redire wilt thou escape this danger wilt thou returne in safetie to thâ— countrey To whome when the abbat had answered with teares that that was his desire then he that had so appeared spake further Scias in quit me adâ—â— a domina nostra Dei genetrice Mâ—ria directum quam dulciter reclamasti si dictis meis obtemperare volueris sanus cum comitibus tuis euades seuientis periculum maris Promitte ergo Deo mihi quod conceptionem purissime virginis Marie solenniter celebrabis celebrandum predicabis that is Knowe thou saide he that I was directed vnto thee by our Ladie Marie God his mother whome thou hast sweetely called vnto and if thou wilt obey my sayings thou with all thy companions shall safely escape the daunger of the raging sea Promise therefore vnto God and vnto me that thou wilt solemnly celebrate and preach to be celebrated the conception of the most pure Virgine Marie VVhen Elfinus had promised to performe that before enioyned him presently the sea was calme and he with his companie safely ariued in England 13 For the seruice of the fifth daie and for the fourth and fifth lessons they read these toyes following For the fourth lesson this In pago gallico canonicus erat quidam c. that This miracle is the 60. example in the booke of miracles yet some difference there is betwixt the narration of it there here is In a countrey parrish of Fraunce there was a certaine man by order a canonicall priest which was wont with no small affection to sing the night houres of the blessed Virgin This priest in a certaine village ioyned himselfe in fornication with another man his wife Once therefore hauing satisfied his sacrilegious lust when in the deade of the night he made hast to returne to the towne in which he aboad beeing desirous to crosse a certaine sea and entring alone into a shippe in sayling hee be ganne to sing the houres of the blessed Virgine the mother of our Lord. Now whilst he said the inuitation Haâ—le Marie full of grace the Lord be with thee and he was now come to the middes of the streame behold a multitude of deuills Whether of these speake truth Bernardine that saith he had deserued this or the virgin which rebuketh these deuils as hauing dealt vniustly therein threw him and his boat headlong to the bottome of the sea and so tooke his soule as he had deserued vnto torments The third day commeth God his mother Marie accompanied with innumerable lights of the saints vnto the place where those maligne spirits did vexe him with diuers torments a Estque talibus iniquos demones conuâ—â—iis allâ—cuâ—a The virgin is not afraid to goe downe to hâ—ll it selfe and chide and rate the deuils at their owne dores and in their owne houses and with these reproches spake vnto those vniust spirits Why doe yee vniustly afflict the soule of one that serued me The deuils answered we saide they ought to haue it because we found it occupied in our workes If saide the virgin it be his whose works it did then certenly it is manifest to be mine because it sang my matters when yee tooke him wherefore yee are guiltie of a great crime because yee haue dealt so vnrighteously towards me 14 Then it followeth in the fifth lesson His itaque dictis demonâ—busque huc illuc fugientibus c. that is The deuils hauing heard these things and taking them to their heeles some this waie and some that waie the most holy virgin reduced the soule of that priest vnto his bodie and the man beeing raised from both graues shee toke from the bottom of the sea and brought him to the port But he beeing full of ioy and exceeding gladnes presently fell downe prostrate at her feete My verie good Ladie saide he and most gracious virgin what shall I giue vnto you for the great benefits you haue bestowed vpon me I praie thee said Marie God his mother fall no more into the sinne of adulterie and declaring the feast of my immaculate conception procure it to be kept yearely with all solemnitie After that the most blessed virgin had said these Ad â—thereas polorum sedes angelis comâ—tata prorexit a loftie phrase words shee departed beeing waited on by the angels into the heauens But that canonicall priest liuing an heremitic all and single life tolde what things had befalne him to all that were desirous to heare and his whole life-time he ceased not with speciall solemnities to celebrate the conception of the virgine 15 Many other the like iunkats follow in the same booke which I doe the rather here omit because I purpose in the ende of this booke to be so bolde with our ladie as to make the reader a short banket with a few of the choisest of her miracles which I hope I may the better doe because I thinke they haue stoode so long vpon the table before her and shee hath beene fedde so often with them that now shee careth not greatly for them or if shee make any account of them yet there is such great store that if there be neuer a blabbe and pickthanke to tell her shee will not greatly misse the taking away of a few of them or if shee doe it yet such is her liberalitie and bountie that shee will not grutch them yea such is her power and authoritie that shee can quickly commaund new dainties as good as those for her seruice THE FIFTH PART 1 NOw therefore leauing the seruice of the Virgin I wil here adde some things out of the rest of the booke namely out of the sermons following of her Nativitie c. But first I will remember this one thing before those sermons in the 57. leafe and second side thereof O pulcherrima virgo vulnerauit formosit as tua cor diuinum attraxit puritas tua creatorem ad vterum tuâ—m that is O most faire virgin thy beautie What vnchast words are these to be spoken vnto the chast virgin hath wounded God his heart thy puâ—itiâ— hath drawne the Creator vnto thy wombe Then follow the sermons of the Natiuitie of the Virgin 2 The first of these sermons hath these three parts or mysteries Primum saith he appellabitur necessitatis 2. nobilitatis 3. iocunditatis The necessitie of the virgin he sheweth by three reasons 1. reedificationis 2. successionis 3. subventionis In the third reason he hath these words Sicut per mulâ—erem peccatricem a diabolo deceptam c. that is As by a sinnefull woman deceiued and ouercome of the deuill mankinde was lost and deiected from his state so on the contrarie by a woman beeing innocent pure and most holâ— A monâ—â—trous blaspâ—emie and conquering the deuill it ought to be restored and repaired Otherwise the father himselfe of lies the deuill should haue gained by his lie which ought not to be For none ought to haue profit by a lie according to
church least also touching those things that I haue gathered out of their seruice bookes any should imagine them to be such as they themselues should now disclaime I haue sufficiently preuented these obiections in the addition it selfe shewing that the authors by me here traâ—uced had great allowance from the Popes owne vnholines and were of high estimation in their churches and likewise proouing their ancient seruice books in the things here expressed not to differ froÌ„ their new books newly reformed by the couÌ„cil of TreÌ„t neither yet to be any whit in a manner now reuoked Much other the like popish trash I might haue noted out of other the like popish bookes but to avoid tediousnes vnto other I did the more willingly spare my owne paines Thus committing your selues with the successe of these my labours vnto the Lord who worke both in you and in me more perfect hatred of popery and all other errours and more vnfained loue of his truth that we may the better continue therein and be the more plentiful in all the fruits thereof I do louingly take my leaue of you froÌ„ Billerim in Essex the seuenth of March in the yeere of our Lord according to the coÌ„putation of the church of England 1597. almost nowe ended Yours in the Lord vnfainedly Thomas Stoughton The generall summe of all all things comprehended in this treatise following The reasons why this worke was taken in hand and the state of this cause beeing first breefly declared then followe these generall arguments against popery and for our religion 1 All true religion and acceptable to God is wrought in the hearts of men by the ministerie of God his word conteiued in holy scripture Popery is not wrought by the ministerie of that worde in as much as where that word is most plentifully sincerely taught there popery most falleth and where that word is wanting there popery most abounde as also because papists will neither voluntarily come nor by authority be drawne either to the preaching or reading thereof in our Churches neither doe delight in the priuate reading thereof at home ergo Popery is not true religion c. 2 All true religion is vpheld and maintained by good and lawefull meanes needing no euill vnlavvefull meanes to vphold it But popery is vpheld and maintained by all vnlawfull meanes as by force and violence by fire and fagot corrupting adding vnto and diminishing the text of scriptures by false alleadging the authorities of men by clipping and mangling the works of the auncient fathers both in citing their testimonies and also in printing of the bookes themselues by authority of the popish church by lying miracles and such other indirect meanes ergo c. 3 The subiect matter of true religion is contained in the written word of God The subiect mat of poperie is not comprised in that written worde of God but is directly contrarie therevnto in all the principall points thereof ergo c. 4 The forme of true religion is also comprehended in the canonicall Scripture The forme of poperis is not there comprehended but is altogether diuers from the forme of God his worship in that word prescribed yea rather poperie hath in a manner no worship of God at all ergo 5 All true religion referreth all things to God his glorie Poperie referreth not all things to God his glorie but so aduanceth the Pope saints and man himselfe that it spoileth God of all his glorie ergo 6 True religion bringeth forth obedience to the â—orall law of God contained in the tenne commandements Poperie and not Papists onely baingeth forth no such obedience but transgresseth euery one of these commaundements and that in the highest degree ergo 7 True religion worketh true ioy and sound comfort in euery heart where it taketh true place as certifying she same both of the present fauour of God and also of the continuance thereof Poperie worketh no such ioy and comfort as the which depriueth men of the Scriptures whereby their eyes are to be opened and their mindes instructed in true wisdome as the which teacheth likewise that it is presumption for a man to say that he is perswaded of God his fauour and of his owne saluation and wherein no man euer knoweth whither he receiueth the true sacrament or not ergo 8 All true religion is wise as he that is the author thereof Poperie is not wise but most foolish and ridiculous grossely worshipping many homely relikes absurdly baptizing bells and Churches c. and without all wit and reason much more without diuinitie citing condemning and excommunicating them that are dead ergo 9 All true religion is vnsauorie and vnpleasant to the nature of man But poperie is most pleasant thereunto because it teacheth men not to take any paines in the scriptures yea forbiddeth all such paines because it affirmeth that the worke done is sufficient howsoeuer it be done and that therefore men neede not to be carefull about their hearts because also it commendeth especially the commandements of men giuing all libertie vnto men from the commaundements of God and teaching that what good soeuer is neglected or what euill soeuer is by any committed yet by confession of all this with the mouth by a little voluntarie afflicting of the bodie and especially by a peece of money a man may haue forgiuenes of all ergo The contrarie of all the former arguments is prooued of our religion from whence it follovveth that it is true and acceptable vnto God 10 Both the former conclusions the one against poperie the other for our religion are prooued by actuall testimonies of God These are shewed to be 1 The gifts of God promised to the latter times for the commendation of the Gospel 2 The works of God The gifts of God are shewed to haue beene 1 Excedingly decaied and almost dead and buried in the chiefe times of poperie 2 Repaired reuiued raised vp and greatly to haue flourished c. at the breaking forth of our religion out of the darknes of poperie The works of Godare either single against poperie against our religion or mixt both against poperie and for our religion All these former arguments beeing plentifully handled then followeth the conclusion wherein are exemplified the manifold vse of the whole treatise Concerning them which are of our religion all generally vveake and strong more particularly great persons and those also either generally all or specially Dauids Worthies not ofour religion Atheists and all of no religion Papists 1 weake erring onely of ignorance 2 obstinate and wilfull A GENERAL TREATISE AGAINST POPERIE AND IN DEFENCE OF the religion by publike authoritie professed in England and in other Churches reformed THE PREFACE IT cannot be denied but that many excellent learned and godly men haue both plentifully and soundly and also profitably and fruitfully written most worthie treatises for confutation of all particular points of poperie and like wise for confirmation of all particular points of our religion In this
libertie Hauing shewed it to be a religion without all found ioy comfort hauing blamed it as a ridiculous and foolish religion nothing sauouring the excellent wisdome of God hauing likewise added that it is plausible and well liking to the naturall and vnregenerate man and therefore altogether disliking and vnpleasant vnto God and finally hauing obiected to the chiefe times of poperie great blindnes and ignorance as touching the sound and true knowledge of God so also touching other good learning in the learned toÌ„gues and in all learned arts and hauing in the saide treatise firmely though but briefly prooued all these things that so I might not therein be ouer-tedious to the reader sithence the finishing of the former worke I haue thought good to make this addition following for the more euident and plentifull demonstration of all those thingâ— before mentioned Such therefore as desire to see all things before touched and obiected to poperie more largely opened and prooued such I saie I call to this addition wherein they shall see the words of the popish Church it selfe more amply to iustifie all my former words yea they shall here see not onely their owne wordes buâ— also their owne syllables their owne letters their owne points For as nigh as I could yet in some things I may slippe because I found it an harder matter to set downe their false manner of writing then if all things had beene truly penned by them as nigh I say as I could I haue written all things in this addition abbreuiations onely excepted in the very same sort that I finde them written in their owne bookes Let not therefore the Christian and learned teader be here offended either with the rudenes of the latine it selfe or with the false manner of writing thereof without obseruation of any rules of orthographie For as sentences are written here without any true points as I haue set downe the words themselues without dipthongs without great letters for the most part at the beginning of sentences and especially of proper names one letter also sometimes for an other as K for C Y for I and such like and aduerbs that should be accented without any accents as I say these things are set downe by me so did I finde them so shall the reader finde them in auncient books out of which I haue taken them And thus I haue the rather done that thereby their ignorance their blindnes and rudenes euen in the latine tongue whereof notwithstanding they made most profession might the more euidently appeare euen to the children that haue learned any rules of grammar Touching the matter it selfe of these things here added it is either so blasphemous that it will make any christian heart to tremble at the reading or hearing thereof or so foolish and ridiculous that any man of reason will think it more fit for a stage then for the Church the place of God his worship and to make sport withall rather then to haue the name of religion In this addition for the most part I haue set downe the latine it selfe that so all men may the lesse suspect my faithfulnesse in reporting their wordes Notwithstanding sometime when there is no speciall thing in the latin either for phrase or for manner of writing worthie the noting and especially when the latin is very long I haue for breuities sake either altogether omitted the latin or onely set downe the beginning thereof sometimes also noting some special words in the margent Now although this addition may at the first seeme somewhat large yet to the reader it neede not be very painfull for that one halfe is in a manner the whole because if the reader be learned vnderstanding the latin tongue then he may read the latin onely omitting the english If the reader know no other tongue then the english then the reading onely of the english will be sufficieÌ„t Now to come to the things themselues which here I purpose to adde I will first