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

God be mercifull vnto thee good Brother.

* 1.1THe merite of our Lord Iesus Christ and of y^e blessed Mary y^e perpetuall virgine, and of all Saintes, the merite of ho∣ly orders, the heauy burdeine of Religion, the humblenes of con∣fession, the contrytion of harte, and the good workes that thou hast done, and shalt doe for the loue of our Lord Iesu Christ, graūt vnto theé remissiō of sinnes,* 1.2 to y^e increase of merit & grace, and to the reward of lyfe euerlasting. Amen. There be also o∣ther formes of absolution extant, which others graunted by the Popes Bulles: as when hospitalls and brotherhoodes doe com∣municate with others y^e participation of all good workes on this wise. We doe testifye that we haue receaued into the Beaderoll of the holy Brotherhood of S. A••••••••ny those persons: graunting vnto them full partaking of all the good workes that haue bene done, & are to be done by our brethren from the beginning of our foundation, euen to the end the foresayd order, day and night, in threé hundreth, sixty iiii. Monasteries and hospitalls. &c.

Lyke as Apothecaries doe compound their Tryacle of ma∣ny simples and drugges mixt together. Euen so the Popes by gathering together the merites of Christ, of the blessed virgine of y^e Martyrs, of Saincts, & Mounckes, as it were speciall spi∣ces

and herbes do make vppe their hochepott of Pardons: of which Pardous they do make portesale as parcell of the treaso∣ry of the Church to hospitalls, Churches, Chappells, Brother∣hoodes, Monasteries & Selles, not for shillings or crownes, but geue thē vnto euery of them gratis very hountifully. If we may credit Osorius herein. But in the meane space I would very fayne learne this of Osorius, how we are sayd to be made per∣fect and for euer sanctified, if the onely oblation of Christ once offred be not sufficient to saue vs, without the merits of Saints and heapes of good workes? Moreouer, whereas out of this vn∣measurable treasory of the Church, there is such an ouerflowing plenty of gracious Pardons, I would also know this, by what reason the Pope of Rome doth chalenge himselfe to be onely Porter & keybearer of this precious Treasory, excluding all other ministers and Byshoppes of the Church, but such onely as whom by his power Apostolique he hath authorized to playe fast and loose?* 1.3 what now? Are not the merites of Christ open to all and singuler indifferently without exception? or otherwise then as they be receaued by euery ones perticular fayth? Or what kinde of power is that of one Byshop in the Church, which is not also generall and common to all other Byshopps together with him? Doe ye not seé Osorius how filthy and how absurde these reasons of yours be? what an horrible deceite to the peo∣ple, what a great iniury is this to all other Byshoppes and how full of sacriledge? & what a monstruous reproche it is agaynst Christ him selfe.

And yet for all this, you can not but maruell in the meane tyme, what moued vs to abandone this prowd prelate with all his pelfe as a pestilent viper of the Church of Christ: and why we cutt our selues away from him, as farre as we may: whome your selfe Osorius (yf you were endued with any dropp of Chri∣stian bloud) would neuer take vpon you to defend with such a prophane targett of Tullies Paganisme: But would rather geue an onset vpō him as the generall Enemie of all mankinde, yf your hart were as well enlightned with the true and sincere knowledge of Christ, as your fickle braynes are lewdely incen∣sed with the bayne and heathenish admiration of Ciceroes elo∣quence. And to say the truth, I know not by what mishappe 〈1 page duplicate〉〈1 page duplicate〉

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this happ hath happened, that all these vntimely sproughtes of Ciceroes plants are (by a certeine secrett yet most iust iudge∣ment of God) infected with this generall lurcking cancker, and cōtinually pestered as it were with a falling sicknes. Which I haue specially noted in very many: If question be moued of the proportion and qualitye of framing the speéch delicately: If matter must be debated of the most excellent, and finest phrases of Eloquence, of the dignitye and chiefe ornament of an exqui∣site Orator, that is to say, of playne humaine toyes, and earthly trifles: good Lord, what a glorious maiestie of wordes, what hawty loftines of speéch: what a childishe and foolishe stroaking and flattering of themselues, diriding, and skorning all others besides themselues, perking ouer thē frō aloofe, as it were, vpon poore & abiect shrimpes? But yf they be requyred to shewe their conning to declame of Christ, of the statelynes of his mighty Kingdome, of the greatnesse of sinne, of man••es forlorne nature, of the power of fayth, of iustification by grace, of the na∣turall imperfection of mankinde, of mans reconciliation: a man can not but wonder, how colde, how astonied, how voyd of reasō, how cowardly, without any spirite at all, almost Colourlesse, hū∣gry, barrayne, mute wretched, hartlesse, barbarous, speachlesse, & senselesse they be, vnable almost to vtter theyr mindes or open theyr mouthes. Moreouer if these matters must be decided with the penne, they behaue themselues therein as though they were raking after the Moone, forreners, straungers, and altogether vnacquaynted with the cause. As not long sithence a certayne person taking vpon him in Rome, before the Pope and his Car∣dinalles to exclayme agaynst Luther, was hissed out of the place not without great gleé and delight of the beholders. So small and so no acquayntaunce at all hath this proud hawty and loftye kynde of myncing Minnions with our Lord and Sauior Iesu Christ. I do willingly abstayne from naming of men, because I would haue them forewarned rather to theyr benefitte, then re∣proched to their infamy, if there be any besides this Osor. whom this Ciceronian skabbe hath infected with like dottage.

But I come agayne to Pardons: wherwith as they say they sweépe all Purgatory and make cleane riddaunce when they will, and by which picklockes they locke fast the gates of hell, &

opē the gates of heauen to whom they list. But I pray you Oso∣rius, by what authoritye doe they this? By the same authoritye you will say, where of was spoken to Peter, I will geue thee the keyes of the kingdome of heauen, &c.* 1.4 That the keyes were geuen to Peter no man will denye. But what is this to the Pope of Rome? because next vnto Peter the succession of the See Aposto∣lick falleth vpon the Pope forsooth: And why so? how will you proue this to be true? I beseéch you? What? because he doth enioy Peters Chayre? what? & had Peter no more Chayres but one? or did he fitt no where but at Rome?* 1.5 And what if he neuer sate at Rome? But putt the case he sate at Rome. I wil geue you an ar∣gument not much vnlike vnto this. It was not vnknowne to be old Poetts what a skilfull Harper Orpheus was, whom they imagined to haue drawen a••ter him with the sweétnesse of his Harpe stoanes and woodes: It came to passe in processe of time that one Neanthus Sonne of Pittacus chaunced to come by the same Harpe,* 1.6 who being farre vnlike this Orpheus in skill of playing, & altogether an Asse (as y^e prouerbe speaketh at the harpe) yet through a foolish opinion conceaued of himselfe dyd persuade himselfe that he should be able to draw after him Rocks and Woddes immediately vpon the sound of the Harpe. This clownish Cocklorrell therefore wandring abroad ouer hilles and dales, and maruayling that the Rockes and Woods stood still as before vnmoueable, and would not sturre out of theyr place at the sound of the Harpe, neuer surceased from striking, from stretching, from thumping the Harpe, vntill hauing made hym∣selfe loathsome to the very cattell with the tedious and brutish noyse of the Harpe, became a pray to dogges, and was guawed and rent in pieces by them. And what els doth this popish Pre∣late emport with his pompous pryde,* 1.7 and stately Chayre, wher∣on he is no lesse ••rantickly fond, then this seély soule was vpon the Harpe? I list not as now to gesse the garbroyle of his glory: of the thing it selfe I dare boldly speake this much: as Orphe∣us Harpe maketh not an Harper forthwith, so neyther doe Pe∣ters Keyes shape a right succession, but the onely confession and fayth of Peter.

