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
20. the which was so fully executed by Iehu according to the word of the Lord that they paid most deerely for Naboth his vineyard 2. King 9. 27 33. 10. 6. Though Ioash king of Iuda committed many sinnes after the death of good Iehoiada the high priest yet his putting to death of the Prophet Zechariah the sonne of the same Iehoiada is onely mentioned as the chiefe cause why his owne seruants conspired against him and murthered him 2. Chron. 24. 25. Though Haman had not fully effected his bloodie purpose against Mordecai and the other Iewes yet we know that the same measure by the righteous iudgement of God was measured vnto him that he had onely intended to haue measured vnto Mordecai Est 7. 10. 3 Here especially let vs remember how God dealt with the Amalekites onely for withstanding the Israelites as they came out of the land of Egypt Exod. 17. 8. First although the Lord did discomfort them before the Israelites at the praier of Moses whē they first came out against Israel yet did not the Lord satisfie himselfe with their ouerthrow of that daie but presently he spake further against them vnto Moses vers 14. saying Write for a remembrance in the booke and rehearse it to Ioshua for I will vtterly put out the remembrance of Amalek from vnder heauen and again v. 16. The Lord hath sworn that he will haue warre with Amalek from generation to generation Afterward also the Lord opened the mouth of Balaam whome Balak sent for to curse Israel the Lord I saie opened his mouth with a curse of destruction against the Amalekites Nomb. 24. 20. Yea but perhaps these were but words Words indeede they were but yet afterward when that generation of the Amalekites which then liued and foure other at the least were dead and rotten those words were fulfilled For as long after this as before we heard that God remembred the kindnes of the Kenites for their good the same God also remembred that sinne of the Amalekites to their ouerthrow For he sendeth Samuel with this mandate and commission to Saul against Amalek 1. Sam. 15. 2. I remember what Amalek did to Israel how they laide waite for them in the way as they came vp from Egypt now therefore goe and smite Amalek and destroy all that pertaineth vnto them and haue no compassion on them but stay both man and woman both infant and suckling both oxe and sheepe both camell and asse This was foure hundred yeares after the former sinne committed A man therefore would haue thought that God had not nowe any more thought vpon it for all his former note of remembrance But the Lord remembereth when men forget and thinke also all to be forgotten Yea the Lord did so remember this sinne and doth so remember other the like sinnes as that if he forbeare the punishment for a time yet at the last he commeth in also for arrearages For in the former commission giuen to Saul we see with what seueritie the Lord will haue Saul to proceede against the Amalekites Yea afterward in the same chapter when Saul had beene too remisse in the execution of that commission the Lord raised vp Samuel to doe or see that to be done against Agag the king of Amalek that Saul had neglected 4 If therefore there shall be any such Papists or Atheists as by no meanes will be reclaimed and drawne to our religion in this treatise commended and prooued to be of God and acceptable vnto him yet at the least let them take heede and beware of speaking the least word and doing the least deede against it or against any that loue and maintaine the same for louing and maintaining thereof Let them not flatter themselues God is the same now that euer he was And the more himselfe hath spoken or done for commendation and iustifying this religion the more that others raised vp and also directed by him haue spoken written or done in the same behalfe the greater shall be the iudgement in the ende of all such as shall not regard the same 5 Now the successe of all that I haue written in this cause I commit to him that is onely able to giue a blessing thereunto The Lord therefore make vs all that doe alreadie professe this religion thankfull vnto him for that he hath in his abundant mercie vouchsafed vs the glorious light the rich benefit and the sweete comfort thereof The Lord confirme and strengthen vs to continue therein vnto the ende The Lord enrich vs more and more daily with the faith knowledge loue and feare of God with the righteousnes mercie and all other vertues touching God or men that it commendeth The Lord fill the hearts of all great persons with more zeale to speake and doe more for the aduancing it especially any speciall opportunitie beeing offered The Lord thereunto animate incourage and inable all his owne Worthies to defend it against all aduersaries thereunto with all honourable successe The Lord preserue aduance and honour them that haue aduanced and honoured it Especially O Lord preserue aduance and honour thy seruant our dread Soueraigne Queene Elizabeth yea O Lord as thou hast set her higher then all other in her kingdomes so stil magnifie thy mercy towards this Church and other Churches which as it were sucke of her breasts that neuer gaue suck in making her elder then any of her owne people especially then any of thine and he◠aduersaries The Lord open both the eyes of such as haue not regarded our religion to see