the order of Templars or Almaines which tooke their name of the Hospitall of S. Iohn in the yeare .1128 The Order of Premonstratenses were founded by Caliste 2. in the yeare .1124 The order of Gilbertines in the yeare .1152 by Eugenius the 3. The Order of Brother Preachers who tooke their name and begynnyng from Dominicke a murtherer and most cruell persecutour of the Valdenses vnder Innocent 3. in the yeare .1216 Immediatly after ensued the factions of Franciscanes in the yeare .1228 vnder Gregory the 9. To whom within a whiles after were added the orders of Eremytes Austen Friers Reformed Carmelites whom the moūt Carmell did vomite out vnto vs. There followed also an other order of Austen Friers vnder Honorius the 4. in the yeare .1286 Neither did these monstruous vanities of new fangle Religiōs cease at men but the Serpigo crawled further into womens cōsciences also who beyng allured by the exāple of men began after a litle sittyng abrood to hatcht vp such cheékynes to flocke together in coueyes herdes Wherof some were called Sisters Clarites broched by Dominicke first Some Brigittines surnamed of one Brigitte a Scithiā borne their couey peéped abroad at the first in the begynnyng of Vrbane the 5. his Popedome In the Councell of Laterane was a Decreé published by Innocent the 3. with a speciall prouiso for the abandonyng of diuersities of Religions that from thenceforth no Couent of Cloystered company or cowled crew should be erected in the yeare .1215 And yet in despight of the authoritie of this Decreé how many clusters of factious Friers haue bene forged emongest your holy Fathers sith that tyme. Besides the orders of Minorites Austens Brigidines Crossebearers and Scourgers there is peépte abroad within these few yeares good lucke a Gods name to the Pope and his Puppettes the order of Iesuites in the yeare .1540 promising I know not what by the title of their names Sure I am they haue hetherto accomplished nothyng correspondent to so sacred a name But it seémed good to the Lord Iesus peraduenture to fulfill so the Propheticall truth of his Gospell Many shall come in my name c. What followeth let them selues looke to it I haue spoken of Mounckery I haue spoken also of some other orders and ordinaūces of the Romish Church for to rippe vp all were an infinite peéce of worke It remaineth now That Osorius say somewhat for him selfe likewise and make some shew of wares if he haue any in all that his Romish Church wherein he liueth now except a few Articles of the Creede onely wherein we can iustifie as auncient a prescription of possession as they can that be not either new straunge and lately vpstarte or els altogether Poeticall stagelicke and mockeries Wherfore if we measure Antiquitie by the age of Christ his Apostles the nearest yeares next ensuyng the same age wherein also if Osorius will abide by it that nothyng ought to be allowed in the Church that doth not sauour of that primitiue and Apostolicke antiquitie then shall Osorius daughtlesse at this one blow choppe of the Popes head triple Crowne Church and all for as much as he shall neuer be able to vouch any thyng either in the receaued Doctrine Religion Rites or Ceremonies of his Church that euer saw the age of the Apostles or is in any respect correspondent to that first patterne and president of the primitiue Simplicitie There is such a generall Metamorphosis and alteration yea all thynges are turned into so frameshapen a newfanglenesse that it may seéme they haue not onely forgoen the aunciēt ordinaūces of the primitiue Church but also to haue vtterly excluded them selues from all acquaintaūce with that same Church with the Gospell yea with Christ him selfe of whom the Apostles gaue testimony and preached The Apostles did not acknowledge that same one Christ any where but in heauen and him ascendes into heauen they did so apprehend by Faythe that they would neuer seéke him els where then in heauen and so in heauē sittyng in the flesh as that they would no more know him after the flesh as men not dreamyng so much vpon his carnall presence nor ouer greédely affectioned to enioy him after that fleshly maner but were otherwise wholy settled and vnmoueably fixed in mynde in that spirituall presence of his Maiestie But to you sufficeth not to apprehend Christ by Fayth sittyng in heauen and to worshyp in spirite as the Apostles blessed Martyrs did vnlesse after a fleshly and bodyly maner with your fingers you handle the reall corporall substanciall identicall presence of Christ behold the the same with your eyes and choppe him vppe at a morsell Which deuise of yours doth argue that you seéme to be carried with a wondrous senselesse opinion of errour as neither to acknowledge one the selfe same Christ whom the Apostles did nor to worshyp him in heauen onely but to imagine to your selues two Christes of that one Christ namely one Sauiour in heauē and an other in earth and him also to Sacrifice dayly in your Masse In the Apostles tyme the Communion was ministred not once in a yeare onely nor at the Feast of Easter onely nor with Bread consecrated into the body of Christ but in a thankefull remembraunce of the Lordes death the bread and wyne beyng equally deliuered to the people at all tymes whensoeuer any assembly of well disposed did meéte together for that purpose They neuer sayd nor song any priuate Masses nor instituted any Sacrifices for the quicke and the dead being throughly satisfyed with one sacrifice onely which beyng once finished they were assured that the whole action of our Redemption was accomplished For so are we taught by the testimony of the Apostle By his owne bloud he entred in once the euerlasting redemption being accomplished And agayne For this did he once when he offered vppe himselfe And imediately after We are sanctified by the onely offering of the body of Christ Iesu once offered for all Moreouer in an other place writing of one Christ onely One God sayth he one Mediator of God and men the man Christ Iesu c. But how shall there be but one onely Christ or one onely Sacrifice of his body once offered of whose body you doe exact dayly a new fresh sacrifice to be made for the sinnes of the people Or how cā he be sayd to be but one accordyng to the proportion of a body of whom you doe imagine a presence accordyng to the whole nature of his flesh both absent in body in the heauens and in the same body neuertheles at one selfe instaunt on the earth Do ye not seé how absurdly these your patcheries concurre and agreé with the naturall meaning of the Scriptures and how farre they be from all reason And what is this els then to preach vtterly an other Christ then whom the Apostles
haue taught They acknowledge him to be heauenly you make him earthly Theyr doctrine doth rayse vs from the earth vppe on high where Christ sitteth at the right hand of God the Father Your doctrine what doth it whereunto tendeth it whether doth it call the mindes of Christians but from aboue downeward out of heauen into the earth withdrawing the senses from the Spirite to the flesh So that we must seéke for Christ there not where he is but where you imagine him to be present The Apostle Paule when he preacheth vnto vs the liuely feature of this Christ who taking vpon him the shape of a Seruaunt suffered death in the same shape once for our sinnes vnder Pontius Pilate and afterwardes accomplishing the mistery of our redemption rose agayne for our iustification doth teach vs playnly that he ascended into heauen not leauing his body wherein he suffered behinde him here on earth but taking vpp the same body into heauen was with the same receiued into glory whom also he affirmeth he knew no more now according to his fleshlye presence that is to say according to the capacity of his carnall senses And that besides this Christ onely he knew none other Christ nor this Christ otherwise then according to the new creature onely namely visible in spirite with the eyes of fayth and not with fleshlye eies Let vs make now a comparison betwixt this Christ of our Gospell with that your Christ of the Pope in the same manner as you do fashion him and make a gaze of him to the eies and eares of the people after the order of your Gospel which seémeth to me to be after this manner not as hauing taken vpon him the shape of a seruaunt but the forme of bread is in the same forme of bread and vnder the accidents of bread made of wheat set out to the gaze of the people to be tooted vpon and is of Christians worshipped and offered to God the Father and this not once but dayly not vnder Pontius Pilate but vnder the Pope of Rome not a Sacrifice onely for the quicke but for the soules in Purgatory also to the washing away of theyr synnes Which Sacrifice being ended he is buried in deéd but buryed or rather drowned in the paunch of a priest from whence he neither riseth agayne nor ascendeth afterwardes but descendeth rather nor is euer looked for to come agayne from thence And this is that same Christ not the Euangelicall Christ but the Papisticall and poeticall Christ whom thought the Apostles or Euangelistes neuer knew yet must we be enforced will we nyll we to honor and worshippe neuerthelesse as the very Sauiour of the world forsooth Whom may not suffice to lift vppe hartes and mindes on high to him onely which dwelleth in heauen vnlesse we also lift vppe our fleshly eyes to this visible Christ and kneéle and crootche vnto him with great reuerence yea although the eyes themselues do behold nothing but bread and wine yet the eyes must lye and all the sences must be deceiued neither may in any wise be reputed other then verye herityques but in despyght of eyes and senses all we must of infallible persuasion of fayth firmely beleue that it is now no more bread and wine that is seéne But the bread and wine being thrust cleane on t of dores Chryst onely yea whole Christ doth possesse euery part of that place who though be not present in his owne naturall shape nor in the same proportion of body which he tooke of the Uirgine Mary yet in the selfe same nature trueth substaunce Identity notwithstanding vnder other formes forsooth and yet not figuratiuely but truely most absolutely perfectly and fully must in the same whole body and the same naturall blood be contayned felt seene and without all contradition worshipped These be the misteries of your diuinity as I suppose by the which you haue begotten vnto the world a new Christ I knowe not whom altogether an other Christ neuer borne of the Uirgine Mary doubtles whom the Gospell neuer knew nor the Apostles euer taught nor the Euangelystes euer saw I adde also whom neuer any of you hath seéne hetherto yet nor shall euer seé hereafter And yet these so wittelesse so dotish and