And yet did the Church alwayes acknowledge the By∣shoppe of Rome to be the Successour of Peter the Apostle,* 1.8

So did also the consent of the Fathers and the Antiquity of time. I do heare you. But by what authority, by what testimo∣ny, and witnesses will you iustify this to be true? or by why what rea∣son or argument will you proue it? what? because he canne shew the Chayre that Peter sate in? Nay rather lette him expresse the vertuous life, and gratious giftes of Peter, and in his life geue forth vnto vs, as Peter did, a President and patterne of the cau∣ses precedent, and the true Circumstaunces for the which the Keyes were deliuered vnto Peter.* 1.9 For on this wise are we en∣formed by the Gospell. Because flesh and bloud hath not reuealed this vnto thee but my Father which is in heauen. You doe heare mention made first, of the notable testimony of his faith and open confession of the Sonne of God, which was not discouered vnto him by flesh and bloud, nor by any naturall Philosophy, nor en∣graffed within him by any force of natures lore: but which (being endued with heauenly inspiration) he had receaued from aboue, beyond all reatch of humayne Capacity. For the knowledge of Christ commeth by the onely inspiration of the holye Ghost. Which assoone as the Lord perceaued was engrauen within Peter, wondring (as it were) at the greatnesse of the miracle, doth first declare vnto him y^e glad tydings of blessednes frō God. Thou art blessed Simon Bariona:* 1.10 then alluding to the nature of his name (because he was called Cephas that is to say Peter) vpon that Petra that is to say vpon that Rocke of his fayth an con∣fession, he doth promise to establish the building of his Churche. And added hereunto the promise of the Keyes: I wyll geue thee (sayth he) the Keyes of the Kingdome of God. &c.

* 1.11By which Circumstaūces what are we taught els, then that the foundation of the Church of Christ wheresoeuer it be, is grounded vpon nothing els, then vpon true fayth, and vnfayned confession of the Sonne of God? For when the Lord spake this vnto Peter, he made no accoūpt of his righteousnesse, nor of hys vertues, and conuersation of life, neither of his fastings, nor his dutifull obseruation of the commaundementes, ne yet the holines of his Religion: forasmuch as all these ornamentes dyd shyne as aboundauntly in others, as they did in Peter. But at the first vtterannce and confession of his excellent fayth, the Lord doth denounce him to be blessed, buildeth his Churche and doth

promise the Keyes vpon the same: Whereupon, remayneth that we conclude at the last most truely, that wheresoeuer the Keyes are exercised which are Christes true Keyes in deéd, there of ne∣cessity must an influence,* 1.12 and speciall inspiratiō of the holyghost, and a certayn earnest and harty effectualnes of fayth, and cōstant confession of Christ goe before.

On the contrary part, where no perseueraunce or feéling can be perceiued of the ingraued knowledge of Christ from the hea∣uenly Father: whose minde being not endued with any influence of the holyghost, sauoureth of nothing at all, beyond the retch of flesh and bloud: who hath wedded his hart to earthly treasures, to the Royalty, pompe, and gorgeousnes of this world: who neg∣lecting the glory of Christ, is vassall and bondslaue to Ambition: subiect to affections, geueth himselfe to pamper the paunch, and is drowned in the deépe doungeon of worldly cares: who doth breath out of his nostrilles the blood and butchery of his brethrē: That person, in what Chayre soeuer he sitte, doth with to much shamelesse arrogancy vaunte vpon the possession of the Keyes. And therefore yf this Romishe ruffler doe meane to royst stille with Peters keyes, he must endeuor to expresse in his maners the vertuous lyfe, and godly conuersation of an Apostle, and not chatt so much of a Chaire. Otherwise to what purpose is it, how sumptuously soeuer a man be enthronized, yf he be wicked and vnworthy the place? the place doth not alwayes commend the person: but yf the person be good, he doth alwayes commend the place, otherwise yf he be euill, he doth shame the place. And what yf Peter did receaue the keyes from Christ?* 1.13 did he alone therefore receaue them? was it not also spoken indifferently to all, without exception: Receaue ye the holy ghost? whose soeuer sinnes you louse, or binde vpon earth &c. Could Peter be sent by any greater authoritye, then by the authoritye of Christ him∣selfe? Finally was not this spoken to all thapostles indifferently by Christ himselfe? As the liuing father sent me, euen so doe I send you: Peter therefore did binde, Peter did louse: I doe per∣ceaue you: so did also Paule louse the Corynthian, and reteigne Hermogenes and Alexander. Iohn the Euangelist did louse the theéfe once or twise as Eusebius doth recorde in his 3. booke Cap. 17.* 1.14 Other Apostles did louse lykewise others, euen by the

same authoritye receaued from Christ himselfe, and not from Peter at all: What then? because Peter did before the rest of tha∣postles confesse his fayth, and because the keyes were first geuē to Peter, doth this argue forthwith, that the keyes were geuen to Peter alone?

But to goe foreward: Putt the case that the keyes were de∣liuered to Peters custody, both first, yea in respect of his con∣fessing of fayth, besides this also to him alone, sith you will haue it so: yet what kinde of chopplogick is this?

The keyes were deliuered to Peter cōfessing Christ with a true and sincere fayth.

Ergo. The Popes of Rome onely be the successors of Pe∣ter, and are inuested in the possession of the same power of binding, and lousing by the expresse worde of God.

A trymm conclusion surely, & very Catholick: Wherein nei∣ther the Antecedent is true, and the consequent much more false: Forasmuch as neither this force of binding and lousing was geuen to Peter alone, & their assumption hereof surmised, (that the Popes of Rome onely are Peters Successors) is altoge∣ther as false.* 1.15 The reason is because the simplicitye, and natiue humilitye of the Gospell doth no where acquaint it selfe with any such carnall successions, which are applyed to places, per∣sons, and tymes: as neither Christes philosophye doth acknow∣ledge or regard carnall Fathers, Sonnes, affinities, and kin∣reddes? as the which doth mount on high, and doth enter by farr more excellent meanes. Goe to, yet for example sake, lett vs imagine, that Peter hadd a sonne borne vnto him by his law∣full wyfe, and an other Cephas, resembling the father, and by discent and course of nature next heire: What shall we say? that this Sonne shall clayme the priuiledge of his fathers Porter∣shippe,* 1.16 because he is his next heyre? Not so you will say. And will you so flattly deny that priuiledge to naturall discent, which you yeld to place, and to a rotten outward Chayre? If Christ did neither acknowledge mother, brethren nor sisters vpon the earth, but those onely, which yelded their due obedience to his fathers commaundements, will the same Christ vouchsafe any other successors, or vicars of Peter, then such as present themselues

with the same cognifizaunce and badge that he did acknowledge in Peter? And admitt also the very best that maketh for you, that the Byshoppe of Rome doth with neuer so good a face pretend this authoritie from Christ: what? and be not other Byshopps of other Churches endued with semblable fayth? what preroga∣tiue hath he then in this office and keéping of keyes now, as to challenge any superioritye ouer other Byshoppes, and Presidēts of the Churche?

The Scripture doth in a certein place deny, that he which hath not the spirite of Christ, is of Christ.:* 1.17 Now this spirite of Christ (wheresoeuer it resteth) is humble and meéke, regardeth not the thinges of the earth, seéketh not her owne, suffereth the iniuries of others: offereth iniury to none, neither reuengeth any iniury offred to himselfe: haleth no man to the slaughter∣house: thyrsteth after euery mans sauetye: yea prayeth also for his enemies earnestly: doth receaue the weake in fayth: doth op∣presse no man: endureth many thinges: becometh all in all to all persons, that he may winne all vnto Christ: accompteth other mens chaunces, good or badde, as his owne: lyueth not to him∣selfe: but to the publique benefite of many: doth amend that is amisse:* 1.18 addresseth that which is out of order: recouereth the lost: recomforteth the dispeired estates: finally doth not breake in peé∣ces the shieuered Reéde: For in very deéde the spirite of Christe canne not be vnlyke to Christ himselfe: And therefore hereof we may well conclude, that wheresoeuer this spirite doth plant his Seate, there doughtles is the successor of Peter, there be the true keyes of the Church.

I doe not presume here to iudge of y^e spirite of the Pope, he hath his Iudge, and shall haue his daye of iudgement, which shall display abroad into open light, & secrets of all darkenes. In the meane space touching the Popes Pardons, (whereof these praters preach so presumptuously) this is most certen, and sure:* 1.19 That thorough the whole scriptures, or aūcient Fathers, one sentēce so much cann not be found,* 1.20 to make those their Pardons Iustifiable or coulorable, First, touching their whole allegation of Succession,* 1.21 it is playne fraude and deceipt: their bragge of the singuler prerogatiue of Peter is false. The power of the keyes doth no more belong to the Seé of Rome, then to the vni∣uersall

Church of Christ. For if by those keyes, power of bin∣ding and lousing be figured (as hath bene allready spoken) these keyes though Peter receaued first in deéde, yet did not he alone receaue them: nor did euer at any tyme exercise the power of the same otherwise, then as he did enioye them together with tho∣ther Apostles, which for asmuch as is confirmed by very many infallible profes, and established by the cōtinuall vnbrokē course of auncient Antiquitye: as also witnessed euidently, by the te∣stimony of the Cannons in the Councels of Ancyra, and Nice, (whereof we made mencion before) where it is sayd, that the cu∣stome of the Church was then such, as that euery Byshoppe should haue the order and ouersight of euery his peculiar Pro∣uince, and vpon due consideration of the behauiour of the Peni∣tentiaries, might lawfully either mittigate, shorten, or cutt of the tyme of their penaunce,* 1.22 or prolong the same according, as they should thinke in necessary, and neédefull for reformation and correction.

