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.

¶An other Argument.

Peter doth treate of those afflictions, which doe beginne at the house of God, and doe fall vpon the Apostles themselues, 1. Peter. Chap. 4.* 1.1 For it is tyme that Iudgemēt beginne at the house of God. If it beginne at vs first, what shall be the end of them which will not obey the Gospell?

But the torment of Purgatory fyer doth not fall vpon the Apo∣stles.

Ergo the place of Peter cann in no wise be made appliable to serue for Purgatory.

I am constrayned gentle Reader, to Combate hand to hand with Logicall conclusions, agaynst this iangling cauiller, be∣cause els we should haue no end of Chattering: as also because

he complayneth many tymes in his bookes that he is not confu∣ted with any Reasons: so that now he hath a Nutt to crack if he cann, or els if he cann not, that he cease hereafter to complayne without a cause. And this much hitherto now of the first place of Peter. Lett vs come downe to the other place.

The same Peter in y^e same Epistle To teache vs that there is no way foreclosed for the dead to come to Saluation doth say That Christ did preache the glad tydinges to the soules that were in prison.* 1.2 We do so not deny, that the dead haue no pas∣sable way to Saluation, that withall we cōfesse with Paule that the liuyng shall not go before y^e dead in this iourney. And where as you annex immediately out of S. Peter:* 1.3 That Christ goyng in the power of his spirite, did preach the glad tydinges of peace to the soules that were shutt vpp in prison. There yet is no contro∣uersie betwixt vs here at all. And to what end at the last shall all this matter inferred & confessed tende I pray you? forsooth out of this flynte must the fier of Purgatory be stricken, with this cutted gadd of steéle, I suppose.

The glad tydynges of peace were brought to the soules of the vnbeleuers that were shutt fast in prison.* 1.4

Ergo, There were soules of vnbeleuers in Purgatory then,

A trimme Deuine truely, and a profounde patron of Purga∣tory I warrant you. Wherfore Goe ye to, O ye Ghostly Con∣fessours, and worthypfull Massemongers, O ye holy company of Monckes and Nunnes, O ye honorable Cardinalles & Ca∣tholicke Byshops, and your sacred Synode of Fraunciscane Friers, goodly brotherhoode of blacke powdred lyers, finally all ye generation of cowled fraternities, smoath and sweéte shaue∣lyngs, All you (I say) all you holy orders generall & speciall, I do call vpō and humbly beseéch you, in the very bowels of those Seraphicall Sainctes, S. Frauncisce, S. Bruno and S. Benedict, that you apply all your deuour and diligēce that ye can possible, with mumblyng vpp of Masses, Sacrifices, Liturgies, Pray∣ers, Uigilles, Nocturnes, Completories, Diriges, and Tren∣talles: pray ye, knocke ye, ringe, spryng holy water, sing Masses for the quicke and the dead: finde out some way & bryng to passe that this treasure of this holy mother Church may amplifie, and encrease dayly more and more, through your most holy merites,

and whole mountaines of Pardons, whereby if this scaldyng house of Purgatory may not vtterly be quenched, y^e intollerable flames thereof may yet at the least be somewhat quallified. For surely y^e matter is come to this passe now, that vnlesse your mas∣ses and Pardons do helpe at a pinche, there is no crosse of com∣fort lefte for the poore soules that are dead: vpon so fast and so firme a Rocke hath Osorius planted his Purgatory with these new conclusiōs, that it can neuer hereafter be impeached with a∣ny assault of the Lutheranes, nor vndermined with any there en∣gynes or crampes.

* 1.5For what can be more manifest and cleare then this saying of Peter wherein he affirmeth that the glad tydings of peace was brought to the Soules that were in prison? For if the soules were in prison, we must neédes confesse that they were not in heauen: and if they were in hell: but from out of hell is no Redemption at all: It remayneth then of necessitie that there must be a thyrd place somewhat seuered in the highe betwixt heauen and hell I suppose. Loe here into what narrow streightes this Cratippus the deépest conceited mā of our age hath forced vs, with the pro∣foundenes of his skill: to the huge commendable and praysewor∣thy mountaine of whose singuler and superexcellent learnyng capacity and wisedome this also may be added, not the least part of his prayse, that whereas this so lucky an Exposition of this place hath ouerscaped so many sharpe sighted Doctours of Di∣uinitie heretofore, yet could it not possibly now escape this deépe Clerke, but must neédes fall into his mouth. For whereas be∣sides a noumber of old notable men and no small sprancke of the newer sort also, as Eckius, Pighius, Hosius, Torrensis, Surius, Mayronensis, Andradius and to couple with them likewise the Glose ordinary: whereas all these (I say) and many others haue vttered much matter of Purgatory,* 1.6 yet was there no one of all these hitherto (as farre as I cā learne) besides our Osorius one∣ly that euer durst be so bold to vouche this place for the building vpp of that plattforme of Purgatory.

And no maruell: for these wantes wanted the eyes of Epi∣daurus, which our Osorius hath gotten, who is able to deuise all thynges out of nothyng: yea those thynges many tymes, that neuer were, not much vnlike vnto Pentheus as it seémeth who

standyng vpon the scaffold of Eumenides saw a farre of whole armyes of warriours, and did esery two Sunnes and two Ci∣ties named Thebes: So also doe the Poetes report that Her∣cules beyng madd saw the heauens ready to fall downe vpon him: so did Aiax scourge swyne in steéde of Kyngs and Princes. Ixion doth embrace a cloude in steéde of Iuno. Orestes doth seé his mother and furies settyng vpon him. And how oft do Ma∣ryners in their dreames seé Tēpestes, shipwrackes, souldiours, Gunnes, spoyles and slaughters? louers also how osten dreame they of their louers and woers? And what is it that childrē doe not Imagine in y^e cloudes? Euen so Osorius whatsoeuer almost he readeth in the Scriptures, doth seéme in his eye to be nought els but Purgatory.

But to returne agayne to y^e Apostles wordes, & to note some∣what more curiously & diligently both what the Apostle sayth, & what Osorius also doth gather thereupon. Let vs heare the Apostles wordes, which are these. In which Spirite Christ goyng downe did preach the glad tydyngs to thē that were in prison.* 1.7 First whereas the wordes of Peter be thus in Greéke. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Osorius by euill trāslation doth turne the wordes that doe sounde in Greéke aright,* 1.8 on this wise: to the soules (sayth he) wh were in prison. Wherein how truly he doth translate y^e same, let him aunswere for him selfe: euen as if a man should on this wise tourne the Greétyng of Paule. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: To the Sainctes that were at Colossa, whereas it should rather be spo∣ken on this wise, to them that are at Colossa Sainctes. But the o∣ther fitted Osorius purpose best, y^t by that slipper deuise Peter might seéme to expresse, that these soules which were holden fast in prison first, were now no more in Purgatory, but were fetcht from out of Purgatory, to meéte with Christ. But I will not be so squemish about these trifles.

I would very fayne learne this aboue all other: whose soules were those that were so holdē fast in prison? Peter will aunswere the Soules of the Vnbeleeuers, which were disobedient to the preachyng of the Prophetes. And by what reason can you say that those soules were takē out of prison at the sounde of y^e glad-tydyngs, which were them selues disobedient to the preachyng? for if they had harkened vnto and beleéued, what infidelitie then

could be in them? But let vs go foreward: May we be so bold to demaūde this of you Osorius? when and at what tyme the prea∣chyng of this glad tydynges happened? For in this pointe stic∣keth all the pithe of dought. Osor. is of opinion that these glad tydyngs came not vnto the soules, before Christ had finished his Passion, and descended him selfe downe into hell. But in what sence then doth Peter call them Vnbeleeuers, vnto whom Christ him selfe did preache? For there could be no infidelitie by any meanes, where was no preachyng of true doctrine goyng be∣fore: whereunto these soules should haue geuen attendaunce: For Vnbeleeuers are not sayd to be Vnbeleeuers (accordyng to the de∣finition of an Vnbeleeuer) of that which they do neuer heare, but of that which when they haue heard,* 1.9 they will not beleéue. But now Peter doth euidently declare that Christ did preach vnto them in deéde, and that the very same to whō the glad tydynges were preached, were as then Vnbeleeuers, and thereupon anne∣xeth further the certein determination of the tyme. Whiles the mercy of God (sayth he) was looked for in the dayes of Noah and whiles he was making ready the Arke. Whereby you may easily conceaue, euen by the very order of the text: what tyme that was of preachyng those glad tydyngs. Not as Osorius doth dreame: when Christ is sayd to haue pearced the helles after his Passion to them that were dead: but many yeares before that, before the the generall destructiō of the world by waters: whenas the Spi∣rite of Christ did foreshew by the mouth and preachyng of Noah the generall destruction of mankynde, that was then hang∣yng ouer their heades, and did allure them to speédy repentaūce in season with continuall, earnest, and most comfortable exhor∣tations which they did abuse at that tyme wickedly through vn∣beliefe.

