spirit, doth delight to be worshipped in spirit and truth. And because this heavenly and celestial kind of worshipping must be proclaimed every where over all the face of the earth, therefore the Lord doth foreshow by the mouth of the Prophet, that it shall come to pass, that the great name of god should wax mighty in all places & should be generally worshipped with worthy sacrifices & true honour. And by what means can this saying uphold this outward applicatory Sacrifices of the Mass as they call it? And yet if they will needs have it so: what shall this be else, them to descend from flesh to flesh? & to make a change of the old jewishness with a new jewishness? S. Paul doth testify plainly of this Prophetical Sacrifice Rom. 15. That the Gentiles may glorify God for his mercy, 
Rom. 15.  as it is written. For this cause will I praise thee amongst the Gentiles. etc. Praise the Lord all ye Gentiles. 
Psal. 18.  Psal. 117. And there shall spring a branch out of the root of less, 
Psal. 127.  in him shall the Gentiles trust. Esay. 11. That the offerings of the Gentiles (saith Paul) might be acceptable.  

Esay. 11. Rom. 15.  Of the same Sacrifice, let us now hear what Epiphanius and other writers do write in their Commentaries upon these words of Malachy. 
Epipha. lib. 3. Serm. 79. Tertulli. against Martion 4. book.  Sacrificing the Gospel (saith Epiphanius) over all the face of the earth. Again. Tertullian against Martion in his 4. book. I have no pleasure in you, because from the rising of the Sun to the going down of the same my name is glorified, & in all places a Sacrifice is offered unto my name, yea and that a pure Sacrifice, what kind of Sacrifice? he doth not say the Sacrifice of the Altar, but pure prayer, powered forth of a clear conscience. etc. And in his third book he doth himself express what kind of Sacrifice, this is. Namely the proclamation of glory, thanksgiving, and praise, and Psalm. etc. The same Tertullian also Contra judaeos. Fol. 4. 
Tertul. contra I●daeos, fol. 4.  Wherefore then doth the spirit prophecy afterwards by the Prophets, that it shall come to pass, that over all the earth, and in all places, sacrifices should be offered unto God, as he spoke by the mouth of Malachy, I will not accept the sacrifice of your hands? doubtless because the sound of the preaching of the Apostles should be heard over all the world. Because God must be worshipped not with earthly sacrifices, but with spiritual, we read this, where it is written. A contrite heart is a sacrifice unto God. And in an other place. Offer unto God the sacrifice of praise and pay thy vows to the highest. After this manner therefore are the spiritual sacrifices of praise noted: such an acceptable sacrifice to God is a contrite heart known to be. etc. Moreover if you will learn what kind of sacrifice of the Church this must be. Let us hear the words of the same Tertullian to Scapula. 
Tertulli. to Scapula.  And therefore we do offer sacrifice for the good preservation of the Emperor, but we do sacrifice unto our God and his: but how? even as God hath commanded us, namely: with pure prayers. Thus much out of Tertullian. Irene is his fourth book against the heresies of Valentine and other like unto him, 
Irene in his 4. book. Cap. 32.  citing this place of Malachy: doth say that by these words he made a most manifest demonstration, that the first people did cease to sacrifice unto God, but in all places a sacrifice is offered unto God, yea and that a pure sacrifice. But his name shallbe glorified amongst the Gentiles. And in the 33. Chap. john in his Revelation (saith he) doth call the prayer of the Saints by the name of Incense unto the Lord. And in his 34. Chap. expounding the same place of Malachy. And therefore he will have us offer an offering at the altar without intermission. 
The same Irene. ca 33.  This Altar therefore is in the heavens, for unto that Altar must our prayers and oblations be directed, and to that Temple. etc. What shall we say to Augustine? 
Aug. contra advers. leg. & Prophet. lib. 1. cap. 20  Who writing upon the same place, doth affirm the Incense there is taken for the prayers of the faithful. And immediately annexing thereunto: When he said, I will not accept the Calves of thine house: Offer unto God the sacrifice of praise. The same God by the mouth of this foretelling the thing that should come to pass as though it were done already, doth say. From the rising of the sun to the going down of the same my name is glorified amongst the Gentiles, and in every place Incense is offered to my name, and a pure oblation. etc. You see therefore Osorius by the testimony of Augu. what kind of pure sacrifice this is in Malachy, namely: That Praise and thanksgiving is the continual, and daily sacrifice of the Christians: but especially when we do represent the death of Christ, wherewith he redeémed us, and the conjoining of his mystical body, by the partaking of the holy Communion of the bread and wine.  

Eusebius de monstr. in his first book.  Of the same mind also is Eusebius, who doth interpret this sacrifice of Malachy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is as much to say Incense of prayer. What shall I say of Jerome? 
Jerome upon the Prophet Malach. Cap. 1 joh. 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 faithful must be offered unto the Lord, not in one only province of jury, but in all places. etc. Damascene is yet behind, whose authority albeit doth give no great credit to the cause, as being (to say nothing else) a writer of no great antiquity, yet even in this same place, where by this unbloody Sacrifice, he noteth that body & blood of Christ, he spoke plainly of the Supper of the Lord: but maketh no mention at all of the Mass, nor of the Sacrifice of the Mass.  
Now I will answer to the Argument: Wherein to admit the Mayor: yet is the Minor surely most false: which they do divide into branches on this wise. First (say they) this daily sacrifice that Malachy doth prophecy of, can have no agreableness with the levitical sacrifices, which are worn out of use 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 understanded of those spiritual sacrifices of the faithful which are offered in mind, and in spirit: Go forth now. So neither can they be ascribed to the righteousness of works, which the Prophet Esay doth reject, being defiled as it were a menstruous cloth. 
Esay. 64.  I do hear you. Lastly, whereas the sacrifice of the Cross was accomplished in one place only at jerusalem: The unmeasurableness of this sacrifice, which is enclosed within no bounds of place can not be referred unto that sacrifice. Well, conclude now at the length. It remaineth therefore, that the words of the Prophecy be construed to have relation to the sacrifice of the popish mass: in the which christ himself being a most pure and most clean sacrifice of itself is offered unto God amongst the Gentiles, in all places, yea even now in the time of the new Testament, without end.  
I do answer: where the Prophet doth name it a pure Sacrifice, therein he seemeth to will nothing else, but that abolishing all the Legal Sacrifices, which were offered by smoke, by smelling savour, and blood, he did signify certain other new reasonable Sacrifices, and unbloody, as Eusebius calleth them: namely spiritual and mystical Liturgies of the Church, and inward Sacrifices of the faithful: which albeit do seem of themselves unclean and menstruous, yet being purged and made clean by the blood of Christ, are accounted reasonable and acceptable in the sight of GOD: to wit, by that reason, as all things are said to be clean to them that be clean: 
Act. 10.  And that which God hath made clean, ought no man to account unclean. In the which sense, the faithful are commanded to lift up pure hands in prayer, in S. Paul. Whereupon Eusebius doth say, that we do kindle the Incense of prayer, and doth call the same, 
1. Tim. 2. Euseb. demonst. evang lib. 1. cap. 6.  a pure sacrifice, which we do execute, not with blood and gore, but with pure actions.  
Moreover where the Prophet doth add. In every place: as these words prevail nothing for the credit of the Mass, so doth it extenuate our Religion of the Sacrifice of the Cross nothing at all. For albeit Christ the most sweet Saviour did suffer his Passion no more but once, and in one place only, at jerusalem, this withstandeth nothing at all, but that the efficacy dignity, and memorial of this Sacrifice received by faith, may over spread and be frequented in all places, and times. Whereupon we do hear Chrisostome discoursing very plainly. Neither did it therefore repent God of the Priesthood (saith he) because the sacrifice, which he did offer upon the Cross doth so remain acceptable in the good pleasure of God, and permanent in endless power, that the same oblation should be less effectual now in the sight of his Father, than it was the very same day, 
Chrisost. to the Heb. Homil. 17.  wherein water and blood gushed from out his wounded heart, and the wounds remaining discernible always in the body, should exact the price of man's redemption. etc.  
Which if were truly spoken by Chrisostome, what need any more iteration of Sacrifices upon altars for the salvation of souls? especially since according to the general & public consent of the Doctors, there is none other Sacrifice for sins but this one only oblation upon the Cross, neither is any other Sacrifice acknowledged of the Church, but the only which consists of the memorial and thankful remembrance of that Sacrifice upon the cross. Innumerable testimonies might be vouched out of the Doctors agreéing altogether in this sense and meaning. 
Eusebius demonst. lib. cap. 10.  But I do see that thauthorities to justify this cause do amount to an infinite number. This is an old and a true saying of Eusebius. That he gave to us a remembrance to offer to God continually in steéd of Sacrifice.  
What shall we say of Lombard: who doth affirm that this priestly Sacrifice is nothing else then a memorial and Representation of that true oblation offered upon the Crosse. 
Nazianzen.  From which sweet agreeable consonancy of Authors Nazianzen doth nothing differ, calling the exemplar of great mysteries the Sacrifice of praise. 
justinus Martyr in Dialo. cum Triphone.  What say you to justine Martyr? Esay doth not promise (saith he) a restoring again of bloody Sacrifices, but true and spiritual oblations of praises and thanksgiving. etc. And Augustine: 
Augustine contra adverse. leg. & prophe.  Christ did deliver a similitude of that Sacrifice to be celebrated in Remembrance of his passion.  
And the same Augustine in an other Place. 
August. in lib. quest. 61.  Christ did geave a representation of that Sacrifice to be celebrated in the Church for a memorial of his passion.  

August. contra Faust. 20. cap. 21.  And again: The flesh and blood of this sacrifice after the ascension of Christ is celebrated by a sacrament Memorial.  
To be short, if the controversy shall be decided by the Testimony of Doctors: the general consent of all the learned Antiquity doth agree and concur in this question: namely that never any one of them would establish any other Sacrifice for sins, besides that one only Sacrifice, which Christ alone at one time only, once and in one place, did enseale, and Ratify with his own precious body, and blood upon the Altar of the Crosse. Of which Sacrifice albeit the thing itself (being once already performed) be past, and the time thereof determined: yet doth the power & effectualness thereof remain unmovable, sure, and undeterminable beyond all ages: And the daily celebration thereof is reteigned in all places of Christendom for an everlasting remembrance: and for that cause it is oftentimes called by the name of that Sacrifice, whereof it doth represent a memorial: not because our sins do need any other Sacrifice from henceforth: but that our faith being daily exercised in these outward helps, may be continually enured to know what benefits it hath received of her Saviour, and how much likewise it is indebted unto him.  
Not much unlike to the people of Israel, who by the blood of the passover were delivered from the Tyranny of Pharaoe. 
A comparison betwixt the passover and Christ.  indeed they were delivered once: yet nevertheless the Paschal Lamb was slain every year, for a remembrance of their deliverance: wherein was neither any passage of Angel seen, nor deliverance of the people. In like manner, for as much as we also be made so free from any guilt of Sin and bondage of death, by the one only Sacrifice of the lords passion: as that there is no need now of any Sacrifice from henceforth for the full redemption of Sins: to us now is this most blessed Supper & Eucharist instituted for a perpetual memorial of that inestimable benefit: which albeit have no power, nor effectualness of the oblation, which it doth represent, yet is it dignified with the name of that Sacrifice, in respect of the honourable representation of the thing represented. And thus much hitherto touching Malachy. Now let us see what moats these Sophisters do knit together touching Melchizedech. 
An Argument out of the Trident Council.   
It behoved that the figure of Melchizedech should be fulfilled in the true Priesthood of Christ.  
Melchizedech did offer bread and wine unto God, which was a figure of the body and blood of Christ under the forms of bread and wine.  
Ergo, Christ did offer at his last supper his body and blood, unto God the Father under the forms of bread and wine.  
As touching the necessary agreéablenesse of the things and the Types mentioned in the Mayor, we do agree together. 
Answer.  For it is undoughted true that Augustine teacheth in his 10. book De Civitate Dei. the 5. Chap. 
Aug. de civitat. dei. lib. 10. cap. 5  That the things of the old 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 parts false: both in respect of Christ, and in respect of Melchizedech. For as much as neither of them did ever institute any Sacrifice for sins in bread: what then, will you say? did not Melchizedech represent the Type of Christ our Saviour? there is nothing more true. But we must consider wherein, and by what means 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 everlasting Priest (saith he) after the order of Melchizedech? 
By what reason Melchizedech did represent the Type of Christ.  which in mine opinion is in three respects. First in the participation of kingly name: For they were both called kings of justice 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: unto whom in the Priesthood was never assigned Successor, or predecessor. The plain explanation whereof doth appear in no place more evidently, then in the very Epistle of Paul to the hebrews. Which making a collection of many branches, 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 offered as ornaments of his Priesthood. A deép reason, as though he, that so many thousand years ago was a Priest without all beginning of time: did not at any time during this whole intercourse of time, offerr any Sacrifice unto God besides this one Sacrifice only. Which being an unreasonable absurdity, yet not to contend long upon this point, I would fain be resolved of these Catholics in one question: When Melchisedech did offer bread and wine, whether he did Sacrifice for Sins yea or no? 
Melchizedech is denied to offer bread & wine for a Sacrifice.  I do marvel what answer they will make hereunto. If they say nay: how then did he prefigure the Type of Christ? if they say yea. I ask again, whether the Sacrifices that are ordained for the cleansing of sins, must be done unto God, or unto men? If he did Sacrifice to Abraham, a good fellowship tell us what had Abraham to do with our sins? Moreover, I would learn this also: for as much as there can no expiation of sins consist in Sacrifices without shedding of blood: and whereas in all this preparation of Melchisedech was no bloodshed at all, what force and efficacy of expiation could there be in that Sacrifice? or how could it be accounted a Sacrifice at all? Forsooth (say you) because these things offered did prefigure a certain resemblance of this to come. But what resemblance might be there, where no likeness could be appliable? If in the Sacrifice of Melchizedech was nothing seen but bread and wine only: what is this to the purpose to establish the Satisfactory Sacrifice of the Mass wherein is left no croome of bread, nor drop of wine?  
But Melchizedech is called the Type of our Saviour. That is true indeed: But the Type is past, and the verity supplieth the place. Let us make a comparison betwixt the sampler and the truth. 
A comparison betwixt Melchizedech and Christ.  Melchizedech did bring bread and wine into the Army, which he did offerr to Abraham, and not unto God: neither did he bring bread and wine to be gazed upon, nor to be worshipped, not to release offences: but he delivered it to Abraham, to refresh him, and his Soldiers, after their long and painful journey. The same which Melchizedech did in the Army, Christ hath performed in his supper: who taking the bread and the cup in his hands did not offer there his body unto his Father, but did distribute the bread & wine piecemeal, in the name of his body, and he commanded them to eat: where is there yet any Institution, or any signification of a Sacrifice? I do behold in Melchizedech a figure: but I acknowledge the verity in Christ: I do conceive also a participation made of bread and wine by them both: yet all this while I see no Sacrifice. Both of them offered bread and wine to nourish: namely Melchizedech unto the patriarch, and to his soldiers, and not unto God: Christ to his disciples, not to the Father, but unto men: after the usual manner of men that use mutually to present each other with gifts. Besides this also the patriarch with his people, & Christ with his disciples were altogethers partakers of that which was given.  
Go to now: and in what sense may all this be applied to the holy sacrifice of the Mass? 
No likeness betwixt the Sacrifice of the Mass, and Melchizedech.  Surely if you derive the reason of your sacrifice from Melchizedech, he brought forth nothing but bare bread and wine: but you retain neither bread nor wine: and in all the rest make no man partaker of your action. But one man alone devoureth up all the Supper & yet not the supper, for he maketh a sacrifice of the Supper rather: the bread heé changeth into the body: being changed, he vaunceth it on high to be tooted upon: being gazed upon thoroughly, he doth sacrifice it for the quick and the dead. Truly I believe neither Melchizedech in his action, nor Christ in his supper did any such thing at any time, no more can you make that justifiable that you do now by any approved testimony of the scripture, or lawful example of antiquity. 
Melchizedech a king and a Priest  But here will some one urge again: what? did not Melchizedech offer bread and wine then? I do 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 give bread and wine being a King, because he would make a sacrifice thereof: No more did he offer his presents unto God, but unto Abraham: neither yet of any priestly duty but of a kingly magnificence: moreover he did not only give gifts which was the point of a princely heart: but he blessed them also: which was part of a priestly function. For Priests are wont to bless men sometime: but they do never accustom themselves to offer sacrifice to men.  
The words of the History are plain and well known. Therefore let us return to the very springhead and original (according to the counsel of Cyprian) if it may please you. After the old Translation the words be thus. 
The place of Melchizedech his offering is expounded.  Melchizedech King of Salem bringing forth bread and wine (for he was the Priest of the highest) did bless him. etc. 
Gene. 14.  Although here be not so much as a word of Sacrificing. Yet in this translation is no little difference from the very original: whereas changing the copulative Hebrew syllable for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Moses expresseth this sentence after an other sort, for he doth use not the word of Sacrificing, but hath [Hozia] which word what it signifieth according to the very natural propriety, I refer me to the judgement of the learned. After the same manner also doth the chaldean expositor interpret the same. 
josephus. libro. 1. Antiquitat.  And josephus an especial witness hereof doth expound it after the same sense. For Melchizedech (saith he) did Banquet the soldiers of Abraham: suffering them to lack nothing necessary for their sustenance, and withal invited Abraham to be a Guest of his own Table. Wherein the courtesy of the King is commended that disdained not to make Abraham a Guest of his own Table. Whereupon you see 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 nevertheless in the history, because he brought forth bread and wine as is declared before.  
But against this, is there a strong countermure raised, 
Cap. 10. The Trydentine Council. Sess. 6. Can. 3.  namely the Authority of the Tridentine council, with a very horrible curse annexed thundering out after this sort. Whosoever shall say that the Mass is only a sacrifice of praise and thanksgiving, or a bare memorial of the Sacrifice performed upon the Cross, and not a propitiatory sacrifice: or that it availeth to the Receiver only, and ought not to be offered for the quick and the dead, for sins, for punishments satisfactions and other necessities, let him be held accursed.  
If he shall be holden accursed, whosoever shall so say: 
Answer.  surely the very same have all the ancient divines before mentioned spoken and affirmed. All the Doctors especially of the primitive Church have both said 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 himself: unless perhaps the Tridentine Lordings will esteem themselves to be of greater credit, and authority than Christ and the Apostles, that so it may be lawful for them to coin a new-fangled Gospel, wherewith Christ & his Apostles were never acquainted. First what the opinion of the doctors is herein hath been expressly set down before. Surely Christ himself and the Apostle Paul do require nothing else in this celebration but only a memorial, and an expressing and showing forth of the lords death: nor doth seem to determine upon any other end of this Sacrament, than a remembrance with a thanksgiving. 
Luk. 22.  This do ye (saith Christ) in remembrance of me. And Paul delivering to the Corinthians the same which he received of the Lord doth command them to show forth the lords death whensoever they do celebrate this Supper until he come again. 
1. Cor. 11.  Now I beseech thee gentle reader, dost thou hear any thing else in these words of Christ and his Apostle, than the showing forth of the lords death only? And what else will the Tridentine council exact of us? Forsooth, that we shall again and again offer the son of God for a sacrifice to God the Father, for the remission of sins world without end: a sacrifice (I say) not sacramental only, but very propitiatory, which may help and be profitable not for the receiver only, but may procure salvation for the quick & the dead also, and wh thought to be offered of very necessity for the ease of punishments, of satisfactions, and of all other miseries, & afflictions of this present life. But by what authority do they prove this? where do they find this? of Christ? of his Apostles? or of any prescript word of God's gospel? No truly, I am not of that mind. But why do I demand this of them, what warrant they have by the word of God? Let it suffice me rather to admonish than to beware, lest through the self same Sacrifice wherewith they judge themselves able to satisfy for their own and other men's punishments and sins without all warrant of God's word, yea rather most wickedly requgnaunt to the express word of God, they procure and heap upon themselves lust damnation for this their shameless and horrible idolatry: which they shall never be able to redeem with all their massings and juggling Sacrifices.  
It might seem that we had alleged sufficiently for this matter, and evicted the controversy thoroughly, if we were not pestered with such brawlers that did not delight rather to contend and strive for their own victory, then for the glory of Christ, or with such as would be satisfied with any authority of scriptures, in the discovery of the truth of the question. But they being now pressed down, and quite overthrown with the multitude of testimonies out of the sacred scripture, flee to the testimonies of men. 
Tetullia. in Apologetico.  As though Divinity (as Tertullian saith) ought to be valued by the devices of men? or that the touchstone should be tried by the gold, and the gold not by the touchstone: or that the course of the Son should be apportioned after the will of john Clockekeéper, and john Clockekeéper not ruled rather by the course of the Sun. And on this wise now our catholics bend their force with Testimonies and Consent.  
The Catholic Church hath always hitherto from the age of the Apostles ratified those observances & this doctrine of the sacrifice of the Mass: 
Arguments of the adversaries by witnesses and consent of Doctors  which it would never have done, unless this doctrine had been agreeable with the word of God.  
Ergo, They are worthy to be accursed whosoever will spurn against this Catholic doctrine.  
And because they may seem to speak this not without some good ground: they have scraped together a few shreds out of Ancient Fathers namely: Cyprian, Hesychius, Jerome, Ambrose, Irene, Oecumenicus, wherewith they may bolster up not their credytt, but their false packing shuffled in among, to delude the simple people withal.  
Out of Cyprian is vouched first this sentence in an Epistle of his. 
Objection out of Cyprian Lib. 2  For why rather (saith he) the priest of the high God, than our Lord jesus Christ, who did offer a sacrifice unto God the Father, and did offer the self same that Melchizedech did, namely bread and wine, to wit, his body and blood. etc. And immediately after: As therefore it is said in Genesis that the representation of the sacrifice did go before by Melchizedech consisting of bread and wine, which thing the Lord performing and accomplishing did offer the bread and the cup mingled with wine: and he that it fullness itself, hath fulfilled the verity of the prefigured representation. Whereupon groweth this Argument.  
We are commanded to do the same that Christ did.  
Christ did at his supper offer the Sacrifice of his body and blood.  
Ergo, We also ought to do the same, if we believe Cyprian.  

Answer to Cyprians words.  I do acknowledge the words of Cyprian: I do allow the authority: neither do I sister out over narrowly, how he doth agree herein with the truth of the Hebrew letter because he saith that Melchizedech did offer bread and wine, and that upon this offering his Pryesthood was grounded, because he did offer bread and wine. As though Melchizedech were not a Pryest before he offered bread and wine. Neither do I presume to take upon me to answer herein as Augustine did answer Crescentius. 
August. against Crescentius.  I am not bound to the authority of this Epistle, because I do not account the Epistles of Cyprian as canonical, but I do measure them by the Canonical scriptures: And whatsoever I find in him agreeable with the authority of God's word, I do allow of it, and commend him therefore: but whatsoever is contrary to God's word, I do by his patience refuse it. etc. And therefore let those sayings of Cyprian be true and autentick for me. Go to then: and what advantage hereof may be gathered for the ratyfiing of the popish sacrifice, wherein they do say that they do offer the son of God really for a propitiatory sacrifice, which is available not to the Receiver only, but to the quick and dead also? We are commanded (saith he) to do the same that Christ did at his last supper. But he did not offer sacrifice for himself at his last supper as I suppose. And how then doth the Pryest do the same thing that christ did? yet nevertheless he did offer at his supper his own body and blood. 
Heb. 11.  Did he offer it for sins yea or nay? If you say yea. The Apostle will deny it, who did acknowledge none other sacrifice of Christ but only one, and doth likewise affirm that Christ was offered once only to purge and wipe away the sins of many. If you say nay, how then do the Priests the self same, who do sacrifice for sins, as they say? But I return again to Cyprian. Christ (saith he) accomplishing in effect and truth that which went before in a shadow, did offer his own body and blood. This is true in deed. But where did he offer it? at his supper? surely so say the Papists. But Cyprian doth not say so. For whereas he speaketh of bread and wine mixed together, what he meaneth thereby he doth immediately declare in the same Epistle very plainly, and doth interpret himself openly: that it may appear that this was not done at the time of his supper: but doth confess that the same was performed at the passion and death of our Lord, which was foreshowed and prefigured before, And again a whiles after, he shall wash (saith he) his garment in wine, and his vesture in the blood of the grape. Now when it is named the blood of the grape, what else is declared then the wine of the cup of the blood of the Lord? And thus much Cyprian, 
Cyprian in the same Epistle.  not meaning the supper surely, but the cross of Christ: which doth appear evidently by this, that he annexeth forthwith in the same place, denying that we are able to drink the blood of Christ unless Christ had been trodden and priest in the wine press first, and had drunken of the Cup before, of which Cup he should have tasted first to the believers. Which speech of Cyprian forasmuch as can not be aptly applied to any other thing then to the sacrifice of the Cross: it may easily appear hereby what answer ought to be framed to the Argument.  
The same which Christ did, must be imitated of us. 
In the 2. book the 3. Epistle.   
Christ did offer at his supper his body and his blood according to the Testimony of Cyprian.  
But this is false. For Cyprian throughout all that whole Epistle, did never affirm that Christ did offer his body and blood at his supper, but upon the Crosse. If an Argument must needs be framed from out the words of Cyprian, we shall argue much more probably on this wise.  
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 witness,  
Ergo, We also must offer bread and wine.  
Is there any syllable here that may help the Papists cause, or utterly overthrow it rather?  
Here is an other bone to pick upon raked out of Jerome, 
An Object. out of jerom. out of his Epistle written to Marcellus.  where he saith, Melchizedech in the Type of christ did offer bread and wine: and did dedicate a Christian Mystery in the blood and body of our saviour. etc.  

Answer.  This knot also is clean cut away with the very same two-edged Axe, for I am not ignorant that the Ecclesiastical writers do make comparison now and then betwixt the presents of Melchizedech which he gave to Abraham, and the sacrifice of Christ upon the Cross: to wit, that one figuratively, this other truly and in verity. Be it now as they say. Yet is this no good proof notwithstanding to justify, that the Priest doth forth with offer the Son of GOD in the mystical Supper really to God the Father in full remission of sins: And yet here also do not all the holy Doctors agree amongst themselves in all points: whereas some do compare the oblation of Melchyzedech with the Sacrifice of the Cross: Again other do compare it with the Celebrating of the holy communion: yea and do make it equivalent therewith. Some do neither agree with themselves, applying the Allegory now this way, now that way, and many times both ways. 
An Allegorical Argument doth conclude no truth.  Finally though they should be uniform in their Allegory, yet how true that Argument is that is derived from an Allegory, according to that saying which is commonly frequented in schools which doth affirm that an Allegorical Argument concludeth no truth: I refer me to the Logicians.  

The Objection out of Augustine quest. vete. & no. Testa. quest. 109.  Of no greater valydyty is that Argument likewise which they rake out of Augustine's words. For on this wise is Augustine cited: Melchizedech (saith he) did deliver to Abraham first as to thè Father of the faithful the Eucharist of the body & blood of Christ. etc.  

Answer to the Objection.  To grant this unto them as for confessed, which nevertheless resteth yet unproved: That Melchizedech did represent the eucharist in a type, and under a veil of likeness: yet whereas he offered nothing but bread and wine: this is not a good argument to prove, that the Pryest which doth celebrate the Mass, shall by and by offer upon the Altar unto God the Father, the very same substance of his son for sins, which suffered on the Crosse. Neither is this form of argument allowable in Schools.  
Melchizedech did represent the Eucharist in a figure.  
Ergo, The flesh of the son of God is really offered for the quick and the dead in the Mass or Communion.  
But let us proceed to the remnant of our Adversaries fragments.  
There is also thrust in place a saying of Hesychius who writing upon Leviticus: 
An objection out of Hesychi. writing upon Leuiti. lib. 1 cap. 4.  but as going before (saith he) he did offer up himself in the Apostles supper: Which they do know who be partakers of the efficacy of the mysteries. etc.  
Nothing withstandeth, but that Christ may be said after a certain sort to offer himself to the Father in his last supper, 
Answer out of August. in the 23. Epistle.  even by the same figurative speech: wherein the Lamb is said to be slain from the beginning of the world. Or as it is said in the old Testament, that oblation is offered by Sacrifices: in which phrase of speech, the same Hesychius in an other place, in the same Chap. doth call Christ an Altar: & Christ being incarnate in the Uirgines' womb, to be a sodden Sacrifice: not in actual verity, & in natural truth of the thing indeed: but in power and virtue of a Mystery. Whereupon let us hear what answer August. doth make not unaptly to these figurative speéches of Hesychius. was not Christ once offered in himself (saith he:) And yet he is offered to the people not only at every solemn feast of Easter, but every day also: Neither doth he lie, that being demanded shall answer that he was Sacrificed: For if Sacraments had not a certain likeness of the things, whereof they be Sacraments, they should not be Sacraments at all. Thus much Augustine, whose authority if be not of sufficient credit: Let us annex thereunto the Sentence of Lombard. For thus speaketh he. After this (saith he) question is demanded, whether the action of the Priest, may be called a Sacrifice properly? or an oblation? And whether Christ be daily offered? or whether he be offered once only? whereunto may be answered briefly: That the thing that is offered, and consecrated by the Priest, is called a Sacrifice & an oblation: 
Out of the Master of the Sentences 4. book. 12, distinct.  because it is a memorial and a representation of the true sacrifice, & an oblation offered upon the Altar of the Crosse. For Christ did suffer death upon the Cross once, and was there offered in himself: But he is daily offered in the sacrament: because in the same sacrament a memorial is made of the same thing; that was once offered. etc. And because we may not seem to want witnesses: let us couple hereunto the common Gloss differing nothing at all from the Master of the sentences: which interlacing a commentary upon the place of Augustine, where Christ is said to be Sacrificed: De consecrat. Distinct. 2. he doth expound the words of the distinction on this wise. 
Glossa Comment. de Consecrat. Distinct. 2. Semel.  Christ is sacrificed: That is to say: the sacrifice of Christ (saith he) is represented, and a memorial is made of his passion. etc. Now Sir how do these hang together with the decrees of the Tridentine ghostly Fathers? who are not satisfied to call the Mass by the name of Sacramental Sacrifice, wherein a memorial and a representation may be made of the lords Sacrifice unless it be accounted also a Satisfactory, and Propitiatory sacrifice, beyond all consideration and truth of Scripture, and besides all custom of the ancient Fathers.  
But I return again to Hesychius: who saith, that Christ did Sacrifice himself at his supper: which saying I do admit. But Augustine doth plainly disclose what manner of Sacrifice that was: De consecratione distinct. 2. The very Sacrifice (saith he) which is made with the priests hands is called the Passion of Christ, his death, his crucifying, not in the truth of the thing in deed, but in a signifyeng mystery. etc. And again. When the host is broken, and the blood powered into the mouths of the faithful what is signified thereby else then the offering of the body of Christ, upon the cross. etc. Therefore such as be of sound judgements will say, that to deduct true and unreprovable propositions from the words that are spoken figuratively and after a certain sort, is a shift of subtle sophisters, and not a point of sober divines.  

