Apostle Hebr. 2. 4. where he saith that God did beare witnes vnto his gospel both with signes and wonders and diuerse miracles gifts of the Highost according to his own wil. 2 These actuall testimonies of God wherof I purpose now to speak are especially two The first are the gifts of the spirit which God hath promised to these last times of the world for the commendation of the gospell the second are his other works whereby likewise he doth beare witnes thereunto Touching the first let vs first of all consider of God his promise for those gifts secondly of the performance of that promise The promises are either made in the olde testament by the Prophets or in the new by Christ himselfe The promises of the old testament are many First of all the Prophet Dauid psal 68. 18. insinuateth a promise of the gifts of the spirit in these words Thou art saith he gone vp on high thou hast led captiuitie captiue and receiued gifts for men where the Prophet by receiuing gifts for men meaneth the gifts wherewith Christ as the Mediatour was furnished without measure to bestow vpon the Church after that he should vanquish his enemies triumphing ouer them should ascende into heauen there to sit at the right hand of God in all glorie and authoritie This interpretatioÌ„ is manifest both by the words immediately following Praised be the Lord the God of our saluation which loadeth vs daily with benefits and also by the application thereof Eph. 4. 8. where although the Apostle doe name onely the callings of the Church yet doth it not therefore follow that the place in the psalme is of such gifts onely to be vnderstoode because that euery generall may be applied not onely to some but also to all particulars comprehended in the generall The second promise is Isa 44. 3. where the Lord speaking of the latter times of the church saith thus I will poure water vpon the thirstie and floods vpon the drie ground I will poure my spirit vpon thy seede and my blessing vpon thy budds c. And least any should thinke that this promise was onely made to the Iewes or Israelites according to the flesh he addeth in the 5. v. One shal say I am the Lords another shal be called by the name of Iacob and another shall subscribe with his hand vnto the Lord and name himselfe by the came of Israel which words doe testifie that the promise before made was as wel to the Gentileâ— as to the Iewes because the Iewes were alreadie of the house of Israel called by his name The promise of the same gifts of the spirit is likewise signified by leading or driuing of them to the springs of waters Esa 49. 10. He renueth also the same promise Ioel 2. 28. Afterward saith the Lord in that place will I poure out my spirit vpon all flesh and your sonnes and your daughters shall prophesie your olde men shall dreame dreames and your young men shall see visions and also vpon the seruants and vpon the maidens in those daies will I poure my spirit so the same Prophet chap. 3. 18. expresseth the same promise in other words saying In that date shal the mountaines drop downe new wine and the hills shall flow with milke and al the riuers of Iuda shall runne vvith vvaters and a fountaine shall come forth of the house of the Lord and shall water the valley of Shithim By all these words he meaneth nothing else but the plentifull gifts of God his spirit calling them by the name of wine milke and waters both because of the varietie of them and also because of their diuers effects according to the diuers necessities of the diuers members of the Church And least this promise also should be restrained onely to the Iewes he addeth in the 21. v. this effect of the spirit that he would clense their bloode whome he had not yet clensed meaning by those whome he had not clensed the Gentiles that till the comming of Christ were without Christ aliens from the common-wealth of Israel straungers from the couenant of promise hauing no hope and being without God in the world Eph. 2. 12. Finally the Prophet Zacharie chap. 14. c. hath this promise In that daie shall the waters of life goe out of Jerusalem halfe of them toward the East and halfe of them tovvards the vtmost sea and shall be both in sommer and winter These and such like are the promises in the old testament which to belong to the new testament and to be made for the credit and commendation of the gospel appeares by the application of the promise in Joel made by Saint Peter Act. 2. 16. And although that Prophet speake of seeing visions dreaming dreames and prophesying c. yet by these are not onely to be vnderstoode the same but because these serued then the good of the church therefore by them the Prophet meaneth all such gifts as should make for the good of the church vnder the gospel the which is manifest because Saint Peter applieth this prophecie to the gift of tongues bestowed vpon the church at the feast of Pentecost 3 Touching the New Testament first our Sauiour alluding vnto and indeede plainly meaning these promises of the olde Testament before mentioned saith thus Ioh. 7. 38. He that beleeueth in me as saith the Scripture out of his bellâ—e shall flow riuers of water of life Where the Euangelist himselfe interpreteth our Sauiour to speake of the spirit which they that beleeue should afterward receiue The like promise is made so often as he speaketh of the Comforter Ioh. 14. 26. and 15. 26. 16. 7. and elswhere So also after his resurrection Act. 1. 