And because Osorius shall not thinke this aduise of mine own imagination, and therefore will geue me no Creditt heerin: lett him haue recourse to his owne commō Glose, which they call the Ordinary Glose, which doth expound this place of Peter in the very same wordes and sillables almost. I will sett downe the wordes of the glose as they be.* 1.10 Comming in the spirite (sayth he) he did preach. &c, For comming in the spirite he did preach to the people before the floud which as thē were vnbeleuing, & liued after

the fleshe. For he was in Noah through the power of the holy ghost and in other good men, through whose godly conuersation he did enstruct others, that they might be conuerted vnto God. Thus much the Glose: which if cann not yet satisfy your incredulitye. Lett vs heare Lyra harping vpon the very same string on this wise. He did preach in spirite (sayth he,) that is to say, by the prea∣ching of Noah when he enspired to make the Arke, and to preach Repentaunce, although Christes humanitye did not appeare as yet.* 1.11 Loe here Osorius you doe heare now, that the thinges were done not before Christ hadd cloathed himselfe in fleshe, but before the generall floud.

Howbeit I am not altogether ignoraūt frō whence you skra∣ped that your illfauored toye, to witt, out of an other patch of a certein Gloaser: who forsaking (as himselfe doth confesse) y^e glosse and the solemn aucthoritye of the Doctors not without crauing pardon of his malepert saucynes,* 1.12 doth chopp in an exposition of his own illfauouredly botcht together, farr differing from the other: so that he doth interpret this Prison whereof Peter ma∣keth mention in this place: to be that Lymbus Patrum, In the which, Christ (as he sayth) descending in soule, did make manifest to the auncient Fathers that the mistery of his re∣demption was accomplished: Emongest whom (sayth he) were some that perished bodely in the generall floud. &c. But how shall this appeare to be true? for whereas that Lymbus did receaue none but the godly Fathers and holy ones onely, and Peter affirmeth that those to whome this preaching came were vnbeleuers: how then could this Lymbus be a fitt place to chopp the vnbeleuers & holy ones together? But here againe will our Osorius and his glauering Gloaser iumpe with me, alleadging that those sowles were vnbeleuers first, but after∣wardes repented and amended their lyues. For on this wise wryteth he And it may be spoken probably enough.* 1.13 That many of them which did not beleue, perceauing the waters to increase more and more, did then beleue, and repented them of their Sinnes and so descēded into Lymbum with the other holy ones. &c. But this probable coniecture is ouer∣throwen cleane by the wordes of Christ himselfe.* 1.14 They were ea∣ting and drinking (sayth Christ) and the floud came and destroyed

all. Where is that your Repentaunce then Osorius? vnlesse per∣aduenture you fleé to this shift with your shuffling Gloaser,* 1.15 to say, that although this ouerflowing of waters came ••irst soden∣ly ouer the vallyes and low places: yet came it not so vnawares ouer the hills, but that such as dwelt on high, & stype places, se∣ing the ouerflowing encrease, might repēt thē. Which if be true, then did Christ accordyng to this saying, preach to those moun∣teyn men onely,* 1.16 that were in prison: And all the rest that were lowe Countrey men,* 1.17 were throwen downe into hell. Now I be∣seéch theé gentle Reader, didst thou euer heare a more eloquent exposition, and more worthy to be laught at? howbeit, to admitt this pleasurable Trifler, his mery conceipt of mounteines & val∣lyes: yet this prety Mounteyne Gloser will preuayle very litle to the building vpp of Osorius Purgatory. For whereas after the iudgement of that mysticall Diuinitie of your own Schoole∣men,* 1.18 there be sayd to be 4. Mansions in hell.* 1.19 The deépest wher∣of is sayd to be the pitt of hell. The second Lymbus a place for such as are not Baptised: wherein the payne of the wante of fruition onely is assigned. The third Purgatory where both the payne of the feélyng, and the payne of want of fruition is sustei∣ned. The 4. the Aboade of the auncient Fathers (as you would say) the bosome of Abrahā. In whether prison of all these 4. you shall shutt vp your mounteyn men, will very litle preuayle you to proue your Purgatory by. First I am sure that you will not thrust them downe into the lowest Doungeon of Deuills: no more can you in Limbo of the vnchristened, frō whence is no pos∣sible way to gett out agayne. And if you will send them to Pur∣gatory, then your Gloser doth lye: who affirmeth that they did repent in the end, & therfore doth reckon thē a place in the fourth roome emongest the holy ones: And if this be graunted also, then doth Osorius lye, who hath thrust them not into Lymbum Patrum,* 1.20 but into Purgatory: by this reason: Because he sayth that although they might haue repented them of their fil∣thy and wicked lyfe at the last: yet ought they neuerthe∣lesse be kept fast lockt within the gayle of Purgatory: vntill such tyme as they hadd suffered sufficient punishment, ac∣cording to the appointment of God. Wherein if our Osori∣us doe say truely, his Gloser doth lye as I sayd, who assigneth

a place for these mounteyn men after repentaunce in Lymbo emongest the holy ones. But if he speake the trueth, then must Osorius neédes be in an error. Now whom were best for vs to be∣leue? Osorius besides his Glosers? or his Glosers agaynst Osorius: I referr me herein to the Iudgement of Deuines. Or if Osorius will not agreé, that other Deuines shall determine vpon the matter: I will set ouer the matter to this Syluaine Byshopp himselfe, and his copemate Angrenc. to be more cu∣riously overlooked, that in their next Invectiues vpon more de∣liberate aduise they may send vs word what aunswere they shall Iudge to make to these Gloses, and Commentaryes.

I doe make hast to thother proper Reasons, which are in number two: thone fetcht out of Baptisme, thother out of Sacri∣fice for the dead. I will aunswere to both. What shall they doe (sayth Paul) which are Baptized for the dead, if the dead doe not Ryse agayne. These be Paules wordes in the I. to the Corin∣thians. the 15. Chap.* 1.21 Wherein Osorius doth committ a doub∣ble errour. First in the very sence of the wordes: and next in the knitting vp of the Argument. For whereas Paul hath these wordes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Osorius doth expound it as though this should be necessaryly spoken of them,* 1.22 who doe receaue Baptis∣me in stead of them that are dead, and do aunswere for their faith. Whereas the meaning of the Apostle doth seéme more agreably appliable to them, who in receauing Baptisme, doe as it were putt on the nature and condition of dead men, in pro∣fession and conuersation, though they lyue otherwise after the maner of naturall liuing men. And therefore as often as any man is be sprinckled with this holy founteyne, he is sayd there to protest, that he doth vtterly renounce and forgoe the vanities of this world:* 1.23 as though he were not now in this world, but dead vnto the world: wherupon y^e Apostle sayth, that we are Baptized for y^e dead: he doth not say that we are Baptized in the behalfe of the dead, but for dead bodyes, or after the maner of dead bo∣dyes: that is to say, after such an estate and condition, that all which are Baptized into the death of Christ, the same renoun∣cing the vanities of this world (whereunto they were addicted first) should from thenceforth behaue themselues as it were dead men, and professe a mortification of the fleshe: not much

vnlike to this phrase & maner of speéch, wherewith we are wont to say: that a man is left for dead, not which is dead in deéd, but he that is lyke vnto one that is dead. So in the 2. of the Parali. 9. We reade that Siluer was esteemed for nought:* 1.24 not because it was no maner of Mettall, but because that Mettall then was esteémed nothing worth. Many are of the minde that this Reasō of Paul was deriued from the custome of certain ignorant per∣sons, which were Baptized for them that departed this lyfe without Baptisme. Out of which stock sproughted out the Mar∣cionites, and other young Nouyces, of whom Chrisostome doth make mention: who being blinded with the lyke error, as often as any of them died without Baptisme, did supply an other in the bedd, demaunding of him in the behalfe of the dead carckase, whether he would be Baptized: then was he that sup∣plyed the place Christened in the name of him that was dead: of which disorder when they were appeached, they alledged for their defence this place of Paul. wherein it was sayd, some were Baptized for the dead. Thus much Chrisostome.* 1.25