An Objection out of Iren. Lib. 4. Cap. 32.  After this ensueth a place out of Irene very much and many times canvased by our Adversaries. And he took (saith he) that which is of the substance of bread, and gave thanks saying. This is my body. And the cup likewise which is of the creature, of wine that is usual with us, he did confess to be his blood, and did teach a new oblation of a new Testament, which the Church receiving from the Apostles, doth offer unto God through the whole world, of the which amongst the twelve prophets. Malachy did prophecy on this wise. I have no pleasure in you saith the Lord God of hosts and I will not accept an offering of your hands. etc.  
The place of Irene whereupon they beat their brains so busily, 
An Answer to the place of Irene.  is chopped in here at this present according as the old proverb saith: as good never a whit as never the better: as just as Germans lips. For whereas proof ought to have been made, that the same boyd of Christ which was once hanged on the Cross & thrust through the side upon the Cross, is offered daily in the Mass, really and substantially in an unbloody Sacrifice, for the redemption of sins (for hereunto tendeth their invincible Maxim) they slip away from thence now, & are come to show, that we are bound to offer unto God the first fruits of all his creatures by the commandment of God: lest we may seem unthankful & ungrateful. For besides this, the words of Irene emporte nothing. Now to grant them all this, that Christ took bread, and the cup of the Creature of wine that is usual with us, and did call the same his blood, what will all this prevail to defend them in this lurking hole? for the question here is not, whether we ought to make an oblation to God of the first fruits of all his creatures: nor whether Christ gave his commandment to his Apostles, which they did convey over by tradition to the Posterity afterwards: neither is any question made here whether Christ, after he had taken bread, and the cup, did say that it was his body and his blood: but whether the bread which the Priest doth offer in his Mass, be really and substantially, and in truth of nature, the body of Christ which himself hath appointed and ordained to be offered in his Church, by th'apostles, and their successors, as Priests of the new Testament, for a daily expiation of sins. This foul absurdity, whereas we and the whole consent of the Scripture do utterly deny, you ought to have delivered clear from inconvenience: which as yet you have not done out of Irene. Although he do make mention of a new oblation of a new Testament, yet this doth not argue notwithstanding, that either Christ should be supposed to offer himself at his last supper: or that the Priest should be imagined to make a daily Sacrifice in his Mass for sins, with the self same body, wherein he suffered his Passion once upon the Cross for the sins of the world. indeed Irene doth term it by the name of an oblation: And it is true: so is it also many times called of many of the ancient Fathers. Neither do we mislike the word: nor yet do abridge the ecclesiastical writers from liberty to frequent their Metaphors, and hyperbolical speéches as liketh them best. Howbeit the Scripture doth not acknowledge any such words: Nevertheless sith it pleaseth them to accustom themselves with such speéches, let them use this name of oblation a god's name, and call this an oblation which we do call the Eucharist: we contend not about words: it is the matter itself that we stand upon. The ancient Fathers, because they see a Communion instituted in rembraunce of the lords Sacrifice, do call it by the name of a Sacrifice: by the same reason, whereby they do usually ascribe unto signs the names and effects of the things signified.  
These Catholics on the contrary side do cry out and exclaim, that he is an Heretic that will dare to say, that the Sacrifice of the Mass is a bare memorial of the Sacrifice of Christ, accomplished upon the Crosse. Neither think this to be sufficient that it be reputed as a memorial, but besides this bare memorial, they proceed yet to his outrage, that they endow it also with the very power and effectualness of the Lords Sacrifice: 
The Sacrifice of the Mass expiatory and propitiatory Tridenti. Council Sess. 6. cap. 3.  so that whereas the passion of Christ is the only meritorious cause of our redemption: yet will they shamefully attribute the whole efficacy and operation of that inestimable benefit, to the Mass: and in that respect they dare presumptuously command it to be called a sacrifice, not a Sacramental, or a memorial sacrifice, but an Expiatory & Propietatory sacrifice (that I may be so bold to speak their own terms) And although they do not deny: that all our whole perfection doth proceed from the only oblation of Christ, Yet because this perfection is not made so absolutely perfect by the virtue and grace of Baptism, but that after our regeneration by grace, we slip and fail many times into many offensive bypathes in this transitory life, they do affirm that this Sacrifice of the Church was provided for a medicine to solve all those sores, 
Out of Steven Gardiner and other.  & amperinges out of the flesh: & as a restorative not only to them that receive it, but very medictable for the quick & for the dead also: as though forsooth the merits of Christ's blood could not heal our wounds, without this mingle-mangle of these Satisfactory drugs  
How trimly this juggling doctrine doth agree with the natural & proportioned squarier of the Scriptures, let others judge as they list, I for my part, that do now & then exercise my time in the conference & reading of Scriptures, & ancient writers, do verily judge: that these notorious Maxims can not by any means be of any importance, except we pluck up our faith by the roots, and banish clean away the very sinews and marrow of the sacred Scriptures. For whereas the whole doctrine of Christ's Gospel hath established all the treasure and riches of God's promises, yea Christ himself wholly, withal his deservings, in faith only, what shall remain then for this Sacrifice, but that it represent unto us a memory & remembrance of the lords death only? and for this cause taketh the denomination of an oblation by the testimony of Irene and others. The holy and sacred monuments of ancient Doctors be full of Testimonies, which do plainly declare, that the eucharist is not an oblation properly: but is called an Oblation in respect, that it is a memorial of Christ's oblation performed once upon the Crosse. Furthermore as concerning the application: that it is ministered not by any other outward Instrument, them by the preaching of the Gospel of Christ, and the dispensation of his Sacraments, and that the benefit thereof is received by none other mean, then by force of faith only.  
Now therefore let us first hear Irene as it were expounding himself. 
Irenaeus lib. 4. Cap. 32.  We do offer unto God (saith he) the first fruits of his creatures with thanksgiving: He declareth that out of those first fruits of God's creatures, the substance thereof was taken, which was consecrated into the body & blood of Christ. And in this respect he doth call the whole action of the Minister, an oblation. And again amongst other things treating of the oblation of the new Testament: 
Irenaeus Cap. 33.  he willeth us also to offer a gift at the Altar continually and daily. Therefore (saith he) there is an Altar in heaven, and thither must our prayers and oblations be directed. etc. First, if the Church do offer unto God a gift of his own creature: I suppose now that ye Catholic children will not affirm that the Church doth offer the Son of God then. Moreover if our Altar be in heaven, as Irene did truly say, to what purpose shall these Altars stand in the Church? whenas we are taught to direct the Sacrifices of our supplications to the Altar, not these stony Altars in the Churches, but to that heavenly Altar that is in heaven?  

Ambrose treating upon virgins.  Moreover what shall we say to Ambrose? who treating of virginity, was not afraid to call the Uirgines' hearts, by the name of Altars, in the which Christ was daily offered.  

Chrisost. in psal 95.  And hereunto accordeth the judgement of Chrisostome. The gift of the Gospel (saith he) doth ascend on high without blood, without smoke, without an Altar, and without other the like. etc.  

Chrisost. in psal. 26.  So also Jerome: Every faithful person hath an Altar within himself which is faith.  

August. de tempore. ser. 125.  Augustine likewise: The Sacrifice of the new Testament is, when we do offer clean and pure Altars of our hearts in the presence of God's majesty.  

The second counsel of nice.  And the second Council of nice: We Christians do scarcely know what is an Altar, and what is an oblation.  

Euseb. demonst. lib. 1. cap. 10.  agreeable to the Testimonies before recited is the notable and plain Testimony of Eusebius: We do sacrifice (saith he) and do receive a remembrance of that sacrifice, celebrating the mysteries according to the ordinance delivered by himself, and rendering thanks unto God for our safety. And again: We do erect unto him an Altar of unbloody & reasonable sacrifices according to new mysteries. Furthermore he doth forthwith express what kind of new Mysteries they be: Christ did offer (saith he) a wonderful sacrifice for the safety of us all. That is to say, he gave us a memorial to offer to God, commanding us to offer a memorial for a sacrifice. etc.  

Cyrillus ad Reginas.  What shall I say of cyril. Who doth call the prayers and melodious singing of faith full souls praising God continually, unbloody sacrifices.  

cyril against julian. lib. 10.  And the same cyril writing against julian: We (saith he) forsaking the gross sacrifice of the jews have a commandment, that we shall make a simple, spiritual, and a piercing sacrifice: And therefore we do offer unto God for a sweet smelling savour all kinds of godliness, faith, hope, and charity. etc.  
If this controversy may be decided with the greatest part of voices, who would require more witnesses? if with authority? who will demand more ancient and more learned? if by express evidence of words: what is he so void of Reason, that can not plainly conceive by the premises, that there is no one thing more untrue, then that which these brainsick men have by a most false and unsavoury invention Imagined, concerning the application and propitiation of this Sacrifice? for the utter overthrow of which doctrine, what will more fitly serve the opportunity now offered, what can be applied more aptly for this present, and more agreeable to Reason, then to kill them with their own sword, and to catch them in their own pittfall? for whereas the chiefest substance of a Sacrifice (especially such a Sacrifice as is offered for Sins) consisteth in slaying of a body, and shedding of blood: I would therefore learn of them, by what reason the denomination of a Sacrifice may be properly appliable to their Popish Mass, whereas neither any slaughter of a body, or any shedding of blood is discernible? But there is represented (say they) a memorial of shedding of blood. I do grant it. The holy eucharist therefore doth not express any actual killing of the body, or actual shedding of blood in truth and indeed, but representeth it by a memorial only. 
The Eucharist doth not forgive sins but doth represent the memory of a true forgiveness.  Which because can not be denied, we say, that hereof it cometh to pass: whereas Remission of Sins is not otherwise obtained then by killing of some body, and shedding of blood, that for this cause therefore the eucharist which executeth no actual shedding of blood, but representeth only a memorial thereof, can not of itself give forgiveness of Sins, but only represent unto us a memorial of the true Remission of Sins, by way of Representation only. And what account shall men make now I pray you of that dreadful Decree of the Tridentine Fathers, who have hundred out such flashes of horrible lightning, whereby they do scorch clean into powder, 
Synod. Trident. sessi. 6. cant. 3.  with their cursed Bull, all them whosoever dare utter half a word so much, to say, that the Sacrifice of the Mass is only a bare commemoration of that Sacrifice, finished upon the Cross, and not a propitiatory Sacrifice rather?  
I draw now somewhat near to the very Canon of the Mass: 
Out of the Canon of the Mass.  whereunto as these godly Catholics do stick most earnestly, and do settle in the same the chief prore and pewpe (as the Proverb is) and sheet-anchor of their whole Idolatrous Sacrifice: So do they also in the same ship bulge themselves most of all, and with their own cable overhale themselves into an unrecoverable gulf. The Tenor of which Canon is this. Command these gifts to be carried by the hands of thy holy Angels unto thine high Altar, etc. What? Can not Christ sit on the right hand of his Father, unless he be posted over by the Priest, to be transported by Angels unto the high Altar? whenas he hath been in actual possession of the highest heavens long sithence, not helped thereunto by any person, and sitteth on the right hand of his Father, far surmountyng in power, even the most excellent ministry of Priests and Angels? It followeth in the same Canon: Through whom thou dost always create, sanctify, and bless all these good gifts. What is this that I do hear? must Christ be created? blessed? and sanctified again?  
I have passed my bounds somewhat further perhaps in prosecuting this controversy, than the proportion of this our Apology would well admit: But hereunto was I forced, partly by the perverseness of Osorius, partly by allurement of necessary persuasion: for as much as I perceived that there is no one thing throughout all the doctrine of this fantastical Religion, wherein our Catholics do sweat and turmoil themselves more greédely, and range at riot more perilously. And therefore I thought it not amiss to rip abroad the whole matter, even from the very roots of the foundation, and so to encounter the frantic attempts, and engines of our adversaries. Wherein if I have not satisfied all men's expectation, yet I trust that I have reasonably brought to pass by this simple discourse, that the Reader may easily conceive, how peéuish a plattforme this glorious Peacock hath forged for his pelting Purgatory, and mumbling masking Sacrifice, vaunting them to be matters of such importance, 
Osort. pag. 199. 202. 204.  as which the Apostles did deliver over by mouth, and which their Disciples did deliver over to the posterity, and which the greatest consent of ancient Antiquity with most Religious observance hath retained, and approved so many hundred years, with the general Faith and allowance of the universal Church, without any disagreement. But on the contrary part: as touching the Lutherans, they are confuted with the authorities of the ancient Fathers, and confounded with the general consent of the whole Church, whom Osorius with his copemates have utterly discountenaunced and discomfited with unvanquishable Arguments, uncomptrollable testimonies, unreprovable examples, and convinced them of horrible impiety and wickedness. etc. In good sooth these be lofty, glorious, & magnifical speeches, but besides the bare sound of words, no matter at all: which words if must of necessity flee into the Castle of credit, because they be naked words only without feathers, surely you are well furnished with a very ready policy of persuasion Osorius, and with a special practise for the speedy conquest of the cause. But by this very same devise of yours, what a singular plattforme have you laid forth for others to find out the way to persuade as matter of truth, whatsoever they list to blast out in bare words? For what is more easy then to pretend in word, & in speech those two words only Church, and Antiquity, if men willbe contented to have their mouths choked with such bones? If the world be come to this pass, that whosoever can with finest flourish of words lavish abroad in the Church whatsoever him listeth, the same shall obtain greatest credit and estimation of his speeches, without yeloing any reason or demonstration of the things, which he uttereth, in good sooth then have you spoken enough Osorius, and cracked the credit of all the poor Lutherans utterly, as you say. But if in deciding of controversies, truth must be tried, not with bare speéches, but with substantial matter, certes either you must get a better visor for your glorious persuasion, or else in my judgement you were better hold your peace altogether. 
The Apostles ordinances.  You do oppress us in a glorious braggery of speech, with the speéches of the Apostles, and with the traditions 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 avail any ioate to the credit of those your Assertions, but will rather deface them & discover your packing. Upon the neck of them, you do force upon us also the authority of ancient Fathers, 
Authority of Fathers.  and the general consent of the universal Church, clear from all manner of variableness and disagreéing. What a jest is this? As though there were any one of those ancient Fathers ever borne as yet, that ever uttered one syllable so much of purging the sins of the faithful, after they were once departed this life: or of the Pope's Pardons: of the propitiatory Sacrifice of the Mass: of Transubstantiation, of Merit Meritorious, of Merit of Congruum and Condignum, or that ever durst presume to make the Sacrifice of the Altar comparable with the Sacrifice of the Cross: or durst affirm that Christ himself was really in the consecrated host, with all the dimensions and lineaments of the same body, which suffered death upon the Cross: or would ever ascribe to a pelting Priest full power to Merit, and offerr Sacrifice for the quick and the dead. Now if ever you have chanced upon any such Doctrine in the writings of the ancient Fathers, gentle Sir bishop, why do you not vouch the same boldly, whereby you may seem to have confuted us, not with babbling, but with truth, and substance of matter? But if you have not so done as yet, nor seem ever able to do it: where is then that general consent and agreement of the whole Church? Where be these Records and Monuments of ancient Antiquity, and of all foreages? Where be those invincible Arguments? Where be those irreprovable Testimonies, and undeceivable examples, whereupon you crack so lustily? perhaps you will impart them unto us in your next books at your better leisure. For hitherto as yet you have had no leisure to muster that your brave guarison that you bear yourself so stought upon, and to lead them into the field, being otherwise surcharged with far more weighty affairs.  
And now to deteigne thee no longer (gentle Reader) thou hast heard heretofore how this Portiugall hath powered forth his prattling Rhetoric for the upholding 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 blood of Christ offered for the reconcilement of God's wrath and displeasure. There remaineth behind the knitting up of all this gear: Wherein purposing to make an end of his whole discourse, he rusheth upon Haddon with all the bend of his Eloquence.  
Dare you be so bold (saith he) to call this holiness of Religion, 
Osor. pag. 209.  this ardent endeavour of Love, this comfortable oblation offered, not for us alone, but for our brethren also, wherewith we are knit together in an everlasting amity, to be defacinges & disgracements of Religion? A very heinous offence verily to call a Boat by the name of a Boat, and a Mattock by the name of a Mattock. But here was one shared left open which must needs be slopped up with some brambles and Briars. Is not this foolishness? Is not this unshamefastness? Is not this Madness? For if Osorius Eloquence were not furnished with these flashing flames, surely it would be very cold. But how more commendable, yea how much more seémely and sittingly for his parsonage, in my conceit, should he have done, if surceasing these outrageous exclamations, which prevail not to the credit of his cause the value of a pin, he had discreetly, and with sober reasons debated the matter first, and examined thoroughly whether Haddon had spoken truth, or falsehood. If he have uttered the truth, then is Osorius friendly dealt withal: If he have spoken any untruths: there be scriptures, there be arguments, meet and covenable Reasons, wherewith Osorius might easily both defend the truth of his Religion, and preserve it from to be impeached by others. Spiteful reproaching, scornful taunting, Cotqueanelyke railing, Rascallyke raging, and Barbarous exclaiming, further not the defence of his cause. If Osorius be so fully settled, and so thoroughly wedded to his Church, that no persuasion will seduce him to think, that his Church may stray by any means from the right course, and that in all his Religion is no wrinkle or spot, that may be amended, surely he is herein very much deceived.  
Confer who so list the whole face & shape of the Pope's Religion, to wit, his adoration, his Sacraments, his Masses, his breadworshipp, his Imageworshipp, his Sacrifices, his Application, his Transubstantiation, his Releasing of sins, his Merits, his Ceremonies, his Pardons, & six hundredth like papistical trumperies, with the pure, & clear fountains of the sacred Scriptures, with the Institution evangelical, and the express rule of the doctrine Apostolic: and he shall easily perceive, that Haddon did use an over mild manner of speech, when he called them disgracements: 
Disgracementes of Religion.  Some other man perhaps would have blazed abroad these dregs with some grosser terms. Truly if the Apostle Paul had heard these profound opinions, and these deep devices of the Romish Religion, and had seen their decrees, their Cannons, their Clogs of Ceremonies, & snares of consciences, I he lived now and beheld these observations of days, Months, & times, these vows, and restraints of men, forbidding Marriage, denying the lawful use of meats, which are now daily frequented in the Church: would any man dow whether he would call these disgracements of Religion, or the Doctrines of Devils rather? 
1. Tim. 4.  But because we have spoken hereof sufficiently before: It shall be less needful to take this dounghill abroad any more.  
But Osorius goeth forward, and because Haddon shall not escape s●●tfreé for naming his pontifical pilfe to be disgracements of Religion, Osorius acquitteth him with the like beadroll of the Lutherans corruptions in a long raggemarow of words: that so comparing both parts one with an other, to wit, Luther's nakedness and beggary, with the majesty & glory of the Catholics, he may make them to grow into the greater obloquy and hatred. It remaineth therefore that we give ear a while unto the gallant bravery and loftiness of Osorius Eloquence: 
Osori. pag. 203.  To abandon dutiful obedience to the Magistrate, to disturb the ancient ordinances of the Church, to defile the virginity of sacred Nuns, to despoil the Chaste of their continency, to raze out all endeavour of godliness and humanity, to rob and ransack holy Churches, to murder holy Fathers, to spoil some, and to oppress others with infinite afflictions, to throw others out into miserable exile, to express ungodly malice and deadly hate against the Relics of Saints, to be outrageously insolent in this unmeasurable destruction and overthrow of all holy Religion, is this a point of honesty? of Modesty? or worthy to be advanced with immortal commendation and praise? Truly I do not suppose so. But whereunto tend all these at the last? forsooth to make you know what he meaneth hereby. And therefore mark now gentle Reader the other part of his collation.  
But to be subject to lawful Authority established by the commandment and ordinance of Christ, 
Osorius pag. 203.  to preserve the bands of Unity and concord, to esteem highly of the uniting together of God's justice and mercy, to reverence the monuments of notable holiness, to make that most Sacred and most heavenly Sacrifice for the quick, for the dead, finally for the preservation of all Christian Common weals, the Majesty and virtue whereof we are neither able to express with tongue, nor comprehend in thought and imagination: shall this be accounted shameful infamy, and an intolerable heinousness? And yet you blush nothing at all: to call these disgracements of Religion. etc.  

August. contra lib. 2. cap. 14.  To answer these great speéches at a word: First as touching those slanderous crimes which you throw out against us as being Rebellious to the lawful Magistrate, what else shall I answer to this your Insolency, then the same which Augustine did Answer sometime to Petilianus? If I should speak as much of such as you are (saith Augustine:) I am sure, you would require me to make proof of the words that I should speak. The self same do I now require & look for at your hands Osorius, which so lustily rail against us at this present. Whereas you exclaim that we do renounce dutiful obedience, do disquiet ancient orders, do betray Chastity, overthrow all mindfulness, and endeavour of virtue and godliness, do raze down Temples of Religion, do kill and do spoil godly personages. If I should now demand of you in the voice of Augustine, how you be able to prove, that all the foresaid crimes & innumerable such like (which your ranging pen hath raged against us) may be duly fathered upon us, how would you prove it? Again how will you deny that yourselves are not duly to be charged therewith? what answer will you make? for hitherto as you have spoken much, so have you proved nothing. Unless you be of this opinion, that your bare speéches must be taken for sufficient proofs. If you think so: what resteth else, but that we requite you with the same, that you reproach us withal: 
August. in the same place.  or else we desire you to rehearse so much again in our behalues: and then is our proof sufficient enough (as Augustine saith) if such kinds of proves be allowable.  
If I should deal with you on this wise Osori. What would remain of your accusation? But I do not handle you so now. For I frame mine answer otherwise, and in flat denial, make our purgation from all that you have raked together against us. You say that we refuse lawful Authority. 
The Authority of the Pope is denied to be lawful.  But I on the contrary part do affirm that this Authority which you name to be lawful: is neither any Authority at all, neither lawful by any means. Nay rather what if this Authority, whereof you brag so much, be so far from being lawful, that it is most manifestly proved by the express words of the Scriptures to be the kingdom of Antichrist? 
The kingdom of Antichrist.  What then Osorius? will you in despite of our beards make us subject to such a Tyranny, from whence the manifest word of the holy Ghost doth command to cut of ourselves, upon peril of the loss of our souls, not only in the old Testament, but in the new also, as is declared before?  
You add further that we do disturb the ancient order of the Church, and despoil the continent of their Chastity.  
But I do deny that this order of yours is ancient, which I have justified to be true before abundantly enough with many and sound Testimonies. Moreover as touching your chaste Uirgines I know not what to say. Surely if Cloisters & Dorters could as well have made Uirgines, as they could cover their incontinency, it were not all amiss that you say: And yet it may be that in Portugal be many holy Nuns, such as you preach of: who did never tread their shoes awry. But without all question to speak of our little England, whenas the nests of these pretty sparrows were scattered abroad, how these nests were found then not altogether so cleanly, as was supposed, I had rather were notified by public Records & Registers thereof, wherein they be deciphered at large, then to be proclaimed by any my writings. Many Records whereof be at this present in my custody, which if I would utter, would easily bewray, that in these close Cloisters of coacted chastity, were more open bellied Nuns, than chaste and continent Uirgines, besides many other matters that the common people every where doth report of their own knowledge, whereof I will now say no more, under pain of Confession. This one thing will I speak: such as have persuaded unvoluntary Uirgines from this coacted single life, to enter into honourable wedlock without all compulsion, do not defile Uirgines, as I suppose, nor despoil the chaste of their continency: but rather provide more circumspectly for their honesty. And to say the truth, this complaint of defiling Uirgines can be appliable so justly to none, as to some of your own Catholics, not all of the best geldings perhaps.  
Now that which followeth, touching the memory of virtue and justice abolished, and endeavour of godliness banished by these Lutherans. 
The cavillation of Osori. of the Memory of virtue abolished.  I can not well conceive what Osori. doth mean hereby. For in as much as the consideration of all righteousness and godliness is comprehended in the law of God chief, I do Appeal here to the secret judgements of all the godly, how far the Lutherans be estranged from all thought of overthrowing this law of the Lord.  
You say that they have razed and ransacked Churches. 
A cavillation of Razing of Church.  But what Churches they were you do not tell us: for consideration is not always to be had of all Churches alike. Some Churches do serve for godly and necessary uses: Some are erected to maintain Idolatry and superstition: God hath his peculiar Churches. So hath the Devil also his chapels. The Gentiles had sometimes their Temples for their dumb Gods. There be cells also & Mockeries at this day for their mumbling Gods. Neither be the Turks destitute of their Tabernacles. And therefore to raze down any particular Church whatsoever for any special cause is not altogether so heinous. Mark a most valiant Martyr of God did on a time throw down the Temple of Diana in Arethusium: & in place thereof did dedicate a Church unto Christ. Even so have many godly Princes done in many places within Rome itself, as Constantinus & others: yet doth not any man condemn them for it. In times passed amongst so huge a multitude of the jewish Nation was no more but one Temple only: God did allow but one Altar: And yet this Temple being raised and builded by his own appointment and commandment, neither was himself agreéued to have utterly defaced, leaving no one stone upon an other for the abuses frequented therein: nor doth any man complain of the same. To be short, what an infinite multitude of Temples and Religions were there scattered over all the face of the earth long since, among the heathen, of the which not so much as any ruins be to be found any where? I speak not this as comparing monks and Friars with Heathen and paynims: or their holy Churches with the Temples of the Gentiles: but because I may make evident, That in razing and plucking down of Churches, it is not enough because Osorius maketh complaint of the same, unless he make it known first, That these Temples were Temples of true Religion, and not Tabernacles of superstition, and Idolatry. Which he hath not proved as yet, nor ever will be able to justify.  
But we do kill some holy men, some we do spoil and tourmoyle with infinite afflictions: others we force out into exile. etc. What holy men he meaneth in this place I know not: But if they be the same whom I do conjecture to be, who by the public authority and laws of this Realm, were executed for high Treason in the reign of king Henry the eight: to condemn us as blameworthy, for due execution of the Laws of our Land: and to call that their Traitorous treachery by the name of Holiness (I mean their renouncing due obedience to their liege Lord, contrary to the manifest determination of God's Scripture, and contrary to all religiousness) herein surely Osorius doth offer us no small injury. I call not their crime in question here. But this is most assured: That neither More nor Roffensis, nor the Charterhouse monks, were so rude or unlettered, but that they knew sufficiently, what was the duty of Subjects to their Princes. Especially whenas they might have learned out of Chrisostome, by the testimony of the Apostle. 
Chrisost. ad Rom. 23.  Although thou be an Apostle (saith he) although thou be an Evangelist, though thou be a Prophet, or whatsoever thou be, it behoveth that all persons be subject to the higher powers: For this dutiful subjection doth not abate any point of godly Religion. The same also doth Gregory declare not in one place alone. 
Gregor. Epist. 64. lib. 3.  Christ (saith he) did give authority to the Emperor to be Lord, not only over the Nobility, but over Priests also. Wherefore in that you accuse us of our misdemeanour against those persons: To answer briefly, what better answer shall I make unto you, than the same that Augustine did answer unto Petiliane, in a cause not much unlike unto this. Whereas you live (saith he) most like unto thieves, you brag that ye die like Martyrs. 
Aug. contralite. petilia. lib. 2. cap. 33.     

¶ Romish Relics.  
BUt amongst all other, Osorius piety can not digest by any means as a thing altogether intolerable: That these Lutherans do express such an ungodly malice and deadly hate against the Relics of holy men (as he saith) and are so outrageously insolent in the destruction of holy Religion.  
In this one portion of accusation, I do perceive two several crimes compiled together, whereof the one doth concern the hatred of godliness, the other the contempt and unreverent handling of Relics. First therefore touching that hatred: verily you behave yourself herein (Osor) as one that may seem to have expressed his mind courageously and lustily enough (to speak Cicero's words) For he that hath once passed over and beyond all the bounds of modesty, had need to become notably shameless, that so he may never after blush to maintain a lie in any matter whatsoever, even to the hardhedg, as they say. It remaineth now, that I speak of the Relics: 
Of Relics.  Howbeit here needeth no great matter of Refutation, namely sith Osorius, allegeth nothing but the bare name of naked Relics: though indeed he err somewhat also in the word (Relics) itself. For if he would have assigned a true and proper denomination of those Relics, he ought not have named them Relics, but delusions and liegerdemaine rather: not the memorials of holy men, but crafty conveyances of hypocritical hellhoundes, devised not to pike out the eyes of Crows, but to pike out the eyes and hearts of Christians. Wherein I do marvel truly, that Osorius doth speak so little of the matter, who regarding these Relics so reverently, yet doth not notify by one word so much, either what Relics they be, or where they be, or else what Saints Relics he doth mean: which because he hath overskypt either for fear, because he dareth not utter them, or for ignorance, because he can not: we will not be squeamish to supply his want of duty herein. Howbeit though I do not reckon over all the Relics in an exact and perfect account: yet will I disclose a good quantity of them: whereby the Reader may the better know the qualities of them, and what crafty conveyances this ungodly Prelate doth brute abroad for Relics of godly and holy personages.  
And first of all to begin at the very birth of our Lord christ, what shall we say of the Manger? 
The Manger wherein Christ was laid.  which is showed at Rome in the Cathedral Church of Mary Maior, notwithout penny crooching? Is there any man of so gross a dullness, that may not plainly perceive, that this Manger is not the same Manger, wherein Christ was laid when he was borne: but rather a lymetwygg laid by hypocrites to get money withal?  
The Mounckes of Charrovia do vaunt that they have the foreskin of Christ: 
The foreskin of Christ.  that is to say, the small film of skin which was cut away from Christ when he was Circumcised, and this they know to be the self same, by certain small drops of blood, which do fall from it now and then: which albeit carry no likelihood of truth, yet this might be either beleéued, or imagined by us to be a truth after a sort, because it is certain that Christ had but one foreskin, if the same foreskin were not showed openly for an especial truth at Rome in the Cathedral Church of S. john Laterane.  
No less monstrous is it, that at Rome in the Church of Saint james, the Altar is to be seen whereupon Christ was said 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 swaddling clouts and Cradel of Christ.  And yet were not this very much to be wondered at, but that also in the Cathedral Church of Peter and Paul at Rome, is showed the linen cloth wherein the babe Christ was bedded: a Rag whereof is reported to be at S. saviours in Spain also: besides this linen cloth, there is also in the same Cathedral Church at Rome, the very Cradle wherein he was rocked, and the petticoat which his mother Mary did knit for him, & yet we read in the Gospel, that the Manger was the only cradle that the Child had.  
As mere a mockery also is this, that in an other place of the same City, the Pillar whereunto Christ did lean, when he disputed in the Temple, 
The Pillar where unto Christ did lean when he disputed in the temple.  is brought forth to be looked upon: brought unto Rome (as they say) together with eleven other pillars out of salomon's Temple, which if be true, was done doubtless after the Popedom of Gregory. For it is evidently known by his own writings, that in his time was no such Babbles at Rome.  
There be Monasteries which make a show of the water pots in the which Christ did turn water into wine: 
Water pots  At Aurelia also they do brag that they have the very wine that was turned out of water, which is said to be the wine of the master of the feast. Every year once it is offered to be licked with the tongue to them that will give money for the same, out of the top of a spoon: alleging that it is the very wine that our Lord did will the Master of the feast to drink of at the marriage: what a fit place for exclamation were hear, O shameless Impudence? O wittlesse folly? O gross mockeries?  
At Rome in a place which they call Sancta Sanctorum, they do show forth the shoes of Christ. 
The Shoes.  But what shoes did Christ wear then, whenas Mary Magdalen did power forth sweet ointment upon his bare feet I think, and wiped them with the hears of her head, as he sat in the house of Simon at dinner.  
It is scarce credible that any drop of Christ's blood which was altogether powered forth upon the ground, is remaining at this present. And yet that natural blood of Christ is showed more than in an hundred places. 
The Relics of Christ's blood.  There is a solemn Pilgrimage made to a few drops thereof at Rochel in Poitiers in France: which as they say, Nichodemus did gather up, & reserve in his gloave. At Mantua also great goblets full be to be seen. At Byblion in Awergne in France it is brought forth to be seen clear renning in a Crystal glass: In an other little town near adjoining, the same blood is showed clotted together. At Rome it is poured forth in broad platters full in the church of Saint Eustathius, but in the same City at saint john of Laterane it is found mixed with water, even as it gushed out of his side. In England in the Abbay of hails was solemn pilgrimage made, & great worship given to that which the Mouncks did bring forth in a clear Crystal glass in steéd of Christ's blood to be gazed upon of the pilgrims, where if Osorius had come on Pilgrimage, what would he have done? I dow not but he would have worshipped it very religiously. But if he had done so, he should in steéd of the Relics of holy blood, have surely worshipped the blood of a Duck.  
The Table whereupon Christ made his last supper, standeth at Rome in the Church of john of Laterane. 
The Tables whereas Christ made his last supper.  There is in a Church called Saint Saviour in Spain a crust of the bread also that he broke at his last supper. 
The bread of the supper.  The knife wherewith the paschal Lamb was cut in pieces, 
The knife that stuck the paschal Lamb.  is at triers in Germany.  
The cup wherein Christ gave the Sacrament of his blood, is to be seen near unto Lions in France, in the Church of Maria Insulana. The same Cup also is in Switzerland in a certain Mounckery of Austin Friars. 
The Cup.   

The platter  The platter wherein the paschal Lamb was put, is at Rome, at Genes, and at orleans. That is to say three manifest lies about one poor platter. And yet these raynebeaten Ruffians be not ashamed to delude the world with such kind of mockeries. Neither is Osorius ashamed to become as shameless a patron for those open guegawes, But let us proceéd to the rest of those lying Relics.  
The Towel wherewith christ did wipe the disciples feet, 
The towel wherewith Christ did wash his disciples feet.  is to be seen at Rome at Saint john's of Laterane: The same also is at Air in germany: It is showed likewise all at one time in S. Cornelies' Church.  
A crust of the broken bread wherewith five thousand people were fed in the desert is worshipped at Rome at S. Maria nova. 
Broken bread.  another little crust thereof is worshipped at Saint saviours in Spain, which I think flew directly out of the baskets into Spain. But this is but a Trysle to preserve barley bread there, if they did not also show at the same Saint saviours a branch of palm which Christ did bear in his hands on palme-sonday, when he came unto jerusalem. Amongst the which most holy Relics is reserved a clodd of earth which they do affirm, was under Christ's feet when he raised Lazarus from death to life.  
Many sundry reports are made amongst the writers of the Ecclesiastical history concerning the Crosse. 
The Relics of the Crosse.  The first that found it out is said to be Queen Helen, who did send a piece thereof to the Emperor her son: an other part very curiously enclosed in a Chest of Gold she delivered to the bishop of jerusalem to be preserved. If it be true that this Cross was divided betwixt the Emperor & the Bishop: Then must the other Reports made touching the relics of the same Cross needs be fables: especially sith there is scarce any so little a City wherein some gobbet of that Cross is not resident. First & chief at Paris in the holy chapel, at Poytew, and at Rome, where a whole Crucifix of a mean stature made of the same Cross, is to be seen. Go to: what will Osorius say to me here? For whereas we are certainly assured by the history of the Gospel, that the Cross whereupon Christ suffered, was no greater than that it might he carried upon one man's shoulder, now it is grown to so unmeasurable a quantity in greatness, in breadth, and in length, that if all chips and gobbets thereof, that are scattered throughout the whole world, were gathered together, I am well assured that a great Carrick would be scarce able to bear them all. Moreover who may believe the devise of the citizens of Poytew, that the skrapp of the Cross remaining amongst them was stolen from Helen, by a certain maid, and by her conveyed unto them, after that she had run away from her Princess, & wandering abroad lame and halt, chanced to come at the last upon their coast? And I marvel if there be no fragment of the same Cross in Portugal: the truth whereof I commit to Osorius, one of the Inquisitors of Portugal to find out. This one thing would I fain learn what Osorius would do, If Osorius had the very true Cross itself within his own bishopric: I suppose he would worship it: and why so? forsooth because it did hear the body of Christ. That is well. I ask further, what if the Ass also that did bear Christ, were in Osorius chamber? what would he do? I think he would feed it with hay. May I be so bold to ask one question more? What yet at the least if Osorius had the ears of that Ass in his custody? I suppose he would hang them to his Mitre for babbles, for Relics I would say. But I come again to the Cross: which because should not come without a companion. The people of Tholouse do boast that they have the Title also that was set written over the Crosse. 
The Title of the Crosse.  But the romanists do deny it, and brag it out lustily, that they can show this Title in the Temple of Saint Crosse. To appease this contention for their credit sake, I would wish that Osorius should be Umpire betwixt them.  
The old histories do vary very much about the Nails: Theodoret doth report, that Helen did command that one of them should be put in her Sons Helmett: the other two she commanded to be made into a Bit of a Bridle for an horse mouth. Ambrose differing from this but a little, doth say that one Nail was fixed upon the Diadem of Constantine, and the bit of a Bridle made of the second, and the third reserved to the use of Helen herself. Some writers affirm that the third was thrown into the Sea. Now let the Christian Reader conceive by these, what may be judged of all those skrappes and Rags of Relics, by the Religious usage of these Catholics.  
The Myllanoyes do brag that they have the Nail whereof the Bit of the Bridle was made, 
The Nails of the Crosse.  but the inhabitants of Carpentias' in Narbone gainsay that, and do challenge the same to be in their custody: There is an other in Rome in Saint Helenes Church. There is yet an other in the same City in the Church of Saint Crosse. There is one at Seine in Tuskane, an other art Venice. There be two of them in Germany, the one at Coleine in the Church of the three mary's, the other at Triers. There is one at Paris in the holy Chapel, there is an other in the same City amongst the Carmelyte Friars, an other in the Minster of S. Denys. An other remaining with them of Burges. An other in Sheresabbey. An other at Draquigne. And yet Osorius doth believe that men be so blockish and senseless at this present, to be faced out with such gross trumperies of Mouckish Mockages in stead of true relics.  