monstruous deuises of drowsy dreames then which nothing can be spoken or imagyned more false and more monstruous you shame not at all to vaunt to be most auntient and most true as the Gabyonites of olde time did theyr shooes And for the same your Popish Christ made of bread you stick not to aduēture limm life more earnestly then for the true Glory of that Christ whom we do most certaynely know to be in heauen where also we do worshippe him And euen this doth your horrible butchery of an infinite number of our Martyres declare to be true by most plain and euident demonstration With the blood of whom because your holy mother the church seémeth so beastly dronken long sithence this one thing would I fayne learne of you what special cause was it that enforced you to vtter such outrage in the shedding of so much blood of your naturall brethren was it because they defrauded Christ the Sonne of God which was borne for our sakes crucified rose agayne ascended vp into heauē sitting now a Lord in heauē of one dramm so much of his due honor nothing lesse Was it because they abused or defiled the Gospel I thinke not so Was it because they brake the auntient ordinaūces and approued doctrine of the holy Apostles and Prophettes in any one thing or because they went beyond the bondes prescribed by the auntient fathers none of all these But the cause was for that they refused to allow of that newfangled and vpstart Idoll of the Popish Masse and that lately sprōg vppe Breadworshippe contrary to the doctrine of the Apostles yea contrary to Christ himselfe and because they would not in this behalfe be as furiously franticke as the Papistes themselues In the meane time we speake not this as though we were of opiniō that Sacramentes should be defrauded of theyr dewe honor For it is one thing to reuerence the Sacramentes accordyngly and an other thyng to conuert the Sacramente of Christ into Christ him selfe and to worshippe earthly Sygnes for the heauenly Christ in the one whereof is a kynde of Religion in the other manifest Idolatry To the whiche wanteth nothyng now but that they chaunt lustely together with Ieroboam These be thy Gods O Israell But we shall be vrged perhappes with the wordes of Christ in the Gospell This is my body c. As though in the wordes of Christ which be Spirite and life it be so rare vnaccustomed phrase of speaking to vse Tropes and figures now and then seing there is no kinde of doctrine that more vsually delighteth in figures Tropes parables Similitudes metaphors allegoryes mysteryes thē the mystycall speéch of the sacred
doth minister to all men aboūdauntly all thynges sufficient for the obteinyng of euerlastyng health and saluation The whole earth swarmeth euery where with their bookes and wrytinges testifieng the same and this our Age is to to much pestered with them the Authours of which notwithstandyng allready are or may be satisfied if they were not altogether cast ouer into a reprobate mynde with the manifold aūsweres of many learned Fathers and faythfull seruauntes of God euen to the full So might this ghostly Byshopp Ierome Osorius vpon the learned aunswere made by M. Haddon to the slaunderous Libell of his presumptuously pearching to her highnes with flattery and lyes haue stayed his course and by scilēce prouided more wisely for his creditt and good name which otherwise hadd not bene made so notably infamous to the world if this rayling Reply agaynst M. Haddon had not bene published abroad But who can tell whether it hath pleased the Lord to rayse vpp this Iambres against Moyses and to styrre vpp this proude Popishe Holofernes a most notable champion of that Romaine Nabuchadnezer to make so prowde a challenge agaynst his poore Cittie Bethulia who can tell if the Lord haue appointed this Semey to rayle so outragiously agaynst our Dauid who can tell if God haue hardened the hart of this Pharao that so his people Israell might with greater glory passe fromout that miserable captiuitie of that oppressing Egipt Great is the God of Israell and maruelous in his workes He it is who by the onely touche of a small rodde deuided the readd Sea and made the same to become drye lande and a passable way for his people retournyng the waues thereof vpon the pursuyng Enemy to the vtter ouerthrowe of Pharao his Charettes and all his hoaste He it is that gaue the headd of that stought warriour Holofernes into the handes of a seely woman He it is that caused the rodd of Aaron to eate vpp all the roddes of thenchauntours and Sorcerers of Egipt He it is that with the onely breath of his mouth hath daunted the insolencie of this Popishe challenger who beyng esteemed emongest our Englishe Papistes the most notable Prelate of our Age is now by the hand of a weake Englishe Pastour discouered in his colours to be nought els then a vayne bablyng Rhetorician full of wordes altogether voyde of matter All which notwithstanding such is the malicious peruersenes of the world that he onely alone beareth the price and carryeth the greatest creditt and estimation of all the writers of our tyme euery whose sentence is reputed an Oracle from heauē The odde man of the whole world Ierome Osorius not able to be aunswered much lesse to be confused by any Protestaunt whatsoeuer It was hartely wished That the Authour him selfe would haue deliuered his trauayles herein in the Englishe toung that so the vnlettered Englishe man by the Argumentes herein comprised might haue bene able to stoppe the mouthes of the wayward English cauillers and supporters of his quarell But he respected an other ende though not so plausible to his owne countreymen yet much more cōmodious for the generall common weale of Christendome For he right well perceaued though Osorius roaued at England by name that yet he bent his shotte agaynst the generall state of all Christianitie and therefore most necessary that as Osorius made his challenge knowen to the whole world so the world also might be made acquainted with the encounter I would haue sayd the vtter ouerthrow of the same The benefite whereof though haue redounded to many particuler persons within this Realme yet hath not bene so vniuersall as was needefull in respect of the multitude who onely regardyng the name and fame of the man will as I sayd before scarsely be persuaded that he may possibly be aunswered I passe ouer the worthy prayses which the booke it selfe most iustly deserueth both in excellencie of matter and in worthynes of the maner as the faythfull seruaunt of Christ M. John Foxe hath handled it Yet this I dare promise and boldly pronounce that all men that will may by readyng embracyng beleeuing and followyng the doctrine conteined in this booke be throughly furnished as well with the most especiall and principall pointes of Christiā Religion namely our Iustificatiō Election Regeneratiō and Redēption by the onely merite and meane of the most pure and precious bloudshed of that immaculate Lambe slayne before the foundatiōs of the world were layed to the singuler comfort of their soules as also by the Argumentes herein conteined armed at all pointes agaynst all assaultes and practizes of all the massemoungers meritemoūgers pardonmoungers Confessionmoungers and all other of the Popish rable whatsoeuer in the world As to the trāslation I dare not affirme otherwise thē that I haue trauailed therein faythfully accordying to the measure of grace which the Lord hath geauen me not doughtyng but it will atteyne the wished successe if mē will but vouchsafe with the same simplicitie of eye and willingnesse of hart to read search examine and stand vpright in perusing of the same with the which I haue to my poore abilitie trauayled therein Certes my purpose was to profitt my countrey men generally all These fruites of my labours I haue thought good to present dedicate to your honorable patronage moued hereunto by the most cōmendable report and opinion that all men do cōceaue of your honours godly zeale and zealous godlynes to the singuler glory of your name and vnspeakeable cōfort of all the godly To the well acceptyng and good liking whereof I iudge it not altogether so necessary to seeke by any other circumstaunce and persuadible speeches to enduce your honour saue onely the bare cōsideration of the wōderfull fruite that may be reaped by readyng the contentes namely proceedyng frō so well knowen a Spirite of so godly and faythfull a seruaūt of God Wherein albeit the translation atteyne not to so absolute excellencie and perfection as the dignitie of the matter doth require as of right it ought haue bene deliuered in such wise as should not in any respect diminishe the worthynes of the Author yet for as much as it retcheth the ende whereunto it was directed namely the benefitt of the Church of God and the vtter ouerthrowe of that malignaunt Church of Sathan and his ministers I dought not but your honour will vouchsafe thereof accordyngly Iesu Christ the Sonne of our heauenly eternall and euerlastyng Father preserue your honour in all spirituall grace and heauenly wisedome prosper your proceedinges establish your fayth fructifie your studies multiply your consolations and direct all your wayes finally blesse your hartes desire with increase of much honor in this world to the glorifieng of your body and soule in that immortall and glorious kyngdome of heauen for euer and euer Amen Your honours in the Lord. Iames Bell. ¶ To the most Renowmed and Puissaunt Prince Sebastian king of Portingall euerlasting grace peace and most prosperous Reigne in our