Now to confesse that this was a custome of certein igno∣raunt persons: yet bycause neither Paule him selfe doth allowe of their deéde, but doth deriue his Argument from the end and effect that followed Baptisme: whenas all other Expositours of Scriptures do vtterly condemne this errour, what cā Osorius pyke out of this to establish any certeintie vpon? who, if would haue vouchsafed to haue sought coūsell of Chrisostome, would haue rendered a farre other maner of sense & Exposition of this place, namely the same whereof I spake before. For after this sence were men sayd to be Baptized for the dead,* 1.26 either bycause such as should receaue Baptisme, did after the vsuall maner ac∣customed in those dayes, professe to renounce this world, as if they were dead men: or els bycause as Chrisostome witnesseth, they were commaunded to say before they were Baptized first, I do beleeue in the Resurrection of the dead: & bycause they were Baptized into that Fayth,* 1.27 therefore they were sayd, that they were Baptized for the dead. Moreouer, if Osorius be desirous to know the maner of that auncient tyme, in ministryng that Sacrament of Baptisme: Cyprian doth expresse it vnto vs much more effectually then Marcion. For we do learne this by

Cyprian, that such as were lyeng at the pointe of death, & were not as yet Christened, did then craue to be receaued vnto Bap∣tisme: which Cyprian doth note vnto vs in these wordes: The Baptisme (sayth he) that doth by and by couple vs vnto God, whiles we are goyng out of this world. Augustine also doth make menti∣on of the same custome:* 1.28 who also did desire to be Baptized him selfe, being at the pointe of death. The same chaūced to Nazien∣zen likewise,* 1.29 whenas beyng on Seaborde he was in daūger to be drowned: whereupō this sentence, to be Baptized for the dead, is more properly spoken of them, which beyng euen now vpon y^e last gaspes, are Baptized, beyng taken as it were for dead al∣ready, rather thē for the liuyng & the quicke. Frō which maner of Exposition Theophilact seémeth not to vary very much. Who vnderstādeth, that this Baptizing for the dead, ought to be taken after this maner: y^t they are Baptized in this fayth, to be∣leéue y^t these bodyes & these bones must be raysed agayne frō the dead. And therfore many do coniecture, that this custome, to be Baptized in Churchyardes, & neare vnto the graues & tombes of y^e dead, was an aūcient custome receaued frō the Elders, y^t so such as were to be Baptized, might be made y^e more myndefull to confesse a rising agayne frō y^e dead, not onely through y^e force of their Fayth, but also by the applicatiō of y^e Ceremonie it selfe.

And thus much hitherto touchyng the sence of the wordes. Frō the which how much the expositiō of Osorius doth swarue, a blynd man may easily perceaue. Now let vs consider the force of y^e Argumēt, whereunto Paul doth apply, Paul doth argue in deéd frō Baptisme to y^e rising agayne frō the dead on this wise.* 1.30

Bodies are Baptized for the dead.

Ergo, There is a rising agayne of the dead.

And this doth Paule fittly and applyably enough, to witte, deducyng an Argument, from the reason which leadeth to the absurde. For otherwise (as Chrisostome sayth) if the Resurrectiō be of no force, why are mens bodies Baptized for the dead? for to this end art thou Baptized, bycause thou doest beleeue that thy dead body shall rise againe, and shall not remayne alwayes dead.* 1.31

And without all question this is the very mynde and meanyng of Paule, whiche if Osorius would haue followed simplye and sincerely, hee shoulde haue concluded the same

out of Paule, and out of Paules wordes. Now this lyeng So∣phister framyng an Argumēt out of the wordes that Paule did most aptly gather for the establishing of that Article of the faith, to witte, the Resurrection of the dead: doth most foolishely per∣uert, to vphold his peéuish Purgatory. What shall they do (sayth he) that are Baptized for the dead, if the dead do not rise agayne at all? Now what sayth Osorius? what shall they do sayth Osorius that are Baptized for the dead, if there be no Purgatory at all? Now I beseéche you Osorius for the honour of your Logicke, whereas you haue scattered abroad euery where in your bookes so many outragious, madd, and frantike exclamations agaynst M. Luther, did you feéle your selfe infected with no spice of fren∣sie, or more then harishe maddnes, when you sate knittyng such fleyng moats, and spyderweuett and such stubble I do not say of Beanehealme, but very chaffe of oates together?

You will haue vs confesse that there is a Purgatory in any wise. And why so? Bycause (as you say) they that are Baptized, are Baptized for the dead. What els a good felowship, but this baptizing for y^e dead were to no purpose, if there were no Purga∣tory: After this maner doth our deépe Logician Osorius con∣clude: But S. Paule the Apostle doth conclude otherwise. In vayne were it to be Baptized for the dead (sayth S. Paule) if there be no Resurrection of the dead: Here doth Paule conclude of the Resurrection: & Osorius of Purgatory: This doth Paule right∣ly and like an Apostle: but Osor. on the contrary part peéuishly altogether, and like an errand lyar. For what hath Baptisme to do with Purgatory? what hath fier to do with water? Nay rather what one thyng doth more directly and more effectually ouer∣throw Purgatory then Baptisme?* 1.32 And by what Logicke then cā you forge fier out of water, whenas there be no elementes so cō∣trary one to the other, as fier and water? After this maner ther∣fore doe I argue agaynst your subtile Sophisme by contraposi∣tion, out of S. Iames. For if it be true y^t mercy doth farre exceéd Iudgement,* 1.33 and that the water of grace be of more efficacie to quench and putt out, then the fier of Iudgement to bourne and consume:* 1.34 why may not I frame an Argument A Fortiori: that there is no Purgatory after this lyfe to them, which in this life are Baptized in Christ Iesu? wherfore to knitt vpp the knott in

few wordes, I seé no such Buggbeares yet in that your Purga∣tory fier, of whom they which be Baptized in Christ, neéd to stād in any feare or dought.

But Osorius shouldereth out the matter agayne and agayn. Why then (sayth he) are men sayd to the Baptized in S. Paule for the dead, if there redounde no profitt at all out of Bap∣tisme?* 1.35 Those that do discourse of the efficacy & vertue of Bap∣tisme, do deuide the vertue and efficacy thereof into foure Braū∣ches: namely, Into renouation: into washing away of Sinnes: and in∣to making men myndefull of the Resurrection to come: These threé qualities be so annexed vnto Baptisme, that they do neither pro∣fitt otherwise, nor to any other persons, but vnto them onely, that are washed in this founteine whiles they liue in this world. Whereupon they are worthely rebuked in Chrisostome, Which do cast away water vpon the dead, and holy thinges vpon the earth:* 1.36 And for that cause was the heresie of the Marcionites detested, bycause they did substitute others to Baptisme, in the behalfe of them that were dead, as is before rehearsed. And this not without great cause: For as no man doth feéde him selfe to quench an other mans hunger: nor any man is washed to cleanse the vncleannes of an other, and as the Church doth not allow, that the holy Communion of bread and wyne be thrust into the mouth of them, that are dead: euen so Baptisme, which is mini∣stred with the element of water, doth washe away not an other mans filthynes, but the corruption and filthynes of euery parti∣culer person that is bathed therein. Whereupō Thomas Aqui∣nas discoursing not altogether vnfruitefully of the intention and meanyng of Christ,* 1.37 doth expounde thereof in this sort: to witte, that Baptisme is profitable to them which are in this lyfe Bap∣tized in the Fayth of Christ. For it were not conuenient that it should be profitable otherwise. For whereas the Sacrament of Baptisme (wherof Paule doth treate in this place) is of this na∣ture, y^t it ought not to be ministred twise: what will Osorius aū∣swere to me here? whether he that is Baptized for an other, be Baptized for him selfe before,* 1.38 yea, or nay? if you affirme that he is, then you make him an heretique whatsoeuer he be that doth reiterate Baptisme. If you deny that he was Baptized first, thē doth he sticke fast cloyed yet in the filthe of originall Sinne: and