The Spear head.  At Rome is to be seen one Spearehead, an other at Paris in the Holy Chapel: a third amongst the Cantons in Sheresabbeye: a fourth at Sylva near unto Bordeaux in Gascoigne.  

The crown of Thorns.  A thyrdendeale of the Crown of thorns is showed at Paris in the Holy Chapel there. At Rome be three thorns in S. Crosses Church. One portion of that Crown is in the Church of S. Eustathe. At Senes I can not tell how many Thorns: at Vincentia no more but one Thorn. At Burges five: At Besanson in S. john's Church be three Thorns: as many more at Mount le Roy. Some there be at S. saviours in spain. There be two in S. james at Compostella: in Switzerland three. At Tolouse, at Mascove, at Charroune in Poytou, at Clear, at S. Flower, at S. Maximin in Province: likewise in the Abbey of Salle at Noyon in France in S. Martin's Church. Every of those places have several Thorns.  
Men tell for a troth that one Coat of Christ without a seam is at Argenteiul: Which is a Uilladge near unto Paris. 
Christ's coat without a seam The Vernycle of Veronica.  There is an other of the same without a Seam at triers: and it is reported that there is also one at S. saviours in spain.  
The Vernycle wherewith Christ's face was wiped is showed in S. Peter's Church at Rome. Our Lady's kerchief that was wrapped about the privy members of Christ hanging upon the the Cross (as they say) is to be seen in S. john's Church of Laterane: The same Vernycle is reported to be at Carcasonne with the Augustine Friars: besides an other whole handkerchief being in a certain Nunnery at Rome, commanded by the Pope not to be showed for any solemn Relic.  
There be six Cities at the least which do brag that they have the winding sheéte wherein Christ was wrappeth in his Sepulchre: 
Christ winding sheet  Namely, the Cities nice, Air in Dutchland, Traicte, Besanson, Eadoen. Lymosine in France. Likewise a certain City near adjoining to Lorraine besides many other rags which being scattered abroad here and there, are accounted for most holy Relics.  
There be other parcels appertaining to Christ's Passion behind yet, namely the Reéde, 
The Reed.  which was given to Christ in the house of pilate in stead of a Sceptre, is openly showed in S. john's Church of Laterane at Rome. In the same City at S. Crosses the Sponge is to be seen. 
The Sponge.  There be also some that blaze abroad to the people the thirty. pence for the which Christ was sold. 
The thirty. pence.  As though a field was not purchased for these pence, as appeareth by the History of the Gospel which will condemn this Fable to be an arrogant lie.  

The Grieces in Pilat's judgement hall.  Such an other ridiculous toy is there maintained at Rome touching the grieces of pilate's judgement Hall, which are in S. john's of Laterane: A like devise also of the pillar whereunto Christ was bound when he was whipped, which is set forth to the gaze in S. Praxedes' Church.  
The inhabitants of Brixia, do boast that they have in their custody the Cross which appeared to Constantine in the air. 
The Cross which appeared to Constantine in the air.  About the which I will not strive with them: only I do refer them to the order of Curtonenses: who do affirm and that in good earnest, that the same doth remain with them. Let them brawl together about it, and let Osorius pacify the quartel betwixt them at the length. For I do suppose the Cross, which did appear to Constantine was not a material Cross, but a certain representation of a Cross shadowed in the air, which never came down to the earth, nor ever shall come down.  
In the Church of Saint Laurence at Rome, the prints of Christ's steps which he trod upon the earth when he met Peter foretelling him that he should suffer martyrdom at Rome, 
The fotestepps of Christ upon the earth.  are evidently to be seen: An other step of the same miracle is showed openly at Poytew in the Church of S. Radegonde. An other in Soysion in France, and a third at orleans.  

Our Ladies hear.  Next unto the Son followeth in order Mary the Mother of Christ. Who if had not been wholly assumpted into heaven, would any man dow but that her Rames would have been bragged upon amongst the whole rabble of Mockeries? Yet notwithstanding many Relics of her Hear, & her Milk, did stick fast in the earth, after she was assumpted. For men do visit her Hear at Rome in our ladies Church above minerve: so also do they the same hear at S. saviours in Spain, at Matscove, Cluniacum, Nuceria, at S. Flower, at S. jaqueries, and many other places. But of her Milk where shall I begin to speak? 
Our Lady's Milk.  Let this one thing suffice the Reader. If that blessed nurse did give so much Milk, as is set forth every where abroad to be seen in holy Religious houses, in the Temples of monks, Friars, & Nuns: surely there would have been abundance enough to have sufficed all the Babes & sucklynges Bethleem, if she would have given them suck as long as she lived. In the mean space I do not recite all the places whereunto pilgrims do report to visit these Relics of Milk: neither do I earnestly crave to know, how it may seem credible, that so much Milk might be gathered from one silly virgin, and preserved from corruption so many hundred years.  
To make any further rehearsal of the rest of this Uirgines' furniture were a plain mockery, surely to reckon up all, were an infinite piece of work. First touching her Smock: There is one at Carmutum, an other at Air in Germany so wide & so large, that it counteruaileth in greatness a Priests long white surplice, which if be her true Smock indeed, 
Our Lady's smock.  surely she must needs be a woman of a monstrous body. Touching her kerchiefs: 
Our Lady's kerchief.  whereof one is a triers in S. Maxims Church. An other is to be seen at Lysio in Italy. As for her Kertell, which the inhabitants of Bonony do enjoy I need not to speak more. 
Our Lady's kirtle.  And that she had more girdles than one appeareth hereby, 
Our Lady's girdle.  that the inhabitants of Pratt do brag upon one in their keeping, an other likewise is showed forth at Mountforte: her Slipper is at S. jaqueries: 
Her slipper.  her Shoe is reported to be at S. Flowers: 
Her Shoe.  she had also two Combs, 
Her Coambes.  whereof one hangeth fast at Rome in S. Martin's Churches, the other in the Church of S. john's the great at Besanson. Neither do I marvel if our ladies wedding Ring be Religiously reserved amongst other holy most precious jewels: 
The wedding Ring of our hady  I do rather marvel more, how they came by the possession of josephes' hose, namely being so little & so slender as will scarce fit a suckling Child or a dwarf: surely there is no comparison to be made of proportion betwixt these hoses and our ladies Smock, as they do feign it to be. Besides josephes' hose, others have his Bones in store, 
josephes' hose and his bones.  some his Slippers also. Which are to be seen at Tire in S. Symons Abbey.  
What shall I speak of Images? which are not all of one sort, nor yet of like holiness. 
monstrous pictures & Images.  Some are beleéued to be made by miracle: some fashioned by Angels. Some others of the common sort. Many of them are notorious for some singular virtue, and special prerogative: so that in some places they are of less power, in some other again wonderfully miraculous. There be some supposed to grow and decay in stature after the manner of men: And there want not writers, that shame not in their Books to blow abroad, that the very Cross itself, was growing out of Treés by miracle, yea and this also in very good earnest, they set forth for a miracle. 
Out of Alanus Copus, in his Dialogues.  So unmeasurable is the senseless blockyshnes of some. Amongst many pictures of our Lady Luke the Evangelist is supposed to be the devisor of four, the proportion of that which he is reported to have drawn out in Tables with his own pencil, to wit, Marry that is called Inuiolata, the second Mary presented to the view in the Church of Maria Nova, which they do say was painted by Luke when he sojourned at Troas, & was afterwards conveyed thither by an Angel: The third is resiant at S. mary's, which is called Ara Coeli, graven to the same proportion & form as she seemed to be when she stood by the Crosse. But the Augustine Friars do vaunt courageously, that the chiefest of all remaineth with them: namely the very same which Luke did paint out for his own use, and reserved with great reverence. I do pass over many Images in many places. In England not many years ago was an Image so cunningly counterfeit, that by a certain crafty slight it was made seeming to the beholders to turn the head, to move the lips, and to roll the eyes in and out into every corner. The fraud thereof being espied, the Image was brought to Paul's Cross in London, and burnt in a pile of wood, in the reign of Henry the viii. What then? was that godly and victorious King franctickly mad, who did thus deliver his subjects, the seely flock of Christ, from such ravenous Idolatry? or shall we account Osorius worse than mad, that so maddly persuadeth himself that he may be a mad Proctor in so mad causes?  
Now to proceed orderly: somewhat must be spoken of the Angels and Saints and their notable Relics. Wherein I might seem to dasly perhaps: if the matters themselves were not practised by these counterfeit Catholics, so plainly & sensibly yet, that all men may easily espy their lieger demain: and withal so Apishly and doltishly, that no man is able to refrain from open laughter that doth behold them. For what is he that will ever believe that the sword and buckler wherewith Michael fought against the Devil, may be found amongst mortal creatures? 
The dagger & the buckler of Michael.  And yet are these showed by the inhabitants of Carcassone and Towers, in the name of true and unfeigned Relics. The sword itself is altogether like unto a little child's Dagger, and the Buckler no greater than a little brazen Boss of a Bridle.  
But this of all other is most horribly impudent: That within three score years or a little more, a certain old crafty Crowder laden thoroughly with the Pope's Bulls ranged the coasts, bragging that he did carry with him the very feathers of the holy Ghost, 
The feathers of the holy ghost.  as most precious Relics: whose profane blasphemy some merry conceited men espying out, opened the Caskett privily, and took out the feathers and put Coals in their place. 
The Coals of S. Laurence.  The next day ensuing this prating Pardoner determining to make a show of his miraculous feathers, after a long preamble of smooth words uttered to the lay people, finding in his budgett a few coals in stead of feathers, with no less shameless a shift turning his tale, began to preach unto them, that he had forgotten his feathers in his lodging, and that these Coals were taken away from under S. Laurence his gredyerne.  
It is truly recorded in the sacred scriptures, that john baptist was beheaded, and his body buried in the ground by his Disciples: 
The Relics of john baptist.  Theodoret addeth further, that at Sebasta his bones were taken out of his sepulchre by Infidels and burnt, and that the Ashes of the same were scattered abroad with the wind. Eusebius recordeth farther that certain men of jerusalem came whiles the Infidels were defacing the dead corpses, and privily piked up some Rames thereof, and conveyed them afterwards to Antyoch, which Athanasius did enclose afterwards within a wall. Sozomenus writeth that Theodosius the Emperor, did translate his head to Constantinople. 
divers scraps of john Baptistes head in sundry places.  If all these Reports be true: I appeal now to the Readers judgement in all that our late Catholics have fabled of the Relics of that man. They of Amiens, do vaunt that they have his visage with the wound that Herodiades made in it with her knife. The very same part do the people of Saint Angel show forth: The hinder part of the head from the forehead to the neck was sometime to be seen in the Isle of Rhodes: but now it lieth hidden I know not where. The nape & poll of the head is at S. john of Nemoures, the brains at Noyon. In the Church of S. john of Morein a piece of his skull is preserved: oue of his jaws is at Besanson in the Church of S. john the great, 
His jaws.  the other at Paris in the Church of S. john of Laterane: the hinder part of his ear remaineth at S. Flowers in Auverne: 
A piece of his ear.  his forehead and his hear resteth at S. saviours in Spain: moreover at Noyon a scalp of his skull is showed with great Pomp: But how dare we believe all these to be true now, forasmuch as at our mother Church of Rome in the Church of Silvester is showed for an infallible truth to be believed, 
The whole headd of Saint john at Rome.  the whole head of S. john nothing thereof wanting? Besides this, the people of Seine do affirm that they have his arm: 
His Arme.  which doth utterly overthrow the credit of the Ancient histories. The finger of that holy man wherewith he pointed to Christ saying Behold the Lamb of God is at Besanson in the Church of S. john the great: 
His Finger.  the same is also a Tholouse: an other at Lions, an other at Burges, one more at Florence, and one also at S. john Adventures, near unto Mascove. And yet for this fhameshapen relics, to wit, for six fingers of one hand, Osorius blusheth not to deal like a lusty proctor, as if it were for great holy matters, and most assured. And although histories do report, that his Ashes were thrown abroad into the wind: 
His Ashes.  yet how he shameth nothing at all to profess, that some of those Ashes be at Genes? and some at Rome in the Church of S. john of Laterane? what? will our religious Reliquary defend these for true, being so manifestly false? his Shoe is at Paris with the charterhouse Mounckes. 
His shoe.  But what if john Baptist did never were any shoe? 
His hairy shirt.  At Rome in S. john of Laterane is vaunted to the gaze, 
His Altar.  his shirt of hear, whereof mention is made in the Evangelist, which is also as false, for the Gospel doth make mention of Camels skins, and no word at all of any shirt of hear. In the same Church is extaunt the Altar whereupon he prayed in the wilderness, as though that age of the world did use many altars. At Air, in Dutchland is the linen cloth that he kneéled upon when he was beheaded. 
A linen Cloth.  At Avignon is the sword wherewith he was beheaded. 
The sword that behedded him.   

The bodies of Peter & Paul.  Now in their right rank let the Relics of the Apostles be rehearsed. The bodies of Peter and Paul are religiosly visited by pilgrims in the Minster of Peter and Paul at Rome. The church of Laterane hath both their heads, S. Peter's chawbone with his beard is to be seen at Poytew. At triers many bones of them both be extant. 
Peter's law.  At Argenton in Berry resteth the shoulder of Paul. At the great Altar of Geneva was there a portion of Peter's Brain sometime, 
Peter's brain.  which as long as lay somewhat close in the box, was reverenced for a singular Relic, but afterwards being more narrowly examined and viewed, was espied to be a very pumeyse. To be short, what Churches were ever dedicated to these Apostles, wherein were not some Relics of them to be found? At saint saviours in Spain is S. Peter's slipper very glorious and beautiful like a prelate's pantable. 
Peter's sl●pper.  At Rome is to be seen Peter's chair of State, with all his pontyficall vestiments used at Mass, and the very Altar whereupon he said Mass. 
Peter's Chair and his massing vestments.  Yet the citizens of Pyse do show the same Altar in their Suburbs, that lead by the Sea side. The sword wherewith he cut of Malchus ear, is in the possession of the Romans: 
Peter's sword.  his Crosiar remaineth at Paris in S. Stephens of Greés. The staff that he was wont to walk withal, 
The staff wherewith he walked.  not only the citizens of Coleyne do challenge, but the Citizens of triers also, proving themselves both to be open liars. The chain wherewith Peter was bound, is in his own Church at Rome. The block whereupon he was beheaded is to be seen in S. Anastasius Church at Rome. 
The block whereupon he was beheaded.   
The Citizens of Tholosse do believe that they do enjoy the bodies of six of the Apostles, namely: the bodies of james the more, and james the less, of Andrew, of philipp, of Simon & of judas. 
Six bodies of the Apostles.  How true this Fable is like to be, may hereby easily appear, for at Memphys Andrew left one body behind, and hath an other in store in Rome at S. Peter's there, a shoulder at Grisogonus, a rib at S. Eustath, a shoulder at the holy ghost, an other piece at S. Blaze: and at Air one foot. Both the bodies of philipp and james the less remain with the holy Apostles at Rome, likewise the bodies of Simon and Jude be restaunt in saint Peter's Church there: Mathias hath three bodies: one at Padue, an other at Rome, at saint Mary the greater, the third at triers: at Salerne is the body of Matthew: And at Ortonne the body of Thomas. About Naples is the body of Bartholomew. And yet is the same showed whole in S. Bartholomewes' Church at Rome. The citizens of Pyse did either fable, or else have his skin, and one of his hands: one finger of his remaineth at Frenes. Like as Philippe is plentiful also in his Relics, one foot of whom is said to be at Rome in the church of Peter and Paul: he hath other Relics likewise in other places, to wit at Rome in saint Barbaras church, and at triers.  

The cup of S. john.  Two cities do claim the possession of S. john the Evangelists cup, from out the which he drank poison, to wit, Bonony one, and Rome an other in the church of Laterane: to speak nothing in the mean space of his coat, of his chain, and his chapel. But the pleasantest jest of all the rest is of the collar, whereupon hang the twelve Apostles coambes. It is set forth in the church of Maria Insulana near to Lions.  
S. Anne the mother of our Lord hath one body at Apt a city of province, an other at Maria Insulana near unto Lions: 
Anne the Mother of our Lady.  Moreover one head of hers is kept in store at triers, an other remaineth at Turene amongst the friars juliackes, the third at Turing in saint Annes, besides many other skrapps, which are to be seen more than in an hundred places. I can not tell how many souls Lazarus hath, sure I am he is believed to have 3. bodies: one at Mer●els, an other at Anthem, the third at Aualon. 
Three bodies of Lazarus.  Marry Magdalen as she is not equal in degree with her brother, so hath she less substance: 
Marry Magdalen hath two bodies  for she hath but two bodies only: one at veselliss near unto Auserre: the other that is of greater renown at S. maxime in Province, where also her head is showed with superscription thereunto, Noli me tangere, to touch no more of all the rest of all her bones, hear, and other Relics scattered over all the world.  

S. Longius the blind knight with his spear.  Amongst the which may not S. Longius the blind knight be forgotten, who thrust his spear into the lords side although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be nothing else then a greéke word, signifying a launceknight, yet they deal very liberally with this saint, and have given him a special prerogative to have two bodies, one whereof is at Mantone, the other at Mary jusulana. Not much unlike the fable that the citizens of Coleyne have forged of the three kings of Coleyne, whom also they have christened with honourable names, to wit: 
Three kings of Colleine  Balthasar, Melchior & Gaspar.  
Albeit there be many Relics of S. Denyse, yet his whole body is beleéued to be but in two places only, at S. Device in the suburbs of Paris one, and at Rentzburgh in Dutchland the other. 
S. Denis two bodies.  And as there happened to arise a greater brawl betwixt those two places, to wit, which of them should be Lords of the very body in deed: at length the brawl was decided at Rome, with this Bull: that whosoever should say, that the body of S. Denis was not at S. Denis in Paris should be stoaned to death. And whosoever should deny the same body to be at Rentzburgh, should be adjudged for an heretic, as a rebel to the Apostolic see.  
They have divided the body of S. Stephen on this wise, that at Rome the whole body must be affirmed to be in S. Stephen's Church, 
S. Stephen's body.  his head at orleans, 
His headd.  his bones more than in two hundred places. 
His bones.  Of the stones wherewith this godly Martyr was stoaned to death (for these also have they consecrated amongst the Relics) the Carmelites of Poitiers not many years ago found one stone which they are wont to apply to women travailing with Child, to ease them of their pains and burden. 
The Stones wherewith he was Stoned to death.  But in the mean space that same stone procured great anguish and grief of mind to the Dominicke Friars, who accustoming to apply a rib of S. Margerett to the same use, began to keep a fowl broil against the Carmelites, about the same. But the Carmelites standing hard to their tackle, recovered 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 arm and his bones are shrined in a Church of Palisperne. 
His Arme.  The gredyern also whereupon he was fried must needs be a Relque, 
His gredierne.  a parcel whereof is showed forth at Palisperne. At S. Eustathius amongst other Relics are very daintily kept, not only the coals wherewith he was broiled, 
S. Laurence Coals.  but the Towel also wherewith the Angel did wipe his body. Hereunto is added the coat with long sleéues of this holy Deacon, 
His coat with long sleeves.  whereof the Church of S. Barbara in Rome doth vaunt a possession: as though that Deacons at that time were trimmed up with vestments as the papists be now.  
Ambrose doth report that in his time was found out the sepulchre of Gervase and Protasius in Milan. 
The bodies. of Gervase and Prota●us.  The same do Jerome, Augustine, and many others affirm: And therefore the Millanoyes do of right claim the interest of those bodies: 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. Peter's the same bodies are blazed abroad and worshipped for notable Relics: besides many other gobbets scattered abroad here and there in may Churches.  

S. Sebastian multiplied into iiij. bodies.  In like manner Sebastian, canonized 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 near Nantes, the fourth at Narbone where it is said that he was borne. He hath also 2. headds, one at S. Peter's Church at Rome: the other at Tholouse with the jacobines, but without brains notwithstanding. For the Brain the Grayfryers of Angyers do brag upon stoughtly: who do enjoy one of his arms also. An other of his arms is at Tholouse in S. Seruine, an other at Cassod in Aruergne, an other at Mombrison in the Forest. They have made Relics also of the Arrows wherewith he was shot into the body. Whereof one is showed at Lambest in Province, an other in Poitiers with the Augustine Friars: many others are flown abroad to other places.  
The Citizens of orleans were long at law with the Anthomans at Uienna about the true body of S. Anthony. To these bodies is there a supply made of a Kneé which the Austin's of Alby do possess. Many other of his Members are seen in divers sundry places, to wit, at Burges, at Masicove, at Dyon at Chalons, at Ourour, at Besanson etc.  

Petronilla the daughter of Peter  S. Petronilla alias S. parnel the daughter of Peter hath one whole body at Rome, as they say, in her own Father's Church. Other Relics of her are laid up a part by themselves in S. Barbaraes' Church. Yet notwithstanding they do hold fast an other body of her at Man's in the jacobines covent: which is of such virtue, that it cureth all kind of Agues.  

S. Susan's two bodies.  At Rome is a Church called S. Susannes, wherein is to be seen one body of her. another body of her is supposed to be in Chalosse. Whereas the Uenetians do bear themselves stought upon the whole body of S. Helen, 
S. Helen  yet her head leapt away from thence to Coleyne to the Church of Geryon. What need I to speak much of Ursula and her mates, which they do affirm were eleven thousand Uirgines, when as the Citizens of Coleyne do make a show of whole Cartloades of their bones. 
Ursula and the eleven thousand Virgins.   
At Paytiers be two Churches which do strive together about the body of hilary, 
Two bodies of hylary.  to wit the black Mounkes of S. hilary: and the Mounckes of the Selle, one body of Honoratus is honourably kept at orleans. 
Two bodies of Honoratus.  There is also an other in the Isle of Lyryne near unto Antipolis, at Tholouse is there one body of S. Gyles, 
Gyles.  an other in a Town called S. Giles being 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 City of Holstatt and is called Errechen.  
What shall I say of Simphorian who hath bodies & bones in so many places? 
Simphorianes many bodies.  and of S. Lupus whose bodies be at Altisiodore, 
S. Lupus.  at Sens, at Lions, and at Genes. S. Fereol also hath two bodies, 
S. Ferreol.  one whole at Utica in Aquitaine, and an other nothing empeired at Bryod in Auverne.  
Rome vaunteth upon the bones of Abraham, Isaac, and jacob in the Church of mary over Minerva: 
The bones of Abraham Isaac and jacob.  In the Church of S. john of Lateran they boast that they possess the Ark of the covenant, & the rod of Aaron: and yet the same rod is at Paris in the holy Chapel there: and is to be seen also in S. Severines' Church at Burdeau●: so that the same rod wh was once turned into a Serpent, is turned now into three rods.  
The multiplying of which rod seemeth not much unlike the Toath of Saint Appolyne here with us in England, of the which a certain Abbot of Almesbury named Andrew doth make relation. For it chanced on a time that as Edward then king of England was grievously tormented with the toath ache, he commanded by general proclamation, that all the tooth of S. Appolline that were reserved for Relics within all the Churches of his Realm should be brought unto him: there were such a multitude of one poor Relic of S. Appolline his tooth Raked together, that two or three Toones were scarce able to receive them, when they were thrown together on a heap.  
I Have abused thy leisure perhaps (gentle Reader) longer than was convenient, in reckoning up this Raggemarow of rusty Relics: howbeit I have not rehearsed the thousandth part of the like religious Rags: So far and so wide hath this pestilent canker crept over all the parts of Christendom, that almost there is no Cathedral Church, Parish Church, Mounckery, Abbay, Fryerhouse, Selle, Brotherhood or never so little a Chapel but is poisoned with some contagion of this Serpigo. And I would to God that the like endeavour were generally employed, that john Caluine performed in seeking out those Relics whereof I have made mention, & that a general view might be taken of all the Relics remaining in all Christendom, in Monasteries, cells, Shrines, Boxes, Caskets Glasses, and such like devices, that the world might be made acquainted with them. It is incredible to be spoken what legerdemain, juggling, and peéuish pelting, what monstrous lies, and crafty packing, what horrible forgery and apish halting, would appear to be fostered by these rakers of Relics, and fabling Fathers. But I will not deteigne thee (Reader) in these trifles any longer: Only this by the way I wish thee not so to interprett my travail herein, as though I would that all reverence usually ascribed to the true monuments, and true Relics of Martyrs, and other godly personages should be utterly suppressed: such especially as is meet and convenient for them. But hereof nevertheless must be had a double consideration. First: That we defraud not Christ of his due honour and worship, transferring the same over to Saints and their monuments. Next: That we vaunt not to the gaze counterfeits for truths, and falsehoods for verityes, and abuse not the simplicity of the unlettered, under the visor of true Religion. Which kind of fraud, as is of all other most execrable, so is there not any one more daily frequented at this present by the rolled generation. Howbeit this is no new grief of a year or two continuance, but is an old wound, long lurking even amongst the bones, and gnawing daily upon the sinews of all Christendom. Of the which Augustine complaineth grievously in his own time in his book De Opere Monachorum, writing on this wise. 
August. in in his book de opere Monachorun cap. 28.  He hath scattered abroad so many hypocrites under the weed of Mounckes in every place, gadding like vagabonds about the Countries, sent to no certain place, remaining no where, settled in no place, nor making abode any where. Some carry about the Relics of Martyrs, if they be not rather the bones of other dead men: but they do all beg, they do all rake for money, all make gainful merchandise either of their cloaked holiness, or of their deceitful needynes. etc. But of Relics hath been sufficiently spoken now: for the confutation of the which, what shall I need to say any more? sithence to the sound witted Reader this may suffice, that I have made him an open show only of these mockeries and trumperies.  
The controversies (which concern the strongest pillars of their Religion) being on this wise dispatched: now that we be escaped out of these crabbed, rough, and unsavoury subtiltyes of disputation. I see no cause to the contrary, but that I might make an end of this book, saving that there remain yet a few dregs, in the cloasing up of Osorius cavillations, that are not lightly to be passed over, though also they appertain not so necessarily to the cause, as to require any special answer. Whereof I purpose nevertheless to speak somewhat by God's grace. And first touching his solemn protestation, wherein he accurseth and denounceth himself for a damned creature, if he have written any thing in his book fayningly, and counterfeitly or colourably. Let us hear him speak in his own words. I do here protest before jesus Christ judge of the quick and the dead, that if I do not write the truth which I do determine upon, which I judge to be true, and which I do unfeignedly and firmly believe to be the true and undoughted Religion, that he will exclude me from entrance within that heavenly City, and possession of that everlasting glory, & not suffer me to enjoy his glory world without end. etc. 
Osor. pag. 204.   
In which protestation I do easily believe you Osorius, though you had never made so deep a Protestation. Neither do I suppose that you do dally with us in these matters contrary to the very meaning of your mind, but utter indeed the very bottom of your thought, according as you have cavilled in these books. But this sufficeth not to have your phrase of writing agree outwardly with your profession, unless your mind within differ not, nor be discrepaunt from the right rule of truth. Neither doth it matter so much, that you have uttered in writing, according as the fancy of your mind hath carried you but you ought rather to be well advised, that your heart be so instructed within as it may conceive that which is wholesome & sound, & that your pen be not violently whyrled at Random, by the vain suggestions of your brainsick headd, to indite false matter instead of the truth. For herein consisteth the whole substance of our controversy, not in the utterance of things which are conceived in mind: but in the discovery of the meaning and sense of the truth. Such as in times past did persecute the Gospel of Christ, and such as at this present do seek the overthrow thereof (even whiles they do imbrue their bloody hands with gore of the Saints) being seduced by glavering conceit of colourable error, did and do think to do good service herein to God. Not much unlike unto them, of whom we hear mention made in S. Paul, and whereof the number is infinite at this present: Which having zeal, but not according to knowledge, do seem to err very much in the affection which they seem to bear to godliness, but wander altogether out of the way in their choice: like as seemeth to have happened at this present to Osorius in defending this cause of the Pope's supremacy, of purgatory, of the Sacrifice of the Mass, of Pardons, of Relics, and worshipping, and of many other Mysteries of the romish counterfettes: wherein I do confess that he hath debated somewhat: and so debated, as himself doth confess, not of any greedy desire of flattering (as speaking the thing that ●he doth know to be plausible to his Catholics) but hath written the very same doctrine, which he doth firmly believe to be true: which I do yield unto, that you have performed accordingly. For as much as hitherto you have alleged nothing but fantastical conceits of your own wandering imagination, and frivolous opinions of your own giddy devise: Throughout all your books no spark of Scripture, no sentence at all of ancient writers, besides bare names only is vouched, able to give any credit to your cause. And therefore you have said well indeed, that your writing doth agree with your meaning in all points: but there is nothing more corrupt than that judgement of yours, nor any thing more vain than your writing. And for the things themselves whereof you make mention hath been spoken sufficiently already: to wit, of the Pope's supremacy, of the Pope's wars, of Purgatory, of Sacrifices, of Marketts of Pardons, of the uncleanness of Priests, 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 yourself ignorant, albeit you dissembled the contrary, yet surely of this you ought not to be unskilful (except you list to be reputed an open counterfeit) that all those Trincketts, which you thrust upon us under the cognizance of Religion, did savour nothing of the foundation of Christ's Religion, of his Apostles, or of the prophets doctrine, but have been devised by other men long sithence the coming of Christ, and by covert creéping by little, & little into the Church, are grow to this unmeasurable Rabble. Which hath been displayed abroad abundantly enough before, as I judge in these same books.  
After all these ensueth a common place of the filthy and wicked life of Priests: 
Osor. pag. 205.  which being more notorious than can be covered, more filthy than can be excused, Osorius is driven to this straight: that he can not deny, but many things are amiss in the manners of Priests, and many things out of order which require severe and sharp correction: howbeit he doth so extenuate this crime, as that he shameth not to confess, but that the greater part of these Catholic shavelings do live most chastely, without all blemish of worthy reproach. Of the rest he hath good hope, yea and doughteth not thereof, upon the confidence that he hath of the good beginnings of the most holy Father the Pope Pius the fift. whose wonderful godliness joined with marvelous zeal of true Religion, clear and void from all ambition, greediness, and rash temerytye, doth geave us especial comfort, that it will shortly come to pass, that the disorders and dissolute misdemeanours of Superstition and Priests will attain to a better reformation: But if happily this hope happen not to good success, and though all things do run into further outrage, yea although also no man minister medicine and remedy to this diseased Church: yet is not this forthwith a good consequent, that good and godly ordinances shall for the reckless treachery of some evil disposed persons, be utterly taken away. And that humane actions did never stand in so blessed an estate, as to be clear from all matter worthy of reprehension, not only amongst Priests, and Mounckes, but also through all the conversation of Christian congregations. And that it standeth not therefore with Reason, for the negligence of a few disordered Mounckes to root out the whole order of Mounckerye: and for the wickedness of some Priests, therefore to subvert the whole dignity of Priesthood and authority of bishops: None otherwise then as if in the holy state of Matrimony many things chance sundry times not all of the best, and unseemly handled, yea and that wantonness grow even to breach of wedlock: yet is it not reasonable that for this cause the whole bond and vow of mutual love and lawful uniting should be cut asunder. 
Osorius pag. 206.  Semblably ought we to determine of the orders of Priests, and Mounckes. Amongst whom though all things be not done orderly and decently, yet such things 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 weal which must of necessity be cut of, that for this cause the whole state of the common weal shall be turned upside-down: but rather that the overgrown weeds be plucked up, and such as be scattering branches be applied to better order, and reduced to their first pattern: And that there is nothing more perilous in Common Weals, than the often innovation of good and commendable established ordinances and laws: which doth commonly breed not only a general contempt of wholesome statutes, but for the more part procure an utter overthrow of the whole state according to the testimony of Aristotel: 
Aristotel.  who did sometime openly withstand the decree of Hippodamus Milesius made for the advancement of such as should devise good and profitable laws: 
Hippodamus Milesius.  being of this opinion that laws should be comprised within measurable lymitts and bounds, & that the well keeping of tolerable laws imported more safety than the innovation of new.  
To Answer this large discourse briefly: Osorius could have alleged nothing more commodious in the defence of Luther's cause, and nothing more vehemently against these new-fangled Romans. For if Aristotel did worthily reprove Hippodamus Milesius: Who being not contented with the present state of his own Country, did practise an alteration of the state: What shall be said unto you, who have so chopped and changed all things in the Church, that there is not left therein one title so much of Apostolic antiquity, or ancient Doctrine? Therefore if all matters must be reduced to the first foundations, what one thing can prevail more to further the Lutherans desire? who in all their writings and wishings have never endeavoured any thing more carefully, then that a reformation might be had of the Public abuses and corruptions of the church, according to the first most godly institutions, to the utter abolishing of all new-fangled upstarts wickedly supported. And those first Institutions, I do call the very first foundations of the apostolic doctrine, most godly grounded upon the holy ghost, and the Testament of Christ. From the which how much your doctrine and Traditions do vary, I have sufficiently discovered before. For whereas Christ is an infallible principle & ground of the Apostolic doctrine, and whereas the chief pillars of the evangelical building do stand principally upon this point, to preach unto us everlasting life promised by the freé gift of God, through faith in jesus Christ: even by this one mark may easily be discerned, of what value and estimation the whole state of the Romish religion may be accounted: 
The principles and chief grounds of the Popish doctrine.  which doth not direct us to Christ, but to the Pope: not to the only son of God, but to the sons of men: not to the worshipping of the living God, but to the invocation of dead souls, and adoration of Relics: not unto faith, but unto works: not unto freé forgiveness, but unto Pardons: not unto grace, but unto works: not unto the promises of God, but to men's satisfactions: not unto heaven, but unto Purgatory: which doth allure us, not to the spirit, but unto the hungry letter, to ceremonies, to written Traditions, and unwritten verityes, to the bare naked elements of this world, to bodily exercises, which of their own nature do prevail little or nothing at all. If this be not the very natural power and state of all your Religion almost, confound me if you can: but if you cannot with honesty deny it, where is then that glorious brag so often craked upon of the first principles of your Traditions? which how gaily 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 laid, than such as the Apostles and Prophets have established: unto the which if you will but call us, we will yield gladly and join with you. But you do mean some other principles and foundations I suppose, not such as were builded up by the Apostles and Prophets, but such as have been invented by Mounkes, Friars, and Noonnes: whose orders and institutions you justify to be most holy and godly: and have determined with yourself, that all things which are swerved from thence, aught to be called home again to the holiness of these sacred orders: howsoever some particular Mounckes do abuse their profession, yet you do stoutly aver, that the first institution of the profession and foundation of their orders doth persist as at the first, and ought not by any means be dissolved. This is well. But what if I be able to justify the contrary, to wit 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 sir bishop for the honour of your sacred Mitre, if any man do direct you to any other redeemer then unto Christ the son of God, or will allure you to seek for any other redemption then in the most precious blood of jesus Christ: Do ye think such a fellow in any respect tolerable? I do not believe it. Go to then, let us take a view now of the original causes and principles upon the which were grounded the first foundations of Mounckeryes. I will speak only of our own Mounckeries here in England, as much as I know by experience.  