So that it was shamelesse presumption, and most arrogant insolencye of Pope Innocent the 3. to make this vndiscreéte de∣creé in the Councell of Laterane in the yeare 1215. Because (sayth he) through vndiscreate and superfluous Pardons, which certē Prelates of the Church are not affrayd to graūt, both the keyes of the Church are despised, and penitentiall satisfaction is weakened: we doe decree, that when the feast of dedication of Saynt Peters Pallaice shall be solem∣nized: Pardon shall not be graunted aboue one yeare: and so foorth in the feast of the yearely dedication, the tyme of appoynted Pardons of enioyned penaunce shall not ex∣ceede, and passe fourty dayes. And imediately after: This nū∣ber of dayes of Pardons,* 1.23 also we commaund to be abreui∣ated, which are graunted for euery light tryfle: Forasmuch as the Byshopp of Rome who doth professe the Fulnes of all power, is accustomed to vse moderatiō in the like causes. &c.

* 1.24And from hence, yf I be not deceiued, was this Fulnes of power deriued of the first, which the Romyshe Ruffians haue ra∣ked most shamefully to themselues: Whether to the great re∣proch of the glory of Christ, or the intollerable iniury of their brethren, more I can not easily determine. What? sufficed not

to vsurpe either equall power with other Byshops, or encroche vpon thē somewhat higher, vnlesse their vnsatiable pryde must mount also to the Fulnes of all power? Go to: and may we learne of you Osorius what it is that they seéke for by this word Fulnes? If that be sayd to be full, whereunto no droppe may be iustilled more: it is out of all question that this Fulnes is proper and peculiar to Christ alone, of whose Fulnes we all haue recea∣ued,* 1.25 not the ministers of the Church onely, not Deacones, not Byshoppes onely, but the chiefest Apostles and Euangelistes, out of which number Peter himselfe (yea though neuer so much prince of Apostles,) may not be exempted. The onely Sonne of God is a continuall flowing founteyne, that canne neuer be exhausted and spent: to whome the Father gaue the spirite with∣out measure, full of mercye, and trueth.

All others beyng of our selues barraine, hungry, naked and beggerly by nature, must neédes seéke reliefe of his aboundaūce, to whom Esay the Prophet doth allure all mē to repayre and to borow. Come (sayth he) all that be thurstie, and haue no money, and draw from hence freely with gladnesse, from out the founteines of the Sauiour.* 1.26 Moreouer the Sauiour him selfe also doth general∣ly call all whosoeuer be oppressed with penury, & distressed with anguish and labours, to come. What then? Sufficed not to come to this foūteyne plentyfully flowyng, and most largely set wyde open for y^e house of Dauid, & the inhabitants of Ierusalē to re∣sort vnto, for the cleansing of y^e Sinner and defiled, but the Ro∣mish Rutterkyne must call vs backe to his filthy Cesternes, and durty Dytches, that so him selfe being a most filthy and dur∣ty Sinner should cleanse vs with his fullnes?

For as much therfore as the mouth of God hath spoken it, the cōsent also of all the Prophetes haue testified, that God hath geuen all Fulnesse to his onely begotten Sonne, wherewith onely he is able, and willyng also to wash away all our filthynes, and corruption: from whence then commeth this Fulnesse of so absolute power to this Romaine Prelate, that this one Prelate alone may by a certeine superexcellent, Prerogatiue bryng to passe that, which all other Byshops can not doe? namely that he may franckly graunt full, more full, yea vnmeasurable full Par∣don of all maner of offences, to the most common barrettours

of the world? For such is the very stile of their Pardons many tymes.* 1.27 Such was the wild Bull of Innocent 3. vpō a solemne Decreé enlarged to all them that would fight for the holy land, or would geue any ayde thereunto. Wherein he promised full remission of all their Sinnes, in the fulnesse of his Porterly power, and increase of lyfe euerlastyng in the full partaking of the fellowshyp of all Saintes. After the same maner Bo∣niface the 8. did graunt vnto all persons that would as pilgri∣mes come to visite the holy mother Church of Peter and Paule in Rome,* 1.28 not only full, and fuller, but most abhominable full for∣geuenes of all their Sinnes. So also Clement the 6. in his Bulles of Pardons doth powre out plētyfully to them that will fight for the holy Crosse, not onely Remission A poena & culpa but with much more bountye and liberalitie doth graunt vnto euery of them, threé or foure soules out of Purgatory whom they will: and withall geueth also an especiall commaundement to the Aungels in heauen, if any of those warlike pilgrimes chaūce to dye in their iourney,* 1.29 that they forthwith transport them into heauen. This is a wondrous efficacie of keyes surely, if they be able to performe in deéde, that which they bragge vpon so arro∣gauntly in words. For they vaunt a full and most perfect power of doyng, I can not tell what, farre exceédyng all other Chur∣ches, Byshops, Prelates, and Councels.

But from whence they fetche this full power they haue not yet taught fully. If they say from Christ: but Christ beyng him selfe the onely perfect founteine of all fulnes, not able to be made empty, doth neuer powre forth him selfe to fully into one man alone, as that he leaueth not him selfe as accessible indifferently to all others: of whose fullnes if euery person accordyng to his portion do draw forth as much grace as sufficeth:* 1.30 then hath not one man alone made cleane ridduāce to him selfe of all. Neither can it be possible that he which receaueth of any one that thyng whereof all be ioynte parteners, that he alone shall possesse all that, wherof all others haue a ioynte interest and possession. A∣gayne what difference of power shall there be betwixt Christ and the Pope, if ech of them be of lyke fullnes and power? Or what neédeth any man to apply vnto Christ, if he may be otherwise fully satisfied in the full fullnes of the Pope? Or what shall re∣maine

in heauen from henceforth for Christ, if this Lieutenaunt of Christ can dispatch all thynges vpon earth with the fullnes of his power? To conclude in a word. If this Porter of heauen be of such supercelestiall power, as that he want nothyng, but may without resistaūce open, and shutte, when, and to whom he will: why then let him once scoure the coast cleare and proclayme a cleane gayle deliuery out of Purgatory, and set all soules at li∣bertie, that are in that fiery lake, and make a quicke dispatche of them, from out those horrible flames, and send them to Para∣dise if he can: but if he can not performe as he would, then where is his fullnes? If he will not do that which he can, where is his charitie? Wherefore sithence one of those two must neédes be graūted, that either ye must confesse him a poore beggerly pope, or a cruell carelesse cutthroate, let Osorius or his Pope chuse which he will: or to geue better counsell in this case, at the least let the Romaine Church foreseé, and be very well aduised it selfe, least in this braue bragge of fullnes, it selfe be nypped with as full a scarsitie,* 1.31 as we read sometyme written of the Church of Laodicea.* 1.32 Bycause thou sayest I am riche, and full, and doe want nothyng, & doest not know that thou art a begger, miserable, poore, blinde, and naked.* 1.33 I do aduise thee that thou come and buye of me fine pure gold, of the finest, that thou mayst be ritche, and be clothed in white garmentes, least the shame of thy nakednes do appeare, and annoynt thine eyes with precious oyntment that thou mayst see. &c.

But here will some one interrupt me and say that the keyes of heauen were not geuen in vayne.* 1.34 Neither do I gaynsay him herein. But that is not the thyng that we seéke to be satisfied in, at this presēt: whether Christ gaue any such keyes, but this is it: whether the keyes were geuen to the Byshop of Rome onely. For we do not defraude the Church of her right, but accordyng to right we do pleade agaynst the Pope, who raketh vppe vnto him (selfe as matter of his proper professiō) that which was ge∣uen to the whole Church in the name of Peter,* 1.35 excluding all o∣ther Churches ioynte commoners with him in the same.