therfore he can not be Baptized for an other mans bondage, but that by the same meanes he becomes him selfe a bondslaue, and needeth now to be purged him selfe first: Moreouer what reason can you render that the liuyng ought to be Baptized for the dead, accordyng to your Sophisticall collection? For if you meane of the flesh beyng dead: but vnto this you will not agreé, to witte, that any such flesh is in Purgatory: If you meane of the Soules? but sithence your selfe can not say in any respect, that the Soules be dead: your Assertion therfore must neédes be false,* 1.39 that they are Baptized for the dead, which are Baptized for soules which do liue in Purgatory. Therfore to be Baptized for the dead, accordyng to S. Paules rule, is nothyng els in the Iudgement of the Deuines (if you will esteéme of the matter a∣right) but to be dipped into that founteyne, and so to be taken frō out the same, into the mortification of the flesh, & into y^e rising agayne of the same flesh. Whereupon Chrisosto. not vnaptly:* 1.40 To be dipped into the water (sayth he) and to rise out of the water agayne: is a pledge or tokē of our goyng downe to hell, and our retur∣ning frō thēce againe. And for this cause Paule doth tearme Bap∣ptisme by the name of a Graue or sepulchre: You are buried toge∣ther (sayth he) through Baptisme into death. &c. Thus much Chri¦sost. Frō whō Ierome doth not differre very much: who discour∣sing vpon the same place of Paule, to be baptized for the dead: doth not expound it otherwise then to be so baptized in the death of Christ,* 1.41 that with Baptisme we shew our selues dead vnto the world. And proceéding foreward: What auayleth it to dye to this world (sayth he) if life euerlasting do not follow the contempt of the world? and therefore Ierome doth apply that saying to be Baptised for the dead,* 1.42 not to appertayne to the dead that are in Purgatory, but to our flesh in this world, being as it were mor∣tified already. For what auayleth (sayth he) the flesh to be bapti∣zed in this life, if it ryse not agayne to another life? To passe ouer in the meane tyme other Glosers of our new vpstart schoolemen, whereof many doe interprete this place of Paule for the dead: That is to say, for deadly sinnes, and workes of sinne that beé dead. If this be true, surely Baptisme can by no meanes agreé with Purgatory, forasmuch as soules are cast into the bottom∣lesse pitt of Hell for deadly sinnes onely, and into Purgatory

for none other but for veniall sinnes onely as they say. By these so manifest and so many Testimonies of writers I do suppose that euery man may plainly perceiue y^e very meaning of the A∣postle in those words, to emport nothing lesse, thē y^t which Oso∣rius with his most shamelesse definition would seéme to enforce on this wise.* 1.43 To be Baptised (sayth he) is for a man to offer himselfe a Satisfactory hoafte to wash away and to purge cleane the filthinesse of the soules of the dead. And by and by agayne. To be Baptized for the dead, he doth affirme to be nothing els, then to honour God with a Satisfactory off∣ring and with a Sacrifice for the saluation of the dead, and to offer also the hoast of the bodye voluntaryly for the saluation of their soules. Say you so Osorius? To be baptised for the dead is it nothing els, then to offer a satisfactory Sacri∣fice of the body, for the cleansing and washing away the sinnes and filth of the dead? And where be those dead a Gods name? Iwis in the skalding house of Purgatory. Uery well done. Ergo thē, Christ when he suffered his passion, was baptized for thē y^t were in Purgatory. Yea marry Syr what els? Foreward now: what say you then of Paule and others, that were likewise baptized for the dead? No lesse I warrant you.* 1.44 For euen so we heare Osorius vttering his owne wordes. It appeareth playne∣ly (sayth he) by this place, that not onely Paule, but many o∣thers also did offer most holy sacrifices for the dead, that is to say, for the saluation of the dead.

I do commend you. But will you heare me agaye? If the death of Christ were vndertaken for them that are in Purgato∣tory, in the maner as you before sayd, then is it a good consequēt hereupon, that either your Purgatory was vtterly abolished by the death of Christ:* 1.45 or els that Christ himselfe suffered death in vayne. Aunswere either of them which you list. Moreouer if this be true, that your Diuinity doth inferr, that Paule and manye others did dye (as you say) a satisfactory death for the cleansing of the dead, and for the saluation of the whole world: what diffe∣rence then will you make betwixt the death of Christ, and the death of those others? Nay rather what neéde haue we of the death of Christ at all, if Paule and many other did dye a satis∣factory death, for the saluation of the world as you say? how thys

your reason and communicatiō delighteth you and your Catho∣lickes I know not: in my iudgement surely it seémeth none other then, as if any Turke or Iew had taken penn in hand, and of sett purpose deuised to write agaynst Christ, he could not haue written any thing more despightfully agaynst Christ, nor more horribly agaynst the Catholicke fayth: The Lord of his mercye open your eyes, and endue you once at the length with a better minde, if it may so please his heauenly Maiesty.

But I returne agayne to the course of your disputation: wherein albeit I seé nothing worth the refuting, yet because you bragg here so shamelesly, that we be vtterly ouerthrowne with your most manifest Testimonies, and that your argumentes are not resolued: I thinke it conuenient to make manifest, what ma∣ner of argumentes you haue sett downe: and of what force the substaunce of your argumentes may seéme to be. First touching the testimony of Saynt Paule in the 1. to the Corinthians the 15. Chapter before mentioned, where Saynt Paule treateth of Baptisme and Resurrection: You thinke to haue a great aduaū∣tadge here to build your Purgatory vpō. And why so? Because Baptisme is many times vsed in the Scriptures, for Sacrifices and offeringes: Where finde you that? Forsooth, where the Lord doth demaunde of the two brethren, that were at strife betwixt them selues, for the chiefe and highest seat in the kingdome of heauen, whether they were able to be par∣takers of the same Baptisme. In deéd the scripture vseth many times peculiar Tropes & figures: and I am not ignoraūt, that amongest the latter Deuines, Baptisme is deuided into threé sortes:* 1.46 to witte, Baptisme of water: of Fire, & of Bloud. How∣beit these two latter kindes haue not in them any proper nature of a Sacrament, if you haue regard to y^e naturall propertyes of Baptisme, to wit Matter & Forme (as they call them) And ther∣fore howsoeuer it pleaseth the new Deuines to ascribe vnto thē y^e matter of a Sacrament, yet doe they not attribute vnto them a Sacrament, no nor so much as the name of a Sacrament, but acquiuoce.* 1.47 But what doth this concerne this place of Paule ci∣ted by you? where it is out of all controuersy, that the wordes of the Apostle ought to be vnderstanded not of Blood, nor of Fier, but simply of that kind of Baptisme onely: wherewith all Chri∣stians

in generall without exception are washed through the foū∣tayne of regeneration into hope of rising agayne to life euerla∣sting. Therfore I do here appeale to the Iudgement of the Rea∣der, how blockishly Osorius doth wrest this discourse of Paule to Martirdome yea much more Doltishly to Purgatory. There is besides this an other place cited out of the same chap. where Paule (as appeareth) purposing to sanctify himselfe not one∣ly for the dead, but for the liuing also: hath these wordes: Why do we vndertake daūger euery houre? I do dayly dye through the reioysing that I haue of you in Christ Iesu our Lord. And these forsooth be those substaunciall Testimonies wherewith we are ouerwhelmed a Gods name, accordaunt to the matter nowe in question, as iumpe as Germaynes lippes.