The cause of the first buildings of Abbeys in England. Ethelbert King of Kent.  When the first foundations of Mounckeries began to be erected in this Realm, which was in the time of a certain Mounck called Austin, whenas Ethelbert reigned king of kent in the year 605. We will declare even out of his own letters patents, the very cause that moved him chief to build an Abbay at Dover for the order of Benedictines. And these be the very words of his own charter. I Ethelbert established in the kingdom of my father, and enjoying the crown and dignity of my father by the permission of God in peaceable tranquillity, amongst other churches that I have builded by the persuasion & council of our holy father Austen, have erected from the very foundation, a Church to the most blessed Prince of the Apostles S. Peter, and to S. Paul Doctor of the Gentiles, and have endeavoured to enrich the same with large Revenues and lands: and have caused there to be assembled Mounckes which do fear God. Therefore intending to amplify, and to enlarge the same Church to the proportion of a just height, being in perfect mind and sound judgement, I have given unto the same church by the consent of Ealbalde my son, and other my dear counsellors, a Town called Cistelett for the redemption of my soul, in hope to attain everlasting reward for the same. etc. I do not accuse the well disposed king worthy of singular praise, but I do utterly condemn Austen the Mouncke that wicked counsellor and instrument of that doctrine: verily, if redemption of souls be purchased by building of Abbeys, than died Christ in vain, and the promise is made void, and of none effect: finally what remaineth for us by this reason, but that we have as many redeémers as we have Mouncks? You have heard of Ethelbert the father, now hearken likewise of Ealbalde his Son.  
I Ealbalde placed in my Father's kingdom, 
Ealbalde son of Ethelbert. Anno. 618.  following my Father's steps, who of a valiant courage did build Churches of God at the earnest entreaty of Father Austen, and enriched them with divers dignities: do freely and willingly give and grant a certain part of my kingdom called Northburne, to the behoof of the monks of the Monastery of Peter & Paul at Dover in the honour of almighty God and his holy Apostles, and of S. Augustine, for the Redemption of my Father's soul, mine own soul, and my predecessors souls. etc.  
I Ethelrede king of Mercia do grant this Charter for the redemption of my soul, 
Ethelrede king of Mercia. Anno. 681. Berthewalde.  and to be prayed for, by the servants of God the Mounckes of Malmesbury. The same Charter was confirmed by king Berthewalde for the Salvation of his soul (as his Letters patents do declare) and for the Remission of the Sins that he had committed.  
What shall I speak of the rest? of Osric king of Mercya? of Oswy king of Northumberland? of Whitrede Cissa king of Southsex? Ethelrede Prince of Mercia. Ina, Renulphe, Offa, alured, Athelstane, Edgar, William of Normandy, Henry the first, Stephen, king john, and Edward? by whom whereas many Monasteries have been erected even from the first foundations, and endowed with large possessions and revenues, if we behold the original Charters of the first founders: we shall find that they were erected for none other cause, 
For what cause monasteries were erected at the first.  nor under any other Title, but for the Redemption of souls: for salvation of souls (and to use their own words) for the remedy, and remission of sins: For mine own soul, and all my predecessors souls, for my father's soul and mother's soul: for the soul of my wife, and all Christian souls, for the Remission of sins: for the prosperous estate of our kingdom, & the subjects of our Realm: To the honour of the blessed virgin Mary, for reward of eternal felicity. etc. For all these titles are extaunt in the ancient Charters of the kings grants. 
Out of the Chronicle of Osberne upon the life of Dun stane, and out of Malmes b. Roger Hoveden and others.  After the same manner did Elfride wife to the Earl Ethelwolde, build an Abbay at Malmesbury for the death of her husband, whereof she was herself a procurer, for the Remission of that wicked act: into the which afterwards, she made herself a perpetual Recluse for everlasting penance. Moreover king Edgar which murdered the said Ethelwolde for the love of his wife, for satisfaction of his offence, and for the preservation of his subjects, is reported to have builded so many abbeys, as there be weékes in the year.  

King Edgar  With like outrage did Queen Alfrithe king Edgar his wife most cruelly murder Edward the Martyr her son in law: by means whereof she might place into the kingdom her own son egelred. At the last repenting her of her former wickedness, did erect two abbeys in satisfaction of her murder, to wit Amesbury and Werwell, about the year of our Lord. 979.  
King Athelstane, having slain his brother Egwyne, whom he drowned tyrannously in the Sea, after the slaughter of his brother, did build two abbeys namely Mydleton, and Michelney, & enriched them with great revenues, for the Redemption of his brother's soul, and forgiveness of the murder.  
Upon the same occasion, or not much unlike was Battle Abbay first founded: which king William the Conqueror, after he had won the field and slain a great multitude of notable Soldiers, did cause to be builded in the same place, for the release of the souls and Sins of all such as were slain in that battle.  
I have thought good to set down a brief note of these: the like whereof I could have rehearsed many more. All which albeit I had ripped abroad, would have been sufficient Presidents that they all had one manner of beginning, and one cause of foundation, namely, none other than which might utterly deface the glory of Christ, the assurance and trust of our Redemption, and withal the whole Grace, and comfort of Christ's Gospel. O holy foundation of Monckish Religion. O wonderful monuments of marvelous holiness: O sweet and smoathe Divine, that can so amiably persuade us to return to these principles and foundations: wherein he seemeth in my judgement to endeavour nothing else, then to bring us Christians in belief that forsaking Christ and renouncing the doctrine of the Gospel, we should repose the salvation and redemption of our souls, and the forgiveness of our Sins, not in the Son of God, but in monks and Mockeries.  
But let us pursue Osorius by the track of his foot, whiles he hasteneth to the end of his book, who glancing away from the Mounckes at the last, doth begin to prune his feathers, and to make a show of his proper wit to Kings and Princes. And here he rusheth upon the poor Lutherans with an horrible accusation of high Treason. And why so I pray you? whether because the life of Princes hath been preserved by them? or devoured by their practice? 
Osori. pag. 208.  No. But treason hath been conspired against their lives, and their Crowns, and uproars raised. As in Germany against Charles the Emperor. In France against Henrye the King, in England against Edward, who he doth affirm was poisoned by the Lutherans: Against Queen Mary. In Scotland against the King whom he affirmeth to be horribly murdered: Yea Sir, in this last you speak true indeed, but to name the Author of this murder, you play mum budgett. Yea and not against these Princes only, but against many more princes beside, Osorius doth boldly say, conspyracies to have been attempted by the Lutherans. And why doth he not amongst the Kings and Princes of Germany, France, England and Scotland before named, reckon up also Princes of Turkey, of Scythia, of Persia, of India, of Aethiopia with their Emperors, Kings, and Potentates? The great Sophye Emperor of Persia and Moskovia, Prester john? And sithence he taketh so great a delight in lying, why doth he not with as shameless a face exclaim, that the Lutherans have conspired Treasons, and procured poisons against those persons? forasmuch as his lying therein can bear no better countenance, than it doth in the rest.  
But forasmuch as these slanders are wisely and sufficiently answered before by master Haddon in the first book, it were labour lost to abuse the Readers time in refuting those untruths which be already confounded before: especially sithence this cause doth neither concern the doctrine which we do profess, and since Osorius will be proved a liar herein by no person more easily, then by the Scottish Queen herself, to speak nothing in the mean space of the public and general testimonies of Germany, France, and England. Therefore passing over those Princes, I will frame myself to the other part of his complaint which concerneth our most gracious Queen Elizabeth above all the rest. And here I beseech thee (gentle Reader) let it not seem tedious unto thee to pause a whiles, that thou mayst perceive how like a Divine Osorius doth behave himself.  
For framing himself to discourse upon Ecclesiastical government, which he doth constantly deny, is not meet should be committed to the credit of a Temporal King, much less to a Queen in any respect: which because the Queen's Majesty shall not take in ill part, as though he defaced any part of her honour: he doth very humbly crave pardon of her grace with an honourable preface. 
Osor. pag. 208.  For he is not the man that will presume to extenuate any part of her honour, but rather doth wish with all his heart, that she may of all parts so abound in virtue, that she may be shrined for a saint. We do joyfully embrace the godly modesty of this sweet bishop: and lo, because we will not be found unthankful unto him, for the virtues that he doth heartily wish to our gracious Queen, we in requital of his courtesy do pray to GOD, to endue him with as much of his heavenly grace, as may convert him from a vainglorious papistical Babbler, into a friendly follower and embracer of the infallible truth of the Gospel. But let us return again to the Ecclesiastical supremacy of Osorius which he doth yoke so fast to the bishop only, that he doth utterly exclude all other kings, and queens especially, from all charge ecclesiastical. 
Osori. doth exclude Princes from Ecclesiastical government.  So that he verily adjudgeth, that there can come no greater infamy to Religion, than that all Churches, ceremonies, and all ordinances of the Church, all priestly dignities and holiness should be subject to the government of a woman. For these be his own words: wherein what he meaneth himself, either he doth not sufficiently express in telling his tale, or else my blockishness surely can not comprehend his deépenesse. He doth so swell in hawtynesse of speech, that whiles he endeavoureth with waxed wings to flee beyond the view of common sense, above the bright clouds of plain Grammar, that through the heat of his scalding brains, he hath drowned himself in the deep, and by reaching beyond his reach, he reacheth nothing at all. Wherefore renouncing once at the length this curious cripsing and blazing bravery of haughty speech, begin once at the last to declare unto us in plain terms, distinctly, and plainly, what your Rhetoryck meaneth by these words, that all holiness should be subject to the government of a woman? If you mean of things that are of themselves holy and divine, your quarrel is altogether untrue, wherewith you charge the Queen's majesty. For where did the Queen ever desire to govern, or where did she ever desire to bear rule over all holy and sacred things, and this holiness whereof you make mention, or all the holy ordinances and benefices of Ministers? But if you understand of the personages of men, that is to say, of the Ministers themselves, and of bishops, by whom those holy things are frequented: If you do exempt those persons from the lawful government of their own Prince: herein you show yourself no less injurious to our Queen, than a manifest rebel to S. Paul: who giveth a far other commandment in the scriptures: To wit: That every soul ought to submit itself to the power of their own Magistrates. Upon which place of Paul, Chrisostome making an exposition, doth so exempt no kind of people from this subjection: 
Chrisost. upon the 13. to the Romans.  that he spareth not to comprehend under the government of the higher powers all persons, by one law aswell Apostles themselves, Prophets, and Evangelists, as Mounkes. But let us peruse the Arguments wherewith this gentle and obedient child of the Pope's good grace doth make his words warrantable.  

Osor. pag. 208.  Tell I pray you if you please (faith he) where did you ever read that a Christian Prince did take upon him the office of the Pope? Truly to confess the truth, I did hear never of any. For there was never any Christian Prince so shameless to presume to take upon him so great a function: to profess himself to be the head of the universal Church, to challenge the prerogative of the consistory in common with God: and to usurp both sword spiritual and temporal: to compel all human creatures upon pain of damnation to swear him allegiance, and to yield all power and authority under him. And therefore that I may be so bold to demand a like question of you in as few words. I pray you tell us, if it may please you Osorius: where did you ever discern so shameless an Impudence in any mortal creature at any time, that would presume so arrogantly to intrude upon the only possession and inheritance of almighty God, and challenge an interest therein in his own right, besides this only high bishop of yours? But let us hear Osorius how he doth prosecute his arguments. Nay rather all Princes (saith he) which did embrace godliness and justice, did reverence the judgements of Priests, did obey the bishops without any refusal, and did most wisely account it the greatest part of their honour, to be subject to their commandments. And because his saying shall not be void of credit, for want of examples and witnesses, there is vouched against us Englishmen, our own Countryman Constantine the singular ornament of our English Nation: The Emperor Theodosius: 
Osor. pag. 209.  Lodowicke the French King, Princes above all other most famous. All which beside that they were notably renowned for their worthy acts and Princely exploits: yet deserved they not so great commendation and renown for any one thing more, then in that they did show themselves so humble and obedient to the commandments of the Popes.  
We are taught by the rules and principles of the civil law, that matters of equity are not determinable by examples, but by Law: what Princes have done, or what they have not done, doth not make so much to the purpose. But if right must be decided by law, to wit, what ought have been done, I do answer, that there hath been many and mighty monarchs, whose overmuch tenderness and lenity towards Popes and bishops hath procured the destruction, and utter ruin of their own estate, and their Realms withal. 
How pernicious the obedience of the pope hath always been to Christian Princes.  Whenas Rodolph Duke of Sweland revolted against his own Emperor Henry the 4. by the instigation of the Pope, what success his obedience to the Pope came unto, let Histories report. Henry the fifth became a Traitor against the Emperor his own Father, by the procurement of the Pope: he did obey the Pope: vanquished his Father, and famished him in Prison: Osor. is not ignorant what ensued upon that obedience. philipp the french Prince & french Kings son was teazed to lead an army against john King of England, by the commandment of the Pope: he obeyed, and bid him battle: what he wann at the length by that submission & obedience besides many miserable calamities, appertaineth not for this place to make report.  
There was a truce taken with Amurathes the Turkish Emperor for ten years by the Hungarianes: 
In the year of our Lord 1404.  not long after league being broken contrary to the law of Arms, by the abetting of the Pope: Ladislaus King of Hungary is brought forth into the field to encounter with the Turk: and overthrown in the conflict: In which battle the King was not only bereft of life, but Christendom also lost almost all Hungary withal.  
I could make a great Register of the wars of Henry the 4. and Henry the v. again of Frederick the first, & Frederick the second. After those of the battle of Ludovick Prince of Baviere & Frederick Duke of ostrich, & withal of the slaughter of many Christian Princes and Dukes. But for as much as hath been treated sufficiently hereof before, it shall suffice to have touched these few by the way: by comparison whereof the Readers may understand, what kind a thing this obedience towards this notorious See hath been: which hath been the nurse of so many treasons, conspiracies, tumults, and uproars, amongst Emperors, Kings, Princes and Subjects: and which doth daily invade the Christian common weals with horrible outrages: doth rend a sunder Civil society: doth disturb the quiet calm of Christ's Church with seditious Bulls and cruel curses: doth entangle the most mighty monarchs of the world with unappeasable mutynes, uproars, & tumults: finally doth overwhelm the whole state of the world with unrecoverable perniciousnes, destruction, & dissipation. For as it is a neédeles matter to revive the remembrance of the old broils of the late scattered world, which doth flicke fast in our skirts yet scarce able to be shaken from the shoulders of all Christendom: even yesterday almost in the fresh beholding of us that are living, what one other grudge did provoke the late Emperor Charles the v. to invade the Germans? & inflamed the Spaniards to the bloody spoil of so many of their own bowels? In England likewise what one thing did procure so many rebellions of the subjects against their liege Lords Henry the 8. and Edward the 6? What thing teazed Mary the Queen to so savage a cruelty against her own natural subjects, raking together ●o many faggots & loads of woods to the broiling of so many Martyrs? finally what one thing at this present doth captivate, and deteigne the whole Realm of France, in such an unentreatable massacre, but this Popish obedience? wherewith Princes (as Osorius doth suppose) do most circumspectly thrust their necks under the Pope's girdle. But I am of a contrary mind: and believe verily that Princes might have demeaned themselves much more wisely and prudently, if in stead of this childish submission, & servile subjection, they would with Princely severity have snaffled the outrageous insolency of so shameless arrogancy, 
To much lenity of Princes towards the Pope.  in that proud Prelate: & following the Precedent of our most gracious Queen, despising those frantic furies of broiling Bulls, and cravyne curses, would banish this proud Tarquin from out their kingdoms & territories. Which if they did, it were not to be doughted, but that the public tranquillity of all Christian Nations would enjoy a far more joyful countenance of freedom and concord.  
And yet I speak not this to the end, that I would have godly Prelates dispossessed from their dignity, or would wish their authority impaired the value of a rush. S. Paul doth not in vain admonish us to yield double honour to Bishops and Rulers of the Church: 
Tim. 5.  but with this proviso annexed, to wit, if they rule well, if they do labour mightily in doctrine, and preaching. But what prerogative can the Romish Bishop claim from hence, more than any other particular Bishop? The Pope hath his own Province, let him guide that as well as he can, let him not encroach upon others: nor hawk for hawtyer Titles of honour, then beseémeth his function. The Ecclesiastical dignity, is a ministry, not an Empire, a charge and a burden rather than a lordliness, or superiority: wherein he that will presume to rule the roost over others, must look advisedly to himself first, that he govern well, that he labour mightily in the word & doctrine. If the Bishops and Priests be not negligent and reckless in their own duties, they shall never be defrauded of their due honour, and dutiful obedience, nor ever were denied thereof. For even for this cause that valiant king of England Constantine, 
Constantinus.  that noble Emperor Theodosius: 
Theodosius Lndovicus Pius.  that famous Ludovick Pius the French king, and other like Princes, did esteem highly of good, and godly Christian Ministers, and obeyed them, which instructed them in the word of God: & did enure themselves to their godly exhortations (as the Emperor Valentinian doth report) even as to wholesome potions, and medicinable restoratives. Even so Theodosius being excluded from partaking the holy Communion by Ambrose, did most modestly obey: 
Ambrose did instruct Theodosius the Emperor.  The same Theodosius also being determined to exercise cruel revenge against the Thessalonians, and being counseled by Ambrose, that in giving sentence upon life and death he would take breath, & pause by the space of thirty. days, lest in rage and fury he should accomplish that, whereof he might afterwards repent him: did willingly and obediently submit himself to the grave exhortation of the godly Father. Semblably many other notable Potentates also in many great and weighty matters, did humbly yield to the sweet persuasions of such, as were far their inferiours● Princes for the preservation of their health do obey the direction of their Physicians: In the laws positive they be guided and led by the conduct of the Lawyers: And yet for all this, such subjects do not cease to be subjects still, neither refuse their due obedience to their liege Lords and Governors. It happeneth oftentimes that the master will be advised by his servant, and the husband guided by the discretion of the wife, yet ceaseth not therefore the Master to be Master, nor the Husband to be head over his Wife.  
As in all well ordered common weals be Mayor alties, bailiwick's, and many degrees of Officers, which do severally employ their functions for the preservation of common society, yet must there be one only sovereign amongst them of some greater countenance, who by his wisdom and authority, may guide the inferior Magistrates, and bridle the insolency of the rude multitude.  
But the Catholics do deny that the Catholic Church ought to be subject to this authority. If under the name of Church they do comprehend the ordinances and ceremonies wherewith the Church is administered, they do speak truly. indeed the word of God, the Articles of doctrine and of faith, the administration of the Sacraments, and the discretion of binding and excommunicating, is not attempered by the regiment, and commandment of Princes: nor doth the Civil Magistrate intermeddle with the administration of any of these things. But if they mean the personages of men, who are exercised in this holy function, or the charge & disposition of particular matters, that are incident to the Ministry, they do say untruly: for as much as there is no Civil potentate unto whom is not committed the order & government of all members of the common weal indifferently, as well Ministers & Preachers of the word, as all other inferior Magistrates & Subjects. Otherwise the doctrine of Paul were in vain. 
Rom. 3.  Let every soul submit itself to the higher power: the truth whereof is to be justified by the most approved examples of both the old and new Testaments. If we begin at Moses, who supplied the office of a Civil Magistrate, and from him descend to all the Ages of our own Emperors, & Potentates, Amongst all which Magistrates, we shall find none, but hath received by God's commandment, the government of Ecclesiastical persons, aswell as of Civil Magistrates, as inferior Subjects.  
It would require a long discourse to treat thoroughly of all the names and governements of Emperors and Civil Potentates. 
It appertaineth to the Civil Magistrate to govern ecclesiastical causes.  To make a brief rehearsal of the chiefest: First in the old Testament, how many examples are extaunt of such Princes, ●s do prescribe ceremonies for the Tabernacle? which do fetch back again the Ark of the covenant? which make holy sonnets and Psalms? Rule over Priests? build Churches? moreover do cleanse them again after they were defiled? do overthrow Temples & Altars? reform abuses? which also sometimes do pronounce exhortations to the people touching the worshipping of God? do advertise the Priests of their duties, and ordain laws for them to guide their lives by? which appoint Orders and observations in the Church? which do kill wicked Prophets? yea and many times also do prophecy in their own persons?  
In the new Testament likewise how many examples are to be seen in the records of the best ages of kings and monarchs, who within their own Territories and dominions have ordained godly and learned Byshoypes to rule over provinces, and have deposed such as have been unworthy: have suppressed the riot and insolency of Priests: who have not only Summoned Synods and councils of Bishops, but do sit amongst them, give sentence with them, yea & prescribe orders unto them which they shall obey: are precedents over their councils, do depose heretical bishops: which give judgement upon matters of Religion: which do set down articles, pronounce sentence, disannul the opinions of heretics, and ratify the Doctrine of the Catholic faith? If the most ancient and most Christian kings & Emperors did not intermeddle heretofore in all these causes, the report of Histories is false. If our kings and queens do the like at this present, what cause hath Osorius to fret and fume? If the charge of Religion and Religious persons do not pertain to the civil policy in any respect: surely Constantine did not behave himself discreetly, who in his own person decided the causes and controversies of bishops, which did appeal to his Majesty, intermeddled his authority in the pacyfying of quarrels, determined and ended complaints, and forced them to unity and concord: all which he ought to have submitted to the pontifical jurisdiction. Moreover this also was a part of no less insolency in him, 
The Triper tight history 1. book. cap. 5.  to presume to fit amongst the bishops in the Council of nice, as Theodoret doth testify, to direct them with his council, commanding them earnestly to foreseé, that in determining and deciding all matters of Religion, they should have a special regard to the writings of the Apostles, and prophets. The same may be verified by the Emperor Theodosius, 
Socrates lib. 1. cap. 5.  who as Socrates reporteth, did not only sit amongst the bishops, and was present at their disputation, but was precedent and chief of the Council also, and did utterly condemn the opinions of the heretics.  

Socrates. lib. 5. cap. 10.  In the council of Chalcedon when as Dioscorus, Juvenal & Thalassius, were condemned for heretics, who gave sentence upon them? the civil Magistrate? or the bishops of Rome? let Osorius make answer at his best leisure.  

Action. 2.  In the 3. Council of Constantinople the Emperor Constantine did not only sit together with the bishops but subscribed their decrees also with his own hand on this wise: We have readd (saith he) and have subscribed them.  
Likewise in the Council of Arausium we read the same was done, I do not say of the Princes themselves, but of th'ambassadors of Princes, and states of the Potentates also: who did not only utter their minds in matters of Religion, but did add also their own subscriptions amongst the bishops.  