for their defence also as appeareth playnly by their bookes but I enterlaced this withall that if our writers had vsed scriptures onely they had followed herein the example of Iesu Christ and his Apostles What sayth our graue father to this Forsoth he Preacheth much of the Diuine power of Christ our Sauiour how that he was the mynde and wisedome of the father and the accomplisher of the Law and did make new ordinaunces of our Religion which were not expressed in the whole course of the old Law First of all this vnweldie old man perceiueth not how hee hath ouerthrowen him selfe in his owne turne for if Christ be the mynde and wisedome of the father as he hath most truely sayd hereupon consequently followeth that all the particular testimonies of Christ are speciall Oracles of the truth and that all his particular sayinges ought to be engrauen in our harts as heauenly Oracles This did our heauenly Father pronounce vnto Moyses and Moyses declared the same vnto the people in these wordes The Lorde thy God will rayse vp a Prophet lyke vnto me from among you ouer thy brethren him shall ye barken vnto Wherfore if we must harken vnto Christ as vnto Moyses then are we bounde as necessarely to his preceptes as to the ordinaunces of Moyses Behold the same more playnly yet in the Gospell Iesus beyng baptised came forth of the water and behold the heauens were opened and he saw the spirite of God descendyng as a Doue and standyng ouer him and loe there came a voyce from heauen This is my welbeloued sonne in whom I am well pleased Therfore sith the authoritie of Iesu Christ is sealed vnto vs by the mouth of almighty God what greater Maiestie of Scriptures may be pronoūced in the Scriptures taught or imagined more excellent then this doctrine Iames doth recorde That our Lord and Sauiour Iesu Christ is the onely Lawmaker which can saue and destroy Wherfore in his onely right and interest he did partly establishe new lawes partly amend the old partly expoūde the obscure partly restore them that were worne out of mynde and partly abolishe them that were receaued But what maketh this to your purpose when our Lord Iesus doth vse Scriptures doth he alledge any other then the sacred testimonies of the old Testament it could not otherwise bee say you doth he vouche any other interpreters then the holy Ghost sent downe from heauen he neéded not 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 altogether voyde of all maner probabilitie stuffed full with grosse errours Two onely will I shake out amongest all the rest which shall condemne you of your disguised maskyng You deny that this sentence can be founde in the Law in the Prophets or in the Psalmes that the way is narrow that leadeth to saluatiō or that we must turne the left checke to him that hath striken on the right If you exact wordes you play by that Sophister If you require 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 nor adde to the Law nor diminishe there from Is it not apparaunt therfore that we are placed in straightes Truly Dauid perceaued it well who beyng a kyng and a Prophet chosen by that singular prouidence of God to gouerne the people of Israell yet doth greuously complayne that hee was partly placed in narrowe straightes partly forsaken in the darke and sometymes maketh most humble supplication to God to direct his feete in the right way but very often confesseth that the word of the Lord is a Lanterne to his feete and a light to his pathes But what neédeth 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 conteined in that first and speciall commaundement of God Thou shalt loue thy neighbour as thy selfe There is no mā that will offer iniurie to him selfe in any matter wherfore he ought not to wrong his neighbour at all cā you haue any thyng more plainly spoken The vngratefull people of Israell did exclame and rage agaynst their good mild paynfull guide Moyses sometyme with secret conspiracies sometimes with open exclamations many tymes with threatnynges and very oftē with wicked cursinges What might this gentle Captaine doe in the meane space Beyng stricken yea and buffeted also vpon the cheéke doth hee not turne ouer his other cheéke What els I pray you is meant hereby that he doth often pray vnto God for such cursed caytiues his enemies when he doth so earnestly and vehemently cry out to God either to forgeue them 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 vexed by the Iewes and buffeted with fistes on the face held his peace and as a sheepe before the Shearer neuer opened his mouth what may be thought of the whole history of Iob but a conquest of patience and in most miserable calamitie a most ioyfull Triumphe thereof And yet this veépe Deuine is so voyde of common sense that he vtterly deuyeth any sentence to be founde in the Scriptures touchyng patient sufferaunce of our enemyes wronges You say that you haue passed ouer many thyngs It had bene better for you truely that you had passed ouer all thynges then in all thynges with malice and foule speakyng so to turne the catte in the panne that your wordes can neither finde head nor foote to stand vpon can explane nothyng soundly cōclude nothyng duely proue nothyng effectually but raūge in rayling brawle with bare affirmatiues and with pratlyng past measure pester and
heaueÌ„ly substaunce as you do imagine for Bread can not remaine materiall Bread without the substaunce of Bread no nor be surmised by thought to be Bread Paule doth sondry tymes call the Sacrament Bread But naturall Bread is not the body of Christ. Ergo. The Sacrament can not be the naturall body of Christ. I do speake here euen of the consecrated Bread as you call it or as Paule calleth it the Bread whiâ—h is blessed Whereof Paule hath an infallible sentence in his Epistle to the Corinthians The bread which we breake is it not the partaking of the body of Christ This Sacramentall Bread therfore after blessing when it is taken to be eaten is euen then Bread and brokeÌ„ as naturall Bread Ergo it loseth not his naturall substaunce nor is traÌ„substanciated into the naturall body of Christ as you vse to speake monstruously in a monstruous matter How then say you doth Paule call Bread the participation of the body of Christ For sooth in the same maner in the which a litle before he doth call Christ a spirituall Rocke They did all drinke sayth Paule of one spirituall Rocke which folowed them and the same Rocke was Christ and by and by after is set downe in the same Chapiter We many are one bread and one body In both which we do acknowledge the most wholesome and familiar speache of the holy Ghost but can not acknowledge your monstruous and newfangled TraÌ„substantiation To this purpose are the wordes of our Sauiour Christ to bee applyed This is my body whiche is deliuered for you doe ye this in remembraunce of me For the latter part doth explane the first part of the sencence most expressely For if the transubstantiated bread should conteine in it selfe the very naturall body of Christ hanged vpon the Crosse and thrust into the side for vs as you doe dreame what neéded then so often a rehearsall to be made vnto vs of the RemembrauÌ„ce of his body especially the body it selfe beyng presente and subiect to our senses and dayly handled in our handes But for as much as our Lord Iesus in the sight of the Apostles and the Angell declaryng the same did ascende vp into the heauens and sitteth there now at the right hand of his father of his infinite mercy hee hath left behynde him this most fruitefull and most healthfull Sacrament vnto our vse by the receauyng wherof we might be exceédyngly comforted and should emprinte deépely in our memory and reserue inuiolably the liuely and effectuall remembraunce of his most bitter death and Passion apperteinyng to the sauetie of our soules Now if any man doubt whether this bee so or no let him heare our Lord Iesus in the Gospell of S. Iohn so playne and perfect an interpretour of him selfe that nothyng can be added to make it appeare more manifest My fleshe sayth our Lord Iesus is meate is deede and my bloud is drinke in deede He that eateth my sleshe and drinketh my bloud the same dwelleth in me and I iâ— him Many therefore of his Disciples hearyng this sayd This is an hard saying who can abide it But Iesus knowing with in him selfe that his Disciples did murmure at this saying said vnto them Doth this offende you TheÌ„ what if you shall see the sonne of 〈◊〉 ascendyng where he was before it is the Spirite that geueth life the flesh profiteth nothing at all my wordes are spirite and life Your speach is a hard speach Osori it is a hard speach of traÌ„substantiating the bread into the naturall body of Christ. Touchyng the carnall and fleshly eatyng of Christes body your saying is hard yea as hard as yron who can heare or abide it Let vs here take our Lord Iesus to be the Expositour of his own wordes who doth so atteÌ„per mollifie this his speach beyng in outward apparaunce most hard of all other with a most sweéte interpretation as that nothyng caÌ„ be thought more mylde more apte for our coÌ„solation Be not offended at my wordes sayth our louyng Lord and most sweéte Sauiour Iesus for I must asceÌ„de vp vnto my father from whence I dyd deâ—ceÌ„d vnto you at the first And my body I must neédes take vp with me which you may not froÌ„ thenceforth haÌ„dle here on the earth Therfore in this case to witte to conceaue this mysticall eatyng of my flesh whiche I haue commended vnto you behoueth of very necessitie that you bee endued with a spirituall vnderstandyng For it is the Spirite that doth quicken the flesh proâ—iteth nothing at all That is to say the spirituall feédyng vpon my body which is geuen for you shall nourishe you to life euerlastyng But that fleshly eatyng which doth trouble you so much profiteth nothyng at all At the last our Lord Iesus coÌ„cludeth this place wholy vnto them in this wise The wordes that I do speake vnto you are spirite and life The wordes which Christ spake of the eatyng of his flesh are spirituall The flesh profiteth nothyng at all if we may beleue our Lord Iesus speaking of him selfe Let vs therefore take hold of that quickenyng spirite whiche may make vs partakers of euerlastyng lyfe beyng authorized hereunto by Christ him selfe and sithence you can not disgest this sweét and comfortable foode of the heauenly Table by fayth spirite we will leaue that other carnall and grosse banquet of the transubstantiated bread to you and to your Capernaites You seé now whereunto your testimonies that you trusted so much are come at the last whose authoritie I do not refuse but reuerence them and suppose that your transubstantiation is ouerthroweÌ„ and vtterly brought to naught by conferryng those two sentences with the other processe of the text Neither am I alone of this iudgement in the interpretatioÌ„ of these places For S. August writyng vpon Iohn alledgeth the same sentence in expresse maner of speach Tertul. also pronouÌ„ceth the same most euidently in his treatize vpon the distribution of the Sacramentall bread which two haue bene alwayes accoumpted learned and auncient Authours You presse me with a whole forest full of slauÌ„ders affirming that this SacrameÌ„t is fowly deformed by me the body and bloud of Christ is troden vnder feete the power and force of this wonderfull SacrameÌ„t is dusked and vtterly extinct by me I demaunde of you agayne what my wordes be where these botches doe lurcke in my bookes what I haue written what I haue done where and by what meanes I am ready either to repulse your errour or to coÌ„fesse mine own if I haue coÌ„mitted any such fault I craue no pardoÌ„ But if there be no such matter if it be rather all coÌ„trary if mine innoceÌ„cie be blameles herein I call to witnesse God men heauen and earth agaynst that most wicked toung whiche hath practized falsely to condemne the credite of your brother with so greéuous an accusation and so horrible a crime Fie fie Osorius what vnbridled licentiousnesse of Scorpionlike stinge