By meanes whereof the Pope doth incurre a double tres∣passe, and is to aunswere double dammage: for the one, wherein he entruded wrongfully vpon the right of the whole order: for the other, wherein he doth most filthely abuse the right vse of the

keyes. For if it be true first, that Augustine doth protest boldly,* 1.36 and which Thomas Aquinas doth not deny, That in the person of Peter the keyes were committed to the other Apostles, and to the whole Church: herein surely that most horrible abuse of the Romish challenge doth bewray a notorious fraude: who scraping to it selfe full prerogatiue of all power, doth penne vppe with∣in such narrow streightes, all other Archbyshops and Byshopps as that it shall not be lawfull for any one to geue Pardon aboue the space of one whole yeare within his peculiar Prouince or Diocese, without leaue of his Lordshypp. Agayne he doth com∣mitt as great an offence in the vse of the keyes. For whereas this power of bindyng and lousing, wherein the whole force and efficacie of the keyes consisteth, was receaued of the Preachers, and Ministers of the word, for none other end, but to the necessa∣ry consolation and comfort of the Church, nor was executed at any tyme by the Apostles, but in very hard and weighty necessi∣tie onely: As if a man had dispayred of the mercy of Christ, or had cōmitted some haynous and notorious offence publiquely:* 1.37 here was their power employed, either to comfort, and rayse vp them that were fallen: or to suppresse and bridle the insolency of such as seémed manifestly iniurious, and rebellious agaynst the glory of Christ. Which kynde of Iudiciall vse of the keyes was not very commonly frequented by the Apostles,* 1.38 nor yet applyed but in great and vrgent necessitie.

There was besides this at the same tyme an other more vsu∣all execution of the keyes, and is now commonly in vse, in euery well ordered Congregation. For whereas the Preacher doth o∣penly proclayme by the authoritie of the word, euerlastyng lyfe to all whosoeuer, truly an vnfaynedly repenting and beleéuyng in Christ Jesu: what doth he els then open the kyngdome of hea∣uen to mē, as it were with a key? and close it fast agayne as neéde shall require? For euen as with a materiall keye (as witnesseth Thomas) doores be opened,* 1.39 the barres and gynnes beyng forced backe, which did forclose the passadge to them that would enter in: Euen so when as by hearyng the word, fayth ariseth, and the blockes and barres of Sinne be turned out of the waye: these keyes therfore are rightly sayd to be cōmitted to the Ministers of the Church: wherewith as it were vnlockyng the lockes, and

vnloasing the obstacles of sinnes, they do lead and conduct Sin∣ners into heauē, and open the eyes of the blind. With this pow∣er was Paule also furnished by the Lord him selfe, beyng sent vnto the Gentiles.* 1.40 That thou mayest open their eyes (sayth he) whereby they may be cōuerted from darckenes to light, and deliue∣red from the power of Sathan vnto God, may attaine Remission of their Sinnes, and their portion emongest the Saintes through fayth which is in Christ Iesu our Lord.* 1.41 I beseéch you Syr, could Peter be sent with more authoritie in any respect vnto the Iewes, thē Paule was sent vnto the Gentiles? And what shall I say of the rest of the Apostles and Disciples of Christ? was this a small & slender authoritie, wherein was committed vnto them the whole world to be taught in the word of GOD? whereby also they wrought so many miracles, & so great signes emongest the peo∣ple? wherfore if these wordes byndyng and lowsing do consiste in the power of the holy Ghost: in propagation of Fayth, in the ministery of Reconciliation: in publishyng the Gospell, what aunswere will myne opposed aduersary make me here? doth the Byshop of Rome onely Preach the Gospell? Or is he onely en∣dued with the power of the holy Ghost? doe not other Byshops and Ministers Preach the word as well as he? And from whēce then hath this notable Prelate this so notorious a fullnes?

Now to graunt this much to the Ministers of the Churche that the keyes are commēded to them together with the Byshop of Rome,* 1.42 wherewith they may deteigne and release Sinnes ac∣cordyng to their power cōmited vnto them: yet ought not this power be so narrowly streighted either to one Byshop onely, or emparted also with other Ministers in such wise, as though there were none other Remissiō of Sinnes besides in the Chur∣che, vnlesse it come by the Ministers keyes, or the Popes Par∣dons: or as though no man could make him selfe a way passable into heauē,* 1.43 vnlesse he be admitted by this Popish Porter or his Ministers. The Minister doth open in deéde: Be it so: Yet doth he not so open, but y^e euery one may open also to him selfe by his owne Fayth. So also doth the voyce and authoritie of the Mi∣nisters breake the bandes of Sinnes a sunder in those which do hartely repent. Yet neuerthelesse this sentence remayneth al∣wayes vnreproueable: Being iustified through fayth, we haue

peace with God through our Lord and Sauiour Iesu Christ.* 1.44 Again this also: feare not, beleue onely & thou art made whole. All things are possible to him that doth beleue. And in an other place purifi∣ing our hartes by fayth. Moreouer we heare our Lord himselfe speaking. That they may receiue Remission of their sinnes: and their portion amongest the Sanctified through fayth which is in me.* 1.45 And although it serue to great purpose in the Church to haue due consideration, what, and to whom release is made in Christ his name, by the ministery of a faythfull Minister: Yet is not the force and effectualnesse of fayth any title diminished hereby, but that she may make a way passable to the throne of the Maiesty in assured confidence. Neither must we thinke that the Lord gaue vnto the Ministers so large a commission of these opening Keyes as that there remayne none other meanes of attayne for∣geuenesse of sinnes.* 1.46 It may sometimes come to passe, and euen so it happeneth very often, that the voyce and coūcell of the Mi∣nisters must needes be inquyred: as when a man is at any time ouer greéuously assaulted in his fayth, or that the conscience be miserably entangled with timerous feare, or if the conscience be brought to dispayre: or if any greater mishappe shall happen to vrge, there must the vse of the Keyes be applyed of very necessi∣ty: And hereof came it, that the Lord would vouchsafe to furnish his Ministers with the power of opening and shutting: not to make perfect the full worke of our iustification, but onelye for the necessarye reliefe and comfort of our unbecillitye and weakenesse.

* 1.47And therefore Thomas Aquinas doth erre, and is fowly de∣ceiued as in many other thinges, so in this very notably: where he reasoneth in his commētaries of distinctions, that the Keyes of the Church of releasing and pardoning were therefore com∣mitted to the Ministers, because no mā is able without the ayde of the Ministers to open himselfe an accesse vnto the kingdome of heauen.* 1.48 For thus hee writeth. Because no man is able to open to himselfe (sayth he) therfore were the Ministers authorized to for¦geue Sinne: Whereby the kingdome of heauen is made open. Thus much Thomas. And out of this established error sprang vppe (If I be not deceaued) that necessitye of compulsary Confession whereby all Christians are constrayned to craue Pardon of all

their sinnes, not of Christ through fayth, but of the Priest by Confession. I do not speake this because I thinke Confession is altogether vnprofitable in the Church, but I meane of the su∣perfluous necessitye of reckoning vppe the particularities of sinnes. And I know not whether euer a more deadly poyson could be scattered abroad in the Church by that wicked Seédes-man the Deuill,* 1.49 then this most pestilent Cancker, as well for many causes, as in this respect of all other chiefly: That foras∣much as all he perfection of our righteousnes doth depend vpō the mercy and promise of God through faith in Christ Iesu: the Christiā people are by meanes of this doctrine trayned away to fleé from fayth, to Merite Meritorius: so that now this treasure proceédeth not from God, that maketh the promise, but from the Priest, that graunteth absolution: our Saluation resteth no more now vpon the mercy of God, but vpō mens deseruings, not vpon the freé gifte, and bountifull liberalitye of God, but v∣pon satisfactory acquitall, and sufficiencie of Cōtrition, and v∣pon rendring full recompence of enioyned penaunce. For so we be taught by Iohn Scotus,* 1.50 and by a receaued custome in opini∣on long before his dayes, Confession (sayth he) after absolution geuen, either doth committ the partye ouer to Pardons: or els sendes him packing to Purgatory.