beginne with their popish seruice bookes and proceede from them to the writings of some of their chiefe Doctours and finally conclude this whole addition with some of the miracles of the virgin Marie Now because their seruice bookes are full of many blasphemies as wherein they giue so many of God his peculiar attributes vnto the Saints especially to the virgin Marâ—e and to the crosse yea to the bare signe of the crosse that in truth they leaue nothing to God himselfe I will onely select the principal of them wherein are the highest blasphemies and omit the other as beeing of more labour to be written then of vse to be read These that follow are such that it may be many did neuer thinke so foolish and abominable stuffe had beene in their bookes vntill they did see their owne wordes 2 Therefore out of a booke intituled in some impressions horae beate virginis Marie ad legitimum sarisburiensis ecclesie ritum c. I haue gathered these things following These praiers following ought to be said ere ye depart out of your chamber at your vprising The Apostle teacheth to praie with vnderstanding but of thes praiers following as the language was vnknowne to the common people so the sentences of them doe not agree one with an other leafe 7. first side Auxiliatrix sis mihi irinitas sanctaâ— deus in nomine tuo leuabo manuâ— meas Crux triumphalis passionis domini nostri Iesâ— Christâ— Jesus Nazarenus rexâ— Iudeorâ—â—m fi lt dei miserere mei In nomine patris filij spiritus sancti Amen per signum sancte crucix X libera nos deus salutaris noster that is in english Helpe me O holy trinitie O God in thy name will I lift vp my hands The triumphant These sentences agree like light and darknes Note that here and many other places they say not by the crosse it selfe but by the signe of the crosse crosse of the passion of our Lord Iesus Christ Iesus of Nazareth the king of the Iewes O sonne of God haue mercie on me In the name of the Father the Sonne the holy Ghost Amen By the signe of the holy crosse deliuer vs O God of our saluation Againe in the same leafe When thou goest first out of thy house blisse thee saying thus Crux triumphatnis domini nostri Iesu Christ ecce viuifiee crucis dominicum sanctum fugite partes adverse The triumphant crosse of our Lord Iesus Christ Behold the Lords signe of the quickning crosse Avoide ye that are my aduersaries When thou takest holy water say thus Aqua benedicta sit mihi salus vita presta mihi domine per hanc creaturam aspersionis aque sanitatem mentis integritatem corporis tutelam salutis securitatem spei corroborationem fidei nunc in futuro Pater noster Aue Maria. This blessed water be vnto me health and life worke in me O Lord What warrant haue they thus to pray by this creature of sprinkling of
of virgins the happie and blessed ladie Then they commend vnto her totum corpus animam totam vitam quinque sensus corporis omnia facta mortem that is the whole bodie and soule their whole life the fiue senses of their bodie all their works and their death then they adde cum sis benedicta in eternum vltra that is forasmuch as thou art blessed The Papists haue a time longer â—hâ— exernitie for euer and beyond 16 In the 73. leafe A. of the same booke there is a pardon of tenne hundred thousand yeares for deadly sinnes graunted by the holy father Iohn 22. pope of Rome to all them that shall deuoutly saie three praiers to Christ there following which were found written in the chappell of the holy crosse in Rome otherwise called sacellum sancto crucis septem Romanorum 17 In the 75. leafe there is this title to a praier vnto Christ Who that deuoutly beholdeth The Papists obtaine pardons not onely by praier but also by bare looking this armes of our Lord Iesus Christ shall obtaine sixe thousand yeares of pardon of our holy father S. Peter first pope of Rome and 30. other popes of the church of Rome successours after And our holy father pope Iohn 22. hath O that this pope Iohn had still liued for he was of good nature and full of pardons graunted to all then very contrite and truly confessed that saie these deuout praiers following in the coÌ„mendation of the bitter passion of our Lord Iesu Christ 3000 yeares of pardon for deadly sinnes and other 3000. for veniall sinnes and saie first a pater noster and Aue Maria. 18 In the 78. and 79. leafe there is a long luxurius title of a praier wherin to euery one that shall saie the praier to Iesus deuoutly with a contrite heart daily is made this promise Note that by poperie one in the state of damnation and therfore altogether without faith may merit God his fauour for his discharge that if he that saith that praier be in the state of eternall damnation his eternall paine shal be changed him in tempâ—rall paine of purgatorie or if he hath deserued the paine of purgatorie it shal be forgotten and forgiuen through the infinite mercie of God 19 In the 125. leafe of some bookes of some other the 123. leafe there are these wordes ouer certaine verses of the psalmes When S. Barnard was in his praiers the deuill It seemeth to be no small honour for S. Barnard to be the deuill his scholler yet Barnardus non vi 〈…〉 omnia said vnto him I know that there be certaine verses in the sawter who that say them daily shal not perish and he shall haue knowledge of the daie that he shall die but the fend would not shevve them to S. Barnard then said S. Barnard I shall saie daily the whole sawter The fend considering that S. Barnard should doe so much profit to labour so he shewed him these verses Then follow these verses intituled versus sancti Beruardi By these praiers and pardons annexed vnto them such libertie is graunted as that poperie seemeth to commend nothing but praier For what good soeuer a man omitteth or euil soeuer he committeth pardon ye see may be obtained for the same by saying deuoutly their prescribed praiers It is likewise to be obserued that if a man may haue so large a pardon of all his sinnes as before we haue heard for saying some one praier then for saying all the praiers what letteth but that he may haue all the pardons before mentioned And then also what followeth forsooth either that Christ shal not need to come vnto iudgement or that he shall not come till all that time for which all those pardons are graunted be expired or that purgatorie shall continue after his comming Otherwise what needed pardons for so many hundred so many thousands yea so many millions of yeares THE SECOND PART 1 IN an other popish seruice booke like vnto the former called Portiforium seâ— Breuiarium ad vsum ecclesie Sarisburiensâ—s castigatum suppletum marginalibus quotationibus This booke was printed at Paris anno 1555. adornatum that is A Portus or breuiarie for the vse of the Church of Salisburie corrected supplied and adorned with marginall quorations c. In this booke I say to omit the like blasphemous praiers to the virgin Marie as before haue beene noted I finde these speciall things following not mentioned in the former For the translation of Saint Martin there are these things read for the second and third lesson Lectio secunda Anno sexagessimo quarto post transitum beati Martini beatus Perpetuus predicte sedis episcopus corpus beati Martini transferre disposuit conuocatisque vicinis Abbatibus clericis cum hoc in kalendis â—ulij agere vellent vigilata prius vna nocte per totam diem laborantes nihil proficiebant Tunc quidaÌ„ ex clericis ait Scitis quod post triduâ— natalis episcopatus eius est forte in hac die nos transferrâ—se admonet Lectio tertia Quarta autem die accedentes non valebant mouere sepulchrum Pauore autem omnes exterriti vasculum terra cooperire cogit abant Tunc apparuit eis veneranda canitie senex dicens se abbatem ait quid turbamini tardatis Nonne videtis beatum Martinum astanteÌ„ vobis iuvare paratum simanus apponatis iactans pallium posuit manum cum alijs ad sarcophagim Quod pratinus cum summa leuitate commotum in locum quo nunc honoratur tuâ—â— hymnis domino annuente perducitur Post haec requiritur senex nec exite visus est nec ibi inuenitur The second lesson In the 64. yeare after the death of blessed Martin blessed Perpetuus bishop of the sea A tale of Saint Martin read in the Church for a lesson aforesaid that is of Toures in France determined to translate the bodie of blessed Martin And hauing called together the neighbour abbots and learned men when they would haue done it the first daie of Iuly hauing first watched a whole night they did also labour a whole daie and did no good Then one of the learned men saide Ye know that after three daies is the birthday of his bishopricke and peraduenture on that day he admonisheth vs to translate him The third lesson But when they came the fourth daie they could not remooue the sepulchre Now beeing stricken with feare they thought to coueâ— the vessell with earth Then appeared vnto them an old man with a reuerence hore headed that called himselfe an abbot and he he said Why are ye troubled and why prolong ye the time doe ye not see blessed Martin standing by you readie to helpe if ye put to your hands And throwing away his clocke he put to his hand with other vnto the sepulchre the which presently with very great case beeing remooued was by the fauour of God brought to the
thanks to God shee said to the deuill enarra mihi naturam tuam Tell me thy nature The deuill saide Take away thy foote from the crowne of my head that I may tell thee This beeing done the deuill saide I am as one of them whome Salomon shut vp in a brasen Salomon a coniurer Diuels may be locked vp in vessels vessell and when the Babylonians came they thought that it had beene full of golde and brake it open and by this meanes we flew out and euer sithence we haue laid snares for the iust After these and many other things the virgin said vnto him Auoide O tempter Sathan Then the earth opened her mouth and receiued him 4 In the seauenth and eight lesson next An other tale of the said Margaret following is added this historie of the saide virgin Margaret The gouernour Olymbrius hauing grieuously tormented her commanded her to be bound hand and foote and put into a great vessell of water The virgin praied that that water might be made a fountaine of baptisme vnto eternall life Then was a great earthquake and a doâ—e came from heauen and set a crowne of gold vpon her head By this sight fiue thousand men were conuerted besides women and children all which by the commandement of Olymbrius were beheaded and he seeing her constancie commanded her in like maÌ„ner to be put to death Beeing brought forth therefore to the place of execution shee desired the hangman to giue her leaue to praie This graunted and her praier made that euery one that should write her sufferings or reade it or heare it or make mention of it might merit pardon of This maketh well for me that write this historie so also for all them that shall read it c. his sinnes c. This praier I say made to this effect and more largely there were great thunders and a doue came from heauen saying Blessed art thou O spouse of Christ Margaret behold Christ hath graunted all thy petitions come therefore into the rest of thy heauenly couÌ„trey Then shee lifting vp her selfe badde the hangman execute his masters commaundement But he saide God forbid that I should kill thee Shee answered if thou doest it not thou canst haue no part with me Then he trembling cut off her head and falling at the feete of the virgin he gaue vp the ghost 5 Many other like fabulous things are reported in the same booke of other the like saints as of Saint Osmond Saint Kenelme the King of the seauen sleepers of whome they The 7. sleepers read likewise for a lesson in the church that they fleeing persequution and laying them downe in a caue to sleepe continued there sleeping 362. yeares Likewise of Saint Oswald the king of Saint Laurence Saint Dionis and his fellows Saint Edward the king of Saint Wenefred the virgin of these I saie and many other the like saints many fabulous things are there reported which I might here haue added but hauing beene long alreadie in these seruice bookes I dare not presume further vpon he patience of the reader For this cause also I forbeare further addition of many most foule and blasphemous prayers in the feast of the exaltation of the crosse the rather also because I haue noted the like before 6 Nowe it may be some will here obiect against these things thus gathered out of their seruice bookes that albeit it be most true indeede that sometimes there haue beene such praiers and such pardons annexed vnto them yet now the church of Rome hath vtterly disclaimed and reuoked them and likewise reformed such bookes as now especially they vse To this I answer first that if there be any such reuocation and reformation of the foresaide ridiculous toyes and horrible blasphemies because they were ridiculous and blasphemous then thereby it is graunted that the time hath beene when the Church of Rome was a foolish and blasphemous Church and their religion likewise foolish and blasphemous For otherwise what needed they to haue reuoked such things or to haue made any reformation of them Secondly I demand where this reuocation and reformation is They wil perhaps wonder at this demaund sith I my selfe haue before named their late booke intituled officium beatae Mariae virginis nuper reformatum pij quinti pontificis maximi iussâ—â— editum that is the seruice of blessed Marie the virgin lately reformed and by the commandement of Pius the fift high priest published They will perhaps referre me to this booke it selfe as pretended to be reformed and especially to the preface thereunto prefixed by the said pepe Pius wherein is a kinde of reuocation of some former seruices of the virgin 7 Touching the booke it selfe I doe onely repeat my answer before made namely that this booke is but onely said and pretended to be reformed and not reformed in truth at the least of the substantiall points most to be regarded This is manifest by such ridiculous blasphemous praiers as I haue before noted out of the same booke still remaining therein Therefore in setting this title before the booke The seruice of the Virgin lately reformed they doe but as many a false taylour doth with the garment which he hath marred in making and as some careles cooks with the meate which they serue vnto their masters table not throughly rosted or boiled As the taylour beeing blamed for the fault of the garment promiseth to mende it taking it home with him bringeth it againe facing out the owner that he hath mended it when he neuer did any thing more vnto it then at the first at least to any purpose and as the cooke beeing rebuked for his negligence oftentimes notwithstanding sendeth in the meat the second time as better rosted or boiled when either he neuer did put it againe on the spit or into the pot or if he did that yet it had neuer a turne more nor any more seething euen so the church of Rome being iustly blamed for the grosse and foule blottes of their former seruice bookes haue taken it againe into their shoppe or kitchin but yet returned it vnto vs or rather vnto their mistris and ladie onely giuing this word reformatum reformed that is facing vs or rather their mistris and ladie omnia esse bene that is that all things are well when in truth the chiefe and most principall absurdities and blasphemies doe yet remaine 8 Concerning the preface vnto the former booke so pretended to be reformed I graunt that therein seemeth to be a kinde of reuocation or disanulling of some former seruice The auncient popish seruice bookes before mentioned are not now disanulled or reuoked by the church of Rome bookes but not of such seruice bookes as out of which I haue gathered the things before set downe For in the same preface after the reuocation and disanulling of their former seruice bookes which it doth reuoke and disanull followeth a very large exception of three branches the first is