the glorie of it and also their hearts to embrace it Finally touching such as be incurable the Lord restraine them from doing that to the hindrance thereof which Satan by them endeauoureth and in the ende doe with them and to them that which shall be right in his owne eyes Amen AN ADDITION OF CERTAINE DAINties of Poperie collected partly out of their popish seruice bookes and partly out of the writings of some princi pall Doctours of speciall account in the popish church when poperie it selfe was at the highest HAuing in my former generall treatise against poperie and in defence of our religion charged poperie to be a religion maintained and vpheld by vnlawfull means and whereof both matter and forme are contrarie to that religion which the Scriptures commend to be acceptable vnto God yea to be a religion maintaining open blasphemies against God and Christ Iesus and wherein there is scarse any worship of God at all Hauing also charged it to be a religion wherein nothing is done to God his glorie but all things almost referred to the glorie of the Pope of Saints of the woodden stonie golden or painted crosse c. of reliques of saints of men c. Hauing affirmed it to be a religion that teacheth no obedience to the ten commandements of almightie God but that alloweth disobedience vnto euery one of them and that therefore it is a religion altogether licentious loose and full of carnall
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
manner abhorre this Romish religion For although now all kinde of learning doe flourish by the meanes of the gospel yet if euer poperie preuaile as it hath done and recouer the former strength as I hope it shall neuer doe doubtles all learning will wither and decaie againe In the time of the Apostles in the age of the primitiue church the gifts of Gods spirit did much more abound then now they doe yet as poperie spread it selfe ouer the face of the earth so those gifts decaied vntill there was as much barbarisme as poperie Let the like therefore be feared if poperie should againe ascend the staires of her former dignitie 31 If any shall obiect against these things that I haue noted out of popish writings for the disgracing of poperie that in many of our books like wise there are some vanities absurdities I answer that though this should be An answer to an obiection touching the former popish testimonies graunted yet first the matters are not so blasphemous so grosse so rude and so ridiculous as these that I haue noted a thousand yea ten thousand the like Secondly the number of them is not so great Thirdly the persons that haue written such vanities are not of that credit in our whole church as these and other are with their Church Fourthly our mens books are not published by such high authoritie solemne allowance as the bookes before mentioned and other the like writings of theirs haue bin THE SEAVENTH PART IT remaineth now that according to my promise I make the reader a litle banquet with some of the Virgins miracles Herein I will be the briefer by how much the larger I haue bin in the former I will not therefore take all neither the largest dishes least I should leaue her table bare but I will onely make choice of the least but yet the daintiest iunkats that so the taking of them away may be the lesse espied Yet what neede I feare the missing of any thing from her table her power is such that as they say of the crosse vpon which Christ suffered that whatsoeuer is taken from it yet it is not diminished but remaineth as ample as it was at the first so we may like wise say of these her iunkats that though we should take neuerso many of them yet her table would be nothing the barer And therefore whereas the booke or rather the closet and storehouse of her miracles for so it is called Promptuarium discipuli de miraculis beate Marie virginis containeth but 99. miracles this may well be added vnto them for an other to make vp the whole hundred that whatsoeuer a man taketh away yet her table remaineth as fully furnished as at the first before any dish was touched And that no man may thinke these miracles to haue beene of meane account in the popish Church let him first vnderstand that both they were solemnly read in the churches for lessons in their publique seruice vpon such feastiuall daies as they did obserue vnto the virgin as also the great diuines of the popish Church did commonly alleadge theÌ„ in their sermons for authorities to prooue and confirme many of the points of their religion Both these things I haue made manifest Againe the gatherer together of these miracles in his prologue to the whole worke doth commend the dainties following to be Omni melle dulciora sweeter then any honie What is this but to compare them with the written word of God which is in like manner commended psal 19. 10. 