It remayneth now that we discusse the substaunce, and pith of the Argumentes likewise deriued from the prayers and ob∣lations of the Church. You do mayntayne stiffely that Sacri∣fices offred for the saluation of the dead, be very effectuall: which forasmuch as are auaileable to none, but such as be in Purgato∣ry:* 1.48 hereupon therefore you doe conclude, that there must be a Purgatory of very necessity. But what if I would deny all this vnto you euen by the same law, and order as you haue propoun∣ded them? For what reason is there to the contrary, but that I may aswell deny at a word, as you affirme at a word? First as touching Prayers which you affirme that the Church is enured vnto for saluation of the dead: If you meane here the true & A∣postolicke Church: You say most vntruly. If you note y^e vsage of your owne Babylonicall Tēple, it forceth not of a rush what you do there. Neither do I enqurie what you haue in hādling there, but what you ought to looke vnto, what duety doth exact of you, and what you ought to do according to the prescript rule of the scripture. Moreouer whereas you annexe afterwardes that these Supplications and Prayers made for the saluation of the dead, are altogether vneffectuall and vnprofitable vn∣lesse they be applyed onely vnto them, which are afflcted in Purgatory. We would fayne learne first how you proue this?* 1.49 Forsooth (say you) because the soules that be drowned in the deepe doungeon and euerlasting darcknesse of hell, can

be redeemed from thence with no prayers. This is true? and what hereof? Agayne (you say) the Soules that are in hea∣uen, haue no need of those prayers, neither am I displeased with this Rhetorical partition. Goe to, what is it that this Ora∣tors pertition will conclude at the last? Behold reader now a conclusion more then logicall, wonderfully wrought and called frō out y^e very braines of capacity it selfe: wherby you may forth with note a very disciple of Theophrast. Damned Soules being in hell (sayth he) are not eased by the prayers of the liuing: And agayne the soules that are in heauen haue no need of any supplications. It followeth therefore that there is some middle place betwixt heauen and hell, which we are wont to call Purgatory.

As if the Argument were on this wise.

* 1.50If there be no Purgatory the supplicatiōs of the church for the saluation of Soules are voyde and vneffectuall.

But the Supplications for the deadd are not voyde and vneffectuall.

Ergo, It is concluded that there must be a Purgatory of very Necessitie.

We are come backe agayne now ad Petitionem Principij,* 1.51 as the Logicians do tearme it. Where one vncerteintie is confir∣med by an other vncerteintie in all respectes as vncertein. For I am as farre to seéke whether Prayers and Supplications for soules departed be vnprofitable, as when Osorius doth affirme that there must neédes be a Purgatory. And therfore in my con∣ceipt you shall do very discretly Osorius (bicause you are so ma∣lapert to write to Kyngs and Queénes) If in your next Letters addressed to Queéne Elizabeth, at your conuenient leysure: you will vouchsafe to teach vs by some euidēt and infallible testimo∣nies of Scripture, how we may be throughly certified of that which you take here for confessed, to witt. That Prayers pow∣red forth for the redemption and saluation of the soules that be afflicted in Purgatory be not vnprofitable but effectuall and a∣uaylable: I for my part, that haue read the whole Bible ouer, can not as yet light vpon any substaunciall or likely matter enough to moue nor cōceaue any cause, why either such as be alyue now should dreadd any Bullbeares of Purgatory, or that such as are

departed hence in the Fayth of Iesu Christ, should stand in any neéde of any pettyhelpes of Supplications or Prayers. For as touchyng the saluation of soules, whereupon Osorius doth dis∣course so largely, I am fully resolued, that the same is singular∣ly and absolutely safe, and shielded in Iesu Christ wholy: & doth not in any respect depend vpō any force of our prayers: Neither will Osorius deny the same I suppose. Yet he supposeth that the Temporall payne must be entreated for: And bycause this payne must be endured in the scaldyng house of Pur∣gatory, therfore the Supplications & Prayers of the Church are worthely employed to the ease of those tormentes.

I do aunswere: if y^e soules of the faythfull be afflicted with a∣ny kynde of punishment in Purgatory: surely those paynes are either the very scourges and whippes of Gods Iudgement, or els must chaunce vnto them besides the Iudgement of God. If besides Gods Iudgemēt, then are they wrōgfully punished, but if the dead by the iust Iudgemēt of God be tormented after this lyfe, then is the promise of Christ false:* 1.52 Which doth affirme that they shall not come vnto Iudgement, but shall passe (sayth he) from death to life. And agayne. My Father doth frō hence forth Iudge no man.* 1.53 And what say you to the promise made to the theéfe on the Crosse? This day thou shalt be with me in Paradise. So also were that sentence of Paule no lesse false:* 1.54 We are no more vnder the Law, but vnder Grace. For what Grace is there, where Iudge∣ment ouerruleth?

What then you will say? shall we accompt the Prayers for the deadd vsually powred forth by the Church, to be altogether fruitelesse? First I do veryly thinke, that ye ought not abuse the name of the Church to your abhominable superstitiōs. The true Church of Christ must be esteémed by the word of God, and his good pleasure, and not measured by mens traditions. Neither is it conueniēt to colour all such Bastard trinckettes, as are crept into the Church by fraude, vnder the title and badge of the true Churche. But we must make good triall by the touchstone of Gods word, of the meanes, whereby they challenge an interest in the Church. Now to graunt you this much, that Supplicati∣ons for the deadd were ordeyned in some places, by Traditiō of certein old Fathers: yet this maketh nothyng at all to the pur∣pose

to establish your plattforme of Purgatory.

* 1.55There be publique Liturgies fathered vpon Chrisostome and Basile caried abroad after this maner and forme: We do of∣fer vnto thee this reasonable offring for them that sleape in the Fayth, for the auncient Fathers, Elders, Patriarches, Prophetes, Apostles, Preachers, Euangelistes, Martyrs and Confessours. &c. But chiefly for our most holy and immaculate Lady the perpetuall Virgine Marie, blessed aboue all other wemen. &c. Not much vn∣lyke vnto the same is it reported of Cyprian.* 1.56 We doe Sacrifice (sayth he) for the Martyrs. &c. And yet I suppose no man is so wittlesse to say, that y^e Martyrs, Confessours, Apostles, & Patri∣arches together w^t the holy Uirgine, be either in Purgatory, or do stand in neéde of the Prayers of thē that be aliue. Whereupō we read in Augustine on this wise:* 1.57 To pray for a Martyr is ad∣iudged very iniurious. &c. What shall be sayd to this? where the Papish Churches do vse to pray after a solemne maner in their Masses for the dead on this wise, that God would vouchesafe to deliuer them out of hell, from out the deepe lake, and from out the Lions lawes? by wh wordes appeareth manifestly that Purgato∣ry is not vnderstāded here, but those vnquēchable flames of hell it selfe. Whereby you may perceaue perfectly that the Prayers of the Church be no sure foundations to ground Purgatory vp∣on: for that they be no more powred forth for them which are in Purgatory, then they be for others in some other place.

In like maner fareth with Sacrifices: wherein your Diuini∣tie raungeth very much at randon, as if it were strayed and run∣nyng in some wildernes a woll gatheryng: For whereas the true Church of Christ doth acknowledge none other satisfactory Sa∣crifice, but that onely one Sacrifice of the Sonne of God, once accomplished for all: You do spende to much breath vpon vs, and many tymes altogether in vayne about your satisfactory offe∣rynges, and Sacrifices of Christ, Paule, and many others offred vpp for the dead.

* 1.58Paule (say you) as often as he aduentured his lyfe for the preseruation of the state of the Church, euen so often did he offer Sacrifice for the Saluation of the dead. But then most honorably aboue all other, when he suffered him selfe to be spoyled of life for the glory of Christ and the Saluatiō

of all men. Did Paule suffer death for the Saluation of all men? is this your reason and your maner of speach Osorius? doe ye vse to preach to your flocke after this sort in Syluaine, as your bookes do preach abroad to the world? to witte that men shall be∣leéue that Paule did dye for the Saluation of all men? Shall we iudge y^t you were sober, or well in your wittes, when you wrate this? did euer man besides you write after this maner? or did e∣uer man bearyng the face of a Deuine speake this? or would a∣ny reasonable mā euer vtter any such rudenes? Awake for shame, and gather your wittes once agayne vnto you, if you can: For if Paule did dye for the Saluatiō of the dead (as you say) what els do you leaue for Christ to do more? shall he also be in the beadroll emongest those All, for whose health and Saluatiō Paule most honorably dyed a most notable death? wherein do you not heare Paule him selfe cryeng out agaynst you with open mouth?* 1.59 Was Paule Crucified for you? were you Baptized in the name of Paule? And agayne. What is Paule? what is Apollo? but Ministers by whom you beleeued. &c. And agayne. He that plāteth, and he that watereth, is nothing. But God that doth geue the increase. &c. Af∣ter the same sence we read in S. Peter: There is none other name geuen vnto men vnder heauen, wherein they must be saued. And how then by the satisfactory offeringes of Paule, and many others (as you say) is ayde obteined for them that be dead? how is the safetie of all men, and the state of the Churche preserued thereby?