eyes and hādes yea the very body in deéde naturally corporally and substauncially present the very same Christ I say full and whole in qualitie and quātitie with all his dimensions euen as he sitteth now at the right hand of the Father so that Christ may seéme now to dwell no lōger in heauen but to haue translated him selfe into much more precious and purer tabernacles And hereupon this cōmeth to passe That Priestes Monckes and Bishops as the very familiar guestes of Christ Nourished with this heauenly foode and dayly more and more strēgthened thereby doe attaine those heauenly and euerlastyng treasures so happely doe withstād the rage of lust so stoughtly and keepe their vowed chastitie most purely And no maruell for whosoeuer be so nourished with the most sacred body of Christ and carry him about dayly not in their myndes onely but in their bodies also how can it be chosen but that of very necessitie All drousinesse of sinnes must be shakē from them and an heauenly dawnyng of cleare light must shyne in them and must needes be replenished with heauēly treasures and out of the same yeld most glorious fruites of righteousnesse All which to be true the presidentes of their Angelicke holynes and chastitie scattered abroad euery where of the which the commō people tell so many and so commendable tales doe manifestly declare Let not this be forgotten among that whereas in the sacred holy Masse is such a miraculous operation also which as it were a certeine soueraigne Panax and a casket full of Pādoraes treasory may serue to cure the greéfes of all malladies is medicinable for the pestilence for all noysome cōtagions preseruatiue agaynst thūder agaynst Infidels agaynst misfortunes agaynst Agues a present remedy to obteine seasonable weather liquour of life for the sicke a cleare acquitall to the dead from all paynes of Purgatory a medicinable drenche for sicke Horses and Swine what maruell is it if these dayly worshippers of so heauenly a treasure beyng garded with the garrison of so inestimable a Iewell do become such creatures as in whose maners nothyng can be espyed but altogether chast and maydenly yea poolished beautified with all blossomes of vertue But amongest these this one thyng chiefly happeneth very straunge and incredible to be spoken especially in those Byshoppes and Massemongers who beyng enuironed about with so many comfortable Sacrifices dayly whenas they be otherwise rauished with so ardent and zealous affection towardes all other partes of Relligion towardes Masses toward pypyng and singyng toward Confessions and such like holy exercizes that to heare any Godly Sermons to Preach the Gospell of peace wherein the glory of Christ and the sauetie of the people consisteth chiefly they are so hard frosen and so thoroughly benommed as that they seéme scarse warme yea and altogether without sense and feélyng of their duety towardes Christ or of any carefull regard at all of their flocke or of any remorse of conscience to performe their function I speake not here of Oso nor of a few others like vnto him against whō this complaint happely may not so truly be enforced namely sithēce this Bishop is carefull and diligent in curyng his owne charge as him selfe telleth vs But of other Massemongers and shauelynges what will Osorius him selfe say vnto me who to the great fraude and detriment of the Church do so carelesly negligently attend their charge yea and neuer come at it at all They doe performe their duties by the ministery of others say you And such as of them selues are lesse able and vnfitte to preach do yet procure good wise and Relligious mē not of Bucers or Martyrs Relligion but such as are nouseled vp in the readyng of holy Scriptures Doctours and holy Fathers of the Churche who haue skill to teache the people pure chaste and Relligious doctrine Be it as you say Osorius but in the meane space where is that power and efficacy of that wonderfull Sacrament wherewith men are so inflamed and so raysed vppe as you say to all earnest and studious endeuour of godlynesse and to the desire of attainyng all heauenly Treasory At the least where is that charitie which beyng alwayes ready and inclined to doe good to all men by all meanes possible ought not deteigne and foreclose other men from the knowledge of holy Scripture And what shall we say then to those pastours and shepheardes who hauyng charge of Christs sheépe either of them selues can not or will not feéde their flock do not onely not opē their mouthes them selues vnto them but also do forbidd them the vse of the Scriptures in that lāguage wherewith they be acquainted whereby they might more easily attayne to the vnderstandyng of the same by their own industry This contumelious iniury beyng not in any respect collerable in the Church of Christ nor defensible by any coulourable excuse yet this delicate Rhetorician to helpe the ignoraūce of the vnlettered seémeth to haue foūde out of his perspectiues a certeine old wormeaten quircke or shift framing his Similitude from the pearcyng light of the Sunne Which beyng either vnpearceable for the clearenes therof doth blind the sight if the eyes be ouer much bente thereunto or if it shyne not at all profiteth not to thē that are enclosed in a darke doūgeon or do turne their eyes frō it In like maner they which turne away their dazeled eyes from the bright light and knowledge of holy scripture or do force the eye sight of the mynde thereunto more earnestly then is needefull do waxe blynd altogether Wherfore sithence it is so he concludeth herupon that it is a very great poynt of wysedome in them to foresee that the Rude people be not altogether defrauded of all light of Gods word nor yet that they may be oppressed with the ouermuch clearnes thereof For Aunswere For as much as the word of God is as your selfe do confesse the light of the worlde I beseech you Osorius what can be more appropried or peculiar to light then that it spread it selfe abroad ouer all places and persones or what can be more contrary vnto light then to be pent vppe vnder a Bushell And what els doth your discreéte foresight and prouident prouision but shut the word of God close vnder a Bushell when as you procure so pretely that the sacred Testament of Christ may not be deliuered in any other Language but such as the vnletteredd cannot vnderstand And what is this els I pray you but that the rude multitude shall see no light at all but be ouerwhelmed with a perpetuall dazellnes of sight whiles heé that readeth may not vnderstand what heé doth reade and whiles also in your Churches Masses Ceremonyes Supplications and Sacramentes they seé nothing but vtter darckenesse and heare nothing but in an vnknowne Language but in holy Sermones say you we do enstruct and teach them as much as shall seeme Necessary to the endeuour of godlynes
scripture especially when mētion is made of Christ hymselfe or when Chryst hymself would vouchsafe to expresse hys great and inestimable benefittes towardes vs and the euerlasting efficacy of hys death and passion I know not how it had rather vnder certayne shadowes and mystycall resemblaunces as vnder Allegoricall cloudes to speake as Ierome doth signyfye the same more modestly rather then to proclayme it openly in wordes By meanes whereof we ought many tymes to consider That in the Propheticall Scriptures Christ our Lord Sauiour is called by sondry and seuerall names accordyng to the diuers seuerall operation and effectuall power and workyng of his Diuine Maiestie and pleasure towardes vs. For in that he doth enlighten the Darckenes of our mindes he is called the light of the worlde In respect of his wonderfull might and power surmounting all power whatsoeuer he is called the Lyon of the Tribe of Iuda In respect that he guideth vs he is called the way In respect that he leadeth in he is called the dore In respect that we are none otherwise engraffed then in him he is called the Vine and we the Braunches And so according to the nature of his Innocency and our deliueraunce he is called the Lambe of God in respect that he loueth his Church with more thē an husbandly loue doth cherish it endow it cloath it beutyfy it he is called an husband he is called also the Rock sometime a grayne of Corne dead in the earth many times a Serpent set vppe vpon a Crosse sometymes a wellspring gushing out into life euerlasting And so in diuers and seuerall respectes he is called by diuers seuerall names In like maner bycause he feédeth and defendeth vs he is called A good Shepherd and bycause he feédeth vs with none other thyng thē with the death of his owne body shedding of his bloud He is also called our meate our bread and our drinke Moreouer bycause this bread and this drinke is of the Lordes owne mouth cōmaunded to be receaued to renew the remēbraunce of him for this cause those elementes do put on the nature of a Sacramēt and so vnder this very couer and mystery of a Sacrament are called his owne body and bloud Whiche least I shall seéme to iustifie of myne owne proper knowledge Let vs heare the testimony and agreable consent of Augustine Who reasonyng of Sacramentes and of the likenesse of thyngs wherof they be Sacramentes doth vtterly deny the Sacramentes can be in any respect Sacramentes at all vnlesse they haue a likenesse of some things and for that cause in respect of the likenesse of the thyngs them selues he affirmeth that they are many tymes called by the name of the thynges them selues So an Argumēt may be framed out of August on this wise The Sacrament of the last Supper hath a likenesse of the body of the Lord. No likenesse is the thing it selfe wherof it is the likenesse Ergo The Sacramēt of the Eucharist is not the body of Christ. But if Osorius be of opinion that Christes wordes ought to be taken simply accordyng to the bare letter of the flesh let him harken agayne to the same Augustine This is a Mystery sayth he that I tell you which if it be vnderstoode spiritually will quicken and geue life And the same Augustine in an other place opening playnly the figure of the same wordes doth witnesse directly on this wise The lord doughted not to say This is my body when he gaue the signe of his body I could vouche many other graue and auncient Testimonies witnessing the same namely Tertullian Origene Ierome Chrisostome Theodorete Gelasius and others But of this matter I do not meane to make any curious discourse as now There shal be hereafter more fitte place for the same more at large by Gods grace In the meane space for my learnyng I would fayne learne one Questiō of Osorius who albeit hath not bene ouer much studied in Augustine yet hath at the least bene busied amongest