5. Iohn indeed baptized with water but ye shal be baptised with the holy Ghost within these few dates All these promises doe teach and assure the Church that the gospel should not come forth in the latter daies poore and desolate but rich and accompanied with an honourable traine of all necessarie gifts and graces of God his spirit and that the more the gospel should flourish the more plentifull also should these gifts and graces flowe in the Church Thus much for the promises of the gifts of the spirit 4 Touching the performance thereof it is certen that it was especially accomplished in the time of the Apostles and fit it was it should be so because the gospel was then first to be coÌ„municated vnto the Gentiles who before that had neuer heard any such doctrine and because also as the Lord did then giue extraordinarie callings of the Apostles Euangelists and Prophets so it was also meere that they should haue gifts sutable to their callings Notwithstanding it is not to be doubted but that the promise should remaine and doth yet remaine in force euen vnto the ende of the world as touching the generall substance thereof and that therefore although those times are now past and those reasons now ceased when and why the
Lord gaue such gifts of his spirit in such extraordinarie measure and manner yet he will neuer leaue his gospel without such a traine of the graces of the graces of his spirit as shall be somewhat answerable to the flourishing thereof and meete likewise to commend the same the better vnto the world 5 Sith this is so I demaund whether this promise were performed to the church of Rome holding the same doctrine that now it hath held for the space of seauen or eight hundred yeares and enioying that outward glorie and magnificence the which also these yeares it hath enioyed Certenly to this my demaund it cannot be affirmatiuely answered with any truth For all men know or may know the contrarie yea the Papists themselues if they be not past all shame and grace will acknowledge the contrasie For when the Pope beganne to set his foote vpon the staires and to ascende towardes that dignitie whereunto he is now mounted then began the holy Ghost also as it were to take the wings of an Eagle or doue and to flie awaie and returne againe towardes the heauens from whence before he came Euer since that time also as the Pope hath climed the ladder of his magnificences so the spirit of God hath mounted more and more towards heauen and hath gone further and further out of the sight of men The more that the Pope and popetie haue growne and flourished the more haue all the gifts and graces of God his spirit decaied and â—ithered At the last when the Pope was reuealed to be the man of sinne the sonne of perdition c. and the verie Antichrist that is when he was come to the toppe and perfection of his pride then also did the holy Ghost in a manner take his leaue and bidde all the world almost farewell at the least touching his visible presence When all Kings and Princes had receiued and drunken the cup of his fornications whereby beeing intoxicated and depriued of all true knowledge of God and common sense they abiected themselues vnto him and put their necks vnder his girdle yea abased themselues in most slauish manner to hold his stiroop and kisse his filthie feete when also they had receiued his marke in their foreheads that is themselues had embraced his damnable doctrines and stooped vnto his abominable idols and commanded also their people to doe the like when I say the Pope and poperie vvere thus aduanced and had iustled both the true religion of God and also all authoritie of Princes out of the throne and most proudly did sit in it themselues as it were booted and spurred when I say againe the Pope with all his abominations did thus sit in the chaire of estate both of Princes and also of God himselfe then what true knowledge was there I wil not say of God but euen of arts of tongues and almost of any good humanitie 6 For triall of these things if any thinke I slaunder them let the rolles and Chronicles of those times be searched let the bookes of those ages be perused let their matter their phrase and style be examined Was not the knowledge of the Greeke so rare that it was a common prouerb Graecum est legi non potest It is Greeke it cannot be read And could the Hebrew tongue be more plentifull No verily but much rarer What also shall I say of the Latin tongue was the knowledge of that in those times any better very little Euery boie indeede learned their primmer and to say his praiers and to helpe the Priest to saie Masse in latin yet could he not tell whether he praied to God or the deuill whether he asked bread or a stone fish or a scorpion yea not one Priest of an hundreth did vnderstand the Mattins that he continually said or the masses that he daily sung Rome was wont to be the mother of this tongue and the Vniuersitie and house of the eloquent oratours but hauing once entertained the deepe mysterie of transubstantiation of bread into the bodie of Christ all the former eloquence of this place was also transubstantiated into barbarisme This tongue indeede was the common tongue of their religion at Rome and elswhere yet when their religion was at the full then also was the knowledge of this tongue in the wane yea in the very last quarter halfe spent For it would make any man of knowledge to laugh to reade or heare the words phrase style