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

IN the entrey of this Tragedie, this prattling brawler hath framed a long discourse to shew,* 1.1 how my booke cer∣teine yeares after the publicatiō ther∣of came to his hādes, wherein he sup∣posed to finde some mysticall matter. As though to know, when hee recea∣ued my booke were any iote to y^t pur∣pose, whereof we doe entreate: or as though any man may doubt, whether a writyng sold in euery shoppe, might in foure yeares space be transported into Por∣tingall. Or that myne aunswere publiquely Imprinted, could by no meanes els be brought to Osorius, vnlesse that worship∣full Prelate of Angrence, had come ouer into Flaūders. Nay surely. For as this maketh litle to the matter to know when, or at what tyme my booke came to your sight, so is it not credible that you wanted him foure yeares after the Imprinting. And there is no doubt, but that there were messēgers enough, that would haue conueyed the same vnto you, though this Byshop of Angrence had neuer sene Bruxels, yea though he had neuer bene borne. And therefore this friuolous painted Preface of yours might haue bene spared altogether, if it had not bene ac∣companyed with two iolly mates. The one, that ye might vp this meanes yeld your honorable testimonie of your frende E∣manuell, whō you aduaūce for his excellency aboue the skyes. But you come to late Osorius for this your carrion Emanuell departyng frō Flaunders, hath left behynd him a most euident monument of his folly, bewrayng his blockyshnesse: wherein alone hee hath vttered so many proofes of his ignoraunce, and impudencie, that no man will beleue you, though you extoll his worthynes with an othe. Wherfore if you haue any delight in his felowshyp, vse the same rather in couert in your owne countrey at home: for els where Osorius shall neuer get honor or honesty by praysing Emanuell. The secōd part of your nar∣ration declareth the laudable custome of your countrey, where bookes of corrupt Religion may not be admitted: and therfore

that Emanuell durst not commit myne aunswere vnto you, vn∣lesse he had first obteined licence thereunto. What do I heare? Are our bookes so dayly infamed with the slaunderous accusa∣tions of your fraternitie, and yet so curiously deteined frō you, whom the world doth acknowledge the most sturdy champions of the Romish Sea? By what exāple, with what reason, with what learnyng doe you iustifie this? For where as our writers do publikely inueighe agaynst your Ierarchy, & wholy cōuince your superstitions, it is enacted by your Canon Law, and rea∣son yeldeth no lesse, that the writinges of your aduersaries should bee deliuered vnto your Doctours and Pillers of the Churche pardye, that you may burne them and broyle the Au∣thours of them, if they come in your clawes. Reason doth re∣quire this, & custome hath this farre forth preuailed with you. This is also established by your doctrine. And yet onely Portin¦gall is so squeymish at our writynges, that Osorius beyng him∣selfe the most couragious champion of the Romishe facultie, may not handle any leafe therof:* 1.2 no, nor Emanuell a Bishop of Angrence may not dare to send any title therof to his fami∣liar and felow Osorius, though otherwise Emanuell be a most pestilēt enemie of the Gospel, a visitour (as he reporteth of him selfe) and an Inquisitour of heretiques. O pleasaūt parasites. O delicate deuises, Tully hath a pretie sentēce worthy to be no∣ted in this place, which sayth. That hee can not but wonder to ése, how two Southsayers talkyng together can refrayne frō open laughter, when they make mentiō of their blind supersti∣tious opinions. Euen so do I much marueile truely, how you two worshipfull Prelates cā keépe your countenaunces, when you meéte together vsing such fonde & dotyng ceremonies tou∣chyng the reiectyng of our bookes. When I name you, I com∣prehend you two alone, your selfe, and your sweéte brother E∣manuell: of the rest bicause I know no certeintie, I conceaue frendly as reason requireth. After this superstitious nycetie, you begyn to declare the causes that moued you to inueigh a∣gainst my poore defence.* 1.3 And here you note if especiall causes, wherof the one you assigne to the holynesse of Religion, which beyng defiled by me, you must of necessitie purifie agayne. As though I accused your Religion, and did not rather defend our

owne: or as though I moued this cōtrouersie first, and not ra∣ther prouoked by you, did vndertake the defence of my coūtrey agaynst your malicious snarling, except perhaps ye be of opi∣nion, that a Porting all borne may with greater reason cauil a∣gaynst Englād, then an English man stād to succour the same. But we will see hereafter whereunto this tendeth.

Your second cause you say proceéded of dutiefull charitie,* 1.4 that so you might depraue me for some lacke of modestie, in that to your iudgement my writinges doe represent I know not what arrogancie, so that I seeme to you in some places to ouer reache so much, as standyng still amased in myne owne cōceite, I seéme to gape after my frendes cōmendations. This is a new kinde of charitie truely, with such viperous rācour of wordes to charge your Christiā brother of that horrible crime of arrogancie, whom you neuer saw nor knew.* 1.5 S. Paule doth detest this charitie, pronouncyng that man inexcusable whiche iudgeth an other. And therfore redreth a reason: Bicause (saith he) in that he iudgeth an other he cōdemneth him selfe. In this therfore Osorius being hym selfe a most vayne & arrogant mā bewrayeth his owne beastly canckred stomacke, vpbraydyng hawtines to Haddō, especially sithēce the demeanour of Had∣don by the testimonie (I trust) of such as doe know him, doth as farre differre from all hawtines, as the poysoned Pamphlet of Osorius is voyde of all ciuilitie & shamefastnesse. But what shall I say to this babler, who is so captious, that he will not admit one good word of my mouth? For hee vtterly disdayneth the prayses that I do geue hym: as where I denounce him to be artificiall in his wordes and phrases, hee thinketh I mocke him, or els that I doe so commende his vtteraunce in stile, as otherwise I doe discommend him for lacke of iudgement and knowledge. You are to to nyce Osorius to prye so narrowly into your own prayses. And yet to cōfesse the truth simply, you are not to be reprehended for it. For thus I iudged at the first, and euen the same I iudge of you still, that you are plentifully flowyng in very apt wordes, but are so drowned in them, that you haue very slender or no vnderstandyng at all in science. Neither shall I neéde any long search to discouer the same: for in your gallant writyng, euen at hand is there a very exquisite

discourse vpon this worde Priuate, the whiche I will so ex∣presse by peéce meale, that all the world may discerne how much skill and wit is in Osorius.

* 1.6First you repeate my wordes, in the whiche I seéme to re∣prehend your saweynesse, that beyng a Priuate man, a meére straunger to our common wealth, so farre distaunt by land and sea, would yet so malapertly write to the Queénes Maiestie. And forthwith you moue a deépe questiō, and desire to know, what I thought this word Priuate might signifie? There is no Carter but knoweth it, and you (if you doubt therof) must be sent to women and childrē to schoole. Then you demaūd whe∣ther it be a word of reproche? As though you do at any time doubt hereof? wherein you doe erre very childishly: For this name Priuate doth alwayes signifie a difference in degreé, but is neuer named by way of Reproche. But you are not yet con∣tented, and require to be taught farther whether all persons, that be not Maisters of Requestes, ought to be restrained from their Princes presence? Whom euer heard you say so? And how came this into your braynes, vayne Tritler? As it seémely for an old mā, yea and a bishop to daunce thus in a net? And doth Osorius so openly shewe him selfe so vnskilfull in all mēs sight & hearyng? But at the last you come to the pricke, y^t seémeth most to rubbe you on the gal. Ye do vpbraide me (say you) with this name Priuate, as though ye iudged it a word of Reproche. This is your owne dreame Osorius very fitte for so rotten a mazer. Did I name you to be a Priuate mā? And what if I did? were you not so in deéde? Truly all mē knew this to bee true. For when you wrote your letters to the Queénes Maiestie, you had not yet purchased the dignitie of a Byshop as you are now: yea long time after the receipt of your famous Epistle, it was reported that you were a bishop elect. But I did obiect this name Priuate, as in Reproche ye say, how I pray you? whē as this name Priuate is in no respect contuinelious? nay rather is many tymes applyed (as your selfe doe know) to most honest and honorable Personages. That you may ther∣fore know playnly what my meanyng was therein, and with∣all learne some witte of me: By this word Priuate, I had res∣pect to your estate onely, as whē being a Priuate person scarse

peépyng out of your cowle, and not yet credited with admini∣stration of any publicke functiō, it was nothing sitting for your personage to be an entermedler in fore in Princes causes, such especially, as were already established, and most firmely rati∣fied by expresse Edict and agreable cōsent of all Estates, mea∣nyng hereby to call you home from your vnaduised rashnes no∣thing seémely for your degreé, This was my purpose. This I thought, and by this meanes of frendly aduise I supposed you would the better bee reclaymed to some modestie beyng other∣wise vndiscreét by nature. And yet ye make no end of your tri∣flyng, for immediatly you proceéde on this wise.

As though you would say, that I came of some clownes race, and fostered in some base Villadge, and neuer beheld any kyng in the face, and therefore had committed some haynous offence worthy of punishmēt, that durst presume to write to Queene Elizabeth, whom for the honor due to Princely Maiestie I alwayes name Gracious. Are ye not asha∣med of so many lyes couched into one sentence? As though I tooke any exception to your birth or parentage, or that I could be ignoraunt that you had sene a kynges personage, knowyng for certeintie, that ye were dayly conuersaunt in the kynges Court? or as though I were displeased with your writyng to the Queénes Maiestie, whenas I did reprehend nothing in you, but your sawey arrogancie and slaunderous pen in mat∣ters of so great importaūce? and wherewith you were nothing acquainted? or as though this your tedious quarell about this word Priuate did ought els, but bewray you grosse ignoraūce, and shamelesse impudencie? Whereof the one denounceth how voyde you are of learnyng: the other, how you dare impudent∣ly attempt all thinges: which may be easely discerned by your proude speach aunexed thereunto. For before I was (say you) aduaunced to be a Byshop, I did surmoūt many of your or∣der in fauour, authoritie and dignitie. I pray you Sir, whe∣ther doth the modestie of a Christian Prelate appeare here, or that disdaineful craking of that glorious souldiour in Plautus?* 1.7 I was borne the day after Iupiter which came of Opis &c. what should I here say, but we haue thus in a stage of Osorius newly Sprong vp a proude braggyng Thraso, and vnder the visour of

a most reuerend Prelate, a most vayne painted Peacocke: who to make his follie more apparaunt demaūdeth of me a profoūd questiō. To what end letters were deuised at the first? Whe∣ther to make such as are absent by distaunce of place ac∣quainted with enterchaūged affaires? Yes forsooth M. Doc∣tour. Euen so do Scholemaisters instruct their boyes in com∣mon Scholes. And what hereof I pray you?

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

Acknowledge now I pray you, this your vnaduised re∣meritie of toung, for such is your talke: with what face dare you presume to attēpt the Queenes Maiestie by let∣ters? being a mā neuer trayned in Court, neuer aduaunced to any office in the common weale, as altogether vnskilfull in the Ciuill Law, nor haue at any tyme exhibited to the Prince any Billes or Supplications, whiche of right belon∣geth to me onely and such as I am. And thus concludyng vp∣on my wordes. If you doe not perceaue (say you) how Chil∣dish this sentēce is, I must needes a diudge you a man more then halfe frāticke. These be yours, and your owne foolish ly∣ing wordes properly (Osorius) forged in that hammerhead of yours. First you would haue me to yeld, that those wordes bee

myne, whiche I neuer knew, nor were once in my thought, as that I should vtter such monstruous speaches, wherof I neuer dreamed so much as one sillable, and which Mydas would not acknowledge if he were now aliue, much lesse any wise or sober person would blūder out, vnlesse he had bene instructed therun∣to by this vayne glorious Gentleman Osorius. As to that you tearme me to be more thē blockish, if I do not vnderstand how childish your former sentēce is, I do gladly yeld and do simply confesse my selfe a naturall dolt, if I could seéme ignoraūt in ei∣ther of these both, either in reknowledging that your Momish communication by you applied vnto me to bee very doltish, or your selfe also the deuisor thereof to bee as wise as Walthams Calfe. Both these I doe know aud acknowledge, & this much more also. That where you abuse my name to colour your scof∣fing toyes, if you were not already enstalled a brawlyng By∣shop, you might be inuested a delicate Sicophant. And where as you accuse me as one y^t doth prohibite godly personages frō their due accesse to her Maiestie, chargyng me also with ambi∣tion: I trust my dayly conuersation will cleare me of both those crimes, where in as myne innocencie shall appeare the greater to all mē, so much the lesse wil your venemous quarell preuaile to cracke my credite with any person that knoweth me. It seé∣meth also vnto you, that I am a man of very meane capaci∣tie, that in this basenes of myne estate I become so lofty & stately: how lofty I pray pouedo I chalēge to my selfe any preé∣heminēce before others in fauour, authoritie, or dignitie? yet were not your self ashamed to bragge of these Titles whē you were but a Priuate man. Do I boast that I surmoūt others in wit or learning? yet you a litle after spare not to vaunt the same of your self most arrogātly. I would to God (Osorius) I would to God that your horned cockescombe did no more puffe you vp in pride, thē my seély hūble bils of Requestes do me. Truly thē should your threé Inuectiues haue vomited lesse slaunders and reproches, and denounced you a more charitable man, & farre deéper Diuine. Ye take further occasion yet to charge me, by∣cause I affirmed, that you accused all England guiltie of hor∣rible noueltie: I perceiue I must now plucke of your spec∣tacles, and turne you to your owne Epistle, where you haue

set downe these wordes.

For if after this doctrine of this new Gospell and new Religion was brought into England, there were brought therewithall also honestie and integritie of life. &c. Then a little after. But if none of those were performed through the studie of this new doctrine: nay rather if euer sithence, all rashnes, vnshamefastnes & lechery haue bene embraced in all places, if intollerable pride and arrogancie haue now taken suter footing then before, if seditiōs, vprores and re∣belliōs haue bene more easily raysed, if treason haue more boldly attēpted the Royall Maiestie, and haue more freely pursued the bloud of Princes, &c. What now? Doe you not hereby name condēne all England of a certeine new Gospell? & do you not accuse this Gospell to be the very forge of all wic∣kednes? I confesse (say you) that I accuse Englād, but not all England. But haue you any smatch is Logicke? Who that wil prayse or disprayse London, Olyssipone, England or Portin∣gall by name, doth he not vnderstand all England thereby and all Portingall? O chattering Rethorician, but lumpish Logi∣ciā: which can not cōceaue that an indefinite propositiō (to vse a schole terme) doth reteine the efficacie of an vniversall. And whereas you write, that it is reported vnto you, that a great number of our subiectes do remaine in their old Mumpsimus: either this is not true (as it is most vntrue) or if it were true: it would easily argue you to be a common lyar. Who haue slaun∣dered all England with a certeine new Religion in generally, & yet alledge no persō particularly. You turne this also to my reproch, that promising to vndertake the defence of my coun∣trey against you, without any dissente of mynde, yet contrary to promise, I do wonderfully dissente frō you. What? may any man or beast iudge me so mad, that I would promise to differre from myne aduersary without any cōtrary affection of mynde? what haue I thē professed? what haue I spoken? myne aūswere is extant, I referre me to bee tryed by the same. Wherefore with good reason you should haue pardoned me, if I an English man borne, the Queéne highnes subiect, did in myne aunswere vnto you deale somwhat franckly, without all rācour of minde (without all bitternesse of dissention. &c. I make promise to dis∣pute

with you without all disagreéyng of stomacke, without all bitternesse of contention: but you peruert my saying, as if I would differe frō you without contradiction of cōsent. Which no mā cā honestly promise, much lesse performe. Are you not a∣shamed of this your cold & friuolous quarell? Surely you may be ashamed therof. But this childish fault is commō with you, as I will make euident hereafter in place fit for the same.

Then ensueth your lamentable complaint concernyng the death of the Bishop of Rochester.* 1.8 Thomas Moore and certein Charterhouse Monckes,* 1.9 who were (you say) must cruelly mur∣thered, and that England hath euer sithence remained in mar∣ueilous infamie. Uerely I confesse, that Moore and Rossens. were both endued with great store of singular learning, and la∣ment to seé such excellent learned men runne headlōg into such absurde and pesfilēt errour, as to preferre a foreine and extra∣ordinarie power before their liege and soueraigne Kyng. But when as it was enacted by the law of the land, that this crime should be deémed high Treason, it was requisite, that all such subiectes as would wilfully infringe that law, should incurre the punishment prouided in that behalfe. As for the Charter∣house Monckes, the losse was the lesse, how much more they li∣ued to them selues, vnprofitable to their countrey, and could alledge nothyng in their defence but custome and contumacie. The Statutes and Lawes in that behalfe prouided, could not iustly be challēged, or accoūted blameworthie, nor were at any tyme, vnlesse with you, and such as you are, whose disliking we accept for our prayse. Other trifles of myne aūswere you hunt after with a great kennell of superfluous wordes, plodding of∣ten vpon one thyng. But I will passe, thē ouer bicause you note nothyng in them worthy defence.

Two points you carpe at in y^e ordering of our lawes: the one is, that euery man particularly may not geue his voyce, as though any cōmon wealth doth admit such custome? Sūmons are made by wordes, by courtes, by hundreds, but it was ne∣uer seéne that euery particular person should bee required by Poll. And therfore that sentēce of Liuie. The greater part pre∣uaileth oftentymes agaynst the wiser, hath alwayes bene seéne in all auncient ages, and our predecessours also, that a spe∣ciall

choise beyng selected out of all estates, the same should be adiudged for law, which the greater number approued, and not that whiche the fewer liked of: what order obserue you in making you lawes? Doe you take together Cobblers, Tyn∣kers, Butchers, Cookes, Mullettours. &c. & other like dregges and outcastes of the people, & enquire their seuerall opinions? or do ye reduce your infinite multitude to the choice of your wi∣ser Citizes? But ye accuse this in vs, that our voyces are wre∣sted out from vs violently, and agaynst our willes: No truely: there is no where els more freédome: whiche is wel knowen to all mē that are but meanely acquainted with the proceédynges of our assemblies, which we name our Parliament. But here you vrge vs with exāples, and with vnsatiable practfling, you runne backe agayne to Moore and Rochester, and demaunde. What those holy and most pure persons had committed? A very small offence pardye:* 1.10 and I can not tell how they offended nothyng at all: forsooth they were condemned for high treason, which is accoumpted the most execrable and horrible fact vn∣der heauen. But here you cauill & say, that force was vsed in the law, or in the iudgement agaynst them. Neither of thē both Syr. It was orderly proceéded agaynst them accordyng to the auncient custome and statutes of the Realme. For when as they violated the dutie of allegeaūce, which they did owe vn∣to their coūtrey ordinaunces, and to their liege and souereigne Lord, lineally discended and true inheritour of the Crowne, & erected to thē selues a foreine Romish monarche through their waywardnes of opinion, they were worthely punished as dece∣stable traytours to their coūtrey. But in this point they seémed vnto your iudgement propre holy and pretie Religious men: what then Syr? We expect not your bald sentence, nor esteéme it of a rushe. We doe not preiudice you in your ordinaunces, no more is it meéte that you should entermedle with vs in our Statutes. Whereas you haue placed in your headroll the ter∣rours of imprisonement and chaines, and the horrible punish∣mentes that our late Byshops do endure, we doe playnly con∣fesse that this their rebellious obstinacie, whereby they refuse the most lawfull authoritie of their souereigne Princes establi∣shed by the lawes of the lād, ought to be yoked and tamed with

extremest punishments prouided in that behalfe. Neither was any iniurie done vnto those men in administratiō of Iustice, as you do imagine. But they were worthely dismissed frō all bene∣fite of law for their intollerable pride, and pestilent example, that refused to bee ordered by the expresse and knowen authori∣tie of the law. Lament you therfore, and howle as loude as ye list, they were neuerthelesse rightfully punished. For in all well ordered common weales, high treason hath bene alwayes ac∣coumpted most horrible, and worthy of death.

You prayse your purpose of writyng to the Queenes Maiestie as procoedyng of a very zelous affection, that you beare to the truth, and to the publicke sauetie of soules: and this you auowe with a very solemne protestatiō.* 1.11 Tou∣chyng the secretes of your thoughtes, I referre you ouer to God whō you take to witness herein. But as farre as men may discerne by your wordes and phrases of speache. That stile of yours is enflamed as hoate as fier agaynst the truth of God, & against the publicke state of our saluation. And yet you beare fayre wether with vs, and would make vs beleéue, that you cō∣ceaue no malice against vs, but loue vs w^t a bagge full of loue. The rather bycause you do vnderstand y^e some English mē haue your Epistle in great admiration I wene. If this be true, what obteine you els hereby, but to be esteémed y^e most vnciuil person of all mē, that cā finde in your hart to rēder so churlish a requi∣tall for such gay benefites? But I do not condēne all England (say you) I doe onely confute the errours of some whiche haue brought this new Religion into England. You name England by generall wordes, once, twise, thrise: you barcke a∣gainst y^e whole state of our religiō: you accuse all y^e lawes made touchyng the same: you doe violently rend in peéces our whole Ecclesiastical gouernement with most vnshamefast cauillatiō, you inueigh against the honest conuersatiō of our maners with most outragious slaunders. And yet to untwyne your selfe out of this manifest flame of cancred malice, you would seéme to charge but a few, whom you call seditious Schismatiques to their countrey. Not so (my good Lord) you may not so escape. England vnderstandeth the Latine toūg very well, is also of a ripe iudgement, and is myndfull what her selfe hath done, and

cā not forget, how much and how greuously you haue diffamed her: nor will not admit this your painted satisfaction in threé wordes, especially beyng manifestly false: when she throughly cōsidereth y^e ouerlauish backbytinges of the rest of your labour∣some volume. And whereas you persuade your selfe to haue iust cause of quarell bycause you write in the behalfe of Religion: herein truly you bewray your ignoraūce, euen as in all the rest of your doynges: For albeit you be appointed a Sphepheard o∣uer the sheepe of Siluan in Portingall, you may not therefore sheare the fliece frō English and foreine sheépe, vnlesse you had bene called thereunto by lawfull authoritie: vnlesse Paule par∣aduenture did appoint ouer euery congregation seuerall pa∣stours in vayne: especially when as the same Paul doth charge euery of vs with our vocation (I vse here his own wordes) and commaundeth vs to abyde in the same. As for you Syr, I be∣seéch you, who hath called you vnto vs? or how will you preach vnto vs beyng not sent? for I doe here gladly vse the simple wordes of the Scriptures.* 1.12 Your burnyng charitie I trow, is so whote, that if your bold bragges may be beleéued, you will shed your bloud in the defence of Religiō. Be not to bold Bay∣ard. It is an easie matter (Osorius) to despise a tempest in a quiet calme, but if any perillous flaw shall happen, the very sounde therof I feare me, will make our glorious Thraso eft∣soones to thrust his head in a mousehole. But if you bee of such inuincible courage, stand to your tackle at home, and as neéde shall require, hasarde your lyfe for your owne sheépe. We haue pastours of our own, and seuerall Seés, we neéde no raungyng Prelate out of Protingall.

