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
in a traunce wherein shee did straungly alter her coūtenance with the other partes of her bodie and spake manie things in commendation of Idolatrie pilgrimage and other like points of popery and likewise in derogation of the Gospell in disallowance of King Henrie his diuorce from the Ladie Katherine the late wife of his elder brother Prince Arthur threatning as it were by way of prophecying that if he proceeded therein he should not be king one moneth after This knauerie beeing found out both shee and her abettors namely certen Munks Fryers Priests were executed for it See the booke of Martyres printed 1583. p. 1054. And other histories thereof The like is reported in the same booke p. 1291. out of the ninth booke of Sleydan his commentaries of certaine fryers of Orleance in Fraunce who because the Maiors wife of the citie vpon her death bed had desired her husband that shee might be buried without the solemnities then commonlie vsed at the funeralls of such persons whereby their noses were wiped of a great part of their accustomed gaine caused a boye in the time of their night seruice to make a straunge noyse in one of the vaults of the church where shee was buried as if he had been a spirit This boyish spirit or spirituall boye thus inspired by the deuill and the fryers and coniured like wise after their popish and deuelish manner hauing signified that he was a dumb spirit by signes also shewed that he was the soule of the said Maiors wife before buried now condemned in hell for the heresie of Martin Luther This frierlie prancke being found out the fryers by authority of the King were committed to prison where they continued a long time before they were released Let the reader see this more largelie in the booke of Martirs Sleidan his commentaries As these and such like meanes continuallie applied to shore vp popery do shew the rottēnes thereof so our religion continuing and standing right notwithstanding manie stormes and tempests against it doth shew it selfe to be sound and vpholden by him onely whose power none is able to resist But of this more shall be spoken afterward vpon other occasion THE THIRD ARGVMENT TOVCHING THE SVB iect matter of true religion AS these meanes hitherto spoken of doe mightelie speake against poperie and teach the verie simplest that are that it is not of God so also doth the matter substāce of popery speake as much For it is partly directlie contratie vnto and partlie farre differing from the matter and substance of that religion which God himselfe hath commended in his Scriptures and the which no mā can denie to be acceptable vnto god This is manifest first of all because that religion which the Scriptures commend is true knowledge of God of Christ Iesus of the truth The Lord saith by the Prophet Ose I desire mercie and not sacrifice and the knowledge of god more then burnt offrings Ose 6. 6. Oftentimes also the Lord reproueth and complaineth of the ignorance want of knowledge in his people as the cause of all euills both which they committed also which came vpō them as Ier. 9. 3. and in many other places S. Peter also saith in the name of all the Apostles We beleeue and know that thou art the Christ the Sonne of the liuing God Ioh. 6. 69. Our Sauiour Christ saith This is life eternall that they knovve thee to be the onely very God and him whome thou hast sent Jesus Christ Ioh. 17. 3. He like wise promiseth the knowledge of the truth to all his true disciples Ioh. 8. 32. The Apostle saith God will haue all men to be saued and come to the knowledge of the truth 1. Tim. 2. 4. And againe he describeth faith to be the knowledge of the truth according to godlines Tit. 1. 1. He forbiddeth also the Corinthians not to be children in vnderstanding 1. Cor. 14. 20. The Ephesians also not to be vnwise but to vnderstand what the will of the Lord is Eph. 5. 17. Finally the Apostle S. Peter biddeth the Christians to whome he wrote to ioyne vertue with faith and with vertue knowledge 2. Pet. 1. 5. By these and many other the like places we see that the Scriptures commend knowledge as the first matter of faith and religion We see also what knowledge they doe commend namely of God of Christ of the truth according to godlines of the will of God of the Scriptures themselues and that to all sorts of men Now what shall we saie is the matter of Poperie Truly to speake according to the nature of things poperie hath indeede no matter at all but is a meere vacuitie or emptines for the most part For may it be saide that poperie is knowledge and that of these things No certenly but it is a principle of poperie that ignorance is the mother of deuotion Therefore the whole popish Church generally condemneth all knowledge of God and of the scriptures in the common people prohibiting them the vse of any part of the scriptures as we haue heard before and teaching and commaunding them onely to beleeue as the Church beleeueth This they saie is sufficient faith and sufficient religion And indeede touching deuotion to their religion they speake most truly For no man will haue any deuotion vnto it that knowerh ought of God in the scriptures But to beleeue as the Church that is as their Church beleeueth is neither true faith nor the shadow of true faith but rather of faith in the deuills The most part also of them when they teach this faith haue it not but can onely say that they haue it and that they doe beleeue as the Church beleeueth The most I saie doe onely saie that they doe so beleeue They doe not in deede beleeue as the Church beleeueth For how can they sith they knowe not what the Church beleeueth Yet are their bare words taken allowed for currant good lawfull faith of Rome I graunt with griefe that many amongst vs know not the principles of our religion yet no man alloweth such ignorance but euery godly man condemneth it and is grieued for it But be it that they did in deede beleeue as their Romish Church beleeueth and that they knew as much as the best Doctour and all their Romish Doctours know touching their religion yet this is not ynough For now to enter into the particular matter of their religiō First the Scripture teacheth vs oftētimes that there is but one God one Lord one Mediatour betweene God man Christ Iesus but poperie teacheth that there are many gods many mediatours For doth it not cōmunicate the peculiar properties of God the vbiquitie or vniuersall presence and such like vnto the body of Christ and doe they not so make an other god thereof doe they not attribute the doing thereof to seuerall saints for seuerall countries diseases and other seuerall affaires which is onely proper to God whereby they make so many seuerall