of those books that were then written In their praiers indeede in which is least neede of eloquence especially in their praiers to the Saints and chiefly to the virgine Marie by two or three figures they affected a kinde of eloquence to please the eares of men and to make the praiers goe the more roundly that â—o men might take the more delight in saying or singing of them but in most of their other writings there is nothing but plaine dunstable latin yea nothing for the most part but barbarisme 7 If any man yet desire further proofe of this ignorance wherewith I charge the chiefe times of Poperie let them read what M. Lambert reporteth touching the same in his perambulation of Kent writing of the place called Cliffe what I saie he reporteth in that place of that matter out of William Malmesburie de rebus gestis pontificum Anglorum namely that Curbert the eleuenth Archbishop of Canterburie in a great Synode of all or most of the Bishops of his Prouince assembled by himselfe to the foresaide Cliffe then called Cloueshoo did there decree that the Priests themselues should first learne and then teach their parishioners the Lord his praier and the articles of his beleefe in the English tongue In the same place also he noteth that king Alfred in his preface vpon the pastoral of Gregorie which he translated saith that when he came first to his kingdome he knew not one priest of the south side of Humber that vnderstood his seruice in latin or that could translate an epistle into English Further he addeth that Alfric in his proeme to the grammer saith that a little before the time of Dunstan the Archbishop there was neuer an English priest that could either indite or vnderstande a latine epistle and lastly that William Malmesburie himselfe saith that at the time of the Conquest almost all the Bishops of England were vnlearned 8 This is not to be vnderstood of the knowledge of the latin tongue onely but also of the very matter it selfe and that not onely of books of diumitie but also of bookes of philosophie and humanitie Their absurd and grosse definitions their infinite intricate foolish and vnlearned distinctions wherein notwithstanding consisteth all their learning and deepenes as they of Thyatira saide Revel 2. 24 will not onely wearie and tyre any young scholler but also make a learned man sicke at the very heart Euery man that is any thing acquainted with Peter Lombard Gratian Scotus Durandus Thomas Aquinas Occam Gerson Haymo and such like
note leauing the further consideration of them to the godly reader 5 First therefore sith all these things doe most liuely shew the extreame follie high abominatioÌ„ of poperie how ought all papists to be ashamed of their religion How ought all Protestants that sometimes haue bin papists to be grieued for their poperie How ought they likewise to mourne for any of their frieÌ„ds yea for any other yet remaining in that estate yet shut vp in the shadow of death How ioyfull likewise and thankfull ought we to be that God hath opened our eies to see these things that he hath not sent his angel onely into our houses as sometime he did into the house of Lot to take him guide him out of SodoÌ„ before fire came froÌ„ heauen to destroy that citie but also hath giueÌ„ vs his holy spirit in our hearts thereby deliuered vs froÌ„ so ridiculous so grosse so horrible a religioÌ„ 6 Further we see by these things how dangerous it is not to beleeue the truth and how blockish we are if we be left vnto our selues Verily there is no errour so foolish so absurd so grosse so abominable so monstrous but that if God doe forsake vs if he take his spirit from vs if he leaue vs to our selues we are readie to beleeue it as truth yea to be zealous therein yea farre more zealous then any of Gods owne children are in the truth 7 O therfore let vs not deceiue our selues late vs hate poperie as such a monster ought to be hated let vs make that account of the truth giue such credit obedieÌ„ce theruÌ„to that for our conteÌ„pt light account thereof God neither giue poperie any returne againe vnto vs. Let vs earnestly pray let vs keepe watch by night ward by day let vs alwaies with all carefulnes looke vnto our selues let vs take heede of all Iesuits seminatie priests yea of all papists and likewise of all other meanes whereby we may be entangled with this filthie sottish religion and be drawne thereunto Let vs delight in the communion fellowship of al them that loue the truth and are able to confirme strengthen helpe vs forward in this religion which now generally we professe vsing all other good means commended vnto vs for the same end Let vs take heed not onely of the maine stock of poperie but also of euery bough branch twigge yea of euery leafe for there is dâ—ungerous if not deadly poison in thâ— least patch of poperie And as the whole substance of popish doctrine was not hatched all at once but now one egge laide laide and then an other now one chicken and then an other now one opinion and then an other vntill all the whole brood was come forth and when it was throughly hatched brought forth it had not all the stature nor all the feathers nor all the strength the first day but crept and got vp by litle and litle so the deuil being stil as subtil as he was and seeing poperie now to be banished and grieuing that it is forced to liue so long in exile therefore daily laboureth as alas by too great experience we daily see by litle