things Right Honourable so much for the enlarging of your zeale towards the religion in this treatise following commended as for the better prouoking also and quickning of this zeale in all other the like noble persons The rather also and the more plentifully haue I beene bold to deale herein in this my epistle Dedicatorie because I thought it might be that some would read this epistle which would read but little else of this booke and that othersome would hereby be the more excited to the reading of the whole treatise Now what shall I say more The same God that hath begun this noble worke of zeale in your noble heart towards this religion make the same perfect The same God that hath so highly aduanced you vpon the earth that sometime you sit with most noble Queene Elizabeth cloathed with Parliament roabes in great dignitie so also exalt you that you may walke with his sonne Christ Iesus in heart clothed in white yea and that you may Rev. 3. 4. ad 2◠sit with him in his throne for euer as himselfe sitteth in the throne of his Father Thus most humblie crauing pardon of my boldnesse I doe also humbly take my leaue of your Honor. At Billerim in Essex the 7. of March in the yeare of our Lord according to the computation of the Church of England 1597. almost expired Your Honours most humble to command in the Lord Thomas Stoughton To the Christian readers especially to my VVorshipfull and other lo uing friends in Kent London Essex Suffolke and elswhere BEloved I am not ignorant howe dangerous a thing it is to write bookes in these daies partly in respect of the greate varietie of all learning in many vvhich thereby are able more easilie to finde a fault in any man his vvritings then the author for the most part himselfe and partly of the great curiosity of other vvhich are readie to reprehend the best and to finde a knot in a rush yea not onely to carpe at that vvhich deserueth no blame but oftentimes to condemne that vvhich they ought rather to commend or vvhich at the least they cannot amende The consideration of this did at the first make me for a long time to vvish this labour that I haue novve taken to haue beene set vpon by some other more able to haue gone as we say through-stitch therewith then my selfe before I durst once beginne to set my penne to paper for the writing my meditations thereof After also that I had begun ana finished this treatise in such sort as novv it commeth forth some smale things onely excepted I staied the publishing thereof to see if any other vvould haue preuented me in this argument that so I might not haue laide my selfe open to those reprehensions and censures vvhich nowe perhaps I may incurre and sustaine At the last seeing none other to deale therein and thinking it to be a thing very profitable yea beeing persvvaded of the profit thereof by some other whome I desired to read the same written as vvhose iudgements I did much better trust vnto then to my ovvne I laid aside all such feare and respecting the cōmon good of many more then mine owne priuate credit and estimation vvith a few I haue boldly committed it as ye see vnto the print and doe novve exhibite it vnto your reading Although therefore it may be that it shall passe through the fierie and sharpe purgatorie of many such quicke heads nimble tongues as to vvhich almost nothing will be welcome yet I hope that it shall also finde courteous and fauurable entertainment with many which will make such profitable vse thereof as I haue commended in the ende and in regard whereof I regard not all the obloquie of the other I craue also yea and trust that what faultes soeuer haue escaped me herein they may be the more fauourably interpteted and the more esilie pardoned because this treatise is not onely the first fruites of my labours thus published but also such an argument as wherein I doe not remember any other professedly to haue taken the like paines If hereafter any man of great learning generally and particularly of much reading and deepe iudgement in diuinitie shall thinke this worke to be insufficient in this kinde and shall therefore take the same theame in hand and handle it more substantially and sufficiently I shall not onely not enuy the same or be grieued therevvith but I will also vvillingly accept it reuerently esteemē it and be hartely glad of it In the meane time I entreat all Christian readers of this booke thankfully to looke and charitably to peruse the same euen as they would haue others to accept the like trauell of themselues Neither let them be offended vvith my plaine manner of handling these arguments but rather let them seriously vvaie the matter and substance it selfe For it is not finenesse of vvordes but pith of matter that must edifie to the vvorking confirming or increasing of true faith and godlines Good and whole some meate is not the vvorse to be liked for beeing serued to the table in a earthen or wodden vessell If also one argument please not yet let no man be discouraged but let him proceede to the next and so to them that followe Where there is varietie of dishes there men not liking of one vvill tast of an other The like fauour I entreat in the reading of these arguments hoping that the further men proceede in reading this treatise the better sauour they will finde therein Nowe as I entreat all Christian readers generally to accept courteously of my paines in this booke so more specially I pray the same of such as are my friends dwelling in the places before mentioned or elswhere For beeing specially bound vnto them either by kindnes or by kinred and beeing not able to doe that good to these that nature it selfe requireth I was the more willing to publish this treatise as a testimonie of my thankefulnes to the one and of my welwishing mind vnto the other As therefore in this speciall respect I doe offer this generall treatise vnto them both that they may make the more speciall vse thereof vnto themselues so I doe desire them especially to accept it Touching the addition of the dainties of poperie annexed to the treatise partly to shew the vnlearned learning of their popish great clarks in diuinitie when poperie it selfe was at her top and top gallant and partly to discouer the abominable blasphemies and blasphemous abominations of their religion vvhich to many perhaps were before secret and altogether vnknowne touching this addition I say of the se things I doe also desire that it may find the like courteous entertainment And least any man should thinke that these things thus added were gathered out of such authors as were of no account in their church as likewise many slender things might be collected out of the bookes of some simple writers amongst vs that are of no reputation in our
heare the Scriptures search the Scriptures meditate the Scriptures and pray vnto God for the true vnderstanding of the Scriptures the more also do men mislike of poperie and grow into loue of our religion The Papistes themselues see this to be so and can not denie it therefore doe they by all meanes they can not onely accuse the Scriptures of such difficultie obscuritie as whereby they discourage the vnlearned sort from reading of them but also they vtterly denie them to the common people in their vulgar tongue On the contrarie they care not how common their vnwritten verities be If they feared not the ouerthrow of their religion and the growing of ours by the vse of the Scriptures why should they so streightly restraine the common people from it if they thought as they speake and write that their vnwritten verities were of God aswell as the Scriptures why should they make thē more common then the Scriptures Is it because they thinke them more easie and therefore fitter for the capacitie of the common people then the Scriptures This will not stand with that which they make the ground of them and which they pretend for their speciall warranr namely with the wordes of our Sauiour to his disciples Other thinges haue I to say vnto you but yee cannot beare them now c. Iohn 16. 12. For by these wordes it is manifest that those things which Christ had further to say vnto his disciples were harder thē those that then he did speake are now writtē otherwise he would not haue added as a reason why he did for a time conceale them but yee can not beare them now 5 Now to finish this point forasmuch as that religion which God accepteth and liketh of is wrought by the preaching of his owne word forasmuch as Poperie hath not such beginning but is onely engendred by the slyme of traditions and doctrines of men Finally forasmuch as the religion now publikelie professed in England is both begotten by that immortall seede and doth also grow to further perfection by that pure milke of the word of God therefore I conclude for my first argument that poperie is onely such as those slimie traditions doctrines are whereof it is ingēdred and that our religion is not of man but of God and acceptable vnto God THE SECOND ARGVMENT TOVCHING THE PRE seruing and maintayning of true religion THE same is also manifest by the second meanes whereby poperie hath bine from time to time and yet is vpholden and mainteined For as touching this what shall we say of the impudencie of the Papistes I meane such as account themselues the learned Papistes both in falsifying the auncient Fathers also in alleadging patches onely of their writinges as making against vs but leauing out some part of the same sentēces or some sentence going before or following after whereby both that Father his minde is made euident and also our doctrine approoued Is not this to deale with the Fathers as the deuill doth with the Scripture against our Sauiour Mat. 4. 6. And that the Papists doe thus abuse the readers by citing the Fathers in such sort is sufficiently shewed by those that haue written in particular controuersies To proue the APOCRYPHA bookes Canonicall Scriptures they alleadge the testimonie of Augustin lib. 2. de doctrina Christiana cap. 8. Yet that Augustin did not so vnderstand the word Canonicall as they applie his testimonie is manifest in the same place let the learned reader see Whitak Controuers 1. quest 1. Cap. 4. Pag. 15. In like manner they deale with Ambrose whose testimonie they alleadge for proofe of this that manie things are hard in the Scriptures thereby indeed to discourage all vnlearned from reading of the Scriptures as though all things were hard in them and yet in the verie same place Ambrose also saith that in the Scriptures is matter fitt for all persons to drinke first second and last where by he also teacheth that as there are some things to be drunke last in the riuers of the Scriptures that is not till men be well grounded in knowledge and iudgement so also there is for yong beginners such as haue not entred or that haue made but litle entrance So they deale with Augustin oftentimes in the same question of the perspicuity of the Scripture as also the learned reader may see Whitak quest 4. pag. 276. In like manner they deale with the Fathers almost in all other questions and controuersies Sometime also they alleadge the testimonies of the Fathers out of some of their books not regarding how they haue either opened their minde or retracted their former errors in other of their bookes Sometime againe they pleade the authoritie of some Fathers in citing testimonies of their bookes which they wrote after that they were fallen into some heresie So they alleadge the testimonie of Tertullian out of such workes as he made after that he was a Montanist Whitaker quest 6. pag. 449. Finallie oftentimes they are not ashamed to name the Fathers in particular questions as if they were on their side whereas the cleane contrarie is manifestlie prooued and shewed by our writers and is likewise euident to them that are acquainted with the writings of the Fathers For proofe hereof let the reader looke their preface to the translation of the new testament into English by thēselues and likewise reade M. Fulke his aunswer to the same 2 For their first reason why they translate the new Testament according to the vulgar latine translation and not according to the greeke originall is this It is so auncient say they that it was vsed in the Church of God aboue 1300. yeares agoe as appeareth by the Fathers of those times But M. Fulke sheweth first that no one translation was in those daies commonly rèceiued Secondly by many examples that Tertullian Cyprian the Clergie it selfe of Rome in Cyprian his time Hierome Arnobius Hilarie and Ambrose did not followe this vulgar translation but did reade the text farre diuersly from the same In their fourth reason they commend it as that which for the most part euer since Hierom his time hath beene vsed in the Churches seruice expounded in Sermons alleadged and interpreted in the Commentaries and writings of auncient fathers of the latine Church But M. Fulk prooueth and sheweth First that their Church seruice is not so auncient as Augustine his time many of their Church lessons beeing taken out of Beda and other writers liuing many hundred yeares after Saint Augustine his age Secondly that such parts of the Scripture as seeme to haue beene of most auncient times vsed in the church of Rome are not taken out of their vulgar text and thirdly that since Ierome his time Optatus Melevitanus Fuigentius Primasius Prosper Aquitanicus and Leo likewise himselfe Bishop of Rome did alleadge and interpret the texts of Scripture much differing from this vulgar translation 3 The like may be said of their belying the Fathers in their
notes afterward vpon the text it selfe Vpon the first petition of the Lords praier Matth. 6. 12. for their olde distinction of sinnes veniall and mortall they quote certaine places of Augustine to beare the vnlearned reader in hand that Augustine was the author or a fauourer thereof Notwithstanding Augustine in those places quoted by them vseth no such distinction but onely speaketh of small sinnes which no man denieth Vpon 1. Cor. 13. 10. they saie that S. Augustine lib. 22. de Civit. cap. 29. prooueth that the Saints in heauen haue more perfect knowledge of our affaires here then they had when they liued here And yet S. Augustine in that place speaketh not of the knowledge of the Saints now in heauen touching our present affaires here in earth but onely speaketh generally of the perfect knowledge which all Saints both dead and yet liuing shall haue in the resurrection Aboue all other places I wish the reader to see how foully they falsifie Chrysostome for defence of Peters supremacie vpon Ioh. 21. 17 yea how common this fault of falsifying the fathers is with them by the iudgement of themselues euen of the Vniuersitie of Doway approoued by the Censors according to the decree of the CouÌ„cell of Trent concerning the book of Bertrame For this Vniuersitie acknowledgeth how they doe oftentimes excuse auncient writers beeing by Protestants opposed vnto them in disputation and how by deuising some pretie stâ—ifts they denie them and doe faigne some commodious sense vnto them and therefore whereas it seemeth there had beene some consultation for the vtter suppressing of the saide booke of Bertram the said Vniuersitie concludeth that the foresaid booke of Bertram should rather beeing amended that is clipped and mangled at their pleasure be tolerated then altogether forbidden See this more largely in the answer of M. Fulke to their note vpon the place of Ioh. 21. 17. but especially let the learned see the same in their Index expurgatorius pag. 11. and 12. where also the reader shall see what they commaund to be cleane put out in that booke of Bertram and what also to be changed or expounded according to such sense as they imagine or would haue to be of his words All this their iuggling with the people in crying out all the Fathers all the Fathers are on our side might be shewed more plentifully but that it is not fit for this treatise In like manner they are not ashamed to belie our owne writers and to charge them with such wordes as they neuer vsed So they deale with that worthie and reuerend man D. Fulke as himselfe sheweth in his Defence of English translations of the Bible in his answer to the 49. section of the preface and of the 18. and 37. sections of the first chapter and in many other places The like may be saide of their fathering new things vpon ancient writers see Calvins instit lib. 4. cap. 7. sect 20. Doth truth neede to be vpholden by such notorious lies 4 But all this is nothing to their intollerable impietie both in adding vnto and also in detracting from the writings of the Fathers what they list to make the Fathers to speake nothing but that which they will haue theÌ„ for to speake Yea thus to deale with the writings and works of the Fathers euen in the printing of them that their whole volumes beeing so printed the readers may thinke that the Fathers did speake and write as now their bookes are printed In like manner they deale with such notes as are by some new writers added to the margent of the Fathers writings for the better directing of the reader in reading those writings So also deale they with such tables as by late writers are gathered and set in the beginning or ending of the Fathers works for helping the reader more easily to find that which he desireth in the Fathers Whatsoeuer in such marginall notes or in such tables may any waie helpe the reader to finde any thing or the better to vnderstand any thing in the Fathers either against their errours or for the truth receiued by vs that haue they by publique authoritie and act of the Tridentine CouÌ„cell and of the King of Spaines Edict commanded to be blotted and rased out of the books of the Fathers in the new printing of them And for the better doing thereof they haue set forth a table of all such things as they will haue so rased out by the authoritie aforesaide This table they call Index expurgatorius And this table though they kept from vs a while yet now we haue by the industrie and paines of Junius who also in his preface thereunto testifieth that at Lyons in the yeare 1559. he beeing familiarly acquainted with a printer whose name he saith was Lodovicus Sauarius did there see Ambrose his works most fairely and exquisitely printed so that he could not but admire the artificiall and beautifull countenance thereof But the printer seeing him so well to like thereof and so much to be delighted there with told him notwithstanding that if he were to buie Ambrose his workes he would rather buie of any other edition then of that Iunius maruailing at that speach demanded the reason thereof The printer therefore shewed him from vnder his table certaine leaues of the auncient copies of Ambrose some cancelled wholly some other in part onely rased telling him also that those were the patternes of those leaues which but fewe daies before he had truly printed according to the example of the auncient and certen patterne But said he further two Franciscan Fryers by authoritie haue put out all these leaues and commanded these to be put into their places contrarie to all truth of the former bookes What they haue commaunded to be rased out of the marginall notes and tables of the Fathers doth plentifully and particularly appeare by the Index it selfe so set forth by Iunius Nowe let any indifferent reader iudge of their religion the which by these meanes they are forced to vphold and maintain Certenly if their religion were of God it would not neede any such proppes of falshood and wickednes Yea if theÌ„selus or at least the chiefest of them thought it to be of God they would neuer set such rotten shores to keepe it vp 5 Neither ought men much to maruel at their clipping of the writings of men in such sort sith they deale in like sort with the pretious come of god his owne scriptures For first of al they haue beene bould to take away the whole second commandement out of the decalogue that so they might beare the common people in hand that there is nothing in the scriptures against images or at the least nothing in the morall law to binde vs now as well as the Iewes in former time and that this their dealing might not be espied by any defect in the number of the commaundements they haue deuided the tenth commaundement into two Both these things are manifest by their commoÌ„ primmers