And thus much hitherto of the Popes Pardons: whereof al∣beit no portsale had bene made, nor any gayne and lucre reaped: Yet of their owne nature they are such, as neither cann be made Iustifiable by any colour or pretence, nor proued by any argu∣ment, nor ratyfied by any Antiquitye, nor ought to be suffred in any Christian common weale, without horrible sacriledge, and execrable empietye. Now I returne agayne to that which Osorius doth deny. And this is it: That these Pardons were neuer put to sale, and set out to hyre, by the knowledge or per∣mission of the holy mother Church of Rome. O holy Churche doughtles, that was neuer of this minde, that, such Fayres, and Markets should be proclaymed and frequented in that most ho∣ly Church of God. And therefore as farre as I doe perceaue, this holy and worshippfull mother Church of Rome,* 1.51 applying her selfe to that notable predsidēt of that heauēly Paule (because she will make the Gospell freé for all men) doth power out all

thynges freély: maketh sale of nothyng, she maketh no price vpon Palles, vpon Miters and Hattes, and geueth freély with∣out mony Prebends, Benefices, Pryuiledges, Exemptions, and Immunities: If any thing be dispensed with all, or any re∣lease to be made of speciall Reseruations, tushe they are geuen for pure loue: there is nothing done in all this whole Church co∣uetously, nothing filthyly, no nor any corruption, or Symony at all. And no maruell: giftes are accoūpted loathsome trashe. Rewardes are trodden vnder foote. Mony is Maysterlesse; and despised as a Roage. Here be no lymetwigges layd for penciō, for tenthes, for first fruites, nor for Iubiles: the onely lu••re and gayne here is the recoueryng of the lost sheépe. Finally y^e shaue∣lynges, and whole crewe of this Church dare not abide to be greaced in the handes: And although the Pope doe dayly fur∣nish abroad so many Pardoners, so many Bulbearers, though he poaste abroad so many Pardons, & coyne dayly so many fresh Bulles: yet for all that, as he receaued gratis, so he geueth gra∣tis, and dispenceth with all thinges gratis, and geueth waxe, seales, leade, paper, and partchment gratis, there is nothing putt to sale: all thinges of freé gift I suppose: surely his Legats lykewise when they Ruffle abroad, his Byshopps when they goe in visitatiōs, and geue orders: his Suffraganes when they doe confirme, when Mounckes and Feyers doe confesse, when the Priestes doe sing and say Masse for the quicke and the dead, they take no money at all, nor yet for Trenta••••s, for Mortua∣ryes, nor Mariages. After the same order the Fryers Lymp∣toures when they gadd abroad a begging: Stationars raun∣ging from Churche to Churche with Boxes and Bulles, they doe it not for any gayne, beware that. If thys be true Mantu∣an was a great lyar, where in his booke of Lamentations, he wri∣teth on this maner.

Steades and fatt Palfrayes are presentes for Popes, * 1.52So are Churches, and Chappels, Altars, and Copes, Perfumes, and Prayers, Crownes, and Attyres, Tapers, and waxelight, Incense, and Fryers: Rome selleth all thinges for mony and coste, Yea heauen and all with God and his hoste.

But because this lying Southsayer Mantuan doth lye opē∣ly:

we will salue this soare with an other kinde of dittye of a certein other Poet whatsoeuer he were, who dallyed not altoge∣ther vnpleasauntly, yet somewhat more clenly with two vearses to the same effect, in the commendation of this Church.

Pauperibus sua dat gratis nec munera captat* 1.53 Curia papalis quod modo percipitur. Free Pardons geue nor Brybes receaue Doe Romaine Popes that we perceaue.

What neéde many wordes? who is he that will not clapp his handes for ioye, to seé this exceéding bountifulnes of this holy mother Church, which doth so plentifully reward such as come vnto her, with such aboundaunt store of comfortable Par∣dons, and other wholesome Drugges, for neuer a penye so franckly, abhorring & vtterly detesting these gaynefull Fayres and Marketts none otherwise then botches and blaynes: if all be true that Osorius preacheth.

But by what Markes may this appeare any thing probable (worshippfull Syr) that you doe affirme so boldly vnto vs? seé∣ing as yet you feéde vs but with leane affirmatiues onely, ap∣proued neither by wittnesse, nor by reason. But I thinke it not amisse to couer Osorius nakednes here? And because the Reader may more easely discerne the whole substaunce of these Pardōs, we will deryue the very pedigreé of them, from their first aun∣cestors, and shew how they sprong vpp first emongest the olde Fathers, and so by litle and litle in what order they proceéded: lastly by what degreés they clymed vpp so high to become mar∣chauntable in the Primitiue Church. When as Emperours ra∣ged furiously agaynst the first entrye, and beginning of Christes Church, albeit very many godly Fathers gaue their lyues, with wonderfull constancye, for the testimony of the trueth: Yet did not all persist in lyke constancye of minde: but many of them falling away from their profession to Idolls, were holden guil∣tye of Idolatry & sacriledge: Who notwithstanding, renouncing their Paganisme, and retourning to Christ, ministred occasion to the Elders to pause awhiles, and to take breath vpon good aduise, what were best to be done, with them. It was concluded at the last, y^e mercy ought not to be denyed to these backslyders: Yet so, as they should not by and by be restored to the congrega∣tion,

whom they hadd offended by their euill example: by per∣fourming some penaunce prescribed vnto thē for a certain space of tyme. In the meane tyme as euery of the Penitentiaries seé∣med to grow in greater carelessnes of their penaunce, so was their penaunce aggrauated, and lesse consideration hadd of re∣leasing their punishment. At the last the persecution being cea∣sed, yet ceased not the infirmity of sinning: Whereupon the po∣steritye followed the example of their predecessors vpon lyke oc∣casion ministred by obstinate sinners.

Then were added certein Cannons gathered together out of Councells, first from the Councells of Ancyra, and Nyce, and from the Councells following.* 1.54 A transcript whereof was made by Buchard and Gracian whiche the Latines doe call Peni∣tentiales and the Grecians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as is before mencioned. Wherein was comprehended how much penaunce was prescri∣bed for euery particular fault. Neuerthelesse some qualificati∣on of the sharpenes of the sayd Canons was ministred to the Penitentiaries, through the clemency, and humanitye of the Pastors, accordyng to the qualitye of the trespasses and estates of the persons. And this kinde of discipline of the Canons, was exercized yet in a certein meane state of the Church, by the space of a thowsand yeares, and somewhat more: vntill at the last the auncient sincerity of the Primitiue purenesse beginning to waxe colde, and the rigor of the olde Canons growing by litle & litle out of vse, or chaunged into lighter burdeines: new Pardons exept in place, which were not onely abrydgementes, and ease∣mentes of those penaltyes, that apperteined to the censure of the Church, but which did stretch further a great deale, to absolu∣tion a paena,* 1.55 & culpa, not in this present lyfe onely, but euen to Purgatory it selfe: Wherein were promised not onely Relea∣ses of Ecclesiasticall satisfactions, but full and generall acquit∣taunces deliuered of those forfaytures, and trespasses, which appertayned chiefly to Gods owne Consistorye.

Whiles these thyngs were a doyng: and freé Pardons flewe abroad now euery where thorough all Churches without mea∣sure (which happened not long before y^e yeare of our Lord. 1200) by and by began question to be made by whom those Pardons might be graunted: by their Parish Priest onely? or by any other

of like dignitie? or by a superior power? After that this kynde of dispensation was translated to Byshops and Archbyshops onely. And at the last came it in question where the full power of plenary Pardons should rest? Which after solemne disputati∣ons, was agreed and concluded vpon, must neédes be in the pow∣er of the Byshop of Rome. In the meane space was a Councell Sommoned to be holden at Laterane,* 1.56 vnder Pope Innocent the thyrd in the yeare of our Lord. 1215. Wherein complaint was made of that cōmon scatteryng abroad of Pardons, where∣by certein Proctours of Spittellhouses (which gathered the good deuotion of the people, for their poore houses) were wont to graunt out great and large Pardons, bycause they would pro∣cure the people to deale their ahnes somewhat more franckly.