litle againe to winne vs thereunto Priuately indeede in many places of this land and it is to be feared in too many I pray God also that it be not in too great places and with too great persons he laboureth where the whole body of popery doth remaine there to vphold it and where it is not there also wholly to bring it in againe For we see many now to be Papists euen of both sexes yea some to be recusant papists whose fathers were little more then borne in the beginning of the raigne of her most excellent Maiestie But although Satan the olde aduersarie where he thinketh he may be bold and where he hath fitte instruments to worke by hath in some priuate places euen in this flourishing time and bright light of the gospel drawne some to the whole doctrine and religion of popeâ—ie yet he will not as yet be so bold as to attempt this publikely NotwithstaÌ„ding he goeth about it by degrees by litle litle tunning as it were and filling his vessels here there one with stroÌ„g popish drink an other with small that is one with a maine point of poperie another with a smal point yea not onely tunning filling theÌ„ ther with but also tapping broching theÌ„ so filled giuing of the drink of theÌ„ by whole kannes to other to drinke And this he doth according to his old subtiltie hoping the more easily to bring in to broach all againe so to make all drunkeÌ„ againe with the cuppe of fornications that is in the haÌ„d of the whore strumpet of Rome 8 Wherefore in the feare of God in the tender loue that I beare vnto the soules of all I doe admonish all to take heede of this euil Whatsoeuer hath bin accounted poperie by good reason shewed to be repugnaÌ„t to the truth coÌ„mon consent of all churches reformed held as erronious heretical let all diligeÌ„tly take heed they neuer coÌ„ceiue any good liking thereof again If we feare any more to embrace all poperie let vs take heede that in the mean time we neuer entertain any one opinion therof though neuer so litle If we feare to be drunken with the stroÌ„gest drink or with many cups of poperie let vs refraine from tasting therof For as with them that delight in strong drinke one cup draweth on an other so also may we feare it wil be with theÌ„ which begin to smel of any one point of poperie It is dangerous it is dangerous to drinke in any one errour of poperie though neuer so small especially to persist in the liking thereof to say when we haue tasted it This is good and most dangerous it is to coÌ„mend the same to other to make them to drinke of the same cup with vs all this is very daÌ„gerous whither we doe it for some good liking of the thing it self or in regard of our own estimatioÌ„ or in any other respect whatsoeuer For we may feare least the Lord harden our hearts euen to like of those errors which as yet our soules abhor 9 I write not this to gal or gird at any or to disgrace any one particular person my heart hateth all such hatred delighteth in loue peace as wel in the credit of other as of my selfe but in a general loue I do generally admonish all to take heede in this behalfe The Apostle speaketh in the like generall maÌ„ner not admonishing some onely but also euery one to take heed least at any time there should be in any an euill vnfaithful heart to fal away Hebr. 3. 12. froÌ„ the liuing Lord. Yea after that he had testified vnto theÌ„ that he was perswaded good things Hebr. 6. 9. of theÌ„ such as did accompanie saluation yet he speaketh as generally exhorting theÌ„ to take heede that no man did fall away froÌ„ the grace of Hebr. 12. 15. God Adding further as a special means to take heede thereof that they should not suffer any roote of bitternes so much as once to spring vp amongst theÌ„ where by the root of bitternes all men know he meaneth errours and heresies Finally he addeth these reasons fitst that such roots or root would trouble theÌ„ secoÌ„dly that it would defile theÌ„ There is none therefore so stroÌ„g in the grace of God but that he may fal though not finally as hath bin shewed in my treatise if he be secure take not great heed 〈…〉 himselfe There is none so well 〈◊〉 with the sweet precious liquor of Gods truth but that he may becom bitter by suffering such bitter rootes to spring vp in his heart There is none at such peace with men and with his owne conscience but that he may be disquieted disturbed and troubled There is none so well was washed clensed by the pure water of Gods holy spirit but that he may be polluted defiled There is none therefore that may thinke this mine admonition of taking heede vnto himselfe to be superfluous and needles for him 11 To conclude I do again in all huÌ„ble maÌ„ner beseech all whoÌ„soeuer both all the reuerend fathers gouernours of our church also all other my learned and good brethreÌ„ as well remaining vnder our mothers wings in the Vniuersities of Cambridge and Oxenford as also alreadie called forth to labour in the ministerie of the word in particular churches all these I say I doe huÌ„bly beseech earnestly exhort to be feruent in spirit in behalfe of the truth and with all zeale to vpholde defend maintaine and daily in the places where we liue and in the hearts of the people ouer whoÌ„ the holy Ghost hath made vs ouerseers to further to encrease and to enlarge that sound and wholesome doctrine which hitherto hath bin taught by vs and heard like wise and in some measure receiued by those amongst whome we haue laboured THE ENDE