Afterwardes you beleue that I can not shew you, how that you enforce your writyng of malice, rancour and greedy lust to cauil, bicause as you propes, you were hereun∣to moued of very loue onely, & pure denotiō: Truely if you may be a witnesse in your owne cause, you will easely persuade what you list. But if it be lawfull to vrge your owne Epistle a∣gaynst you as reason requireth, there is nothyng more easie, then to shew by euident demōstration your incredible despight & viperous hatred agaynst our Preachers. Where euery sen∣tence doth swarme with manifest stinges of Scorpion like ve∣nime.

At the last you come downe nearer to the flat accusation it selfe: the which bycause I perceaued so farced with pestilent poyson, and creépyng for couert into the Queénes highnes pre∣sence: I tooke it in very ill part, that my coūtrey was so cruel∣ly and wickedly accused and slaūdered by you: wherfore I desi∣red to haue the causes set down, the persons named, the tymes noted, and all circumstaunces to bee described, that we might haue some sure grounde to begyn our controuersie vpon. Here our clamorous titiuiller taketh occasiō to scorne my to to fore∣ward diligence, beyng him selfe most ridiculous in confoun∣ding all thinges, making mingle mangle of all thinges, distri∣butyng nothyng into his partes, openyng nothyng distinctly: And beleueth forsooth, that I came to late when Rethoricke was a dealing. Surely my Lord you are come tyme enough to the dole. For in this controuersie which is now betwixt vs, I doubt not but I shal seare you with so good a whote yron, that the very Printe therof shall remaine whiles the world doth en∣dure as a perpetuall testimonie of your grosse ignoraunce. Yet foreward proceédeth his worshypfull Maistershyp and deépely debateth vpon old rules and principles of schooles, and at the last cōcludeth very grauely, that in criminall and iudiciall cau∣ses due order of circumstaunces ought to be obserued: But that his Epistle is of an other hewe, altogether of the perswadyng kinde. What do I heare? is not your raylyng backbityng E∣pistle a most slaunderous accusation and execrable Inuectiue?

No (you say) for the Iudge and the place of Iudgement wāted and there was no trespassour somonned. Ueryly you are a very vntoward scholer, that haue so soone forgottē the les∣son your Maister taught you, especially beyng beaten into you with so many expresse examples. A good fellowship Syr. What doth Cicero, when hee declameth agaynst L. Piso and Gabi∣nius? doth he not accuse thē?* 1.13 if you seéke for the Guildhall here and the offendours, there was neither of them. For the matter was determined in the Counsell Chamber amongest the Se∣natours. And yet no man of any founde iudgement will deny that they were accused, and that all circumtaūces of tyme and place were ripped vp against thē. The same order is to be seéne in his second Phillip.* 1.14 agaynst Anthonius, and in the Inuec∣tiue

which he made agaynst Saluste.* 1.15 Many like examples may be shewed, but these beyng the Presidens of your Maisters shop chiefly, will suffice to conuince you of Childishe ignoraunce: But you affirme that your quarellsome Epistle lacketh no argument: for that we yeld vnto all those haynous crimes, which you throw out agaynst vs. It is vntrue: we deny all, in the same plight as you haue set them downe. And for your own part, if you had any sparcle of shame or honesty, you would neuer haue defiled your paper with so manifest a lye. You rush vpon me w^t a sharpe battry of wordes, as though I did not per∣ceiue what were comely, nor could discerne what y^e cause doth require. Those be yours Osorius your owne drousie dreames, as I haue made manifest by your owne schoolemaister Tullie, the same is also apparaunt enough by your own Epistle, which I can vouche agaynst you for a most euident witnesse. You say that you haue reckoned vp many monsters of Religion. I confesse it. & in how much the number of them is the greater, so much the more deadly haue you helped our pastours cōsidering none of them can be founde in England, as your selfe seéme al∣so somewhat to doubt: for this your write.

If those monsters haue not inuaded England, I do hart∣ly reioyce in your commō wealthes behalfe, and confesse my selfe to be in errour to thinke that your Ilād was vexed with many such furies. Do ye confesse at length wise wisard? Wherfore then do you so expressely pronoūce in those wordes which I recited out of your Epistle. That a certeine sauadge herde of all Swinish filthynes was crept into Englād? So y^e first you diffame this noble Iland to be a sincke of horrible abo∣minations euen to the Queénes Maiestie her selfe: And after∣wardes stand in a dumpe amazed how you may colorably pray pardon of so great a crime so maliciously conceaued. Doth cha∣ritie teach you this? is this seémely for a Byshop, & an old mā? Is this the wisedome of Osorius that blameth lacke of discre∣tion in others? But you seéme not to be satisfied, bycause with one worde I haue ouerthrowen all your cursed babling. Why sufficeth not to be denied in one worde, that is verified in one word? You haue taken vpon you to accuse most spitefully & ma∣liciously, which accusatiō if you be not able to iustifie, you must

yeld. For it sufficeth y^e accused to deny: who vnlesse he be cōuin∣ced by good proofe ought to be acquired.* 1.16 But I accuse no man (say you) before a Iudge, what is it materiall who sit in iudge∣ment? The court of Christians doth stretch farre & wyde in the whole world, & extendeth it selfe to all natiōs. Ierome Osorius hath by his infamous Epistle cited England vnto this Consi∣story as guiltie: and doth earnestly perswade that it is defiled with all maner of monstruous abominatiōs, yea in the prefence of y^e Queénes Maiestie. Do ye not accuse, Osorius? Do ye not here (as much as in you lieth) deface, nay rather vtterly subuert the good estimation of this noble Iland? Did ye lacke no argu∣ments to furnish this your horrible enterprise? or did ye beleue, that your onely affirmatiue was of sufficient credite in so peril∣lous & pestiferous an exāple? But you deny that I do perceaue how you haue displayed all things most euidently. In deéde so I say, if we will admit your own cauill for a witnes of your own cause (for what should I els call it, but a mere cauill) Peruse your Epistle who litle, and he shall finde my saying true. I doe write vnto you, that you conceaue of the doctrine of the Gos∣pell, which our Pastours on professe, as a matter detestable, a∣bominable and dānable, & the Authours therof haynously wic∣ked, common barretiours, subuertours of commō weales, ene∣mies of mankind. These speaches you will not acknowledge to be yours, but myne. Nay in deéde these pernitious and pestilent wordes are your owne, the whiche though I repeated in myne owne wordes, yet the whole sentence of wordes is your owne: & though ye speake not the selfe same, yet ye speake that, which in effect is all one, like a peruerse Sophister. I did also disclose all your filthy rayling, in so much that no kynde of ignominie, no crime of haynous offence, no spot of beastlynesse, no sparke of impietie could almost be reckoned by, but you had therewith defiled the doctrine of the Gospell, and the professours of the same. The selfe same slaunderous Inuectiue is extant abroad. Iudge of it who will. And yet as though you had played the proper Speareman therein, and as though it sufficed not that this doggishe eloquence was ones throughly swallowed vp by me with toylesome irkesommes, yet are you nothyng asha∣med to barke the same agayne in our eares. Truly it greéueth

me to be encombred with such friuolous brauling. But bycause this gallant pedler doth make so proude crakes of his braue wares, let vs seé them (sith it must neédes be so) and note dili∣gently what metall they be made of.

* 1.17I sayd in that Epistle of myne (quoth he) that Nonnes cōsecrated vnto God were defiled with incestuous mariage:

* 1.18 I sayd that Saintes, Images, Crosses, Crucifixes, and many other godly monumentes were throwen downe from their places, & broken in peeces: I sayd that the auncient Maie∣stie of Religion was subuerted in your Temples, and other straūge orders supplied in the place. Other thyngs I passe ouer, and reserue them for place fitt for it. You haue sayd Syr. You haue said in deéde, or rather in that vnciuil cauilling Epistle, you haue spurled out all those, & sixe hundred such like slaunderous reproches. But let vs seé what substaunce any of them bringeth. First in the vauntegarde you haue placed the Nonnes:* 1.19 and those you say bene defiled w^t incestuous ma∣riage. We reply to the cōtrary, and say, y^t such virgines beyng bounde apprentices to gluttony, idlenesse, & lust, entred after∣wardes into lawfull and honorable Matrimonie. Next to the Standerd & mayne battel,* 1.20 you place Banuers, Saints, Ima∣ges, Crosses,* 1.21 Crucifixes, & other holy monumētes, & those you say are throwen down and broken in peéces. We way not so: but we say, that Ioals, and such tromperies were by good aduise, & for great reason taken frō the gaze of Christiās eyes: bycause they occupied the places of great perill of Idolatry. In the re∣reward commeth foorth old raynebeaten bruysed souldiours, which you name the old auncient maiestie of Religion,* 1.22 and the same you say is supplanted in our Temples, and other straūge orders supplied: we on the other part do boldly pronounce, that the auncient Religion is restored by vs: and your new stinking superstitions worthely abolished. And for proofe hereof aswell in these, as in all y^e rest, which you seéme to keépe in store for an other tyme, we appeale to the testimonie of the most auncient primitiue Churche, founded and established in the most blessed age of our Sauiour Iesus Christ and his Apostles: which be∣yng of all partes absolutely pure, and vndefiled, did neuer ac∣knowledge the durtie dregges of your filthy single life, your

superstitious Idolatries, nor your cold naked mockeries of Sacramentes and Ceremonies. But here you require of me to euery of them seuerall proofes. I haue satisfied already eue∣ry point, as much as was neédefull for so bluntish an aduersa∣ry: Moreouer if the controuersie were debated before indiffe∣rent Iudges, the onely authoritie of that sacred tyme, in the which our Sauiour Iesus Christ lyued vpō earth, and the next age, wherein his Disciples preached, would easely confounde and crushe in peéces all those scattered stinkyng maymed sha∣dowes of your Religion. Last of all if alleadgyng nothyng for my selfe, I should onely deny your poysoned accusation: This onely might suffice for all reasonable men, vnlesse you make better demonstration of your assertion by more probable argu∣mentes. And therfore sithence you can not procure me as guil∣tie to confesse (as you seé) you must suborne other witnesses ac∣cordyng to your promise.

In the meane space you recite certeine wordes of myne, which are these.* 1.23 You exclame as much as you may heapyng a masse of foule words together, which you seeme to haue hoorded vp for the same purpose to deface that your pain∣ted Religiō, and cutte some throates, whom no man doth know but you alone. In this speach of myne you play the tall man: at these wordes you hurle out your cancred stomacke, ob∣braydyng me with dronkēnes forsooth, and hereunto you haue pretyly stollen the wordes of Cicero agaynst Anthonius, that with you Maisters tooles ye might wounde me the deéper with a false crime.* 1.24 But I pray you Syr, where is this haynous of∣fence? where is this blockish errour neuer heard of before? wher with this milde & sober father chargeth me, wishing in me so∣brietie some litle while. As though I were alwayes drunken: bearyng me in hand, as though I were furiously mad, that would commit such monsters to writyng: forsooth (if it please your Prelacie) it will so be found in these two. First, that your selfe had made ougly your new glased Religion with all ma∣ner of filthy taūtes: The other that I added thereunto, is, that some persons throates were cutte, whō no man knew but your selfe. How say you Syr? are not both these true? I will alledge examples to discouer the matter clearely, you challenge vs

further that we mainteyne a kynde of fayth, whereby eue∣ry man settyng aside all sorrow of mynde, not regardyng good workes, and drowning all endeuour of charitie, pro∣mi••eth to him selfe hope of euerlastyng saluation.* 1.25No ma∣ner of person with vs doth acknowledge this glaueryng fayth, no man doth defend it: nay rather all men doe abhorre it and spitte at it. This therfore is your own fayth, hammered out of your own forge: This is your owne lye: This is your own ca∣uill: the which sithence your selfe doe pursue with such oppro∣brious infamie (as you doe) your selfe do disfigure your owne whelpe, you dishoneste your owne creature. In the Treatise of Freéwill, you bring into your stage a certeine kynde of persons decked and apparelled with your owne wordes.

* 1.26What els (say you) is meant hereby? they keepe mās rea∣son in bondage, they bereue him of his freedome of aduise∣ment: mans will they entangle fast snarled in perpetuall chaynes, and the whole man they doe vnclothe of iudge∣ment and sense: and so turne him ouer, spoyled of all free choyse, that there remaineth no more difference betwixt him and a stone: for all maner of thynges which men doe imagine in their braynes, endeuour and practise in theyr actions, whether they be good or bad, these men do ascribe to God the Authour therof, and doe linke them together with a certeine fatall and vnaduoydable necessitie endu∣ryng for euer. By this tedious talke of yours, you haue for∣ged vnto vs certeine new Tyrauntes very fearefull in deéde, of whom we neuer haue heard any mention before this tyme, and which are meere straungers vnto vs: Broyle them you on the gredyerne therfore, and burne them with all your fagots and firebrandes of eloquence: for here you doe scourge none but Hobgoblines and Bugge¦beares,* 1.27 with whom we were neuer acquaynted. And therfore we suppose that these be your owne painted Poppettes, deuises of your owne dreames, vpon the whiche when you rushe with your doodgeandagger eloquence, what els do you, then murther shadowes of your own forgyng? whom no man knoweth besides your selfe. So the same offence and shame wherewith you do accuse others, must neédes reboūd vpon your owne head: when you can not finde them, whom you

haue accused. Take a familiar example. You call me dron∣kard, whom all mē els (I beleue) do know to be sober enough, except you that are scarse well aduised. This dronkennes ther∣fore, if any be, is your owne, your owne lye, and your owne re∣proch. You exclame that I am madde: whiche, for that you do so manifestly lye, wilbe adiudged your owne errour, your owne rage, & your owne ignoraunce. You perceaue now at the length, except you be more then franticke, how truly I wrate, that your selfe had misshaped your owne Religion, & had mur∣thered those persons whom no man knew besides your selfe. A∣wake therfore hereafter, if you be wise, and deliuer your gorge from this surfet of rancour, and malice, wherewith you are en∣glutted: and charge me no more with dronkennes & madnes, that am in all respects your equal, your Myter onely excepted.

You affirme that you haue wounded Luther and his Champions onely.* 1.28 But herein you haue dubbed a double lye: For whē you charge Luther with monstruous opinions, where with that godly man was neuer acquainted, you doe nothyng diffame Luther, but batter downe your owne credite, by coy∣ning a certeine newfangled Diuinitie, begynnyng now, and e∣rected first by your owne cauillations. Luther did neuer allow this your owne counterfaite fayth (I say counterfaite fayth,) marke what I speake, nor euer affirmed it: nor did at any tyme argue so fondly and absurdly of Freéwill, as you report of him, how soeuer you barke at him in your writynges. It is no hard matter to espy, and to barke at some one sentence of his, vtte∣red perhaps in heate of disputation, which may haply disagreé with the rest of the processe. But read Luther ouer,* 1.29 and marke his whole doctrine, & this will remayne certeine and vndoub∣ted at the length, y^t Luther hath in the Church of God, through Gods singular prouidence, planted inestimable treasure of Christian discipline: And that Ierome Osorius is a most per∣uerse ouerthwarte brauler, who besides a cōmendable facilitie in the Latin toūg, can profite the cōmon wealth nothyng at all.

Thus much briefly once for all do I conceaue of M. Luther: whom I did neuer vndertake to defend, he hath other notable Aduocates, exquisite mē in all kynde of learning, who can with no labour auenge him from your cancred toung. I stand in de∣fence

of my countrey, and will persist therein so long as breath is in my body: and although you assayle and wish vpon the same with most poysoned dartes and venemous battry, yet I trust some part therof will recoyle backe vpon your owne breast, and sticke so fast in the very entrailes of your carcasse, that you shal neuer bee able to rubbe out the frettyng sistula of your slaunde∣rous Inuectiue agaynst England: And in this your second fault you were more then poreblind, that, though you would seéme to poste ouer your whole malice agaynst Luther and his associates, you do notwithstandyng endite and accuse England by expresse wordes, rayle on our Byshops with most filthy and false accusations outragiously, condemne our subiectes in ge∣nerall of stiffenecked crookednes most iniuriously: Our Tem∣ples, our ceremonies, our lawes, and our whole Religion with shamelesse toung and most insolent Inuectiue you doe deride most scornefully, cōdemne most arrogantly, and slaunder most impudently. These your furious assaultes I will for my slen∣der abilitie withstand in the behalfe of my Natiue countrey. I wil encoūter your outragious force as much as I may. Wher∣in I will not speake so confusedly as not to bee perceaued, as you thinke that I do. But I will so expresse all & euery scabbe of your wickednes and ignoraunce in such colours, that all mē shall perceiue what maner of man Osorius is, if they will not be willfully blind. At length you come downe by litle and litle, to that slaūderous crime of poysonyng: wherewith when I saw you charge our frendes, of a very insolencie to quarell without any proofe at all, I returned the same into your owne bosome, with approued circumstaunces of tyme and persons. But here∣unto our new vpstarte Pythagoras maketh none aūswere, but that my examples are counterfaite and reiected of approued writers. Of whom I pray you? where? & how? what booteth it to enquire further? my Lord Byshop doth affirme it, & we must needes beleue it. Herein yet your companion of Angrence is somwhat more tractable, who, rather then he will leaue y^e mat∣ter vnconfessed, will set two Monkes by the eares, and confute the one with the testimonie of the other. O gay payre of By∣shops, which are so intangled in two examples onely, that the one is enforced vtterly to disclayme: the other to take such wit∣nesses,

whom no wise man will admit.

But Osorius forsooth hath gottē an other couert to play boe peépe in, where he shrowdeth him self alwayes when he is nar∣rowly chased.* 1.30 I force not (sayth hee) what rules of lyfe our Monkes obserued, for such haynous offences as are com∣mitted in common weales by men not altogether endued with heauenly wisedome should haue bene cured or vtter∣ly abandoned by the sinceritie of your most holy discipline, & by the wholesome medicine of this Gospell and by that excellēt remedy, which your Doctours haue deliuered vn∣to the world. O notable Diuine, is this speach meéte for a di∣uine and a Byshop? is it lawfull for you to be murtherers, mā∣quellers & bloudsukers vnpunished? Is there not one baptisme onely? one profession: one onely Lord father of all? one onely re∣deémer Iesus Christ? what prerogatiue then cā your sect cha∣lenge more vnto your wickednes, then ours? We allow no a∣mendement of maners, but such as y^t authoritie of the Gospell & sacred Scriptures do approue: none other integritie of life, but that whiche the Gospell doth exact: if you be exempt from this discipline, the world goeth well on your side: lōg may you enioy that your freédome a Gods name. But if there be but one profession, one name, one bonde of peace: why do you so dismē∣ber this vnitie? or rather rend it in peéces? as though it were nothyng materiall in what sorte you behaue your selues, by∣cause we haue an especiall profession, and regard of innocencie and vprightnes of life? If this were so, as you do most absurde∣ly confesse, what could this auayle to your Monkes? how could they be cured of their festered vlcers beyng aboue an hundred yeares old, by these our newly vpstarte lieches; as you tearme them? You see here how you rubbe your selfe on the gall where soeuer ye touch: so hard it is to finde a startyng hoale for such frameshapen cauils. And yet beyng altogether vnlucky in handlyng your matters, you hauke after tiltes of wordes, that so at the least ye may fease vpon gnates. I affirmed that you dwelt nearer the worke maister of poyson then I: You de∣maunde what I meane by that? whether I note your per∣son, your countrey, or any other nation. Whereunto I demaunde agayne, whether the wordes be not Latin wordes,

and playne enough? But they note nothyng of certeintie (say you.) This is your owne fault, who vse to chop of the head of the sentence, and slyly huddle the rest. And I otherwise ac∣cusing no man willingly,* 1.31 am ashamed to depraue any whole Natiō. Wherfore though you haue endited Englād by name it shalbe lawfull for me to vse more modestie: for more arrogā∣cie and impudencie I can not. You snatch at an other vocable, which is Perpessa,* 1.32 Printed for Persparsa.* 1.33 But yet at the last you release me of this quarell, & cōfesse that it might be y^e ouer∣sight of the Printer as though you or any other hauyng any smatch of learnyng, could doubt that I had written, the seédes of warres to be scattered abroad. But you are an immoderate brabbler, that can scarcely admitte that which your selfe do seé must of necessitie seéme to be true.

Here you play hickscorner concernyng the reformation of our maners after the rules of the Gospell: Where you spor∣tyngly promise, that you will sayle ouer vnto vs, to learne this notable discipline of life. Come not at vs I pray you, ex∣cept you throw away your hypocritical visour, and cal to your memory the saying of the Propheticall kyng.* 1.34 Thy worde O Lord is a lanterne to me feete: which sentence lyeth drowned amongest you in so deépe a dongeon of bald ceremonies and mens traditions, that like night owles you are starke blynd in the midday: and are not able to endure the bright beames of the cleare shynyng Gospell. Now to the end I might more sensi∣bly disclose the ouglinesse of your fonde superstitions, I noted two speciall botches of your lothsome customes.* 1.35 Whereof one consisteth in that vnbridled licēcious Bulles of Pardons: The other entreateth of prayers ouerunne, and mumbled vp with∣out feélyng, sence or vnderstandyng. These two forlorne mat∣ters you ouerskip in the playne field succourles, without touch of breath: wherein surely you deale very discreétly, for your Schoolemaister Cicero him selfe, if he were now aliue, could not perswade this blacke to be white, the matter beyng so ab∣surde. And yet you haue here illfaudredly prouided for your ho∣nestie, that so playnly deny, that men were not accustomed to assigne the affiaūce of their saluation to those two plaisters a∣boue mentioned. For as touchyng those leadden Bulles, what

prerogatiue they obteined, how wyde, and how farre they stret∣ched, with how cruell bondage they had cramped mens consci∣ences, not onely the auncient age and receaued custome of ma∣ny yeares most truly recordeth, but the rotten carcasses also bu∣ried in graue will beare sufficiēt witnes against you.* 1.36 Amongest a great number of whom, were foūde caskettes full of pardons safely folded, and lapt together in the bottome of their graues: Which I suppose would neuer haue chaunced, vnlesse vnmea∣surable superstitious affiaunce had bene attributed to this pel∣tyng leadē pilfe. Now if the liuely authoritie of the holy scrip∣tures haue so vtterly quasshed & blurred out this bald ceremo∣nie, y^t at length you confesse now, y^t all confidence of saluation ought to bee ascribed to the onely bountie and mercy of Iesu Christ, (as your selfe protest in the selfe same wordes) Uerely I do hartely reioyce in the behalfe of Spayne. But as I haue no quarell with that famous Natiō at all: so haue I very great agaynst you: whose communicatiō is so wonderfully variable, that a man may scarse trust you in this matter. For if it be true,* 1.37 that our righteousnesse doth partly depend vpon good workes: agayn if it be meritorious to pray to the virgine Marie, which both you do verifie, and likewise earnestly auow that she hath bene oftentymes founde mercyfull to your petitions: of these then proceédeth a good consequente, that all the hope of our iu∣stification ought not to be ascribed to Christ onely.