the Rhetoriciās Let vs therefore consider the matter by the circumstaunces of Rhetoricke And to graunt this much first that Christ is omnipotent which accordyng to the power of his Diuine omnipotency can and is able to do all thyngs in heauē and in earth what matter should moue him now both to take away his owne body from hence which was but one onely body from vs yet withall should leaue the selfe same body behynde him with vs which though could not be done accordyng to the nature of humanitie yet to graunt that it might be done miraculously what profit then or what necessitie was there to worke a miracle herein You will say bycause the spouse the Churche could not lacke the presence of her owne husband Christ. And wherfore I pray you For this is the thyng wherein I desire to be taught of you chiefly Osorius sithence it is not credible that miracles which are wrought agaynst nature should be wrought rashly without some singuler or especiall consideration I am now therfore desirous to know what cause you will alledge To feede vs with his body you will say What to feéde our bellyes or our soules Surely our soules he hath fed already sufficiently enough long sithence in that very day wherein he washt away the Sinnes of the whole world and pacified all thynges both in heauen and in earth once for all What to feéde our bellyes then But he doth aboundauntly feéde vs with other foode dayly Moreouer neither cā Augustine nor yet the Scripture it selfe disgest this that man shal be fed with mans flesh and drinke mans bloud Do not prepare your teeth sayth he but your hart And agayne in an other place as many tymes els also inuityng vs to a spirituall eating of Christ Why doest thou make ready thy teeth and thy belly sayth he beleeue and thou hast eaten Agayne to beleeue in him sayth he is to eate that liuely bread Moreouer annexe hereunto That whenas Christ hath accomplished all the partes and duties of his holy office which neéded the vse of his flesh to performe the worke of our redemption In the which flesh he satisfied all the partes of the law pacified the wrath of his Father ouercame Sinne and death and the Deuill him selfe beyng the authour of death hath troden vnder foote for euer euer In which flesh he rose agayne and ascended into heauen like a most triumphaunt Conquerour Frō whence he doth euen now also miraculously nourish preserue and comfort his Church here on earth through the vnspeakeable power of his excellent omnipotency so that now to the full accomplishment of our Saluation seémeth no one thyng at all to remaine vnperformed but that onely last day of Iudgement These matters therfore beyng vndoughted true what thyng may that be now Osorius wherein his fleshly presence may seéme in any respect necessary from hence forth and not rather his absence in the flesh
to exclayme agaynst Luther was hissed out of the place not without great gleé and delight of the beholders So small and so no acquayntaunce at all hath this proud hawty and loftye kynde of myncing Minnions with our Lord and Sauior Iesu Christ. I do willingly abstayne from naming of men because I would haue them forewarned rather to theyr benefitte then reproched to their infamy if there be any besides this Osor. whom this Ciceronian skabbe hath infected with like dottage But I come agayne to Pardons wherwith as they say they sweépe all Purgatory and make cleane riddaunce when they will and by which picklockes they locke fast the gates of hell opeÌ„ the gates of heauen to whom they list But I pray you Osorius by what authoritye doe they this By the same authoritye you will say where of was spoken to Peter I will geue thee the keyes of the kingdome of heauen c. That the keyes were geuen to Peter no man will denye But what is this to the Pope of Rome because next vnto Peter the succession of the See Apostolick falleth vpon the Pope forsooth And why so how will you proue this to be true I beseéch you What because he doth enioy Peters Chayre what had Peter no more Chayres but one or did he fitt no where but at Rome And what if he neuer sate at Rome But putt the case he sate at Rome I wil geue you an argument not much vnlike vnto this It was not vnknowne to be old Poetts what a skilfull Harper Orpheus was whom they imagined to haue drawen aâ—ter him with the sweétnesse of his Harpe stoanes and woodes It came to passe in processe of time that one Neanthus Sonne of Pittacus chaunced to come by the same Harpe who being farre vnlike this Orpheus in skill of playing altogether an Asse as the prouerbe speaketh at the harpe yet through a foolish opinion conceaued of himselfe dyd persuade himselfe that he should be able to draw after him Rocks and Woddes immediately vpon the sound of the Harpe This clownish Cocklorrell therefore wandring abroad ouer hilles and dales and maruayling that the Rockes and Woods stood still as before vnmoueable and would not sturre out of theyr place at the sound of the Harpe neuer surceased from striking from stretching from thumping the Harpe vntill hauing made hymselfe loathsome to the very cattell with the tedious and brutish noyse of the Harpe became a pray to dogges and was guawed and rent in pieces by them And what els doth this popish Prelate emport with his pompous pryde and stately Chayre wheron he is no lesse â—rantickly fond then this seély soule was vpon the Harpe I list not as now to gesse the garbroyle of his glory of the thing it selfe I dare boldly speake this much as Orpheus Harpe maketh not an Harper forthwith so neyther doe Peters Keyes shape a right succession but the onely confession and fayth of Peter And yet did the Church alwayes acknowledge the Byshoppe of Rome to be the Successour of Peter the Apostle So did also the consent of the Fathers and the Antiquity of time I do heare you But by what authority by what testimony and witnesses will you iustify this to be true or by why what reason or argument will you proue it what because he canne shew the Chayre that Peter sate in Nay rather lette him expresse the vertuous life and gratious giftes of Peter and in his life geue forth vnto vs as Peter did a President and patterne of the causes precedent and the true Circumstaunces for the which the Keyes were deliuered vnto Peter For on this wise are we enformed by the Gospell Because flesh and bloud hath not reuealed this vnto thee but my Father which is in heauen You doe heare mention made first of the notable testimony of his faith and open confession of the Sonne of God which was not discouered vnto him by flesh and bloud nor by any naturall Philosophy nor engraffed within him by any force of natures lore but which being endued with heauenly inspiration he had receaued from aboue beyond all reatch of humayne Capacity For the knowledge of Christ commeth by the onely inspiration of the holye Ghost Which assoone as the Lord perceaued was engrauen within Peter wondring as it were at the greatnesse of the miracle doth first declare vnto him the glad tydings of blessednes froÌ„ God Thou art blessed Simon Bariona then alluding to the nature of his name because he was called Cephas that is to say Peter vpon that Petra that is to say vpon that Rocke of his fayth an confession he doth promise to establish the building of his Churche And added hereunto the promise of the Keyes I wyll geue thee sayth he the Keyes of the Kingdome of God c. By which CircumstauÌ„ces what are we taught els then that the foundation of the Church of Christ wheresoeuer it be is grounded vpon nothing els then vpon true fayth and vnfayned confession of the Sonne of God For when the Lord spake this vnto Peter he made no accouÌ„pt of his righteousnesse nor of hys vertues and conuersation of life neither of his fastings nor his dutifull obseruation of the commaundementes ne yet the holines of his Religion forasmuch as all these ornamentes dyd shyne as aboundauntly in others as they did in Peter But at the first vtterannce and confession of his excellent fayth the Lord doth denounce him to be blessed buildeth his Churche and doth promise the Keyes vpon the same Whereupon remayneth that we conclude at the last most truely that wheresoeuer the Keyes are exercised which are Christes true Keyes in deéd there of necessity must an influence and speciall inspiratioÌ„ of the holyghost and a certayn earnest and harty effectualnes of fayth and coÌ„stant confession of Christ goe before On the contrary part where no perseueraunce or feéling can be perceiued of the ingraued knowledge of Christ from the heauenly Father whose minde being not endued with any influence of the holyghost sauoureth of nothing at all beyond the retch of flesh and bloud who hath wedded his hart to earthly treasures to the Royalty pompe and gorgeousnes of this world who neglecting the glory of Christ is vassall and bondslaue to Ambition subiect to affections geueth himselfe to pamper the paunch and is drowned in the deépe doungeon of worldly cares who doth breath out of his nostrilles the blood and butchery of his brethreÌ„ That person in what Chayre soeuer he sitte doth with to much shamelesse arrogancy vaunte vpon the possession of the Keyes And therefore yf this Romishe ruffler doe meane to royst stille with Peters keyes he must endeuor to expresse in his maners the vertuous lyfe and godly conuersation of an Apostle and not chatt so much of a Chaire Otherwise to what purpose is it how sumptuously soeuer a man be enthronized yf he be wicked and vnworthy the place the place doth not