for the effect presently admonisheth them not to despise prophecying 1. Thess 5. 20. Where by prophecying by a Synecdoche of the speciall for the generall he meaneth the preaching onely of the same word by the which before they had receiued the Spirite Our Sauiour Christ also in his Epistles to the seuen Churches of Asia Reuelat. 2. and 3. Exhorting those Churches to repentance constancie keeping of the thinges they had receiued the encreasing of them addeth in the ende of those Epistles this generall admonition Let him that hath an eare heare what the Spirite saith to the Churches whereby he giueth all men to vnderstand that hearing of that which the spirite said to the Churches was the especiall meanes for the working and encreasing of the thinges commended in those Epistles to the Churches 2 All this hitherto spoken of the word of God is to be vnderstood onely of the word of God written and conteined in the holy Scriptures For whatsoeuer the Papistes say of their vnwritten verities as equiualent to the doctrine of the Scriptures yet that there are no such vnwritten verities of such authoritie and so to be esteemed as it hath beene sufficiētly prooued by that worthy man of holy memorie M. Whitaker and other learned men that haue particularly delt in that cause so is it also euidēt by that generall admonition before spoken of giuen to the seuen Churches because in it by hearing that which the spirit saith is not meant any vnwritten veritie but that which before Christ Iesus had commanded Iohn to write to the seuen Churches 3 These thinges beeing thus euident touching that religion that is of God and acceptable vnto God let vs now see by what meanes Poperie is hatched and brooded Here let a view be taken of the Papists within our owne land and abroad yea of all whatsoeuer wheresoeuer and whensoeuer which of all them may be said to be begotten and wonne to that religion by the preaching of the word of God comprehended in the Scriptures which of all these can be said to haue beene confirmed and strengthened in that same religion by the same worde Verelie it is most certaine that poperie is begunne encreased and perfected not by that word but by traditions onely and doctrines of men The more men are purelie instructed in the word of God the more they heare consider of the doctrine of the Scriptures the further are they from all poperie the more they dislike and abhorre the same Againe the lesse men are acquainted with the word of God the seeldomer they heare it or reade it the more capable certainlie are they of all poperie the more also are they confirmed and strengthened yea rather hardened in all poperie This is most euident First because as the pure preaching of the word of God decayed in the world so poperie grew and encreased Secondly because sithence the sincere preaching of this word hath beene againe reuiued in these latter times the more hath poperie wasted and pined according to the prophecy of the Apostle who hath said that the Lord should consume Antichrist with the spirite of his mouth 2. Thess 2. 8. Thirdly the same is manifest by diuers examples of places and persons in our owne land For where the Gospell is most plentifully and truely preached there are fewest Papistes and where the Gospel is least preached there is the greatest number of papistes Some places which were most popish of all the cuntrey where they are before they had the preaching of the word are now sithence that god in mercie hath vouchsafed the same vnto them most free of poperie papistes My selfe as young as I am did know the time long sithence the happie Reigne of her Maiestie when we in Kent was most accounted also was indeede the most popish place of all that countrie But sithence it hath pleased God to send vnto them the ministerie of his word poperie hath there vanished as the mist before the Sunne and now I thinke it is lesse noted for popery then any other place especially then any place which hath not had the word as that hath had it Yea few places are more forward thē that in true profession of our religion The like may be said of many other places both in the South and also in the North partes of England Again who are the most obstinate papists in the lād are they not those that neuer haue heard the word of god preached vnto thē or that hauing heard it are fallen away from it and what is the cause why manie are so obstinate in poperie Is it not because they will not be dravven to heare that word of God neither yet to reade it Truelie I doubt not but that if it might please God to giue vnto them willing mindes to heare or read the Scriptures with a true desire indeede to keepe and embrace the doctrine in them conteined how contrarie soeuer to that which in times past they haue held or doe yet hold then the more they should heare or reade the more they would dislike of their former religion In the meane time whilst they care not for hearing or reading whilest they despise the Scriptures whilest they raile of the hearing and reading of them as many of the most learned papistes do what do they else but be wray that they are not yet begotten vnto God by them neither the children of God that therefore their religion is not of God For if they were begotten vnto god and that by the doctrine of the Scriptures if they were the children of God as they imagine and boast of them selues would they not delight to heare his word at least would they not delight to reade the word by whomesoeuer brought vnto them what louing child is not glad to heare the voyce of his louing father or to read at least his letters sent by others vnto him from the place where him selfe is He that is of God heareth God his word Ioh. 8. 