But these thyngs shalbe better cōsidered hereafter in place fit for them: in the meane tyme call to your remembraūce what a thyng it is to speake honorably, and largely of the incompre∣prehensible mercy of God, when as otherwise you make but a very slender accoumpt therof. As to that you seéme not to be re∣solued, whether any Christian were euer so bussardly blind, as to beleue any other clensing of sinne besides that, which consi∣steth in the onely freé mercy of Iesu Christ: surely (good Syr) you can not bee vncerteine of this, vnlesse you doubt whether your selfe doe liue, whether you take breath, or whether you walke a man amongest men. For that pure and vndefiled foun∣teine of auncient Religion was long sithence dried vp, when as a certeine deformed counterfaite of outward holynesse was priuely crept into the Church, & had so garnished it selfe, with

such a prāckyng cloake of Shole commentaries and scattered br••ggs of foolish superstition, that y^e same inestimable treasure of Christes bloudsheadyng was almost altogether ouerwhel∣med. This is true Osorius. Yea, to true. I would it had neuer bene true, yea rather I would to many remnaunts of this stin∣king carion were not now in vre: I would those rotten & bleare eyed•• Traditions had not ouer many Aduocates, men of great renowme. Lastly I would that our Ierome Osorius were not the very ryngleader amongest them. Truly if Osorius were not, as he is, he would not be so bitterly clamorous agaynst me, in that I doe so earnestly abhorre that lumpishe leaden Idoll: which hath bene most wickedly esteémed for the onely ground∣worke and foundation of all other trecheries. For after this gaynefull market of redeémyng of soules was proclaymed a∣broad by the trumpet of the Pardoner, and the price of saluatiō valued euery where at a few pence, there ensued such outragi∣ous licentiousnesse of lyfe by the meanes of this speady forge∣uenes of sinne, that we seémed to haue no neéde of Christ sitting aboue at the right hand of his Father, hauyng here in earth his Uicar generall with vs, who for a small trifle could absolue vs dayly. But here Osorius blameth me further as well for the thyng, as for the name, bycause I do so oft, and so malitiously (as he sayth) make mention of lead.* 1.38 Wherein the famous O∣ratour bewrayeth him selfe to be not onely vnskilfull but also a blūtish leaden scholer. For if we call to remembraūce the vsage of the f••repassed aunciencie, no ordinaunces, no contractes, no obligations, no Testaments, no Commissions shalbe founde to haue any force, power or authoritie, vnlesse the same were sea∣led with waxe, signed with writyng, or ratified with some en∣grauen markes: herein if no man can be ignoraunt beyng ne∣uer so meanely lettered, or any tyme acquainted with the com∣mon affaires of the world, with what face doe you so storme at me, for that I call lead by the name of a publique Instrument (I vse here knowen wordes) sealed with lead? doe ye not know the figure Synechdoche?* 1.39 or haue you not heard of Metonymia?* 1.40 if happely you remember not these trifles, you may learne of litle children by whom these rules are dayly practised. But if you do know them, as of necessitie you must, why do ye dissembles?

And hereof you say some men tooke great gleé, who doe loathe my trade of liuyng, as well as yours. But at the last, you de∣part from this lead, and for your better credite vouch your Ro∣mish monarche the first founder therof: for proofe of whose au∣thoritie you thinke it not neédefull to spend much winde, for that your copemate of Angrence hath most learnedly establi∣shed the same already. Truly this saying maketh me to smile at the old meéry Prouerbe, one Asse claweth an other by the el∣bow. In deéde your companion hath herein played the tall man before you as well as hee might:* 1.41 and therefore you play the good felow with him agayne, lendyng him a lye for a tyme, and helpyng to vphold his credite already crusht in peéces. But as I sayd at the first, you lose your labour, the worke is not reco∣uerable. For that infamous Apologie of Angrence, hath geuen his estimation so deadly a wounde, that AEsculapius him selfe can not cure this poysoned fistula, if he were now aliue. Ther∣fore let vs passe ouer that seély wretched butterflye, and stoppe your nose from the ayre of that carion, the remembraunce of whom is either vtterly extinct, or blemished for euer with euer∣lastyng ignominie. We will harken to you agayne the most ar∣rogaunt slaūderour, not of priuate persons and Diuines one∣ly, but of Princes and common weales also.

First let this be graunted (you say) that there is but one Church not many Churches.* 1.42 Nay rather you graūt the same fondly & falsly. For generally there is but one onely Church of Christ: but out of the same one, many particular Churches are deriued as prouinces. Hereof the seuerall Churches to whom S. Paule entituled his Epistles are sufficient witnesses.* 1.43 The Churches also whiche S. Iohn doth recite in his Reuelation doe witnesse the same. After that you take this for a maxime. That it is not enough for a Prince to establishe wholesome lawes, vnlesse he ordeine Magistrates and Gouernours o∣uer them. This is true surely: but this hangeth nothyng toge∣ther with your former Maxime: neither can I perceiue to what end it is spoken. Of your third proposition you take hand∣fast vpon my wordes, wherein I consented with you, tou∣chyng a Monarchie.* 1.44 Truely I did confesse, and will not yet deny, that you did dispute of a Monarchie very aptly. What

then? doe ye conclude hereof that I doe despise or finde fault with other common weales? doth that person disprayse poli∣tique gouernement, which prayseth a Monarchie? doth he con∣demne the estate of Uenice, that prayseth the gouernement of Florence? he that commendeth Wittemberghe, doth he ther∣fore reprehende Auguste, or Argentine?* 1.45 As though that aun∣cient Rome, when it was gouerned by Consuls & Senatours, was not the Empresse of the whole worlde? or as though that politique Regiment of Athens was not a most florishing Regi∣ment? And as though in this our age many famous Prouinces are not well ordered, with most sweéte lawes and ordinaunces, which were neuer subiect to one ruler alone? Let this therfore be the cause that enduced me to esteéme of a kyngly prehemi∣nence: either bycause I had learned so, or bycause I was enu∣red thereunto, or bycause y^e loue of my coūtrey did so persuade me. Shall your determination be inuiolable therefore in this sort vttered? For many persons do rend in peeces a commō wealth, but one mā doth vnite fast Citizens harts together, with great authoritie. If you set downe this as an infallible truth, you do erre monstruously:* 1.46 for the cōtrary hath bene very often experimented, & sundry notable Regiōs, which haue bene miserably ouerthrowen through the barbarous crueltie of Ty∣rauntes, and many common weales beyng at the very brink of ouerwhelmyng, haue bene comfortably recouered, and preser∣ued by the wisedome of many.

Out of these pretie reasons partly false, partly vncerteine and chaungeable, you multiply your cōclusion neither true, nor probable. That is to say. That Christ determinyng to esta∣blish his heauenly common weale vpon earth, did first or∣deine lawes, then assigne his Magistrates the Apostles. Last∣ly, that this bonde of mutuall societie might not be bro∣ken, and so the couenable agreement of this Citie distur∣bed, he did erect a Monarchie, and therein inuested Peter with the highest soueraigntie. First of all, what heauenly commō wealth do you dreame of vpon earth,* 1.47 when as that hea∣uenly Ierusalem is aboue? wherein dwelleth God him selfe, and our Lord and Sauiour Iesu Christ? & whereas the earth can haue none other Citie then earthly? Neither did Iesu

Christ take vnto him mans nature to the end hee would coyne new lawes but to accomplishe the old: that the glad tydynges might be preached: That prisoners might bee loosed:* 1.48 that the sicke might be healed: lastly that by offring vp his most preci∣ous body on the Crosse, our sinnes might be clensed, As for any superioritie in gouernement the Apostles receaued none, nor any other authoritie was committed vnto them, but that they should wander through the whole world emptie of all worldly furniture cariyng nothing w^t them,* 1.49 and should sow in all places abroad the comfortable doctrine of the Gospell. Nay rather when arose betwixt them a question, who should be greatest a∣mongest them: our Lord and Sauiour Christ did so vtterly suppresse that ambicious contention, that he briefly denounced, that he which was left, should be greatest amongest them. A∣gayne when Iames & Iohn had besought of our Lord and Sa∣uiour, that the one of them might sit on his right hand the o∣ther on his left hand, when he were ascended into heauen vnto the throne of Maiestie, he reproued them both so sharpely bla∣myng their ignoraunce, that he told them,* 1.50 They knew not what they asked: and immediatly callyng the rest of the twelue toge∣ther, he so tempered vnto them lowlynes, humilitie and obedi∣ence by manifest Arguments, that they might easely perceiue how they were forbidden all maner of superioritie. Sith these thyngs therfore are true, I wōder what came into your mynde to dreame of so dry a Summer, that a Monarchie was erected amōgest the Apostles: and that vnto Peter was geuen the pre∣heminence thereof. Was Peter so appointed the chief ouer the rest of the Apostles, when as Christ him selfe doth so embace them and fearefully terrifle them from all maner of suprema∣cie? was Peter so worthy to be a Monarche, when as Christ him selfe did hyde him out of the way bycause they would haue made him a kyng? must we be so subiect to Peter, and his Suc∣cessours as vnto Princes? when our Sauiour Iesu Christ came downe from heauen for this entent & purpose, to become a seruaūt vnto others, requiryng of his Apostles the selfe same duetie of abacement?

But there is nothyng (you say) more cleare, then these wordes, Thou art Peter: and vpon this Rocke I will builde my

Church:* 1.51 And what soeuer thou byndest vpon earth, shall be bound also in heauen. And I haue prayed for thee, that thy fayth may not fainte: And thou at the last beyng cōuerted confirme thy brethren. And many other like. Whereby you will cōstreine vs to beleue. That Peter was preferred before y^e rest of the Apostles. I will treate therfore of euery of these seuerally. That it may be eui∣dently knowen, what a deépe insight this Reuerend Prelate hath in Diuinitie. For if he haue made here a strong and soūde foundation, his passage wilbe the easier to the rest of his Asser∣tions. But if his groundewordes be planted vpon Sande, the rest of his buildyng will quickely shiuer in peéces, and come to ruine. First of all therefore: Note this to bee commonly vsed throughout the whole Scripture: That when our Lord and Sauiour Iesu Christ would demaunde any question of all his Apostles, Peter would make aūswere in the name of the whole generally, and not in his owne name particularely. So to that question:* 1.52 But whom do you say I am? Peter maketh aūswere for them all.* 1.53 Thou art Christ the sonne of the liuyng God. Agayne, when the Lord demaunded, Whether they his Disciples would depart away from him with the rest of the Iewes? Peter not one∣ly for him selfe, but for his whole company, denyed, saying, Lord whether shall we goe. Thou hast the wordes of eternall lyfe. The life hereof is in Peters Sermon, when he exhorted the Iewes to repose their whole affiaunce of saluation in Iesu Christ, whom they Crucified, and was risen agayne frō death to life. For in the same place it is sayd, that Peter alone did not preach to the Iewes, but with the other eleuen. The wordes were pronounced by Peters mouth onely, but the mynde, sen∣tence, & entēt was agreed vpō by all y^e Apostles. Now therfore, if those Scriptures do admitte these phrases of speach, as ap∣peareth playnly by the wordes of the holy Ghost. Then this is a necessary consequent. That our Lord Iesu Christ did in lyke maner apply his wonted communication vsed with the Apo∣stles, to Peters cōmon aunswere.* 1.54 In the like phrase of speach were those wordes: Thou art Peter, and vpon this Rocke will I build my Church. For as Peter in the behalfe of all his fellowes affirmed, that hee was Christ the sonne of the liuyng God,* 1.55 so Christ likewise though he named Peter onely, yet acknowled∣geth

the vniuersall consent and confession of all the rest,* 1.56 and in the same doth promise to establish his Church: which interpre∣tatiō if you will not allow without witnesses, behold (O••otius) I haue alledged auncient Fathers,* 1.57 mainteinyng myne allega∣tion agaynst you, and haue noted their places, not obseruyng your disorder herein,* 1.58 whiche vse to packe together a Rable of names of Fathers omittyng the matter: as though to the re∣solution of doubtfull matters, neéded nothyng but names.

Next hereunto you place in order the promise of Christ in these wordes. What soeuer thou shall bynde vpon earth, shall also be bounde in heauen: what then? ought this promise to bee re∣strained to Peter onely? or was this promise equally cōmuni∣cated to the other Apostles? whose speach is this then? Receaue ye the holy Ghost, whose soeuer sinnes ye do forgeue, shalbe forgeuē them, and whose sinnes soeuer you doe reteine, the same are retei∣ned. Is not this the gift of Christ? is not this Christes promise made vnto his twelue Disciples, standyng in the middest of them, and preachyng vnto them all, endyng them all with his heauenly blessing, somewhat afore his Ascention? Is not this sentence manifest enough the witnesse approued? the authori∣tie not comptrollable? vnlesse paraduenture you will contend like a child, and stand vpon the nycenes of these sillables byn∣dyng and loosing, wherof you made mention before. And yet if ye will obstinately persiste herein, you shalbe vrged with sillables, and titles of like wordes.* 1.59 Verely verely I say vnto you, whatsoe∣uer you shall bynde on the earth, the same shalbe bounde in heauen also: and whatsoeuer you loose vpon the earth shalbe loosed also in heauen. Here you this? Do you also perceaue it? and are ye not ashamed? will you attribute that vnto Peter particularly, yea and in earnest? will you vrge and defende stoutly the very same sentēce wherein Mathew & Iohn by manifest proofe do cōuince you? who expresly do protest that the very same power of byn∣dyng and loosing, was geuen by our Sauiour Christ to y^e other Apostles in generall? what will you not dare to do in the darcke (good Syr) that practize to defraude vs of the cleare shynyng sunne, how will you peruert and wrest the fathers, that will so craftely iuggle with the expresse wordes of the Scriptures? truely you must either bewray your pestilent ••eger de mayne

in this place, or confesse your grosse errour. Your thyrd place is this. I haue prayed for thee that thy fayth saynte not, and thou beyng at last conuerted, confirme thy brethren. And what here∣of? Can any man bee so witlesse to say, that those wordes of our Sauiour Christ were not aswell spoken to the rest of the Apostles, as to Peter by name? I will therfore first scanne the wordes of the Euangelist in order, that they may be more ap∣paraunt:* 1.60 But you are they, which haue perseuered with me in all my temptations. And I do prouide for you, euen as my Father hath prouided for me a kingdome that you may eate and drinke at my ta∣ble in my kingdome and may sit on seates iudging the xij. Tribes of Israell. And the Lord sayd. Symon, Symon behold, Sathan hath de∣sired to sist you as wheate, but I haue prayed for thee, that thy fayth faint not, and thou at length being cōuerted confirme thy brethren. In this parcell of Scripture is nothyng particular to Peter, but the same is common to all the Apostles. That they perse∣uered with Christ was common to them all.* 1.61 The reward like∣wise is common to them all, videl. to sit at the heauenly table. Agayne the thyrd parcell had relation to them all. Symon, Symon, Sathan hath desired to sift you as wheate. Sithence the whole processe of the Text therfore was referred to them all, by what Argument, may it be applyed vnto Peter onely? Namely sithence our Lord Iesus goyng a whiles after suf∣fer death, and makyng preparation for his Ascention into hea∣uen, poured out most earnest prayers vnto his Father, with a long and vehement repetition of wordes, not for Peter parti∣cularly, but for all the rest of the Apostles in generall, whiche last and generall prayer of Christ to the Father, who so adui∣sedly considereth, shall easely conceaue, that our Lord Iesu Christ made not intercession for Peters faith alone, but for all the rest of the Apostles: And hereof will also maruell much, how great learned Clarkes dayly exercised in the Scriptu∣res, can Iudge therof otherwise. Truly the most notable of the auncient Fathers do constantly affirme,* 1.62 that the very same sentences wherewith Supremacie is challenged vnto Peter, are commō to all the other Apostles together with Peter. And this haue I most manifestly proued by the selfe same places, which your selfe vouched. And albeit we passe ouer all these, &

geue eare to the holy Ghost, speakyng vnto vs by the mouth of the sacred Scriptures, yet all this Monarchie of Peter which you do so exquisitely aduaunce aboue the Moone,* 1.63 and the seuen Starres, shalbe founde to haue bene vsurped by the inordinate ambition of Byshops of Rome, and not by any authoritie grosi∣ded vpon the doctrine of the auncient Apostolicke Church.

I will begyn with our Lord and Sauiour Iesu Christ, who hauyng spoken these wordes Thou art Peter &c,* 1.64 immediately after calleth Peter Sathan, and commaunded him to departe from him: bycause hee knew not the thynges that apparteined vnto God. How did Christ then (I beseéch you) erect the supre∣macie of his Church in the person of Peter, whom immediate∣ly, & almost with one breath, he rebuked bytterly, by that most execrable name of Sathan? and that not without cause: for hee dissuaded him from goyng to Ierusalem. Moreouer if Christ made intercession to the Father for Peter onely, that his fayth should not faynt: how came it to passe, that within a few dayes after, Peter onely with open mouth denyed, & forsware Christ his Lord and Maister? But I doe much miscontentedly make mention of the fall of so notable an Apostle, whō I do acknow∣ledge the most excellent amongest the famous Apostles. One∣ly this I would to be knowen, that he was ordeined to no seue∣rall supremacie in the Churche of Christ, by any authoritie of the Scriptures. We haue heard Christ: let vs come now a litle lower to his Apostles, and namely vnto Paule, who labou∣red in the Churche of God (as hee reporteth of him selfe) more then they all: he therefore doth playnly and constantly affirme, that he had receaued as great authoritie from Christ, to be an Apostle ouer the Gentiles, as Peter had ouer the Iewes:* 1.65 and addeth further, that he had conference with Iames, Cephas, and Iohn, whom he nameth Pillers of the Church, as the chief of all the rest. Yet in the meane whiles hee acknowledgeth no singular prerogatiue of prheminence in Peter. Nay rather he vseth great libertie of speach agaynst Peter him selfe with∣out all respect of Principalitie, or mention of dignitie. But why seéke we other testimonies? Peter is a good witnesse con∣cernyng him selfe.* 1.66 I beseech the Elders, whiche are amongest you (sayth heé) that am also an Elder, and a witnesse of the Passion of

Christ, and partaker of the same glorie, which shalbe reuealed &c. Behold here the dignitie, behold the Supremacy, and Monar∣chie of this reuerend father. He is an Elder amongest Elders: A witnesse amongest other witnesses of the Passion of Christ: partaker with the rest of the same glory to be reuealed. Here is a Triple Crowne truely, yea a most precious Crowne, not made of gold••, nor beset with precious stones. A most honora∣ble Ambassadour of the heauenly glory to bee reuealed, not of any Temporall or earthly dominion. Lastly a most Reuerend Father not in any singular Lordlynes, but by especiall ordina∣ry power of his fellow brethren. Who so will throughly sift the doctrine, the ordinaunces, the lyfe, and conuersation of the A∣postles,* 1.67 shall finde a most perfect patterne of vnchaungeable consent, but shall not smell any tast, no not one sparke so much of this Lordly Monarchie, wherof this ghostly Prelate doth so subtlely, and largely dispute. Unlesse perhaps he will driue vs to friuolous gesses, as to picke vp children kyckesses together. As that Peter went before: That hee spake oftentymes first: that hee looked into Christes Sepulchre before Iohn. But if we shall hunte after such gnattes.* 1.68 The honour geuē to Iames is of more substaunce. Namely when in their publicke assem∣bly, the rest of the Apostles did subscribe to the ordinaunce that he made: And that other also: to wit when Peter was desirous to know who should betray our Lord & Sauiour Iesu Christ to the Iewes, him selfe did not enquire therof, but beckened to Iohn, whiche did leane vpon the breast of our Lord, that hee might demaunde the question.

But howsoeuer these thynges are construed. The callyng of the Apostles was equall: one maner of function amongest them all, the authoritie indifferent: one selfe same holy Ghost poured vpon eche of them at one tyme, the promises generall, & the reward proportionall. The which though I doe knit vp briefly, makyng hast foreward: yet if any man will behold eue∣ry seuerall parcell, and withall enter into a deépe considera∣tion of the most pure, and vndefiled Church of Christ, and his Apostles, as he shall perceaue an enterchaūgeable communion in that strickte societie of Apostleshyp, so shall he soundly iudge of that Monarchie and superioritie in possessiōs, in giftes, and

other functions, and all other priuiledges of dignitie especial∣ly: That they were vtterly renounced of Peter, and of all that sacred Brotherhood. These former positions therefore beyng now thus well fenced, your cutted Apishe Sophisme is cut of by the rumpe, wherewith you conclude so ridiculously: If it be euidēt (say you) yea more apparaūt then the sunne in mid∣day, that Peter was aboue all the other Apostles in superio∣ritie of degree, then is it most manifest, that the same ho∣nour and preheminence in dignitie is due to all them that suceede him in place. O leaddagger Argumēt, in which what shall I blame first? If Peter (you say) were a Prince. It is all one forsooth, as if this our holy father had wynges, perhaps he would flye like a Wildgoose. But admit that Peter were pla∣ced in Pontisicalibus, as you would haue it, though it be quyte contrary, as I haue already proued. But we will graunt it vn∣to you for a tyme. What will you gayne hereby? That the same dignitie is due to the Successours? wherfore I pray you? The priuiledge of the person is not extended beyond the per∣son:* 1.69 And therefore if the Maiestie of Peter were peculiar to Peter, euen so it ended in him selfe. But if you had no leysure to learne the Ciuill Law, can not common reason teache you, that whatsoeuer priuiledge is geuen to one person alone, may not bee translated to his successours, vnlesse it bee limited by name? But if these two crooches deceaue you, come of, and learne of our Sauiour Iesu Christ him selfe, what kinde of su∣periority that was, wherof Christ made mentiō to Peter.* 1.70 Bles∣sed art thou Symon Bariona, for fleshe and bloud haue not reuealed this vnto thee: but my father which is in heauen. Thou art Peter &c. Which wordes doe playnly conuince, that flesh and bloud were not partakers of this promise, nor y^t any especiall choise was made of the person of Peter, but of his fayth and confes∣sion onely:* 1.71 For God doth not accept the person of any man. In like maner neither flesh nor bloud may challenge any succession in this promise, whether it be Iuly, Boniface, or any other: But the fayth and confession of Peter is the true succession of Peter. For if his succession were due vnto personages, then should this dignitie be oftentymes committed to Sorcerors, and heretiques, but this is altogether repugnaunt to the sa∣cred

institution of our Sauiour Christ, to builde his Churche vpon so stinkyng a puddle.