A GENERALL TREATISE AGAINST POPERIE AND IN DEFENCE OF THE RELIGION BY PVBLIKE AVTHORITIE PROFESSED IN ENGLAND AND OTHER CHVRCHES REFORMED VVherein they that either want leisure to read or that haue not iudgement to conceiue or that are not able to buie the learned treatises of other concerning particular points of religion may yet euidently see poperie not to be of God and our religi on to be acceptable in his sight Very necessarie for these times for the confirmation and strengthening of men in our religion that neither by Jesuits nor by any other they may be drawne to poperie or any other heresie or sect and likewise for the winning of Papists and Atheists to an vnfained liking and true profession of our religion BY THOMAS STOVGHTON minister of the word PRINTED BY IOHN LEGAT Printer to the Vniuersitie of Cambridge 1598. TO THE RIGHT HONOVRABLE AND MOST TRVLY RELIGIOVS AND vertuous Lord Robert Lord Rich Thomas Stoughton wisheth increase of all true pietie and honour in this life and eternall glory in the life to come RIght Honourable your fauour hauing beene such towards me as that both either vpon my coÌ„mendation before I was by face knowne vnto your Lordship and especially my selfe sithens that time haue thereby sared the better I could not but in all dutie thinke of some way whereby to shew my selfe in some measure thankfull for the same Hauing therfore taken a litle paines in gathering these generall arguments against the whole masse lumpe of poperie as in defence likewise of the generall doctrine publikely and by publike authoritie professed in England I thought your Honourable curtesie to be such that these my labours would be accepted as some testimonie of my gratefull minde Neither am I bold to offer them vnto your Honour in respect onely of that your singular fauour towards my selfe but also because the same your Honorable fauour hath beene extended and is extended towardes all whome your Honour hath seene forward in the profession of that religion the defence whereof is the chiefe subiect matter of this treatise Yea so haue you vouchsafed to countenance such persons from time to time not disdaining the meanest that this your Christian and godly minde is much more worthie this worke then the worke it selfe any waies worthy to be presented to so great a person For by this loue towardes the professours of the truth hath euidently appeared your affection towards the truth it selfe This affection also towardes the truth it selfe euen towardes the truth which in this treatise is commended and iustified hath in like manner beene most plainely testified vnto this whole countrey of Essex by your singular care for the placing of godly and sufficient ministers in all places where the patronage of benefices by the auncient lawes of this realmes hath beene your right And both these to wit your loue vnto the persons professing this religion and your like affection towards the religion it selfe haue pleÌ„tifully declared your true zeale of God himselfe and of Christ Iesus For Christ accouÌ„teth that done to himselfe that is done to them Math. 25. 40. that belong vnto him And as the enmitie against God his truth and the professours thereof endeauouring to suppresse the one and to represse the other doth testifie the like enmitie against God himselfe and Christ Iesus so the Maâ—h 25. 43. Act. 9. 4. contrarie loue towardes both doth declare the like loue towards God himselfe and Christ Iesus Further your honourable care before mentioned for the furthering of this religion shewed by prouiding such sufficient ministers for instruction of the people in the true knowledge thereof and obedience thereunto hath also witnessed and doth daily witnesse your vnfained loue vnto men For what greater worke can there be for the benefits of their soules yea both of their soules and of their bodies of this life and of the life to come For who knoweth not but that as the Gospell is the power of God vnto saluation Rom. 1. 16. Iam. 1. 21. 2. Tim. 3. 15. Psal 19. 7. Frov. 1. 4. and the word conteined in the holy Scriptures which also containe this religion here commended is able to make men wise vnto the same saluation so also that that wisdome which the gospel and word of God teacheth hath in Prov. 3. 16. her right hand length of daies and in her left hand riches and glorie As therefore to hinder the gospel and word of God doth plainly bewray the hatred of men which cannot be saued by any other meanes without it for which cause the Apostle speaking of the Iewes saith first that they 1. Thess 2. 15 16. were contrarie or aduersaries vnto all men then immediatly addeth as a reason or confirmation of the former that they had forbidden them to preach the word vnto the Gentiles vvhereby they might be saued so to promote the same word can not but witnes the contrarie Finally this your godly care hath in like sort the better witnessed doth witnes your faithful heart both towards her most excellent Maiestie and also towardes the whole realme For it cannot be but that the more the true knowledge and feare of God aboundeth by the more plentiful preaching of the word also will abound true obedience vnto her Highnes and vnfained loue betwixt subiect and subiect by both which the barres of the gates of the whole kingdome must necessarily be the stronger against all fortaine aduersaries Sith therefore Right honourable it hath pleased God of his aboundant goodnes and rich grace besides your great earthly honour thus more highly to honour and aduance you in heauenly things as I doe in this respect the more boldly dedicate this treatise of religion to your Honour so zealous of religion so in all humilitie I desire the same to accept therof and to vouchsafe your honourable protection therunto And because your former zeale perswadeth me the same of your Honour that the like perswaded the Apostle of the Philippians namely that he Philip. 1. 6. that hath begun this good worke will also finish the same therefore that vse of this treatise which in the ende I wish generally to all great persons alreadie called to the fellowship of this true religion I doe more specially commend vnto your Honour namely that you will yet be zealous thereof as hitherto you haue beene and are Yea let not your zeale onely continue but let it be such also as Salomon describeth the loue of the Church to be strong as death cruell or hard or Cantic 8. 6 7. inuincible as the graue whose coales are fierie coales and as a vehement flame or as the flame of God and the which much water cannot quench Yea because the Lord Iesus reprehendeth the slaking of the first loue of the Church of Ephesus Rev. 2. 4 5. threatning also to come against her and to remooue her candlesticke out of her place except shee repented and did her first works therefore also your