47. If they were the sheepe of Christ they would heare his voyce Iohn 10. 27. If they suspect our preaching of the word yet they would at the least come to those places where the worde is read or they would reade it at home by themselues in such a tongue as wherein they might vnderstand it Sith therefore they care not for the hearing or reading it they shewe they are not begotten to God by it 4 As touching our religion it is begotten by the word of god it is confirmed strengthened by the word of God As mens traditions grew in request with men so our religion at the first decaied As the vanitie of mens traditions began to be discerned abolished by the breaking forth of the glorious light of the Scriptures out of the cloude of poperie so our religion was againe renewed and encreased The more common that the Scriptures are or haue beene the more doth our religion flourish and hath flourished from time to time The more men
Diuines of those times can testifie that which I saie of the bookes of Diuinitie For proofe notwithstanding thereof I referre the reader to that which that reuerende father and worthie man Master Iuel answereth to a vaine boast of Master Harding touching the learning of their side First hee biddeth him remember that their prouinciall constitutions doe beginne with these wordes Ignorantia socerdotum Then hee addeth as followeth It were no great masterie to charge the chiefe doctours of your side vvith some vvant of learning Ludouicus Vives saith Vt quidque his supertoribus seculis minâ—s tritum fuit studentium manibus it a purius ad nos peruenit For the space of certaine hundred yeares the lesse any bookes came into students handes the purer and better they came to vs meaning thereby that euery thing was the worse for your learned handling Of Thomas Scotus Hugo and others of whom you seeme to make so great account your owne friend Catharinus saith Scholastics multa inerudite comminiscuntur These schoole-doctours imagine matters vnlearnedly Erasmus saith Portenta quae nunc passino legimus in commentarijs recentium interpretum tam impudentia insulta sunt vt videantur suibus ea scripsisse non hominibus The monstrous follies that we commonly read in the commentaries of late interpreters wherby he meaneth the very croppe and the worthiest of all your scholasticall doctours are so farre without shame and so peeuish as if they had beene written for swine and not for men One of your doctors saith Apostolus dicitur ab apos quod est argumentum vel praeeminentia stolon quod est missio quasi praeeminenter missus Another saith Apocrisarij dicuntur nuntij Domini papâ— Nam crisis dicitur secretum apos dicitur nuntius Another saith Cathedra est nomen Graecum componitur à Cathos quod est â—ides edra quod est sponda Another saith Eleemosyna dicitur ab eleis quod est misereri mors quod est aequâ— More followeth to the same purpose in Iuel his defence of the apologie 5. part 12. chap. 2. diuision where the learned reader may see the quotation of those writers out of whome he boroweth these things By these things we sufficiently see the profaned diuinitie of the chiefe times of poperie 9 Touching philosophie the workes of Petrus de Bruxellis Iohannes de monte de ponte Dorbella Duns Toletus Titleman and many such like doe euidently confirme that which I haue saide Yea such is the rudenesse of these bookes that many young schollers in Cambridge and Oxenford for want of good direction too much addicting themselues to the reading of them can neuer afterward attaine vnto any true eloquence or knowledge of the Latin tongue neither yet to sound philosophie So also may it be saide of such Diuines as take too much delight in reading the works of those before mentioned Many distinctions in these bookes seeme wittie and haue shewe of some depth in those things whereof they intreat but if they be thoroughly with iudgement examined and as it were sifted or rather bolted they will be found but meere trifles more curious and troublesome then sound and profitable so farre also from illustrating and making lightsome the things whereto they are applied that rather they obscure and darken them Sometime perhaps a man may hitte vpon or by the waie meete with something somewhat worthie the obseruation but it is so rare that more time will be lost whilst a man sinde it out then the benefit of the thing will counteruaile when he meeteth with it 10 As those bookes before spoken of doe witnes the learning or rather ignorance of those times when they were written so many men also now liuing can testifie as much of the later times of poperie both touching all the learned tongues and also touching diuinitie and philosophie Notwithstanding I charge not all of those times and of that religion with such ignorance but onely the most some there were more learned but very few The greatest part of those that were brought vp in learning and which professed learning were as ignorant and vnlearned as I haue saide And how could it be otherwise so long as they taught that principle before spoken of that ignorance is the mother of deuotion And albeit they meant the ignorance of God and diuinitie yet therupon followeth that