gods as their are saints in their Kalender doe they not also ascribe power to forgiue sinnes vnto the Pope and to euery shauen priest which yet God challengeth onely to himselfe and which also their forefathers acknowledged to be God his owne due Yea doe they not in their Decretals Distinctions Canons and such other bookes allowed by generall authoritie of their Church in most plaine words write that of him which is a so the onely prerogatiue-royall of God verely it can not be denied For proofe hereof to the reader I will set downe some of their owne words that no man may challenge me of a slander neither the pope himselfe bring any action against me for belying his holines These therefore are the words of the glosse vpon the distinction Jn canone Quanto de translatione episcopi titulo 7o. Papa dicitur hasere câ—â—leste arbitrium ideo etiam naturam resum immutat substantialia vnius rei applicando aâ—ij Et de nihilo potest aliquid facere sententiam quae nulla est aliquam facere quia in his quae vult câ—est proratione voluntas Nec est qui ei dicat curitafacis Ipse enim potest supra ius dispensare de iniustitia facere iustitiam corrigendo iura mutando Nam plenitudinem obtinet potestatis That is that I may interpret these wordes to let the most ignoraÌ„t see what blasphemies popery teacheth The Pope is said to haue aÌ„ heaueÌ„ly power therefore he changeth the nature of things by applying the substantiall properties of one thing to an other And he can make something of nothing and that sentence which was none or nothing worth to be somewhat or of force because in those thinges that he will to him will is for reason Neither is there anie man that may say why doest thou so For he can dispense aboue right and of that which is iniustice make iustice correcting and changing lawes because he hath full authoritie Who doth not see by these wordes that they make the Pope another God for to change the nature of thinges as God turned Lott his wife into a pillar of salt made Baalam his asse to speake and gaue Nebuchadnezzar the heart or qualities of a beast to make something of nothing to make iustice of iniustice as God is said to ferch light out of darknes to make his owne will sufficient reason to dispense aboue right to correct change lawes to haue ful authority to do al these things is it not proper vnto God An other also of their doctors saith Excepto peccato Papapotest quasi omnia facere quae Deus potest Sinne excepted the pope can doe in manner all things thai God can doe Iohannes also Capistranus a fit name for one so well worthie of an halter of the authoritie of the Pope and of the Church p. 93. B. writeth to the same effect Vbi quaeritur ad quid protenditur authorit as Papae respondeo breuiter quòd ad omne bonum nulluÌ„ malum est enim quasâ— Deus in terris maior homine minor Deo plenitudinem obtinens potestatis That is If it be asked how farre the pope his authoritie extendeth I aunswer briefly that it extendeth to all that is good to nothing that is euill for he is as God in the earth greater then man and lesse then God hauing full authoritie Marke good reader how they are not ashamed euen to attribute these words vnto him whereby the Apostle doth describe Antechrist 2. Thess 2. 4. saying that he should sitt as God c. So God will haue themselues to acknowlenge the Pope to be Antichrist though they intend no such thing but rather to make him God or at the least pew-fellow with God In their Decretalls also they write that the Pope is neither god nor man but the Viccar of God and mixt or compounded of God and man Oftentimes also they ascribe vnto him all power aswell in heauen and hell as in earth But for further view of the monstrous blasphemies of the Pope I refer the reader to the large description of him which is in the booke of Martyrs in the verie end of King Henrie the 7. his reigne in the verie ende also of the first volume where plentifully are laid downe both their wordes of him and also the places of their owne bookes quoted in which any man may finde them By these things it is euideÌ„t that although they think great scorne to be charged to teach that there are many Gods yet in truth by communicating that vnto other which is God his onely due they teach as much God himself hath said that he will not giue his glorie to any other but they scotch not they feare not to giue it to manie other 3 The like do they touching the Mediatour For they teach that there are manie Mediators yea so many as there are Saints and a great many more Yea they teach that the Virgine Marie is not onely a Mediatour but also a Mediatour aboue Christ himselfe For proofe I will note their owne words but yet onely in English for breuities sake Thus therefore they speake to the Virgine Marie as I do faithfully traÌ„slate their words in a certaine horarie c. Reioyce O celestiall matron triumphantly praise God thy Sauiour which hath made thee singular Thou wast content to be called the handmaid of Iesus Christ but as the diuine law teacheth thou art his Ladie For right and reason requireth that the mother should be aboue the Sonne Therefore aske humblie and commaund loftilie that he guide vs that are here in the euening or twilight of the world vnto the supreame kingdom And againe in the same place Thou alone art without example whome god hath chosen to be Mediat our betweene God and man the repairer of the world the end of destruction the washing away from sinnes the way of counsell the trust of reward the ladder of hèauen the gate of paradise In their common praiers also they call her the mother of gracâ— the mother of mercie and they pray her to defend them from their enemies and to receiue them in the houre of death Againe they call her the certaiâ—â— hope of them that are in miserie the mother of Orphanes the Sauiour of the oppressed the phisick of the sicke all to all What can be more contrarie to the doctrine and matter of religion for this is not onely to make her another Mediatour but also another God and indeed if she be another Mediatour shee must also of necessitie be another god because there caÌ„ be no Mediatour which is not also god Neither is this much to be marueled at for they also pray to god to be heard not onely for the blood of Christ but also for the blood of the Martyres Yea of Thomas Becket which was no Martyr but iustlie put to death for his insoleÌ„ctreason Yea they teach that euery maÌ„ must also be his owne Sauiour that is merit his
saluatioÌ„ by his own good works so that whereas the Scripture teacheth vs that a man is onelie iustified and saued by a true and liuelie faith in Christ Iesus Poperie teacheth that a man is iustified not by such a faith alone but also by workes partlie of himselfe and partly of other 4 So the Scripture teacheth that Christ Iesus is a perfect Sauiour which hath redeemed vs from all iniquitie and that with once offring vp of himselfe once I say for all and for euer but popery teacheth that he hath onely satisfied for sinnes before Baptisme and that he must dailie be offred vp by the hands of some greasie priest The Scripture teacheth that there is certainely no coÌ„demnation to them that are in Christ Iesus that they that loue the brethren are of the truth and shal before him assure their hearts that they shall neuer perish out of the handes of Christ Iesus c but poperie teacheth that it is presuÌ„ption for any maÌ„ to say that he is assured of these things The Scripture teacheth vs that Christ his humanitie is in heauen and shal be in heauen till his second coÌ„ming vnto iudgement but popery teacheth vs that it is euen now vpon the earth that in manie places at one and the same time The Scripture teacheth vs that Christ his bodie glorified doth so retaine the essentiall qualities of a true bodie that it may be discerned to haue both flesh bones by our outward senses Luk. 24. 39. But poperie teacheth that it is so altered and chaunged that neither by sight nor by taste nor by touching and feeling it can be discerned to haue any more flesh and bone then a peece of bread yea then a wafer cake as thinne as a paper The Scripture forbiddeth all grauen or painted Images of any thing whatsoeuer and wheresoeuer to be made and worshiped or anie waies religiously to be bowed vnto but popery commaundeth the making and worshipping of Images of things in heauen and in earth materiall and spirituall visible and inuisible knowne and vnknowne liuing and without life euen of the materiall and woodden crosse of Christ The Scripture forbiddeth all detraction from and all addition vnto it selfe binding this prohibition with a commination of a fearefull curse to anie that shall so doe but poperie hath not feared to cut of the whole second commaundement and many other thinges neither to adde whole bookes to the Cannon of the Scriptures The Scripture condemneth all praiers of the mouth in anie vnknowne tongue without vnderstanding and affection but poperie teacheth that in praier and all other things opus operatum the worke done howsoeuer it be done with affection or without affection is meritorious and that all praiers of all persons and in al places must be in the latine tongue albeit they that pray vnderstand neuer a word and may as well be taught to say O Deuill which art in hell as Our father which art in heauen yea and so they oftentimes pray for ought they knowe to the contrary For howsoeuer the Pope hath canonized Thomas Becket as it is said Edmund Campian other of that traiterous nest for Saints yet their treasons for which they were iustly cut off by the sword of the ciuill magistrate and their damnable heresies and horrible blasphemies whereof they shewed no repentance doe rather condemne them for diuells in hell then commend them for Saints in heauen The Scriptures commend the obseruation of the Lord his day aboue all other daies condemning also the obseruation of any other day in like sort perpetuallie but poperie commandeth more holidaies now then were euer commanded by God himselfe in the time of the law and that to be kept as strictly as the Lords daie it selfe The scripture teacheth that al things are cleane to the cleane but poperie maketh such difference of meates drinkes apparell c. and teacheth that at some times all flesh is polluted that it defileth whosoeuer eateth thereof more then swearing fornication and such like things as God himselfe hath expressely forbidden The Scripture commaundeth to gather vp the basest of God his creatures that nothing be lost but poperie commandeth vpon Shâ—oue-tuseday that whatsoeuer of the best flesh be left it should be cast vnto the dogges and â—o vtterly lost rather then saued for the good of any man The Scripture teacheth vs onely to call vpon God in the dare of our trouble and to praie onely to him when we may call Our Father which art in heauen but poperie teacheth vs to pray to the virgin Marie Saint Peter Saint Iohn Saint Swithin c. yea to the eyes nose mouth c. to the neckerchiffe girdle c. of the virgin Marie as is manifest by some of their olde printed praier bookes The Scripture teacheth by sentence and example of Priests Leuites Prophets Apostles c. that marriage is honourable in all men though as holy as Adam was before his fall but poperie teacheth vs that at sometimes of the yeare marriage is vnlawfull for all men and at all times for the ministers of the word in regard of their holy function The Scripture teacheth vs that euery soule ought to be subiect to the higher power and to honour the King c and that whosoeuer resisteth such power resisteth the ordinance of God but poperie teacheth vs that the cleargie is exempted from all ciuill power and may not be called before any such magistrates neither be punished by any ciuill laws To finish this argument drawne from the repugnancie of the matter of poperie to the Scriptures and that religion which they commend I must euen say as the Apostle saith Heb. 11. 23. What shall I say more the time would be toâ— short to tell of Gedeon Baruch c. so I say must I say what shal I say more long time would be too short and much paper too little to set down all the repugnancies and contrarieties of the matter of Poperie and of the matter of that religion which is commended vnto vs in the scriptures Can both therefore be of God and acceptable vnto God that is alvvaies the same and in whome there is no chaunge nor shadow of chaunge THE FOVRTH ARGVMENT touching the forme of true religion THat which hath beene said of the matter of poperie in respect of the matter of that religion which is commended in the scriptures may be said of the forme God is a Spirit and therefore to be vvorshipped in spirit and truth Ioh. 4. 24. But poperie prescribeth such a carnall and fleshly forme and manner of worship as if God were all flesh and no spirit God oftentimes commaundeth himselfe to be worshipped onely according to his owne word And truly if Princes may lawfully require obedience and seruice of their subiects according to their owne lawes with much more equitie may God the Prince of princes require seruice according to his owne statutes and ordinances Therefore he doth iustly refuse the traditions precepts and doctrines