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
I suppose I saie that if they had the liuing asse now I make no doubt of their keeping him aliue yet for all that why doe they not make him aliue againe they would gather a counsaile for determining what new honour should be done vnto him 2 The like may be said of their admonitions citations and excommunications against them that haue beene dead and buried a long time as against Bucer Paulus Phagius Tooly Iohn Glouer and many other whome beeing dead they haue condemned digged vp againe out of the earth at least their bones or the bones of some other for theirs and burned them Is it not a toie for men to excommunicate them out of the visible Church that God hath called out of the world And are not these two speciall endes of excommunication one to keepe the Church from infection by the companie of such as deserue excommunication the other to draw the persons excommunicated to repentance when death hath first taken them awaie what feare is there of the first what hope or possibilitie of the second 3 As they doe thus abuse excommunication so much more foolishly doe they abuse and blasphemously profane the holy sacrament of baptisme in applying the same to churches bels and such like Christ biddeth nations to be baptized not churches or bells Christ biddeth his disciples teach and baptize therefore also they may as well teach the gospell to churches and bells as baptize them Neither haue churches and bells any sinnes to be forgiuen or whereof they can repent therefore churches and bells neede not the sacrament of these things especially no other part of God his righteousnes belonging vnto them the which they caÌ„performe The same may be said of ringing the bell in any great tempest as though that could make faire weather As foolishly also did they and do they make boyes and little children Bishops and Cardinals Many and infinite other the like follies there are in poperie worthie to be laughed at by little children more worthie to be derided by Eliiah and the Prophets of God and altogether vnworthie of the wisdome of the most wise God Certenly I meruaile why plaies interludes and comedies were in such request in the time of poperie sith in their golden legend they might daily read or heare and in their exercises of their religion they did daily see such pleasant things as would make better sport then all the plaies in the world 4 Well to conclude this argument seriously drawne from their follies When Dauid counterfaited himselfe a foole and behaued himselfe as a foole by letting his spittle fall vpon his beard and scrabbling vpon the walls before Achish King of Gath 1. Sam. 21. 13. how doth this King in whome as there was no feare of God so there could be no good wisdome like thereof the scripture answereth that he did sharply rebuke his seruants for bringing such a person in his court and that he saide vnto them Loe ye see this man is beside himselfe wherefore haue ye brought him to me haue I neede of madde men that ye haue brought this fellow to plaie the madde man in my presence shall he come to mine house In like sort yea and much more will the God of all wisdome rebuke those that shall plead for poperie or present Papists vnto his court He shall saie to any that shall commend Papists vnto his Maiestie in this sort Loe ye see these men are beside themselues wherefore doe ye bring them to me haue I neede of madde or foolish men that ye haue brought them to play the madde men or fooles in my presence shall they come into my house Thus will the Lord rebuke and checke such as shall speake for the justifying of Papists vnto him Great men of this world take much and too much delight in fooles and laugh at their follies though they should make better vse of them but the onely wise God is delighted onely with true wisdome and such as are truly wise Therefore all the follies of the Papists and the foolish Papists themselues so long as they continue such are abomination vnto him As for our religion as it is no other then the Scripture commendeth so it hath nothing but that which well beseemeth the wisdome of God and therefore it cannot but be acceptable vnto him THE NINTH ARGVMENT touching the opposition and enmitie of true religion to the nature of man THe same that hitherto hath biâ— concluded of poperie is further euident because poperie is so agreeable and well-pleasing the nature of man This reason is very firme and good because that in our flesh naturally dwelleth no good Rom. 7. 18. and the flesh lusteth against the spirit and the wisdome of the flesh is death and enmitie against God neither subiect to the law neither can be and they that are of the flesh cannot please God Rom. 8. 6 7 8. and the naturall man doth not somuch as perceiue the things of God for they are foolishnes vnto him neither can be know them 1. Cor. 2. 14. and no man can so much as say that is in any good and true meaning that Iesus is the Lord but by the â—â—oly Ghost 1. Cor. 12. 13. For to confesse that Iesus is Christ the sonne of the liuing God is not reuealed to flesh and blood but by the Father in heauen Math. 16. 17. 2 Yea but how is it prooued that poperie is agreeable vnto and wel pleasing the naturall man surely because it requireth nothing but that which the naturall man may wel performe and doth performe without any speciall grace of God and without any nevv worke of regeneration as both beene sufficiently shewed by other in larger treatises specially spent in that theame And who seeth it not to be so For doth not poperie teach as we haue heard before that ignorance is the mother of deuotion and doth it not from hence follow that men neither neede nor ought to take paines in the studie of the word of God doth not the naturall man well like of this Doth not poperie bidde men onely to beleeue as the Church beleeueth can any thing be more easie and doth not ease please the naturall man doth not poperie extoll and magnifie the meere naturall disposition of man both denying it to be so throughly corrupt as we teach and commending it to be willing and able to conceiue and to practise much good of it selfe Is not this a pleasant song for the eares of a naturall man and is not his heart tickled with such commendation Againe poperie offereth forgiuenes of sinnes release from hell the whole kingdome of heauen c. to sale for money What naturall man will higgle to giue any money for purchase of such things What shal I say more Poperie biddeth men not to take to much paines about their hearts neither to be at all carefull for resisting the first thoughts and motions vnto euill for that these by popish doctrine are no sinnes it teacheth that God