There ensued afterward a Coūcell holden at Vienna (which I doe wonder why hath bene omitted in the bookes of the Can∣nōs) vnder pope Clemente the 5. in the yeare of our Lord. 1311 In which Councell the auncient Fathers perceauyng the sub∣tile practizes of certein Pardoners:* 1.57 and their ouer greédy ou∣trage in settyng their Pardons to sale, and their scrafty conue∣yaunce to cratche vppe the pence: thought good to preuent this mischief betymes: and thereupō made a solemne Decreé,* 1.58 where∣in the dissolute licentiousnesse of these pratyng Proccours was sharpely suppressed, bycause they gaue of their owne myndes & motiō (to speake their owne tearme) Pardons to the people: dis∣penced vpon vowes: absolued such as would cōfesse open periu∣ries, manslaughters, and other horrible crimes: bycause they would release for money y^e thyrd or the fourth part of penaūces that were inioyned: bycause they would dispatch Purgatory of threé or foure soules whom they listed at a choppe: bycause they would graunt plenary remission of Sinnes: and would make out their Bulles relaxatory A poena simul & Culpa. And at the last the holy Synode concludyng:

We (sayth the Canon) will and commaunde that these abuses, by colour where of Ec∣clesiasticall Iurisdiction groweth to naught, and the au∣thoritie of the Church keyes is brought into contempt, be vtterly abandoned and abolished. &c.

Certeinely I am sure that this doyng of the Fathers will sett a good face vpō the matter Osorius, that these good fathers

had respect to nothyng els, then to the Reformation of the sayd abuses onely: But the matter it selfe bewrayed the contrary, whatsoeuer pretence was made here of the perill of soules, of the infamy of the Church, of the contempt of the keyes, and of ouer greédy rakyng for money: yet this was not the principall cause that prickt forward the Romish Prelates to preuent this pel∣tyng powlyng of the Proctours: But there was an other cause. For they did presume to absolute A poena & Culpa.* 1.59 Which ac∣cordyng to the Glose vpon the Decretalles, is called the fullest forgeuenesse of Sinnes, and is graunted by the Pope onely: Moreouer they were to bold to geue out their Pardons to the people vpon their owne authoritie, not receauyng nor obteinyng first licence and power thereunto from the Seé Apostolicque. This was so haynous a matter, that the Popes Councell could not be able to disgest it. And hereupon began that crowyng a∣gaynst the poore Proctours, as I sayd before, not so much for that they did abuse their Indulgences, to gayne and lucre (for what els haue the Popes them selues done at any tyme) But by∣cause the Romishe Rauens felt no small feathers pluckt from their backes. For these great wise men foresawe that (which was true in deéde) that if other Churches might be at freé liber∣tie to bynde and louse as farreforth as they, this would grow to no small preiudice to the Primacy. And therefore was a prety waye founde out, whereby all this absolute power of Pardons (which at that season seémed in deéde generall to all Churches indifferently) beyng afterwardes taken away from all the rest, should be annexed to the Seé of Rome onely: nor should from thenceforth be attempted by any other inferiour Byshops or go∣uernours of Churches, vnlesse speciall graunt therof were ob∣teined and had from the Maiestie and fullnesse of the Seé Apo∣stolique first.

And these thynges for the more part began to be done in the same yeare of our Lord, wherein Innocent the 3. did procure that this Councell at Laterane: and inuested that Seé first with that notorious, prerogatiue of that fullnesse of power:* 1.60 Which fullnes beyng now planted and established by Innocent 3. not long after Succeéded in that place Innocent 4. and after him agayne Boniface the 8. in the yeare. 1300. Who groundyng

him selfe vpon this fullnes (as him selfe confessed) was the first that did institute the yeare of Iubilee emongest Christiās which should be euery hundreth yeare.* 1.61 Wherein he graunteth Pardon not onely full and more full (as aforesayd) but the most fullest Pardon of all Sinnes. But to whom was this largesse proclai∣med at length? to them forsooth who should come and visite the most honorable mother Churche of the Prince of the Apostles Peter. And why I pray you was it not in force to them that tar∣ryed at home? sith the Popes were so enriched with such an o∣uerflowyng plenty of Indulgences, and that so great a iourney could not be ouerrunne of all persons ingenerall, without vn∣measurable charge, toylesome labour, and present perill of lyfe? why then did he not powre out from out of that infinite heape of aboundaunce to all men gratis, which he receaued gratis? But the Porches and gates of the holy Apostles (sayth he) must be visited. Go to, and what then afterwardes? when men were come once within the walles of y^e Citie, was there no charge of money? might men feade freély at y^e Popes table? must the Apo∣stles be saluted with bare Pater noster without peny? There must a Bull be desired at the length I suppose, or some scrow of Release from the Popes Scriuanoes. What? must there be no pence here for parchement? for waxe? for yncke bestowed vpon these Romish Rauenours? No, for all offices in Rome are fre∣quented gratis for sooth. What remaineth? I will conclude O∣sorius. After that a man is come once to these holy Pardons by infinite and great charges, through so many daūgers, labours, watchynges, fastynges, cōfessions, penaūces, bribes, rewardes: Finally when as nothyng almost is attayned in all that your Church without some present pay, or speciall couenaunt: with what face, or with what credite doe ye thinke to persuade vs, that there were neuer any markettes and portesales of Pardōs procured in your Churches, which this holy mother Churche did not prohibite and abhorre with all their harts worse then pe∣stilent botches?

Now say you to this? whereas Clement the 6. which abrid∣ge the Iubilee from the hūdreth yeare to the fiftyth in the yeare 1348.* 1.62 Whereas Gregory the 11. reduced the Iubilee to the 33. yeare. Moreouer whereas Paule 2. and Sixtus the 4. not

contented with these boundes, streighted the Iubilee to the 25. yeare, in the yeare. 1475. what thinke you was the cause hereof Osorius, except it were that holy hunger of gold, where the bel∣ly of that holy mother thinketh euery mynute her throat cutt w^t∣out present foode? After, these Succeéded Alexander 6. in the yeare. 1500. Who scattered his Iubilees into farre Coūtreyes,* 1.63 farre of from the Church of Rome. That is to say, wheresoeuer any money would be geuen, there were plenary Pardons graū∣ted as witnesseth Polidor. Virgil.

To speake nothyng in the meane space of Leo the 10. who deuising vpon a like shift of descant, to make sweépestake for money: nor beyng able to abyde the full end of the Iubilee: with a new slipper deuise, gaue for present pence the same grace in all respectes as effectuall before the end of the yeare of Iubi∣lee, as was accustomed to be graunted to pilgrimes that won∣ted to visite the Church of S. Peter at Rome: and for this pur∣pose sent his Proctours through all Nations, erectyng vppe coffers in euery Churche openly, as it were bowthes for their Receipt, which was done in the yeare. 1515. And yet Osorius doth deny that euer any such sales and markettes were made of such marchaundise of the Romaine Church, either knowen to the Pope, or allowed by him.

Now I would desire thee gentle Reader to think vpon this with me. Whereas in disposing these Pardons, the Popes vse not a like proportiō towards all persōs: wherof to some graūts are more large: to some more cutted and short: whereas to some persons full Remission is geuen: to some euerlastyng, and to o∣thers a third endeale of their Sinnes forgeuē: to some xij. thou∣sand yeares, to others viij. thousād yeares, to many vij. yeares, or xij. yeares are released out of Purgatory: vpon what grew this inequabilitie and parcialitie of dispensation, if there were no stakes layed downe for the game? whereby it came to passe, that the best purse escaped the greatest curse, and the more man would geue, the more the Pope would relieue, euen to the full fullnes: but he that sowed thinne, his Pardon should be scarse worthe a pyane. I purpose not to rippe vppe the remembraunce of these Reliques by examples, which are past noumber. I will tell you of one in our owne Realme of England in a Towne cal∣led

Boston,* 1.64 because I was borne nigh thereabout. I can speake somewhat the better thereof, I haue the Bulles of the same re∣mayning yet with me, both of the great, and the lesse Pardon. which they purchased of the Pope for the safety of their ship∣ping, and solue the same agayne afterwardes to others, to their great profite and aduauntage. I am not very inquisitiue to learne what the Somme amounted vnto of that monstruous markett: onely this one thing would I haue Osorius to be throughly perswaded, that if he be of that minde yet, that those Bulles are obteyned gratis without money, and begged onely of the Seé of Rome: I haue president sufficient in my custodye, wherewith I cann conuince him of vanitye, and folly.