is euill and contrarie to scriptures therefore their fruits can not be good and sutable to the scriptures Many indeede teach good doctrine that beare not fruits agreeable but where the doctrine is euill there are neuer any other then euill fruits To begin with the practise of the commandements of the first table it is certaine that they make no conscience or account at all of them Their strait obseruation of the precepts of men in their diuine worship hath iustled all care of the commaundements of God cleane out of the dores Neither can it be otherwise For euen as when a wife openeth the dore of her heart and giues entrance vnto the loue of a straunger this new loue iustleth out the old towards her former husband so is it in the loue and worship of God We haue heard before how many other the papists doe inuocate worship offer gifts obsâ—â—â—â— daies vnto and such like and therfore also how many they trust in loue and feare besides the Lord for it cannot be that the performance of those outward duties can be without the inward things We haue also heard touching those duties which they performe vnto God how repugnant they are to his word which requireth no such things or at the least in no such manner Now besides these things their other fruits doe further bewraie that they haue no regarde at all of any thing that God himselfe in his first table concerning his worshippe doth command For what Papist careth for the publique hearing or priuate reading of the word of God except it be onely to gather some colour of matter either for the confirming and hardening themselues in their errours as also the animating themselues the more boldly to transgresse the word in other things as all the wicked doe or for the railing on our religion So also which of them maketh any conscience at all of swearing either falsly or at the least idlely or vainely by the name of God and by euerie part of Christ Iesus or prophanely also and wickedly by the names of their Saints masse and such other their abominable idols yea which of them thinketh not him a foole and suspecteth him not to be of our religion though otherwise they know him not that is sparing of such oathes or that at least sheweth any dislike of such oathes in others 2 Yea and here not to speake onely of the breach of the third commandement by particular persons let vs also adde something of the violating of the same by the blasphemous praiers of their whole Church Something hath beene noted before of this point in shewing the contrarietie of the matter of their religion to the matter of the religion coÌ„mended in the scriptures where we haue seene how derogatorie their praiers to the virgin Marie are vnto the Mediation of Iesus Christ Notwithstanding in this place also it shall not be amisse further to shew howe blasphemous both to God and also to Christ their praiers are to the virgine Marie to other whome they account as Saints and finally to the woodden crosse of Christ To the virgin Marie thus they praie Te laudamus rogamus mater Iesu Christi Vt intendas defendas nos à morte tristi Here they praie vnto her to be kept from sorrowfull death and so ascribe vnto her power of life and death Againe Threnosa compassio dulcissimae dei matris Perducat nos ad gaudia summi Dei patris that is Let the pitifull compassion of God his most sweete mother bring vs to the ioyes of the most high God the father These praiers are full of blasphemie yet behold greater blasphemie then this For thus also they pray vnto her Virgo singularis inter omnes mitis nos culpis solutos mites fac castos vitam praesta puram iter para tutum vt videntes Iesum semper collaetemur Here they pray vnto her that they beeing released from their sinnes shee would make their life pure and their iourney safe that they seeing Iesus might reioyce together Againe Dele culpas miserorum terge sordes peccatorum dona nobis beatorum vitam tuis precibus In these wordes they intreat her to blotte out the faults of them that are in miserie to wype out the staines of sinners and by her praiers to giue vnto them the life of the blessed In another praier they speake more blasphemously calling her Mairem orphanorum the mother of orphans consolationem desolatorum the consolation of the desolate viam errantium the way of them that straie salutem spem in se sperantiuÌ„ the health and hope of such as trust in her fontem consolationis indulgentiae that is the fountaine of mercie of health and grace of godlines and ioy of consolation and fauour Are not all these petitions blasphemous to the Deitie It is here also to be obserued that although these and most of their praiers in their seruice books from whence I haue verbatim word for word borrowed these fragments be in latine yet that all ignorant meÌ„ may thinke the more highly of that praier and vtter the wordes with more deuotion wherein are these last attributes proper onely to God communicated to the virgin Marie they haue prefixed this inscription and commendation in English with redde letters ouer the head of the praier To all them that be in the state of grace that deuoutly say this praier before our blessed Ladie of pitie shee will shew them her blessed visage and warne them the day and houre of death and in their last ende the Angels of God shall yeelde their soules to heauen and he shall obtaine fiue hundred yeares and so many Lents of pardon graunted by fiue holy fathers Popes of Rome In an other praier next to the former as they praie vnto Christ to be defended from the wrath of the Saints and of his holy mother so also they desire him to giue them health of bodie and power to liue well c. by the intercession of his holy mother So they make Christ a Mediatour betweene theÌ„ and the Saints and his mother and yet they pray vnto him for the intercession of his mother c. In an other not long after the former they call her sororem angelorum the sister of angels regiâ—am patriarcharum the queene of patriarks magistram euangelistarum the mistris of Euangelists doctricem apostolorum the teacher of the Apostles confortatricem martyrum the comforter or strengthener of the Martyrs fontem plenitudmem confessorum the fountaine and fulnesse of confessours And before this praier is set a redde lettered preface promising to euery one that shall read it deuoutly not to depart out of this world without penance and administration of the holy sacraments In the next praier also they call her the bottomlesse pit of all grace and mercie c. This praier likewise hath a redde promise prefixed of an hundred daies of pardon graunted by Pope Goodface I should sale Pope Boniface In the
next praier they call her the Queene of heauen the gate of paradise the Ladie of the world c. The head likewise of this praier is crowned with a promise of eleuen thousand yeares of pardon graunted by the munificence of the holy Father Sixtus Quartus Pope c. In an other praier they call her rerum omnium imperatricem the Empresse or commandreesse of all things Their other blasphemies in their other praiers vnto the Virgin are infinite and almost without number 3 To such as they account Saints in the same their printed portuus thus they praie as followeth To one S. Erkenwald Bishop as they thought of London they praie that he would make them with himselfe partaker of life without ende To S. Armigil they praie to be released from all griefe of sicknes To Sitha a holy virgin as they call her they praie for the glorie which shee had merited and to be released froÌ„ all euills in this life To S. Sebastian that they may merit to goe free and vnhurt of the plague To S. Christopher to be comforted in mind and released of all griefe To S. George that beeing washed from all their filthines they might with all ioy be with him in all glorie To William the Confessour to haue the spotts of their life taken away and the ioyes of the heauenly crowne giuen vnta them To Apollonia a virgin generally against all things hurtfull and particularly to be kept from the toothach To one King Henrie what king Henrie I think themselues know not that they might not die with sweate and griefe but liue and clappe their hands in heauen without ende and by him ouercome all their enemies In all these things doe we not see how they aske those things of their Saints which belong onely to God to worke and to bestow And what greater blasphemie can there be then this I might adde a thousand other like blasphemous petitions in their praiers were not the labour too great both to the reader and also for my selfe 4 For the praiers to the crosse or the similitude thereof though I might onely referre the reader to the Beehiue of the Romish Church in English booke the 4. chap. the third yet because it may be that euery one that readeth this my treatise shall not haue the booke at hand therefore I will heare expresse some of their praiers both in latine and english which that booke hath gathered out of the popish writings First of all therefore he setteth downe this praier to God himselfe touching the crosse Oramus te Domine sancte pater c. vt digneris benedicere hoc lignum crucis tuoe vt sit remedium salutare generi humano sit soliditas fidei bonorum operum profectus redemptio animarum sit solamen protectio ac tutela contra saeua iaculainimicorum that is We beseech thee O Lord heauenly father that thou wilt so blesse this woode of the crosse that it may be a heathfull helpe to mankinde a strengthning to faith a furtherance to good works and a redemption of soules that it may be our comfort our safegard our defendour against the noysome darts of the enemies Againe thus they commend the crosse and praie vnto it Ista suos fortiores Semper facit victores Morbos sanat languores Reprimit daemonia Dat captivis libertatem Vitae confert novitatem Ad antiquam dignitatem Crux reduxit omnia O crux lignum triumphale Mundi vera salus vale Inter ligna nullumtale Fronde flore germine Medicina Christiana Salva sanos aegros sana Quod non valet vis humana Fit in tuo nomine that is It maketh her soldiers excellent And crowneth them with victorie Restores the lame and impotent And healeth euery maladie The deuills of hell it conquereth Releaseth from imprisonment Newnes of life it offereth It hath all at commandement O crosse of wood incomparable To all the world most wholesome No woode is halfe so honourable In branch in budde or blossome O medicine which Christ did ordaine The sound saue euery houre The sicke and sore make whole againe By vertue of thy power And that which mans vnablenes Hath neuer comprehended Graunt by the name of holines It may be fully ended In these words although the English might haue beene translated somewhat more aptly to haue answered the Latin yet the difference beeing not great I thought not good to alter any thing because I would haue the reader to see both in the booke it selfe from whence I borrow these things Thus also they sing and prouoke all to praise the crosse in this manner Servi crucis crucem laudent Qui per crucem sibi gaudent Vitae dari munera Dicant omnes dicant singult Ave salus totius sacli Arbor salutifera that is as it is here translated The seruants of the holy crosse Her praise to heauen let them to see And they which in the crosse reioyce And of the gifts of life haue choice Let this of all both old and yong In solemne sort be said and sung O holy crosse which canst preuaile O tree of life all hayle all hayle And againe Ecce lignum crucis venite adoremus Behold here is the wood of the crosse come let vs worship And also O cruxspes vnica auge pijs justitâ—am donareis veniam O holy crosse our onely helpe encrease righteousnes to the godly and pardon the offences of the wicked What man that hath any pietie or sparke of true godlines wil not tremble to see and vnderstand such things so proper to God and his sonne Christ Iesus thus blasphemously ascribed to a tottring and rotten peece of woode Nay verely I am perswaded that if many that haue ignorantly with great deuotion said and sung these words had vnderstoode the meaning of them they would haue abhorred both them and all poperie for them long ere this time This shall be sufficient touching their blasphemies whereby they haue most deepely transgressed the thirde commandement Concerning the fourth commandement how can they sanctifie the sabbath according thereunto sith as we haue shewed before they haue not onely made many other holidaies equall vnto it but also aduanced and magnified many aboue it 5 This shall suffice touching their fruits of the first table Now because the second table is so ioyned with the first that the one cannot be neglected or contemned without neglect and contempt of the other because the obseruation of the duties of the second is also sometime called by the name of religion Iam. 1. 17. and because the Papists doe most of all boast of their good workes in obseruation of some things belonging to the second table I will therefore also take a suruey and giue the reader a sight of their obedience thereunto that thereby he may the better iudge of their religion Here in the first place let be considered the intollerable pride of him whome poperie and Papists account the Head of their church let I
Diuines of those times can testifie that which I saie of the bookes of Diuinitie For proofe notwithstanding thereof I referre the reader to that which that reuerende father and worthie man Master Iuel answereth to a vaine boast of Master Harding touching the learning of their side First hee biddeth him remember that their prouinciall constitutions doe beginne with these wordes Ignorantia socerdotum Then hee addeth as followeth It were no great masterie to charge the chiefe doctours of your side vvith some vvant of learning Ludouicus Vives saith Vt quidque his supertoribus seculis minâ—s tritum fuit studentium manibus it a purius ad nos peruenit For the space of certaine hundred yeares the lesse any bookes came into students handes the purer and better they came to vs meaning thereby that euery thing was the worse for your learned handling Of Thomas Scotus Hugo and others of whom you seeme to make so great account your owne friend Catharinus saith Scholastics multa inerudite comminiscuntur These schoole-doctours imagine matters vnlearnedly Erasmus saith Portenta quae nunc passino legimus in commentarijs recentium interpretum tam impudentia insulta sunt vt videantur suibus ea scripsisse non hominibus The monstrous follies that we commonly read in the commentaries of late interpreters wherby he meaneth the very croppe and the worthiest of all your scholasticall doctours are so farre without shame and so peeuish as if they had beene written for swine and not for men One of your doctors saith Apostolus dicitur ab apos quod est argumentum vel praeeminentia stolon quod est missio quasi praeeminenter missus Another saith Apocrisarij dicuntur nuntij Domini papâ— Nam crisis dicitur secretum apos dicitur nuntius Another saith Cathedra est nomen Graecum componitur à Cathos quod est â—ides edra quod est sponda Another saith Eleemosyna dicitur ab eleis quod est misereri mors quod est aequâ— More followeth to the same purpose in Iuel his defence of the apologie 5. part 12. chap. 2. diuision where the learned reader may see the quotation of those writers out of whome he boroweth these things By these things we sufficiently see the profaned diuinitie of the chiefe times of poperie 9 Touching philosophie the workes of Petrus de Bruxellis Iohannes de monte de ponte Dorbella Duns Toletus Titleman and many such like doe euidently confirme that which I haue saide Yea such is the rudenesse of these bookes that many young schollers in Cambridge and Oxenford for want of good direction too much addicting themselues to the reading of them can neuer afterward attaine vnto any true eloquence or knowledge of the Latin tongue neither yet to sound philosophie So also may it be saide of such Diuines as take too much delight in reading the works of those before mentioned Many distinctions in these bookes seeme wittie and haue shewe of some depth in those things whereof they intreat but if they be thoroughly with iudgement examined and as it were sifted or rather bolted they will be found but meere trifles more curious and troublesome then sound and profitable so farre also from illustrating and making lightsome the things whereto they are applied that rather they obscure and darken them Sometime perhaps a man may hitte vpon or by the waie meete with something somewhat worthie the obseruation but it is so rare that more time will be lost whilst a man sinde it out then the benefit of the thing will counteruaile when he meeteth with it 10 As those bookes before spoken of doe witnes the learning or rather ignorance of those times when they were written so many men also now liuing can testifie as much of the later times of poperie both touching all the learned tongues and also touching diuinitie and philosophie Notwithstanding I charge not all of those times and of that religion with such ignorance but onely the most some there were more learned but very few The greatest part of those that were brought vp in learning and which professed learning were as ignorant and vnlearned as I haue saide And how could it be otherwise so long as they taught that principle before spoken of that ignorance is the mother of deuotion And albeit they meant the ignorance of God and diuinitie yet therupon followeth that the knowledge of other things is also vnnecessarie For all other knowledge is especially to be referred to diuinitie as to the chiefe and principall ende thereof This beeing taken away what neede in a manner is there of other knowledge And indeede they desired that men should haue had no good learning at al as it is among the Turks that so they might neuer discerne the wickednes of their religion For they knew and feared that the true knowledge of tongues and arts and humanitie would quickly haue detected all the wickednesses and abominations of their religion Therefore also when they could no longer keepe vnder the knowledge of these tongues and arts but did see men to growe and flourish therein in despight of them they made a solemne and common law amongst them that the vulgar corrupt translation in latine of the Bible should onely be authenticall and that also no man should in any wise appeale from thence to the Hebrewe or Greeke text By this canon they prouided that although men grew to skill and knowledge of those tongues yet this skill and knowledge should little helpe them to any further learning of the holy Scriptures then before they might haue attained vnto by the latin tongue Yea so also they cunningly endeauoured to stoppe the course of such knowledge For who could haue any great heart to those studies whereby he should haue no helpe in diuinitie the Queene of all studies Againe touching that learning that was in the chiefe time or poperie for the most part it was greatest in them that inclined to our religion and that did not a little dislike of many grosse points of poperie and of many foule corruptions amongst the other Papists 11 Now to conclude this part of the argument touching the generall ignorance that was in the pride of poperie how will it stande with the rich and ample promises of God before mentioned for the powring out of water vpon the ground and his spirit vpon all flesh If poperie were the religion that came from God would God haue so pilled it and poulled it of all the gifts and graces of his holy spirit so often promised If it had beene the same religion which the Apostles taught after the ascension of Christ and the primitiue Church receiued from them would not the Lord haue commended it with his spirit as he then did If the Church of Rome were the onely daughter of God and spouse of Christ as she boasteth her selfe would the Lord haue left her so naked of all ornaments chiefly and principally beseeming her estate and most answerable to her royall discent