will any earthly Prince sende forth his onely daughter or let his wife goe abroad without such princely ornaments as her princely estate requireth and whereby she may be knowne and reuerenced with the reuerence of a Prince much lesse therefore may we dreame that the Lord God of heauen the Prince of all princes would so rawly send forth his onely daughter or Christ Iesus his onely sonne and heyre suffer his onely spouse whome he loueth as himselfe so poore and naked as the Church of Rome was in her highest prosperitie 12 I graunt that the Pope and his Cardinals had their rich ornaments and costly apparell of siluer gold pretious stones c. that also the rest of that generation euen to the very hedge priest had a gaie coate to weare in their holy busines that likewise all their Churches had great riches I graunt that in all these things the Pope and poperie did farre excell Saint Peter with all the rest of the Apostles and likewise all the churches of their time but these are not the spirituall ornaments that the spirituall nature of the daughter of God and spouse of Christ requireth The Church of God is indeede described psal 45. 9. c. as a Queene standing at the right hand of her husband Christ Iesus in a vesture of gold of Ophir and as hauing apparel of broidered gold and likewise that shee hath rayment of needle-worke but the Prophet describeth here the Church onely after the manner of an earthly Queene meaning notwithstanding by these things all manner of spirituall and heauenly ornaments and therefore euen in the same place and the beginning of the 13. verse shee is said to be all glorious within It is therefore certen that the chiefe ornaments of the Church are inward and spirituall the which wanting whatsoeuer outward ornaments and riches shee hath yet shee may be called wretched miserable poore blinde naked as Christ Iesus calleth the church of the Laodiceans Rev. 3. 17. 13 Now then forasmuch as the Church of Rome wanted those spirituall ornaments which the Lord hath promised and doth alwaies bestowe vpon his daughter I conclude therefore that shee is not the daughter of God neither the spouse of Christ If it be said that the true church hath not alwaies the like gifts I freely acknowledge it yet this is certen that the more the Church flourisheth the richer shee is in the gifts of God his spirite But contrariwise the more the Church of Rome flourished the poorer shee was in the graces of God his spirit And here by the flourishing of the Church I meane not onely an outwarde flourishing in earthly things for so I graunt that as the graces of God are many times choaked in particular memberâ— of the Church by outward prosperitie so it may be also in the whole bodie of the visible church but by the flourishing of the church I meane her flourishing in sound doctrine and her enioying of such authoritie as of right belongeth vnto her Now in this sense when the doctrine which the church of Rome accounteth onely sound doctrine and the contrarie whereof shee accounteth heresie when I saie this Romish doctrine most flourished with least gaine saying of any thereunto when also that authoritie which the church of Rome chalengeth to her selfe as her right was in such regard that neither Princes nor people made any resistance theÌ„ were those gifts of the holy Ghost promised to the true Church in the latter times most rare and scarse when it was sommer with the church of Rome touching all her prerogatiues which shee chalengeth then it was the dead of winter touching those graces of God his spirit so that scarse any leaues of them did hang vpon any tree Thus we see that those promises were not performed to the church of Rome in that estate wherein now it standeth and whereof it vaunteth THE SECOND BRANCH OF the tenth argument touching the reuiuing of Gods gifts at the breaking forth of our religion out of the darknes of Poperie MAy the like be saide of our Churches in England Scotland c. sithence the religion now established brake forth of that darknes wherein before it laie No veâ—ily All the worlde seeth what knowledge of arts of tongues of philosophie and all humanitie hath beene yet is and doth daily encrease Now many children sixteene or seauenteene yeares old are better Grecians and more learned Hebritians then were the great doctours in the height of poperie Now I may truly saie that Cambridge alone or Oxenford alone if not some one Colledge in either of both hath more skilfull Grecians and learned Hebritians then all Christendome had whilst poperie sate vpon the thâ—one The like may be said of the true knowledge of the Latin Philosophie also and all arts since our religion haue beene reuiued haue beene much polished and farre more perfected then they were before 2 Let it not here be said that there are some Papists now euery waie in these things as learned as the Protestants For first of all the question is not whether Papists or Protestants be nowe more learned in the tongues or liberall sciences but when this learning hauing beene along time as it were banished out of the world returned againe This present learning therefore of the Papists neither much helpeth them neither a whitte weakneth this mine argument except they could prooue that when their religion was at the highest then also they had bin as learned as now they are Secondly although that many of them haue indeede now attained vnto much knowledge of arts and tongues yet this knowledge begaÌ„ first to be reuiued amongst vs. Afterward they seeing vs by those gifts thaâ— God had bestowed vpon vs for commending of our religion to the world to be so able to maintaine our doctrine and so mightie to oppugne theirs they I saie seeing this were prouoked and whetted to take the more paines in studie that they might the better defend their errours against vs which now they saw to be falling to the earth from whence they sprung Many also of the learned amongst them attained vnto their learning euen against vs and by vs beeing brought vp in our schooles and afterward better nourished and more strengthened in our Vniuersities But as vnnaturall children doe sometime forsake their naturall parents and runne they cannot tell whether so haue they forsaken our Vniuersities and as many roagish boies beeing entertained by some master and vnder him hauing learned some good trade doe oftentimes when they haue been a while there forsake such masters and goe to any other that will giue them but a little more wages yearely vnthankfully forgetting all that their former masters did for them when no man els would regard or pitie them euen so many Papists hauing gotten their learning amongst vs and in our Vniuersities yet seeing afterward they can not haue such outward preferrements as they looked for which is a thing that they especially â—â—yme at haue vnnaturally