Therfore cast away this your patched conclusion, lame, and haltyng of euery legge. For without all question Peter obtei∣ned no such interest in Principalitie: or if he did, it was but in his confession of fayth onely: And therfore can no man clayme any other succession, as lineally from him, vnlesse perhaps you may cōmaunde God to loue an Italian Prelate, because he is borne in Italic, better then an English or Spanish Byshop: or that ye will locke fast the holy Ghost to the Citie of Rome.* 1.72 But the Spirite will blow where him listeth, and the tyme commeth and is euen now already come, that neither in this Mount, nor in Ieru∣salem, nor in any appointed place God shall be worshipped.* 1.73 God is a spirite, and his true worshippers, shall worship him in spirite and truth. But will ye come nearer home? harken to your own Do∣ctour Ierome, whose iudgement I haue here noted, worthy surely to he engrauen in letters of gold. If authoritie bee en∣quired for,* 1.74 the world is greater then a Citie whersoeuer a By∣shop be, either at Rome, or at Eugubium, or at Rhegium, or at Constantinople, or at Alexandria, all be together equall of like merite and of like Priesthoode. The power of riches or ba∣senes of pouertie maketh not a Byshop higher or lower. They all are the successours of the Apostles, wheresoeuer they sit, and of what estate so euer they be &c. To the same effect wri∣teth Cyprian,* 1.75 in these wordes.

The same thyng verely were the Apostles that Peter was, endued with like partakyng of honour and power:But the begynnyng, first entered by vnitie, to the entent that the vnitie of the Church might be shewed to be one.

Is it euen so Cypriā? is this thy verdite? that all the A∣postles were endued with like partakyng of honour and pow∣er? But you my Lord affirme cleane contrary.* 1.76 That Peter was appointed chief of all the Apostles, and that this is more manifest then the Sunne in midday, and that hereunto a∣gree the Scriptures, auncient fathers, and that generall cō∣sent of antiquitie. Truly you speake many wordes, but no mā besides your fraternitie will beleue you, not of any pleasure of gaynesaying: but bycause you alledge nothyng that may en∣duce to yeld.

And bycause you seéme somewhat tymorous of y^e successe of your Diuinitie, in this deépe & principall cause of Monarchie, you catch hold fast of a Sophistical target.* 1.77 That in the church wiche is but one, ought to be one chief Ruler vpon whom all men may depende, by whose authoritie troubles may be appeased, and outragious opinions may be suppressed. &c. There is in deéde but one Church generally, as there is but one confession of Christian fayth, yet this generalitie of the Church is distributed into many particular congregatiōs: as all Nations haue their seuerall administrations of Iustice. Now therefore as euery dominion is deuided into seuerall di∣stinctions of gouernement, so to euery particular Church are ordeined seuerall Pastours: and yet in the meane whiles finde no lacke at all of your new vpstart Monarchie, whereof was neuer question moued in y^e golden age of the primitiue church. But you Reply with pretie poppet reasons. That contenti∣ous can not bee calmed, nor outrages suppressed, except some one be ordeined chief and head of the Church.* 1.78 This fonde distinction the common course of humaine actions doth vtterly extinguish. For euery seuerall Prince doth gouerne his common weale with wholesome distinct ordinaunces, and yet make not so great aduauncement of this stately Monarchy, as you do phantastically dreame. But perhappes this is neédefull in matters of Religion: why I pray you more then in tempo∣rall regiments? The gouernement of Rome it selfe (for the singularitie wherof you play the champion) wil minister exam∣ples vnto vs of either part. Augustus was an honorable Em∣perour. Vespasian indifferent, but Caius Caligula,* 1.79 and Nero were horrible monsters, who did not onely weaken the Maie∣stie of the Romane Empire, but ransacked and rent in peéces the whole world almost. Euen so the Romishe Byshops in the first swathling cloutes of the first primitiue time of the church, were very godly and sounde, and to vse the wordes of the scrip∣ture, did many tymes withstand the enemies of the Gospell e∣uen with losse of lyfe.* 1.80 But after they had erected this Lordly superioritie of the Papane Monarchy, there was of godlynes, and integritie of lyfe no dramme at all: but of intollerable am∣bition, & vnbridled licentiousnes, whole swarmes did appeare.

And yet I speake but a litle. It is not therefore requisite to hang all the keyes vnder one maus gyrdle alwayes, nor yet scarse good pollicie. For if it were so, there might be some daū∣ger therein, lest the frowardnesse of one person might ouer∣throwe the whole estate of Christianitie. There is farre lesse ieoperdy, where seuerall Prouinces are ruled by their seuerall Pastours: for proofe wherof if it be not sufficient to haue alled∣ged reason & experience, I will recite vnto you out of the Regi∣ster of Romish Byshops for witnes, Gregorie the first: Who in this matter vttereth the same reason, in the same wordes. And for playnesse of the matter, I will set them downe as hee hath spoken them whiche are these.* 1.81 If we haue but one onely head, the fall of that head, is the fall of the whole Churche: it any mā presume to take vpon him this name of vniuersall By∣shop, the whole Church falleth downe from her estate, when he falleth which is called vniuersall. But farre may this name of blasphemie be from all Christian myndes, whereby the honour of all Priests is diminished in part, whiles this arrogaunt sin∣gularitie is presumed vpon, &c. May any thyng be sayd more playnly or plentyfully? can any thyng be pronounced more ve∣hemently, or effectually agaynst this extraordinary and pre∣sumptuous Lordlynes of Papacie? Neither did Gregorie o∣therwise, then he spake: For when this Satanicall name of vniuersall Byshop was offred vnto him by the Coūcell of Cal∣cedon,* 1.82 hee refused it with great detestation, and would by no meanes be acquainted therewith: although you deny the same most shamelesly, as shalbe declared afterwardes.

* 1.83But here you obtrude agaynst vs the misticall Sonet of Salomon. Wherein he commaundeth his spouse to catch the Foxes destroying the vynes: which be (as you interpret it) heretiques peruertyng the Churche: And this you af∣firme cā by none other meane be brought to passe, except some one be set in authoritie, that may roote vp the mores of hereticall contagion before they be ripe. First of all (O∣sorius) it is hard to establish a firme doctrine by an Allegorie: Moreouer the denomination of Foxes doth no more resemble heretiques, then any other wicked persons. But to graunt this vnto you in some respect, by what argument do ye proue that

heretiques can by no meanes els be apprehended, vnlesse your singular Monarchy be admitted? The Emperour Phocas did first of all erect this Papal Empire in Boniface the iij. What then? Had not Peter long before Foxes in chase? and the other Apostles likewise?* 1.84 Call to your remembraunce Ananias, Sa∣phira and Elymas the sorcerour: forget not other pestilent ex∣amples like vnto the same, and you will be better aduised. Pro∣ceéde a degreé lower to those graue Fathers, the first Byshops of the Romish Church, Clemēs, Anacletus, Marcellus, & ma∣ny others. Could the holy Martyrs haue sealed our Religion with their bloud, vnlesse they had first daunted the pride of Ty∣rauntes, and heretiques with the sword of the Scriptures? But here paraduenture you will Triumph, bycause? I make so honorable mention of the Romish Seé. I wis it is neédelesse: For I doe here commend Byshops, not Popes: Martyrs, not Monarches. And yet in truth I haue no quarell with the Ro∣mishe Seé, or the Byshop therof, nor euer had: It is that vsur∣ped authoritie that exalteth it selfe aboue all earthly power, which I do challenge and will proclaime open warre agaynst, whiles breath is in my body, except I finde a stronger Goliath then you are hetherto.

But we will returne to your Foxes, whereof I haue noted the ouerthrow of sondry most subtill and craftie before the Pa∣pacie. This our later age (praysed be God) doth punish and vt∣terly suppresse whole sects of heresies, although the same doth not acknowledge your Papane principalitie I dare be bold to vouch England, and I conceaue no lesse frendly of other com∣mon weales, agaynst the which you can not forge any probable reason to the contrary, or why it should not be so. For if there were no vniuersall Monarche of the Churche, sittyng in that stately chayre at Rome, ought that be any estoppell to the By∣shops of England, Scotland, Poland, or Germany, yea of Spayne or Portingall, or any other dominion or common weale, but that they may apprehend hereticques, yea and pu∣nish them? Haue they no Magistrates, do they lacke lawes? are they voyde of sense and vnderstanding? Put on your spectacles Osorius, and behold all Christian Nations, and marke wel the maners of the people. Are they not sufficiently prouided for

their common safetie, and tranquilitie by their owne peculiar lawes? do not Princes gouerne their seuerall territories in or∣derly pollicie? may they administer all other matters well, and can not confute the absurdities of heresies, without this Ty∣rannous Ierarchy of Rome? Can not we touch an heretique? or can not other Regions do the like, which are in the further∣most part of the world, seuered from the costes of Italy, except they gad to Rome for a Pelting Oracle? do you iustifie this, O∣sorius? is this the wisedome of an old man? are you so altoge∣ther voyde of learnyng, experience, and discretion also? Yea ra∣ther, before any Pope was at all, heretiques were layd handes vpon. Euen now also rigour of law is executed agaynst them: Neither can any Foxe be foside so crafty, as your reasons allu∣ded vnto thē, are vtterly friuolous & vnskillfull. But ye skippe from Salomon to Paule, and of him you write in this maner.

* 1.85Therfore Paule in his second Epistle to the Thessaloniās denyeth that it may come to passe that Antichrist shall come, before there be a departyng from the fayth. First of all, this is somewhat straunge in you, that you note the place. And surely in very good tyme haue ye done it: for euen here your vnshamefast imprudencie is taken tardy. Paule pronoun∣ceth in that place, that our Lord Iesu Christ shall not come be∣fore a departyng be of the fayth first: but you for our Lord and Sauiour Christ, haue placed Antichrist. Paules wordes are these.* 1.86 Let no man deceaue you by any meanes, for the Lord shall not come, except there come a departyng first, and that sonne of perdition be reuealed. You are caught Osorius and so entangled in this snatch, that ye can not escape. Are you not ashamed to depraue Paules sentence so blasphemously? can you with so ex∣ecrable impietie, and horrible ignoraunce, place Antichrist in steéde of Christ? and the sonne of perdition, in the place of our Lord Iesu? And as though Paule had spoken so in deéde, can you so beastly proceéde to the confirmation of that your Baby∣lonicall Empire, with a sentence of Paule pestilently peruer∣ted? Is this the profession of a Byshop? is this the Diuinitie of Osorius? Downe with that Pecockes tayle, away with this arrogancie: be no more so collhardy, and write hereafter more aduisedly, and take better regard to your penne, lest you bryng

your name into odious contempt with all Christendome. Take your pleasure in my wordes, wrest them as ye list: but handle Paule more discreétly. But you are learnedly plentyfull in ex∣amples, heaping together Iohn Husse, Ierome of Prage, Mar∣tin Luther, and many others. Who, as you do affirme,* 1.87 haue re∣uolted from this your Romishe Monarche of set purpose,bycause beyng exempt frō his Iurisdiction, they might be more freely licentious in writyng and speakyng. Why doe ye coniecture so (vayne Southsayer)? They were men of lau∣dable conuersation, voyde of all maner ryotte, not culpable in any notorious or haynous crime: Therefore how may they be duely charged of any suspition of dissolute behauiour, that ly∣ued alwayes discreétly and soberly?

But this is but a trifle with you, to defame a fewe persons by name: you rushe vpon all England with open mouth,* 1.88 As though after the abolishyng your Romishe Monarche, it were forthwith caried violētly into all vnbridled lust. This is a false suggestion by your leaue Syr, for assoone as we had shaken of the foreine yoke from our shoulders, and yelded our selues to the lawfull authoritie of our souereigne Prince, all thynges went better, and more peacibly with vs: especially in this later age of the Gospell renewed, which beyng cōpared to those elder yeares, wherein your Romish Prelate did insolent∣ly treade vpō & triumph ouer vs, may wel be adiudged to haue enioyed most blessed prosperitie. Then which heauēly benefite our victorious Ilād doth most thākefully cōfesse neuer to haue receaued greater at the hands of God. God for his inestimable mercy, graunt that it may be permanent vnto the worldes end: and that weé most humbly submittyng our selues to our natu∣rall and liege souereigne, vnited together in this most duety∣full amitie, may most be estraunged from your extraordinarie Babilonicall Idoll: turnyng the same ouer to you and your fra∣ternitie for euer. And now ye runne foreward with more lyes. Rehearsing a rable of sectes, and these you doe imagine to haue entred sithence the Banishmēt of the Pope.* 1.89 As though in the old time were not great swarmes of sectes? wherof Paul doth so oft premonish vs? or as though they raged not wonder∣fully, in the tyme of that godly Father Augustine? whose hart

did so boyle against them, that he wrate great volumes against their pestiferous errours? Or as though that sacred father, Peters successour, Pope Liberius were not a mainteyner of that poysoned canker of Arrius? Or as though Celestine and Anastase the second were not stoute champions of that horrible Scorpion Nestorius? Can you obiect sectes, when as no age euer wanted some? Dare you so boldly name sectes when as threé of your Romish graundsiers were mighty patrones them selues of two most pernitious errours? But you affirme that these godly Fathers are maliciously belyed. Call forth your own Alphonse,* 1.90 who being a Moncke, and a Spanyard borne, ought to bee of some credite with you beyng a Prelate of Por∣tingall. O worthy successours of Peter. O excellent pillers of Christs Church. This it is forsooth to cōmit sheépe vnto Wol∣ues: This is it to deliuer the people of God to bloudy But∣chers. Yet you blush nothing at this to blame factions of sectes in vs, whiche you reporte to exercise perpetuall warre one a∣gainst an other in diuersitie of contrary opinions, and the same to proceéde hereof pardy, bycause they are not in seruitude to Libertines and Celestines, that is to say, to Arrians and Ne∣storians. But be it so, as you would haue, that some contrarie∣tie were amongest the later sort of our writers. Is there, or can there bee any more monstruous dissention, then hath burst out amōgest your Friers and Monckes? hath euer sharper stormes bene raysed, then betwixt your Schoolemen, brawlyng often∣tymes about moates in the sunne?* 1.91 You rush vpon Lutherans and Zuinglians by name. First you doe this besides the mat∣ter, bycause I do not defend them: I stand for my countrey, I do defende England, I vndertake the cause of litle Britaine against you, wherein I will abide whiles breath is in my body. If you prouoke enemyes els where, I doubt not but that you shall easely finde them. Yet in the meane space I will recite your wordes, whereby men may know the manifest iniuries, that you vomite agaynst the soules of these sweéte personages, and how vsually you blunder out at all aduenture whatsoeuer your franticke braynes doe imagine. For this you proceéde in accusation.

The Zuinglians doe inueighe agaynst the Lutherans,

and the Anabaptistes keepe continuall warres with the Zuingliās.* 1.92 Why do not I here thrust in also Coelestianes and Interemistes, and other names of Scismes? First of all there is no contradiction betwixt Luther and Zuinglius in the prin∣cipall pointes of Christian Religion. They doe differ in the Sacrament of the Eucharistie, not in the substaunce thereof, but in the maner of the presence of Christ. And yet perhaps this quarell is more about wordes, then matter. But you haue not onely wickedly transubstātiated (to speake like a Schoole∣man) our Sauiour Iesus Christ into bread, with most mon∣struous deuises, but also thrust vpon vs vj. hundred lyes, euery one contrary to other: whiles you amaze the eares and myndes of Christians, with this absurde and newfangled doctrine. And therfore your graund captaine of Schoolemen, Peter Lōbard,* 1.93 in this doubtfull conflict, broyling and turmoyling him selfe, and throughly wearied with your mockeries, doth conclude at the last, That Transubstantiation ought to bee inuiolable, for the autenticke authoritie of the Church of Rome: but that it cā not be founde in the Scriptures. As for the Anabaptistes you did name them without all reasons. For you are not ignoraūt, that the vniuersall consent of all Churches haue condemned them: vnto whom Luther and Zuinglius were as earnest ene∣mies as your Maistershyp, or any of all your brotherhoode. Surely in our common wealth, they can reteine no footyng, nor in any other coūtrey that I know or, cā heare of. What ma∣ner of men those Celestianes be, I would fayne learne of you, & of your durtie cōpanion of Angrence, bycause you haue geuen that name first: as farre as I can perceaue. The other sortes are Interemistes, by this name (as I gesse) notyng those men, which to make a certeine qualification in Religion, haue pat∣ched vp a certeine booke of peéuishe Romish dregges, and haue entituled it by the name of Interim. If this be true: what came into your braynes to reckon two of your souldiours or graund-captaines vnder our Banner? That Commentarie of Interim is yours (I say) your owne. These were your owne Doctours and their whole doctrine is yours. They were tractable for a tyme in the mariage of Priestes, in the receauyng of the Sa∣crament, vsing the necessitie of the present tyme, but in all the

rest, (as much as in them was) they did gorgiously garnishe their Romish kyngdome. And therefore in this last place you were fondly foolishe, to affirme that your owne chieftaines dis∣played banner vnder your enemyes enseignes. Truly either your memory is very slipperie, or your wittes went a wollga∣theryng, when you were ouer earnest in your slaunderous ima∣gination. Yet are you much miscontented with these men like∣wise, bycause they seéme to varie amongest them selues.

For they correct (I will vse your intricate wordes by your leaue) they alter, they turne in and out, they blotte out the old and make new places &c. When you name places, I sup∣pose you meane common places of Scriptures, or litle bookes of common places. If it be so, you ought to haue remembred the Grecian Prouerbe. The secōd determinations are accōp∣ted wiser then the first. Neither can any thyng resemble the Christian modesty more nearely, then if we amend our selues as neéde requireth. We haue a notable example hereof, Aurel. Augustine who made a booke of his errours entitled a Retra∣ctation.* 1.94 But you are in an other predicament: That is to say, you are apprentices and so addicted bondslaues to these drow∣sie dreames (the dayly practize whereof hath so betwitched your senses) that no strēgth of the truth cā mollifie your harts, cloyed altogether in that phantasticall puddle of schoolemyre. But howsoeuer you shall remaine stiffenecked your selues, you ought not yet reproue the modestie of others, whiche fashion them selues nearest to Christian simplicitie. Neither was any exāple at any tyme more cōmendable in the Church of Christ, then this of Augustine was. You seé now what a stinckyng re∣ward you haue gotten for this pursuyte of Sectaries: and yet as if you had besturred your stumpes hādsomely, you triumph in these wordes.

What can you Replie to this? was there a generall con∣sent betwixt them that sprang out of Luther? no disagree∣ment? no contradiction in opinions? But how much bet∣ter had it bene for you, to haue reuerenced that lead where∣at you scorne so much? then to haue opened such a gappe to so mōstruous pestiferours errours? I aunswere that these your metie questions concerne me nothyng at all. For I am an

English man, not a Lutherane. I stand for England and not for Luther agaynst you. Yet do I pronoūce this also, that there was a generall consent amongest the Lutherans:* 1.95 no disagreé∣ment, no contradiction in opinions. For they all sticke fast to Augustines cōfession, nor will suffer them selues to be drawen from it. But that confession (say you) I do not allow. Nei∣ther is this matter now in question, what maner of confession that was: for howsoeuer that be, it is most certeine that the Lu∣therans did perseuer stedfastly therein.* 1.96 As for the rest whiche you heape together, are either fayned, or coyned by you, or ba∣nished from all men, as well from vs as from you. Or els they be your owne sweéte sworne brethren, sauyng that they haue somewhat more modestie & discretion then you. Therfore this is but a slender Argumēt to enduce me to reuerence your lead, except I were too too leaddish by nature. But sithence you haue shronke from your tackle, and forsaken the leaden Bulles of your Monarche in so succourlesse a shipwracke, without helme or cable in such dispayred perplexitie, you are to be esteémed not onely a leadden and woodden, but a durtie aduocate also of your Romish Monarchie: if at the least any thyng may be more fil∣thy then durte. Yet that ye may the better proceéde, you spitte on your handes, and take hold of my wordes, which are these. But there came a thundercracke into our eares out of the hea∣uenly authoritie of the sacred Scriptures, that made our con∣sciences afrayde: and compelled vs to abandonne and for∣sake all mens Traditions, and too putte our whole confi∣dence in the onely freémercy of God. Well: I acknowledge this speache to be myne owne, yea and gladly also: And I finde nothyng therein blameworthy.

But what sayth Osorius to this grace? Doe ye not say gramercy to Luther (sayth hee) that linked you so fast with such a singular benefite to abandonne all fearefulnes from you? What is the matter my Lord? what Planet hath distem∣pered you? I haue nothyng here to do with Luther nor with his doctrine of fayth. I shewed that our consciences were terrified with the authoritie of sacred Scriptures, and constrained to fleé to the freé mercy of God: you say, Luther hath written er∣roniously touchyng fayth: forsooth these two hang together like

a sicke mans dreame. As if a man would argue in this wise. Osorius is a most impudent rayler, Ergo, his companion of An∣grence is a perfect Logician. Are you not ashamed to cite whole sentences from an other writer, beyng vnable to frame any probable obiections agaynst any one of them? For as con∣cernyng Luther albeit, I haue not vndertaken to defende him (as I haue oftentymes protected) yet this doe I suppose, that neither he, nor any other interpretour of y^t Scriptures ought to bee admitted vpon euery particular Assertion, but to haue relation to the whole discourse and meanyng of the Authour. If this especiall regard bee had vnto Luther (as in deéde it ought) he shalbe founde a profounde scholemaster both of fayth, and a good workes: and so farre to excell you in learnyng, that ye shall not be worthy to beare his bookes after him, howsoeuer you delight your selfe to gnaw vpon a few wordes of his, vnad∣uisedly throwen out in some heate of disputation. But by the way you stūble also at an other straw of myne, bycause I wrate that we haue forsaken and reiected the traditions of men: And with many i••gglyng wordes challenge vs, that we are be∣holdyng herein to Luther, Zuinglius, Melancthon, Bucer, Caluin, and Peter Martyr. O my ouer tedious and toylesome lucke, that hoped to dispute with a learned and discrete Di∣uine, who would without good grounde haue blamed nothyng, nor vsed any cauillatiōs: but now finde all contrary. For I am pestered with a fonde brabblyng clatterer, which delightyng altogether in vncessaunt chatteryng snatcheth and snarleth at thynges ratified and approued by all men. I am therfore con∣strayned now to play the child agayne, in the principles of Di∣uinitie as he doth, and those questions must be debated, wher∣of no man hauyng any skill, can be ignoraunt. In the same ma∣ner therfore, we haue cast away traditiōs of men, as our Lord and Sauiour Iesu Christ hath pronounced in the Gospell, vn∣der the person of Esay the Propet, But in vayne they worshyppe me teachyng the doctrine and traditions of men: And as our Lord Iesu a litle before rebuked the Phariseis.* 1.97 You haue made fru∣strate (sayth he) the commaundement of God, through your owne traditions. We geue eare vnto men as they be men: but if they ones teach contrary to God, we despise and set them at naught.