Princes as haue done and doe daily speake and doe so much for Christ in his gospel and in his members that they giue great incouragement to all persons of place fitte to haue accesse vnto them without feare to put them in continuall remembrance of further honouring of Christ If he were so bold for Christ Iesus beeing deade how much bolder ought all men to be for Christ Iesus raised vp from the dead yea verily he is twise risen againe once touching his bodie out of the sepulchre into which the same Ioseph did honourably lay him and againe touching his gospel out of the graue of poperie wherein it had lien twise so many hundred yeares at the least as his bodie had lien daies and nights in the former sepulchre How zealous therefore ought men to be for the honouring of the gospel of Christ Iesus with true honour wherein Christ Iesus himselfe thus raised vp and glorified cannot but be likewise honoured As such men ought to be thus zealous in speaking for Christ and his gospel at all times so especially then ought they to be most zealous when any speciall occasion requireth the same or when any speciall opportunitie is offered thereunto Salomon saith How good is a word spoken in due season Prov. 5. 25. He speaketh this by question and admiration and thereby teacheth that he himselfe the wisest that euer was Christ onely excepted could not well expresse how good a word was spoken in due season Therefore he saith againe A word spoken in his place is like apples of gold with pictures of siluer Prov. 25. 11. Such therefore as the Lord hath aduaunced to such place either in Church or in commonwealth as wherein at any time by word or deede they may further this religion in this booke thus cōmended I wish to watch all opportunitie of doing further good and any beeing offered not to neglect the same but wisely to take and follow it to the vtmost of their power Where any noble honourable or other great person seeth any conuenient time where his word may doe good to further religion thereby to aduance God his glorie let him thinke with himselfe as Mordecaie spake vnto Ester Ester 4. 14. who knoweth whither the Lord hath thus aduanced me for this time 2 Neither let any such person feare the losse of their labour touching themselues in speaking in such causes God whose religion ours is hath saide by his Prophet 1. Sam. 2. 30. Them that honour me I will honour and he is faithfull that hath promised Hebr. 10. 23. This is manifest by many of the examples before mentioned The fruit indeede of such labour doth not alwaies appeare presently yet God is not vnrighteous that he should forget the worke and labour of such loue towardes his name c. Hebr. 6. 10. but he taketh such a note thereof yea of the least word spoken this waie that it shall most certenly be remembred to such persons themselues or to their posteritie euen in this life and touching the benefites thereof when all the world shall thinke it buried and euen as it were wholly consumed to ashes in the graue of obliuion It was not much that Iethro the father in law of Moses did called also Keni Iudg. 1. 16. and of whome descended the Kenites it was not much I say that this Iethro or Keni did for the Israelites For he did but onely giue counsaile to Moses his sonne in law for the better gouernement of the Israelites Exod. 18. 19. yet note what note the Lord kept of this small matter After the death of Moses after the death of Ioshua and the elders that ouerliued Ioshua after the death of Othniel Ehud Shamgar Debora Gedeon and the rest of the Iudges that iudged Israel mentioned in the whole booke of Iudges after the death of Eli and his sonnes after the gouernment of Samuel resigned into the hands of Saul after all this euen foure hundred yeares after the former counsell giuen by Iethro to Moses did the Lord thinke vpon this kindnes and recompenced it tenne fold to the Kenites the posteritie of Iethro Yea rather then it should not be recompenced he raised vp Saul to recompence the same euen vnnaturall vnthankfull and most cruell Saul that had sworne the death of his owne sonne Ionathan 1. Sam. 14. 44. who had saued Israel and would indeede haue killed him had not the people rescued him that afterward did daily hunt for the life of Dauid as for a partridge in the mountaines 1. Sam. 26. 20. who had notwithstanding killed the great Goliah whome all Israel durst not looke in the face 1. Sam. 17. 24. and gotten many other victories of the Philistims and married Saul his owne daughter that also killed all the Lord his priests at once 1. Sam 22. 18. euen this bloodie man did the Lord raise vp to recompense the kindnes of Iethro and to saue the liues of all the Kenites Yea though this Saul were a man most vnmercifull vnto them to whome he owed much mercie and other loue yet the Lord so wrought his heart for the recompencing of that that Iethro had done to Moses and for Israel that he was very earnest with the Kenites for the withdrawing themselues from the Amalakites that he might not destroy them with the Amalakites Therefore he saith not onely Goe but also depart yea also he addeth Get ye downe from among the Amalakites least I destroy you with them And why is he thus mercifull vnto them for saith he ye shewed mercy to all the children of Israel when they came vp from Egypt 1. Sam. 15. 6. Certenly this mercie whereof such a streame did flow from Saul towards the Kenites was onely of the Lord not of Saul himselfe Saul of himselfe as we haue heard was as the stonie rocke in the wildernes which notwithstanding the Lord made to giue drinke plētifully to the Israelites and their cattell Numb 20. 8. Saul of himselfe had neither the religion nor the manners to consider greater things done by those that were of his owne blood for himselfe and for the present generation of the Israelites Shall we then thinke that he had religion or manners to remember such olde good turnes done so many yeares before for the old forefathers of the Israelites Nowe what doth this example teach vs but that the Lord is iust to remember the like kindnes when all men shall thinke it vtterly forgotten yea to make such to consider the same as from whome in respect of their contrarie disposition no such matter can in reason be hoped for but rather the contrarie feared 3 But what shall I neede to call as it were so loud vnto antiquitie so farre off for an example whereby to iustifie the righteousnesse of God in honouring them that honour him Is not Queene Elizabeth yet liuing and many yeares more O blessed God may shee liue and raigne to thy glorie is not is not this our most noble gracious and Christian
water souÌ„dnes of minde hailenes of bodie preseruation of health securitie of hope strength of faith now and for the time to come Our father Hayle marie leafe 8. B. 3 In the 16. leafe B. there is a goodly picture of an old man with a long beard and a flashing woodknife hanging by his side wantonly kissing a woman the mysterie whereof passeth my capacitie but vnderneath are written these english verses or rather rith me doggâ—el How Marie the mother and virgin Visited Elizabeth wife of Zaehary Foure sweete and artificiall verses Which said blessed be thou cousin And blessed be the fruit of thy bodie 4 In the 20. lease B. is a blasphemous picture of the trinitie hauing three faces in one head and within one bodie This picture is in many other places both of that booke and also of many other This shall be sufficient to haue spoken thereof once for all In the leaues following follow a multitude of idolatrous and blasphemous praiers some to Saints named in the Scripture some to other I know not what neither I thinke doe they well know what they were These praiers I will here omit partly that I may not be too tedious partly because I haue touched the summe of some of them in my treatise before named Notwithstanding I will here expresse some of the most speciall praiers and many of the titles set ouer the praiers in english for the commendation of the latin praiers following such titles To omit many titles wherein are pardons of sinne graunted onely for many daies to all that shal deuoutly say the praiers annexed to such titles I will especially set downe such titles as haue the largest pardons or wherein besides the pardon is some especiall folly worthie the obseruation 5 â—o the 55 leafe B 〈…〉 this title This praier was shewea to S. Barnard by the messenger of As gold is better then all other mettals so praiers to the virgin Marie are better then praiers to God To the saying of the like praier is promised that he shall not die without penance and ministration of the holy sacraments fol. 51. A. of the same booke Gog this word perhaps should be God yet in truth Gog were fitter saying that as gold is the most pretious of all other mettall so exceedeth this praier all other praiers and who that deuoutly saith it shall haue a singular reward of our blessed Ladie and her sweete sonne Iesus â—hen followeth the praier it selfe to the virgin Marie wherein are those epithits which I haue noted in my former treatise Ancilâ—â— Trinitatis gloriosissima regina patriarcbarum magistra euangelistarum veracissima and such like 6 In the 59. leafe B. according to some impressions but according to some other in the 50. leafe there is this title These be Let the Papists trie the truth of the first promise here made and likewise of the last by the conuersion of 15. of their next kindred and the strengthening of other 15. alreadie righteous the 15. â—â—os the vvhich the holy virgin saint Brigitâ—a was wont to say daily before the holy roode in Sâ— Pauls church at Rome who so say this a whole yeare he shall deliuer 15. soules out of Purgâ—torie of his next kindred and conuert other 15. sinners to good life and other 15 righteous meÌ„ of his kind shall perseuere in good life And whitâ—ye desire of God ye shall haue it if 〈◊〉 be to the saluation of your soule After that great title follow the 15 00s themselues as O Domine Iesu c. 7 In the 62. leafe B. according to some other impressions 54. leafe B. followeth this title ouer a praier to Christ himselfe To all them that before this image of pitie deuoutly say 5. pater noster and 5. aue and a credo piteously The Papists in praier must look â—oure as the hypocrites Math. 6. 16. beholdiâ—g these armes of Christs passion are graunted 32755. reares of pardon And Sixtus the 4. pope of Rome hath made the 4. and the 5. praier and hath doubled his foresaid pardon 8 In the 65. leafe A. is this title following ouer an epistle of the crosse the which epistle also I haue annexed excepting onely the signe of the crosse so often made therein with redde incke as the word crosse is vsed The title followeth This epistle of our sauiour A beggerly pardon for the Popes magnificence to send to an Emperour sendeth our holy Father pope Leo to the Emperour Carolo magno of the which we findest written who that heareth this blessing vpon hiâ— and saith it once a day shall obtaine xl yeares of pardon and lxxx lenâ—ige and he shall not perish with soden death The epistle it selfe as they call it Crux christs sit mecum crux est quam semper adoro crux christi est verasalus crux christâ— super at omneÌ„ gladium crux christi solvit vincula mortis crux christi invincibilis per arma crux christi immobile signum crux christi sit michi via virtutum virtus per crucem diuinam aggrediar iter crux christi pandit omne bonum crux christi fugat omne malum crux christi abstulit penam eternam crux christs salua me sisque super me ante me post me quia antiquus hostis fugit vbicunque te viderit O altitudo crucis quam nuÌ„quam altitudo tetigit profunditas quam nunquam profunditas vallauit latitudo quamnuÌ„quam latitudo comprehendit libera me simulum tuum ab omnibus diabolicis artibus pessimis cogitationibus quae in me manent Tu diabole fuge ame vt nesciam te sicut tues abscissus a celo sic te abscidat spiritus sanctus a me 〈◊〉 sicut tu es alienus ab omnifelicitate sic tu sis alienuâ— a me sicut nunquam desideras deum sic nunquam desideres ad me venire Fuge diabole a me famule dei per signum sancto crucis ecce crucem domini fugite partes aduerse vicit leo de tribu Iuda radix Dauid alleluiaâ— benedictiâ— dei patris omnipotentis spiritus sancti Cruâ— Christi descendat super me mecum maneat semper Amen pater noster aue Maria. The same in english The crosse of Christ be with me It is the crosse which I doe alwaies worshippe The crosse of Christ is true saluation The crosse of Christ ouer commeth euery sword The crosse of Christ looseth the bonds of death The crosse of Christ cannot be ouer come by any armour The crosse of Christ is an immooueable signe The crosse of Christ to me the waie of vertues and vertue it selfe By the diuine crosse I will take my iourney vpon me The crosse of Christ laieth open euery good thing The crosse of Christ chaseth away euerie euill thing The crosse of Christ hath taken awaie eternall punishment The crosse of Christ saue me and be vpon meâ— before me and behinde me because the old enimie fleeth wheresoeuer
he seeth thee O height of the crosse which neuer height touched and O depth which neuer depth vndermined and O breadth which neuer breadth did containe deliuer me thy seruaÌ„t from all the sleights of the deuill and from the euill things which remaine in me Auoid thou deuill from me that I may not know thee And as thou art cut off from heauen so the holy Ghost cut thee off me and as thou art farre from all felicitie so be farre from me And as thou neuer desirest God so neuer desire to come to me Auoid deuill from me the seruant of God by the signe of the holy crosse Behold the lion of the tribe of Iuda the root of Dauid hath gotteÌ„ the victorie Praise the Lord. And the blessing of God the father almightie and of the Sonne and of the holy Ghost The crosse of Christ descend vpon me and abide with me for euer Amen Our Father Haile Marie 9 To this epistle let me adde a praier to the crosse out of the houres of the virgin Mariâ— according to the custome of the church of Yorke in the 165. leafe in manner and forme following Signum sancte crucis defendat â—e a mortis preteritis presentibus futuris interioribus exterioribus Signum sancte crucis a persecutione diaboli omnium inimicorum meorum liberet me hoc signaculo persternantur omnes aduersarij mei fugiant per hoc signum sancte crucis a periculis mundi liberet me dominus that is The signe of the holy crosse defende me from euills past present and to come inward and outward the O forgetfull S. Paul which intreating of christian armour didst neuer think vpon the signe of the crosse signe of the holy crosse deliuer me from persequution of the deuil and all mine enemies By this little signe let all mine aduersaries be laid prostrate and put to flight By this signe of the holy crosse the Lord saue me from the perills of the world 10 In the former houres of the virgin according to the vse of Salisburie in the 69. leafe B. there is this title ouer the head of a praier to God This prayer was shewed to S. Augustine by reuelation of the holy Ghost and Make much of this praier for it is something worth if all be true that is promised in the title who that deuoutly say this praier or hyre red or bereth about them shall not perish in fire or water neither in battell nor iudgement and he shall not die of sodden death and no venym shall poison him that day and what he asketh of God hiâ— shall obtaine if it be to the saluation of his soule and when thy soule shall depare from thy body it shall not enter to hell 11 In the same booke the 71. leafe Aâ— there is this title ouer a praier to Christ This praier made the worshipfull Sâ—Beda of the 7. last wordes which our saeuâ—our Jesus Christ spake hanging on the crosse who that saith it kneeling deuoutly neither the deuill nor wicked men shall not hurt him and he shall not die without confession 12 In the next leafe A. there is this title and praier following These 5. petitions and praiers made saint Gregorie and hath graunted to all them that deuoutly say these 5. praiers with 5. pater noster 5. aue Maria and acredo in deum 500. yeares of pardon oratio Aue manus dextra Christi perforataplaga tristi nos ad dextram iube sisti quos per crucem redemisti pater noster Aue Maria. Aue plaga Jesu leua sic confixa manu sâ—ua nos ab eo malo leuâ— quos perduxit mater Eua. pater noster Aue Maria. Aue latus lanceaium vnde fluxit flumen gratum prebe nobis conducatum ad eterne vite statum pater noster Auâ— Maria. Aue vulnus dextri pedis cellam mentis pietedis Dum adeum sepe redis esto nobis spes mercedis pater noster A. â—e Maria. Aueplaga leue plante qua virtutum crescunt plante nos ab hoste supplantante contuere post ante pater noster In all this rithme they doe nothing but salute the right and left hand as also the right and left foote of Christ pierced with nailes and likewise his side thrust through with a speare They doe onely I say salute these members of Christ thus wounded for vs with an All haile Then which what can be more ridiculous For not to speake how childish a thing it is to speake any thing vnto these members of Christ his materiall bodie thus seuerally considered and that without any the like examples of the Apostles euen when they did see Christ bodily present after his resurrection both whilst he was conuersant and also when he ascended vp into the heauens before them it is also a very toye to bidde all haile either vnto them or vnto any other thing in the heauen For what is the meaning of All haile truly either it is a phrase of wishing well vnto that whereunto it is spoken or it exhorteth to reioyce and be merrie In which therefore of the significations shall it be applied to those members of Christ or to any other thing alreadie aduanced vnto heauen 13. In the same leafe B. there is this title following ouer a praier to all the members of Christ This praier shall ye say in the worship of all the members of Christ deuoutly and ye shall haue 300. daies of pardon for euery salue Then followeth the praier it selfe in latin But because I finde it somewhat enlarged in a new manuell seruice booke pretended to be reformed by the authoritie of the late councell of Trent and published by the commandement of Pope Pius the fift anno dom 1580. I will therefore here set it downe in that ample manner in which there I finde it The inscription of the praier in that book page 318. the volume beeing in 16º is this Salutationes ad omnia membra Christi suiipsius adeum commendatio that is The salutation of all the members of Christ and the commendation of himselfe vnto him The praier it selfe in latin Salve tremendum cunctis potestatibus caput Domini Iesu Christi saluatoris nostri pro nobis spinis coronatum arundine percussum Salue speciocissima saluatoris nostri Iesu Christi facies pro nobis sputis alapis caesa Saluete benignissimi Iesu Christi saluatoris nostri oculi pro nobis lacrymis perfusi Salue mellifluum os gutturque suauissimum Domini nostri Iesu Christipro nobis felle aceto potatum saluete aures nobilissime Domine Iesu Christi saluatoris nostri pro nobis contumeliis opprobrijs affectae salue collum humile Iesu Christi pro nobis colophizatum dorsumque sanctissimum pronobis flagellatum Saluete venerabiles Domini nostri Iesu Christi manus brachia pro nobis in cruce extensa salue pectus mitissimum domini nostri Iesu Christi saluateris nostri pro nobis