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
where it hath bin in like māner maintained defended and established To begin with Luther when it pleased God first to open his eyes to see both the abominations of poperie and also the truth of the gospell and likewise to deliuer him from the miserable darknes and bondage of the one and to translate him to the glorious light and libertie of the other yea to giue him an heart courage and tongue boldly as the Lords herault to condemne and disclaime the former and to preach and proclaime the other how many how diuers how great and how mightie aduersaries had he How few also how simple and how weake were those that tooke his part yet how mightily and how miraculously did God preserue vphold him yea also blesse and prosper the worke of his ministerie almost to all Christendome The like might be saide of many other who although they had not so great nor so many enemies as Luther had yet had more greater then they had beene able to haue resisted had not the Lord mightily taken their part 2 What shall we saie of little Geneua doth it not stand in the very mouth of the aduersarie there of the Duke of Sauoie doth this aduersarie want either power or malice Is it not therefore manifest that the Lord which neither sleepeth nor slumbereth psal 121. 4. is the keeper there of and that he doth protect and defende it by his mightie power and outstretched arme What shall we saie of the towne of Rochel besieged for the gospels sake and for harbouring the professours thereof by all the power of France for seauen whol monethes together were there not during that siege many conflicts skirmishes did not the whole power of France make seauen principall assaults thereunto in all which the Pope his side greater power had the greater losse doe not the French histories themselues testifie that in the first assault within lesse then one moneth there were discharged against the walls and houses thereof the number of thirtie thousand great shotte Doe not the same also write that in the second assault there were two thousand fielde peeces laide against the towne yet what successe had these and the other assaults The King was forced in the ende to withdrawe his forces and still to graunt them continuance of their former priuiledges and specially to the griefe of his heart the libertie of the gospel What also shall we saie of God his prouidence toward the said citie during all the time of the former siege for the poorer sort wanting corne the Lord sent euery daie into the riuer a multitude of such fish as the which they vsed in stead of bread and that this was the speciall and extraordinarie worke of God it appeareth in that that so soone as the siege was remooued the supplie also of the fishes did cease 3 Aboue all what shall we saie of our owne little Iland and of our most dread soueraigne and gracious Queene Hath not the whole land and especially her Highnes had many and mightie enemies continually Before shee came to the crowne in the daies of Queene Marie were not Queene and Councell for fiue yeares togither her mortall enemies did they not translate her from place to place by night and by daie whether in health or sicke were not sometime her owne seruants remooued from her and straungers appointed to attend vpon her was not the place directly vnder her one night fired to her great daunger if it had not beene preuented did shee not sometime in the euening feare death before the morning did shee not in the heauines of her heart and agonie of her soule write Much suspected by me nothing prooued can be Did shee not sende these words to some of her seruants that came and attended to see her Tanquam ovis who kept her in all those great and deepe daungers who restrained her enemies especially the bloodie and butcherly Bishops Bonner and Gardiner who deliuered her in the ende who aduaunced her vnto the crowne did not the Lord all this and that most wonderfully And may it not be saide in some sort of her preseruation deliuerance and aduauncement as it is saide of Christ himselfe especially considering that all her daunger was for Christ his cause This is the Lord his doing and it is vvonderfull in our eyes psal 118. 32. 4 Sithence shee hath beene placed in the throne of Maiestie haue her daungers bin lesse or fewer No verily but as her place hath beene higher so the deuill and all his whelpes haue more sought her vtter ruine and ouerthrow To omit forraine assaults many home rebellions many secret conspiracies and priuie treasons many open insurrections haue beene against her Highnes from time to time Many haue beene sent partly from the Pope partly from the King of Spayne first adjured by their sacrament of the altar secretly or openly most traiterously to murther her Many here within the realme haue conspired and attempted the same Neither haue they beene such as haue wanted opportunitie to haue effected their purpose but euen such as haue beene continuall courtyers waiting daily vpon her person yea as haue had all their aduancement and honour from her such also as haue had familiar accesse vnto her and with whome likewise shee of her princely curtesie and kindenes towards them hath vouchsafed verie often priuately to confer yea euen then when they haue come with full purpose and resolution to haue defiled their hands with shedding of her sacred blood haue they beene admitted to her priuate and secret conference Who then bridled them who tooke away all heart and courage from them Is it not euident to all men and must not all men acknowledge that the secret power of the Almightie did both withhold them and also preserue her And may not shee truly saie with the Prophet psal 94. 17. If the Lord had not holpen me my soule had almost dwelt in silence But is this all No verily the Lord hath not onely thus miraculously kept her but also highly honoured her in the eyes of all nations As shee maintaineth the cause of Christ Iesus so God hath performed to her in some sort the promises made vnto Christ Iesus As shee is a principall member of the spouse of Christ Iesus so hath God honoured her with those honours that he hath promised to the same spouse All Princes almost haue brought presents vnto her and all people haue beene in admiration of her Search all histories turne ouer all Chronicles sacred or profane diuine or humane ecclesiasticall or ciuill yet shall ye neuer finde a woman prince a maiden Queene whose preseruation hath beene so mightie whose glorie so great whose gouernement so long so prosperous and so happie 5 All this hath beene the more admirable and is the more to be considered by how much the more and oftner shee hath beene cursed with bell booke and candle by him that arrogateth to himselfe plenitudinem potestatis all authoritie in heauen in