And enen so we doe allow of Luther, Bucer, and of the rest, so long as they explane the mysteries of the sacred Scriptures vnto vs: wherein those famous men haue oftentymes trauai∣led very cōmendably, though you iangle neuer so much agaynst them. As for those beggerly fragmentes of mans inuention, beyng without all couer of Scriptures, yea rather contrary to the same, though they, and you also doe warraunt them vnto vs, we will not receaue them. Now you are taught sufficient∣ly enough (I thinke) how we haue forsaken those peltyng phan∣tasies of men: likewise how we conceaue of those notable lear∣ned fathers, whose workes wilbe thākefully embraced, whiles the world doth endure, though you slaūderously barcke at them neuer so much. And yet I deny not, but they were subiect to sinne and errours, which happened also to the auncient fathers Augustine, Tertullian, Origine, & Cyprian. Who sometymes wandred out of the way, & were estranged from the truth. Yet do I not now compare, nor at any time heretofore did compare our ••ate writers with those auncient fathers, as you cauill a∣gaynst me: but I iudge of them as beseémeth me, and I pro∣fesse that they were the seruauntes of God.

Whereas you vpbrayde vs with our maner of lyfe by the reportes of our cursed enemyes, such as you are: you follow herein your owne gyddy brayne. For true innocencie will ne∣uer desire better witnesses, then such filthy and slaunderous backbyters: wherin your request to be pardoned is so much the more vnreasonable, by how much you do boldly defend, with∣out all regarde of the grauitie of a Byshop, or the naturall due∣tie of an honest man, such scattered rumours rashly conceaued of headles report, in steéde of well knowen and approued offen∣ces. This also you seéme to mislike in me, as a matter intolle∣rable, that I commende the prosperous raigne of our Queénes Maiestie, and herein your coūsell is to for seé the tyme to come, & the troublesome estate of other Princes. The Queénes high∣nes belike without the aduise of Osorius can not cōceaue those matters, wherof no man can be ignoraunt that is but meanely practized in the dayly actions of mās life. Haue an eye to your owne charge of Siluan, and be ye carefull for them. Her Maie∣stie surmountyng in knowledge and wisedome, regardeth not

your peéuishe and dotyng counsell, especially beyng conceaued rather of malice to true Religion, then of any loue to her safe∣tie. Ye keépe a great sturre about the Tumultes in Fraunce, and complayne much of treason conspired agaynst the kyng, and safetie of his person, and with all, that his aduersaries re∣quired not his bloud onely, but that the whole bloud Royall should be rooted out of Fraunce. O licencious venemous toūg, worthy to be pluckt out by the rootes, from out that execrable mouth, except it recant in tyme. Dare you presume so impu∣dently to make guiltie of so cruell and horrible treason, so ma∣ny worthy personages of y^e florishyng Realme? Namely when as the kyng him selfe by his open Proclamation, acknowled∣ged some of them, (agaynst whom you rayle so pestiferously) to be his deare kinsmen, the other his beloued subiectes: and that their beyng in armes concerned the generall safetie of Fraūce? Many variable, vnciuill, and malicious rumours haue bene blowen abroad in many places, touchyng those ciuill warres: but neuer was any man heard to haue spoken so blockishly, so barbarously, so voyde of reason, and so monstruously as this Gentleman speaketh beyng a Byshop & an old man. And ther∣fore we shall the lesse wonder at your rashnesse and impudencie in controuersie of Religiō hereafter, seyng your sauadge bold∣nesse in this detestable & bloudy accusation of the greater part of Fraunce, without cause, without reason, and without proofe.

When matter and reason doe openly fayle you, then you wrangle about wordes: Bycause I named Luthers doctrine yours: agaynst the which you stand stoutely, and doe most deadly hate it. What shall I say to so captious and bussardly a Sophister? I terme it not yours, as though you defend it, but bycause you depraue it, bycause you peruert and iumble it with lyeng, that it can not be discerned as you haue mishapen it: whereas otherwise of it selfe, it is a most comfortable trea∣sure of the Gospell somewhat infected with poysoned contagiō of childish errours: but in these latter dayes through the inesti∣mable benefite of God discouered, and clensed by the commen∣dable industrie of those singular learned Diuines Luther, Bu∣cer, Caluin, Melanchton, and others: whom though you des∣pise at your pleasure, yet whē Osorius shalbe dead and rotten,

and the name of this reuerend Prelate of Portingall out of all remembraunce,* 1.98 their names wilbe commended to eternitie to their immortall prayse. For what man will esteéme of you, who (besides your foolish and vnskilfull handlyng the matter wher∣of you entreate) are altogether ignoraunt in the proprietie of wordes, wherein you may seéme to make a pretie shewe. You thinke this spokē vnproperly by me: videl. that your slug∣gishnes should be awakened and your dulnes pricked for∣ward, what say you drousie Prelate? Truly you sleape so soūd∣ly, y^t you snorte agayne that cā deny this kynde of speach: A mā may be awakened out of sleape, and be pricked forward beyng dull. Learne out of the Gospell: The blynd do see, the lame doe walke, leapers are cleansed, the deafe do heare, the dead do ryse a∣gayne.* 1.99 Which wordes of our Sauiour doe not argue that the blynd do see, or that the lame doe walke: but that those whiche were blynde and lame, were restored to sight and walkyng. Learne againe of Cicero,* 1.100 who speaketh on this wise. Let yoūg men obserue the boundes of their owne chastitie, lest they defile the chastitie of others, lest they consume their patrimonie, & be deuoured w^t debt: Let them not offer force to virgines, nor dis∣honestie to the chast, nor infamie to y^e vertuous, &c. what? Can virgines be defloured? no surely: not so long as they are vir∣gines, but by allurements they may be carried frō their shame∣fastnes. Cā the chast be defiled? no truely, but yet this chastitie may be seduced in processe of tyme to loosenesse. Learne at the last what the old Prouerbe emplyeth, whereby is forbidden to pricke foreward the willyng: which Prouerbe if we do admit, this also is spoken properly enough: The dull are to bee pric∣ked foreward, and the sluggish to be awakened. Neither would you haue euer gaynsayd the same, vnlesse the malice you owe vnto me, had drowned your sences. In good sooth I am asha∣med of you Osorius: and so haue bene lōg agoe: neither would I contend any further with so bluntish & blockish a person, if I were not determined to open euidētly, what a senselesse aduer∣sary of this holy father England hath, and how vnmeasurable a bragger he is: in whom besides a vayne sounde of friuolous wordes, no mettall can be founde at all. Hereafter therfore I will spende as litle labour as I may, nor will willyng touche

ought of all that huge lumpe of idle wordes, scattered abroad by you euery where, without reason, or measure, more then the necessitie of the cause will require.

After that you haue waded in your accustomed grosse ray∣ling agaynst the lyfe of our preache••s, imputyng vnto them all maner of wickednesse (where with your Sinagogue swarmeth most euidently) you recite at the last certeine of my wordes, vouched out of Augustine which be as followeth. Augustine doth greuously cōplayne that in his tyme such a rabble of beg∣gerly ceremonies did ouerwhelme the Churche of Christians, that the estate of Iewes was much more tollerable.* 1.101 Osorius affirmeth that I did neuer read this sentence in Augustine. This is well. I will cite Augustine his owne wordes, which are these.* 1.102 For although it can not bee founde, how they are a∣gaynst the fayth:

yet doe they ouerwhelme Religion it selfe (which the mercy of God willed to be freély exercised vnder a very fewe most euident Sacramentes) with seruile burdens. That the estate of the Iewes is much more tollerable: who though knew not the tyme of libertie, were subiect onely to the ordinaunces of the law, and not to mens constitutions.

What say you? haue I not cited Augustine truly? doth he not speake the same, and in the selfe same wordes playnly that I speake? doth hee not render a reason also, why the state of the Iewes was more tollerable in ceremonies then ours? which beyng cō∣fessed,* 1.103 is not your ignoraunce linked w^t singular vnshamefast∣nes manifestly conuinced? deny it if you can may rather bycause you can not, yeld to the truth in the open light. For manifest ly∣ers are not to be winked at, though they bee Byshops. In lyke maner you be ouerseéne in that godly Father Ierome, who re∣quiryng all persons to searche the Scriptures, and to learne them, you would notwithstandyng coyne vs out of the same Ie∣rome,* 1.104 a contrary doctrine. Bycuase he wrate vnto Paulinus that certeine persons hauing no vnderstandying, nor being commendable in cōuersation of lyfe, did handle the Scrip∣tures to licenciously. In whiche speach of yours what would you haue vnderstoode els, but that certeine wicked persons doe abuse the benefite of the Scriptures? wherof no wise mā doth doubt. You are ouerseéne therfore Ierome, that will so foolish∣ly

and so wyde from the matter, obiect Ierome agaynst hym selfe. If you seéke to be further satisfied herein, peruse Chri∣sostome,* 1.105 who hath written of the same matter so much and so plentyfully, as nothyng can bee more copious, and more manifest.

I praysed Basile, and besides him also those later Monckes which obserued Basiles rules, as men that suffred lest losse. O∣sorius denyeth it, and affirmeth that we doe not contend with men, but with chastitie it selfe. What say you dotterell? how happeneth that you rehearse the name of chastitie, where∣of I made no mention at all? And with what face do you make our Nation guiltie of monstruous and barbarous crueltie, as though it employed her whole endeuour to the rootyng out of chastitie from out our coastes, whereas that kynde of sauage∣nes can not be seéne amongest the Turkes? You proue it by the example of certeine Charterhouse Monckes forsooth, whiche were worthely executed for hygh treasō about xxx. yeares past, If those men (say you) would haue yelded to the wicked de∣crees of mariage, then should they haue bene acquited of all other punishment. As though the estate of Wedlocke were in any Realme accoumpted a punishment? or as though we did constrayne Monckes to marry Wiues agaynst their willes? or as though this most impudent father and shamelesse Byshop cā¦vtter any thing in word, or deéde sensibly? When as he bealcheth out such foolish and filthy speaches agaynst our common weale, beyng so voyde of all credite and truth, as hauing no droppe of any probabilitie at all. But let vs heare what a worthy conclu∣sion this deépe wise man hath brought for his Lurdeines those mockemonckes.* 1.106 But admit (sayth hee) that the greater part of them were full of all filthynes, was it therfore forth with necessarie to suppresse the whole order? First of all you doe notably defend your order, which you confesse was full of all vice. Then, we deny that we subuerted any order; but that those disorderous runneagates were reduced to the commō societie of subiectes, & their own commoditie, by meanes of our whole∣some Statutes and Lawes. In deéde traytours were executed accordyng to their desert, as belonged to equitie. The rest we remoued from their stinckyng Smynestyes, defiled with all

lazynes and fithynes: & deliuered whole and Iustie to publicke labour and exercise, to prouide so for their liuyng, accordyng to brotherly charitie. But in the meane space (say you) they forsooke their orders of Dominicke, and Benedicte, Bar∣narde and Frauncisce, of whom Portingall hath many per∣fect professours. Let Portingall reteine such Ioselles a Gods name. We hold our selues contented with that heauenly O∣racle, whiche was heard from heauen.* 1.107 Thou art my welbeloued sonne, in whom I am well pleased: Him doe we attende vpon: we harken vnto his Prophetes and Apostles, and withall do per∣forme our profession in Baptisme, as farre forth as the frayltie of mans nature will permit: other teachers, other rules, other orders we neither esteéme nor admit. So do we also feéle, and throughly know your superstitious vanitie herein.

You do inueigh bytterly agaynst me, bycause I do com∣pare our later Deuines in all maner of commēdation to the auncient fathers, and herein you turmoyle your selfe won∣derfully. You shoote at randone my Lord. I do not make com∣parison betwixt them, nor euer thought to compare them toge∣ther: and therefore you striue here in vayne, and your whole Turkish eloquence is not worthe a straw. My meanyng was to declare, that the auncient Fathers did agreé with out De∣uines: And for examples sake, I noted specially some common places, reseruyng the rest, for more conuenient place, bycause all can not be expounded at once. Ouerthrow this my course if you can: but abuse not your tyme, nor myne, nor the Readers with such friuolous lyes, nor seéme to be ouer eloquent, where you haue no aduersary. You are highly offended bycause I prayse Luther. Let not this coūber you, I will prayse him for a very prayse worthy man: so will all the posteritie also: and his studious trauaile in the enlargyng of the Gospell will remaine to y^t worldes end to his euerlastyng renowme, though you and such as you are chaufe and fume neuer so much agaynst him. And yet I thinke there be few like vnto you, besides that durty pigge of Angrence your sweéte cabbemnate, resemblyng you as it seémeth in nature and maners nearest.* 1.108 But as to that you accuse Luther, as authour of the vprores in Germany: herein you reporte a manifest vntruth: for no man did more earnestly

defend all obedience due to the Magistrates, and higher pow∣ers then Luther. Whereas you adde hereunto the tumultes in Sueuya. You do erre therein more then childishly, where as the Switzers are farre vnlike vnto him in nature, in situatiō, in maners and in discipline. You accuse him also as a rayler agaynst Princes, amongest whom you name the Emperour, our famous Henry, of worthy memory, and George Duke of Saxone. You do helye him in Caesar impudētly, for Luther did reuerence him most humbly. In deéde he did mainteine the cause of the Gospell agaynst our kyng, and somewhat sharpe∣ly confuted his Epistle written agaynst him at the first, whom afterward (beyng amended and reformed in doctrine) hee em∣braced most louyngly, and aduaunced with all kynde of hono∣rable title. Lōg tyme he instructed George Duke of Saxone,* 1.109 & with most sweéte aduertisementes perswaded him, called vp∣on hym with incessaunt prayers and Supplications. But af∣ter the Duke had hard harted him selfe, and waxed insolently obstinate in all thynges, nor would make any ende of spoyling, and turmoyling Gods people: Lurther beholdyng the lamen∣table ruine of his Christian brethren round about him, did bit∣terly inueighe agaynst that trayterous outrage of Duke Ge∣orge, induced thereunto by the example of the holy Prophets agaynst the Princes of Iuda•• and of Iesu Christ our Sauior agaynst Herode the Tetrarche.* 1.110

At the last you conclude That all Luthers preachyngs did tende to prouoke the people to sedition. O shamelesse toūg. How would you delude vs, if no man had read Luthers bookes but your selfe? how would you abuse our age in heapyng lyes vpon lyes, if we had no witnesse agaynst you? when as Luther left behynde him as many pledges of Christian humilitie, as he wrote bookes. No man more constantly mainteined the au∣thoritie of Magistrates, no mā did more often inculcate, more plentyfully preach, more vehemently Imprinte, more earnest∣ly exact Christian obedience, then he did. His writyngs are ex∣taunt, liuely, and florishyng, and will with a whole searyng y∣ron of detractiō, marke you for a backbiter to your euerlasting reproch. That was a great and manifest errour that I made: but here ensueth a greater, farre more horrible agaynst renow∣med

Princes, notable common weales, yea in matters of high treason: by the which as by degreés this reuerend Prelase ad∣uaunceth his shamelesse and execrable vanitie so much, that all men may iudge him not onely to haue forgotten all truth, and modestie, but also vtterly abandoned the same.

This matter hee affirmeth to be most apparaunt, that Lewes kyng of Hungarie, and a great multitude of Christi∣ans were slayne in battell through the folly and wickednes of Luther,* 1.111 and that hereof ensued the Conquest of Buda, by the Turkishe Emperour. O venemous toung to bee dete∣sted of all men, that haue any loue of the truth, or regard of hu∣manitie. Can you doubt or be ignoraunt of this (most peruerse dissembler) that this lamentable death of the king, and the losse of Buda, came by the onely outragious vnmeasurable rashnes of that cowled prelate Tomorraeus Archb. of Tholosse:* 1.112 Which had so bewitched y^e people with hautie & arrogaunt preachyng, that they rushed out headlong, with a small and weake handfull agaynst an huge hoste, and inuincible power of Solyman: in so much that after y^e Conquest, Solyman him selfe could not keépe countaunce, but smilingly scorned the insolencie of the Hun∣garians, which had so vnaduisedly yelded into his hands their kyng to be slayne, & their kyngdome to be spoyled? Is not this true? do ye not know it perfectly?* 1.113 Doth not Paulus Iouius your chief a counsell report this story parcell meale? yea euery title therof? was euer any man besides you so franticke, as to charge Luther therewith? The place it selfe doth conuince you, where∣in at that tyme scarse any Lutheran had set any footyng: The tyme doth confute you, for Luthers name was as yet scarsely knowen. The circumstaunces of the History doe condemne you, whiche doe cry out agaynst that Monkishe Archbyshop of Tholosse, for that pityfull losse, & lamentable effusion of Chri∣stian bloud, as I haue declared before out of Paulus Iouius.

But it is no maruell, if hee can so franckely coyne a lye a∣gaynst a Region so farre distant from vs, when as hee spareth not to presse vpon vs Englishmen here in English, with a most exectable lye.* 1.114 For hee affirmeth that Edward the sixt our Royall kyng of famous memory was haynously poysoned in his Childhode. O monstruous beast, can you beyng a Por∣tingall

borne so impudently diffame our Region with y^e horri∣ble crime, without all likely or probable proofe now that swētie yeares he spent and gone? when as no sober or discreét English man did euer conceaue any such thought in his mynde? The Phisitians reported that he dyed of a consumption. The same was affirmed by the Groomes of his priuy Chamber, whiche did keépe cōtinuall watch with the sicke kyng. All his subiectes did beleue it for a confessed truth. Neither could your slaunde∣rous Fable haue bene blowen abroad, but amongest tattlyng women, foolishe children, and such malicious English loselles like vnto you: nor yet could this rotten vnfauorie cauill haue had any discreét Authour, had it not bene whispered into that Asse head of Osorius.

He coupleth hereunto Caesar, who he saith was betrayed and destroyed by treason.* 1.115 Truely Caesar did not onely pur∣sue, but also vanquishe the Germaines, chasing them in Ger∣manie with a great army of Spanish and Italian souldiours. The which ouerthrow the Germaines shooke of as well as they might. But the last warres raysed by Maurice, what they pur∣ported, and what successe they tooke I will passe ouer, nor will blame in the dead, whom I confesse a victorious Emperour when hee lyued.* 1.116 He ioyneth Queene Mary a Princesse that raigned very lately, and her also auoweth to haue bene de∣stroyed with poyson. Who euer beleéued or reported this but you (railyng Scorpion) All the English Nation, and all other Straūgers, y^t were then in England, will manifestly reproue & condemne this your malicious and shamelesse impudencie.

There raunged at that tyme a certeine outragious bur∣nyng feauer, which infected all the estates in y^e Realme, and a∣mōgest the rest,* 1.117 shortned the liues of the richest and most hono∣rable personages: at what tyme Queéne Mary in many things most commendable, after a few monethes dyed of the same dis∣ease. In like maner Cardinall Poole,* 1.118 an excellent learned mā, beyng sicke of a quartan, departed this world the same tyme. You demaunde of me••ery mala••ertly, as if the matter were manifest and confessed, whether I vnderstode any thyng of that conspiracie, wherewith most wicked men practized the destruction of Queene Mary, and Cardinall Poole. Ue∣ryly

I do simply confesse, that there was neuer any such matter spoken, writtē, fayned, or surmised, vnlesse by some such madde dogges, as your selfe: which hauyng els nothyng to snarle at, do barcke and houle at y^e cloudes, moone, and starres, and ma∣ny tymes at their owne shadowes. You tell vs a tale of some flying vapours and drousie dreames (Osorius) imagined in that rotten mazer of yours, when you clatter out such matters, whereof neither I, or any man els euer heard, or could heare one word, except he might chaunceably light vpō some Synon of Osorius trayning, that could with most craftie conueyaunce make a mowlehill seéme a mountaine.

* 1.119The foreine Mariage of the Queéne was somewhat dis∣pleasaunt at the first, and the same was gaynsayd by some men in armes: yet was there nothyng attempted agaynst her high∣nes person, neither did any man dreame of the returne of Car∣dinall Poole into Englād at that tyme: & the solemnization of the Mariage proceéded in most peacyble order: & euery limme of your monstruous lye is trusht in peéces.* 1.120 Hereunto Osorius annexoth, as a place fit for it, the vprores, treasons, outra∣ges, and the ouerthrowes of Religion in Fraunce: For with such haynous offences our holy prelate boldly chargeth y^e grea∣ter nūber of the nobilitie of Fraūce. Amongest these are enter∣laced some of the royall bloud: & many other vertuous & hono∣rable personages: whose godlynes and integritie of life, did as much deteste such outragious insolencie, as the toung of this Thraso is voyde of all truth and modesty.* 1.121 There are many pro∣bable presumptions conceaued of some persons, who were sus∣pected to sowe the first seédes of this Tragicall tumulte in Fraunce: but I will not imitate your Iunaticke waywardnesse in accusing the Nobilitie. Neither will I pursue any man be∣sides you, and your dotyng dearlyng Dalmada of Angrénce, yet much miscontentedly do I this also, and cleane contrary to the milde inclination of my nature: but your hautynes hath al∣tered my modestie, and your excessiue pride hath distempered & broken the gall of my patience: yours especially, whose arro∣gancie passeth all measure: for I accompt it sufficient to pinche that saély abiect grashopper Dalmada now & then in the chase.