2. Now for the manner of setting downe these miracles I will for the more breuities sake altogether omitthe latine except now and then some speciall word or phrase which I will put in the margent and content my selfe onely with the english faithfully translated And in case the whole miracle be very long I will onely set downe the summe therof briefly The contents of each example or miracle shall be placed in the margent And all this I will doe so faithfully that no Papist whatsoeuer shall be able iustly to charge me with any false dealing 3 To come then to the miracles themselues I will passe by the first and second example and beginne with the third the text whereof is this There was a certaine woman of honest conuersation who although being Marie deliuereth a woman from damnatioÌ„ whichin her confession wittingly concealed a great sinne maried she did weare a secular habite yet she liued a regular life Notwithstanding in her youth she had committed a great fault which for shame she durst not tell any man When she confessed her selfe to the priest cloking Palliato crimine sic conclusit Reddo me culpabilem her sinne thus she concluded Of all that I haue said or not said I yeelde my selfe guiltie and saying this oftentimes she sighed grieuously The priest perceiuing this did cunningly Calide tentabat◠〈…〉 â— trie to draw from her that which laie hidde when he could not he admonished her to reueale her conscience to the Prior of the next Monasterie and he aduised him warily Et ipsc caute euÌ„ investigaâ—e persuasit ◠〈…〉 â— to aske her but neither could he wrest any thing from her Notwithstanding this woman was wont dailybefore the altar or the image of the blessed virgin with weeping to open her foresaid fault At the last when she died in this manner and her daughter which dwelt in a village some what farre of was looked for at her buriall she at the length comming with howling and mourning and her haire spread abroad embraced the bodie of her mother and cryed out Alas mother why dost thou forsake me a wretched creature then with her lamentation she mooued the standers by and the soule of her mother presently returned and waking as it were out of sleepe said The Lord commanding I am reuiued One raised from â—he dead to confesse vnâ—o a priest a sinne before concealed take away the things wherewith I am couered and let me arise When she was thus set at libertie a priest was called for and the fault opened And she testifying that by the intercession of the blessed virgin she was deliuered saide vnto all them that flocked vnto the miracle I beeing deliuered to the tormentours was drawne to punishment but the blessed virgin succouring me said and asked theÌ„ that did lead me why they durst presume to lead her handmaid and bad them quickly Et vs cito donec a domino sententiarer me deponerent aiâ— So the deuills were very hastie to take her before sentence to let me goe vntill I had sentence of the Lord. The which beeing done she comming to her sonne praied saying I pray thee O sonne let not that soule be damned which did so often bewaile her sinne before me To whome the Lord said thou knowest mother that without confession she cannot be saued but because I can denie nothing vnto thee let her returne and confesse and so she
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
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
particularly as he spake to her and saide Luk. 1. 28. Hayle or according also to the naturall signification of the word reioyce and be merrie as one that is freely beloued and againe whatsoeuer thy sinnes be c. yet feare not for thou hast found fauour with God v. 30. as if also another should saie as he did to the shepheards Luk. 2. 10. Be not afraid for behold I bring you tidings of great ioye that shall be to all people c. This comfort and this ioy doth our religion teach and commend and offer yea also bring vnto all them that truly embrace the same Yea certenly they that by the powerful working of our religion in their hearts and in their outward conuersation doe know themselues not to be hypocrites but truly to haue embraced our religion and the doctrine thereof they I say may better cast away all feare and more certenly assure themselues of God his fauour and therefore also more truly reioyce then all the Papists in the world or any one of them remaining in his poperie may or might not onely if one angel but if all the angels in heauen should come and speake vnto them in like manner This is a great word but it is a true word how so verily because one greater then all the angels doth speake it and biddeth all such not to feare but to reioyce God himselfe generally thus speaketh in all the Scriptures to all such generally and the holy Ghost his effectuall working of true faith and true godlines in euery particular person that is truly of our religion speaketh also the same thing Therefore the greater and more credible that the master is then the seruant and so also God himselfe then the angels which are but the worke of his hands and therefore his seruants and ministring spirits the more certen also may euery one be assured of God his fauour to whome God and his spirit by their effectuall working doe testifie the same then if the angels of heauen should speake as much to one in whome were not the effects of the spirit Further also the reason of that comfortable speach of the angels to Marie and the shepheards beeing well obserued doth confirme that which I haue said of the applying of the same comfort to all those that are truly of our religion For why will the angel haue the virgin Marie not to feare because shee was freely beloued and had found fauour with God but how doth the angel prooue this because saith he thou shalt conceiue in thy vvombe and beare a sonne and thou shalt call his name Jesus If therefore to conceiue in her wombe and beare this sonne onely were a sufficient argument to perswade her to cast away feare to reioyce and assure her selfe that shee had found fauour with God how much more may he cast away feare reioyce and assure himselfe of God his fauour whose soule and whole man hath embraced whole Christ is likewise embraced of Christ and is made one with Christ euen flesh of his flesh and bone of his bone and which knoweth this by the death of sinne and the life of righteousnes in him through the death and resurrection of Christ If shee were so blessed whose wombe should beare Christ according to the flesh and whose pappes should giue him sucke how much more blessed are they that heare the word of God and keepe it Luc. 11. 