To make this matter good & Iustifiable, S. Paule him selfe is forced maugre his beard to become wittnesse agaynst him self, beyng charged with his one wordes, spoken once or twise in his Epistle written to the Corinthes: as when he sayth.* 1.60 I do dye day∣ly through the reioysing that I haue of you in Christ Iesu our Lord. &c. And agayne writyng to the Collo.* 1.61 Now I do Reioyse (sayth he) ouer my afflictions for you, and I do fill vpp that which wanteth in the afflictions of Christ in my fleshe, for his body which is the Church. &c. Out of these wordes of Paule well spoken, not well vnderstanded, and wickedly wrested, it is a wonder to seé, what horrible doctrine and monstruous blasphemies, these false Apo∣stles doe inferr, and thrust in place. For whereas the Apostles meanyng doth note onely the confirmation of doctrine, and the

afflictiōs and agonyes that he endured for the enlargyng of the Fayth of Christ onely:* 1.62 the same doe these praters most horribly mistourne, & force to the satisfaction for Sinnes, yea to the very price of our Redemption, not without manifest Sacriledge a∣gaynst? the bloud of Christ: As though the Death and Passion of the onely Sonne of God Iesu Christ, could not otherwise suffice to the absolute accomplishment of the whole action of our Re∣demption,* 1.63 vnlesse meritorious afflictions of Sainctes were an∣nexed besides, which beyng mingled together with the bloud of Christ, should counterpeise in equall ballaunce, the iust and true proportion of the Iudgement of God, and with full measure (as it were) fill vpp that euer flowyng founteyne, which doth purge, and washe cleane away the Sinnes and filthe of the quicke and the deadd. Which mingle mangle they call by the name of the Treasure of the Churche:* 1.64 which of all the rest is most vayne & foolishe. And this Treasure of the Church, they dare not com∣mitte to the custody of Christ onely, nor to euery of the Mini∣sters, nor yet to laye men, nor to Priestes, not to poore Prelates, not to Abbottes or Priours, not to Prouostes and Wardens of Colledges, nor to simple Preachers as they call thē: but to By∣shoppes onely, and amongest them also chiefly, to the high and superexcellent Byshoppe the Pope: which is of all the rest most absurd. And yet least you shall thinke that these be not their own proper Assertions, we will heare what holy Saynct Bonauen∣ture, and such like doctours of the same Schoole doe speake of theyr owne mouth. For on this wise doe those profounde De∣uynes frame theyr Argumentes out of the wordes of holye Scripture.

Because according to the Law (say they) he that doth marry his Brothers wise,* 1.65 to rayse vpp seede to his brother that is dead, ought to enioy the possession of his brothers goods that appertayne to the education of the Children: Ruth. 4. Therefore the dispensation of this treasure of the Church belongeth to the Byshoppes onelye, which be the husbandes of the Church & haue power to beget sonnes & daughters, that is to say, perfect & vnperfect: and amōgest all these principally the high Byshopp, which is husband & gouernour of the whole Church vniuersall.

Ha, Ha, gentle

Reader haue you not heard a mynyon mariage, worthy for a Popes puppett, grounded vpō the very vnpenetrable Rocke of y^e profundity of all Scriptures? by which ye may first perceiue that Christ was once the husband of this spowse: Now because he departed this lyfe, & dyed without issue of his body lawfully begottē: his next brethrē the Byshops do succeéd him, who mar∣rying their Brothers wife, may rayse vpp issue to their Brother vpon her, and may begett Children perfect and vnperfect: And because all this shall not wāt creditt, they do proue it by the au∣thority of the scripture, to witt in the 4. Chapiter of Ruth, and other testimonies of the Law. But by the way, whereas we find that by the same law it was lawfull for one husband to haue ma∣ny wiues, or concubines, I do not yet remember any such liber∣ty geuen by the law, that one wife should be married to manye husbandes: Wherein truely they doe describe a very hard and miserable estate and condition of the Church, if one wife shalbe constrayned to be buxonne and bonaire to so many husbandes, as there be Byshoppes in Christendome. But let vs harken yet what followeth more. For he proceédeth on this manner. And therefore all Byshoppes (sayth be) that haue issue,* 1.66 may graūt pardones, but especially aboue all other our most holy Fa∣ther the Byshopp of Rome: as to whom belongeth the dis∣pensation of the whole spirituall treasory, because he hath the charge of all the whole Church, and of all her Children: whereupon all be his Children, and he is the Father of all. &c. Thus much doth preach vnto vs our holy Saynt Bonauen∣ture. Behold here (gentle Reader) the summe of this most excel∣lent mysticall interpretation of the Schole doctrine: where in be∣thinke aduisedly with your selfe, how many fowle & horrible er∣rors & blasphemies are scatrered abroad by this pestilent dogg, and recken them vpon your fingers, if you will whiles I sett thē downe in order vnto you.

First an vtter disability, and a worne out Emptymes in the bloud of Christ,* 1.67 & his most comfortable death is here set downe: wherein is manifest blasphemy.

Then followeth an Eclipse of Christes passion.* 1.68 That is to say, whatsoeuer wanteth in his passion to the full satisfaction of our Redemption, must be supplied and recompenced with the

afflictions of Martirs and Sainctes.

* 1.69Next vpon this minglemangle of the merytes of Christ and his Martirs, they gather together a certayne treasury of most precious and aboundant Satisfactiō: which they call the Trea∣sure of the Church.

* 1.70Now whereas out of this treasury all Remission and pardō of Sinnes is dawen forth: then yet must not all be Stewards and distributers of this great riches, nor any other then the Bi∣shoppes, and the chiefe Byshopp of all other the Pope of Rome, which is of all other a most pestiferous error.

* 1.71Moreouer as is most meét: out of this Romish Budgett, and dispensation of Romish treasure, are begotten Bulles and Par∣dons, which is a most horrible fraud and liegerdemayne.

Lastly out of these Pardons is framed at the lēgth the skal∣ding house of Purgatory:* 1.72 by this argument forsooth: Because o∣therwise these pardons and prayers of the Church, and me∣rites of Sayntes should not be worth a Rush, vnlesse the soules of the faythfull did frye and broyle in this skalding house of Purgatorye, for ease of whom these qualificatiōs are proued by the Church.

I haue reckened vpp orderly and briefly the chiefe of all their errours, monstruous horrible enough I thinke, which being di∣rectly agaynst, manifestly repugnaunt, and contrary to the true meaning and naturall sense of the scripture, will not require a∣ny long aunswere in the confutation of them.

* 1.73First, where as they do affirme, that the death of Christ is not of sufficient efficacy and power to accomplish the misterye and pryce of our redemptiō, vnlesse a supply of Sayntes afflictions be annexed to make vpp the full measure: herein they do eyther moustruously lye,* 1.74 or els it is false that Saynt Paule doth af∣firme, that we are all made absolutely perfect and complete in Christ Iesu: for asmuch as it is vndoughted true, that the thing that is most perfect and fully absolute, can want nothing to fyll vpp the measure of perfect perfection. And so also is y^e saying of Saynt Paule to the Hebrues in ech respect as false: where it is sayd that Christ did by one onely oblation consummate,* 1.75 or make perfect them that be sanctified. Surely if one onely oblation doe fully accomplish all the partes of our satisfaction, then all other

oblatiōs whatsoeuer, be not onely not profitable, but wicked also and execrable. Moreouer whereas that Typicall Lambe in the olde law did represent vnto vs the perfect patterne and Image of the true and immaculate Lambe, which was slayne from the beginning of the world, what shoulde be the cause that the re∣demption (which is of the bloud of the sonne of God) should in a∣ny respect not be as fully perfect vnto vs? as was that deliue∣raunce of the people full and absolute, that went before but in a Type or representation?