Now let vs returne to Henry the Scottish king, Whō you

affirme was cruelly murthered through high treason.* 1.122 Tru∣ly you say well herein: For in our age was neuer seéne a more horrible acte committed, then in this lamentable slaughter of the kyng: But why do ye not disclose the traytors? why name you not the persons? why do ye conceale any parcell of the fact, in so notorious a murther? The matter, say you, is manifest: they were Lutheranes, that executed this bloudy practize: They were Lutheranes, that enterprised all the former abho∣minations: They were Lutheranes all, that at any tyme in our age, haue raysed all troubles, and tumultes agaynst Princes, and agaynst common weales. Cursed be that franticke scalpe: Blystered be that blasphemous toung: Cursed be those Swy∣nishe senses, whiche can wroote together all rootes of wicked∣nesse, to oppresse the poore innocent Lutheranes withall. But it is all false that you haue suggested, and this your surmise neuer entred the thought of any discreét person so much as in his dreame, as I haue shewed by particularities before. And the kyng of Scotlād (whom you haue reserued to the last) ma∣keth most agaynst you: whom your sect (marke what I say) your owne sect, most trayterously entrapped, and smoulthe∣red to death with gunnepower. I could declare the very or∣der thereof, but that I am determined to dwell in my former purpose vnto the ende, not to detect any person besides you, agaynst whome neighter I, nor any other person can exclame sufficiently.

This was also a great blocke in your eye, that I sayd Lu∣ther was a man of God. I gaue vnto him his right: and euen as truely doe I call you an vncharitable person, voyde of all Christian loue, a slaunderour of Princes, a backbiter of com∣mon weales, a very forge of lying: I adde also hereunto most truly, y^e very bondslaue of Lucifer. You runne ouer certeine cō∣mon places of Luther, and those you rende in peéces, but after your wonted guise, of a very shamelesse impudencie, without proofe, without reason, without example, without witte, lyke a Lordly comptroller, or like an Emperour rather, whose autho∣ritie may not be gaynesayd: wherof I haue resolued some part in my first aunswere: and the rest I wil confute in their places, whē I shall come nearer to the Diuinitie of this glorious Pre∣late.

Afterwardes this graue father inueigheth agaynst the lyfe of Luther: which Erasmus reporteth to haue bene commē∣ded of all persons,* 1.123 and whiche no man hath reproued hetherto, besides this Doctour Dottipoll, who yet can pike no iust qua∣rell agaynst his manners, more then that hee was somewhat sharpe in his writynges. At the last to shewe him selfe in his own colours. This foule mouthed Gentleman depraueth and defileth the death of that godly man vpbraydyng him with surfetyng, and dronkennes. Whereas it is well knowen that Luthers yeldyng to nature was so calme,* 1.124 & so quyet, in the very last gaspes wherof he expressed so contant profession of Chri∣stian fayth, that all men that were present wondred thereat. Which I pray God we may accomplishe when our end appro∣cheth. But we haue spoken of Luther sufficiently: whose lyfe and doctrine I did not vndertake to defende, nor of any other person els. My onely purpose was to acquite this famous I∣land, my deare natiue countrey from your vnmeasurable and shamefull rayling. Luther and that golden couple of Fathers Martyr, and Bucer are well enough shielded with their owne armour of vertue and pietie, whose estimation bycause you could by no meanes empaire, you affirme briefly, that this was a sufficient reproche vnto them, that I did commend them so plentifully.

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

your skill, as though no man were able to wynne the Coller from you.

In this point you charge me with inconstancie, bycause I sayd that our Preachers do alleadge Scriptures onely: and yet within a whiles after I added, that they did vouche the authoritie of the Fathers also. Are you not ashamed (holy fa∣ther) beyng an old man and a Byshop, to lye so manifestly?* 1.125 and to poast ouer your fayned imagination vnto me. This is your owne lye, yours I say, a whelpe of your owne lytter, very often snarlyng agaynst me with your currishe speaches, but beaten backe agayne, & throwen into your owne bosome by myne aun∣swere.* 1.126 Conferre the places (gentle Reader) I pray theé, and thou shalt seé how Osorius bewrayeth his obliuious dotage. I do deny that our writers do vrge Scriptures onely, as you did cauill, & sayd, that they did alledge the Doctours for their defence also: as appeareth playnly by their bookes, but I enter∣laced this withall, that if our writers had vsed scriptures one∣ly, they had followed herein, the example of Iesu Christ and his Apostles. What sayth our graue father to this? Forsoth he Preacheth much of the Diuine power of Christ our Sa∣uiour, how that he was the mynde and wisedome of the fa∣ther, and the accomplisher of the Law, and did make new ordinaunces of our Religion, which were not expressed in the whole course of the old Law. First of all this vnweldie old man perceiueth not how hee hath ouerthrowen him selfe in his owne turne: for if Christ be the mynde, and wisedome of the father as he hath most truely sayd: hereupon consequently fol∣loweth, that all the particular testimonies of Christ, are speci∣all Oracles of the truth: and that all his particular sayinges ought to be engrauen in our harts, as heauenly Oracles. This did our heauenly Father pronounce vnto Moyses, and Moyses declared the same vnto the people in these wordes.* 1.127 The Lorde thy God will rayse vp a Prophet lyke vnto me from among you ouer thy brethren, him shall ye barken vnto: Wherfore if we must har∣ken vnto Christ as vnto Moyses, then are we bounde as neces∣sarely to his preceptes, as to the ordinaunces of Moyses. Be∣hold the same more playnly yet in the Gospell,* 1.128 Iesus beyng bap∣tised, came forth of the water, and behold the heauens were opened,

and he saw the spirite of God, descendyng as a Doue, and standyng ouer him, and loe there came a voyce from heauen. This is my wel∣beloued sonne in whom I am well pleased: Therfore sith the autho∣ritie of Iesu Christ is sealed vnto vs by the mouth of almighty God, what greater Maiestie of Scriptures, may be pronoūced in y^e Scriptures, taught or imagined more excellent then this doctrine?* 1.129 Iames doth recorde That our Lord and Sauiour Iesu Christ, is the onely Lawmaker, which can saue, and destroy. Wher∣fore in his onely right and interest, he did partly establishe new lawes, partly amend the old, partly expoūde the obscure, part∣ly restore them that were worne out of mynde, and partly abo∣lishe them that were receaued. But what maketh this to your purpose? when our Lord Iesus doth vse Scriptures, doth he alledge any other then the sacred testimonies of the old Testa∣ment? it could not otherwise bee, say you: doth he vouche any o∣ther interpreters then the holy Ghost sent downe from heauen? he neéded not,* 1.130 say you: For he whom God hath sent, speaketh the wordes of God: for God doth not geue him the Spirite by measure. The Father loueth the Sonne, and hath yelded all thynges vnto his hand. This is a true saying of Iohn concernyng Christ, which beyng so in deéde, that must bee also true whiche I enterlaced. That Iesus Christ beyng contented with the testimonie of the holy Scriptures alleadged none other interpretour, besides him selfe. This is also vndoubted true at the last. That you are a very vnskilfull and blockishe Deuine, whiche professing the knowledge of God, do wauder so erroniously in the nature and power of God.

If I should sift out the examples particularly, that you haue taked together for this purpose, I should finde them altoge∣ther voyde of all maner probabilitie, stuffed full with grosse er∣rours. Two onely will I shake out amongest all the rest, which shall condemne you of your disguised maskyng. You deny that this sentence can be founde in the Law, in the Prophets, or in the Psalmes: that the way is narrow that leadeth to salua∣tiō, or that we must turne the left checke to him that hath striken on the right. If you exact wordes, you play by y^t So∣phister: If you require substaūce or sentence, I do affirme it to be found euery where both in the Law, in the Prophetes, and in

the Psalmes. The old law hath an expresse commaundement. That we shall not bow to the right hand nor the left hand,* 1.131 nor adde to the Law, nor diminishe there from. Is it not apparaunt ther∣fore, that we are placed in straightes? Truly Dauid perceaued it well,* 1.132 who beyng a kyng and a Prophet chosen by y^t singular prouidence of God to gouerne the people of Israell, yet doth greuously complayne, that hee was partly placed in narrowe straightes: partly forsaken in the darke:* 1.133 and sometymes ma∣keth most humble supplication to God to direct his feete in the right way:* 1.134 but very often confesseth that the word of the Lord is a Lanterne to his feete, and a light to his pathes. But what neé∣deth a Lanterne, but in combersome and narrow straightes, where a man may easely goe amasked? if you be ignoraunt in all those places, what doe ye vnderstand that is requisite in a Deuine and Byshop? or if ye know them, and dissemble them, what can be more wayward then you?

Likewise you obiect that saying, of geuyng a blow on the cheékes, which wordes do employ nothyng els, but that we are commaūded to be patient. But patience is most learnedly con∣teined in that first and speciall commaundement of God. Thou shalt loue thy neighbour as thy selfe. There is no mā that will of∣fer iniurie to him selfe in any matter, wherfore he ought not to wrong his neighbour at all: cā you haue any thyng more plain∣ly spoken? The vngratefull people of Israell did exclame and rage agaynst their good, mild, & paynfull guide Moyses, some∣tyme with secret conspiracies, sometimes with open exclama∣tions, many tymes with threatnynges, and very oftē with wic∣ked cursinges. What might this gentle Captaine doe in the meane space? Beyng stricken, yea and buffeted also vpon the cheéke, doth hee not turne ouer his other cheéke? What els, I pray you, is meant hereby, that he doth often pray vnto God for such cursed caytiues his enemies? when he doth so earnest∣ly and vehemently cry out to God, either to forgeue them,* 1.135 or to blotte his name out of the booke of life? if you require yet a more notable example of patience: Behold our Lord Iesus Christ is prefigured vnto vs in Esay the Prophet, drawen vnto death as a Lambe to be slayne, who beyng rayled vpon on euery side,* 1.136 vexed by the Iewes, and buffeted with fistes on the face, held his peace:

and as a sheepe before the Shearer neuer opened his mouth: what may be thought of the whole history of Iob, but a conquest of patience, and in most miserable calamitie a most ioyfull Tri∣umphe thereof? And yet this veépe Deuine is so voyde of com∣mon sense, that he vtterly deuyeth any sentence to be founde in the Scriptures touchyng patient sufferaunce of our enemyes wronges: You say that you haue passed ouer many thyngs. It had bene better for you truely, that you had passed ouer all thynges, then in all thynges, with malice and foule speakyng, so to turne the catte in the panne, that your wordes can neither finde head, nor foote to stand vpon: can explane nothyng sound∣ly, cōclude nothyng duely, proue nothyng effectually, but raūge in rayling, brawle with bare affirmatiues, and with pratlyng past measure, pester and peruert the myndes, and eares of all men. You quarell with Paule, and demaunde where he lear∣ned, that those persons should be restrained from the com∣munion and societie of Christians, which retayned Circū∣cision? Hee did learne it of Christ our new lawgeuer as I re∣cited before:* 1.137 hee did learne it of the holy Ghost, whom by the singular benefite of God,* 1.138 he knew to be y^t reuealer of the truth, hee did learne it of God, by whom he was by especiall callyng chosen to preache the Gospell.* 1.139 He did not (say you) alledge therfore the old Law to this effect. As though any man is so madde besides your selfe, that will mainteine sundry sentēces to be alledged out of the old Testamēt, which are not conteined there? This do I say. This is my meanyng: This do I veri∣fie, that our Lord Iesus Christ did obserue this order continu∣ally in enlargyng the Gospell, to witte, to vouche testimonies out of the law and the Prophetes: and the same order was also continued by the Apostles. This to be vndoubted true not one∣ly all Deuines, and Byshops, but all mowers also, carters, children, and women do know and confesse, if they haue either them selues handled, or heard the Gospell preached by others. And yet this our graue grayheaded Prelate, in this so manifest light cauillously quarelleth as though the matter were doubt∣full, and stuffeth whole leaues with toyes gayly knittyng vp the knot at the length, on this wise.

What is it (sayth he) which the Apostles speake in their

assembly: It seemeth good to the holy Ghost and vnto vs. They do not say, It is written in the Scriptures. O rotten & gyd dye brayne. How could the Apostles vouch the old Testa∣ment, in a new matter, when they made a new ordinaunce? But in all thynges that were conteined in the law and the Pro∣phetes, these wordes were alwayes vttered in the speaches of our Sauiour Iesu Christ and his Apostles. These selfe same wordes (I say) we shall finde many tymes repeated, and euery where redoubled, whiche you doe reiect maliciously, and impu∣dently, It is writtē. And this also: That the Scriptures might be fulfilled. Shall I annexe hereunto examples? It neédeth not (say you) The matter is euident. So is this also manifest, that you doe wickedly abuse the holy Scriptures, to peruert y^e truth of the Gospell. For where as you do demaunde of me a litle after: How I dare be so bold to say, that the auncient Fathers dyd adde nothyng to the gouernement of the Church, but that they founde in the Scriptures. I will like∣wise demaunde of you what came into your braynes, beyng an old man, a Byshop, and so reuerend a father, to burden me with wordes which I neuer spake, neuer wrate, neuer once thought vpon? If it shame you nothyng to make so open a lye, to the ma∣nifest viewe of all the world, how will you behaue your selfe in matters of Diuinitie, wherein the vnleattered people haue no iudgement? I affirmed that the auncient Fathers of the primi∣tiue Church did vouch the Scriptures and the holy Ghost. I do acknowledge these wordes to be myne owne: Tosse them, & tumble them, as ye list, and the more ye gnawe vpon them, the more will your teéth be on edge. For as then your Councels, whereunto you leane so much, were not hatched, neither any in∣terpretours as yet fully plumed. These two, wherof I made mention, were the onely soūde foūdations and pillers, namely the holy Ghost, & the Scriptures: after them whole flockes of interpretours flusht in: all which I do not generally condēne. Neither had any iust cause of contētion bene betwixt vs in this matter, if you were not vnmeasurably quarellsome. For wher∣as I had set downe in playne wordes that our late Deuines do produce the Assertions of the Fathers in their bookes (as eui∣dently appeareth by their monumentes) what neéde you to pro∣uoke

me to a tedious and vnnecessary an aunswere? and to plunge your selfe into questions, partly false, partly imper∣tinent? as I haue heretofore declared. But our gentle Byshop is so vnmeasurably geuen to chatteryng (wherein he deligh∣teth beyond reason) that he will willyngly permit nothyng to proceéde in order, though it be altogether contrary to the pur∣porce of the disputation.

Out of this corruption of your mynde commeth to passe, That you deny, that lust, Rebellion and outrage are recko∣ned sinnes, with vs: What say you reuerend father? do not we accoūpt lust, rebellion, & outrage to be sinnes? For this do you affirme in these wordes. Here I aske an other questiō of you if you had but one crūme of shamefastnes, humanitie, wit, or modestie, would you with such foule slaunders dissame any kynde of people liuyng in the world? & yet not so foule as foolish? for nothyng cā be imagined more foolish, then to rayle so absurdely aswell without all shew as likelyhode of truth. Pause here a whiles Osorius & ponder well this your vndiscreét accusation, and henceforth write more aduisedly, except you meane to bewray your amazed madnesse to all the worlde. But how can you handle any matter discreétly, that to pike a quarell to brawle vpon, will wrangle about playne wordes, nay rather gnaw in gobettes, seély sillables and titles of wordes? For where as I wrate on this wise. You do accuse vs,* 1.140 as though we had turned out our Nunnes and droues of Monckes to lust, and lowsnes of lyfe, and had sold their houses for money. This sentence our proper witted Aristarchus doth not cōceaue: and doth beleue, that these wordes: Their houses sold for money: should bee construed, as though I did meane that the Selles of Nunnes and Monckes were sold for their owne behoofe. When as I affirmed playnly, that their houses were sold to the vse of the weale publique: whiche wordes no man could haue wrested so monstruously but this brablyng ras∣call. Paraduenture this will seéme a great fault to call a By∣shop rascall. And I confesse no lesse in deéde. But I do not ar∣gue with a Byshop, but with a very Beast crowned with a Myter: who oftentymes calleth me franticke, sometymes dron∣ken, euery where wicked and lyar. Wherfore sithence he hath

forgotten and vtterly layd away the personage of a Byshop, he may not gape for any softer speach from me. But if he chaunce to call him selfe home hereafter, and gather agayne some gra∣uitie and modestie agreable to his profession, it shalbe very ea∣sle for me to returne to mildnesse and fayre speach, which I doe commonly vse with myne acquaintaunce, and with straungers also, vnlesse they bragge in brawlyng, praūce proudly as Prin∣ces in ostentation of learnyng, and pietie, disdaynefully despi∣sing all other mens iudgementes in respect of them selues. It displeaseth this our Gentleman also, that my stile is so in∣flamed agaynst those stinckyng sinckeholes of that cowled generatiō. I spake of ours which I might more easily accuse, then you can defend: for I knew them better you did, my Lord. So had they bene lesse knowen vnto me, if by the espe∣ciall prouidence of God I had not happely escaped out of these filthy mischieuous dennes betymes.

You reserue a place for the defence of your Monckes by it selfe and in drawyng their petigreé, you play the Philosopher at large. Wherein you are not onely to childishe and tedious, but so farre estraunged frō the purpose, that ye seéme rather to dreame of S. Patrickes Purgatory, thē to note our Religiō.* 1.141 Let vs marke the begynnyng which is this: There be ij. sortes of men (say you) that are empaled within the boūdes of the Churche. The one, whose function consisteth in generall practize of maners, in a meane course of vertue and godly∣nes: The other that desire to aduaunce thē selues in a more exquisite endeuour of heauenly discipline. Behold here a new Diuinitie. Two sortes of Christians are sprong vp, if we beleeue my Lord Byshop, where as the Scriptures haue au∣thorized but one onely state of Christians hitherto.* 1.142 There are diuersities of giftes, yet but one spirite, and there are differences of administrations, yet but one Lord: there are diuers maners of ope∣rations, and yet but one God, which worketh all in all. For as the body is one, and hath many members, and where as also many mem∣bers be of one body: Euē so is Christ. For we are all Baptized into one body by one spirite, whether we be Iewes, or Gentiles, bondmen, or free, and we haue all dronke of one spirite. These are y^e wordes of S. Paule. Wherfore there can not be two sortes of Christi∣ans,

if there be but one body of Christians: nor a distinct pro∣fession, bycause the spirite is one, and the selfe same: Will you haue this made more manifest by sillables and titles?* 1.143 One body, and one spirite, euen as you are called in one hope of your callyng. One Lord, one Fayth, one Baptisme, one God, & Father of all, which is aboue all, and through all, and in you all. All are one, and in vs all as Paule doth affirme. Where is your distinction therfore? There is no respect of persons with God: but in euery nation hee that doth feare him, and worketh righteousnesse is accepted of him. So doth Peter preach, whō if we admit for our Scholemai∣ster, all your distinction (wherein you haue trauailed so much) will lye in the durte.* 1.144 And therefore sith our profession is but one, and the same common also to all Christians, out of An∣tioche were all called once first by this common name, Christians. But if you will not be satisfied with the testimonies of the Apo∣stles: Let vs heare our Lord and Sauiour Iesu Christ, sen∣dyng his eleuen Disciples abroad into the whole world spea∣kyng vnto them in this wise.* 1.145 All power is geuen vnto me in hea∣uen and in earth. Goe ye forth therfore, and teach all nations, Bap∣tizyng them in the name of the Father, and of the Sonne, and of the holy Ghost, teachyng them to obserue all those thynges, whiche I haue commaunded you. This is the pure, and onely profession of Christian Religion, grounded vpon the authoritie of Christ his owne wordes: repeated by the preachyngs of the Apostles, confirmed with the generall consent of the Catholicke and A∣postolicke Church, and ensealed with the bloud of the Martyrs in all ages. Leaue this Religion to vs, and reteine to you and your fraternitie that newfounde two horned sect,* 1.146 whereof you can vouch no Authour besides Cicero or Aristotle. But let vs pause yet a whiles vpon my Lordes diuision, and consider the speciall pointes of his discreét destruction, distinction I would say. For after he hath enstalled two sortes of Christians, hee doth geue them cognizaunces whereby they may be discerned. There is one sort of them (sayth hee) whose function consi∣steth in common practize of maners, and in a meane course of vertue and pietie. The other desire to aduaunce them selues to a more exquisite endeuour of heauenly discipline. Now I beseéche you my Lord, what mediocritie of vertue and

pietie do ye speake of? Sithence, our profession doth exact of vs a perfect, and most absolute keépyng of the commaundements, by expresse testimonie of both old and new Testament how oft is this sentence repeated in the old Testament Be ye holy:* 1.147 for I am holy: Wherfore we ought not to stand still in a meane, but must endeuour couragiously to y^t perfect holynes of God. This is an expresse cōmaundement. I am the Lord, your God,* 1.148 you shall obserue all my ordinaūces and all my Statutes &c: He cōmaūdeth all, maketh no exception. And therfore this your newfangled meane betwixt both, must bee throwen away, nay rather this meane is execrable & dānable, our Lord & God the Father thū∣dryng the same frō heauen. If you will not harken vnto me (sayth he) and will not obserue all that I commaunde you,* 1.149 I will visite you with feare, with tremblyng, and burnyng feauers. &c. The very same wordes are so oft and so manifestly repeated in Deutero. That who so will diligently behold them, can not but wonder at your dulnesse, and ignoraunce in Scriptures: God doth ac∣curse the person, that will not obserue all the preceptes of the law perfectly, to doe them and all the people shall say. Amen. What will you aunswers to this conclusion of Moyses? he commaundeth a perfection, the Lord doth accurse him that doth not fulfill it, yea euen by his owne mouth, and all the people say Amen. And you contrary to this doctrine do deuide the Christians congre∣gation, or rather disseuer it into partes, & practize to plante in place thereof a frame shapen meane of pietie, whiche neither old, nor new Testament doth acknowledge. You haue heard out of the old law, we will now come to the new. There is also an expresse commaundement of our Lord Iesu Christ to his A∣postles in these wordes. Preach ye the Gospell to all creatures,* 1.150 who soeuer beleueth and is baptized, shalbe saued, but he that doth not beleue shalbe damned: Go ye forth therfore and teach all Na∣tions, Baptizing them in the name of the Father, and of the Sonne, and of the holy Ghost, teachyng them to keepe all thynges, that I haue commaunded you. Behold here one maner of professiō, dis∣persed abroad ouer all Nations, behold, all thyngs must be ob∣serued that are commaunded. Wherefore there is but one sort of Christians, not two: and the same one also endeuoureth to perfection, standeth not still in amediocritie. Our Lord Ie∣sus

standyng vpon the mount, compassed about with the people of the Iewes, preached in most godly maner the chief princi∣ples of Christian Religion vnto them, and amongest the rest gaue this commaundement seuerally.* 1.151 Wherfore be ye perfect as your heauenly Father which is in heauen is perfect. What impu∣dencie is this Osorius to thrust a mediocritie into our Religi∣on, when our Lord Iesu Christ by expresse commaūdement re∣quireth perfection? But I tary to long vpon matters clearer then the Sunne: And yet this our deépe Deuine doth vnder∣proppe his lazie Monckerie vpon these pillers, whiche beyng wormeaten & rotten (as I haue shewed already) will at length bryng all his other buildyng to ruine, and cause it to shieuer in peéces to the grounde.