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
Queene a most liuely and bright example of God his righteousnes in this behalfe As her Maiestie hoth honoured God in exalting establishing and maintaining this religion in comforting and countenancing the professours thereof of her owne people and in harbouring releeuing and succouring them of other nations so who seeth not but that God hath many waies as much honoured her aboue all her noble auncetours as shee hath excelled them in zeale towards this religion THE THIRD VSE CONCERning the militarie Nobles that are of our religion AS I doe wish zeale daily to grow in all great persons generally for the better vpholding and further aduancing of this religion so more particularly I doe also wish all Dauids Worthies that is the principall captaines and men of warre of Queene Elizabeth to fight not onely the battailes of our Queene countrey and people and of themselues their wiues and children c. but also of the Lord in defence of our religion against the Spanyard or any other champion of the Pope these I wish by this that I haue written to be the more valiant and couragious in this cause of our religion against such and other enemies Why so because ye fight not for men but God himselfe Excellent is that speech of Ioab and worthie to be in euery ensigne that goeth against the Romish Ammonites Moabites c. euen written in great letters that euery souldiour might see a farre off read and be encouraged thereby Be strong and let vs be valtant for our people and for the countries of God and let the Lord doe that which is good in his eyes 2. Sam. 10. 13. Excellent also and worthie in like sort to be written are the words of Iehaziel the sonne of Zechariah c. vnto Jehoshaphat and all Iuda for the encouragement of them against the mightie forces of the Ammonites and Moabites that came vp against them as the Spanyards haue come vp and doe yet daily threaten to come vp against vs Feare ye not neither be ye afraid for this great multitude for the battell is not yours but Gods 2. Chron. 20. 15. I wish also such Worthies of our land by the former experience that we haue had of God his mightie working and fighting for vs to be the better encouraged for the time warres and dangers to come as we read Dauid to haue bin animated against Goliah by the former successe he had against a lyon and a beare 1. Sam. 17. 35. Notwithstanding as the cause is not their owne but the Lords so I wish and exhort them not to seeke their owne praise and glorie but the praise and glorie of him whose cause they handle whose battels they fight Ioab in fighting against Rabbah a citie of the Ammonites did more respect the honour of Dauid then of himselfe and therefore though he might haue taken it without Dauid yet he would not but sent first for Dauid that the victorie might not be attributed to himselfe but vnto Dauid 2. Sam. 12. 28. If Ioab a wicked man did so notwithstanding respect the honour of Dauid aboue his owne honour and yet Dauid though he were his soueraigne was but a mortall man but a type of Christ Iesus how much more ought our Christian worthies and nobles to respect the praise the honour and the glorie of Christ Jesus himselfe aboue their owne praise honour glorie Further besides this regard of Christ his glorie let them also goe forth not trusting in their owne forces for after this sort goe forth the heathen vnto their battailes but let them trust in the power and helpe of the mightie Lord Christ Iesus And therefore as it hath beene christianly prouided by our most christian Prince the gouernours of our church vnder her that there should be publike praiers in behalfe of such expeditions against the common aduersaries so I wish also our noble Worthies most highly to esteeme of such praiers yea themselues also before their going forth and whilst they shall be forth alwaies to commend all their enterprizes vnto the Lord by most earnest praier yea to make also all the friends they can at home in like manuer to remember them priuately as by publique authoritie they are remembred publiquely For certenly as hitherto we are not to doubt but that our chiefe successe hath beene more by these meanes then by any strength of our owne arme so also let them assure themselues that if they goe forth in this sort then the Lord will not onely send his angel with them as he offered to doe for the Israelites Exod. 33. 2. but will also goe with them himselfe as it were in proper person not onely to looke on how they fight for him but also to teach their handes to fight and their fingers to battell yea the Lord will be as a man of warre to goe before them in the middes of them behinde them and round about them in complete harnesse both to couer their heads in the daiâ— of battell and likewise to fight for them and to deliuer his owne and their enemies into their hands as he hath done Now if the Lord be thus with them who can be against them But yet one thing more remaineth concerning both such Worthies themselues and also all common soldiers namely that as they haue heard and seene by this that hath beene written that all warre in behalfe of our religion is God his warre and in his cause so also they take heede that whilst they fight one way for our religion and for God they fight not an other way against religion and against God himselfe How is this verily by transgressing violating or neglecting the precepts of this religion and that way sinning against God For he that doth so fighteth more against religion against God then for religion and for God Therefore the Scripture plentifully teacheth vs that God hath oftentimes giuen ouer his owne people for their sinnes yea once also his Arke to captiuitie of the common enemie yea his temple where his name was called vpon to be destroied and all the holy vessells and other ornaments of the temple which sometime had serued for his worship to be polluted and defiled by the wicked heathen Let all such Worthies therefore as before I haue spoken of as likewise all common soldiers which shall hereafter be emploied against the common enemie diligently take heede and beware of all sinne generally and more specially of such sinnes as are most common in warriours what these are I neede not to speake because otherwise though their cause be good and commended likewise in some sort by praier vnto God by themselues and by other yet may they feare the successe of the battell This is manifest by the double ouerthrow the other Israelites had before the Beniamits in a cause very iust and commended also to God and that with weeping the second time and wherein at the first they also preuailed hauing humbled themselues in praier and fasting and true