Pardons whereby if this scaldyng house of Purgatory may not vtterly be quenched the intollerable flames thereof may yet at the least be somewhat quallified For surely the matter is come to this passe now that vnlesse your masses and Pardons do helpe at a pinche there is no crosse of comfort lefte for the poore soules that are dead vpon so fast and so firme a Rocke hath Osorius planted his Purgatory with these new conclusiōs that it can neuer hereafter be impeached with any assault of the Lutheranes nor vndermined with any there engynes or crampes For what can be more manifest and cleare then this saying of Peter wherein he affirmeth that the glad tydings of peace was brought to the Soules that were in prison For if the soules were in prison we must neédes confesse that they were not in heauen and if they were in hell but from out of hell is no Redemption at all It remayneth then of necessitie that there must be a thyrd place somewhat seuered in the highe betwixt heauen and hell I suppose Loe here into what narrow streightes this Cratippus the deépest conceited mā of our age hath forced vs with the profoundenes of his skill to the huge commendable and prayseworthy mountaine of whose singuler and superexcellent learnyng capacity and wisedome this also may be added not the least part of his prayse that whereas this so lucky an Exposition of this place hath ouerscaped so many sharpe sighted Doctours of Diuinitie heretofore yet could it not possibly now escape this deépe Clerke but must neédes fall into his mouth For whereas besides a noumber of old notable men and no small sprancke of the newer sort also as Eckius Pighius Hosius Torrensis Surius Mayronensis Andradius and to couple with them likewise the Glose ordinary whereas all these I say and many others haue vttered much matter of Purgatory yet was there no one of all these hitherto as farre as I cā learne besides our Osorius onely that euer durst be so bold to vouche this place for the building vpp of that plattforme of Purgatory And no maruell for these wantes wanted the eyes of Epidaurus which our Osorius hath gotten who is able to deuise all thynges out of nothyng yea those thynges many tymes that neuer were not much vnlike vnto Pentheus as it seémeth who standyng vpon the scaffold of Eumenides saw a farre of whole armyes of warriours and did esery two Sunnes and two Cities named Thebes So also doe the Poetes report that Hercules beyng madd saw the heauens ready to fall downe vpon him so did Aiax scourge swyne in steéde of Kyngs and Princes Ixion doth embrace a cloude in steéde of Iuno Orestes doth seé his mother and furies settyng vpon him And how oft do Maryners in their dreames seé Tēpestes shipwrackes souldiours Gunnes spoyles and slaughters louers also how osten dreame they of their louers and woers And what is it that childrē doe not Imagine in the cloudes Euen so Osorius whatsoeuer almost he readeth in the Scriptures doth seéme in his eye to be nought els but Purgatory But to returne agayne to the Apostles wordes to note somewhat more curiously diligently both what the Apostle sayth what Osorius also doth gather thereupon Let vs heare the Apostles wordes which are these In which Spirite Christ goyng downe did preach the glad tydyngs to thē that were in prison First whereas the wordes of Peter be thus in Greéke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osorius by euill trāslation doth turne the wordes that doe sounde in Greéke aright on this wise to the soules sayth he wh were in prison Wherein how truly he doth translate the same let him aunswere for him selfe euen as if a man should on this wise tourne the Greétyng of Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Sainctes that were at Colossa whereas it should rather be spoken on this wise to them that are at Colossa Sainctes But the other fitted Osorius purpose best that by that slipper deuise Peter might seéme to expresse that these soules which were holden fast in prison first were now no more in Purgatory but were fetcht from out of Purgatory to meéte with Christ. But I will not be so squemish about these trifles I would very fayne learne this aboue all other whose soules were those that were so holdē fast in prison Peter will aunswere the Soules of the Vnbeleeuers which were disobedient to the preachyng of the Prophetes And by what reason can you say that those soules were takē out of prison at the sounde of the glad-tydyngs which were them selues disobedient to the preachyng for if they had harkened vnto and beleéued what infidelitie then could be in them But let vs go foreward May we be so bold to demaūde this of you Osorius when and at what tyme the preachyng of this glad tydynges happened For in this pointe sticketh all the pithe of dought Osor. is of opinion that these glad tydyngs came not vnto the soules before Christ had finished his Passion and descended him selfe downe into hell But in what sence then doth Peter call them Vnbeleeuers vnto whom Christ him selfe did preache For there could be no infidelitie by any meanes where was no preachyng of true doctrine goyng before whereunto these soules should haue geuen attendaunce For Vnbeleeuers are not sayd to be Vnbeleeuers accordyng to the definition of an Vnbeleeuer of that which they do neuer heare but of that which when they haue heard they will not beleéue But now Peter doth euidently declare that Christ did preach vnto them in deéde and that the very same to whō the glad tydynges were preached were as then Vnbeleeuers and thereupon annexeth further the certein determination of the tyme. Whiles the mercy of God sayth he was looked for in the dayes of Noah and whiles he was making ready the Arke Whereby you may easily conceaue euen by the very order of the text what tyme that was of preachyng those glad tydyngs Not as Osorius doth dreame when Christ is sayd to haue pearced the helles after his Passion to them that were dead but many yeares before that before the the generall destructiō of the world by waters whenas the Spirite of Christ did foreshew by the mouth and preachyng of Noah the generall destruction of mankynde that was then hangyng ouer their heades and did allure them to speédy repentaūce in season with continuall earnest and most comfortable exhortations which they did abuse at that tyme wickedly through vnbeliefe And because Osorius shall not thinke this aduise of mine own imagination and therefore will geue me no Creditt heerin lett him haue recourse to his owne commō Glose which they call the Ordinary Glose which doth expound this place of Peter in the very same wordes and sillables almost I will sett downe the wordes of the glose as they be Comming in the spirite sayth he he did preach c For comming in the spirite he did preach to the people
vouchsafe to enlighten that ouerdarckened blindenes of your drowsy sences and new fashion the same into a more found knowldge and vnderstanding of the trueth of his Gospell Now doe you perceaue the desire and loue that we haue of your safety Osorius albeit you be not come to Purgatory as yet It is reason therfore that we lykewise vnderstād the Carity of your Charitie We doe pray vnto God say you with earnest intercessions and prayers most purely powred forth for the quick and the dead and for the sauety of our Brethren I doe behold a very godly and comfortable imagination of yours conceaued in the behalfe of the dead and do prayse the same But when doe ye this good Syr In your dayly supplications and meétings I thinke not so But at that tyme especially say you that is chosen out to be most meere to worke the most holy worke of all to witt at that tyme which we do choose to pacifie the wrath of God not with the bloud offringes of footed Beastes but with the body and bloud of Christ. what a bald deuise is this of the man how variable is the inconstancye of his doctrine For if as you sayd a litle earst Christ onely doe not performe the full price of our redēption but that Paule and many others doe dayly offer most holy Sacrifices for the dead that is to say for the saluation of the dead with what confidence dare you now presume to pacifye the wrath of God with the onely body and bloud of Christ excludyng the Sacrifices and offringes of all other or how often must the body of Christ be offred to pacifie the wrath of God If our first Father Adā was able by one onely offence to destroy and cast away the whole ofspring of posterity Is not Christ in all respectes as able by one onely oblation of his body and bloud to make amendes of the same which Adam foredidd and brought to nought And with what reason will you perswade vs that you take vpon you to reconcile the fauor of God by the bloud of Christ who professe that your Sacrifice is not a bloudly Sacrifice Moreouer whereas the Sonne of God did satisfye for all thinges with his precious bloud shedd vpon the Crosse as well the thinges in heauen as the thinges vpō the earth what one thing then hath he left to be satisfied by you Or if there remayne any thing as yet of Gods Iudgement vnreconciled and not throughly clensed euen to the vttermost and most absolute fullnes how hath he then by one onely oblation made perfect for euer all them that be sanctified how did it seéme good vnto the Father that all fullnesse should dwell in the Sonne how were all thinges sayd to be at an end and finished whiles Christ did hang vpon the Crosse with what face dare Paule teach vs that all Enimity was blotted out by Christes death on the Crosse and all hatred wipte awaye by his fleshe if Gods Maiestye must be as yet reconciled by your offringes and Sacrifices He that brake downe the wall that was betwixt vs and God was not the same able to ouerthrow rotten Walles of your paynted Purgatory he that did vtterly remoue the wrath of his Father could not the same he extinguish and quite put out the flames of Purgatory without Sainctes merites and Popish Pardons Nay rather what neéde any Pardons at all procured or imagined out of the treasure of the Church if you Catholick shauelinges doe take vpon you to reconcyle the Maiestye of God by your dayly offring of Christes body and bloud I will recyte here not a fable but a true history of Germany out of Wolgangus Musculus which happened at Haganoy in the yeare of our Lord 1517. to witt the same yeare wherein M. Luther beganne to Inueigh agaynst the Popes Bulles There was a wyfe of a certein Shoomaker who a litle before sheé dyed for a certayn number of Crownes purchased a Bull from the Pope whereby she did assure her selfe of freé deliueraunce out of Purgatory Within a whiles after this woman being dead the Husband hauing intelligence of the Bull perfourmed the obsequies and funeralls of his wyfe orderly and decently as beseémed an honest Husband to doe not regarding in the meane space Masses Dyrges Trentalls and other trincketts of the lyke Mockeries vsually exercised in the Church after the old solēne maner for the redeéming of soules departed out of this lyfe The parish Priest being not a litle greued with the matter beganne to maruell and to take in ill part the contempt of Religion and to complayne of the vnkinde behauior and impiety of the Husband towardes his wife and at the last framing a libell of the matter accuseth the Shoomaker for an heretique To be briefe The Shoomaker was arested by a Serieant the matter was pleaded before the Maior of the Cittie The Shoomaker for his defence pleaded that the cause why he did not purchase Supplications and Masses according to the olde accustomed fashion for the health of his wyues soule proceéded not of any contempt that he hadd agaynst any of the solemne ceremonyes of the Church but because he was assured that his wyues soule was already saued in heauen he thought good to abate such extraordynary and vnnecessary charges and withall taking the Popes Bull out of his bosome desireth the Maior that it might be openly readd The Maior doth deliuer the Bull to the parish Priest to read The Priest seéing the Popes Bull stood still amazed at the first and a good whiles refused to reade it at the last being constrayned by the Maior he didd reade it ouer assoone as the Bull was read ouer both the Maior and the parish Priest being throughly ashamed held their peace The Shoomaker was earnest to proceé to Iudgement vpon the aucthoritye of the Apostolick Release to make it appeare what they iudged now of the soule of his wyfe whether sheé were now in heauen or in Purgatory If sheé be in Purgatorye then the Bull doth lye but if sheé be flowen vpp into heauen according as the Pope commaunded her then was there no cause why he should hyre any hireling shaueling to say Masses or Dyrges for his wyues soule The Maior and the Priest hauing nothing to say to the contrary nor daring to condemne the Popes Pardone acquited the shoomaker of the action by a Nonesuite Masses and Sacrifices BUt I returne to Osorius agayne who if hadd bene Commissary in this case I know not what aunswere he would haue made to this shoomaker But this is out of all question that this Purgatory whereabout these Catholickes keepe such a sturre can by no meanes be of any force and power but that either the Popes Pardons or these your Sacrifices of Satisfactory Masses Shall be by that meanes doughted of and come into great perill to be vtterly discredited For if yonr Stationes of Rome the Pardons of