Osorius doth preferre vnmaryed lyfe before wedlocke alleadgyng hereunto Paule to the Corinthes.* 1.152 We also con∣fesse euen as much as Paule sayth, yea very gladly, so that ye alledge Paule whole, and vnmangled. It is good (sayth Paule) for a man not to touche a wife, but hee addeth a correction, yet for auoyding fornication, let euery man haue his owne wife. I would (sayth Paule) euery man were as I am, hereunto hee knitteth fast a correction likewise. But euery man hath his proper gift of God, one after this maner, an other after that. I might rehearse more to the same effect out of the same Chapter. But Paules meanyng is conceaued sufficiently in these few sentences. And yet to confesse the truth, this your disputation of single lyfe a∣uayleth not properly to mainteine your Monckerie, for vnma∣ried life extendeth it selfe to all estates of Christians general∣ly, and is not restrained to Monckes onely. But you oppresse vs with exāples partly auncient, as of Basile, Paule, Ierome Nazianzene. Partly of these later yeares, as Dominicke, Bruno, Fraūcisce. Here I might take lawfull exception to your testimonies if I would: for Frauncisce was no Moncke, be∣sides that also vnlearned altogether, a forger of friuolous su∣perstitions, as appeareth by those durtie dregges, whiche you call Golden Legendes.* 1.153 And who that Bruno was must be en∣quired amongest the Friers, for els where is no mētion made of him, neither yet of Dominicke. The residue of the Fathers except Gregory, professed a solitarie lyfe: but enduced hereun∣to,

partly through desire of learnyng, partly for vprightnesse of lyfe, yelded more commoditie to the Christian profession, then may easily be expressed: whose dayly conuersatiou & rules of maners did as farre differre from the rules of our Mōckes, as the heauens are distant from the earth, and good from euill. But let vs graunt all that you will, and admit those Monckes (whom you speake of) to bee godly and commendable persons (for in deéde some were such) may they therfore be compared in equabilitie of estimatiō to those men, who were conuersaunt a∣mongest the fellowshyp and common societte of men? will you know whom I will name? I will first of all name Iesus Christ our Lord and Sauiour: then some that were before him: A∣brahā, Isaac, Iacob, the Patriarches, Esay, Ieremie, notable Prophetes: next after the commyng of Christ, the glorious cō∣pany of y^e Apostles: All these almost (except Christ alone) were maryed, and euery of them adioyned them selues to the commō societie of men, that they might profite the generall felowshyp of mankynd. What say you M. Ierome? May your Monckes, though neuer so commendable, be compared to this felowshyp of so excellent and famous personages? May any equabilitie seéme to bee betwixt them? either in the excellencie of the holy Ghost? or in sinceritie of lyfe? or in antiquitie of tyme? There can be no comparison betwixt them my Lord, neither was any neéde at all to rehearse these examples, if you had well ordered your talke herein: for this generall company beyng the floure of the auncient primitiue Church, standyng in the face of your drowsie lozelles, will so dazell their sight, that they shall not be able to lift vp their eyelyddes for the inaccessible brightnesse of them.

And yet do not I condemne vnmaried lyfe, or that kynde of sole lyfe. I condemne your false and wicked argument, where∣by you would persuade the vnmaried Christian to be better and more holy then the maried, and the solitarie, better then the Ci∣tizen. S. Paule is of a contrary iudgement.* 1.154 But the righteous∣nesse of God by the Faith of Iesus Christ, is with all men and vpon all men that beleue, for there is no differēce. We haue all sinned, and haue neede of the glorie of God, but we are iustified freely by his grace, through the redemption which is in Christ Iesu. Paul doth

speake here playnly: There is no difference: Osorius doth make a difference: whom shall we beleue? Agayne: The same Paule. Glorie honor and peace to euery person that worketh good, to the Iewe first, then to the Gentile,* 1.155 for there is no respect of persons be∣fore God. If God doe not respect the person, where is then the singularitie of your Mōckes? if he regard not the place, as ap∣peareth by the wordes of Christ to the womā of Samarie: The tyme shall come, and now is. &c.* 1.156 whereunto tendeth your solita∣rines, wherof you dispute so idlely? All persons (sayth Paule) which are Baptized, haue put on Christ:* 1.157 here is nother Iewe, nor Gentile, bonde, nor free, man, nor womā, for we are all one in Christ Iesu. If Christians bee all one in Christ Iesu, as S. Paule witnesseth, what shall become of your differēces of tymes, and professions? But we will leaue the scriptures, whiche euery where do confute your vayne superstitions, and false forged distinction. How shall we satisfie the auncient fathers, who do prayse Monckery wonderfully? They doe commende men ex∣cellent in learnyng and vertue, which doe employ their quyet leysures to the commoditie of the Church. Such men will I a∣boundaūtly prayse as well as they. For Iohn Baptist liued in the deserte, then whom arose not a greater amōgest the childrē of women. But what will ye conclude hereof? Was Iohn Bap∣tist a more perfect Christian liuyng in the wildernes, then our Lord Iesus Christ that was cōuersaunt amongest men? Truly your wicked distinction doth emplye this doctrine in effect: but y^e auncient Fathers say not so, of whō you rehearse nothyng be∣sides bare names: & although they would iustifie your wordes, I would not beleue them agaynst the Scriptures: neither do they desire to be credited otherwise. And to this point forsooth, your gay defence of Monckerie so stoutly trauailed, garnished with such a trimme Coape of paynted wordes, wherew̄t whole leaues are beblotted, is come at the last: as to be adiudged ei∣ther altogether superstitious, or wicked, or nothyng necessary. At the last you departe from men and come to women: and with a flat deniall affirme that virgines were not forced into Nun∣neries. I neéde not to make any great proofe hereof, for all mē that do know any thyng at all, are well acquainted herewith: I will therfore for this tyme content me with your own wordes:

For you say that it was forbidden by the Tridentine Coun∣cell, that frō thence forth they should do so any more. How say you fine man? He that forebyddeth a thyng to be done in af∣ter tyme, doth hee not couertly emplye that the same was done before? Write more circumspectly (my Lord) if you can, and if you can not, you were better speake nothyng at all.

But our reuerend father is now at very good leysure, for he now begynnes to Fable with vs.* 1.158 He sayth that he had much conference with an idiot or simple Moncke, who was often as any mention is made of the loue of God, so often he fal∣leth grouelyng on the grounde, as if his senses were raui∣shed, and yet the mā is prettie witted enough, and is busied about heauēly thyngs and godly cōtemplation. Truly this your speach doth not describe vnto vs any godly Moncke, but either some notorius hypocrite, or happely some drunkard, or some one distraught of his wittes. For why should his senses be ouerwhelmed at the namyng of God? They should rather be liuely and ioyfull. Wherfore should he fall to the ground (on the deuils name) if he were a true Christian? he should rather rayse him selfe vp, and reioyce in him, from whom onely com∣meth all saluatiō. How chaunceth this holy father, that you an old man, a Byshop, a Deuine of so great estimation are so fal∣len to Fables? Certes a meéte aduocate for so monishe a mat∣ter. You demaūde of me, why we suffered our Mōckeries to escape vnpunished if there were such licentiousnes of lyfe amongest them? How did they escape vnpunished good Syr? we ouerthrew their durtie dennes: The Brothelles them sel∣ues beyng bondslaues to all vnthriftynes, we haled out of their swynestyes, & set a libertie: we did abolish the occasiōs of their treachery, as much as we might, not hatyng y^t persōs but their vyces: when their vyce was rooted out, what els might haue bene exacted, not of you onely (who blinded with malice know nothyng) but of any other reasonable person? To this daūce, you hauge the Uestale virgines, whom the aūcient Romanes reuerēced greatly: & so in lyke maner require our Nunnes to be honored of vs. Surely you handle this matter very kindly: Salij Priestes of Mars did daūce naked in their opē filthy Pa∣geantes, for this was a speciall Article of their Religion, why

then do not you likewise beyng an old priest, thinke it as seéme∣ly for you to daunce for Religion sake? Herein I may seéme to scoffe ouer bytterly: No truely. For what can be lesse tollera∣ble then an old grayheaded Byshop and a Deuine (as he per∣suadeth him selfe) to march with the madde superstitiōs of the Romaines, agaynst the veritie of the Gospell of our Lord and Sauiour Iesu Christ?

* 1.159You turmoyle your selfe much about y^e vowes of widowes, which doth not cōcerne our disputation, and argue as though virgines vowyng chastitie could not bee ioyned in lawfull mariage without great haynousnesse. How can men or may∣dens promise single life? or if they promise rashly, how can they performe truly? when as chastitie is the peculiar gift of God, and is not in our own power? Get you to S. Paule, whom you produce in your behalfe touchyng the same matter. These be his wordes.* 1.160 But euery man hath his proper gift of God, one after this maner, and an other after that: What can be alledged more manifest then this? If you be not yet satisfied, annexe hereunto our Sauiour Christ, and withall his owne wordes touchyng Eunuches, wherein you triumph so Iollylye, bycause that our Lord, Iesus reported, that some did geld them selues for the kyngdome of heauen. Is not this also added a litle before? He that can take it, let him take it, all men can not conceaue this say∣ing, but those to whom it is geuen.* 1.161 Wherefore if chastitie be the proper gift of God: we may not assure to our selues the thyng that is the proper gift of God. And if none can be chast, but to whom it is geuē, how can we promise to our selues, that which we know not whether we shall euer attaine or no? Great is the force of the truth, & greater then this our great Maister of Is∣raell can cōprehend. And howsoeuer he lyst to iangle here, he confesseth the same a litle before in expresse wordes,* 1.162 that cha∣stitie is the gift of God, as in deéde it is. And for proofe therof vrgeth the same wordes of Christ mentioned before: namely: All men can not comprehēd this saying, but vnto whom it is geuen. I maruell much Osorius, that you haue so quickely forgotten your selfe. But I ought not maruell thereat, bycause of a very greédy affection to cauill an ••rabble, you rush headlong many tymes into most pestilent errours.

You accuse Luther, Bucer, Zuinglius, Oecolampadius, Caluin, and Martyr of lust. As though men liued not chastly which hold them selues within the limittes of lawfull Matri∣monie? or as though all the Cowled droues of Sophisters as∣well of your Nation, as of any part of the world els, were com∣parable with these godly fathers in commendable conuersatiō of life, or excellencie of learnyng? or as though the namyng of those persons made your cause any myte y^t better? or as though Paule (whom you do wrest and peruert for the mainteynaunce of your single lyfe) did not sufficiently interprete him selfe? or as though there were any thyng in you besides arrogancie, ca∣uillyng, and choler? You moue a very saucie question of Chri∣stian libertie: Whether the same appeare greater in your Cowled generations, then in maryed folkes? I aunswere: that the pure Eunuches whom God hath endued with the gift of chastitie, do enioy most excellent freédome of mynde: but the question cōcerneth not those persons in this place. But the rest of your mocke Eunuches, haue no freédome, of mynde: except you lift to tearme it a wicked fréedome, & an horrible libertie to whoredome. Neither am I alone of this iudgement, for that were of no credite. Paule is of the same mynde. Who hauyng sayd, It is good for a man not to touch a wife, immediatly addeth:* 1.163 But for auoyding fornication, let euery mā haue his owne wife: and thereof presently rendreth this reason: For better it is to marry then to burne. The first part of this sentēce you vrge very stout∣ly, Osorius, but the later you doe wickedly wincke at. But we may not halt so bycause (as Paule sayth) we goe the right way to the Gospell, not haltyng as you do: But halt you as ye lift,* 1.164 dis∣semble still, & wincke still at y^e horrible actions of your cowled Lurdeines, yet is this true, yea to true (alas) that these hypo∣criticall professours of chastitie, doe not burne onely, but swell also, and are enflamed with insaciable firebrandes of Lecherie. And it is not a whiueryng voyce of a vow, blowē out in respect of gayne or idlenes, that can very easely quenche & suppresse in y^e myndes of young persons, those intollerable flames of natu∣rall corruptiō. There be great droues, nay rather vnmeasura∣ble herdes of your drousie Uotaries (to be so bold as to coyne a new name for a new thyng) whose poysoned filthynesse hath so

defiled the earth, that they may with horrible feare, looke for Gods iust terrible vengeaunce to bee poured vpon them, with Gomorrhean and Sodomiticall brimstone, and fire hea∣uen, vnlesse they repent be tymes.

* 1.165You do reproche Luther with his Mariage: and slaun∣derously rayle that at the celebratyng thereof, Venus was President, not Venus of Paphia nor Erycina, but Venus the furie of hell. O vncleane mouth. Dare you so blasphemously rayle agaynst the estate of Matrimonie commēded with so glo∣rious titles, as which the holy Ghost commaunded to be hono∣rable amongest all persons? whiche our Lord Iesus Christ did honor with his presence? which was ordeined of God the father in Paradise? confirmed by the Patriarches and Prophetes? e∣stablished by the Apostles and Martyrs?* 1.166 & continued most ho∣norable in the best and purest ages of the world, and by most no∣table personages? Dare you with so blasphemous a mouth de∣file the dignitie of this Matrimonie, beautified with so many ornamentes? Dare you name that execrable furie of hell to be President at this honorable Mariage? Beseémeth an old man, a Byshop, a Minister of the Sacraments so to dally and scoffe in matters of so great importaunce? Forsoth I do reprehend (say you) the Mariages which the Votaries do contract to∣gether. Uery well remēbred Syr, what monument then can you geue vs of those gay professours of chastitie, in that golden age of the primitiue Church, when our Lord Iesus Christ and his Apostles did dwell vpon the earth? If you can shewe vs no one exāple of those chast soules in that most blessed tyme: Nay rather if that pestilent cōtagion of Uotaries did long after be∣gyn to infect the Churche: Packe ye hence with that deuilishe Priest of hell from vs, and acknowledge your owne Priest that Satanish hellhounde Hildebrand,* 1.167 who first of all enacted by publicke authoritie that infamous Canon of cōstrained vnma∣ried life. Curse ye that your own hellhounde Priest, and batter him with your thunderboltes of wordes and Sentences. For Beelzebub him selfe, withall y^e furies of hell, could neuer haue practized a more pestilent infection of lyfe.

You proceéde to defend Images, wherein you fight so stout∣ly agaynst your selfe, that you neéde none other aduersary. But

first ye furnish your selfe with a startyng hole, wherein you may shroude your selfe from a showre. For you deny that Images are worshypped,* 1.168 that pictures are honored, but you con∣fesse that in them is a certeine naturall power, which may bryng some helpe to vnlettered persons. If it were so (O∣sorius) we could be somewhat tractable herein: & would some∣what frendly tollerate the rude weakenesse, and grosse igno∣raunce of the people. But how say you? Is not worshyp geuen to Images? Truly people fall prostrate before thē, they stretch out their handes vnto them: they perfume them with franken∣cense: they set cādles before them: they call vpō them by name: they decke them gorgeously: they carry them solēnely abroad, and make a shew of them openly: they waxe hoarse with scri∣chyng and cryeng out vnto them in their sicknes and diseases: They gadde many a wéerysome iourney on pilgrimage vnto them: they powre out prayers vnto them with great reuerence: they enlarge vnto then magnificently: yea they do beléeue that they do worke miracles. If all these doe not playnly denounce worshyppyng: by what other Argument may a man discerne the nature of worshyppyng? But if ye yeld not that these blas∣phemies are committed in your Romishe Church, yea in your owne Temples of Siluania, it is very well, and I would to God it were true for your credites sake. But if you graūt it (as ye can not deny it) why doe you so impudently deny in wordes, the thyng whiche you know to bee haynously handled in dayly practize? How much better had it bene for you (Osorius) to haue defended worshyppyng of Images as well as ye could (though without all colour of truth) thē so stoutly to deny that, which your women and childrē do sée to be dayly, & hourely fre∣quented in your Churches? yea your selues the very Authours therof, ministryng example to others? But you haue lost both your witte and modestie, that in so dayly and manifest abuses will séeme to be ignoraunt, and withall mainteine your vntruth with pretie popet demaundes, so blockish and so farre from the purpose, that a man may iudge you to be fast a sleépe with your eyes open.* 1.169 You demaunde earnestly of me whether the I∣mages of the Cherubines were placed before the Arcke of Couenaunt in the old tyme? and whether the Brasen Ser∣pent

were erected, that such as were wounded with Ser∣pentes might behold it,* 1.170 and be made hole? what then wise man? as though any man could or would deny that Images & pictures were made in all ages? or that it came euer into my thought to condemne the commendable Arte of Engrauyng & Paintyng: I graunt that there may bee some vse of Images, but I deny worshyppyng of them: I doe allow that there may be pictures, but I do abhorre all honor in them. And the same hath our Lord and heauenly father prohibited by expresse com∣maundement.* 1.171 You tell vs that the Auncient Israelites had diuers Images of Cherubines. I confesse it, but you can not shew, that they were worshypped at any tyme. The Image of the Brasen Serpent•• as a remedy for them that were bytten with Serpentes: I graunt it. But when in processe of tyme, the people came at length to worshyp it, the godly kyng Eze∣chias detestyng their Idolatry,* 1.172 cōmaūded the Image to be ta∣ken downe, and broken in peéces: and herein your selfe do won∣derfully cōmende him. You marre therfore all your owne mat∣ter (Osorius) by this your owne example. For ye graunt that the worshyppyng of Images is damnable, & defiled with poy∣soned Idolatry.

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

The people of Israell (as ye know) were a chosen Nation, an holy kinred, a peculiar and elect people: and yet in the ab∣sence

of Moyses they forged a golden Calfe, and beleued that there was in this Image, not onely lyfe and sense, but with o∣pen mouth did professe also, that it was God, yea the very same God that brought them out of the land of Egypt. For when they had commaunded that this Image should be borne before them, as the cōduct of their iourney, they added hereunto these blasphemous wordes also.* 1.173 These be thy Gods O Israell, whiche brought to passe that thou were deliuered out of the land of Egipt. There followeth yet more. And Aaron seyng this, erected an Aultar before it. What say you Osorius? Truely though you conceaue neuer so well of your selfe, and loue your coūtrey (as meéte is you should) neuer so much: yet you do not beleéue (I suppose) that those your countrey men what soeuer they be, are more deare now vnto God, then the children of Israell were at that tyme: no nor deéme your selfe more holy thē Aaron. Ther∣fore where you seé so manifest Idolatry in them, why make you so proude bragges of the innocencie of your Nation? But you will happely say, that those dayes are out of memory, & no such matter sticketh now in your fingers: will ye therefore that I bryng you home? and euidently disproue the ignoraūce and vn∣aduised follie of you, & your people, by the testimonies of your owne fraternitie? Truly I am contented so to doe and I will paint out your Idolatry so playnly in the sight of all men that can seé, and be willyng to seé, that no well disposed persons may doubt thereof hereafter. Peraduduenture your eyes will dazell through corruption of dayly custome: as it happened to Cerbe∣rus,* 1.174 the dogge of hell sodenly drawen out of his darcke doun∣geon into the bright sunne shyne.

First,* 1.175 you will graunt me this, as I suppose, which all your Papisticall Godmakers will yeld vnto: that in that your tran∣substantiated white Wafers is inclosed a certeine Diuine es∣sence, and the onely substaunce of bread flowen quyte away (I know not whither) but that the accidents of bread remayne as at the first: to witte, the roundnes, white colour and such like. Hereof then followeth of necessitie euen by your owne Argu∣ment, that who soeuer doth worshyp y^e white colour, or any ex∣ternall thyng therof subiect to the senses & spectible view, is a manifest Idolatour. Aunswere me to this place my Lord I be∣seéch

you, if there be any sparckle oftene fayth in you: Tell me when your simple vnlettered people, cluster in heapes toge∣ther to your Altares, heaue vppe their handes, knocke their brestes, reuerently behold and humbly worshyp that your white rounde singyng Cake holden betwixt your fingers and lifted ouer your heades, as if it were our Lord and Sauiour Christ Iesu him selfe: when (I say) this seély rude multitude doth so humble them selues, and are moued in affection, can they dis∣cerne betwixt the accidentes of the bread and the substaunce? if they can, surely your nation is deépely seéne in Logicke. But if they cannot. Then we may rightly conclude vpon the suppo∣sitions of your owne Deuines, that they commit open. Idola∣try: bycause they do worshyp not onely the essence of God farre hidden within, & wholy remoued from their senses, but also the outward signes which they behold and seé with their eyes. You are taken here (Osorius) neither can you escape me, for either you must serape out your Decreés and Canōs, which will pro∣cure you mortall hatred, or els you must neédes cōfesse the day∣ly Idolatry of your people, except ye deny that the outwarde forme of bread is worshypped by them: wherein they will wit∣nes agaynst you if neéde shall require. And therfore if your fay∣ned God may euidently be founde culpable of euidēt Idolatry. Your errour is much more apparant in worshyppyng of Ima∣ges. I did set downe before the wordes of our Sauiour Iesu Christ vsed to the woman of Samaria touchyng the true wor∣shyppyng of God: Aboue alledged also the auncient custome of the Primitiue Church, when as no grauen or paynted Ima∣ges were permitted to be worshipped.