justinian in cap. de Episcop. & Cle●isis.  When as justinian the Emperor made a law touching the reformation of life, and the restraining of the insolent licentiousness of Priests: and when as he deposed two Popes, Silverius and Vigilius striving together for Peter's chair:  
In like manner here in our little Britain, when as Athelstane, Edgar, egelred, and Canutus do establish Bishops in their Seés when as they do make laws touching the Sabbath, touching payment of Tithes, touching Ceremonies, touching worshipping, touching cases of Matrimony, of Penance, and Excommunication, did they think that they had no charge committed unto them for Reformation of Religion?  
And what shall we answer to Jerome then? who writing against Rufinus touching the lawful authority of councils: Tell me (saith he) what Emperor did command that Council to be summoned? 
Jerome.   
What shall I speak of August. likewise? who taking upon him to confute the error of the Donatists: amongst other many reasons forced this Argument chief. 
Augustine.  Why did you convent Cecilian bishop of Carthage before Constantine (saith he) If it be not lawful for an Emperor to determine upon matter of Religion?  
Moreover how shall Chrisostome be answered? 
Chrisostome.  who by the authority of that place of Paul before rehearsed, doth restrain every humane creature (not exempting the very Apostles and Evangelists themselves,) to the dutiefull obedience not of one bishop, but of every of his own particular Prince.  
Furthermore what shall we say of the Apostle Paul himself? who purposing to be tried in the controversy of Religion, 
Paul the Apostle Acts Cap.  doth make his appeal, not to Peter sitting (as the Papists do say) at Rome: but to themperor Nero, notwithstanding he was a most horrible Tyrant. So that concerning the duty of obedience on the behalf of the subject, not the person that is in highest authority (whether he be King or Queen) but the estate itself, which is ordained from God is to be considered. Which being most certainly true, what can be more void of shame than Osorius face? more unsavoury than his writing? and more false than his opinion? who raking a heap of words together to bring us to be more maligned and envied: Barketh against us Englishmen with his doggish Eloquence. 
Osori. pag. 209.  Who have submitted the Sacred affairs of holy Church, not only to a king, which you do account a heinousness unpardonable, but also to a Queen contrary to all equity and right, contrary to the holiness of most pure Religion, and contrary to the prescript ordinances of almighty God: and have translated also the Sacred dignity of the highest bishop violently taken away from lawful bishops to the government and direction of a woman. etc.  
Lo here (gentle Reader) the substance of a most grievous complaint against the Sacrilegous Englishmen, heinous enough, considering the force of our accuser Osorius: which because you shall not think but that it is in each respect as true, as it is cruel and odious: and lest his declamation may happen to light amongst such as be hard of belief, and therefore scarce find any place of credit: behold now with what Arguments, with what force, and with what kind of proof he justifieth his accusation: and therewith enforceth credit, not by reason only but with authority: and doth make it unreproucable by the testimony of an Oracle: so that now no man can be so distrustful as to conceive any ill opinion of the Accuser being a man uncontrollable. Namely, because himself hath spoken the word: every of whose words, be invincible sentences. Go to then, what is it that Osorius upon his superexcellent credit doth warrant unto us? Mark well you wretched Englishmen, you outcast and abandoned Nation, which have made subject to a woman's government all holy Church, and all holiness, rennonucing the Pope of Rome his authority, hearken unto your complaint, wherewith Osorius doth charge you. Which thing verily I do affirm to be an heinous offence, a beastly and savage wickedness, and a detestable and execrable abomination.  
It is enough, for so our Tomme told us. Neither hath he told it only, but hath proclaimed it also, and doth so proclaim it, not as the jews did sometime exclaim when Christ was accused: for they cried out on this wise. We have no king but Caesar. But Osorius pypeth up an other note: we have no King but the Pope. And as for Priests and bishops to be subject to a woman's authority, he accounteth it an unpardonable heinousness, worthy of a thousand Purgatories. And I beseech you Sir, what was there done at Rome, when as joane an English woman being Pope, all Churches & holiness were subject not only to the jurisdiction of a woman, but were at commandment of a Strumpett? But I let this pass, and return again to you, who recount it a matter intolerable, that the affairs of holy Church should be ordered by any Magistrate, other then by the Pope's authority. By what Argument do you prove this to be true? Forsooth because Osorius hath spoken the word. But far otherwise spoke, and did Augustine, Jerome, and Chrisostome, of whom we made mention before. Otherwise also spoke Gelasius a Bishop of Rome, who doth frankly and boldly profess, that the privileges of the Church are in the power of the Emperor, delivered unto him from above. I speak not here of the person, man or woman, nor yet of the manners of Princes: but of the authority: which whether hap to man or woman, if their prerogative be warranted by the ordinance of God: there is no cause why it should be defaced for the peéuish prating of one Portugal.  
Surely if the authority of a woman have not prerogative in deciding & determining Ecclesiastical causes: 
Grego. lib. 11. Epist 8. 2. quest. 5.  Gregory did not demean himself discreétly, who in a cause of purgation of a certain woman named Menna sent back that Appeal to Brunichelda the French Queen, as to her lawful Princess & Governess.  
What shall I say of Eleutherius Pope of Rome? who writing unto Lucius king of England, 
Out of the ancient records and histories of England.  called him the vicar of God, within the precinct of his own kingdom? and therefore doth exhort and require him, that he govern his Realm with wholesome ordinances established by the word of God. If Christian Kings and Princes every one within their own several Realms, do as it were represent the Uicares of God upon earth, I beseech you Osorius what is more proper unto God, then to provide circumspectly for the well ordering and good disposition of such things, as appertain to the Ecclesiastical jurisdiction? But of this enough, and more then enough.  
But of all other this is a most pleasant jest, & very fit for a Rhetorician. Where you complain bitterly that the Popes & Bishops are despoiled of their lawful authority: which seemeth to me even as much in effect, as if Aesopes' Crow should take an action against the little birds for entering upon possession of their own feathers, 
Aesopes' Crow.  which were their own of right. But because this matter hath been sufficiently enough debated already, take here a resolute answer Osorius for the knitting up of this knot in few words. Peruse thoroughly this whole Papane whatsoever, which you call by the name of a lawful authority: I speak not of the personages that have supplied the place: I say behold again and again the whole form and proportion of that See, and Pontifical royalty, as it is at this present, the conversation, the practises, the orders, the insolency, the pride, the greédynes, the cruelty, the slaughters executed, the infinite & unspeakable Martyrdoms, the idolatries, the blasphemies, the immoderate injuries and tyrannies of this Popish Church, behold I say, search out, examine and circumspectly consider with your eyes and imprint in your imagination all the premises, & withal compare all the same to the notes, signs, and Prognostifications of the Prophetical Scriptures: and if it do not approve by the infallible Prophecies and most certain tokens, and for eshewynges, and marks of the sacred Scripture, that this same Prelate's. even he whom you do prop up so proudly in that Pontifical Prelacy, whom you defend so stoutly is the very natural Antichrist that Child of perdition: Behold here I will yield over my right, and will become your bondman. But if this can not be denied to be an unvanquishable verity, nor gainsaid by you by any reason, nor can be maintained by you by any proof or due Arguments: what will you say then Osorius? Where is that authority violently taken from your lawful Bishops which you have most wickedly usurped so long, not without execrable injury 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 bark so currishly against the government of our Maiden Queen, unto whose authority we Englishmen do most humbly acknowledge our dutiful subjection, by the provident appointment, and most happy ordinance of almighty God: whose Princely prerogative established from above, neither are you able to suppress, but you shall withal become an errand rebel against God's ordinance: nor yield the sovereignty thereof to that proud Prelate, but that you shall herein conspire with Antichrist, and denounce yourself an open traitor against Christ the Son of the living God.  
From hence now is our Portugal Parrott taken his flight, hopping from one tree to an other, and passing over many bushes and brambles, that he may at the last come to his appointed mark, to wit, that last place of his book: wherein the seely Childish babe Haddon doth (saith he) tear his own flesh with his own nails: 
Osori. pag. 209.  and hath withal given himself a very deadly wound. etc. If this gallant challenger were as valiant in arms, as he can face out the matter with a card of ten, surely he were man good enough to overthrow all the Pigmees in the world. Here is a great noise of wounds, yea and of deadly wounds: but God be praised, not so much as one drop of blood shed: we hear a sound o● mostruous storms and horrible thundercrackes, but never a drop of rain: wherein to my conceit happeneth to Osorius a chance not much unlike to that, whereof the old tale maketh mention: of an husbandman, not all of the wisest that did shear his Dog. Good Lord (quoth he) what a noise is here, and not so much as a lock of wool. But passing over those outcries and painted speeches of Osorius. Let us consider the matter itself somewhat advisedly. The place of Haddon wherein this Scourgeluther doth so much whip Haddon is on this wise.  
What now (saith Haddon) shall this most sacred doctrine of the Gospel, wherein we have always continued by the space of thirty. years together (except that troublesome time of vi. years) wherein the Queen's Majesty hath been trained and instructed from her infancy: wherein her highness hath had so many trials of Gods great bountiful liberality towards her: wherein hath been a general consent of all estates: wherein hath been a settled stay of most excellent laws and ordinances: shall this so pure and sincere worshipping of God, so circumspectly defended and established by the Royal Majesty, of all parts, be defaced and disgraced through the cracks of a peevish ` Portugal? These be Haddones' words, in that which place will be worth that noting, to see what scars Osorius hath espied out.  
The first is, wherein Haddon doth name the sacred doctrine of the Gospel to be the Discipline of Luther, 
Osori. pag. 209.  Zuinglius, Bucer, Caluine, and such like frantic fellows. Truly this is a grievous wound. And why so? forsooth because those men have not only with the rules of their doctrine, but also with the evil example of their lives, have rooted out all shamefastness, Modesty, civility, and obedience. First here be two lies at a chop: but let us search out the other wounds: 
Osor. pag. 210.  Moreover in steed of faith and freedom, they have bestowed upon their familiars, presumption and rashness together with unpunishable lycentiousnes of sinning They have in steed of true righteousness brought in a false and deceitful righteousness. They have made God the Author of all wickedness. The decayed Church, which they promised to Restore to her ancient integrity, they have defiled with more abominations: so that by how much the more a man doth incline to their discipline, so much the more is he estranged from all shamefastness and Chastity. etc. These be old wind shaken Brooms, worn out before to the bare stumps, and which hath been handled before sufficiently: but have you any new Brooms? Furthermore a man may easily descry the nature of this Doctrine, by the very foundation of this Church. 
Osor. pag. 211.  And how so I pray you? Forsooth because Venus & Cupid were the founders of this Church, breach of laws, and contempt of the Pope, have increased it: flattery and lying hath supported it: Greedy covetousness hath established it: Cruelty against the Saints hath sanctified it: Timorous fear of men hath straightened it: Finally a doctrine of men not sent from God, but stirred up by Satan, hath with most troublesome errors poisoned it.  
Which being true: who doth not easily perceive, with how many and how grievous wounds this Haddon hath imbrued himself, through these ruinous fosidations of the Church: who did dare to be so bold to call this Gospel of Luther, Zuinglius, Bucer, and Caluine by the name of a holy Gospel: the beginning proceéding, increase and end of which he doth evidently find to be entered upon, shuffled together, and shut up at the last with intemperate lust, and licentious outrage. Behold here (gentle Reader) a dangerous wound indeed, and deadly enough I confess, which wound nevertheless Haddon did not procure upon himself with his own hands, but Osorius hath made. For if it be true that the wise man spoke. 
The book of Wisdom the first. chap.  The mouth that doth lie, doth kill the Soul. I read you Osorius take good heed to yourself: lest you have pierced yourself with a far more mortal wound through these cursed lies and detestable blasphemies: unless you fall to repentance betimes: which I do heartily beseech the most merciful Lord to grant unto you indeed. If this were the Gospel of Luther, or Zuinglius, against the which you rail so rudely: then might your Raskallyke outrage vomited out against godly and learned personages seem more tolerable. But now forasmuch as there is nothing published in this Gospel that is superstitious, or devised by man: but grounded wholly upon the Sacred Gospel of Christ: which is not of all parts joined together with the truth itself: builded upon the sure and infallible Rock of the word of God: the first foundation whereof was laid by Christ the most perfect builder: increased 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: Look you then to this: against whom your slanderous lies be thrown out so dispightfully.  
What you mean by Venus and Love: I cannot conceive you: but if you understand the Marriage of those men, that did choose rather to mary then to burn: with what face dare a Portugal bishop account that ordinance infamous, which S. Paul th'apostle hath ratified for good? which God himself did institute at the first creation of the world? which Christ did sanctify with the first fruits of all his Miracles? But if your railing tend to the licentious lust and filthy life of Priests, to harlotts and Concubines, to other abominations of your secret Paphia; to the inward boiling and skorching flames of inordinate concupiscence, to the daily and nightly defilings, to pass over in silence other unspeakable stenches horrible to be spoken, more than familiarly frequented, and greedily haunted by Catholics of your coat: what answer shall I give hereunto else, than the same which Cicero was reported to have obobiected against Verres: who obbrayding Cicero with overmuch niceness, 
Ex plutarcho de vitis.  having himself Children suspected for their incontinency, said: You must speak ill of your Children within the doors, not without.  
But what shall I say to the rest of his accusations, which are thrown together in an heap with full skoupes, and wherewich (as it were by steps and grieces) all his Eloquence mounteth aloft: to wit, to the breach of laws, to contempt of the Pope: to bolstering and supporting with lies: to greedy covetousness, to cruelty against Saints: and terror brought upon all men? what answer (I say) shall I make to all these? when as nothing can be uttered against him in such bitterness of speé: ch, as his shamelessness doth deserve: when as also the matter itself is a sufficient testimony of Luther's innocency herein: to the utter discreditt of Osorius.  
When the first broil began about Pardons, how modestly, how constantly, in how great peril and danger of his life did Luther behave himself in that conflict? how humbly did he prostrate himself to the Pope again & again? with letters emporting most humble submission, full of dutiful obedience, and reverence? wherein what one spark of malice, or breach of law doth appear, when as yet there was no sentence given out against him? Afterwards being convented to appear before the Emperor, how reverently did he make his personal appearance? wherein, what bolstering and supportation of lies was there? into what terror were all men enforced hereby? Nay rather into how much more perilous fear was he thrown, when as being circumvented by the malicious practises of all men almost, he was forced to maintain his cause, not with lies and caviliations, but with most manifest scriptures? After these beginnings, the verity of the sacred Gospel glistering more and more, cruelty and outrage was executed upon godly and virtuous personages: not by the practise or procurement of Luther: But wherewith the Pope more like a Butcher then a bishop, did with unentreatable bloudthyrstynes rush upon good and godly ministers, and innocent members of Christ, without measure and without end. Of whose unmeasurable cruelty as there be infinite examples of godly Martyrs: amongst all the rest, what savage brutishness was there executed even in your own Country of Portugal, about xx. years past, against a country man of ours named William Gardiner: whom after sundry intolerable tortures and unspeakable cramps, 
The cruelty of the Portugal's against Gardiner an English man.  more than horrible barbarousness sustained, you would not dispatch out of life speédely, as you might: but hanging him on high upon a Gibbett, and by a pulley drawing him up and down sundry and several times into the flames, you devised a mean rather by little and little to skortch him to death, choosing rather to broil him with leasurable torments (as it were by pausing of breath) to the painful increase of miserable grief, then to kill him at once.  
All which so great so grievous and so exquisite imagined tortures, notwithstanding you could not prevail, nor ever shallbe able to prevail so far forth, but that the unvanquishable courage of the Gospel (which you persecute so furiously) how much the more villainously is raged against by your madness, shall daily so much the more wax mighty, and impregnable against all your frantic assaults. And albeit our Portugal be not acquainted with any sproughtes, branches, and outstretched arms of this flourishing and fruitful Gospel: yet by gods good providence this fruitful grain of Mustard seéd doth mount upward nevertheless, and doth increase daily in wonderful abundance, which only thing might have been a good lesson unto you to induce you to conceive, that all this success whatsoever, was not devised by man's policy, nor undertaken of any rancour or malice, nor supported with earthly treasure, but to have been furthered and increased by the special providence of almighty God. Neither is it to be doubted if it had been a policy of man only, and not rather the special appointment of the heavenly Father, but that it could never have been able to have endured, and proceeded in so prosperous a course, against your so great and unmeasurable Tyranny, and against so many conspiring confederates of factious furies. Which only success (if the Testimonies of holy scripture can not otherwise prevail with you, and the conduct of God's mercy which guideth the stern, together with the prophecies and foreshowings which were apparently pronounced before the coming of Luther, whereof many tokens sent from above are mentioned in the Chronicles of the Abbot of usperge, 
●x abbot uspergens. Ex staurastico. johan. Francisci Pici Mirandule.  and in the book entitled Staurosticon johannis Frauncisci, and Picus Mirandula) might have been good presidents unto you Osorius to instruct you, that this Gospel is not the Gospel of Luther, of Zuinglius, of Bucer, nor of Caluine, ne yet of men (as you prattle and lie) but the Gospel of God: and that the preachers were not raised up by Satan (as your impiety doth blaspheme) but sent from an other founder, namely the very same, who in S. john's Revelation is called by this name [the word of God] upon whose Garment and upon whose thigh is written, 
Apocal. 19  King of kings, and Lord of Lords: Out of whose mouth issueth a sharp two edged sword, against the which neither all the confederate counsels of the wicked, nor Hell gates themselves shallbe able to prevail.  
But to proceed: of the self same stamp is that slanderous cavillation, which this Scourgeluther hath coupled in Rank. Of the continuance of thirty years, 
Osori. pag. 211.  of title of prescription of the five years prosperous Reign of Queen Elizabeth: of the grayheadded ancienty of our doctrine and Religion. Wherein it pleased the hoareheadded Sire, of his seémely modesty, to trifle most apishly, of purpose to represent unto us (as I suppose) that old toothless Witch of whom is made mention in a certain Greéke Poet. Lo what a dust the old Trot raiseth with her tail when she danceth. For what if Uerity & Truth which is called the daughter of time, being discovered with a far more excellent lightsonnesse in these our days, do begin to flourish more fresh & greéne, in a certain largesse of overflowing plenty, by the inestimable benefit of God? shall it therefore be accounted a new doctrine in your sight, 
The doctrine of the Gospel is not now first sprung up but is renewed from out long darkness in to a more freedom of lightsomeness. Apoc. 11.  because it is clothed with flesh colours? or because it buddeth out blossoms a fresh, and is restored to the ancient beauty, will you therefore call it new-hatcht? never heard of before? as though it were never seen nor heard of before thirty years since? what shall we say of Christ? who after three days lying in grave returned again to life, from out his Tomb? was not he therefore the same Christ, wh he was before his death? We read in the apocalypse of two Prophets, whose bodies being thrown out into the streets, did revive and came to life again after thee days and a half. And after iij. days and a half (saith he) the breath of life was breathed into them by God. etc. The meaning whereof can not be extended any ways to any thing else, but unto the doctrine of the Gospel. And what if the doctrine of the Gospel of Christ be now risen again into the open world, out of the dungeon of darkness and deep drowned blindness, wherein it hath been so long suppressed by you? is it not therefore the same Gospel that it was always before?  
What? did not john hus, Jerome of prague and the greater part of all Boheme embrace the same Gospel before Luther was borne? was not the same order of Doctrine professed in England many years before our days, 
The ancient witnesses & professors of the Gospel.  in the time of wickliff, Swinderbee, Brute, and others also and in other places likewise amongst others, namely, the Valdenses, Albingenses, with the Grecians, Italians, Moskovites, in Asye, in Africa, and in Europe? Betengarius, Bertrame, Peter de Aliaco, john Scotus, Peter johannes, William de sancto amore. Robert the frenchman, whom the hot zealous Pope raked out of his grave, and consumed with fire, four hundred years ago: Niemus, joachimus, Savanarola, Veselus & many others in their time & before their time, with whose gore the bloody slaughterhowse of the Tyrannous Pope was thoroughly imbrued: Did not all these worship the same Christ then, that we do profess at this present? did they not confess the same faith and the same Articles of the Creéde, that we do now profess? Barnard in his discourse of the freé justification by faith, did he not teach the same doctrine then, that Luther hath uttered in writing? Augustine disputing upon faith and grace against free will, doth he not treat upon the same matter, that Zuinglius and Caluine do treat upon now?  
Of the use of Sacraments we have extaunt with us long treatises written in the Saxon tongue, many hundred years before those thirty years, that you speak of, witnesses and professors of the same doctrine and faith, which we Englishmen do acknowledge at this present. If this be the cause that doth induce you to think, that we are entered upon a new Gospel, because we dare shake from our shoulders the yoke of subjection, usurped by the Papistical See: the same did long before our days Robert Gostred a man notably learned and famous who being Bishop of Lincoln, 
Rob. Grostred By●h. of Lyncolne  and commanded by special letters from Innocentius the Pope, to enduct a certain boy a kinsman of his own into a Benefice within the Bishopric of Lincoln, being unlearned and unskilful of the Language, did openly resist him: and withal, did most sharply inveigh against the Pope's detestable provisions as they call them.  
But why do I allege examples of men for the ratifying of the continuance of Christ's Gospell● the credit whereof doth neither depend upon the maintenance of man, nor is streighted within any prescription of time: howsoever humane actions toss to an fro, 
The Gospel of Christ as it is true so is it not new.  and never persist in any one settled state: certes the Gospel of Christ if it be the Gospel of Christ in deed, can not be any new or strange thing: nor can have any other original, or author but Christ himself, the very son of God: But whereas in those latter days, the tongues and mouths of godly preachers being stopped and shut up through terror and Tyranny of the Pope, not daring to manifest themselves in the open congregation, be now set at liberty by the bountiful mercy of God, and restored to their ancient freedom: shall we therefore accuse the Gospel of innovation? or shall we rather embrace this great liberality of God with thankfulness of minds and give our dutiful attendance upon the truth? wherefore whereas this Portugal Parrot prateth so much of thirty. or xl. years limitation, herein he behaveth himself very injuriously. He perceiveth now a new face of the evangelical doctrine to glister and shine far and wide abroad, over all Christendom at this time: which because was not so resplendisaunt and lightsome in the time of certain of our forefathers of late years, (whereas nevertheless Christ did always preserve & embrace his Church with like mercy and favour) therefore he accounteth this Gospel of Christ to be a new & strange Doctrine, contrary to Christ, and this also not Osorius alone supposeth to be so, but many other divines wandering inlyke error: who are maliciously wroth against Luther, as though he & a few others were the first devisers and coiners of this Gospel: Then which untruth can nothing be more untrue. 
What was the chief cause and means of the Restoring the truth of the Gospel  Nay rather, if Luther had never been borne, if Bucer or Caluine had never taught, yet could your ignorance and shameless errors, have no longer lurked in darkness through one singular and especial providence of God: not that, whereby Luther was sent abroad into the world, but by that inestimable benefit of God's blessing, prepared for the behoof of his Church, I mean the singular and most excellet Art of Emprinting.  
By this means it pleased Gods good mercy both to provide for the weakness of his Church, & withal avenge himself upon your Tyrannous cruelty, by a certain secret & unsearchable manner. For immediately after john Husse, & Jerome of prague the most holy Martyrs of God, were by your horrible fury and wickedness consumed to ashes, and the verity of the Gospel suppressed by your Tyranny, could neither be suffered to speak frankly, nor show her face abroad boldly, nor escape your ravenous gaping freely: scarce x. years were come & gone, before that in place of two poor prophets, almighty God had raised up all the holy prophets, patriarchs, Apostles, Evangelists, and all the holy doctors of the Church, Martyrs, Confessors, and Interpreters of holy Scripture, (as it were a certain army of heavenly knights, armed at all points to encounter your outrageous assaults) who, because could not be permitted to speak openly in the Church, through your tyranny, began to press forth boldly now in the open Printers shops, and to leap into every man's bosom and hands, and withal to bewray your ignorance and Treachery, and to discover not new wellsprings of Doctrine, but to scour and make clean the old fountains, and conduit pipes of the Gospel of grace stoppt up by the popish Philistines. And hereupon began to spreadd abroad with glistering beams the large increase of this gladsome Doctrine: which if be so cumbersome a block in your way, you may not therefore wreak your anger upon Luther, but devise & make some proviso for these Printers, for these books, for learning, and for Languages, and to tell you as the truth is, you must excommunicate God himself: Who durst be so hardy to bestow his unspeakable mercy upon this later and declining age of his Church, in relieving & comforting her long and werysome travail, 
The Art of Imprinting was a singular gift of God.  with so many and so plentiful graces and aids of true Doctrine, and sound understanding: that would provide for her sickness so many learned Physicians and Doctors: not Luther, Zuinglius, Bucer, and Caluine: but Moses, the prophets, Apostles, Evangelists, and cannonicall Scriptures: through the reading, and daily perusing of the which, if Christian hearts (being better enlightened) do now feel and perceive sensibly that, which our forefathers were forced to grope after in darkness, you ought not to muse thereat at, much less to envy and malign it.  
Wherefore as touching the grayheadded age of this Doctrine, whereat you do bark so impudently with your currish snarling: for as much as we do profess nothing else, than the same that is comprehended within God's book, and which before our time was taught by Moses, & authorized by the prophets & Apostles: what meaneth this your (I will not say) reason, but unreasonable insensibilytye: with such unsavoury subtlety so to wryth & wrest that, to the defacing of this Doctrine, which Haddon did conceive of the outward liberty and freedom of the Preachers only: as though this doctrine were of no better credit, and no longer continuance, than these last thirty years, and so shamelessly by many hundred years to prefer the ancienty of Mahumets' sect, before the knowledge of this Gospel? But it had been more convenient for you (good sir) to have learned by diligent inquiry, whether this comparison of sects, do not serve more fitly with that your pampered Papane: for as much as that heathenish Paganism, and your profane papacy were both whelped near about one time, 
The year of Antichrist. 666.  and almost within the compass of one year: which year we do account by the revealed computation in S. john, to be the six hundredth, sixty and six.  
Now that this deep Divine hath reasonably well beaten his brains about matters of Divynitye: he doth begin to cast a new flourish about: and will have a cast at the prosperity, and stayed estate of Princes: presuming upon his politic wisdom to council kings and queens, and chief above others our gracious Queen Elizabeth, with what modesty she ought to attemper the prosperous successes and happy tranquillity of her estate: That she trust not to much to fawning fortune, that there is nothing certain in the course of this life, 
Osori. pag. 212. 213.  and many perils are to be feared in matters most pleasant and prosperous to the view: and that no thing is more dangerous than careless security, 
Osorius exhortation to Queen Elizabeth.  because as after light, followeth darkness, and after Calm come Clouds: even so the whole course of this life, hath his continual enterchaunges, joy sometimes surprised with sudden sorrow: again heaviness changed into honour, & that all things are carried about in a certain vehement whirling, unstableness, as it were the fleeing vanes of a windemill, forced about with Boreas' blasts: The things that are now aloft, be suddenly thrown down, and contrariwise the things that be simple & base, do at an instant mount aloft. And that it cometh often to pass, that whom God is most displeased withal, those same he will overshadow with more fruitful abundance of virtue & grace, and endue them with happy assurance not of five years only, but of many years continuance: that so the greater that their fall is, the deeper may their wound be, according to the old proverb: the higher wall, the greater fall. Briefly, that there is no state of honour so firm, & so sure guarded, wherein a man may assure himself of a minute in safety: which doth evidently appear by the example of Croesus, who being vanquished of Cyrus, and prepared upon a pile of wood ready to be bourned, did cry upon Solon with a loud voice: and being demanded by Cyrus who that Solon was: Croesus doth declare the council that he long before had received of that Solon: whereupon Cyrus commanding him to be taken down from the stack of wood, after that he had thereby learned to bridle his Choler, did not only preserve him on live, but had him in great reverence and estimation.  
This far forth Osorius even out of the very bowels of Histories and philosophy: wherein I do not so much mislike with him for his good council: But whereunto were these glorious flooryshes framed more for Queen Elizabeth then for any other Potentate or Prince of the world? then for the King of Portugal? or for his proper pigsnye the Pope? When or in what place hath our sovereign Lady (whose Princely mildness doth surmount all her Predecessors in lenity and temperance) so demeaned herself in all her most fortunate and prosperous calm of happy Reign, that her Majesty may seem to stand in neéd of this your Philosophical persuasions, more than any other Prince? Wherein hath she ever vaunted her royalty in such sort, that she must be instructed by this Portugal Solon, to have regard to the slippery state of this fickle life? Declare a good fellowship Osorius what matter have you noted at any time, or heard of by report done by her Majesty, wherein you may justly reprehend want of wisdom in counsel? or lack of clemency in justice, beseéming the most virtuous prince of the world? I will boldly also add hereunto, wherein this maiden Queen may not worthily compare with the most mighty and ancient Monarch of most famous memory? And if you think that this little Isle of England is so void and barren of council, that Kings and queens must of necessity be instructed of Osorius. How happened it that you did not utter your skill, and signify your good will rather to Queen mary her grace's Sister, whom you might have persuaded to temperance and lenity, whenas she executed Tyranny without all measure and mean, in shedding her own subjects blood? where was then this Portugal Clawback which should have remembered the Queen of human weakness, and imbecility that was so forgettfull of all humanity, and her own frailty.  
Rejoice therefore Elizabeth our most noble and virtuous sovereign for this your Altion days: you may well see now how much you be indebted for this your most prosperous reign. For if that mighty Macedon King philipp were so joyously affected in his son Alexander's behalf, that it chanced him to be borne in the time of the famous philosopher Aristotle: why should not ye rather clap your hands for joy, in respect of your most happy happiness, & more than Alexander's felicity whom it happeneth to reign 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 ears with most wholesome precepts of life, and fashion your faith with true catholic institution and doctrine, who (if your Majesty will vouchsafe to believe his lessons) is able to direct your grace by line and by level, to know the difference betwixt true religion and false, how your highness ought to discern betwixt true and false Prophets, & how you ought to conceive of Purgatory, of pardons, of auricular confession: of compulsory single life, of the sacrifice of the Mass, of Images, Pictures and Relics of saints: Who can restore your own person to her ancient freedom from out of that Tyrannous bondage of false flatterers, wherein your grace is now holden captive. 
Osor. pag. 211.  To with: that of a freé Queen, you may at the last become a servile bondmaid of the Pope. For upon this only bunch of thraldom, hang all the Keys of Osorius freé Manumissions.  
And therefore sith the matter is come to this pass, what remaineth Most renowned and virtuous Queen? but that you find means to send for this new Solon by all means possible, and assign him a place amongst the chief of your privy council, and alter the whole state of your Realm, after his direction and appointment: who will guide your Majesty on this wise. First, that renouncing this Religion, whereunto you have been enured even from your Cradle, you may now straggle away to the trim Traditions of the Romish Religion, which Osorius doth maintain: that where as you have begun in the spirit, you may end afterwards in the flesh: that you may banish the scriptures from your subjects hearing: That you may convert your public preaching into mumbling Massing: That your subjects may begin to learn to call upon God in an unknown tongue: that excluding that righteousness which doth consist in the faith of jesus Christ, your people may be noosled in confidence and assurance of their own works and merits: that you should despoil the communion of the one part of the Sacrament: that you should dissolve lawful marriages of Christ's Ministers: 
Pestiferous Council.  That in your own Realm you should establish a kingdom to the Pope of Rome, that he may govern your sceptre, and you carry his Crosier: That he may have full scope in your kingdom to distribute benefices, to give Byshopprickes, to exact first fruits, tenths, and yearly pensions: that after he hath once swept away the crop of English Gold, you may come after & gather the dross: Finally that you make a clear dispatch of these Lutheran Heretics, kill them, spoil them, & ●●ll England full of fagott & fire, so that the English blood being spilled, and the name of English Nation being utterly rooted out, the Portugal's may freely be propped up in their possessions.  
Surely this is notable council Osorius, and right well beseéming your dignity: which whatsoever colourable show it pretend in words, doth in truth and in deed sound and breath forth nothing else, but slaughter and blood. For hereof you can not be ignorant, that this Romish counterfeit could never be received into this Region, without wonderful disturbance of the state, and loss of many lives. And for this cause I suppose you directed your bloody and murderous invectives to our noble Queen: whereunto if she would have been pliable, the whole Realm had been long sithence replenished with fire and flame, wherewith you would have made boanefiers with the blood of many good Preachers. But you come to late gentle Sinon with these fables and babbles: and may keep your breath to keale your pottage: The late lavish lewdness of Queen mary's mad days hath made us to well acquainted with that Romish jennett, 
The Trojan horse.  to grant him any grazing within English soil, or to permit any pasture for such a popish palfrey. Christ jesus be thanked for ever and ever, now that this Romish Ruffler is excluded, we live in godly calm: who as now can never hope to have any footing here, before concord be exiled, and peace utterly banished.  
Wherefore if that your superexcellent bishop of Rome, be ravished with so hot a zeal of Ambition, that he can not reign without a kingdom: if he will follow my simple council either let him seek out for some strange unknown Islands, where he may rule over such as do not know him, or else let him change the state of his Religion. In like manner I would advertise Osorius (if he be of that courage that he can not stay the outrage of his quill, but must needs presume to perk and preach to kings and to queens) that either he recreate his spirits with some other exercise, or cease here after do abuse our Gracious Queen Elizabeth specially with such kind of trumpery wherein to tell you the truth Osorius you have lost your labour and cost, for you prevail no whit thereby, as you see: What success you may have hereafter, we commit unto the Lord: Certes hitherto as yet you may put all your winnings in your eyes, and see never a shine the less: as the proof itself doth declare.  

Osori. pag. 214.  And be it (say you) that I prevail nothing herein yet wanted not sufficient testimony of a well wishing mind, which ought not be unthankfully taken amongst grateful and honest personages. Of your good meaning what shall I say? which how ready and inclinable it is, I do easily perceive: but to what effect I beseech you? For to what other end shall we judge it so ready, but to procure our most gracious Queen, (than whose nature nothing can be more disposed to lenity and gentleness) to be set on fire none otherwise then as it were some flaming firebrand, contrary to the natural disposition engraven within her royal breast by the finger of God, to seek the spoil of her native Country with cruelty, torments and destruction of her subjects by fire and faggots, like unto the furious persecutions and mad outrage executed in the time of her sister Queen Mary? For what better success could have been hoped for out of those wicked & mischievous counsel of yours? for let us suppose and imagine in our conceits (which yet her most excellent Majesty could never have suffered to have entered in her thought) that you might have prevailed and obtained your purpose or at least as much as you hoped for: what then? Can you conceive in your mind that the matter had been accomplished forthwith, assoon as you had entered into the Castle of favour? as though her Majesty alone be the only enemy to the Pope within this her dominion. believe not so, O Solon, and hereof assure yourself, that there is within this little Island a greater number by many thousands more than any man would judge, that will rather yield their carcases to tortures, then suffer themselves to be defiled with the mark of that Beast. And what think you will become then of the rest of the multitude, whose consciences are not yet fully settled? of whom there is an infinite number within this Realm? you will say that the Prince must use force, & force them to faggot that will not obey. Is this the counsel you give to a Queen? Herein forsooth we poor wretched Englishmen are very much beholding unto your sweet Fatherhood, for your gentle reward. But what if faith will not be forced? yea what if it can not be brought to yield? what if her highness itself be not Queen over consciences? nor any worldly creature else? for faith willbe instructed, can not constrained: I say also moreover, it can not be vanquished by death, but even then rather it triumpheth most: And although it may lose life in this world, yet will it never yield 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 concern any Christian Prince whatsoever, than the subjects of his Realm (for what is more agreeable with the manners of the people than Faith and Religion) If you have determined with yourself to bestow any further travail in the like cause by word or by writing: 
In matters of Religion it is more meet to deal with men's consciences rather than with Princes only.  I judge it best and withal do advise you, that you trouble not her Majesty from henceforth with any such matter: but proclaim forth your challenge against the Bishops rather, against the Doctors and divines, finally against the subjects of England, and the consciences of the people: whom if you be able to induce with force of firm doctrine, and pytthe of substantial Arguments, to the direction of their consciences: you shall show yourself herein a very honest man. But then must you frame us some other kind of books, and other manner of letters. For the books that we have hitherto received from you, are such kind of ware, as neither delight the Queen's grace, nor like well the subjects. For this cause therefore (my good Lord Jerome) I do the more willingly advise you not to cease writing henceforth: Nay rather write on a God's name, paint on, devise on, and coin on, as much as ye list: I will not let you. For so long shall it be lawful for you to have will to indite, until at the last, it will not only repent you of the loss of your labour, but withal make you ashamed of so much good time so wickedly employed. And therefore take me not as though I would wish you to surcease from writing, & to throw away your pen: but rather I wish you to write, and to indite until you be hoarse withal. Hereof nevertheless I war●e you before, that unless you maintain the quarrel that you have undertaken with better furniture: you shall both come to late (as I said) and lose your labour also. For what do you think to gain in this cause of Religion, wherein if you had none other adversary, yet the Lord himself doth war against you with the very breath of his mouth? the whole Scriptures fight against you, and the authority of ancient Fathers have bend their force to overthrow you. 
Osor. quarrel for the Pope's Chair.  Your purpose was to plead for the Pope's proper Chair: But he is quite abandonned, not out of our Churches only, but much further banished out of men's consciences, nor can possibly by man's policy be restored to the possession of Christian consciences, in despite of God's word. It is the Lord who hath by his divine Inspiration cast a darkened cloud over this proud Prelate's Chair, which all Portugal can not bring to light again, though it lighten all the Tapers, torches, and wax lights in Portugal when the Sun is at the highest. But Osorius upon confidence of his Rhetoric doth dream upon some dry Summer, & nothing mistrusting his Tackle as it seemeth, which shallbe more stronger than any Cable or Anchor, but that he shall be able to induce our most Sovereign Lady Elizabeth, to like well with his Request at the length, maugre the beard of thousand Haddones: for after this manner writing against Haddon he saith.  
What (saith he) do you suppose that her wit is so rude and so uncivil: 
Osori. pag. 214.  when I shall have discovered the practises and conspiracies of treacherous traitors by invincible Arguments, and Reasons clearer than the Sun in midday: when I shall paint out unto her view, even before her eyes the mischievous filthiness and wickedness of this new-fangled Religion: when by manifest proof I shall make evident the foolish and ill-favoured scattering Reasons of these heretics, wherewith they attempt the maintenance of their cause: that she will rather allow of that most pestilent opinion, coupled with unavoidable peril of her own life, then return again with most assured safety and everlasting glory to the ancient Religion of her noble progenitors, discontinued by the heinous impiety and wickedness of flatterers?  
First where you seem to conceive so well of the disposition of our most virtuous Queen: herein you do no more than her Majesty deserveth, gentle Sir, nor less than beseémeth your person. And as touching the offer that you make, to wit, to justify your promise by unvanquishable Arguments and Reasons, more clearer than the Sun in midday, we do gladly accept, and withal do most heartily desire, if you have yet any greater store of better Arguments or Reasons, that you will vouchsafe to emparte us of your notable abundance. For the Fables that you have told us hitherto, be no Reasons, but babbles: be no Arguments, but monsters: wherewith you set a good face indeed on the matter, with brawling and scolding: but prove nothing, define nothing, divide nothing, conclude nothing: edify no man, and the cause itself which being in dispeyred case, you took in hand to redress, you have with ill-favoured handling made it as lean as a Rake. And you wonder nevertheless in the mean space, that in all this land no man can be found so wittlesse, that will yield to those your ill-favouredlyly patched Reasons, or rather no Reasons at all, and those your clouted conclusions framed after most foolish form and fashion. But it is well yet, that for these foyffy and raynebeaten pretty tales you have promised us much more strong Arguments and Reasons, brighter (as you say) than the Sun itself on midday: which you will so print out even to the view and beholding of our most gracious Queen: that at the twinkling of an eye she shall be able easily to descry the uncleanness, and wickedness of this forged Religion: This is a great promise, my good Lord: But when will this be done? when pigs fly with their tails forward, and when S. james of Compostella, and our Lady of Waltsingham become man & wife. But let us pursue the track of Osorius lusty promise. For on this wise he doth in his answer Reason with Haddon.  