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
out of their popish distinctioÌ„s 1. dicetur contrarietatis 2. veritatis 3. stabilitatis In the third part of this sermon thus he writeth Cum papa sit Christi vicarius c. gerat vicem dei in terris ex quo sequitur quod habet plenitudinem potestatis c. illud quod facit presumitur facere authoritate dei c. ideo ipso approbante aliquid nos approbare debemus Immo ipsitis sententiamagis est staÌ„dum quam sententie totius mundi that is in english Sith the pope is the vicar of Christ Gods vice gerent vpon earth from whence it followeth that he hath absolute authoritie and that which he doth is to be presumed that he doth by authoritie of God therefore that which he alloweth we ought to allow yea we are to stand more to his sentence then to the sentence of all the world c. Then vpon those premises he concludeth the approbation of his seruice made for the immaculate conception of the virgin c. whereof I will also giue the reader a tast after that I haue deliuered him the tast of these nine sermons 7 The fourth sermon hath the three parts of the former sermons but set downe with new words it a inexhausta erat huius doctoris eloquentia thus 1. dicitur impugnationis 2. defensionis 3. corroborationis In the first of these he maketh this obiection against the immaculate conception of the virgine Omnis homo qui per concubitum viri mulieris natus est est in peccatis conceptus Euery man that is borne by the copulation of a man and a woman is conceiued in sinne This he prooueth as by the testimonie of Augustine in the first place so also in the second place by the testimonie of our Sauiour Christ Math. 7. euery good tree bringeth forth good fruit but an euill tree bringeth forth euill fruit Then he addeth that forasmuch as the parents of the virgin were euill therefore it must needes follow that shee was conceiued in sinne How doth he answer the former argument in the second part of the sermon which he calleth defensionis Alas poore signie he is so troubled with it that he cannot tell what in the world with reason to saie to it For first he saith that God that gaue that law that all that were borne of sinnefull parents should be conceiued in sinne might chaâ—ge that law about some particular person and this he prooueth by the testimonies of certain former schoolmen then he addeth that the former testimonie of Augustine applied to confirmation of the former argument is to be vnderstood with this caution nulla specialâ— gratia interueniente cui oppositum fuit in casu nostro that is no special grace comming betweene whereof the contrarie is in our case But this contrarie he onely affirmeth without any proofe at all yea without any one word more Then he addeth an other answer to the testimonie of Augustine as fearing the former not to be sufficient vel dicere possumus quod Augustinus loquitur de his qui concipiuntur interueniente concupiscentia parentum quali modo non fuit concepta mater dei that is or else we may say that Augustine speaketh of those which are conceiued with the concupiscence of their parents in which manner the mother of God was not conceiued How also doth he prooue this forsooth he referreth vs to the second part of the worke and the first sermon thereof and third part of the first sermon And what haue we there verily nothing but a long tale out of the Legend of the virgin Marie to this effect That her parents loachim and Anna hauing liued for the space of xx yeares without issue did at the last vow that if God A pretie tale of the manner of the virgins conception would giue them issue it should be the Lords Afterward according to their yearely manner comming to the feast of the dedication of the temple Ioachim offered his offering But the priest reiected it and rebuked him for presuming to come to the altar beeing 〈◊〉 man vnder the curse of the law for want of issue Ioachim beeing put to this shame returned not home but went a side to his shepheards where hauing staied a while the angel of the Lord appeared vnto him and comforted him telling him that the former reproach was not well obiected against him because God was a reuenger of sinne not of nature and that when the wombe of any is shut God doth it that he might open it the more miraculously and that that which is so borne might be knowne to be divinâ— muneris non libidinis of God his gift noâ— of lust this that angel prooueth by the examples of Sara Rahel and mothers of Sampson and Samuel In fine the angel telleth him that his wife should haue a daughter which should be called Marie and that shee should be sanctified from the wombe and that according to their vowe shee should be the Lords not liuing abroad with other men and women but keeping alwaies in the temple and that shee should also bring forth a sonne which should be called Iesus and which should be saluation to his people c. This is the summe of that matter whereunto he doth referre vs. Now what proofe is this of that whereunto it is applied First of all this is taken but our of the Legend of lies and if it had beene 〈◊〉 truth would not the Scripture as well haue mentioned the same as it doth matters of farre lesse importance Againe though it should be graunted for a truth yet it maketh no more for the conception of the virgin without lust of her parents and without originall sinne then for the like conception of Isaac of all the children of Rahel of Sampson and of Samuel And by the same argument might all those be prooued to haue bin conceiued without originall sinne as well as the virgin Marie Lastly if this tale were truth then either the parents of the viâ—gin Marie brake their vowe or the virgin her selfe did not like of it or both For the scripture teacheth no such thing yea it teacheth the contrarie namely that Marie liued not in the temple continually at Ierusalem according to the former word of the angel and vow of her parents but at Nazareth in Galile many miles distant from Ierusalem Againe if there had beene any such vow of the parents of the virgin or any such reuelation of the angel would the virgin haue betroathed her selfe vnto an husband or could shee so doe without actuall sinne And if the angel had before told her parents that shee should be conceiued by the holy Ghost and bring forth a sonne whome shee should call Iesus would shee haue so wondered at the second declaration thereof by the angel Gabriel to her selfe as shee did Luk. 1. 3. would shee haue saide how shall this be seeing I know not a man Thus much for the learning of the great doctour in