in passione conturbatum salue latus gloriosum Domini nostri Iesu Christi pro nobis lancea perforatum Saluete Domini Iesu Christi saluatoris nostri sacra misericordia genua pro nobis in orationibus flexa saluete Domini Iesu Christi saluatoris nostri pedes adorandi pro nobis clauis affixi salue totum corpus Iesu Christâ— pro nobis in cruce suspensum vâ—lneratum mortuum sepultum salue sanguis preciocissime de Corpore Domini Iesu Christi saluatoris nostri pro nobis effuse salue sanctissima Domini nostri Iesu Christi anima in cruce pro nobis in manus patris commendata In eadem commendatione tibi commendo hodie ac quotidie animam meam cor corpus meum omnes sensus actus meos omnes amicos benefactores filios consanguineos meos animas parentum fratrum sororum omnium amicorum ac inimicorum meorum vt nos protegere liberare defendere digneris ab omnibus insidâ—is inimicorum nostrorum visibilium inuisibilium nunc in perpetuum Amen The same in English Good morrow O head of the Lord Iesus Salve is a word of salutation vsed especially in the mornings therefore I haue translated it Good morrow rather then otherwise Christ our Sauiour which art to be feared of all powers hauing beene crowned with thornes for vs and smitten with a reede Good morrow most beautifull face of our Lord Iesus Christ spit vpon and beaten for our sakes Good morrow most benigne eies of the Lord Iesus Christ our Sauiour washed with teares for vs. Good morrow hony sweete mouth and most pleasant throat of our Lord Iesus Christ filled with gall and vineger for vs. Good morrow most noble eares of the Lord Iesus Christ our Sauiour contumeliously and opprobriously handled for vs. Good morrow most humble necke of Iesus Christ buffeted for vs and most holy backe scourged for vs. good morrow venerable hands and armes of our Lord Iesus Christ stretched out vpon the crosse for vs. good morrow most gentle breast of the L. No salutation of the bellie of our Sauiour often pinched with hunger for vs Mathâ— 2. 20. 18. Iesus Christ our Sauiour greatly disquieted for vs in thy passion good morrow glorious side of our Lord Iesus Christ thrust through with a speare of a soldiour for vs. good morrow sacred knees of mercie of the Lord Iesus Christ our Sauiour bowed in praiers for vs. good morrow O feete to be worshipped of the Lord Iesus Christ our Sauiour pierced Nothing is here for the thighes and legges of Christ though often by walking wearied for vs. through with nayles for vs. good morrow O whole bodie of Christ hanged on the crosse wounded dead and buried for vs. good morrow most pretious blood shed for vs out of the bodie of the Lord Iesus Christ our Sauiour good morrow most holy soule of our Lord Iesus Christ commended vpon This whole salutation is but a plaine mockerie of Christ there beeing no warrant thereof or of the like in all the Scriptures the crosse into the hands of the father for vs. In the same commendation I commende vnto thee to day and euery daie my soule my life my heart and bodie all my senses and actions all my friends benefactours children and kinsfolke the soules of my parents brethren sisters and of all my friends and foes that thou wouldest vouchsafe to protect deliuer defend vs from all snares of our enemies visible and inuisible now and for euer Amen This salutation of the members of Christ I haue the rather taken out of their seruice booke lately reformed that no man might thinke it to be of those follies whereof some of the Papists themselues begin to be ashamed 14 In the very next praier in the same booke made to the virgin Marie they giue her the same titles which before in the treatise I haue collected out of their more auncient bookes For they call her matrem orphanorum the mother of orphans consolationem desolatorum the consolation of the desolate viam errantium the waie of them that straie salutem omnium in se sperantium the health of all that trust in her fontem misericordiae fontem salutis gratiae c. the fountaine of mercie health and grace and so forth as before we haue heard In the same booke page 327. they commend vnto her faith and custodie and into the bosome of her mercie to day euery daie and in the houre of death themselues their soules and bodies yea omnem spem consolationem omnes angustias miserias vitam finem vitae all their hope and consolation all their afflictions miseries their life and the ende of their life c. Sith therefore they commend all these things into the hands of the virgin what doe they leaue to be commended into the hands of God In the very next praier in the same booke besides other blasphemies they praie vnto her to be their comforter and thereunto they adde these words apud eundem tuum dei natum vâ— â—igenitum in die novissimo quando cum omnia corpore sum resurrecturus de singulis meis factis rationem redditurus me digneris iuvare vt perpetue damnationis sententiam per te pia mater virgo valeam euadere cum electis â—ei omnibus adeterna gaudia feliciter peruenire that is that with the same thy sonne and the onely sonne of God thou wilt vouchsafe so to helpe me that when I shal rise again with soule bodie giue account of euery thing that I haue done by thee O godly mother virgin I may auoide the sentence of eternall damnation with all the elect of God happily come to euerlasting ioyes These things haue I taken out of their new and best reformed seruice bookes that no Papist should make any simple man beleeue that although their olde bookes of seruice had some such blasphemies yet their new books were altogether purged of theÌ„ For by these few things it is euident that albeit they haue ministred some physicke to their old seruice yet hath it not so wrought but that it hath left the grossest humour vnmooued so that the substaÌ„ce of the chiefest impieties doe yet remain 15 Now to returne a little to the former old booke according to the custome of Salisburie in a praier to the virgin leafe 51. B. in some books in some leafe 42. A. they cal the virgin dominam gloriae reginam letitie fontem piesatis venam misericordiae sanctitatis libertatem iocunditatis amenitatem splendorem celi dulcedinem paradisi domiuum angelorum sanctorum letitiam virginum gemmam felicem beatam dominam that is The Ladie of glorie the queene of ioy the fountaine of pietie the vaine of mercie the freedome of holines the pleasure of sport the brightnes of heauen the sweetnes of paradise the ladie of angels the reioycing of saints the pearle
of bookes printed in the latin tongue the second of bookes whose institution was expressely approoued and allowed by the Apostolike see the third of bookes that had beene in vse for two hundred yeares before The reuocation therefore and inhibition is onely of bookes published in the vulgar tongue whose first institution was not allowed by the apostolike sea and which had not beene vsed aboue two hundred yeares 9 Now the bookes out of which I haue gathered the former stuffe are not within the compasse of the saide inhibition but doe still remaine in force by the former exceptions For although the titles and pardons prefixed to the praiers in them contained be in the english tongue yet the praiers themselues and the other subiect matter of the saide booke is all in latin Againe their first institution was allowed by the Apostolike see otherwise they would neuer haue had such publike vse and sufferance especially in Cathedrall churches as they had Lastly although some few praiers as one in king Henrie and an other the pardon whereof was graunted at the instance of Queene Elizabeth wife to king Henrie the seauenth and a fewe more perhaps although I say some such praiers of late edition are here and there inserted yet as touching the principall substance of the bookes that they haue beene in vse farre aboue two hundred yeares it may euidently appeare to them that will compare the diuers bookes of diuers impressions together Wherefore as I haue heard that some great men in their last will and testament haue sometime made a gift vnto their wife of all their houshold stuff all their plate all their golden chaines and bracelets all their rings and iewels whatsoeuer and yet afterward haue excepted so many of the former things and giuen them to their other friends that their former gift to to their wife hath not come to any great value notwithstanding all the former great words euen so although the foresaide pope Pius the fi lt see me at the first to make a large Inhibition yet the exceptions following make the former inhibition in a manner nothing worth because there were scarse any former seruice bookes which might not chalenge their former vse and allowance by some of those exceptions Now further although in the same new booke aboue mentioned Pius quintus doe also admonish all coÌ„stantly to beleeue that in some former books not within chose former exceptions compâ—ised many faigned praiers are interlaced sub falsis confictis sanctorum nominibus vnder false and counterfaited names of saints and that there is no certen authoritie of the church for indulgences and pardons of sinnes graunted vnto them that say many of those praiers so interlaced although I say this admonition be giuen by that holy father yet this maketh not against those praiers and titles by me before expressed For many of them are made to God or Christ Iesus himselfe oâ— to the virgin Marie the other at least for the most part to such saints as whose names are not counterfaited but most certenly knowne to be such saints as the Romish church hath alwaies worshipped This therefore shall suffice to haue noted out of their bookes of common seruice THE THIRD PART NOw I come to note something likewise out of some of the principall popish Doctours Here I will doe as the marchant doth in selling his wines vnto the vintener For as he giueth not a taste of euery vessell but onely assuring the vintener the rest to be like vnto those whereof he giueth a tast so likewise will not I giue the reader a tast of euery popish vessell for that were infinite to me to write and to him to read but onely I wil deliuer him a tast of some few that therby he may see what all the rest are beeing of the same vintage or at the least of the grape of the same countrey But what doe I compare popish bookes to vessels of wine which is in price with all men and which is saide to delight God and man Iudg. 9. 13. nay rather I may compare them to vessells of filthie and fustie vineger whereby many haue beene are deceiued as the which they haue bought in stead of most wholesome and delectable wine As therefore a faithfull friend that would haue his friend to take heede of being so deceiued doth not giue him a tast of euery such vineger caske but onely of some and those of the best assuring him that such or worse are all the rest so likewise will I giue the reader a tast of the doctrine and writings of the greatest and most famous popish writers whereby he may know the other to be like or worse Here first I will begin with the works of one Bernardine de Bustâ— and that all men may know that this man was no obscure person but of high account for an exceeding profound clarke and his worke likewise in as great reckoning in the popish Church before I goe downe into the cellar it selfe to giue a tast of the liquour in the vessels therein I thinke it not amisse to point the reader vnto that which for the drawing of customers to buie the ware it selfe is written as it were vpon the doâ—e 2 This writing is double The inscription or title written as it seemeth by the author himselfe and the approbation allowance and commendation thereof by other The first written with great letters that all that passe by may read the same as it were running as the Prophet speaketh in an other matter is this Mariale eximij viri Barnardini de Busti ordinis seraphici francisci de singulis festiuitatibus beate virginis per modum sermonum tractans omni theologia copiosum denique vtriusque iuris authoritatibus applicatum arte humanitatis effectum in omnibus allegationibus promptissimum that is in english The Mariall of the renowmed man Bernardine This worke setmetâ— to haue bin puâ—lished anno dom 1480. as appeareth by the date of the Apostolike writing of Poâ—e 〈…〉 tuâ—â—he 4. forth allowance oâ— the serâ—ice oâ— the virgin therein contained see the 49. lease 〈◊〉 of Busti of the Seraphicall order of Francis intreating by waie of sermons of all the feasts of the blessed Virgin flowing with all diuinitie and finally with the application of authorities of both lawes replenished also with the skill of humanitie and most readie in all allegations In this title the word Mariall signifieth onely a worke made in commendation of the virgin Marie as it is manifest by the whole booke following For although the whole booke beeing in a large quarto and printed with a small letter containe 407. leaues which is aboue a hundred sheetes of paper yet through the whole booke is God skarse named except onely for the further magnifying of Marie The word Seraphicall is taken for Seraphim which signifieth burning or shining attributed in the scriptâ—res to angels to signifie their excellencie Yea the Papists making nine degrees of angels as we