Osori. pag. 214.  If Reason (saith he) may persuade her, if Authority of ancient Fathers may prevail with her: If God's Law may reclaim her to be of the mind, that she become once desirous to abhor this sect. Go to and admit that all these may happen, which your hypothetical proposition doth ground upon: which nevertheless I am fully resolved will never come to pass during the life of our most gracious sovereign. But in respect of the changeable and variable estate of humane actions, let us grant, that this may be done, that the Queen's affection seduced with the books of Osorius may have an inward desire to suppress this sect with all her heart: Go to, and what then I pray you? Now listen gentle Reader to his amplification more than Rhetorical.  
What then will Haddon (saith he) of his own absolute power forbid that which the Queen will have done? doth he presume so much upon his own power, and mistrust of her wit and understanding, that he dare be so bold to affirm, that without his consent she will by no persuasion nor means be reclaimed to that sincerity of Religion, 
A slanderous cavillation against Haddon.  whereof her Ancestors were notable defenders to their great renown and glory? Will you (Haddon) restrain her in her own Realm and Dominion? will you abridge her of her will? will you direct her what she shall do? shall she not provide for her own safety and dignity, for fear of your displeasure? O Muses, what a force & fortress of words is there here? what a bravery? what a stir of Rhetorical swelling speeches in a matter so frivolous? so forged? and so false? a man would think it a pease in a Mounckes' hood, or you would take it to be some Ape pleading in Cicero's purple Robes. Haddon is accused of a certain arrogant presuming upon power, wherewith he should think himself able to abridge the Queen's Majesty of her will, as that the Queen herself did not dare to suppress this Lutheran sect, without his consent and commandment, yea though she would never so feign: which how foolish and slanderous a devise it is, your self did right well perceive, when Haddon was alive, and may much more plainly see and imagine now sithence he is departed this life. You wrote letters first to the Queen's Majesty of England, full of words and tedious enough, if words could have prevailed aught in matters of faith: what gained you by it? within a while after, you contrived three invectives in one volume, against Haddon touching the same matter: which you beleéued would have purchased you no small credit and countenance with her highness and her Nobility: what hath this availed you? The Queen's highness remaineth yet unshaken, in the same mind that she was. What is the cause hereof? Is it think you because she is aghast or ever was aghast of the displeasure of Haddon? or any her Subjects? Surely if you think as you speak, you are a fool: but if you speak against your conscience, you are passed all shame: for now that Haddon is dead, dare she not for fear of his bog looks profess whatsoever she listeth? And therefore you see well enough, that the dread of her Subjects doth not restrain her from yielding to your doctrine. But there is an other thing in the wind, which if you be desirous to know I will describe it unto you in few words.  
Whenas the Queen's highness to whom you writ a Princess adorned and endued with most excellent ornaments and qualities of Princely renown, 
Why Oso. books treating of Religion have no force to persuade.  perused your letters, and according to her singular dexterity and ingenious capacity could read, could see, could feel no sound nor substantial matter worthy of credit, which had any affinity with truth or modesty: when she beheld in them no reasons at all, or surely very windeshaken, moth-eaten and worn out to the hard stumps by many others heretofore, no pith in your arguments, and nothing concluded orderly: when she perceived that out of counsels, out of ancient Fathers, and Doctors, you uttered nothing but bare names only, and no sentence to the purpose, and withal no example of the primitive and most purer ages: when she could not find out any likeness of Apostolic doctrine, throughout all that your discourse, nor any mark or sparkle almost of evangelical sincerity: but all things overwhelmed with darkness, tumbled & drowned in deep dungeons of errors and superstition: & did thoroughly perceive that you alleged in stead of reason, impudent Insolency, in stead of sound argument foreiudgementes: in stead of testimonies and authorities of ancient fathers, outrageous outcries, craftily conceived lies, spittings, reproaches, scornful taunts and infamous slanders: finally nothing else but skolding and malicious railing: may you yet be so blind as to be ignorant or in doubt of the cause, that doth stay her from partaking with your doctrine? It is not, I wis it is not that slanderous cavil, which you have so malapertly and grossly imagined, and whereof you accuse Haddon so undeservedly: For Haddon was never that kind of man, 
The constancy of Queen Elizabeth in defending Christian Religion.  as would permit his imagination to be whirled about with any such vain arrogancy. Neither was Queen Elizabeth ever so embased or apalled in courage, or ever will be so daunted in spirit, as to be afraid of any her subjects lowering or browbeating: or that ever can be undermined from that invincible fortress of her Religion, with all the engines and Cramps that Osorius can devise.  
And therefore if your imagination have heretofore been deluded with any vain hope of winning the castle of the Queen's majesties constancy in faith and profession, trust not from henceforth to any such conceit: for what likelihood of success can you hope or persuade yourself in, whenas yourself open nothing that deserveth any credit? define or divide nothing that aught to be discussed? make proof of nothing sound or substantially? conclude nothing but altogether ridiculously? how can any such thought (I say) cumber your brains, as to believe you shallbe able with any smooth fawning or delicate speéches (as it were with Syrenes' melody) so to bewitch the Queen's highness, that she shall renounce her Christ, and follow Antichrist? that renouncing the doctrine of faith, in the assurance whereof she is grounded and rooted by the infallible testimonies of holy scriptures: which she hath sucked out of the Source and wellspring of the Apostles, prophets, Evangelists, yea and from Christ himself, she shall be carried away with the devices (I do not say) of divines, but drowsy dreams of drunken Sophisters: that abandoning the true and assured consolation of mind which she hath reposed on high, in the bosom and boweles of the freé mercy and promise of God, through faith in Christ jesus, she shall decline to the hungry and naked elements of this world, to windeshaken rotten posts of your Satisfactions, to pardons, to Masses, to Sacrifices, to Purgatory, to Freéwill, to Traditions? that cowardly fleéing from the freedom of the Gospel of grace, she shall yield herself Captive to the Law, and shroud herself under the ruinous roof of the Law and of merits? Finally that by the sinister enticements of Osor. flattery, she shall make an exchange of the safety of her soul, of the infallible hope and possession of everlasting glory, and the eternal love and fruition of the Lord of Lords, for a peéuish blessing of a Romish Pope? Can you be at any time so brainsick as to conceive any such vain toy in your head, to be able to persuade her thereto? Next hereunto you add.  
But be it, 
Osor. pag. 214.  that she be so subject to your commandment, that she dare not gainsay you in any thing: what if she be enlightened by the inspiration of the holy ghost? what if Christ himself will incline her heart to have a desire to behold his inestimable riches and to enjoy it? what if he will open her understanding that she may evidently see the plattformes of Traitorous Treacherous conspiring against her life? what if but meanly overshadowed with the enlightening of God's spirit (to say nothing else) she shall easily perceive that Luther and his sectaries were never raised up by the spirit of God: 
Osorius reproach against the Lutherans.  but stirred up by the furies of hell. etc. I do hear how you do bark against Luther and his Sectaries Osorius. Now therefore do you hearken again what answer I will make in the behalf of Luther and his wellwillers. And first: where you speak of the inspiration of the holy Ghost: this is an undoughted truth: unless that Queen Elizabeth had been raised up, and advanced by the special providence of God's spirit to the dignity Regal, unless that the Lord Christ had opened the eyes of her heart, with a marvelous and singular grace of his enlightening, not only to look upon, and behold, the precious jewel of his Gospel, but also to be a patroness and defendresse thereof: unless the same goodness, liberality, and mercy of the most sweét Saviour had with that profound and unsearchable power of his omnipotency both guided her councils, 
The wonderful providence of God in the preservation of Elizabeth our Queen.  and preserved her life, for the safety of this common weal: it could not possibly have come to pass, that her life might have escaped safe, and defensible from those raging storms of that swelling Gulf procured by the privy practises of popish pirates, in her Sister's days. At what time that savage Leopard the professed enemy, of Christ, that stately Stephen greédye Gardiner attempted all means and ways possible, 
The tempest of Queen Mary's persecution.  to take her head from her shoulders. Unless the Lord himself (I say) miraculously and beyond all expectation, had at that present as it were with his outstretched hand reached her from the bloody paws of her enemies and had shielded her with his Targett and Arms, and caught away Gardiner's life amids his furious attempts, and Traitorous snares: and withal bereft the crown from Mary her Sister within a while after: surely the head of Elizabeth and the whole hope of Christ's Gospel had been chopped of at a blow. And therefore whereas the happy felicity of the most virtuous Queen prevailed as then, whereas she now liveth and reigneth at this present, and is vaunced in Throne, enjoying so calm a continuance: and whereas also the glory of the Gospel doth flourish, and stand unshaken, in a certain mean state of tranquillity: we do herein most joyfully and thankfully acknowledge ourselves indebted not to any policy of man, but to the power of the almighty, and his heavenly benediction, and do most humbly thank him with all our hearts, in all reverence & humility, & power out in his presence most thankful prayers with outstretched hands unto heaven: by whose unspeakable mercy, as the life of her Majesty was preserved from that slaughter-house: so were the powers of her soul enlumined with the orient beams of his divine inspiration: wherewith she was enabled to pierce into the knowledge not of the furious outrages of these Lutherans (wherewith you say they be inflamed) but to preserve them harmless and deliver them from your frantic madness, and rampaunt claws, and clear them from the fierce firebrands and raging flames of your bloody bootchers.  
In which wonderful brightness of God's inestimable bounty and liberality, if the cankered cloud of mischievous malice had not dazzled the sight of your harish head: you should easily discern a most evident token and singular testimony of God's favour and mercy, not only in the miraculous preservation of her Majesty, but much more discernible in the restoring, and relieving the dispeired cause of his distressed Church, and mangled Gospel: against the which you rave at this present so barbarously. And if it may please that heavenvly grace to overshadow the afflicted members of his weak Church with the bright beams of his favourable countenance some longer time yet, as he hath already most mercifully begun, and pardon our sins and unthankfulness, and will vouchsafe also to heap up unto the days of this mild Phoenix our most gracious Sovereign, a few years more in this life: truly I do nothing mistrust but that the whole generation of your Catholic Caterpillars & loitering lozel's shall be driven shortly not to the gallows, but to that howling outcries and gnashing of tooth described in the xviij. Chapter of the Apocalipps, 
Apoca. 18.  which you may read and peruse at your leisure: and afterwards answer us when time and place will serve for it.  
But we must commit all these as all other our actions & successes else, to the guiding and conduct of him, in whose hands are the hearts of Princes and Potentates, and the order and disposition of times and of chances. He is our Lord. Let him determine of us as seemeth best in his sight: whether his pleasure be of his infinite mercy to bless us with a continuance and settled stay of this quyett calm, which he hath favourably bestowed upon us: or whether he will scourge our Sins with the cruel whips of these Popish Philistines: or whether he will vouchsafe according to his promise, after the long and grievous afflictions of his tormented Church, to root up the foundations of your babylonical Towers, and overwhelm them in the deep dungeon, as it were a mylstoane in the Sea. But whatsoever the successes shallbe of our hope, it can not be but most acceptable and commodious for his faithful, whatsoever his provident Majesty shall determine. This one thing I would wish from the bottom of my heart: that our lives and and conversations were answerable to our public profession: and that our manners were so conformed, as might no more provoke his indignation and wrath, than the doctrine that we embrace and profess, doth move him to displeasure, which one Request if might prevail with our Englishmen, there were no cause then wherefore we should be afraid of hundred Rome's, six hundred Osorianes, and as many Portugal Dalmadaes'. Now the only thing of all other whereat I am dismayed most, is not the force of your Arguments, not the bravery of your books, not the cracks of your courage, not the legion of your lies Osorius, but our home harms only, our pestilent botches of pestiferous wickedness, and licentious insolency. Wherein you see Osorius how little I do bear with the manners of our people, and how much I do agree with you in condemning their waywardness, whose manners you do gnaw upon so fiercely: whose Faith and Religion nevertheless I can not choose but defend against your Sycophanticall barking, with just commendation as they do duly deserve.  
But for as much as we have treated largely of Queen Elizabeth: I will now come down unto others: and will pursue the conclusion and end of your book, furious enough, and full of indignation: wherein you heap whole mountains of words bravely, and behave yourself most exquisitely and artificially and bestir your stumps like a sturdy pleader courageously, and launch out lies as lustily, yet herein not as Orators use orderly, but after the Cretensian guise oversavishely. Of whom S. Paul maketh mention. The men of Crete are common liars. For you say that Haddon did counsel you that you should not meddle with the holy Scriptures. Which counsel as never entered into Haddones' head, so never ranged out of Haddons' pen. And out of this lie being as it were the coin of the whole building, it is a wonder to see, how you shoulder out the matter, what grievous complaints you do lay to our charge: which have neither top nor tail, foot nor head. I would wish you to peruse the place of Haddon once again whereat you cavil so much, but with more deliberation. For this was never any part of his meaning to abridge you the Reading of one line so much of holy Scriptures: Moreover neither did he so couple you to the College of Philosophers, and Orators, as to exclude you from the number of divines: as your cavillation doth sinisterly emporte, without all cause of just quarrel. For what can be more convenient for a bishop, and a Divine, and an old man also, then to be exercised in the mysteries of heavenly Philosophy night and day? or what did Haddon ever imagine less, then to raze your name out of the Roll and order of divines? But when he perceived, as truth was, that you did behave yourself much more plausibly in other causes, and therefore highly commended many qualities in you, to wit, an excellency of style: exquisite eloquence joined with ingenious capacity: store of Authors: and many books of yours likewise, and especially your book De Nobilitate: and withal did gravely consider by the conference of your books, that you were by nature more inclined, or by Art better furnished to treat of other causes, then to dispute of those controversies of Religion: wherein you seem a mere stranger, and go groping like a blyndman, wandering altogether in judgement, and withal a professed enemy to the Majesty of the glorious Gospel: taking upon him the part of an honest friendly man, thought good to advertise you friendly and lovingly, not that you should not employ any study or travail in this kind of learning: but surceasing that presumptuous boldness of rash writing, and unadvised deciding of controversies, wherewith you were but meanly 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 against us with such disordered invectives: which do indeed bewray nought else but your ignorance, procure general mysliking, and avail nothing at all to public commodity. For hereunto tended the whole scope, mind, and meaning of Haddon. Which you do causelessly miscouster against him even as though he had debated with you, as your Catholics do usually accustom with old women, poor badgers, Carters, & Cobblers, & the meaner state of poor Christians, whom you do prohibit with horrible manacing, & cruel prohibitions, from the reading of sacred Scriptures, none otherwise then as from books of high Treason.  
But in indeed you do interpret of the matter far otherwise then ever Haddon did mean. And therefore here was no place for your nipping Satirical scoff which you did prettily pike out of Horace Verses, wherewithal he doth dally with his Damasippus: and you being an old and merry conceited man resembling the old dottarde Silenus of Virgile, do ridiculously and unseasonably deride Haddon withal: The Gods and the Goddesses Reward you with a Barbour for your good counsel. 
Horace. ser. lib. 2. satir. 3  Nay rather keep this Barbour in store for yourself Osor, and for the rascal rabble of your sinoath shavelings: who in respect of your first and second clipping, nipping, shearing, and shaving, must needs room daily to the barber's shops, who also do account it an heinous matter to wear a long beard, as is also especified in the same Satire. For you (I say) even for you and those dishheaded dranes of that shaveling and Cowled rout (who with bare scraped scalps, being a new fangled mark of Circumcision, have glorified your Church, 
The circumcision of the crown amongst the Papists. Osor. pag. 215.  carrying the mark of the Beast upon your crowns) that Barbour of Horace whatsoever he be, will serve for your turn much more fitly.  
Upon which words of the Poet you proceed forward. But by what means do you know me so well? Who did evertell you (say you) that I have not bestowed longer time upon the Reading of holy Scriptures then upon Cicero, Demosthenes, Aristotle and Plato? Truly if you perform indeed Osorius as your words do emporte, you are much to be commended. But your books declare otherwise. Howbeit we do nothing mistrust but that you are busily exercised in reading the Scriptures, as your function and dignity requireth, nor did Haddon obrayde you with any such matter, as that you did little or nothing at all apply the perusing and conference of Scriptures: and so also did he mean nothing less, then to forbid you being a Bishop (as you say) and a Priest, from the study and practise of God's holy Testament. Wherein you do unhonestly slander him and belie him, without cause. And therefore I can not see to what end these words of yours which you infer hereupon, and wherewith you seem to fight with your own shadow as it were, do prevail on this wise.  
Is it lawful for you to give full liberty to women, to Porters, 
Osor. pag. 216.  and Carters to tattle and clatter without judgement of matters of Divinity? and will you presume to prohibit me, I do not say a Bishop, I do not say a Priest, finally I do not say a man many years exercised in the most sacred Scriptures, furnished with no small increase of knowledge, but as you do affirm, a man of understanding and wisdom, that I may not meddle with this most holy learning? Abate somewhat of your courage, good my Lord Bishop I pray you if you can. And let us reason together upon some true allegations. Tell us a good fellowshypp, where? in what place? when? and at what time? in whose presence? with what phrase of words did Haddon ever forbid you the study of heavenly Philosophy, in speech or in thought? If you can not justify against him by any means: to what purpose then is all this so gorgeous and glorious flourish of words about the Moonshine in the water? But this brave Merchant would needs blaze out his bracelets and jewels, lately transported unto him, from out the Calecutes, and therefore on this manner jetteth forth this Buskine Portugal.  
Moreover by what law? by what authority? by what power may it be lawful for you, being a Cyvilian to perch so presumptuously, to handle God's book? Renouncing the proctorshipp for old Rotten walls, windows, and gutters, vile and base contracts, covenants, and bargains, and pleading with pelting libels? and may not I who am called to this function, to instruct my flock committed unto me with the word of God, be so bold to employ some labour and diligence upon the interpreting, and expounding thereof without your comptrollement? etc. You have heard an accusation tragical enough (if I be not deceived) and a very heinous complaint of this babbler. For the rest now hearken to the Moral of the Fable. You offer me a double injury (saith he) for you do both intrude upon an other man's possession: and you dispossess me from my right with most injurious prohibitions. etc. Yea, but if a man may be so bold under correction, & by your leave being so great a Bishop, so wise a Priest, & so great a Clerk, to speak as the truth is: yourself have made two lies together Osorius without touch of breath. For neither he being a Civilian, forsaking his pleading of walls, windows, & gutters, doth intrude upon any other man's possessions, nor yet doth force you out of your own right, nor doth prohibit you with any such kind of prohibitions: but that you may proceed in that course of studies, which beseémeth your age & profession best, & bestow as much travail thereupon as you can, by all means possible. Yea rather he doth earnestly persuade your holiness thereunto.  
Enjoy therefore a God's name, those possessions which you claim as your right, as much, and as long as you may. Haddon will never interrupt your course, no more will any Christian man else drive you from your interest therein. But in the mean space: let us behold what manner of possessions these be whereof you speak? verily if you mean the knowledge of Christ, the word of life, holy Scriptures, reading & hearing of heavenly Pphilosophye: Certes I see no cause why you should have any more especial prerogative in these possessions than any other: 
The knowledge of the Scriptures doth appertain to all men indifferently.  Nor why this treasure ought appertain more to Osori. because he is a Priest, then to Haddon being a Civilian: for as much as by Gods institution, this one learning above all other is prescribed to all persons indifferently, as the chief and principal rule of this life: unless we will account this saying: Search the Scriptures, to be spoken to Priests only, and that for this cause, Lawyers and civilians ought not intermeddle therein. But if it were lawful for Bartillmew Latomes being a Lawyer to write against M. Bucer in matters of highest divinity: If julius Phlugius a professed Civilian, might be warranted by th'emperor Charles the 5. to sit in Synods and disputations of divines: If Albert Pius Earl of Carporites writing against Erasmus a Divine and a Priest: If King Henry the 8. doing the like against Luther, and descending into disputation in matters of divinity, being neither a bishop, nor a Priest, was supposed nevertheless to do nothing unseemly his Regal magnificence, nor contrary to order. Why is Haddon accused then as an encrocher upon other men's possessions, because being a Civilian he dare presume to encounter with a priest in matters of Religion?  
But he should have yielded over the charge of writing against you, to divines, and Bishops, rather: Truly it is not to be doughted, but he would have done so (Osorius) If in this kind of conflict, he could have been persuaded, that he should have contended against a Divine: But whenas he perceived by the course of your writing, that your whole discourse savoured of nothing, but of a Rhetorician, and a Philosopher: and that in your treaty of divinity you alleged scarce any one sentence of true Dyvinytye, and sound doctrine: he being himself a Rhetorician, and withal thoroughly studied in the same kind of exercises, did conceive in his mind, that there could be no fit match for him, then being a Rhetorician, to deal against a Rhetorician (as Bithus did in times passed with Bachius) that so with one manner of weapon, and one kind of furniture he might encounter your lies, wherewith you do so nimbly seek the overthrow of the verity. In this point therefore of Haddons' determination, touching the debating of this cause, he did nothing uncomely, or unseémely for his parsonage, nor did he for this cause relinquish his own walls, and encroach upon your possession: yea so much the less was he minded to throw you out of your right. But in the mean space as was most convenient for him, and most commodius for you, he thought it not amiss to give you friendly advise: according to the sage Counsel of Aristophanes. Let every man deal in the matters wherein he is skilful & exercised: Not because he would have you estrange your affection from the knowledge of God's truth: but because he saw you abuse the sacred Scriptures of God, most perversely wrested by you to deface the verity of Christ's gospel: therefore he gave you this counsel, not that you should renounce your profession, but that you should restrain the unbridled insolency of your pen: not that you should not read any thing in these profound mysteries of heavenly wisdom, but that in reading those books you should learn first to understand well what you do read in them, before you take upon you the person of an Expositor: not because he complained of any defect of wit, or pregnant capacity in you, but because in explaining these controversies he found in you a greater maim of judgement, then want of wit: and this also not he only and alone saw in you: For I know many besides him, both godly & learned, who conceive of you herein as much as Haddon did: And I think there is no man, though but meanly exercised in the conference of holy Scriptures, who perusing these your invectives, that will not easily descry the same maim and want of judgement, that others do find in you: and withal wish, and give advise with Haddon, that your industry may from henceforth be wholly applied to this kind of learning, to your singular profit and increase in knowledge: but would heartily desire that your pen (sithence it delighteth so much to vaunt out her skill) may be employed to such kind of matter, as may procure your greater commendation in disputing, and may less abuse the Reader by your judgement.  
Bid adiewe to these despiteful reproaches, and perverseness of brabbling: set a side partiality, cursed custom of evil speaking, and blind affections: And let us now weigh in upright balances of indifferent judgement those your books so exquisitely slanderous, which you have hitherto published, touching the order and administration of most sacred Religion, even as it were in despite of Divinytye. What may any man find in them commendable for a learned Divine? or answerable to the sound doctrine of Christ's evangely? There be scattered here and there certain sentences taken out of the very bowels of holy scriptures, but I pray you how unaptly applied? how contraryly misconstrued? and how injuriously mangled? In how great choler do you mount, as it were an unentreatable Orbilius, against godly and learned men, whom you call enemies of Religion? of whom it might have beseémed you to have learned your lesson, rather than to have controlled them with your Ferula.  
You say that you have entered upon a most just complaint, and most true discovery of our wickedness and abominable filthiness of life: In slandering and reproaching whereof, you do employ the greater part of your discourse: which being laid open by you, shall find no place to be shrouded or coloured by any protection of mine. Yet in the mean time you may not be ignorant hereof good Sir: that it is not enough for a man to snarl and bark openly at other men's faults: unless he join withal an upright consideration, namely, with what affection, upon what occasion, by whose persuasion, and upon what certeintye in truth he may justify his ranging so at ryott. If you have taken upon you to inveigh so insolently against other men's manners, carried by overmuch credit of talebearers and secret whisperers, or the report of fleeing fame (as ye confess in one place of your writing) which is commonly given to speak the worst, and to make a Camel of a gnatt: what do you herein else then willingly bring yourself into deserved obloquy? and to be noted of that filthy disease of giddy credulity? But if you have coined the same out of your own idle brains: how can you clear yourself of intolerable Sychophancye? In both which you may do very well to inquire what your own conscience will tell you in your ear. In manners likewise & common conversation of life, in the order and discipline of virtues, you do allege much matter, & the same not altogether amiss: but yet in such wise, as you make no distinction betwixt the gospel and the law, and by utter show express yourself a moral Philosopher rather than a Christian Divine, or at least not unlike those divines, whom S. Paul in his Epistle to Timothe doth note by these words: 
1. Tim. 5.  They would fain seem to be Doctors of the Law (saith he) and yet understand not what they speak, nor what they do justify. etc.  
Nevertheless you proceed on still and keep a foul coil, but with bare brawling only, and casting your cap against the wind: you kick sturdily, but altogether against the prick: you are a pretty bow man, but your luck is very ill: you are a good Piper, but an ill-favoured Fiddler: you prate hard, but you prove nought: you build a pace, but not upon the Rock, nor do you couch your stones with evangelical lime and mortar, but with babylonical dirt and plaster, wherein you build not the consciences of men, 
Osor. doth build memphitical Steeples.  but high steépe memphitical steéples (as I may term them) very stately and notorious, in stately turretts of lofty speeches, but grounded upon no sure foundation of truth.  
Of all which if we should make a proportionable account, according to the number of words heaped up together, with a tedious lavishenes of tongue, and hoist up a fit even beyond the clouds, they be infinite and incomprehensible: but if we measure them according to the quality of their substance, they be withered wyndeshaken leaves: If we consider the truth of them, they be untruths & lies: If we sift them according to the rules and form of Logic, there will almost nothing else appear in all this glorious jocado akane of words, then as was some time noted in Anaximenes by Theocritus: A great floodd of words, but never a drop of water. Let any man peruse the will, or that can spare so much time, this whole discourse of the true and false Church: of the Romish Lordly Majesty: of the invocation of Saints: of worshipping of Images: of Mounckery: of coacted single life: of vows: of ceremonies: of Sacraments: of Ecclesiastical and Temporal preéminence, and of all other things, which this monstrous deep Divine so long and so much exercised in Reading Divinity (as he persuadeth himself) hath either forged of his own imagination, or scraped from some where else, not out of the closets of Crispin, but botched and patched up together out of the rags and refuse of Hosius, Pighius, Latomus, Eckius, Roffensis and such like clouters every where: the discourse and the handling of the matter will easily discover itself, how in speaking infinite words, he hath uttered little or nought at all agreeable with the truth, and answerable to the cause: so that the saying not of Thucydides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
In few words much matter. In many words nothing at all.  but that other turned backward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be aptly and worthily applied.  
And because it shall appear more evidently: Go to. Let us Imagine that some one Logician either of the ancient University of Philosophers, or of the crew of these new Schoolmen, did take in hand those books of Osor, wherein he treateth so busily of Catholic Divinity: 
Osor. writings discussed.  who ripping away this outward husk of gay painted speech, may take a perfect view of the soundness of the shell and the inward kernel of his best Arguments, and reduce them by particularities, to the plain rules & form of Logic, and may pair away all rotten and unsavoury subtleties, may cut clean away all lying and untruths, may pruyne all idle and untimely applications, wherewith his discourse is altogether bedawbedd: may shroud of all unprofitable and withered superfluities and reduplications: may banish away all slanders, reproaches, tragical exclamations, and Thrasonical cracks, quite void and impertinent to the matter: what will he leave behind then in all his whole three books? In so manifest a truth, what need any probation? I will describe one for example sake, and from no where else but even out of his principal and exquisite exhortation, directed to our most Royal and noble Queen of England. In which Epistle (if at least it may deserve the name of an Epistle, than the which her Majesty never received any one more talkative, nor I ever saw more wittlesse) you seem good my Lord bishop, somewhat willing and desirous to advertise her highness of matters of great emportaunce, and highly Catholic: to wit: That if the Queen will be wise, if she will be desirous to have especial regard and consideration of her person, of the Realm, and of the preservation of her soul, and body: If she will vouchsafe to give credit to Osorius being a Portugal, giving wholesome and godly counsel, proceeding dutifully from godly affection of pure love: What must she do at the length? Forsooth, That renouncing in season this entangled crabedd doctrine of the Lutherans, masters of misrule and errors, Captains of knavery and villainy, pernicious botches of ancient discipline, counterfeit coiners of a new Gospel: open Enemies of public and private tranquillity, she return again to the ancient obedience of the mother Church of Rome, and yield her humble obeisance to the Pope high bishop thereof as next unto Christ, and Christ his own general Vicar over all the face of the earth.  
For if I be not deceived this is the very scope of all your persuasion: to this end tendeth the whole force of your glorious Epistle: wherein if we shall have regard to your words, I see that you have spoken very much, but if we consider the matter itself, you have spoken nothing at all, or at the most, no more than may seem to be compreheuded and concluded in three propositious only: The Mayor whereof maketh nothing for your purpose: The Minor is simply false and wickedly slanderous: The Conclusion such as may be more fitly reversed against you, & the rest of your Catholics. If you be desirous to have a view hereof by some plain demonstration: I will not refuse for your sake Osorius, to represent to the Reader the whole substance of your Epistle, and the whole force thereof concluded in a brief form in full proportionable parts and propositions. Behold therefore the whole form & manner of your syllogism.  

Maior.  

A recapitulation of all Osorius Epistle to the Queen.  Whosoever are enemies of sound doctrine, and do procure assured destruction and decay of honest conversation of civil society: who may dought, but that the Prince may banish them far from out her Realm, and that she ought not in any wise support them.   

Minor.  
The Lutherans, wheresoever they set foot on ground, do infect the soundness of doctrine as it were with a botch: they do kill men's bodies: they do destroy men's souls: they do disturb the state of the common weal in sowing seditions, they do overthrow lawful Regiments, they do sow abroad every where outrageous and close kinds of licentiousness of life, they do turn upside-down and bring to confusion all laws spiritual and politic.   