And whereas they dare be so shamelesly Impudent, as to make a mingle māgle of the merites and afflictiōs of Sayncts, with the passion and bloud of Iesu Christ: I do wonder that they are not ashamed hereof: howbeit I can not deny, but that the death of his Saynctes is precious in the sight of the Lord:* 1.76 yet is not this to be taken so, as though the price of theyr death were of as great value as that it ought, or can be able to counteruayle the wrath of God by any meanes: Neither are they therfore sayncts because they do dye and suffer persequution: but because they that do suffer persequution be holy, therefore is theyr death cal∣led precious in the sight of the Lord. And the cause why they are Sainctes, and be called Sainctes, commeth not of any ver∣tue of theyr death, but of the onely power & efficacye of the death of the sonne of God,* 1.77 in whō they do beleue, which dignity they do receiue by theyr owne fayth onely, & not for any their afflictions sake: so y^t now to be Sainctes is not of any merite of their own, but of the merite of the onely sonne Iesu Christ, who is onelye righteous, and doth make others righteous as Augustine doth both wisely and learnedly testify:

Christ (sayth he) was that one & onelye man which could both haue the fleshe of man, and could also not haue any Sinne. Euen that onely he and alone, which is himselfe iust, and doth instifie others, the man Iesus Christ. And therefore (sayth he) we can not be compared with Christ, although we suffer Martyrdome for his sake euen to the sheading of our bloud.

And immediatly after, making a comparison betwixt the afflictions of Christ, and the afflictions of the godly Martyrs.

Christ (sayth he) had no need of any our helpe to worke our saluation: but we cann do nothing at all without him, he gaue himselfe vnto vs his braun∣ches, a liuely vine: and we without him can not haue so much as a∣ny

breath to preserue life withall. Finally although brethren do suf∣fer death for brethren, yet is not the bloud of any Martyr shedd for the remission of his brothers offences, which thing Christ did in his owne person for vs. Neither did he by this exāple as by any speciall patterne direct vs to immitate him, but onelye that for this exam∣ple we should become thankefull and reioyce in him &c.

3. So that by this testimony of S. Augustine now I doe sup∣pose no man doth dought how he ought to determine of the other threé, namely: the Treasory of the Church, Pardons, and Pur∣gatory.* 1.78 For if it be true that the same Augustine doth say,

that the most holy ones of all others are not able to cure the woundes of their brethren, being themselues daylye, and incessaunt beggers in theyr dayly prayers for remission of theyr owne Sinnes.

What shall become then I pray you of the merites of Sayntes?

4. But if the merites of all holy Martyrs and Apostles be nothing auayleable: with what reason then can this gaye trea∣sory of the Church be mayntayned, of whose Iewelles they brag so gloriously? or what shall become of that office of Stewardship and dispensation of Pardons?

5 Moreouer, if those ragged skrappes of pelting Pardōs, be throwen out to the dounghill, I neéde not drawe forth any long discourse to tell theé gentle Reader, what shall become of that rydiculous Relique, and bable of Purgatory: For as much as the matter it selfe being so easely discernable, will quickly enduce theé to perceaue, that this fable, which these catholick Fa∣thers haue forged of Purgatory, doth no more emporte any trueth or lykelyhood of trueth, then this lye and peéuish pracing of Pardons doth differr from manifest falshood, & foxlye fraude, then which toye neuer crept into the Church any one trinckett more ridiculous, or worthy lesse credit. All which notwithstan∣ding, our Portingall Rhetorician must yet proceéde forward, and shoulder out his puppett Purgatory with all the strength that he can, and demaundeth a question:* 1.79 Whether there may be any tyme for Christians to abstayne lawfully from Carity whose chiefe and principall poynte of Religion doth con∣sist in Caryty? If you speake of Dearth Osorius, It is true that you speake, that the principall groundworke of all your Re∣ligion is Dearth. For she maketh most on your side: And here∣of

commeth it,* 1.80 y^t all ecclesiasticall matters are sould so dearely with you: yea the Churches themselues, Byshopprickes, Pro∣uostshippes, Priestehoodes, Myters, Palles, Consecrations, Immunityes, Priuiledges, Dispensations, Indulgences, Monasteryes, Temples, Altars, Colledges. Emongest all which, the highest degreé of Papacy it selfe what a price it bea∣reth, and what a Dearth hath growenouer all these thinges, is skarse credible to be beleued, or able to be expressed with pen or tongue. But you meane Charitie, a word deryued from out the grace, loue, and mercy of God, I doe aunswere you, that in all your Religion is either so no Charity at all, or surely so litle, as that all thinges with you are full of skarsitye and dearth. But our Osorius Tullianisme, doth not distinguish Caritatem Dearth, from Charitatem Loue by any speciall difference. And therefore lett vs heare the questiō that he propoundeth him∣selfe of this his Caritas. dearth

What?* 1.81 can there be any, exercise of caritas imagined gre∣ter then this wherein we do pray with most earnest prayers vnto God, for the saluation of our Brethren? No surely I thinke: And therefore for the great affection and loue that I doe beare vnto you, I doe pray most humbly and hartely vnto God for your sauety: that pardoning this your lewdnes of wryting, he may vouchsafe to enlighten that ouerdarckened blindenes of your drowsy sences and new fashion the same into a more found knowldge and vnderstanding of the trueth of his Gospell. Now doe you perceaue the desire and loue that we haue of your safety Osorius albeit you be not come to Purgatory as yet: It is rea∣son therfore y^t we lykewise vnderstād y^e Carity of your Charitie.

We doe pray vnto God (say you) with earnest intercessi∣ons and prayers most purely powred forth for the quick and the dead,* 1.82 and for the sauety of our Brethren. I doe be∣hold a very godly and comfortable imagination of yours, con∣ceaued in the behalfe of the dead, and do prayse the same. But when doe ye this good Syr? In your dayly supplications and meétings? I thinke not so. But at that tyme especially (say you) that is chosen out to be most meere to worke the most holy worke of all, to witt, at that tyme which we do choose to pacifie the wrath of God: not with the bloud offringes of

footed Beastes, but with the body and bloud of Christ. what a bald deuise is this of the man? how variable is the inconstan∣cye of his doctrine? For if (as you sayd a litle earst) Christ onely doe not performe the full price of our redēption,* 1.83 but that Paule and many others doe dayly offer most holy Sacrifices for the dead, that is to say, for the saluation of the dead: with what confidence dare you now presume to pacifye the wrath of God, with the onely body and bloud of Christ, excludyng the Sacri∣fices and offringes of all other? or how often must the body of Christ be offred, to pacifie the wrath of God?

* 1.84If our first Father Adā was able by one onely offence to de∣stroy and cast away the whole ofspring of posterity: Is not Christ in all respectes as able by one onely oblation of his body and bloud, to make amendes of the same which Adam foredidd, and brought to nought?* 1.85 And with what reason will you per∣swade vs, that you take vpon you to reconcile the fauor of God by the bloud of Christ, who professe that your Sacrifice is not a bloudly Sacrifice? Moreouer, whereas the Sonne of God did satisfye for all thinges, with his precious bloud shedd vpon the Crosse, as well the thinges in heauen, as the thinges vpō the earth, what one thing then hath he left to be satisfied by you?* 1.86 Or if there remayne any thing as yet of Gods Iudgement vn∣reconciled, and not throughly clensed, euen to the vttermost, and most absolute fullnes, how hath he then by one onely ob∣lation made perfect for euer, all them that be sanctified? how did it seéme good vnto the Father, that all fullnesse should dwell in the Sonne?* 1.87 how were all thinges sayd to be at an end and fi∣nished, whiles Christ did hang vpon the Crosse?* 1.88 with what face dare Paule teach vs that all Enimity was blotted out by Chri∣stes death on the Crosse,* 1.89 and all hatred wipte awaye by his fleshe,* 1.90 if Gods Maiestye, must be as yet reconciled by your of∣fringes and Sacrifices? He that brake downe the wall that was betwixt vs and God, was not the same able to ouerthrow rot∣ten Walles of your paynted Purgatory? he that did vtterly re∣moue the wrath of his Father, could not the same he extinguish and quite put out the flames of Purgatory without Sainctes merites, and Popish Pardons? Nay rather what neéde any Pardons at all procured, or imagined out of the treasure of the

Church, if you Catholick shauelinges doe take vpon you to re∣concyle the Maiestye of God, by your dayly offring of Christes body and bloud.?