those things which are noted C. 1. ff c. In the third part of the same sermon thus he writeth Exalâ—abat Adam videndo lignum The virgin Marie is the â—ree of liâ—e which Adam did see in paradise vite scilicet Mariam disponi ad fructum producendum vite eterne in medio paradisi that is Adam reioyced to see the tree of life to witte Marie prepared to bring forth fruit of eternall life in the middes of paradise A little after are these wordes Ipsa est fenestra celiper quam â—eus oculo suo misericordâ—e nos respecit The virgin the window of heauen Shee he meaneth the virgine Marie is the window of heauen by which God with his eye of mercie doth respect vs. Agaâ—ne presently after dicere autem potest virgo benedicta que est ostâ—arâ—a c. that is But the blessed virgin which is the dore keeper of paradise The virgin is the dore spoken of Ioh. 10. 9. may say that which is Ioh. 10. I am the doreâ— if any man enter in by me he shall be saued Therefore O ye sinners which are banished men from your heauenly countrey enter in by this gate Goe yee that are sicke to the physitian Come yee fatherlesse to your parent Proceede yee that are blinde to the light Make hast yee afflicted vnto comfort Walke O yee virgins after the glasse of chastitie Make speede O yee mothers vnto the mother of God 3 In the beginning of the next sermon he saith ipsa virgo beata deum iratum placat quia est nostra aduocata The blessed virgin pacifieth God beeing angrie because shee is The virgin our aduocate our aduocate To the same effect and somewhat more largely he writeth in the third part of the sermon Sicut ipsa mediante sedata est lis que est inter deum homines ita etiam per ipsam terminantur questiones inter homines diaboluâ— As by her mediation the controuersie And our mediatour both with God and the deuills betweene God and men is compounded so also by her are questions determined betweene men and the deuills This he prooueth by a most forcible argument namely by one of the miracles of the virgin touching that great sinner which in a visioÌ„ was drawne A great disputation in hell betwixt the virgin and the deuill to the iudgement of God where the deuill by many allegations prooued him to be his but alwaies by the virgin Marie wisely answering he was foyled But at the last the deuill obiected against him that the euill things which he had done were more then the good things when therefore at the commandement of the iudge both his goodnes and his euills were laide in a paire of ballance and the skoale towardes the left hand in which were his euills did ouerwaie the other on the suddaine the glorious virgin put her hand to that skoale where were his few good works and drew it downe to the ground and by this meanes made it ouerwaie the other Tune diaboluâ— confusus abscessit skoale So the deuill went away with shame c. In the same part he saith that the virgin is the booke mentioned in the right hand of God Rev. 5. 1. In the same part he saith againe Hec benedicta virgo non tantum est liber generationis c. that is This blessed virgin is The virgin is the gospel of Saint Matthew c. not onely the booke of the generation of Iesus Christ the sonne of God but shee is also the booke of the generation of all that are to be saued And therefore we may also iustly say that which is written Act. 17. namely that we are her generation For the blessed virgin is our mother 4 In the fifth sermon he sheweth tenne conditions of the virgin Marie which he saith euery spouse of euery great Emperour ought to haue These he setteth downe by these tearmes Prima saith he dicetur integritatis 2. virtuositatis 3. generositatis 4. formositatis Daintie latine 5. gratiositatis 6. fecunditatis siue fertilitatis 7. copiositatis 8. timorositatis 9. pudorositatis 10. vltima appellabitur honestatis If I should note all things worthie to be laughed at c. I should cause all his whole booke to be new printed Omitting therefore a thousand and ten thousand absurdities and blasphemies in that great clarke I will hereafter note the most principall 5 In this third sermon of the nomination of Marie in the ende of the fourth excellencie of her name thus he writeth Quarto saith he licet ad ipsam appellare si quis a dei iustitia se grauari sentit c. that is Fourthly it is lawfull to appeale vnto her if any man feele himselfe oppressed with the iustice of God which The court of Marie aboue the court of God O horrible blasphemiel was signified in the 5. of Hester where it is saide that when King Assuerus was angrie with the Iewes Queene Hester came to appease him To whom the King said Although thou shalt aske halfe of my kingdome it shall be giuen vnto thee This Empresse therefore figured the Empresse of heauen with whom God hath diuided his kingdome For whereas God hath iustice and mercie he hath reserued iustice to himselfe to be exercised in the world and mercie he hath graunted to his mother And therefore if any feele himselfe greeued at the court of Gods iustice let him appeale to his mothers court of mercie 6 In the fourth part of the booke and ninth sermon of the graces of Marie he affirmeth that shee was able to heale diseases onely by her word leafe 143. and anon after Marie able to heale diseases by her word onely Shee knoweth the Mathematicks and allother things that shee hath all Mathematical knowledge yea that shee knoweth all things For thus he writeth De scientiis quoque Mathematicis quod in beata virgine fuerunt probari potest secundum Albertum c. that is Concerning the mathematicall sciences that they were in the virgin Marie it may be prooued by Albertus c. for shee was most perfect according to affection therefore also according to vnderstanding Sith therefore shee loued all things that were to be loued it is to be concluded that she knew all things to be known The same he amplifieth afterward by an induction of the particular mathematicall sciences applying many sentences of the scripture Apocrypha to the virgin Marie which are spoken onely of the infinite knowledge and wisdome of God In the same sermon in the beginning of the 145. leafe thus he writeth Beata virgo non solum totum hominem sanum facit in anima corpore c. The blessed The virgin healeth the whole man both in this life and after death virgin doth not onely make the whole man sound in soule and bodie and cureth all incurable diseases as appeareth before but also after death shee worketh cures and putteth
not haue vs to haue any thing that should not passe through the hands of Marie that none of our works are acceptable vnto him except it be offred by the haÌ„ds of Marie Therefore that little that thou wouldest offer vnto God prouide thoâ— deliuer it into the hands of Marie if thou wilt not haue the repulse Then he addeth his owne wordes Hoc etiam patet exemplo quod legitur in Chronicis nostris c. that is This also is manifest by an exaÌ„ple that is read in our Chronicles namely that on a certaine daie S. Frances did see two ladders one redde vpon which Christ stoode and an other white on the which was the virgin And when as by the admonishment of blessed Frances the brethren assaied to ascend by the redde ladder whilst they beganne to goe many fell backeward and could not ascend At which thing S. Frances did grieue with weepinge to whome Christ saide Cause thy brethren to runne to my mother The virgin a better ladder for heauen then Christ and to the white ladder that they may ascend by it which when the brethren did they were entertained of the virgin with a cheerefull countenance and then with ease they went vp to heauen 11 In his second sermon of the 9. part of the booke with this title Maria terra leafe 303. at the letter R thus he writeth Si quis querat quareoum diabolus tempore Tobie 7 vii ros Sare strangulauerit c. that is If any man The word eum is superstuous or els should be cum aske why the deuill in the Time of Tobia did strangle the seauen husbands of Sara for their sinne as it is Tob. 2. and yet now doth not kill all whome mortall sinnes doe giue into his hands I answer that this proceedeth froÌ„ hence that God hath giuen vnto men this most mightie virgin which hath in her hand The virgin giuen to keepe men from the deuills c. a rodde of iron to driue away all infernall beasts and to put to flight the deuills themselues Wherefore he saith vnto her in the 2. psal Thou shalt rule them with a rodde of iron and breake theÌ„ in peeces like a potters vessel And this power of the glorious virgin is figured in the 7. of Exod. in the rodde of Aaron which was turned into a serpent and deuoured the roddes of the inchanters In the same sermon leafe 304. he applieth many thinges spoken of the power of God of Christ c. to the virgin As Thou canst doe all things If thou wilt thou canst make me cleane Thou art The virgin is omnipotent stronger then all He hath deliuered me from the mightie aduersarie All things are possible with thee Neither is there any thing that is not in my power Thou rulest the raging of the sea and the surging floods thereof thou doest mitigate God hath giuen him power ouer the things that are in the earth In Ierusalem is my power Thy dominions is to the ends of the whole earth His authoritie is an euerlasting authoritie from generation to generation We have heard the fame of his power and wonderfull is his power All these things that I say and many other the like partly blasphemously and partly foolishly he applieth to the virgin Marie In the ende of that sermon he applieth many things also to her that are spoken of the book The virgin is the booke of life c of life exhorting such as desire to attaine vnto eternall life to studie this booke daie and night In the same sermon leafe 308. a little before the letter G thus he saith Beate igitur virgini quae omnes demones superauit debellauit dici potest illud Isaij vulnerasts dracones illud Apocal. 20. Apprehendit draconem antiqaum serpentem that is To the blessed virgin therefore which hath ouercome and subdued all the deuills may that be saide of Esai Thou hast wounded the dragons and that in the 20. of the Revelation Shee tooke the dragon that olde serpent Againe in the same sermon leafe 309. Habet etiam solicitutudinem in custodiendo quia sub alis c. that is She is also very carefull of keeping because shee keepeth vs vnder her wings and protecteth Her two great wings vs from the snares of the deuill for shee is that woman to whom are giuen two great wings Revelat. 12. one is the wing of mercie vnder the which sinners doe flie that they may be reconciled vnto God the other is the wing of grace vnder which the iust do stand that they may be preserued in grace 12 In the fourth sermon of the same 9. part all almost spoken in the scripture of light is applied to the virgin so also that which is spoken of the citie of God 13. In his first sermon of the Assumption of Marie thus he saith Omnis natura a deo est facta deus est ex Maria factus Deus omniuÌ„ factor se ex Maria fecit c. that is Euery nature is made of God God is made of Marie God the maker of all things made himselfe of Marie 14 In the second sermon of the same matter leafe 363. he telleth vs that the virgin standing at the feete of her sonne desired him to shewe her the order of the Angels and Saints in heauen because saide shee Moses alij prophete de hoc nihil dixerunt Marie desireth to know more then Moses and the prophets had taught The nine orders of Angels Moses and the other prophets haue said nothing of this matter To whome the sonne shewed first touching Angels that there were nine degrees or orders of them and that euery order was tenne times more excellent then other 1. of angels 2. of archangels 3. principalities 4. powers 5. vertues 6. dominions 7. thrones 8. cherubins 9. seraphims Here note before I proceede any Repugnance betweene Bernardine and other Papists further let the reader obserue that this agreeth not with that which some other Papists write of this matter For he saith that Christ himselfe shewed these things vnto his mother but other Papists and namely Saint Vincent in his sixth sermon for the ninth Lords daie after the feast of the Trinitie saith that Dionysius learned this diuinitie of Paul and that to Paul it was first reuealed when he was rapt vp into the thirde heauen After that Christ had shewed his mother these orders of the Angels then he proceedeth to shew her further the seuerall places of the Saints which were these â—t first that in the first order of Angels before mentioned are placed those which shall repent of their sinnes In the second order of Archangels shall be placed they that ouer and aboue their repentance shall haue actual deuotion which he saith is more then repentance Thirdly that with principalities shall be placed they that are mercifull in corporall and spirituall workes Fourthly that with powers shall be placed they that are
saying Why hast thou made me so horrible and euill fauoured and the blessed virgin Marie so faire and so comely He answered because the thing was so in truth as the picture made shewed The deuill being angrie vpon a certain day would haue throwne the painter downe headlong from a lost where he painted the image of the blessed virgin Marie and he brake the confregit ligna in quibus stabat scaffold whereon the painter stood But as the painter was falling presently the image of vt casum petijt the most goodly virgin put forth her hand to the painter and held him strongly that he If her image be so strong how strong thâ—n is her selfe might not fall so kept him from the deuill 21 The summe of the 84. miracle In a certaine church built to the honour of S. Michael in a mountaine called the tombe of Michael there was the image of the virgin made of woode with a vaile on her head in manner of a mitre This church by lightning was once set on fire and burned But when The image of the father and the sonne no doubt were in that Church might not they also as well haue beene preserued the fire came to the place where the virgins image was as though it feared the image it did not so much as touch the same yea the white vaile vpon her head had not so much as any sauour of fire 22 The 93. in summe is this A certaine ignorant priest that knew no masse but the An ignorant priest suspended by a bishop ladies masse beeing complained of to the Bishop was by him suspended from saying masse afterward By this meanes therefore beeing after this in great necessitie and praying for helpe to the virgin she bad him goe The virginpatronizeth an ignorant priest why then doe puritans condemne such ministers to the Bishop and will him in her behalfe to restore him to his office The priest obiected that he was poore and a despised person and that therefore he should not be heard neither haue any accesse to the Bishop Yet goe said the virgin and I will make the way for thee But saide the priest he will not beleeue my words Shee answered thou shalt tel him The virgin too kinde to doe so much for a priest that had so litle faith for a token that in such an houre and in such a place as he was sewing his sackcloth I held it on one side and holpe him then will he presently beleeue thee In the morning therefore this priest went to the Bishop with this message The Bishop hearing it maruailed and admitted him againe to his place Let these dishes suffice the reader for a banquet by these he may discerne the rest THE EIGHT PART I Haue not gathered these neither written any other thing of the deuotion of the papists towards the virgin to disgrace her farre be it from me and from all other Christistians whome God hath coÌ„mended as blessed him or her must no man disgrace Yea as God hath pronounced her blessed aboue all other women in regard that he honoured her with being mother to our Sauiour so must all men yeeld her that prerogatiue Not with standing as we must not denie her any thing that God hath granted her so also must we take heede that we be not more liberall vnto her then God himselfe hath beene Especially we must beware that we make her not rich with the spoiles of God And this is the great fault of the Papists both towards the virgin also towards her saints yea towards them that were neuer sanctified yea sometime towards such as whom they can not prooue by good demonstration euer to haue bin in the world All these they thinke that they neuer honour sufficiently till they take the crowne from Gods head and from the head of his sonne Christ Iesus set it vpon their head And so as they doe most extreame wrong to God to Christ Iesus so also they doe not honour but highly dishonour them whom they pretend most to honor For what greater dishonour can there be then mockerie and what greater mockerie is there then to giue to any person greater honour then of right belongeth vnto him 2 As this is manifest of them by many other things so especially the same appeareth most euidently by these miracles which I haue here set downe by many other partly contained in that booke from whence I took these partly dispersed in other books not comprehended in the former For we haue seen how they make the virgin a patronesse of many notorious sinnes impieties We haue seene how they make her to make more account of one Aue Maria and of one waxe candle offered vnto her then of all duties belonging vnto God in as much as she hath saued them as they say that haue honoured her though they had committed neuer so many and neuer so great and hainous sinnes against God We haue seene how they make God to be mutable in as much as he hath at her word oftentimes reuersed his owne sentence saued them whoÌ„ before he had condemned Finally we haue seene how flatly they contradict the Scriptures in most of these miracles for the Scripture expressely Luk. 16. 26. saith that betwixt heauen and hell is such a great gulfe or distance that they which would goe from one place to an other can not but they make this to be an ordinarie matter both for the virgin Marie also for the angels yea likewise for the soules of men 3 Further concerning those miracles which the Papists so falsly ascribe vnto the virgin Marie they are to be considered not onely as a part of the matter of poperie but also as a meanes and chiefe pillar whereby especially the worship of the virgin in poperie hath bin vpholden and maintained The same is likewise to be saide of the like miracles of their other saints For wherefore haue they read them and preached them in their churches hath it not bin to keepe the people in the more deuout worship of them and to make them to thinke them halfe as good at the least as God himselfe verily it can not be denied 4 Now what vse are we to make of all these things thus added to my former treatise The vse of the â—ddicion Are we onely to laugh at them and to make our selues merrie with them in a carnal maner It may be some will make none other vse of them it may be some will buie this whole booke onely for that purpose but truly such shall greatly peruert my meaning We may indeed as before I haue said in the treatise laugh at them in some sort so we doe it in an holy manner with the spirit of Eliah as he skorned the foolishnes or rather extreame madnes of the priests of Baal but besides this we are to applie these thinges many other waies which I will onely briefly