Conclusion.  
Ergo, Whosoever willbe adjudged a godly Prince, & especially Queen Elizabeth, can do nothing better & more commodious, then to banish quite from out her Realm these pestilent impostumes and Caterpillars of the earth, and exclude them from all partaking with the common wealth.  
If this be not the whole drift of all your discourse, let the matter itself convince me. If it be so: let us then take a taste how coldly and unskillfully you have behaved yourself in proving 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 lavishenes puffed up with so many vain and trifling amplifications, and lies tend? You do assume that all Lutherans ought to be abandoned from out all common weals as open enemies of Religion, rank rebels, common Barretours and Traitors: On the contrary part, whereas we do affirm boldy that all your vain suggestion against the Lutherans is false, on their behalf, & most true on the Papists behalf: had it not been your part to have justified first by probable and sure Arguments the whole matter, which we do by good right and duly deny? yea with Scriptures and Doctors, if you be a learned Divine? what? did you account this sufficient proof to persuade your Assertion, because your lordship did boldly pronounce it to be so? or suppose you that there is no more required in an Accuser, but to rail outrageously and slanderously, alleging no firm, or honest proof of the crimes, that be forged or forced against the adverse party? I beseech you good courteous Gentleman tell me for your courteous modesty's sake: To hale men into hazard of their lives upon trust of ranging rumours (if not altogether innocent, yet altogether unknown to you) against whom you are altogether unable to justify any probable crime, besides bare and naked affirmatives: Is this to deal with Princes, and to write unto queens? Do you behave yourself at home with your own King in this wise, to accuse men, whom you know not, only upon hearsay & report? And what if the Queen herself, who by daily proof may be acquainted with the daily conversation of her Subjects, better than Osorius being an alien & stranger, do of her own knowledge feel all this to be untrue, which you so maliciously enforce? and in her secret conceit do utterly detest those your stinking lies? have you not made then a fair speak? and given yourself a foul fall without touch or trip of your adversary? Go to yet: and what if some defect or disorder be in the Lutherans lives (as you call them) is this therefore by and by a good consequent, that whatsoever blemish or reproach be in men's conversations shallbe forthwith imputed to the reproof and reproach of doctrine? Did holy Divinity teach you to argue on this wise? or doth your Mistress Dame Slander rather teach you so to do?  
And thus much hitherto of your Epistle, not much unlike hereunto are all the rest that follow in all your invectives against Haddon: which if any man will take the pains to examine exactly by the common rules, and principles of Logic, as he shall find in them many words nothing to the purpose: so shall he want two things, chief, and especially required in a divine, namely, Truth and charity. 
What doth want in Osorius books.  Which two virtues the farther they be estranged from your writings, so much the more causeless was your choler against Haddon for his good counsel that he gave you, and his judgement, whereby he accounted you more like a Cobbler, than a foreman of the shop: unapt and unskilful yet to cut such large thongs out of other men's leather: And yet meaning nothing less herewith, then to drive you from touching the testament of Christ, whether because he conceived, that the labour which he employed upon this kind of exercise was either very small, or altogether fruitless: but having 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 divinity.  
For if this be a true definition of divinity, that it be a profession of God's heavenly wisdom and truth: what one thing is more contrary and repugnant to God's truth, than your opinions? wherein you do interlace untruths for verityes, newfangleness for ancienty: men's traditions for true divinity: None otherwise then as false peddlers are wont to chop and change false & deceitful wares for good, or as some our horse-coursers in England use to bring into open fairs, and markets outrydden jades pampered up in flesh, fair, brave and smoathe to the eye, garnished with fine Saddle and trappers, being otherwise full of windegalles, stuffed with glanders, yelowes, and hundred horse evils, unprofitable and unapt to hackney and to draw, or to carry: Saving that this one difference is betwixt you and them: whereas they by crafty dissimulation, and artificial Conveyance do beguile the simple, and such as be without skill: but you (as you seem) utter your wares not as of any set purpose or skilful craft, but because you have no better wares in store, and withal seem not willing to buy any better. But I will press you no further: only this one thing will I say: If your industry had been employed in the study of holy Scriptures, as much as you would have it seem to be: truly I must needs account you a very uncivil and ungentle person, who covering your knowledge as it were under a Bushel, will vouchsafe to express out of that sacred treasury of holy Scriptures so little, and out of ancient Doctors scarce one sentence through out all this your whole discourse.  
But hereof enough: It followeth now, that I touch somewhat of the menaces and threatenings of Haddon: with the force whereof he would make you dismayed, as you say in these words, wherewith you bring himself in place speaking, and threatening you in this wise. 
Osori. pag. 216.  If you be determined to make a show of your skill, to some of your own faction, by rushing so rudely upon us any more from henceforth. I tell you before hand, come hereafter better furnished than you be now. Further where you declare that it will come to pass that if you happen to die, there will not want some that will break of my force. These be the words of Haddon as Osorius doth city them: wherein I do perceive, that he doth not conceive so much as by any probable conjecture, what the meaning of Haddon is. For what do these words import else, then to stir you up, and set you on edge as it were by this friendly admonition, to make you more earnestly bend to the reading of holy Scriptures? that if you did determine with yourself to offer any fresh skarmish in this kind of conflict, you might feed your own humour herein as you lifted, but yet you should foreseé to be better provided with more skilful, and more warrantable reasons, yea much more defensible, and armed as it were with armour of proof: 
Osori. but a green soldier.  for that you be perhaps to greéne a soldier as yet, not able to endure the force of this Combat, with so slender provision. Well now, what kind of threatenings be these good Sir, that may geave you any cause of terror? After this Haddon proceedeth: & because he would not have you deceive yourself with this vain persuasion, as though there were not in England besides Haddon only, any other which in this defence of the evangelical verity, both would, and could skilfully enough encounter with you by the help of Christ: herein likewise his meaning was to give you to understand: That you should find here in England not one or two only, but very many, not only in our Churches, and universities also, but even amongst the Courtiers, which did far excel him in learning and knowledge, and were in all respects comparable with you. These be Haddons' words: wherein I see a certain comparison made but no threatenings at all as yet.  
Wherefore comfort yourself Osorius, there be no bugs here to make you afraid. And surely I can not choose but commend you for your natural country courage: which like a lusty Portugal Prelate, will not be dashed out of countenance for any big looks of any of all those men, whom Haddon doth compare you withal: And indeed there is no reason why you should. For why should Osorius be aghast of seely English dwarves or babish wretched Haddons'? And yet though you be without all fear of men, it will not be the least commendation of your wisdom, to fear the Lord your God Osorius, and to stand in awe of his threatenings. For being so studious a Reader of holy Scripture, you can not be ignorant of the plagues which the Lord doth threaten to the Enemies of his Gospel: for how sharply and grievously he will be avenged of such, the daily and continual examples of his wrath may be good lessous and warnings unto you. Let the records of Histories be perused, if your memory comprehend it not: what happened to the Emperor Sigismond and his whole forlorn household, not long after the death and martyrdom of john Husse? 
God doth avenge him of the persecution of his Gospel.  what chanced also to julian the Cardinal? and to th'emperor Albert son in law to Sigismond, after the Tyranny executed against the Bohemians? what fortuned to Henry the 2. the French King? what also to Francisce the 2. his Son? likewise also what happened to Charles the 9? his other Son after the great murder and slaughter in France. Were not Sir Thomas Moor and Roffensis (after they had burned john Fryth that excellent learned young man and his companion) immediately after committed to prison, and suffered just plague for their unjust cruelty? And to pass over other,, what end Eckius and james Latomus came unto, I suppose you be not ignorant. Marry Queen of England, after she had consumed so many godly Martyrs to Ashes, being first forsaken of her husband, and afterwards reached away so quickly, with such an untimely death, shall we think the same came to pass without some great judgement of God? Can you tell us of nothing happening in your own Country of Portugal, after the horrible tortures and execution of William Gardiner, which might have been a manifest token of God's vengeance against you?  
But why do I stay upon these? when as besides these, infinite like presidents be manifestly extaunt, which ought worthily to terrify you and others also in the like. For as for those Englishmen whom Haddon doth make mention of, there is no cause why you should be discouraged. Especially sithence this little Island is (as yourself doth confess) replenished with so many notable godly men, excellent of wit, of learning and of piety, who will never molest you as you say, 
Pag. 216.  because they do wonderfully agree and consent with you in Religion. etc. Surely Osorius in this you lie nothing at all: wherein yet you have forgotten somewhat your old wont. For this is to true that you speak, that here be overmanye companions and confederates of your errors in this Realm? whereof some are run away of late, more afraid a great deal then hurt. There be behind yet many tarryers', 
English Papists.  I will not say Traitors to the Common weal, whose wit and learning as we do not despise, so also do we not fear any harm they can do us: for there is no question to be made at all of their wit, nor of their learning, but of other matters, the direction and disposition whereof resteth wholly in the power of the Lord, and not in any policy or force of men. Let these therefore whosoever they be whom you praise so much, have their deserved praise for their excellency of learning, and actyvitye of wit, as much as you will: who if they be of your sect may happily be learned, doughtlesse godly they can not be. Again if they be godly, I am sure they will never agree with you in this Doctrine. But as for men's agreement in opinion, is not so much material. Neither is any part of our controversy at this present, touching matters determinable by common consent, multitude, or wits of men: but must be decided by the infallible and unchangeable rules, & ordinances of the sacred Scriptures: whereunto if your opinions be consonant, as meet is, we will all together likewise consent and agree with you: If otherwise, what shall it prevail you to be linked in any uniform consent of those men, though they be never so excellently well learned, but only that you may seem to become a ranging rover amongst straggling Starters?  
From thence you proceéd, leaving them, whom you say be of your mind, and turn back again to these Lutherans and Haddonistes. 
Osori. pag. 216.  Who if would contend with you, as you say, with reasons, with arguments, or with Testimonies you promise that you will not refuse the conflict. But if they will brawl with cauntes and cursed speaking, you will not be persuaded by any means to make them any answer. etc. Lo here a very pleasant panion and Master of his Art: After that your gay goodly choler had caught up as many slanderous & reproachful croomes, as it could, even to the casting up of your gorge, to the poisoning and infecting of godly and learned personages: now at the last you prohibit them for pleading their causes: least happily some one or other in making his purgation, will s●●t somewhat near your holy reverent skirts, or least with some corrysive in answering, he fret to much upon the scab of your delicate conscience. For that your Nature is of that complexion, 
Osori. pag. 117.  as will not lightly be offended with any slanderous tongues, nor account it any ioate praiseworthy to exceed by any means in so filthy a kind of contention. Moreover that it is no wisdom to spend your time so unprofitably, whereof you have scarce any breathing from other more weighty affairs. And therefore if Haddon or any other of that Crew shallbe so disposed as to rush upon you with snatching and taunting more rigorously, then shall beseem them: you will give them free skoape to chafe, foam and exclaim against you as much as they list, and as much as they can. And that it is not convenient for your parsonage in respect of the charge that is committed unto you, that either you ought to be distempered with railing, or that you should answer to all cursed speaking.  
If to these words and speéches all his other doings and writings were in each respect correspondent, what finer man might any man find in this world? what more noble mind? what more excellent nature? which having so thoroughly mortified his affections, will not suffer himself to become impatient with any injuries or railing raging against him? But if his doings be called to an account before strict Inquisitors: and if they will examine his words by his deeds: I beseech you gentle Sir where was this mildness of spirit so gloriously commended by yourself? where was this lenity of nature? where was this contempt of reproaches exiled at that time, whenas your reverence being never provoked with any injury offered of our nation, nor so much as ever molested by word, could not measure your insolent malice, and wrath, nor make any end of slandering, backbiting, and railing in so excessive outrage, against the godly and learned Preachers of Christ, both altogether unknown unto you, and withal never deserving to be thought ill of at your hands? Every man must suffer the penalty of the breach of Law that himself maketh saith Ausonius: 
Ausonius.  You require us to cut of all contentious brawling, and to deal with you with sound Arguments and Testimonies. We do like well your law. For what can be more seémely for discreét divines, than a calm and peaceable modesty in disputation, not disquieted with any natural motions, nor waxing wrath with other men's railing? But who doth observe this order that you do prescribe worse than yourself good Sir? If want of time, which you allege in excuse, or consideration of your function (as you say) be such an estoppel unto you, that you have no leisure to answer to all men's railings, how is it then that in this your answer to Haddon, be so many slanders heaped up upon slanders? so much railing in such skorpionlike nipping & bitterness? wherein how unmeasurably lavish you seem beyond all consideration of your parsonage, all this your own whole discourse remaineth a sufficient witness against you, which doth breath out, bray out, and spew out nothing else but flames, fierbrands, furies, botches, madness, frenzies, outrages, drounkenes, fevers, childishness, Satan's, devils, Treasons, false Prophets, Coiners of a new Gospel, subvertours of virtue, Enemies of their country and of Religion, church-robbers, most abominable, the destruction and pestilent Contagion of the whole world, and what not? But if this outrageous licentiousness of your unmoderate wilfu●lnes might have been satisfied with three or four taunts and slanderous reproaches, it might have been pardonable: as seeming some escape issuing somewhat unadvisedly rather in some heat of disputation, then of any natural greédynesse of cursed speaking. Now what is your whole answer else almost, than a continual process, and an uncessant course of cursed railing? You begynn with cavilling, you proceed with slandering, and end with railing.  
Nevertheless after all these tragical outrages wherewith you have provoked both the wrath of the Lord, and teazed all godly personages against you so insolently, you do now at the length challenge other men to keep modesty. If any man (say you) do write against me: if he will argue with reason, with Arguments, or with Testimonies, I will not refuse the Challenge, etc. And herewithal in the mean space is interlaced a place of S. Paul. 
Tit. 3.  Whereby we be taught to eschew the company of endurate heretics after once or twice admonition, forasmuch as they be condemned by their own judgement. Which Rule of the Apostle if must be observed duly, as it ought to be, surely there is nothing of more force, to maintain our departure fromout your papistical See. For if we be commanded by the authority of the Apostle to avoid the company of such, as being once or twice warned, will not be converted from their wayward obstinacy in error, what fellowship and partaking aught we to have with such a conventicle, which being polluted with so many more than heretical errors, which being so bastardly estranged and defiled with so heathenish Idolatry, with such absurd Traditions, and so manifest blasphemies, doth not only couple with this filthy stench of Devilish doctrine, sciffenecked and obstinate supportaunce, but also add thereunto a more than Pharisaical and Tyrannical persecution?  
Wherefore in that you think it best to pass over and eschew our society from henceforth, therein follow your own affection Osorius a god's name. But whereas you give us full skoape to fret, fume, & exclaim as much as we list, truly we are not so minded, nor affectioned to rush so rudely into other men's interest, as to seek to disfraunchise you of your froward, malapert sauciness, which by the law of Arms you have so valiantly won in the field. And therefore you shall freely and without impeachment continue still your possession as in your own proper Title: From the which we do so much the rather disclaim, because in this kind of faculty you do excel, and are Master of the Craft. But let us hear this most mild bishop reasoning with this unquiet Haddon.  
I did never provoke you (say you) by word or writing being a man that I never knew. 
Osori. pag. 217.  Mine Epistle which you do infame with slanderous railing is clear from all unseemly speeches: unless perhaps you will say that a most just quarrel, and a true discovery of Errors and wickedness, is a kind of reproach. etc. First I will say somewhat touching your Epistle: and of Haddon shall be spoken afterwards. Now therefore, were your wits distempered with wine when you wrote this Epistle? have you forgotten now what you wrote then? If your Epistle have not one reproachful word, I beseéche you what name shall we give to these words wherewith you rage not only against Luther, as though he were a dissolute person, a common Barretor and manqueller, but withal against all the congregation of those, which profess the true Gospel of Christ? against whom you be carried with more than a Carterly kind of railing with foul mouth and most slanderous Taunts: 
Osorius Epistle to Queen Elizabeth how full it is of slanderous reproaches.  As men that raging in madness, do rend in sunder all established orders of law and Religion. Pag. 14. who with their frantic preaching and books do exile all shamefastness: do put honesty to slight: do tread under foot all laws positive and politic: do proclaim havoc of sinning, defile Temples, scorn holiness: do support unshamefastness, do supplant all Christian society with most horrible firebrands of discord. Pag. 15. all whose enterprises tend to none other end, then that spoiling Princes of their lives they may conspire with full consents against the utter rooting out of their dignities and honours, some of whom they have reached hence already by poison, and some others they do practise to destroy with the sword. Pag. 16. Finally he calleth them false prophets. Pag. 34. Who wheresoever they set foot on ground, of purpose to enforce their Gospel upon the ignorant, they are so far of from Reformation of manners, that they do defile all things with much more stench than they found it, who do abandon civility: give skoape for covetousness to range riotously: and renouncing all fear of God grant free liberty to do all manner mischiefs, without controllement in such shameless carelessness, that they seem to wish nothing rather, than to see utter confusion of all things. Pag. 30. Who be not only of themselves estranged from all honesty, but account it yea and ratify it for matter as heinous also as high Treason if any man dare be so bold to vow perpetual Chastity for Religion sake. Pag. 22. Who also do affirm that it is wicked to be sorrowful for sin. Pag. 27. And do say that sorrowful tears do import a weakness & want of faith. pag. 26. And this much of the professors of the gospel: Now let us hear his blasphemous tongue touching the Gospel itself, & the doctrine thereof, which he doth call by the name of a Sect. For these be his words. Believe me gracious Queen (saith he) this sect, which for our sins hath invaded many parts of Christendom, is the ruin of Commonweals, the Canker of Civility, the dissipation of the Realm, and the small destruction of princely renown. Pag. 17. And in an other place making mention of the same Gospel he doth exclaim on this wise O Gospel full of conspiracy and false dissimulation: for it promiseth large good things and procureth present infection: it maketh a fair countenance of hope of Freedom, and it cloggeth with yokes of intolerable bondage: it doth persuade with glavering allurements of present felicity, & afterwards it drowneth the soul in deep dungeon of despair: it preacheth a direct way unto heaven, and them that trust upon assurance thereof, it doth throw down headlong into hell. Page. 32. And again: proceeding in the same Epistle, doth give this judgement of the doctrine of the Gospelers: that he affirmeth it to be wholly patched together of the crafts and subtiltyes of Satan. Pag. 35.  
I have now rehearsed your own words Osorius if at least they be your own words, and not some other guest of yours, not all of the best: which how far do differ from reproachful and slanderous railing in your eye, I know not: But in my conceit it appeareth none otherwise, then if some Poet would raise up some Furies of hell as Megaera or Allecto, out of that fiery lake to lie and to rail, he could not have imagined any other speeches more apt, & appropried to all reprochefullnesse than this your Epistle seemeth to be. Wherefore as you can not make your Epistle excusable of most heinous slandering, without a most manifest lie: so is that also in no respect more true: wherein you do accuse Haddon of the same crime.  
Who being (as you say) never known to you, 
Osori. pag. 217.  nor ever provoked by you with any evil word, yet doth gnaw your Epistle with slanderous teeth, and doth rush ragingly upon you as it were a wild Boar deadly wounded with the hunter's spear. In good sooth Osorius you do very lively represent unto us, a singular pattern of that old Phariseé in the Gospel: who very briefly beholding a very small moat in his brother's eye, was not able to discern a monstrous beam in his own eye: so forcible is the dazzled blindness of self love. For even with like insensibiltye doth Osorius, being himself a very cursed speaker, expostulate with Haddon about cursed speaking. 
Antithesis, a figure whereby one contrary is joined for an other  You say he was never provoked by you. indeed never by name I confess. But when as that your beastly Epistle and monstrous Antithesis, than the which I never saw any more foolishly talkative, did rail against so many godly personages, he being one of the same number, and under the same predicament of them that were slandered, could not but acknowledge the common quarrel and injury of others to be stretched out also unto himself. And therefore made answer in his own and their behalf, though not without his own furniture and policy, yet much more modestly, I will not say then became him: surely more quietly a great deal, than such an Importunate adversary deserved: for so was it requisite according to your desert Osorius, that you should not have had a more entreatable aunswerer: but a far other manner of answer, that might have blazed out your arms in their right colours, and have painted you out altogether according to your due deservings. But Haddon thought it better to have consideration of public humanity, then of his own private grief. And yet as though he attempted all the force & sharpness of his pen against you: it is a wonder to see what mountains you rend abroad, because he was not impeached (as you say) nor teazed with any injurious word of yours. Go to then, And how had the people and Nation of England displeased you that you must needs rage's so rudely against them, rather than Haddon might against you? For so you proceed: And yet he runneth furiously against me, as though it were (say you) a wild Boar deadly wounded with some boarspeare. etc. How furiously I pray you, I would fain learn? what? Because he doth commend your wit? praise your dexterity of nature? advance your Eloquence? 
A Comparison betwixt Haddon and Osorius.  and highly esteem your books? and especially that which you wrote of nobility (as yourself confess no less) is this the part of a mad man? or the courteous commendation of a friendly well-willer? And here I beseech thee (gentle Reader) judge with me herein indifferently: what difference there is betwixt the disposition of these two, Haddon and Osorius: whereof the one doth with friendly praises advance the style, the Eloquence, and artificial disposition of words in Osorius: tother a most ungrateful creature of man, and beast, blinded with self love, drowned in malice, swallowed up with his own conceit, doth so not vouchsafe a man in all men's judgements grave, wise, and excellently learned, one inch so much of commendable place amongst the learned, that he shameth not to condemn him, even of most base ignorance, & extreme childishness: as one that is not able to express by mouth his own meaning, and can utter nothing purely, nothing fully, nothing plainly. Wherein I do now appeal to the Readers judgement, whether Haddon doth rage more against Osorius like a furious Boar: or whether Osorius do more impudently lie against Haddon like a shameless Goat. But because these meadows have been reasonably well overflowed already, I think it not amiss to shut up the hatches here.  
This Interlude is at the length come now to the last cast: wherein this turn coat getting a new Cope upon his back, and putting on an other visor upon his face, doth change himself (as it were) into an Angel of light. A man would verily think, that some one of the superexcellent Seraphical sort of the ix. orders of angels were flown down from heaven, speaking with hot burning zeal of charity. 
Osor. pag. 217.  Where calling God himself to be his witness and judge, he doth bind himself with a most holy protestation: that we should firmly believe that he undertook not this travail of writing against Haddon as urged thereunto for any other cause, then of a very earnest desire and zealous affection unto pure and most sincere Religion. We have heard of his affection. Now let us hearken to the dutiful love of Christian Charity, & more than brotherly compassion of his, and let us weépe with him for joy. For on this wise he doth proceed. If you did know (saith he) how great compassion I take of you: with what deep desire I am ravished for your safety (that as it is the part of a good Christian man, 
Osor. charity for our safety.  I would willingly suffer loss of life for you, and for your countrymen's sake) Surely you would become friends with me. etc. If the duties and parts of true Love and charity may be valued by words, and not by matter, what can be found more virtuous than this mind? what may seem more loving? or more fully replenished with charitable zeal of our safety? For what love can be greater than for a man to yield over his own life, for an other man's safety? But if you will vouchsafe to compare these words written here with the slanders, Taunts, and Reproaches which are scattered every where before, and will examine Osorius thoroughly within and without: I am afraid a man shall not find him the man in proof, that appeareth before in words: but a clean contrary conditioned man, nor very much differing from the shape of those, whom Cicero doth not unfitly decipher unto us. 
Cicero in his 1. Book of duties.  Of all the kinds of fraud and unrighteous dealing, there is none more pestilent (saith he) than the craft of those men, which when they do deceive most, will so handle the matter, that they may be taken for very honest men: Not much unlike hereunto seemeth to have happened in Osorius at this present. For after that he hath slandered and railed (like a common scold in a Cage) in backbiting and reviling the names and conversations of men, whose life he never knew, nor understandeth their doctrine, yea and with such an insolent kind of sawcynesse, nipping and skoffing, that no common Barretor could have more fiercely exclaimed against the most Rascal in the world, nor have forged more shameless lies: turning now his Typpett about, doth begin to do, as many men wont to do, which through malice have wounded any one grievously on the headd, will think to salve the injury again, with putting the cap on the headd, and telling him a merry tale of Robin Hoodde.  
Semblably Osorius having well whet his own humour upon reproaches and slanders, being otherwise unsatiable with any cursed speaking, outrageously raging in all manner of filthiness against them whom he doth not know: & having discharged his stomach of the very gall of his Melancholy, doth now endeavour to persuade, & thereunto pledgeth his faith with solemn protestation, that all his words and deeds before were not procured of any provocation of hatred or malice, but proceeded from very pure love of godly affection, and from most hearty desire of our safety. Well then, Sithence you will have it so Osorius & because you make so solemn a protestation: we do believe your oath, that you did write this unfeignedly, with all your heart, not of any malice at all, but simply, of a very Catholic zeal and charity. But yet we can not but marvel much, what kind of Charity this may be, that rageth so cruelly? gnaweth, skrapeth, and roumbleth so pestiferously? howbeit we do not deny but that charity is sometime moved with choler, and hath her proper chydings and chastisements according to the mystical Sonett of the Prophett. 
Psal. 140.  The Righteous man shall smite me friendly, and reprove me, but the precious balms of the ungodly shall not break my headd. But to forge manifest lies against them that you know not: to bear false witness against your neighbours, to rail with most reproachful blasphemies against the Testament of the living God, & to teach Princes to rage against their Subjects, is this a point of charity? or an evident badge of that horrible hellhounde, which is a liar, and a manqueller from the beginning? But there is no need now to rip up a fresh rehearsal of those unmeasurable and incredible lies, slanders and blasphemies, wherewith this your volume is fully fraught and stuffed every where.  
But this in the mean space doth seem to carry a wonderful show of marvelous Charity: 
Osori. careful of our safety.  Whereas he affirmeth that he will willingly lose his life for our safety: To contemn death boldly in words is a very common practice in many men and to make stought brags of undaunted courage, especially when no peril is in place. So seemed Peter cheerfully willing to die for his Lord and Master, whiles all things were calm & no jeopardy thought upon: which forward stomach nevertheless immediately upon the sight of present peril vanished away into flat denial of his Master. But thanked be God, there is no cause why you should offer any such hazard of life in our behalfs good Syr. For as concerning the safety of our souls: (we are well assured) is firmly grounded upon an unpenetrable rock, not upon your death which can avail us nothing at all, but upon the death of the son of the living Lord. Therefore if the care that you take for our salvation, you will employ diligently for your own preservation, you shall in my judgement so much the better provide for yourself, by how much you be now more farther of, and more dangerously distant from the right rule and course of the truth. For if according to your Rhetoric, the way for us to salvation & to the hope of eternal felicity, 
The way to salvation after Osorius Rule.  be none otherwise open then being achieved by godly actions and excellent integrity of life: And if this be the only righteousness (as you say) wherewith the favour of God is procured to mankind. Pag. 142. Then what doth this your doctrine import else, them to forclose you & us both from all passable way to heavenvly inheritance? for where shall we find that excellency of integrity? where shall we find that absolute righteousness whereof you brag so much, which in equal balance is able to countervail the judgement of God? Surely not in England you will say, nor in any common weal of the Lutherans: who do set their foot on no ground, but that they do infect the same with all stench and abominable contagion. Amongst the Portingalls therefore hope I, where a man may be bold to say, be no hedgcreépers men, but Golden Angels, flying abroad. Truly, that is well. And how cometh it to pass then that amongst those Angels, so many of all sorts, men and women be daily seen in your public assemblies, to scourge and tear their naked carcases, with grievous whips, and bloody lashes? I would fain learn of you whether they do it for any their good deeds? or else for their offences and sins?  
What meaneth Osorius himself in this, that he so holy a Father doth so often run to reiterate confessions? let him answer at his best leisure, whether he confess his good deeds or his wicked: Wherefore if neither this reverend bishop, so curious a carper of other men's faults, is able to behave himself so precisely, but that he must flee daily with us to the mercy seat and compassion of God: where be then these glorious cracks of integrity? or whither will your integrity & absolute perfection address us to seek out this superexcellent excellency that you boast upon so much? Peradventure to Plato's common weal, or to moors Utopia, or else to the goodly fields in hell, whereof the Poets make mention: for without question it can not possibly be found any where in this common course of universal imbecility of nature.  
But even as it is reported, that Xenophon the wise Philosopher of Athenes did in the describing of the famous virtues of Cyrus, imagine him to be not such a one as he was indeed, but such a one as he ought to have been: and to have expressed his wished and hearty desire, rather than any true description of the Prince according to the very nature of a description historical. So do I suppose that Osorius hath a will to teach us not so much what we be, but what we ought to be, and so purposed in his mind to make a proof of the force of his eloquence, what it were able to do, in the extolling the praise and commendation of virtue. And hereof who can either be ignorant or doubtful, that all our actions and course of life ought to excel in such a perfection, 
Osor. divinity is Philosophical.  that there needed no supply to be required to absolute and Angelic integrity? the which neither the Profane Philosophers before the birth of Christ, neither the Pharisees had any feéling of without Christ, no more did they express the same in the dutiful affairs of their life, who being altogether estranged from the knowledge of Christian Religion, were nevertheless not ignorant hereof, that all man's felicity consisted wholly in virtue only and civil direction of life: and that it was virtue only which alone could make a passable way for godly minds to attain everlasting felicity: the likelihood whereof as many their notable lessons did abundantly declare, so above all other who can wonder enough at that heavenly voice of Scipio the Roman surnamed Affricanus being an Ethnic? whereof Marcus Cicero doth make relation in his treatise called the dream of Scipio. 
Cicero in the dream of Scipio.  Writing on this wise. There is (saith he) a certain sure and determined place reserved in heaven for all such as do preserve, aid, & advance their native country, where they shall live in everlasting felicity for ever and ever. There is nothing more acceptable to that high and mighty God, that guideth and ruleth all the world, amongst all the actions of men, than counsels, corporations and societies of men linked and knit together with orders and laws: which are called Cities. etc.  
If we regard the judgement of the flesh, what sentence can be spoken more plausible or more notable in the singler commendation of virtue than this was? which doth assure the good deservings and mutual amities of men each towards other exercised here of eternal and infallible rest and joys in heaven. Go to. And what is it else almost that this divinity of Osorius doth train us unto, then to teach the very same that Scipio the Roman did? namely: That there is no passable way to the attainment of the blessed felycyty of eternal life, then that which is atchyeved by godly actions with an absolute integryty of excellent life. Pag. 32.  
But heavenly Philosophy doth direct us a far more near way: The heavenly Schoolmaster doth out of heaven display abroad, and chalk us out a speédier way and an easier journey towards heaven, teaching us in the Gospel on this wise. I am (saith he) the way, the truth, and the life: 
john. 14.  Neither will Osorius deny this to be true (I know) in word, but in deed what doth he else then deny it? For to admit him his saying, that there is no passable way to heaven, but which is purchased with absolute perfection of life: what may we win hereof else, but that this way to heaven be not Christ? but the special prerogative of our own purchase? So that by this reason, if our own industry do satisfy all things: what neéd is there of Christ then? or to what use will his death and passion avail? yes forsooth to this purpose you will say: that by the merit of his passion, he may purchase for us the grace and gift of sanctification & regeneration: wherewith being once endued, hereof fortwith springeth that excellency of absolute perfection, and other ornaments of charity and virtues, which will make us an easy passage into the kingdom of heaven: What then? do you so depaint us out the whole office and power of Christ in this one only action, namely that he shall power out upon us new qualities & godly actions, by the Divine operation of the holy ghost? what? doth he not redeem us also? doth he not justify us, and reconcile us? yes. What else, you will say. Doth he justify all men without exception? or the faithful only? if he do justify them only that do believe: I do demand further, what the cause is why they be justified? Is it for their faith's sake? or for their works sake? If it be for their faith's sake, I ask again, whether for faith only? or faith joined with good works? I do here expect some oracle from you for an answer hereunto. If you find that there is no hope of any thing to be justified by without faith, then must you needs alter your foundation, that you grounded upon before, to wit, That there is no passable way to heaven but which is achieved with godly actions of this life. Pag. 32. And that it is only righteousness that doth obtain the favour of God to Mankind. Pag. 142. And in an other place. That faith only, is only rashness. Pag. 74. What? shall faith therefore be quite banished away?  
No, but you will couple her with some copemate: that neither Faith without the company of good works, nor works without the company of Faith may be able to procure righteousness. But this knot will the authority of the Scriptures easily crack in pieces: 
Faith is not coupled with Charity in the Article of justification. john. 6.  for if Faith only do not advance the faithful to salvation, except it be coupled with excellent integrity of life: why did not Christ then couple them together, when he spoke simply, Hè that believeth in me hath everlasting life? Why did not Peter couple them together, when he doth preach Remission of Sins unto all as many as do believe in his name? proving the same by the Testimonies of the Prophets. Act. 10. 
Acts. 10.  why did not Paul couple them together. Acts. 16. 
Acts. 16.  where he instructeth the Gaylor in Faith? Believe (saith he) in the Lord jesus, and thou and all thy household shallbe saved. Many Sentences might be vouched purporting the same in effect: but it shall suffice to have noted these few for brevities sake. The History of the Galathians is notably known, who being seduced by the false Apostles, did not simply revolt from Christ, nor did simply abandon their Faith in Christ, but endeavoured to couple the good works of the beleéuers together with Faith in the Article of justification before God for the attaynement of life everlasting: On which behalf how sternly and sharply the Apostle did reprove them, his own Epistle beareth sufficient Testimony.  
But here cometh a Reply by and by out of the same Epistle, 
Galath.  where writing to the Galathians, he doth treat upon such a faith as doth work by love. Upon this place Osorius agreeing with the Tridentine Council doth build an unseparable conjunction of Faith and Charity together: 
The Tridentyne Counsel. Ses. 6. Cap. 7.  so that Faith without Charity as an unshapen and unformed Image, is altogether uneffectual to the absolute fullness and perfect accomplishment of righteousness: But that Charity (which they call a righteousness cleaving fast within us) is so unable to be severed a sunder from the work of justification, that they dare boldly pronounce, that it is the only formal cause of our justification.  
To satisfy this place of S. Paul, here is an easy and a Resolute answer. For in the same Epistle: the Apostle doth endeavour by all means possible, to call back again his Galathians to the only righteousness of Faith, from whence they were backslyden: and withal because they should not be seduced with a vain persuasion of counterfeit Faith, he doth discover unto them, what kind of Faith it is, which he doth mean. Not the faith that is idle, and dead without works, but which doth work by Faith (saith he) And in this respect, it is most true that Faith is not alone. But what manner of concluding an Argument is this.  
Lively Faith is not alone without Charity.  
Ergo, 
The fallax from the Division to the Conjunction.  Not Faith only, but coupled with Charity doth justify.  
The Argument that is derived from things setterer by nature, to things coupled by nature, concluding from that which is Secundum quid, ad Simpliciter, is worthily rejected in the Logicians School, and is called a mere Sophistication. If all things that go commonly after a certain manner together, & be done together must be coupled & applied to one and the self same operation, by this Reason it must come to pass, that he that hath feet, eyes, and ears, and have them not by themselves alone, therefore he shallbe supposed to go not upon his feet only, but to walk upon his eyes, 
Only faith worketh justification, but is not alone.  and to see with his ears. For the matter goeth none otherwise in Faith, Hope, and Charity: which three heavenly jewels albeit be instilled into us by the freé liberality of God with Remission of Sins, and cleave fast within one subject: yet every of them are distinguished by their several properties and functions notwithstanding. As for Example. 
In what respects Faith, hope and Charity be coupled.  If a question be demanded, what thing it is that doth justify us in the sight of God, and obtain us everlasting life? I do answer: that it is Faith, yea and Faith only: If you demand by what means? I do answer, through jesus Christ the Mediator. Again if you ask what kind of Faith that is? I do answer: not an idle, nor a dead Faith: but a lively Faith, 
What faith doth work through love.  and a working Faith. If you will demand further by what marks you may be able to discern a true Faith from a false Faith? S. Paul will make answer unto you: The true Faith is that, which worketh by Charity. If you will demand further yet, what this Faith worketh? I do answer according to the several properties thereof, two manner of ways, namely: Faith worketh Salvation through Christ: and it worketh obedience of the law by Charity: what? absolute obedience? I do not think so. What then? unperfect obedience? But such a Faith must needs be insufficient to the full measure of absolute righteousness and perfect felicity. And where is now that excellent integrity of life which doth purchase us a way into the kingdom of heaven? where is the effectualness of Charity available to eternal life? where is that solemn Decree of that Tridentine Council, which doth ascribe the only beginning of our justification to Faith, 
A new kind of obedience but unperfect.  but maketh the Formal cause thereof only Charity, as a certain new kind of obedience (which they call a righteousness cleaving fast within us) whereby we are not only accounted righteous, but be both truly called righteous, and be also truly righteous in the sight of God. Annexing thereunto a very dreadful and terrible curse. 
The formal cause of justification according to the Tridentynes.   
If any man dare presume to say, that man is justified either by the only Imputation of Christ's Righteousness, or by only Remission of Sins, excluding Grace and Charity which is poured forth into their hearts by the holy Ghost, and cleaveth fast within them: or if any man will presume to say, that the Grace, whereby we be justified is the only favour and mercy of God. Let him stand accursed. And again in the Cannon following. 
The Council of Trident. Canon. 11.   
If any man dare presume to say, 
Canon. 12.  that justifying Faith is nothing else, than a Confidence of God's mercy, forgiving Sins for Christ's sake, or to be that only affiance whereby we be justified, let him be holden accursed.  
Behold here, learned Reader a notable Decree of this Council: which when these grave Fathers did coin, may any man dow, but that the Master of the Family was a sleep, when the envious man did scatter abroad darnel amongst his wheat? 
Math. 13.  They do discourse and determine upon justification, but none otherwise then as they might argue in Aristotle's school, about natural causes, or powers of the soul. For how much more nicely could Aristotle himself the Prince of the Peripatetical School dispute, if he had accompanied them, and debating this cause together with that Ghostly Council, than Osorius and the Tridentine divines did Philosophically dispute of the formal cause of justification? which consideration of doctrine if must be holden for an infallible foundation, then let us be bold, and blush not to root out withal, the whole native and essential substance of all mystical Divinity, and let us ra●e out the very foundations of all our Religion. For if the state of our Salvation be come to this pass, that it must be established by merits, & not by freé Imputation only: where then is that righteousness, which is called the righteousness of Faith? the force and power whereof is so highly and often advanced by Paul, what shall become of the difference betwixt the law and the Gospel? which if be not observed very diligently, we shall wander and straggle blindly in the course of the Scriptures, none otherwise then as wants and rearemyce at the bright beams of the clear Sun? Moreover what shall become of that Antithesis of Paul betwixt the righteousness of the law and Faith? betwixt grace and merit? what shall become of all that excluding of glorious boasting upon works? where is that Faith Imputed to Abraham for righteousness? Moreover how shall this saying of Paul agree with these Tridentine lawgivers? to wit. 
Rom. 4.  Not to him that worketh, but unto him that believeth on him that doth justify the wicked & Sinner, Faith is imputed for righteousness. Moreover what shall become of those exceptive, & exclusive sentences of S. Paul? wherein all the consideration of our Salvation being taken away from confidence in works, is ascribed wholly 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 shallbe excluded from our assuredness of Salvation and Gods free imputation?  