28. 5 The like may be saide of the argument of the angel to the shepheards for be not afraid saith the angel but why I bring you trdings of great ioye that shall be to all people What are these tydings and what is this great ioye Vnto you is borne this day in the city of Dauid a Sauiour which is Christ the Lord c. Now if this were such ioye to heare onely of the birth of Christ Iesus how much greater is it to heare of the birth of the whole life of the death of the resurrection of the ascension and of the sitting of Christ Iesus at the right hand of God there making intercession for all his members yea not onely to heare but also to be assured of these things by the effects of them in our consciences Neither doth our religion onely bid men thus to reioyce for a time and at a start but we saie also with the Apostle Reioyce in the Lord alwaies and againe I say reioyce Phil. 4. 4. But vpon what ground doth our religion bid men thus to reioyce because it assureth them not onely of the present fauour of God but also of the continuance thereof for euer to them that are once truly incorporated into Christ Iesus For whome God loueth he loueth to the ende Ioh. 13. 1. and the gifts of God are without repentance Rom. 11. 29. and in God is no change nor shadow of change Iam. 1. 17. Neither is he as man that he should repent hath he saide and shall he not doe it hath he spoken and shall he not accomplish it Num. 23. 19. And againe Heauen and earth shall passe but the word of the Lord shall not passe till all things be done Luk. chap. 21. vers 33. 6 Vpon these and many other the like grounds we bidde them that truly haue embraced our religion to reioyce alwaies and doe assure them vpon the immutable nature of God and of his word that they shall neuer be cast out of his fauour yea that it is as possible for the power of hell to take away from Christ one of the members of his materiall bodie now glorified and raigning in heauen as to plucke away or cut off any member of his mysticall and spirituall bodie here in earth Therefore of all such euery such we saie that God speaketh as Isaac spake of Iaacob after that he had one blessed him I haue blessed him therefore he shall be blessed Gen. 27. 33. As Pilate also saith of the title and superscription which he had set vpon the head of Iesus Christ crucified when the high Priests laboured him to alter the same What I haue written that I haue written Ioh. 19. 22. So saie we of all them whose names God hath once written and registred in the booke of life that the decree of God beeing like the decree of the Medes and Persians which altereth not Dan. 6. 8. though all the deuills in hell should labour God for the rasing of any out of the booke of life whose names are written therein yea if it were possible that all the blessed angels should indeauour and intreat any such thing that God would alwaies keepe his purpose and answer them Him that I haue written I haue written This is the ioye and comfort of God his children and this ioye and comfort is in our religion and neuer to be found in poperie or to be attained vnto thereby 7 If any obiect that many sometime of our religion doe vtterly fall away and sometime also despaire for euer of the goodnes and fauour of
side as can be â—â—ooued to haue beene with vs or against vs in â—welue hundred yeares before 6 Further I doubt not but that I may say and that also truly that we haue had and yet haue many in good respects comparable to those before named as in the exact knowledge of all learned tongues arts and humanitie so also in sound and deepe iudgement of diuinitie vz. Luther Zuinglius Melancton Oecolampadius Erasmus Paulus Phagius Bucer P. Martyr Calvin Marlorat Musculus Cranmer Ridly Hooper Bradford Bullinger Bezâ— Zanchius Iuâ—l Ramus Vrsinus Sadeel Daneus Pilkington Fulke Humfrey VVhitaker and infinite other partly dead and partly yet liuing whose nameâ—â— I doe not well remember or in some respectâ— thinke not conuenient to expresse I may here also name Flaccius Illyricus Hemingius and many other of that sort because although they haue some errours yet which almost of the auncient Fathers had not as many and â—â— great 7 To this argument I may further adde that the Lord hath not onely commended our religion by the encrease of all learning according to the encrease of our religion but also by the repairing almost of all other knowledge in coÌ„mon things and matters of this life For what trade and science is there so meane and base which is not much amended and brought to further perfection sithence the late time of out religion then it had before in the depth of poperit yea who knoweth not that