In this most assured testimonies and ordinaunces of our Religion, this our great Deuine and Maister is altogether mumme, but that hee cauilleth a litle (I know not what) about the Images of the Crosse,* 1.176 to witte: That the fame was deepely emprinted in the harts of mē in that aūcient and florishing age of the primitiue Church, but that pictures were neede∣lesse sith that tyme. The same doe we also confesse franckly. For there be two notable rules very true, & prescribed by God as Principles whereby the auncient vse and rule of Christian Religion and dueties of Christian lyfe may be dayly enured &

preserued. The one is, that we apply our myndes to read the holy Scriptures. The other is that we yeld attētiue eare vn∣to them. For all Scripture (sayth Paule) is geuen by inspiration of God, and is profitable to teache, to admonish, to improue,* 1.177 to a∣mende and to instruct in righteousnes. that the man of God may be perfect and prepared vnto all good workes. If we bee made abso∣lute and perfect by the holy Scriptures, what neéde we any helpe of your pictures? In those holy Scriptures is the liue∣ly Image of God the Father, the liuely picture of Iesu Christ our Sauiour, the true Crosse, true worshippyng, true Reli∣gion to bee founde. But you are fouly fallen away from this auncient veritie, you haue wickedly buryed in darkenesse the Testament of Iesu Christ, you haue treacherously discredited the authoritie of holy Scriptures: and in place of these pure and knowen founteines of our true Religion, ye haue in your Churches planted a wonderfull rabble of wo••meeaten pictu∣res, and portraictes of dead bodyes to be worshipped: you haue instructed the rude and vnlettered people with mens traditi∣ous, and haue vtterly drowned the holy Scriptures beyng the most pleasaunt and plentyfull foode of the soule with ouerflow∣yng puddles of stinckyng Ceremonies. This is very true O∣sorius, yea it is to true: And you beyng a Byshop and a distri∣buter of the holy misteries of God shall to your intollerable an∣guish of mynde, feéle this to be true, which you shalbe sommo∣ned before the dreadfull: Iudgement seate of the Lord: From whence you shalbe throwen into euerlasting tormentes, if ye amende not in tyme. But there is no droppe of sounde or sober witte in you: for amyddes your disputation touchyng the wor∣shyppyng of God, you sodenly skippe from the matter, and returne to your wonted shiftes and demaunde of vs. If wee haue founde our selues more inclinable to praye sith the abolishyng of Images then before? First of all. This con∣cerneth not the controuersie anythyng at all. Then who hath authorised you beyng a Portingall, to be Iudge and Inquisi∣tour ouer vs Englishmen? Enquire ye for the demeanours of your owne people of Siluain, and let vs alone with our owne Byshops. It greéueth you much that the Reliques of Thomas of Caūterbury are defaced:* 1.178 whom it pleaseth you to call a most

holy man beyng in very déede an exectable Traytour. O good∣ly Doctour of the Church, that require vs to worshyp the rot∣ten stinckyng carkase of a pielde trayterous Priest. Persuade that els where, for in England women, children, and naturall fooles do detest the stincking Rames, crauyne, and Idolatrous Shryne of that Rebellious traytour.

Neither are you pleased bycause I rubbe your Schoole∣men on the gall, a very sacred societie (if we credite you) most pure pillers of Christian Religiō, agréeyng & consentyng with the auncient Apostles: but if they be tryed by their owne trinc∣kettes,* 1.179 they wilbe founded a pestilent generation of Uipers, full of vnsauory brabbles, corrupt doctrine, altogether boyde of witte, & addicted to all superstitiō. And there is no discréet per∣son amongest our aduersaries that hath any smatche of founde learnyng (except a very fewe) but doe vtterly detest and reiect this filthy puddle of Schoolemē. And yet you sir Ierome, sup∣pose to bolster out & uphold this sowsie ragged rabble w^t stout countenaūce. But it will not be, you come all to late. And your labour is all lost. It was not without reason, that I noted haw this huge heapes of Pictures were the offcombe of that vnsa∣uory schoolekitchen. Neither did I erre in notyng the certeine limitation of their whelpyng: no more can you cease from your old cankred custome of cauilling scarse one minute of an houre. You flée ouer to your Councell of Nice as to an inuincible bul∣warke:* 1.180 as though what soeuer a Councell doth thrust vpon vs ought to be holden of vs for inuiolable. In déede your filthy vn∣maryed life crawled first into the Churche after this maner. So also your friuolous and Sophisticall Transubstantiation was commaunded in the begynnyng. But let vs scanne this Deuine Decrée of the Councell touchyng Images which was vttered in that second Nicene Coūcell vnder these wordes. I∣mages ought to be worshipped as reuerētly as God is wor∣shipped. But you will not admit this to be true I trow,* 1.181 when as els where you are of opinion that Images and Pictures re∣maine to be viewed onely, all worship set apart: wherein ne∣uertheles you disagrée in your selfe also. For in the same place, you tell vs a tale of Robinhoode alledgyng miracles withall, to witte, that bloud hath bene séene to gush out of Images perdy,

and certeine uertue of healyng hath issued frō thē. And that for this cause they ought to be worshypped. Hereby meanyng to proue both: of the whiche a litle earst you admitted neither. What grossenesse is this Osorius? what ouersight? what for∣getfulnesse of your selfe and your owne wordes? you reporte that Eusychius did behold the Images of the Apostles ex∣quisitely paynted. What hereof? This was but a commen∣dation of Paynters my good Osorius, and not a prayse of Pic∣tures. Yet you notwithstādyng as though you had made a fayre speake, do affirme that it is without all cōtrouersie, that Ima∣ges were in the Apostles tyme. How? or from whence doe you persuade this Osorius? is this a good Argument to proue that Images were uisited in the Apostles tyme, bycause without comptrollement you tell vs a smoath tale of Thomas of Inde? of Eusebius and of Pope Siluester? Do ye so conclude my Lord beyng an old man, a Priest and a Byshop?

Semblable and lyke drousinesse is in you, where you charge me that I did accuse your Scholemen to be the first founders of Images? This is false: I doe not charge them withall: but I will abyde by this, that this uenemous doctrine was wonderfull encreased with the corruption of this poyso∣ned Schoole. ••y wordes are as followeth.* 1.182 When true Reli∣gion began to decay: Images crept into the Churche by title and litle, and that former earnest desire of pure doctrine wa∣xed cold in mens hartes: and that bastard and deformed super∣stitious Schoole Diuinitie vaunted it selfe at the length, and immediatly all places were patched vppe with Images. &c. Now speake Parrotte of Portingall, I pray you. Did I not orderly enough distinguish the seasons of tymes? By litle and litle crept Images in, yea long before the péepyng of Schoolemen abroad: but beyng settled in their stalles, all places were stuffed with Pictures. You sée their Originall before Schoo∣lemen, but the increasinges thereof, in the chief reigne and sway of that brotherhoode: And yet ye dare impudently affirme that I named Schoolemen to bee the very wellsprynges of Pictures. And at length ye crye out. What dulnesse? what negligēce? when as I might more iustly haue exclaimed, O for∣getfull dottard, O rayling scolde. After that you haue long

turmoyled your selfe in this gulfe, sometymes treatyng of Pictures, sometymes inducyng them as representations of holy personages: you packe vp your trunckes, and returne to your former course of exhortation, wherein you persuade that bycause Images be sauory Instrumentes to enforme the vn∣lettered people, therefore they ought bee reserued to that vse. But learned and godly men will rather say, that Images are daungerous Rockes of manifest Idolatry. And as I will not much gaynesay, that discréete men and well exercized in the Scriptures may haue in their Closettes without any perill, the Image of the Crucifixe, so doe I boldly pronounce that without great daunger of Idolatry, Images can not be pla∣ced in Churches, to the uiewe of the rude people beyng natu∣rally incliuable to all superstition. And therefore it is most ne∣cessary to abandone Images out of Churches, and to instruct the people in the holy Scriptures, the often hearyng and rea∣dyng wherof, will make the diligent and uertuous followers, to finde no want of any such paynted bables: Sathan cary∣ing our Lord and Sauiour Iesus into the wildernesse willed him to fall downe and worshyp him. Our Lord Iesu despising and rebukyng him sayd.* 1.183 It is written. Thou shalt worshippe the Lord thy God, and him onely shalt thou serue. Ueryly when I pon∣der the Maiestie of these wordes throughly in my mynde, and the dayly practizes of your Churches, wherein so perillous and euident tokens of Image worshyp and knéelyng to Pictu∣res is frequented, my very hart panteth and trembleth with∣in me, to thinke, how this expresse commaundement of God the Father, and of our Lord Iesus Christ séemeth vtterly bu∣ried in obliuion with you.

But runne on, sith it so pleaseth you, and scorche your soules in the flames of Idolatry: we beyng terrified with the Deuine Oracles of the sacred Scriptures, haue vtterly subuerted I∣mages and Pictures, and exiled them from our Churches. In like maner we passe ouer the Saintes in our prayers, & make intercession onely vnto God the Father and our Lord and Sa∣uiour Iesu Christ, and vpon them do we call onely for succour. Unto whom with the holy Ghost we do confesse and professe all glory, all honour, all power, & euerlastyng eternitie to be due.

And to confirme this our confession to bee most pure and true, the testimonies of eche Testament are plentyfull: wherein we doe also follow the manifold examples of the Patriarches, A∣postles and Martyrs. As for you, there is nothyng vttered of your part sauoryng of the auncient, pure founteine of the pri∣mitiue Church, either in cōuersation of life or profession in Re∣ligion. We haue heard the voyce of our Lord Iesu: Thou shalt worship the Lord thy God and him onely shalt thou serue. Certes if y^e onely Maiestie of God must be worshipped alone, the wor∣shipping of saintes ought in no case to be admitted thē. The E∣uangelist Iohn begā to worship y^e Angell:* 1.184 but the Angell with∣stood him & yelded the reason.

I am (quoth he) thy fellow seruant.

If we haue Angels our fellow seruaunts Osor. surely we haue no Saints to be our Aduocates.* 1.185 There is but one Aduocate be∣twixt God and man: The God and man Christ Iesu. If Saintes make no intercession for vs, then to worship them is but vayne. Semblably take worshyp away, to what purpose serue Ima∣ges? For to gaze vpō them auayleth litle. Let the people heare the Scriptures. Let them be busied therein: There is Christ painted vnto vs: there may the eyes of the soule behold him: in them doth hee breath, in them doth hee lyue, in them doth hee reigne and triumphe.

My Dylemma, or double Argument doth not content you, wherein I did conclude agaynst Images, to witte, that hauing life there was no want of them, & wantyng breath there was no vse nor profite in them. How you say thē hereunto? may not 〈◊〉〈◊〉 parcell be iustified by the Scriptures?* 1.186 Why doest thou cry vnto me (sayth God the father vnto Moyses) And yet Moyses in his prayer opened not his mouth. Therfore the spirite beyng pre∣sent, doth present the prayers vnto God though all the sences els be silent. On the other side. If the hart be otherwise occu∣pyed. God will not accept the prayers though neuer so many and neuer so laboursome. For after this maner the Lord Ie∣sus doth recite out of Esay the Prophet. This people doth ho∣nour me with their lippes, but their hart is farre awaye from me but they worshyp me in vayne. &c. Behold here worshyppyng is to no purpose, the spirite beyng absent: Why doe ye therefore spurne agaynst matters so manifest?

••ay but you presume to contend agaysnt the holy Ghost in these wordes, saying. The spirit being present, Images do no hurt: and being absent, they do very much auayle. Amiddes our prayers thynges may not be enterlaced, y^t do not hurt (good Syr) but matter wherewith our prayers may haue accesse vn∣to God. But whereas you would haue Images to bée auayla∣ble being without spirite. This is very straunge & monstruous in a Deuine to affirme that our prayers can be commended vn∣to God by Images or by any other way els without the spirit. God is a spirite (sayth our Lord Iesus Christ) and it behoueth his worshippers to worship in spirite and truth.* 1.187 The Lord Iesus doth pronoūce that the true worshippers ought to worshyp in spirit. Our Prelate doth contend that pictures may auayle to prayer without spirite: Away Osorius Away. For euen on this wise and in the same cause the Lord Iesus did put Sathā to flight. We assuryng our selues vpon the authoritie of God the father and of our Lord and Sauiour Iesus Christ, wil together with the Prophetes and Apostles, honour the Lord God the father, and him onely will we worshyp, the Lord Iesus Christ and the holy Ghost makyng intercession vnto him for vs. As for you (if you be so altogether persuaded) raunge on in this your crooked procession together with these gorgeous titles of Councels & Fathers, and with that filthy raggema••oll of your schoolemen. There will come a day, when this matter will be more déepely sifted before the Iudgemēt seate of our Sauiour Iesu Christ. Then shall we know whether part haue more safely and more duetyfully profited in the worshyppyng of Gods Maie∣stie. And so now at the last your first goodly Inuectiue is come to an end: from out the whiche if a man will plucke awaye your outrage in cauillyng, your venemous scoldyng & your superfluous sen∣tences: surely very litle will remayne wherein the learned Reader may be desirous to spend any tyme.

Notes

• * 1.1

  Osorius beginneth with a dou¦ble excuse.
• * 1.2

  Emanuell Byshop of Angrence in Portin∣gall a Po∣pish Inqui∣sitour.
• * 1.3

  Two causes shewed by Osorius why hee writeth a∣gaynst M. Haddog.
• * 1.4

  The second part of the excuse of Osorius.
• * 1.5

  Rom. 2.
• * 1.6

  The name of a priuate persō, what it signifieth
• * 1.7

  Plautus in milite glo∣rioso.
• * 1.8

  Syr Thom More.
• * 1.9

  Iohn Fisher Byshop of Rochester.
• * 1.10

  More, and Rochester rightly cō∣uicted and condemned for traytors by the law.
• * 1.11

  Osorius is writing to our Quene vnder pre∣tence of charitie & goodwill couereth ex¦treme ha∣tred against true Reli∣gion.
• * 1.12

  True chari∣tie is sooner pretēsed in wordes thē truely per∣formed in deedes.
• * 1.13

  Cicer. Orat. in Lucium Pisonem.
• * 1.14

  Cicer. Phil∣lip. 2. in Anthoniū.
• * 1.15

  In Salustiū.
• * 1.16

  Cod. de pro∣ba. lib. 〈◊〉〈◊〉.
• * 1.17

  Osor. pag. 8.
• * 1.18

  Osorius cō∣plaineth of subuertyng Religion in England.
• * 1.19

  Nonnes.
• * 1.20

  Images of Saintes.
• * 1.21

  Picture of the Crosse.
• * 1.22

  Auncient ceremonies of the Ro∣mane Church.
• * 1.23

  The words of M. Had∣don cited by Osorius.
• * 1.24

  Cicer. in Anthon Phil.2.
• * 1.25

  Osor. pag. 9
• * 1.26

  Osor. pag. 9. b.
• * 1.27

  Osorius ma¦keth Bugge beares and fighteth with sha∣dowes.
• * 1.28

  Osor. pag. 9. b. Luther falsely ac∣cused.
• * 1.29

  Luther to be take whole, and not by pecces.
• * 1.30

  Osor. pag. 10.
• * 1.31

  The cauil∣ling of O∣sorius vpon wordes and sillables.
• * 1.32

  Perpessa.
• * 1.33

  Persparsa.
• * 1.34

  Psal. 119.
• * 1.35

  Two soule abuses no∣ted in Oso∣rius his Re∣ligion.
• * 1.36

  Trust in Po¦pish pardōs vayne and wicked.
• * 1.37

  Osorius a∣gaynst hym selfe.
• * 1.38

  Osorius ca∣uilleth a∣bout the word, of lead.
• * 1.39

  Synech∣doche.
• * 1.40

  Metony∣mia.
• * 1.41

  The Bishop of Angrēce.
• * 1.42

  One Church.
• * 1.43

  Apoc. 1.
• * 1.44

  One Mo∣narchie.
• * 1.45

  Liuius 3. Decad.
• * 1.46

  Polycrates. Phalereus. Dionysius.
• * 1.47

  Apoc. 21. 22.
• * 1.48

  Luce. 4. ex Esaia. Ad Heb. 10 Timoth. 1.
• * 1.49

  Luce. 9. Mar. 6.
• * 1.50

  Math. 9.
• * 1.51

  Touchyng supremacie of Peter & his succes∣sours.
• * 1.52

  Marg. 9.
• * 1.53

  Iohan 6.
• * 1.54

  Aug. Retra. Cap. 11.
• * 1.55

  Chrisost. in Hom. Pen∣thec. To. 3.
• * 1.56

  Hillar. de Trim. lib 6. Cipr. Epist. 3.
• * 1.57

  Orig. in Math. Cap. 16.
• * 1.58

  Gregor. 1. Distinct. 10. Considerā∣dum.
• * 1.59

  Math. 18.
• * 1.60

  Luc. 22.
• * 1.61

  Amongest the Apo∣stles no sin∣gular pow∣er geuen to any one more then all the rest. Iohan. 17. Iohan. 17.
• * 1.62

  Orig. in Math. Cap. 16.
• * 1.63

  Augustin. de Agone Christi.
• * 1.64

  Math. 16.
• * 1.65

  Gal. 2.
• * 1.66

  Petri Epist. 1. Cap. vlt.
• * 1.67

  Act. Cap. 1. 2.5.
• * 1.68

  Act. Cap. 15.
• * 1.69

  The priui∣ledge of the person rea∣cheth no further thē the partie him selfe, vnlesse it be limited by name.
• * 1.70

  Math. 16.
• * 1.71

  Galat. 2.
• * 1.72

  Iohan. 3.
• * 1.73

  Iohan. 4.
• * 1.74

  Iero. and Euagr.
• * 1.75

  Cypri. ad Simplic.
• * 1.76

  Osorius pag. 17.
• * 1.77

  Osorius ibidem.
• * 1.78

  Ibidem.
• * 1.79

  Sueto. in the lyfe of xi••. Empe∣rours.
• * 1.80

  Platina de vitis Ponti∣ficum.
• * 1.81

  Grego. in Epist. ad Mauri. lib. 4 Epist. 32.
• * 1.82

  Grego. in Epist. 30.50 36.
• * 1.83

  Cant. 2. Osor. pag. 17.
• * 1.84

  Act. of the Apost. the 5.15. Chap.
• * 1.85

  Osorius pag. 18. b.
• * 1.86

  Ad Thessa. 2. Cap. 2.
• * 1.87

  Osorius pag. 18. b.
• * 1.88

  pag. 19.
• * 1.89

  pag. 19.
• * 1.90

  Alphonsus de Castro. contra hae∣ret. lib. 4. Cap. 4.
• * 1.91

  pag. 19.
• * 1.92

  Osori. pag. 19. b.
• * 1.93

  Peter Lom∣barde.
• * 1.94

  The Retra∣ctation of August.
• * 1.95

  There was no disagree¦ment a∣mōgest the Lutherans.
• * 1.96

  Coelest. Anabap. Interem.
• * 1.97

  Math. 25.
• * 1.98

  Osorius his ignoraunce in iudge∣ment and triflyng a∣bout words.
• * 1.99

  Luce. 7.
• * 1.100

  Cicero pro Mar. Coe∣lio.
• * 1.101

  Osori. fol. 24.
• * 1.102

  August. E∣pist.19.
• * 1.103

  Osorius his vanitie také tardy.
• * 1.104

  Iero. ad Marcel. in Epist. cuius initium est. Mensur. charit. non habet.
• * 1.105

  Chrisost. in 1. & in. 3. Concione de Lazaro.
• * 1.106

  Of the sup∣pression of Monkes.
• * 1.107

  Luce.3.
• * 1.108

  Luther vn∣truly char∣ged with vprores in Germany.
• * 1.109

  George Duke of Saxone.
• * 1.110

  1. Kyngs. 18 Luke.18.
• * 1.111

  Luther char¦ged with the ouer∣throw of the Hunga∣rians most vntruly.
• * 1.112

  Tomorrae∣us Archb. of Tholosse.
• * 1.113

  Paulus Io∣uius in his 23.booke of Histories.
• * 1.114

  Osorius slaūder tou∣chyng the death of kyng Ed∣ward the sixt.
• * 1.115

  Of the o∣uerthrow of the Em∣perour.
• * 1.116

  Osor. slaū∣derous lye touchyng the poyso∣nyng of Queene Mary.
• * 1.117

  The death of Queene Mary.
• * 1.118

  The death of Cardinal Poole.
• * 1.119

  The foreine mariage of Queene Mary.
• * 1.120

  Osorius doth accuse Fraunce of highe trea∣son.
• * 1.121

  Thraso.
• * 1.122

  The most miserable murthering of Henry the Scot∣tish kyng.
• * 1.123

  Erasmus his commen∣dable re∣port of Lu∣ther.
• * 1.124

  The death of Luther, which was most holy, sinisterly depraued by the ma∣licious slaū∣derers.
• * 1.125

  In the Epi∣stle to the Queene. pag. 11.
• * 1.126

  In myne aunswere. pag. 8.
• * 1.127

  Deut. 18.
• * 1.128

  Math. 3.
• * 1.129

  Iam. 4.
• * 1.130

  Iohn. 3.
• * 1.131

  Deut. 4.
• * 1.132

  Psal. 27
• * 1.133

  Psal. 25.
• * 1.134

  Psal. 119
• * 1.135

  Exod. 3.
• * 1.136

  Esai. 53.
• * 1.137

  Iaco. 1.
• * 1.138

  Act. 20.
• * 1.139

  Ad Galat. 1
• * 1.140

  Aristarchus was a great quareller.
• * 1.141

  Osorius a Proctour for monkes.
• * 1.142

  1. Cor. 12.
• * 1.143

  Ephes. 4.
• * 1.144

  Act, 10. and 11.
• * 1.145

  Math. vlti.
• * 1.146

  Cicero in his booke of dueties. Aristotle in his Ethic∣kes.
• * 1.147

  Leuit. 21.
• * 1.148

  Leuit. 19. 20.26.
• * 1.149

  Deut. 27.
• * 1.150

  Math. 28.
• * 1.151

  Math. 5.
• * 1.152

  1. Cor. 7.
• * 1.153

  Legenda Aurea.
• * 1.154

  Rom. 3.
• * 1.155

  Rom 2.
• * 1.156

  Iohn. 4.
• * 1.157

  Galat. 2.3.
• * 1.158

  Osor. Fable of an hypo∣criticall Monckes.
• * 1.159

  Of the vowes of widowes.
• * 1.160

  1. Cor. 7.
• * 1.161

  Luke. 19.
• * 1.162

  Osorius fol. 37. Hoc tantum mu∣nus. &c.
• * 1.163

  1. Cor. 7.
• * 1.164

  Gal. 2.
• * 1.165

  Luthers Mariage re∣proued.
• * 1.166

  Gene. 1.
• * 1.167

  Pope Gre∣gory the 7. Hildebrand by name, was the first that did e∣stablishe single lyfe by Decree.
• * 1.168

  Of Images.
• * 1.169

  The Ima∣ges of Che∣rubins.
• * 1.170

  The brasen Serpent.
• * 1.171

  Exod. 20. Deut. 5.
• * 1.172

  Ezechias.
• * 1.173

  Exod. 32.
• * 1.174

  Sence. in Hercul. fur.
• * 1.175

  The Pa∣pistes are taken tardy in commit∣tyng mani∣fest Idola∣try.
• * 1.176

  Of the I∣mages of the Crosse.
• * 1.177

  2. Tim. 3.
• * 1.178

  Thomas of Canterbu∣ry.
• * 1.179

  Of Schoole Diuinitie.
• * 1.180

  The second Coūcell of Nice.
• * 1.181

  Osori. fol. 47.
• * 1.182

  In myne answere to Osor. Epist.
• * 1.183

  Luke. 4.
• * 1.184

  The last chap. of the Apocal.
• * 1.185

  1. Timo.
• * 1.186

  Exod. 1••.
• * 1.187

  Iohn. 4.