How much the merit of Christ's death and passion may avail unto us according to the Tridentyne Council.  We do hear the Lord promising in the Gospel. When you have lifted up the Son of man on high, I will draw all things unto myself. And how can this be true, if all assuredness must be attributed to merits according to the Tridentines? Not so simply to merits, say they, but we do couple Grace therewith which grace because is not received, but through the merits of Christ, herefore there it cometh to pass, that the merit of Christ is so far forth effectual to us in the work of our salvation as God doth power into us the measure of his grace, to work well. O notable divines. But go to, that I may the better answer them, may I be so bold to demand a question or two touching Abraham? whose works if we behold, what thing could be more holy? 
An Argument against the Trydentines derived from Abraham.  If we respect the uprightness of his life, what was more excellent? if we regard the grace of his sanctification and renovation, where was it ever more plentiful in any man? And now let us hear the judgement of S. Paul concerning all those so manifold and wonderful works. For if Abraham have any thing, whereupon he may glory (saith he) he hath it in respect of men but not of God. What? where the most excellent works of Abraham are nothing worth, shall our most filthy works be avayleables.  
Let us have recourse to the first creation of mankind and let us call to remembrance the ancient age of our first Parent Adam: who alone tasting of the forbidden fruit, 
An Argument against the Tridentines derived from the Type of Adam.  did he not withal defile all his posterity with that one only morsel? And by what reason I pray you? surely not by way of participation of his offence, but by way of propagation unto the posterity. In this Type of Adam, let us behold the thing signified answerable to the Type: And by Adam let us consider Christ: who only & alone being found obedient, did by this his own only obedience purchase life everlasting for all his posterity, not by any partaking of his obedience, but by propagation in the posterity only: namely by faith only, which faith doth only and alone beget us unto Christ.  
Take an other Argument of the same doctrine, out of an other Type.  
Even as in old time to the Israelites was external health of body given by the beholding of the brazen Serpent: 
An Argument against the Tridentines derived from the Type of the Brazen Serpent.  so likewise to us is granted internal health of soul through jesus Christ.  
The Israelites were healed by the only view of their eyes.  
Ergo, We are justified also by faith in Christ only.  
Hereunto may be annexed an other Argument as forcible as any of the rest taken out of saint Paul, whereunto what answer Osorius will make I would wish him to be very well advised. 
An Argument against the Tridentines derived from S. Paul. 2. Cor. 5.   
We are made the righteousness of God through Christ, by the very same reason, whereby Christ was made sin for us.  
But Christ was not made sin, but by Imputation only:  
Ergo, Neither are we made righteous in the sight of God but by Imputation only.  
Hitherto in the behalf of righteousness of faith, out of S. Paul to the Roma. Now let us encounter saint Paul with an argument of the Romanists: which they do knit together for the maintenance of righteousness by works, arguing in this manner forsooth.   

¶ Osorius Argument out of the Tridentine council. 
An Argument of the Tridentine Council against righteousness of faith.   
There is no justification without the sanctification and renovation of the inward man.  
Sanctification and Renovation consisteth in holy actions and works.  
Ergo, justification consisteth in good works, and not in faith only.  
This Captious Sophistication can no man better answer than Augustine: 
An Answer out of Augustin●.  Good works do not go before in the work of justification, but follow justification. If works do follow, how do they go together then? If works must be joined together with faith, how are they reported in Augustine to follow? Now therefore to answer the Argument. If the Mayor be taken in this sense, that an unavoidable necessity of coupling and conjoining new obedience must needs be required in the work of justification, as the very cause thereof, so that there be no hope for the ungodly man to be justified, but by his own merit and innocency of life, 
New obedience is not the cause, but the fruit of justification.  then is the Mayor false. But if good works be said to be required as the fruits of justification, & not the cause of justification, the Mayor is true. And it is not to be doughted, but that with remission of sins the free gifts of the holy ghost are joined, who doth begin and lay the first foundation of renovation, & sanctification of life. And yet is it not therefore true, that this renovation is the thing for that which the ungodly man is to receive remission of sins, and to be adopted into everlasting life.  
Moreover whereas the Tridentine Fathers do add further, that justification is not the only Remission of sins, but the sanctification and Renovation of the inward man (To speak their own words) through the voluntary receiving of grace and Gods gifts. etc. 
The Assertion of the Tridentines confuted.  By what testimony of the Scripture will they prove this to be true? Surely if sin be the only thing which did scatter abroad death into the world: which alone doth procure the vengeance of God, and make separation betwixt God and men: which alone doth make us guilty of eternal damnation: 
It is proved that justification in the sight of God, is nothing else then the Remission of Sins, against the Tridentines  which alone forced Christ to suffer death upon the cross: Now I beseech you tell me for the love of Christ, what thing is justification else, but a continual skourging, and suppressing of sin? Even as the life and the health of the body is nothing else, but an excluding of death and Sickness: Even so sin (the reward whereof is death) being utterly extinct through remission: what remaineth else but life? and sin being utterly blotted out, what remaineth else but justification?  
Howbeit neither do we allege this on this wise, as though \ we were ignorant, or did deny that sanctifiaction & Renovation, and such godly actions and virtues, which do proceéd from thence, be the proper and peculiar gifts of Christ, and must be practised 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 upon the direction and government of this present life, but of the life to come, & of the cause thereof: not whether virtuous and godly actions of Christian piety ought to be exercised in this life, but when they be accomplished, whether they be of such valour in the sight of God, as to be able of themselves to deserve salvation, and reconcile God unto mankind? and whether virtues or the good works of them which be regenerate be of such efficacy, as may stand upright, and countervail the rigorous curse of the law against the judgement of god, to preserve us from damnation: and whether in extreme terrors of conscience, man may undoubtedly, and without fear rest assured upon works, when that dreadful question shallbe demanded to become the Sons of the living God, and to deserve the everlasting inheritance of our Father.  
In that which you see two manner of questions Osorius: in the one whereof we do easily agree with you: 
Two kinds of questions  In the other not we only do gainsay you, but the whole authority of God's Testament doth determine against you, whereby we be taught that man is not justified by works, but by faith in jesus Christ. Rom. 3. 
Rom. 3.  And that we, whiles we seek to be justified by him, are not found righteous, are not found already endued with excellent integrity, but are found ungodly sinners: so that in this life which we lead in this flesh, we live none otherwise, then through faith in the son of God, who loved us, and delivered himself to death for us. Gala. 2. 
Galath. 2.  Let us note the words of the Apostle himself: of being found sinners we live by faith, how can Osorius make it good that we be righteous? 
To live Through faith.  but if we be found righteous, how doth Paul justify us to be sinners? but only because whom this life doth make guilty of death, the same is released by faith of the Son of God: not whom he doth find righteous, but whom he doth make righteous, not by living uprightly, but by not imputation of sin.  
Neither is this therefore false, that a godly carefulness of living virtuously is required in the faithful, which may exclude presumption of sinning: but it must be considered after what manner it is required. If you suppose it be requisite to the necessity of obedience: you say truly: but if you think it to be an infallible assurance of Salvation and eternal life, there can be nothing more false and more damnable: for as much as the same is not obtained by our own merits, and deservings, but is freely given to the unworthy and undeserved: 
When good works be necessary.  and is then also given, whenas we are found Sinners: so that in this whole work, the mercy of the Lord doth bear the whole and full praise and palm, not our works, which do but follow God's reconciliation as fruits, and not make atonement with God. None otherwise then as Osorius, whenas he doth Consecrate, when he doth geave orders, when he doth wear his Mitre, he doth not all these to the end he would be made a bishop: but because he was made a bishop before, therefore he doth execute the duties apperteigning to a bishop. And as the Servants of noble men are known by their several Badges: but do not wear noble men's badges because they shall become those noble men's servants. In semblable wise Christian Faith, albeit it work always by love, and doth show a special demonstration of pure and true Faith: 
Wherefore faith only doth justify.  doth not therefore procure Salvation, because it worketh: but because it doth believe in Christ jesus, who being able alone to geave that absolute integrity, which is required: for this cause therefore only Faith in Christ jesus doth obtain our Salvation, not our perfection and integrity. So that all the whole felicity of our happy life doth not proceed from any efficacy or force of our own work, but by consideration of the Object only, which is received through Faith.  
Neither are the endeavours and actions of love, charity, and piety, excluded in this course of transitory obedience (as I have often declared before) as though by this means they should be of any less necessity not to accompany, 
Faith worketh by love, but not as effectual to eternal life.  or not to attend upon Faith: Again neither are works so joined with Faith, as though they should exclude Faith from her dignity and her proper operation: nor enfeéble or abase the wonderful riches of the grace of God, which is in Christ jesus: nor that they should extinguish the Glory of Christ's Cross: nor despoil afflicted consciences of their heavenly consolation, nor should destroy the sincerity of sound doctrine which the Apostles have left unto us: which for as much as ascribeth the whole estate of our Salvation to no one thing else, then to the only freé liberality and mercy of Christ jesus: I do appeal to the secret judgements of all the godly, whether the opinion of them be better, which do establish their safety in Faith only: or of Osorius, which doth measure all our assurance and confidence of Salvation, by the only Rule of our own righteousness? and who doth affirm that Faith only, 
Apoca. 3.  is only rash temerity. Truly if the Spirit of the Lord could not digest those Laodiceans, which being drounken with vain persuasion of their own righteousness, had not any feeling or perseverance of their own ugly deformity and filthy barraynesse: It may easily be conjectured, what we may determine of the haughty spirit of this Portugal Divine, and of all his Divinity.  
Wherefore in that you seem so inwardly careful for our safety Osorius, as herein your honest inclination of gentle courtesy towards us may not unthankfully be neglected of us altogether: Even so we also in requital of our good will towards you, do earnestly exhort and heartily desire you, that either you will vouchsafe to instruct us in the true doctrine of Salvation more wholesomely and purely hereafter, or else that you retain still with yourself this your safety, which you do wish unto us, if you can wish us no better: and enjoy the same to your great comfort as much and as long as you will for ever and ever, world without end.  
Amen.   

¶ Let us pray.  
OSorius. 
A Collect. for the kingdom of England.  I do heartily pray, and beseech the high and eternal Lord jesus Christ, for the love of his most precious blood which was shed for the Salvation of all mankind, for his wounds, for his bitter passion, for his death, wherewith he did vanquish death, for his victory wherein he triumphed over the kingdom of Satan, that he would vouchsafe to enlighten with the bright beams of his countenance and deliver from all errors this kingdom which was once a Receptacle of all virtue, Religion, wisdom, and justice, disquieted now by the wicked practices of naughty packs: & would also vouchsafe to reclaim it to the Faith and uniform consent of most sacred Religion, into the ancient bounds of the Church, & defend the same with the assistance of his holy Spirit, that whereas we are now disagreeing in opinions, we may be conformed together at the length in unity of one Faith, and one uniform mind of most undoughted Religion, and may attain together that everlasting glory, to the unspeakable joy and Rejoicing of all the holy Citizens in heaven. [At the Feast of Easter] hallelujah, hallelujah.  
In recompense of this your solemn collect Right Reverend Father? what remaineth at the length, but that we all and every of us do with one mouth, one spirit, and one voice sing as loud as we can unto you? Amen. which being but one word wanting only to the knitting up of the prayer, I do not a little marvel, why was forgotten of you, unless perhaps because it was scarce a good Latin word, and never found in the books of Cicero, therefore it was unworthy to be inserted in this place as not meet for your fine phrase of Cicero's Eloquence. Nevertheless it is right well yet, that making intercession for us poor outcast Englishmen, you skip over all other pelting and petty mediators and advocates, and have thought good to call upon the help of the most mighty & merciful Lord jesus Christ, without calling for, or invocating the help of any other Gods. Which devise how well will agree with the rest of your discourse, I can not well conceive: for you seem to pray one way, and to dispute an other way quite contrary: You do pray as a Lutheran, but you dispute as a Papist. What a contradiction is this I pray you, where the Pyper playeth the hornpipe, and you dance the Antyck? 
Only Christ is to be called upon as a Mediator.  For if this be true, as we are taught by your example, that we ought to flee for succour to Christ only as the most chief and highest Sovereign: and in him only & alone to repose all our whole shoot anchor of prayer & invocation, without praying to all other perry Saints, what need we then of any other solicitors, patrons, and Advocates? But if the estate of our necessity be such as may not want their aid and assistance, how chanceth it, that renouncing the necessary helps of pettygodds and pettygoodesses, intercession is made here only unto Christ?  
Afterwards you do proceed in your whott zealous prayer & do make intercession For his blood's sake that was shed for the salvation of all mankind, for his wounds sake, for his most bitter passion sake, for his death sake, wherewith he vanquished death, and for his conquest sake wherewith he did triumph over the kingdom of Satan. etc. In all this you both speak well, and do well. Stand fast therefore, and be not removed from yourself if you can, and grant that verity may wring that perforce from you in the matter, that you can not deny: If his blood were shed for the salvation of all mankind as you say: if that unentreatable rigour of God's wrath could no be pacified with any one thing else besides the blood of the Lamb: from whence then is salvation to be sought on our behalf? or to whom ought we ascribe our safety, but unto this one only sacrifice? If we be healed by his wounds and bitter bloodshedding, with what shamelesseness dare your Romish pelting Apothecaries presume to apply other rotten drugs to our sores? to what purpose serve so many Rosaryes and garlands of the blessed virgin Mary? so many invocations of the dead? so many Suffrages of Saints? so many Stations? jubilees? so many prancing pilgrimages? so many peéuish pardons? so many Momish Mounckemerytes? so many ragged Churchrelliques? so many vain vows of votaries? so many marketts of Masses? and so many Dolldreanches of dryveling Sacrifices? finally to what end prevaileth all the pelting pylfe of Popish patcheryes? If it be true, as you do bear us in hand, that death is vanquished by the death of Christ, so that now it hath no more interest or title in them, or in their lives which be engrafted in Christ jesus: wherefore should we Christians be any more afraid of death, that is swallowed up already, unless peradventure your popish Archprelates with your outrageous Trumpets do think by blowing wind in his tail to restore him to life again, which you do endeavour daily & busily indeed, but all in vain notwithstanding. But now forasmuch as it is certain, that there be two manner of deaths, th'one of the body, 
The death of the body & the soul swallowed by Christ only.  tother of the soul: & whereas also Christ did swallow them up both, namely one by his resurrection, tother by faith: vain therefore & fruitless be all your practices, drifts, & turmoils, wherein you promise a conquest of death, which is put to flight already: Again if death be not vanquished, then doth Osor. lie.  
The very same may be verified of the kingdom of Satan, whose whole force sithence is contained in the obligation and handwryting of Sin: sithence also Christ hath victoriously triumphed already, both over the whole Empire of Satan, & over all the power of Sin, as yourself do confess: Why do you so fret and fume then against Luther and against us, 
The Conquest over the Empire of Satan.  who do affirm nothing else then you do, and who do call back all things to the only victory and Triumph of Christ?  
Therefore, whereas abandoning all other intercessors you direct your prayer to Christ only: whereas you do so highly advance and magnify the death and conquest of Christ, herein hitherto you denounce yourself a notable Lutheran: Now therefore from henceforth let us as briefly consider of what the very thing is indeed, which you beg so earnestly of Christ: th'effect of your request is, that he would vouchsafe to help us wicked English outcasts. And why do you not crave his aid as well for yourself, and for your native Country of Portugal? what moveth you to pray so devoutly for England particularly by name without any mention made of your own Country men? I do suppose verily, because there is no wickedness practiced in that Country: there is no sheep there either infected with noisome murrayne, or so tied by the buttock in brambles and briars of errors, that it needeth any aid of the Shepherd. In Portugal groweth no Bruske neither Briar, no furs, no baggage, no fern meet for fire. Why then rejoice with the holy Phariseé Osorius, and give hearty thanks unto Almighty God, both for yourself and for your Country, that you be not like unto other men, and especially to that most pestiferous and abject Nation of England: Wherein was sometime (as you say) the Princely palace of virtue, of Religion, of wisdom and of justice, but now is turned upside-down by the wickedness of desperate castaways and is defiled with abominable errors.  
Go to, what be these so foul enormities and so heinous errors for which you keep so great a coil? what men be these whom you call desperate abjects? what Faith and what kind of Church is it, whose bounds and limits we have ranged over? you were now to be demanded to render a reckoning of all that your accusation particularly & orderly. What need that say you? I have done this sufficiently already in my former books. indeed so have you done & I trust you be sufficiently answered also to every of the former forged & false accusations. And so have we heard more then enough by you of the outrageous heinousness of our execrable castaways in our Realm at this present. But in the mean space this notable Rhetorician hath not all this whiles uttered one word so much of the hurly burly that this Child of perdition hath kept, 
2. Thes. 2. The Child of Perdition.  not in one kingdom only, but through the whole state of Christendom, nor telleth us what a coil he keépeth daily: what troubles he procureth, what wars he practiseth, what discord he scattereth, in what continual broils he hath wallowed these many years against the chief Princes & Potentates of the world: what monstrous poison and Botches of erroneous doctrine he hath vomited out against the Church, what a floudd of Christian blood he hath spilled: how many thousand souls he hath bereft of life, for whom Christ suffered his bitter Passion: Finally how he hath turned all things typsy tyruye: of all these I say, mum budgett altogether. For this is a special principle of Rhetoric wherein he is well-beseéne, that if he espy never so little a scab in his adversaries visage, there shall his nails be always raking: on the other side, if there be never so monstrous a Carbunckle on their own behalf whereat the adversary may take some advantage, either will himself not take any notice of it, or else will he colour it with some pretty shift, or wipe it away with some crafty conveyance and dissimulation.  
In the foot of your Orison, you do annex afterwards, that Christ would vouchsafe with the assistance of his Spirit to gather together again us which be now scattering and disagreeing in opinion, into one uniform agreement of faith, and within the bounds and limits of his Church whereby we altogether may attain everlasting glory to the singular joy and rejoicing of all the holy company of heaven. To answer this your petition briefly: Do you bring to pass according to your duty first, that it may be lawful for us to be associated in your fellowship with safe conscience, with sound Faith, without manifest impiety and Idolatry, without most heinous blasphemy against the living God, and without present peril of everlasting damnation: and believe me we are not more willing to do any thing in the world more readily, then to join with you. What can you crave more Osorius? But if this request can not be brought to pass, nor obtained of you, to wit, that you abandonne out of your Church Idols and profane worshippings: nor will yield to a reformation of your filthy errors, and corruptions of Religion, according to the true touchstone of sacred Scripture: that the same confuse licentiousness of unclean single life, crooching and kneéling to Images, and greedy gadding to the Relics of the dead more than Heathenish may be utterly banished: that your breadworshypp & Imageworshypp, your profane abuse of the lords Supper, your false packets of Pardons, ear whisperyngs, satisfactions, & merit meritorious, and other unmeasurable monsters of your ragged Religion may be altogether abrogated: If these (I say) so many so horrible botches, and cankers of superstition, deceits, untruths, patcheries and impieties propped up in the Church by your filthy ignorance, you will not raze and scrape clean out of the Church of Christ, but have determined rather to maintain and uphold the same more than barbarously with slaughter, blood, and all manner of savage cruelty: nor will as yet yield to be tried by any lawful authority: but continue unappeasable against the manifest truth, and persist unremovable in the supportation of your blasphemous Idolatry with unmerciful greédynesse: Briefly if you call us to such a Church, and to the embracying of such a Faith, as no Christian faithful man may by any means profess, except he will renounce the true Church of Christ, unless he will utterly deny Christ himself and his Faith, herein neither shall it be convenient for us to agree with you, and become partakers of this your horrible bootchery: nor shall it become you to require us thereunto: moreover we assuredly trust that Christ will never permit us so to do.  
I have answered you now as briefly as I could: yet will I speak it somewhat more briefly. If any man dare be so hardy to change, to counterfei●t, to pervert the Laws, Statutes and authentic Monuments of any earthly Prince, or the Testament of any dead person, after this sort, as you do Canvas the word of God, no Prince would permit such a treachery in his Realm, and an hundred Gallows and Tortures would seem to little for so heinous an offence. And what shallbe said then to them, who having mangled and made havoc of the everlasting Testament of GOD, whereunto to add, or to diminish therefrom any title is not lawful upon pain of damnation: who treading under foot the ordinances of the the Lord of Lords, who having changed and counterfeited the fine and pure gold of the sacred Scripture, and coined unto us such dross and ofscombe of Religion, wherein we must be forced to live now, not after the Laws and Ordinances of Christ, but after their Decrees and decretals: I beseech you shall it be reasonable for Osorius to allure us to such a kind of conformity? and then after this life to promise us everlasting glory, to the joy of all the Company in heaven?  
Wherein Osorius doth express indeed a certain glorious presumption, of a courage wonderfully fawning upon his own dexterity. Howbeit whatsoever sound this shrill Trumpet of Osorius shall noise forth from out of Portugal, we must nevertheless give our attentive ear rather to the Trumpet of GOD, and mark diligently whereunto it calleth us, as the which sounding unto us a far unlike march, commandeth us in any wise not to go out of Ray, nor to departed from our Ancient and Standard, upon a grievous pain: lest we be partakers of their Treason, and be punished with their plagues: 
Apoc. 18.  And again with most cruel menaces threatening all such as shall receive the mark of the Beast, either on the forehead or on the hand: to whom he doth promise not everlasting glory to the rejoicing of all the company of heaven, 
Apocal. 14.  but the bitter cup of God's everlasting wrath, which is mingled with wine in the Cup of God's vengeance. And they shallbe tormented (saith he) with fire and Brimstone in the sight of the holy Angels before the face of the Lamb: and the smoke of their Torments shall ascend world without end. Apocal. 14. Which I do most humbly and heartily beseéche the most merciful Lord that he will turn far away from you, and from us all. And so is both your prayer come to an end, and our apology finished. And so an end.     

A knitting up to the Reader.  
NOw for as much as Osor. and I have sufficiently debated our matters together: It remaineth that I use some conference with the godly and Christian Reader herein: whom I would advertise by the way in few words, to be well advised of Osorius, not of any malice truly, nor of any unhonest affection of disquieted mind, conceived against the man, but moved hereunto, by necessary instinct of well wishing heart, in respect of some young men, not altogether void of commendable knowledge and learning, though perhaps otherwise not so well settled in judgement, who may be easily carried away into vain conceit, alured with the outward glittering bravery of Osorius minion Eloquence, as seely fishes caught with sugared hayte, unless they flee the hidden hook: whom for the same I thought good to admonish before hand: Not meaning to dissuade them from reading of Osorius books altogether, nor to defraud Osorius of any his praiseworthy grace of Eloquent style, or to extenuate his glory, if he have deserved any therein. For as for me truly, as I am neither acquainted with the countenance of the man, so do I not so much regard the outward foil of his painted speech: howsoever any man shall streak himself with blazing the beauty of fyled tongue, concerneth me nothing at all, so also appertaineth as little to the matter. There is an other thing that I require more: namely in a bishop, a Priest, and a Divine. Therefore if any man shall take pleasure in the flourishing form of Osorius phrase, and will not be removed from the fragrant flowers of Osorius speech, let him enjoy his delight a gods name, and let him read his books the will, yea I do wish heartily that all and every person would read and peruse him, that so the more witnesses there be in the matter, the more directly men may determine of the credit of the person. Therefore let them read him (I say) whosoever be so minded, and let them not only carry the book daily in their hands, but lull him also in their bosoms, I will not gainsay them therein. This council only I give, that they read him with judgement nevertheless, and esteem of him as a Rhethorician and an artificial Orator, but take him for no Divine: And that they become not so ravished with the gorgeous gaze of this prancked Peacock, nor fixed to fast in the fine feature of his fawning feathers, but behold below his black feet withal: let them be so enamoured with the delicate devices of their smooth Schoolmaster, that they give not in the mean time to creadulous an ear to the counterfeit craft of his proper pack, but have always in mind the pithy sentence of Epicharmus the wise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Be not light of belief.  And withal that they take especial care, if they have a desire to imitate his writing, not to enure themselves in any wise to his saucy malapertness of slandering or cursed speaking. Then which kind of contagion, as there can be no Canker more Pestilent, scattered abroad amongst the conversations of christian men, so do I more heartily wish that the virtuous wits of studious youth may not be polluted with this crawling scab. And I can not wonder sufficiently, to think what frantic fury hath whirled this Prelate into such unmeasurable outrage of railing pen.  
But the matter goeth well enough on our side, namely, that his ranging speech is agreeable to his disordered profession, and his Lavish style is coupled with his lewd doctrine: for what could have been more fit for this bloody Religion then bootcherly brawling, and currish cavilling, like unto like? yet how much more commendable had it been, and withal how much more sitting and seémely his parsonage and dignity, if espying any blemish or wrinkle in men's manners or errors, that might have been offensive: he had as a Priest, a Divine, and a bishop, with friendly and mild application of persuadible Scriptures induced the ignorant to better regard, by gentle instruction rather than with rigorous railing: and to have given a simple demonstration of the soundness of his faith rather, then have bruited abroad the beastly botch of his shameless impudency: It is the property of virtuous literature and civil discipline, (so called of the civilytye thereof) to reclaim the ranging riot of wandering wits to mildness of manners, and to a certain comely civility of meéke modesty. Certes this savage sawcynesse & wayward wrangling whether may be found amongst tyrannous Turks I know not: surely is very unseemly for learned men, much more uncomely for divines, but altogether blameworthy in bishops. Moreover beside the rule of Christian Religion, surely reason itself would have required this much at the least, that in reproaching other men's faults, such as can not be mindful of their own, should reprove no more in others, than such as be faults indeed, & not causelessly condemn the innocent with forged crimes, and malicious cavillations.  
This also should have been foreseene as an especial point of a grave Divine, that he that of set purpose will become a prowling pickthank of other men's eskapes, should first peruse their books with earnest bend heédefulnes, should advisedly note the manner of the errors: and make faithful report of the same accordingly: not forejudging the things which he knoweth not: nor carping over greédely the things that he understandeth not, nor corruptly depraving the rest that is well spoken. But our Osorius here doth inveigh against men, whom he never saw: doth defame their life whom he never knew: doth with his currish Eloquence gnaw the books that he never handled: condemning the cause first before both parties be heard: confuting first before he understand what requireth refutation. Not much swerving from the example of some in these days, venetians and Italians especially, who being inflamed with cankered malice against the French Hugonoughtes whom they never saw, being demanded of their Paramoures, and other unskilful young headds concerning the qualities and disposition of those Hugonoughts, do answer that they be not men, but certain monstrous shapes of men, having Dogs faces, & glowing eyes, Boars Tusks sprouting along their snoughtes, Dragons heads, fowl outstretched cheeks, lowling ears from the crown of the headd to the bottom of the shoulders: Finally they do describe them out in most ugly misshapen deformity, not because they be such kind of people indeed: but because they may by this means, make them to be more envy, and more maliciously hated. Not much otherwise this good man Osorius here doth bestir himself against the Lutherans. First wheresoever he may hear of any persons that be named Lutherans, though he know not the men themselves, yet doth he by & by conceive in his brain, & by the very name Imagine them to be such, as he hath painted out here in his Books, to wit: Outcasts, church-robbers, Traitors, Scorpions, Murderers, Lecherous, the firebrands and whirlwinds of all the world: Enemies of mankind, Spoilers of Princes, Heretics, schismatics, Botches of Religion, Rooters out of all virtue: Finally scarcely men, but under men's countenances, nothing but hellhoundes, raised up of Satan himself. Again wheresoever he doth hear of any mischievous naughty packs, treacherous villainies, common Barretours, or any infamed persons reproached for any corruption of opinions, errors, sects, scysmaticall divisions, heresies, or notorious for any other deteitable crime, or execrable mischief: he doth for forthwith conclude all those whatsoever under the common name of Lutherans, without exception: as it were within one predicament: even as though there were no contradiction, contrariety, or diversity of sects, people, judgements and factions, in the world but Lutherans only.  
Furthermore, as though all this sufficed not to procure them to be maligned enough, he hath forged hereunto opinions false, horrible, & blasphemous, which neither entered into their thought at any time, nor ever escaped from out their mouths or writing, which although appear manifestly in infinite places and manifest tokens every where: yet let this one be admitted for examples sake. What? (saith he) shall I believe that I shall recover health, 
Osor. lib. 2. de justitia. Pag. 31.  so long as I do not feel myself stricken, and pinched with any such grief of sickness, that I make no force whether any medicine be applied, so long as I nourish mine own sickness? so long as mine own wickedness doth delight me? etc. No indeed I do not believe it, nor do I think it worthy to be beleéued. And I pray you what one of all the Lutherans did ever dream of any such thing in his sleep? or ever taught it being awake? when consciences are shaken with engines of distrust (as oftentimes happeneth amongst the faithful being in affliction) whereas the whole force of the mind doth imagine all possible ways, by what means it may countervail the wrath and indignation of God: The Lutherans here have set down a plaster for this soar, taken out of the Physic of Scripture: namely faith only, and the merits of Christ jesus: On the contrary part Osor. urgeth very stoutly, that we are not reconciled unto God by faith in Christ only, but by only righteousness of works, wherein we do exercise ourselves through the aid & assistance of grace: how true this assertion of his is, I do appeal herein to the secret judgements of the learned. In the mean space, let the godly Reader consider well, with what slanders, and injurious accusations he doth reproach godly and virtuous personages, for whereas they do treat of the grievous assaults & combats of tormented consciences properly, and of sinners stricken down, and confounded with the remembrance of their own sins, unto whom chief appertaineth the comfortable promise of faith: how can it be possible, that this serious and earnest repentance can conceive any pleasure or delight in horrible wickedness? And yet out of this so manifestly false forged slander, Osorius hath clouted up the remnant of all his patcheryes. And from hence forsooth are all those so many huge Tempests, lightenings and Thunderbolts, so many outrageous exclamations, tragedies, and earthquakes raised up against the poor abject Lutherans no less unsavoury, then shameless. Wherefore I was so much the more desirous to advertyze the godly zealous youth, that they would not suffer themselves to be entangled by any means with the flattering fawning of Osorius books: and that they behave themselves with discrete moderation in the reading of them, least as the Serpent did once beguile Eve, they also may be carried away from the pure simplicity which is in Christ jesu. God did not in vain send his son into the world, nor in vain did he give that especial commandment, that we should hearken unto him: Moreover not in vain likewise did the Son himself descending from out the bosom of his Father take upon him to proclaim the fathers will out of heaven. If petitions proceéding from hearty, inward, and most pure lo●e, if most excellent and undefiled prayers, if most commendable conversation of life, in all kind of virtue, might have availed to the attainment of perfection of salvation: I see no cause to the contrary, why the heavenly Father might have taken away that bitter Cup of heavy displeasure, out of the hand of this Son. But our wounds could not otherwise be healed, but by the death, & deadly wounds of the Son. The wound was far more deep and deadly? then could be curable, by any policy, power, treasure, works or actions of men. Briefly when Osorius hath spoken of and advanced justice, and most excellent integrity of life with all the skill that he can: Yet shall he never be able to bring to pass the contrary, but that the song which we daily sing unto Christ shallbe an unvanquishable truth Thou only art holy. 
Thou only art holy.  Out of the which what think you may be gathered else, but that all other creatures whatsoever, adorned with never so plausible opinion of holiness, be nevertheless unclean 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 confess to be unspeakable, and dispersed over the face of the whole earth. Notwithstanding we do also as boldly profess, that this grace wherein doth consist the highest honour of most perfect obedience, did never happen to any, nor was ever given to any, but unto Christ alone. But what need any more Circumstance? I will urge one Reason against Osorius and so make an end. What one prayer can be more holy? or knit up in fewer words, than the lords prayer? Herein I do appeal to his conscience: Let him pronounce the same one prayer unto God in such sort, that he be not faulty in some respect, nor serve in thought any where from that absolute perfection of righteousness, whereupon he doth brag so much, with such an unremovable conversion of mind to Godward, and in so humble an abacement of himself, and with so dutiful a reverence, as is beseéming so unspeakable a Majesty. And I will yield him the victory.  
I do most heartily desire and wish unto the learned Reader and to all other the elect saints of God, whosoever do profess the name, and wear the badge of Christ jesus, that departing from iniquity, and gathering all together into one uniform agreement of sincere doctrine, by thenlightening and inspiration of the holy ghost, we may be all together received into that heavenly jerusalem and into that kingdom of immortal glory, and eternal felicity, which shall never have end: not for the works of righteousness, which we have done, but for the love of our Lord and Saviour jesus Christ, who suffered death for our sins, and rose again for our justification.  
Amen.   

AT LONDON Printed by john day dwelling over Aldersgate.  
Cum Gratia & Privilegio Regiae Maiestatis.  
Anno. 1581.