the knowledge of other things is also vnnecessarie For all other knowledge is especially to be referred to diuinitie as to the chiefe and principall ende thereof This beeing taken away what neede in a manner is there of other knowledge And indeede they desired that men should haue had no good learning at al as it is among the Turks that so they might neuer discerne the wickednes of their religion For they knew and feared that the true knowledge of tongues and arts and humanitie would quickly haue detected all the wickednesses and abominations of their religion Therefore also when they could no longer keepe vnder the knowledge of these tongues and arts but did see men to growe and flourish therein in despight of them they made a solemne and common law amongst them that the vulgar corrupt translation in latine of the Bible should onely be authenticall and that also no man should in any wise appeale from thence to the Hebrewe or Greeke text By this canon they prouided that although men grew to skill and knowledge of those tongues yet this skill and knowledge should little helpe them to any further learning of the holy Scriptures then before they might haue attained vnto by the latin tongue Yea so also they cunningly endeauoured to stoppe the course of such knowledge For who could haue any great heart to those studies whereby he should haue no helpe in diuinitie the Queene of all studies Againe touching that learning that was in the chiefe time or poperie for the most part it was greatest in them that inclined to our religion and that did not a little dislike of many grosse points of poperie and of many foule corruptions amongst the other Papists 11 Now to conclude this part of the argument touching the generall ignorance that was in the pride of poperie how will it stande with the rich and ample promises of God before mentioned for the powring out of water vpon the ground and his spirit vpon all flesh If poperie were the religion that came from God would God haue so pilled it and poulled it of all the gifts and graces of his holy spirit so often promised If it had beene the same religion which the Apostles taught after the ascension of Christ and the primitiue Church receiued from them would not the Lord haue commended it with his spirit as he then did If the Church of Rome were the onely daughter of God and spouse of Christ as she boasteth her selfe would the Lord haue left her so naked of all ornaments chiefly and principally beseeming her estate and most answerable to her royall discent
redire wilt thou escape this danger wilt thou returne in safetie to thâ— countrey To whome when the abbat had answered with teares that that was his desire then he that had so appeared spake further Scias in quit me adâ—â— a domina nostra Dei genetrice Mâ—ria directum quam dulciter reclamasti si dictis meis obtemperare volueris sanus cum comitibus tuis euades seuientis periculum maris Promitte ergo Deo mihi quod conceptionem purissime virginis Marie solenniter celebrabis celebrandum predicabis that is Knowe thou saide he that I was directed vnto thee by our Ladie Marie God his mother whome thou hast sweetely called vnto and if thou wilt obey my sayings thou with all thy companions shall safely escape the daunger of the raging sea Promise therefore vnto God and vnto me that thou wilt solemnly celebrate and preach to be celebrated the conception of the most pure Virgine Marie VVhen Elfinus had promised to performe that before enioyned him presently the sea was calme and he with his companie safely ariued in England 13 For the seruice of the fifth daie and for the fourth and fifth lessons they read these toyes following For the fourth lesson this In pago gallico canonicus erat quidam c. that This miracle is the 60. example in the booke of miracles yet some difference there is betwixt the narration of it there here is In a countrey parrish of Fraunce there was a certaine man by order a canonicall priest which was wont with no small affection to sing the night houres of the blessed Virgin This priest in a certaine village ioyned himselfe in fornication with another man his wife Once therefore hauing satisfied his sacrilegious lust when in the deade of the night he made hast to returne to the towne in which he aboad beeing desirous to crosse a certaine sea and entring alone into a shippe in sayling hee be ganne to sing the houres of the blessed Virgine the mother of our Lord. Now whilst he said the inuitation Haâ—le Marie full of grace the Lord be with thee and he was now come to the middes of the streame behold a multitude of deuills Whether of these speake truth Bernardine that saith he had deserued this or the virgin which rebuketh these deuils as hauing dealt vniustly therein threw him and his boat headlong to the bottome of the sea and so tooke his soule as he had deserued vnto torments The third day commeth God his mother Marie accompanied with innumerable lights of the saints vnto the place where those maligne spirits did vexe him with diuers torments a Estque talibus iniquos demones conuâ—â—iis allâ—cuâ—a The virgin is not afraid to goe downe to hâ—ll it selfe and chide and rate the deuils at their owne dores and in their owne houses and with these reproches spake vnto those vniust spirits Why doe yee vniustly afflict the soule of one that serued me The deuils answered we saide they ought to haue it because we found it occupied in our workes If