I will recyte here not a fable, but a true history of Germa∣ny out of Wolgangus Musculus.* 1.91 which happened at Haganoy in the yeare of our Lord 1517. to witt, the same yeare: where∣in M. Luther beganne to Inueigh agaynst the Popes Bulles. There was a wyfe of a certein Shoomaker, who a litle before sheé dyed for a certayn number of Crownes purchased a Bull from the Pope: whereby she did assure her selfe of freé deliue∣raunce out of Purgatory. Within a whiles after this woman being dead, the Husband hauing intelligence of the Bull, per∣fourmed the obsequies and funeralls of his wyfe orderly and de∣cently, as beseémed an honest Husband to doe: not regarding in the meane space Masses, Dyrges, Trentalls, and other trinc∣ketts of the lyke Mockeries, vsually exercised in the Church after the old solēne maner, for the redeéming of soules departed out of this lyfe. The parish Priest being not a litle greued with the matter, beganne to maruell, and to take in ill part the con∣tempt of Religion, and to complayne of the vnkinde behauior and impiety of the Husband towardes his wife, and at the last framing a libell of the matter, accuseth the Shoomaker for an heretique. To be briefe: The Shoomaker was arested by a Ser∣ieant, the matter was pleaded before the Maior of the Cittie. The Shoomaker for his defence pleaded, that the cause why he did not purchase Supplications and Masses, according to the olde accustomed fashion, for the health of his wyues soule, pro∣ceéded not of any contempt that he hadd agaynst any of the so∣lemne ceremonyes of the Church, but because he was assured that his wyues soule was already saued, & in heauen, he thought good to abate such extraordynary and vnnecessary charges: and withall taking the Popes Bull out of his bosome, desireth the Maior that it might be openly readd. The Maior doth deliuer the Bull to the parish Priest to read. The Priest seéing y^e Popes Bull stood still amazed at the first, and a good whiles refused to reade it: at the last being constrayned by the Maior, he didd reade it ouer: assoone as the Bull was read ouer, both the Maior and the parish Priest being throughly ashamed, held their peace.

The Shoomaker was earnest to proceé to Iudgement vpon the aucthoritye of the Apostolick Release, to make it appeare what they iudged now of the soule of his wyfe: whether sheé were now in heauen, or in Purgatory. If sheé be in Purgatorye, then the Bull doth lye: but if sheé be flowen vpp into heauen according as the Pope commaunded her: then was there no cause why he should hyre any hireling shaueling to say Masses or Dyrges, for his wyues soule. The Maior and the Priest hauing nothing to say to the contrary, nor daring to condemne the Popes Par∣done, acquited the shoomaker of the action by a Nonesuite.

Notes

• * 1.1

  1. Pet. Cap. 4.
• * 1.2

  Osor. pag. 221. 1. Pet. 3. 1. Thes. 4.
• * 1.3

  2. Thes. 4.
• * 1.4

  Osor. cut∣ted Sophis∣me.
• * 1.5

  The Soules in Prison.
• * 1.6

  A new proofe of Purgatory neuer hard of before.
• * 1.7

  1. Pet. 3.
• * 1.8

  The errour of Osorius turned back into his bo∣some, by cō∣traposition.
• * 1.9

  The place of Peter skanned.
• * 1.10

  The ordina∣ry Glosse. 1. Pet. 3.
• * 1.11

  Nicholas Lyra vpon the 1. Pe∣ter. 3.
• * 1.12

  Out of an other patch of some o∣ther Gloser patcht vpp to the Glose of Lyra.
• * 1.13

  The Gloser vpon. 1. Pe∣ter. 3.
• * 1.14

  Luke. 17.
• * 1.15

  Out of the same Gloa∣ser.
• * 1.16

  Mounteyne men.
• * 1.17

  Low Coū∣trey men.
• * 1.18

  Out of Frā¦cisce, Mar∣cion and o∣thers.
• * 1.19

  Foure man∣siōs in hell.
• * 1.20

  Osori. pag. 201.
• * 1.21

  1. Cor. 15. Osorius obiection out of the wordes of S. Paule.
• * 1.22

  Osorius doth erre in the mea∣ning of S. Paule.
• * 1.23

  The place of Paule expounded.
• * 1.24

  2 Paraly. 9.
• * 1.25

  Chrisost. v∣pon the 1. of the Corin. Cap. 15.
• * 1.26

  What it is to be Bapti∣zed for the dead.
• * 1.27

  Cyprian to Fortunatus in his exhor¦tation to Martirdome
• * 1.28

  Aug. in his booke of Confession.
• * 1.29

  In the lyfe of Nazian∣zene.
• * 1.30

  The Argu∣ment of S. Paul dery∣ued from the Reason that leadeth to an Ab∣surditye.
• * 1.31

  Chrisost. in the same place.
• * 1.32

  Purgatory & Baptisme two contta∣ry elemēts.
• * 1.33

  Iacob. 2.
• * 1.34

  Such as are Baptised in Christ Iesu neede not feare any purgatorye.
• * 1.35

  Baptisme profitable 3. maner of wayes.
• * 1.36

  Chrisost. vpon the Actes of the Apo∣stles ho∣mel. 1.
• * 1.37

  Thom vpon the Corin. 1.15. cap. lect. 4.
• * 1.38

  It is not lawfull to be baptized twise.
• * 1.39

  To be Bap∣tized for the dead accor∣ding to the Deuines.
• * 1.40

  Chrisost. vpon the 1. Cor. cap. 15
• * 1.41

  Iero. vpon the Corin. Cap. 15.
• * 1.42

  Out of the ordinary Glose. Thomas Aquinas v∣pon the Cor. 1. cap. 15 cap. 4. Paludens. dist. 21. que. 1. Bonauen∣ture.
• * 1.43

  Osor. pag. 202.
• * 1.44

  Osor. pag. 202.
• * 1.45

  Osorius opinion ve∣ry absurd.
• * 1.46

  Three kindes of Baptisme.
• * 1.47

  AEquiuoce diuersly sig∣nifiyng in one word or terme.
• * 1.48

  Purgatory is cōfirmed by the Sup¦plications & Sacrifices of the Church.
• * 1.49

  Osori. pag. 202.
• * 1.50

  Oso. Argu∣ment for the creditt of Purga∣tory.
• * 1.51

  Petitio principij, a Demaund back againe of the first propositiō.
• * 1.52

  Iohn. 5.
• * 1.53

  Luke. 23.
• * 1.54

  Rom. 6.
• * 1.55

  Basile and Chrisosto. in their Ly∣turgies.
• * 1.56

  Cyria. lib. 3. Epist. 6.
• * 1.57

  Aug. Ser∣mo. de ver∣bis Apost. Magist. sē∣tent. Lib. 4. Distinct. 45
• * 1.58

  Osori. pag. 204. 205.
• * 1.59

  1 Co••. 1.••
• * 1.60

  1. Cor. 15.
• * 1.61

  Colos. 1.
• * 1.62

  The place of Paule to to the Col∣loss. misun∣derstoode of the papistes.
• * 1.63

  The onely merites of Christ suf∣fice not with the papistes.
• * 1.64

  The trea∣sure of the Church.
• * 1.65

  Ruth 4. Out of S. Bonauentu. Lib. 4. Dist. 10. Quest. 3
• * 1.66

  S. Bonauē∣ture in the foresayd Distinct.
• * 1.67

  Blasphemy.
• * 1.68

  Prophane Sacrilege.
• * 1.69

  Heresy.
• * 1.70

  Error.
• * 1.71

  Fraude.
• * 1.72

  A stale iest.
• * 1.73

  The Refu∣tation.
• * 1.74

  Col. cap. 2.
• * 1.75

  Heb. 10.
• * 1.76

  Psal. 115.
• * 1.77

  The me∣rites of Sainctes are nothyng worth but the merites of Christ. August. vp∣on the Go∣spell of Ihon the 84. Treatise.
• * 1.78

  Aug. in the same place.
• * 1.79

  Osor. pag. 203.
• * 1.80

  The dearth of Osorius Church.
• * 1.81

  Osor. pag. 203.
• * 1.82

  Osor. pag. 202.
• * 1.83

  The onely oblation of Christ doth not satisfie the papistes
• * 1.84

  The wrath of God is pacified with the bloud of Christ.
• * 1.85

  The Sacri∣fices of Pa∣pistes are with-out bloud and do wāt the bloud of Christ.
• * 1.86

  Ergo, the Sacrifices of the papistes do not pa∣cifie the wrath of God.
• * 1.87

  Collos. 1.
• * 1.88

  Hebr. 10.
• * 1.89

  Luke. 23.
• * 1.90

  Ephes. 2.
• * 1.91

  An Hystory of Germa∣ny out of Wolfgang. Musculus his commō places.