There are not many yeares sithēce the Surges of the swel∣ling Seas surrounded all the low countrye of Flaunders,* 1.65 which ministred a lamentable spectackle to the whole nation to behold: By and by flew abroad Bulles of the highest and most liberali fulnesse. The case it selfe moued all men to pitty very much, and amongest the rest the fauour and authority of the Pope Adrian being a Germayne borne, during whose Popedome this pittyfull case befell: Legates were sent abroad, who taking view of all pla∣ces and breaches, were able to make a true report of the wreckes that neéded reliefe, and what the charge thereof would amount vnto. The masse of money that was leuied by the meanes of those Bulles, as was vnmeasureable, so where it vanished away could not be knowen: yea but it was knowne to well: the poore countrey bare the name, but others carryed away the game, and no penny therof employed to y^e vse for the which the foresayd col∣lection was pretended. Many such pageantes haue bene played by the Byshops of Rome. But Mystres money made vpp al∣wayes the peryode of the play. Let vs call to remembraunce the ages of our auncestors which were but a whiles sithence, and note well the Actes and Recordes of the same within these fewe yeares: for what is he so blockish, who but meanely acquaynted with the late Chronographers canne not easily perceiue those practizes? whenas he shall read of so many bloudy battels, so ma∣ny preparatiōs for y^e recouery of the holy Land, shall heare of so many redd Crosses beautifully blazed and embrodered with the Popes trypie Crowne, & with a skarlett Boxe, whenas he shall

perceiue the perpetuall prating of Proctours, & Frier beggers: which had skill to claw the poore clownes for their croomes voa∣sting much, promising infinite, performing nothing: Wherunto were added sweéte names, & titles of Renowme. Now must there be a leauy raysed agaynst the Turke: by and by the Pope is in great hassard, by force of the enemy: then comes there a Iubilee euery hundred yeare first, not long after an other Iubilee euery fifteth yeare: the last euery xxv. yeare: that so the retourne be∣ing more speédy might also be more neédy, & call for more reliefe. Within a whiles after the Church of Saynt Peter must be built vpon the hill called Vaticanus mons in Rome. Then began Saint James of Compostella in Spayne to waxe hūgry: some∣time the holy Ghost in Rome was driuen to extreame beggery: So also the world went hard a boord with the poore Mounckes of Mount Sinay: Then was compositiō offered for a Restitutiō to be made of loane money, or a Iustification of goods euill gottē: And so to cease here, what were all these but open Marketts? de∣ny this to be true Osorius if you canne. If you cann not denye it, with what face shame you to make warrant, that no portesales haue bene made of holy Reliques at any time in your holy mo∣ther Churche? But the matter goeth well, peraduenture these fellowes are to much ashamed of theyr powlyng pranckes,* 1.66 and because they can render no reasonable excuse for their bribery, and pilladge: they beleéue that they shall be able to stoppe mens mouthes with dissimulations and lyes. And I doubt not but it will shortly come to passe, that they wil as stiffely deny hereafter, that they did euer worshippe those holy misteries and signes of the body and blood of Christ in the holy Sacrament, in steéde of the very naturall bodye and bloud of our Sauiour Iesu Chryst. And so let this suffice for Pardons.

* 1.67OF Images what shall I say? sithence hereof hath bene spo∣ken sufficiently enough already: and sith he also alledgeth no new matter but olde and bare names onely of Nazianzene, Basile, Ierome, and Ambrose: neither vouching any places of y^e Authors in the meane space, nor citing any example at all out of any theyr writinges. Goe to, and what is it that these, Nazian∣zene, Basile, and other Doctours do say at the lenght? For sooth

euen this they do say. They doe extoll and magnifye with all the ornamentes of Eloquence such holye Sainctes and godly Martyres, to whom was geuen this high honour and glory to persist stoughtely in the face of the Enemie, for the testimony of Christ, and to washe their garmētes in the bloud of the Lambe, their vnuāquishable con∣stancy and heauenly fortitude of courage: theyr names, actes, and Monumentes they do aduaunce very studiously and religiously, they pray all night before their Tombes: and exhort other godly congre∣gations to read ouer their Actes and Monumentes, and to cele∣brate theyr memorialles: Where is all this Osorius? and from whence fetch ye this ware? Seéke for it good Readers, and let it not be tedious vnto you to peruse the volumes of the Doctours ouer and ouer. And here by the way especially, let Haddon be ashamed which hath so whollye addicted himselfe to the perusing of Accursianes writinges, that he coulde spare himselfe no vacant tyme to read the Bookes of these Doc∣tours.

But to passe ouer these trifles: let vs consider the Argumēt of Osorius. The auncient Fathers doe honorably sett forth, extoll and magnifye the holye Martyres that suffered death for Christes cause. I do know this. I do know (I say) that the bookes of the holy Fathers are full of such commendations and prayses of godly men. So doth Basile describe famouslye the vertues of Saynt Iulitta, Gordius, Barlaa, Mamantes and forty Martyrs more: Nazianzene doth highly commend Marcus Arethusius, and Cyprian: Chrisostome prayseth his Babyla: Ambrose also is full of the like commendations, so doe many others extoll and magnify aboue y^e skies such as they accoūpt prayseworthy. But what is all this to y^e purpose? who euer practised to defraude a∣ny godly Martyr, one title so much, of his worthy cōmendation? Neither doth our discourse now concerne Saynctes or Martyrs,* 1.68 but Pictures and Images. Let the holy Martyres haue theyr cōdigne prayses: Let the Fathers be aboundantly and plentifully eloquent in theyr commēdatory Declamations: Yet did all that garnyshing & magnifiyng of Saynctes and Martyrs vertues & constancy tend to none other end, then to expresse vnto vs a cer∣tayne liuely president, thereby to imitate theyr patience, and to practize their integrity of life: and not with crootching and kneé∣ling

to worshipp them. Neither was that auncient learned age euer so superstitious and bussardly blinde as to adore and make intercession to men in stead of the Lord theyr God: But woulde glorify their God rather in his Sainctes. And for this cause do I thinke were auncient Monumentes erected, Temples buyl∣ded, wherein the Christian people might heare the Actes and vertues of those holy Martyres, to be taught to imitate their example, not because the Martyres that were deade shoulde be worshipped.

Afterwardes some Portraictes were added perhapps wher∣in the conflictes and intollerable tormentes of these valiaunt Martyrs were curiously paynted: as may appeare in Gregorye Nicenus in his commendatory treatise of Theodorus the Mar∣tir,* 1.69 which labour peraduenture was not altogether fruitlesse ac∣cording to the capacity of that age: that so by the beholding of the History, and noting the maner of their agonies and passions, others might be the more encouraged to endure the like, as occa¦sion should be ministred. But that any Pictures and Images of dead bodyes were seéne erected in the Churches of Christians to be worshipped in those dayes, vnto the which the Christian people might be so affyed, as to celebrate the dead portraict of dead bodies with more then prophane Religiousnesse, to witte with prayers, with owches and brooches, with sacrifices, with vowes, with supplications, with Pilgrimages, with temples, with Altars, with Capers, with hollidayes, with fasting dayes, with excommunications and cursinges, with intercession, with inuocation, with affyaunce, and hope of assistaunce in the stead of their Christ, or should worshippe Christ in those Images, or by those Images: Certes no man can make this iustifiable, by Ba∣sile, Gregory, or Nazianzene, or any other writer of the aunci∣ent primitiue Church. No, they are altogether new deuises of this later age, or playne forgeries rather, as hath bene declared sufficiently enough before.

But take an argument now stronger then Hercules clubbe, wherewith at one chopp he will cutt of the heads of all those I∣mage breakers ingenerall, so strōgly compact and clowted toge∣ther with so singuler a dexterity, that if all the Deuines in the world els hold theyr peace, Images are made so desensible with

this one argument, as shalbe able to endure all the force and counterbuffes of heretiques. For vpon this kinde of Similitude he frameth his argument.

If the dumme Pictures of the Crosse and of Sainctes,* 1.70 which did put men in mind of the things wherof they were representations, were so highly reuerenced of the auntient Christians: it was much more conuenient that the liuely Images of Christ should be worshipped.

But holy men are by the workemanshippe of the holye Ghost, fashioned to the lyuely and expresse Images of Christ.

Ergo, It remayneth that we geue reuerence and worship vnto Pictures as to the liuely Images of Christ.

I doe heare your Argument Osorius, and I doe aunswere thereunto. And first euen to this whether any dumme Images and portraictes at all were euer erected in the auncient Christi∣an Temples, may be with more reason doughted of vs, then Iu∣stified by you. And yet to admitt you this much, that such Sig∣nes were not altogether vnknowen to the auncient Fathers: yet for as much as y^e portraicts (beyng not in Tēples) did serue onely to feéde the eyes, and minister occasion of some remem∣braunce, and callyng to mynde the doynges of the Martyrs: will your Logicke therfore argue an adoryng vpon this memo∣riall? and establish a worshyppyng of dead stockes which ought onely to be geuen to God alone?