but honoring the visible signes by the name and caling it his body and bloud whereby he might more liuely expresse to our sences the vertue and efficacy of his death and passion ensuing For it commeth to passe I know not how that as often as we are minded to expresse the excellency of any notable matter we doe not accustome our selues altogether to the naturall proprieties of speéches but apply sometimes vnproper and borowed speéches to make the matter seéme more Emphaticall which thing is vsually frequented not in sacred Scriptures onely but very often and much also in the continuall practizes of humaine actions ciuill societye Such as haue vsually called Money the very Synowes of warres such as haue named Scipio the sword of the Romaines he that sayd that Quintus Maximus was the shield of the Romaines It is not to be doughted but by these figuratiue speéches they did meane to expresse more then the wordes did emport The Parents of Tobias when they named their Sonne the staffe of their age did they forthwith chaunge their sonne into a staffe of wood or did they vnderstand him rather to be their comfort of their lyfe vnder the lykenes of a staffe to leane vnto Paul commaundeth vs to take the sword of the spirite which he doth call the word of God In lyke maner when Christ commaundeth vs to receaue into out mouthes that which he named to be his body why doe we not as truely and in deéde transubstantiate the sword of God into a materiall sword as the Eucharist into the naturall fleshe of Christ If we shall speake after the proper phrase of speéch it appeareth playnely that the same death of our Lord which he dyed for our sakes did purchase for our soules euerlasting sauetye fulnes of lyfe And it is not to be doughted by that the Lord himselfe at his maundy before he suffered foreseéing what was comming vpō him did long before certyfy his disciples thereof by some significant token But to thend his wordes should be more deépely engrauen into their hartes he vouchsafed to enstruct them with some similitude of sensible thinges rather then with wordes by demonstration rather then by speculation setting before their eyes not onely a denomination of bread and wine alone but also a visible example of a material eating to enstruct thereby not our mindes onely vut to endure our senses to perseueraunce much more effectually And hereof both the cause and the originall of the Sacrament begann to spring at the first Doe ye this sayth he in remembraunce of me Go to then let vs aduisedly consider what our Lord did in that Supper and what the Apostles lykewise and what we also ought to doe Christ tooke bread in his handes he brake the same bread which bread being broken he offred not to his Father but to his disciples not for a Sacrifice but for a Remembraunce not to satisfy for Sinnes which could not be accomplished without shedding of bloud but in Remembraunce onely of that bloud which was to be shedd Doe ye this sayth he in Remembraunce of me And this was the whole order of Christ his action at that Supper what did the Apostles they receaued the Sacrament of the body deliuered vnto them when they had taken it they did eate it eating it in a thankfull remembraunce of their Redeémer they gaue thankes Now if we following their example herein doe not doe the lyke accuse vs if we doe the same accordingly tell vs Diogines what is it whereat you snarle Now agayne for your partes what you Catholickes doe in corners either vouchsafe to declare your selfe Osorius or harken a litle whiles I doe expresse it First the Priest doth take the bread sett downe vpon a stony Altar taking it doth consecrate it the bread being consecrated he doth himselfe worshipp first afterwardes he lifteth it vpp aboue his head as high as he can betwixt his handes as it were betwixt two theéues to the gaze to be worshipped of others and withall offring the same bread to God the Father in steade of a Mediator maketh intercession betwixt the Sonne and the Father beseéching the Father that he would vouchsafe benignely to accept these oblations of the body and bloud of his owne sonne And this doth the Priest forsooth aswell for the quick as for the poore prisoners in Purgatory Hauyng offred the Sonne on this wise the Priest doth reteigne him thus offred vnto him selfe doth deliuer him to no body but breaketh him to him selfe into threé small peéces if I be not deceiued two partes whereof he placeth vnder his handes one ouer an other after the maner of a crosse the third he drowneth downe in the Challice O wondrous and vnspeakeable mystery of the Pope These thinges being on this wise ordered this Christemaker taking vpp at the last this hoste deuided so into threé peéces two partes he deuoureth vpp and the third he suppeth out of the Challice in such wise neuertheles as that not so much as a croome of this supper or apish Enterlude rather cann come to the peoples share who must be contented to haue their eyes only fedd as it were in playes and Enterludes whiles this whipstart alone haue played all the partes of the Pageaunt and at the last throwing out a blessing from out the bottome of this Chalice commaundeth his gazers euery one to departe whither they will For as much as those things are dayly and euery where practized by you with bigge lookes supported to the hard hedg may I be so bold to learne of you by what right by what title of antitiquitie by what grounde of Scripture or by what example at the last ye be able to defende this your deuouryng of fleshe and breadworshypp by any example of Christ or his Apostles but where did Christ euer institute in the Supper a Sacrifice of his body where did he consecrate bread into his body or where did he transforme bread into his flesh where did he lift vpp any hoste vnto his Father with outstretched armes towardes heauen to pacifie his Father or where did he make a shewe thereof to the people to be gazed vpon what did the Apostles where did they euer worshypp the bread that they did eate in the Supper or in their Communiōs where did they euer inuyte others to any Adoration of this Sacrament and not rather to the eatyng thereof onely where did they Sacrifice it for the quicke and the deadd where did they euer carry abroad the Eucharist in Procession and open assemblies or where did they reserue it for stoare where did they euer defraude the lay people of one part of the Sacrament Briefly how all the proceédinges of this your iugglyng Enterlude doth varry from the first Institution of the Apostles how it hath not any partakyng or acquaintaunce with the Communion of Christ nor any resemblaunce or affinitie with his holy Supper Let whole Christendome be Iudge
herein Let euery man that list compare examples with examples new with old present with tymes past what doth all this whatsoeuer you doe resemble els then like a certein skippyng and trippyng gesture of some Stagelike Comedy rather thē a Supper of the Lord wherein first you chaunged the Sacrament into a Sacrifice you haue altered the Table into an Altar transposed mysteries into Masses and translated eatyng into Adoration participation into Religion banquetyng into gazing tootyng The substaunce of bread you haue with a playne Poeticall Metamorphosis trāsubstanciated into the substaūce of flesh finally you haue brought the matter to this passe that there is no fourme of a Supper no nor so much as the name of a Supper remainyng For what is he that will euer name that to be a Supper where neither bread nor drincke nor any kynde of meate besides mās flesh and bloud onely is sett before the guestes to feéde vpō which is horrible for any mā to eate that will either follow the rule of nature or the prescript commaundement of the Scriptures What then will you abandone Christ say you from vs out of the Eucharist altogether and will you leaue no more but bare Signes onely in this most holy Sacrament For such is the question that Hosius maketh in a certein place the selfe same now doth Osorius thrust out agaynst the Lutheranes Whose accusation bycause I purpose to refute behold ye good Catholick mē that which I must speake both truly and necessaryly First this quarrell toucheth the Lutheranes very litle For others I doe aunswere on this wise That this doth not exclude Christ out of the Eucharist but you do banish Christ out of heauē altogether whiles by the same rule you force the nature and substaunce of his body into so narrow streightes as it were thruchte into a Geometricall chynker wherein what do you els then hale him out of heauen For one and the selfe same bodely nature in one the selfe same body can not be here and there at one tyme. In deede you confesse it can not be by nature but it may be be say you by miracle But cursed be that miracle whereby the true humanitie of our Christ is denyed and whereby our cōioyning together with him is broken a sunder For what partakyng shal be of our natures with his body or what agreable proportion of body betwixt vs If we be seuered ech frō other in the whole propertie substaunce of nature But Augustine a reasonable Catholicke Deuine enough I suppose will not consent vnto this that the Diuinitie of Christ ought so to be affirmed is that his humanitie shall by any meanes be defaced Therfore that rayling of Osorius agaynt vs as though we did dispoyle the holy banquet of Christes Diuinitie is some drowsie dreame