there is great varietie of knowledge sithence the flourishing of our religion which neuer almost was heard of before Especially most admirable is the gift of printing which neuer was in the world till within these hundred and three score yeares at the most about which time it pleased God to broch new vessells of his gospell with our religion This gift of printing is not vnfitly by some compared to the extraordinarie gift of tongues in the Apostles time because the Lord did not onely prepare a waie for the gospel thereby but also hath made it as a mightie voyce of a crier in the wildernesse of poperie to proclaime the grace of God in Christ Iesus and to further and inlarge our religion by opening the hearts of many Princes and more people many noble and more base many rich and more poore and many learned and more vnlearned persons for the entertainment of Christ Iesus and submitting themselues to his kingdome and gouernement Certenly by this new benefit of printing the Gospel hath beene more sounded out to the eares of all nations then it could haue beene by the voice of many preachers For by the means hereof wee that liue in England haue easily heard the sermons and readings of Calvin and Beza in Geneva and of other in other places and they likewise that liue in Geneva and in other places haue easily heard the readings of Doctour VVhitakers in Cambridge and likewise of Doctour Reynolds in Oxenford This printing also is not onely as a quicke post riding vpon a swift and speedie horse but also as an angel of the Lord with sixe wings for the most speedie conueying of the doctrine of the gospel out of one countrie into an other Who also knoweth not that a man may haue more now for sixe pence then before printing he could haue had written for fourtie shillings who seeth not also that bookes printed are more easily both read and also preserued then the like onely written Now although the deuill abuse this gift of God also for the furthering of popery as what gifts be there that he quickly doth not abuse yet sith it was neuer heard of whilst popeâ—ie was at the highest but then onely appeared and came forth into the light of the sunne when our religion was raised out of the graue where before it laie buried and when poperie began to fall sicke and to encline vnto a consumption who seeth not that it was a speciall and an extraordinarie gift of God for the honouring and furthering of our religion Thus much for the first sort of God his actuall testimonies namely for the gifts of his spirit which before he promised and according to his promise hath bestowed vpon his Church not onely in the time of the Apostles but also in these latter times for the commendation of the gospeâ—â— then and of our religion now as being the same with the gospel and therefore in like manner acceptable vnto him THE THIRD BRANCH OF the tenth argument touching the works of God against Poperie NOw followeth the second sort of God his actuall testimonies namely the workes of God wherby God hath testified both his dislike of poperie and also the approbation of our religion seueralâ—y and ioyntly as euidently as if in expresse wordes and in his owne person he should haue spoken against poperie in this manner This is the religion that I hate and which my soule abâ—orreth and contrarily of our religion as he spake of his Sonne This is the Gospell and that glad â—â—dings which bringeth saluation vnto all men and in vvhich I am vvell pleased therefore receiue it 2 Here first of all let vs consider the great iudgements of God against many of the Papists especially such as haue beene special aduersaries to our religion and to the professours thereof For truely there haue beene fewe such speciall aduersaries to vs and our religion whome God hath not in some speciall manner so punished here in this life or at least so prosecuted that their malice in their posteritie that all the worlde might thereby clearely see that he vtterly disliked of them and of their course as also approoued and allowed of them their cause against whome they opposed and set themselues Touching these iudgements although I might ease my selfe and the reader of much labour by referring him onely to the latter ende of the booke of Martyrs where is a speciall treatise of such things yet because that booke is of so great price that many are not able to buie it I will therefore cull out some few of the principall examples there and elsewhere in that booke mentioned and for the rest referre such as haue that booke to that speciall treatise First of all let here be remembered the historie of one Pauier or Paâ—â—ie in the daies of King Henrie the eight this Pauier or Pauie beeing towne clarke of the citie of London and a notable enemie to the gospel vpon some report that the gospel should be in English saide with a great â—ath that if he thought the King would in deede set forth the Scripture in English and let it be read to the common people by his authoritie he would cut his owne throat And so indeede he did not much lesse For though he cut not his throat with a knife yet he hanged himselfe with an haltar anno Dom. 1533. This is reported by Master Fox page 1055. of his booke printed 1583. but borrowed from Hall his Chronicle who wrote the same not vpon the report of other but vpon his
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