As for example. Admitte that some Apelles would in Ta∣bles describe vnto you,* 1.71 the Passion of Christ after a most exqui∣site and liuely maner. What? would you prostrate your selfe on the grounde, and with cappe and kneé worship the Table? would you bequeath your prayer vnto it, and honour it as reuerently as you would Christ? To what purpose then serueth that which you sing in your Church. All honour and glory be geuen to God alone: if you can be contēted to turne that forthwith into a God, whatsoeuer is obiect to the view for a memoriall onely, and to transferre the honour and worshyppe that is due onely vnto God, to paynted puppetts and balde blockes? But now as con∣cernyng the liuely Images of Christ, as we doe not deny that a certeine liuely resemblaunce of Christ doth after a sort shyne in

them, whom the spirite of Christ hath truly sanctified, so do we neither defraude them of their due commendation and prayse: for that were a pointe of singuler impietie, either to conceaue slenderly and lightly, or to speake reprochefully of the notable actes of them, whom God the Father doth honour and sanctifie: namely, sith the very Scriptures are aboundauntly stored with plentyfull examples, whereby we be admonished of our duety that we owe to Gods holy ones. But it is one thyng to reuerēce and esteéme well of Gods Sainctes: and an other thyng to make Inuocation to the dead, & to part stakes of honour betwixt God and his Sainctes.

* 1.72Sainctes are called Sainctes, and the Temples of the holy Ghost in S. Paule, not onely such as did shedd their bloud for Christes sake, but all others also that in this life lyue here vnto Christ sanctified thorough Fayth. Such a Temple of the holy Ghost was Paule him selfe, and the rest of y^e Apostles with him: who beyng after a sort fashioned to the likenesse of Christ, by the workemanshyp of the holy Ghost; did beare about them a certein proportionable resemblaunce of his Image. And yet the same Paule and Barnabas were sayd both to rende their garmentes,* 1.73 least they should seeme to admitte them selues to be honored as Goddes. Actes. 14. We heare the same both spokē and performed by the Aungell of Christ in the Reuelation.* 1.74 Worship God (sayth he) I am thy felow Seruaunt. Goe to now, and are you of this opiniō, that honour and worshyp is to be geuen to the dead bodyes of them, who beyng aliue would not suffer them selues to be worshypped? But of Sainctes and their Images enough at this present: name∣ly sith before is spoken plentyfully enough and so much, as will suffice (though not Osorius) yet any other indifferent Reader I trust.

Notes

• * 1.1

  Out of the Commen∣tary of M. Luther to the Galath. cap. 2.
• * 1.2

  The Papi∣sticall abso∣lutions.
• * 1.3

  How great an absurdi∣tie is in the popes par∣dons.
• * 1.4

  Math. 16.
• * 1.5

  The Keyes and Chayre of Peter.
• * 1.6

  Lucian. 2. part. pag. 525.
• * 1.7

  Orpheus Harpe ma∣keth not a Harper, not doth Peters Chayre make an Apostle.
• * 1.8

  The succes∣sion of Pe∣ter the A∣postle.
• * 1.9

  The circū∣staūces must he conside∣red, where∣fore the keyes were deliuered vnto Peter.
• * 1.10

  Math. 16.
• * 1.11

  The foun∣datiō of the Churche is fayth & the knowledge of the Sonne of God.
• * 1.12

  What Cir∣cumstaun∣ces do goe before the true keyes of Christ & what doe come after.
• * 1.13

  Peter recei∣ued the keyes first but not one¦ly.
• * 1.14

  Out of Eu∣sebius. third book. cap. 7.
• * 1.15

  The Suc∣cession A∣postolique is not to be measured by place or tyme.
• * 1.16

  The nature of the Gos∣pell is alto∣gether spiri¦tuall, nor regardeth earthly and carnall thinges.
• * 1.17

  The spirite of Christe.
• * 1.18

  The succes∣sion of Pe∣ter doth consist in spirite not in externall thinges.
• * 1.19

  Pardons.
• * 1.20

  Succession.
• * 1.21

  The Keyes.
• * 1.22

  The 5. Ca∣non of the councell of Ancyra.
• * 1.23

  Ex titulo de penitent. & Remiss. cap. cū ex eo
• * 1.24

  The fulnes of power first brought in by Inno∣cent .3. first Authour therof.
• * 1.25

  The fulnes of power.
• * 1.26

  Esay. 55.12.
• * 1.27

  Out of a decree in the Lateran Councell. Anno. 1215.
• * 1.28

  A decree of Boniface. 8. Extraua.
• * 1.29

  A shame∣lesse abuse of the keyes
• * 1.30

  The By∣shops of Rome can challenge to them∣selues ful∣nes of po∣wer by no Argument of proofe.
• * 1.31

  Apoc. 3.
• * 1.32

  An obiec∣tion.
• * 1.33

  The state of the Questi∣on is mis∣tourned by-the Roma∣nistes.
• * 1.34

  The wordes of August vnto Peter haue no playne ap∣plication vnlesse they be referred to the chur¦che.
• * 1.35

  Thomas Aqui. lib. 4. distinct. 18. Extraua∣de Re. & paen. Cap. Cum ex eo & nostro.
• * 1.36

  Thomas A∣qui. lib. 4. dist. 18. Ex∣trau. de Re & poeni. ca. Cum ex eo. & nostro.
• * 1.37

  The Keyes were geuen for the ne∣cessary be∣nefite of the Church nor to mēs lust nor yet to Reuenge.
• * 1.38

  The Iudici∣all vse of Keyes.
• * 1.39

  Tho. lib. 4. dist. 18.
• * 1.40

  Actes. 2••.
• * 1.41

  The power of the keyes how great and to whom are geuen.
• * 1.42

  Whether no Remissiō of sins is in the Church without the vse of the keyes.
• * 1.43

  How much the publike keye and how much euery mans fayth is ef∣fectuall to the Remis∣sion of Sinnes.
• * 1.44

  Rom. 5. Luke. 8.
• * 1.45

  Math. 9.
• * 1.46

  When the vse of the Keies ought to be mini∣stred.
• * 1.47

  Thomas. lib 4. dist. 18.
• * 1.48

  The error of Thomas Aquinas.
• * 1.49

  The discō∣modities of the Shaue∣linges con∣fession.
• * 1.50

  Iohn Sco∣tus.
• * 1.51

  The Rom. See doth sell nothing forsooth.
• * 1.52

  Mantuan in his booke of Lamenta∣tion.
• * 1.53

  The matter doth agree, if you reade the verses backward.
• * 1.54

  Canōs pe∣nitentiall described by Bur∣chard and Gratian.
• * 1.55

  When be∣gan fayres and mar∣kettes of Pardons first.
• * 1.56

  Ex Cōcillo Latera. Ex∣tran. de poena & Remi. Cap. Cum ex co.
• * 1.57

  The Councell of Vi∣enna. 1311.
• * 1.58

  Ex Clemēt 5. Lib. 6. De••creta. Cap. Abusioni∣bus.
• * 1.59

  Ex Clemēt. Cap. Abu∣sionibus. in Glossa.
• * 1.60

  The first 〈◊〉〈◊〉 of ••u∣•••••••• institu∣••••••
• * 1.61

  Extrauag. de P••nit. & Remi Ca. Antiquorū.
• * 1.62

  Out of the Greuaūces of Germa∣ny.
• * 1.63

  Out of Po∣lydore Vir∣gill.
• * 1.64

  The pardōs of Boston.
• * 1.65

  A History of Flaunders.
• * 1.66

  The Papists flee to de∣nyals.
• * 1.67

  Osori pag. 196.
• * 1.68

  It is one thyng to prayse Mar∣tyrs, and an other thing to worshyp Images.
• * 1.69

  The Orati∣on of Gre∣gory Nisse∣nus in the prayse of Theodorus Martyr.
• * 1.70

  Osorius Argument pag. 197.
• * 1.71

  Osorius ill-fauoured Argument deriued frō Resem∣blaunce to worship∣ping.
• * 1.72

  Who be cal¦led Saintes.
• * 1.73

  Saintes not to be wor∣shypped.
• * 1.74

  Apocal. 22.