miraculosa Cognitio virtuosa Refectio gratiosa I leaue the english to the learned 4 His first sermon for Dominica in albis he maketh on this text Ioh. 20. Post dies octo iterum venit Iesus After eight daies came Iesus againe These eight daies he doth thus interpret in the beginning of the 19. leafe Hic octo dies sunt opera penitentialia quibus completis iterum venit Christ us Primus dies est peccatorum cognitio 2. cordis contritio 3. oris confessio 4. vite oorrectio 5. iniuriarū remissio 6. debitorum restitutio 7. fame reparatio 8. eucharistie communio that is Here eight daies are the works of penance or rather repentance In his first sermō for the 14. Lords day after Trinitie he speaketh often penitentiall works which beeing complete Christ came againe The first day is the knowledge of sinnes the second the contrition of the heart the third the confession of the mouth the fourth the amendment of life the fifth the remitting of iniuries the sixth the restoring of debts the seauenth the repairing of credit the eight the receiuing of the eucharist or communion Is not this a subtile a lightsome and an acute or wittie and sharpe manner of interpreting the scriptures according to the titles before giuen to this Vincent and was he not well worthie to be sainted for such interpretations but let vs see further 5 His fifth sermon for the same day is vpon these words Noli esse incredulus sed fidelis Be not faithles but beleeue Ioh. 20. Intreating of these words thus in the beginning of that sermon he writeth A principto mundi semper fuit necessarium ad saluationem habere fidem c. From the beginning of the world it was alwaies necessarie to saluation to haue faith c. but diuersly quoniam tempore legis naturae c. because in the law of nature that explicite faith was sufficient which might be What faith Saint Vincent maketh alwaies necessary to saluation had in the naturall vnderstanding with out any bookes namely to beleeue first that there was one God which may be knowne by naturall vnderstanding as the power of a lord is knowne by the building of a great house Secondly that he is a iust god a rewarder c. Then for the time of the law of Moses he saith that it was necessarie to beleeue three articles of faith namely the former two and for the third that God would send his sonne to be a sauiour of the world And he addeth Alia secreta fidei non tenebantur scire nisi magni literati The other secrets of faith none were bound to know but onely the great learned men Lastly now in the time of the law of grace he saith that men must beleeue the 12. articles of faith c. Who seeth not but that by this doctrine before the law of Moses a man might be saued first onely by naturall vnderstanding without any other grace yea without the helpe of any booke secondly without any faith at all in Christ euen to come And then what needed the Lord Gen. 3. 15. and often elswhere before the lawe of Moses to haue made any promise of Christ Iesus yea how is it said that Abraham beleeued and it was accounted vnto him for righteousnes yea that Abraham did see the daie of Christ and reioyced 6 In his third sermon for the first Lords day post octa Paschae thus he writeth Nota quod Christus in cruce c. leafe 33. that is Note that Christ vpon the crosse did especially sustaine sorowes in fiue parts of his body namely first in his whole bodie when it lay vpon the hard heauie crosse 2. in nailing of his right hād 3. of his left hand 4. of his right foote 5. of his left foote Here let the reader note how wittily this great Saint Doctour maketh the whole bodie of Christ a part of his bodie 7 To passe by many other things for his first sermon of the bodie of Christ leafe 97. he taketh this text Ego accepi a domino quod tradidi vobis I haue receiued of the Lord that which I haue deliuered vnto you Then he sheweth his auditors where he had this text verbum istud habetur textualiter 1. Cor. 11. c. In the beginning of this sermon he hath some pretie things indeede worth the obseruation as that he saith that the heart of man is not to enlarge it selfe to beleeue more nor the mouth to speake nisi quantum habemus ex sacra scriptura but as much as we haue out of the holy scripture And againe The holy scripture is the mouth of god hauing two lippes namely the two testaments the upper lippe is the new testamēt the nether the old testamēt But presently he returneth to his old fashion sheweth the cōmō learning of those times adding Inter cetera mirabilia secreta huius sacramētisunt quing principalia c. 1. est mutatio substantialis 2. operatio sacerdotalis 3. habitatio sacramentalis 4. perreptio sensualis 5. receptio vsuoelis that is Amongst other miracles and secrets of this sacrament fiue are principall c. The 1. is a substantiall chaunge the 2. the priestly operation the 3. a sacramentall dwelling the 4. a sensible perceiuing the 5. an vsuall receiuing In handling the second of these and magnifying the operation of the priest by the place from whence he fetcheth Christ into the sacrament he setteth downe first diuers places from whence Christ is not drawne into the sacrament namely nor out of the aire nor out of the sphere of the fire nor out of the heauen of the moone nor out of the heauen of Mercurie nor out of the heauen of Venus nor out of the heauen of the sunne nor out of the heauen of Mars nor out of the heauen of the starres O wonderfull eloquence at last he sheweth that he fetcheth him out of the highest heauen Then he addeth his rhetoricall acclamation Ecce operatio sacerdotalis behold the priestly operation or working Then followeth this goodly similitude Sicut quod quando virgo c. For as when the virgin Marie beeing saluted by the angel Gabriel did giue her consent and said Behold the handmaid of the Lord Luk. 1. at the last word heauen was opened and the sonne of God descended into her wombe and the angel and the virgin did worship him in the wombe and as the mouth of the virgin opened heauen so doth the mouth of the priest and that in a more excellent manner it shall not offend the virgin Marie if I speake the The priests work in the masse greater then the virgins in conceiuing of Christ Habuit dicere octo verba Neither the virgin nor Christ spake any latin truth because the virgin to open heauen had to say eight wordes the 1. Behold the 2. the handmaid c. till shee had saide all for then was heauen opened and shee conceiued but the