of some dronckard for who did euer seclude the Diuinitie of Christ from this mysticall Supper So is also the cauilation of Hosius in eche respect as slaunderous where he chargeth vs that we sequester the body of Christ wholy from the Eucharist Which is also as vntrue For albeit we do affirme that the body of Christ is naturally in his owne propertie in heauē we do not so exclude him from the holy mysteries as that we would not haue him present therein at all but consideration must be had in what maner he is present He that doth acknowledge a true presence of Christ after a Sacramentall maner and vnder a mysticall coueryng doth not abanddon Christ out of the Sacrament but he that reiectyng the mystery doth acknowledge no presence but such as must be beleéued to be present naturally and in deéde the same if he abyde by his wordes must neédes ouerthrow all the substaūce of a Sacrament of very necessitie For whereas they do assigne the whole materiall part of the Sacrament to consiste in this that the flesh of Christ included within those mysteries must appeare discernable to the beholders not in his proper and naturall forme but in an other shape it is a friuolous deuise boulted out of the forgeshoppe of Lumbarde Which by this euident demonstration of Augustine is easily ouerthrowen All Sacramentes do represent a necessary likenesse of the same thinges whereof they be Sacramentes The outward formes of bread and wyne doe by no maner of likenesse represent any agreablenesse with the body of Christ. Ergo No materiall part of a Sacrament can be applyable to those outward formes of bread and wyne And yet this notwithstandyng we do confesse that Christ is present neuerthelesse in his mysteries But it is one thyng for Christ to be present in a mystery an other thyng to be present naturally enclosed as it were within a certein place It is one thyng to beare the name of a thyng whereof it is a remēbraūce an other thyng to be the very same thyng wherof it taketh denommatiō It is one thyng to haue a likenesse an other thyng to be in the very same substaunce Neither is it a good Argument that is fetcht from the word or letter to the substaunce Where in the one the very matter of a Sacrament is to be seéne in the other the truth of the substaunce is discerned Wherein is concluded a fallax A secundum quid ad simpliciter In a Comedy or Enterlude he that cōmeth forth vpon the Stage cladd in Kingly Roabes crowned with the Diademe of a King the same is not by and by the Kyng in deéd whose persō he doth represēt And yet is there no cause to the cōtrary but duryng the time of the Enterlude he may be after a certein sort called a Kyng to witt after the same maner as Signes similitudes of thyngs do many tymes obteine to be called by the name and title of the very thynges whereof they be representations Therefore for as much as the action of this sacred Cōmunion is of this nature as the which doth no lesse minister the body of Christ to be receaued by fayth then the bread to be eaten by the mouth these men therfore do not seclude Christ from this sacred banquet as you seé but you and your Catholickes rather whiles you do sequester the Allegory from the wordes of Christ refusing all maner Type of resemblaunce and likenesse whiles you do rende a sunder the spirite which doth quickē from the letter that doth kill whiles you banishe quite away all bread out of the Sacrament whiles you teare abroad the subiect from the accidentes Whiles ye make a miserable myngle mangle and hochepott of the thynges that are seuered by nature and agayne dissolue the thynges that are naturally ioyned together Whiles with most abhominable Idollworshyp you doe most filthyly defile the most pure and chaste Church of Christ to the intollerable discomfort and sorrow of all godly hartes you haue brought this to passe by your crafty cōueyaūce that the people now can neither partake of any bread
stricken downe and confounded with the remembraunce of theyr owne sinnes vnto whom chiefly appertayneth the comfortable promise of fayth how can it be possible that this serious and earnest repentaunce cann conceiue any pleasure or delight in horrible wickednesse And yet out of this so manifestly false forged slaunder Osorius hath clowted vpp the remnaunt of all his patcheryes And from hence forsooth are all those so manye huge Tempestes Lightenynges and Thunderboltes so many outragious exclamations tragedies and earthquakes raysed vpp agaynst the poore abiect Lutheranes no lesse vnsauory then shamelesse Wherefore I was so much the more desirous to aduertyze the godly zealous youth that they would not suffer them selues to be entangled by any meanes with the flattering fawning of Osorius bookes and that they behaue themselues with discrete moderation in the reading of them least as the SerpeÌ„t did once beguyle Eue they also may be carryed away from the pure simplicity which is in Christ Iesu. God did not in vayne send his sonne into the world nor in vayne did he geue that especiall commaundement that we should harken vnto him Moreouer not in vayne lykewise dyd the Sonne himselfe descending from out the bosome of his Father take vpon him to proclaime the fathers will out of heauen If petitions proceéding from harty inward and most pure loâ—e if most excellent and vndefiled prayers if most commendable conuersation of life in all kinde of vertue might haue auayled to the attaynment of perfection of saluation I seé no cause to the coÌ„trary why the heauenly Father might haue taken away that bitter Cupp of heauy displeasure out of the haÌ„d of this Sonne But our woundes could not otherwise be healed but by the death deadly wouÌ„des of the Sonne The wound was farr more deépe and deadly then could be curable by any pollicy power treasure workes or actions of men Briefly when Osorius hath spoken of and aduaunced iustice and most excelleÌ„t integrity of life with all the skill that he cann Yet shall he neuer be able to bring to passe the contrary but that the song which we dayly sing vnto Christ shal be an vnuanquishable trueth Thou onely art holy Out of the which what thinke you may be gathered els but that all other creatures whatsoeuer adorned with neuer so plausible opinion of holynes be neuerthelesse vncleane and defiled in the sight of God And yet do we not hereby derogate one hearebredth so much from the grace of God whose riches and treasure we do confesse to be vnspeakeable and dispersed ouer the face of the whole earth Notwithstanding we do also as boldly professe that this grace wherein doth coÌ„sist the highest honour of most perfect obedience did neuer happen to any nor was euer geuen to any but vnto Christ alone But what neéde any more CircumstauÌ„ce I will vrge one Reason agaynst Osorius and so make an end What one prayer can be more holy or knitt vpp in fewer wordes then the Lordes prayer Herein I do appeale to his conscience Let him pronounce the same one prayer vnto God in such sort that he be not faulty in some respect nor swarue in thought any where froÌ„ that absolute perfection of righteousnesse whereupon he doth bragg so much with such an vnremoueable conuersion of mynde to Godward and in so humble an abacement of himselfe and with so dutyfull a reuerence as is beseémyng so vnspeakeable a Maiesty And I wyll yeld him the victory I do most hartely desire and wish vnto the learned Reader and to all other the elect Saynctes of God whosoeuer do professe the name and weare the badge of Christ Iesu that departing from iniquity and gathering all together into one vniforme agreément of sincere doctrine by thenlightening and inspiratioÌ„ of the holyghost we may be all together receiued into that heauenly Ierusalem and into that kingdome of immortall glory and eternall felicity which shall neuer haue end not for the workes of righteousnesse which we haue done but for the loue of our Lord and Sauiour Iesu Christ who suffered death for our sinnes and rose agayne for our Iustification Amen AT LONDON Printed by Iohn Daye dwellyng ouer Aldersgate Cum Gratia Priuilegio Regiae Maiestatis Anno. 1581. Iohn 7. Apoca. 17. Emanuell Dalmada a Portingall Byshop of Angrence Thomâ— Wilson Osorius beginneth with a double excuse Emanuell Byshop of Angrence in Portingall a Popish Inquisitour Two causes shewed by Osorius why hee writeth agaynst M. Haddog The second part of the excuse of Osorius Rom. 2. The name of a priuate persoÌ„ what it signifieth Plautus in milite glorioso Syr Thom More Iohn Fisher Byshop of Rochester More and Rochester rightly coÌ„uicted and condemned for traytors by the law Osorius is writing to our Quene vnder pretence of charitie goodwill couereth extreme hatred against true Religion True charitie is sooner preteÌ„sed in wordes theÌ„ truely performed in deedes Cicer. Orat. in Lucium Pisonem Cicer. Phillip 2. in AnthoniuÌ„ In SalustiuÌ„ Cod. de proba lib. 〈◊〉 Osor. pag. 8. Osorius coÌ„plaineth of subuertyng Religion in England Nonnes Images of Saintes Picture of the Crosse. Auncient ceremonies of the Romane Church The words of M. Haddon cited by Osorius Cicer. in Anthon Phil. 2 Osor. pag. 9 Osor. pag. 9. b. Osorius maketh Bugge beares and fighteth with shadowes Osor. pag. 9. b. Luther falsely accused Luther to be take whole and not by pecces Osor. pag. 10. The cauilling of Osorius vpon wordes and sillables Perpessa Persparsa Psal. 119. Two soule abuses noted in Osorius his Religion Trust in Popish pardoÌ„s vayne and wicked Osorius agaynst hym selfe Osorius cauilleth about the word of lead Synechdoche Metonymia The Bishop of AngreÌ„ce One Church Apoc. 1. One Monarchie Liuius 3. Decad. Polycrates Phalereus Dionysius Apoc. 21. 22. Luce. 4. ex Esaia Ad Heb. 10 Timoth. 1. Luce. 9. Mar. 6. Math. 9. Touchyng supremacie of Peter his successours Marg. 9. Iohan 6. Aug. Retra Cap. 11. Chrisost. in Hom. Penthec To. 3. Hillar de Trim. lib 6. Cipr. Epist. 3. Orig. in Math. Cap. 16. Gregor 1. Distinct. 10. ConsideraÌ„dum Math. 18. Luc. 22. Amongest the Apostles no singular power geuen to any one more then all the rest Iohan. 17. Iohan. 17. Orig. in Math. Cap. 16. Augustin de Agone Christi Math. 16. Gal. 2. Petri Epist. 1. Cap. vlt. Act. Cap. 1. 2.5 Act. Cap. 15. The priuiledge of the person reacheth no further theÌ„ the partie him selfe vnlesse it be limited by name Math. 16. Galat. 2. Iohan. 3. Iohan. 4. Iero. and Euagr. Cypri ad Simplic Osorius pag. 17. Osorius ibidem Ibidem Sueto in the lyfe of xiâ— Emperours Platina de vitis Pontificum Grego in Epist. ad Mauri lib. 4 Epist. 32. Grego in Epist. 30.50 36. Cant. 2. Osor. pag. 17. Act. of the Apost the 5.15 Chap. Osorius pag. 18. b. Ad Thessa. 2. Cap. 2. Osorius pag. 18. b. pag. 19. pag. 19. Alphonsus de Castro contra haeret lib. 4. Cap. 4. pag. 19. Osori