saide the virgin it be his whose works it did then certenly it is manifest to be mine because it sang my matters when yee tooke him wherefore yee are guiltie of a great crime because yee haue dealt so vnrighteously towards me 14 Then it followeth in the fifth lesson His itaque dictis demonâ—busque huc illuc fugientibus c. that is The deuils hauing heard these things and taking them to their heeles some this waie and some that waie the most holy virgin reduced the soule of that priest vnto his bodie and the man beeing raised from both graues shee toke from the bottom of the sea and brought him to the port But he beeing full of ioy and exceeding gladnes presently fell downe prostrate at her feete My verie good Ladie saide he and most gracious virgin what shall I giue vnto you for the great benefits you haue bestowed vpon me I praie thee said Marie God his mother fall no more into the sinne of adulterie and declaring the feast of my immaculate conception procure it to be kept yearely with all solemnitie After that the most blessed virgin had said these Ad â—thereas polorum sedes angelis comâ—tata prorexit a loftie phrase words shee departed beeing waited on by the angels into the heauens But that canonicall priest liuing an heremitic all and single life tolde what things had befalne him to all that were desirous to heare and his whole life-time he ceased not with speciall solemnities to celebrate the conception of the virgine 15 Many other the like iunkats follow in the same booke which I doe the rather here omit because I purpose in the ende of this booke to be so bolde with our ladie as to make the reader a short banket with a few of the choisest of her miracles which I hope I may the better doe because I thinke they haue stoode so long vpon the table before her and shee hath beene fedde so often with them that now shee careth not greatly for them or if shee make any account of them yet there is such great store that if there be neuer a blabbe and pickthanke to tell her shee will not greatly misse the taking away of a few of them or if shee doe it yet such is her liberalitie and bountie that shee will not grutch them yea such is her power and authoritie that shee can quickly commaund new dainties as good as those for her seruice THE FIFTH PART 1 NOw therefore leauing the seruice of the Virgin I wil here adde some things out of the rest of the booke namely out of the sermons following of her Nativitie c. But first I will remember this one thing before those sermons in the 57. leafe and second side thereof O pulcherrima virgo vulnerauit formosit as tua cor diuinum attraxit puritas tua creatorem ad vterum tuâ—m that is O most faire virgin thy beautie What vnchast words are these to be spoken vnto the chast virgin hath wounded God his heart thy puâ—itiâ— hath drawne the Creator vnto thy wombe Then follow the sermons of the Natiuitie of the Virgin 2 The first of these sermons hath these three parts or mysteries Primum saith he appellabitur necessitatis 2. nobilitatis 3. iocunditatis The necessitie of the virgin he sheweth by three reasons 1. reedificationis 2. successionis 3. subventionis In the third reason he hath these words Sicut per mulâ—erem peccatricem a diabolo deceptam c. that is As by a sinnefull woman deceiued and ouercome of the deuill mankinde was lost and deiected from his state so on the contrarie by a woman beeing innocent pure and most holâ— A monâ—â—trous blaspâ—emie and conquering the deuill it ought to be restored and repaired Otherwise the father himselfe of lies the deuill should haue gained by his lie which ought not to be For none ought to haue profit by a lie according to
drop of Christs blood waieth more then all the sinnes of the world that concerned religion hard and negligent This man not with standing accustomed himselfe to piaie vnto the virgin and once a daic to say an 100. Avâ—â— Maria. Being brought vnto extremitie and taken into a transe the Duclus ad extrema raptus est ad extasin deuills presented him to the highest iudge crauing sentence that he might be iudged as their owne God therefore knowing his sinnes many waies saide he should be damned In the meane time came the blessed virgin offering The virgin bringeth a writ of errour to râ—uerâ—e the former iudge ment of her sonne the rolles in which were contained all his Ave Maria desiring her sonne the second time to proceede to iudgement But the deuills brought many bookes of his sinnes so on both parts the bookes were put into the ballance but his sinnes waied heauier Then the blessed virgin seeing that she did not profit did most deuouâ—ly make supplication to her sonne saying Remember deare sonne of my substance thou tookest substance visible palpable and passible and therefore giue me one droppe of thy bloode which was shedde for sinners in thy passion Then saide he It is impossible to denie thee any thing yet know that one droppe of my blood waiethvp all the sinnes of the whole world Take therefore that which thou hast asked The which she taking put it into the skoales and it ouerwaied all the sinnes of the foresaid religious man as if they had beene but light ashes Then the deuills departing consounded Tanquam savillam cryed saying The ladie is too mercifull to Christians therefore we faile so often as she putteth her selfe into the conflict His soule therefore was brought againe to the bodie and he recouering told all these things and Monkerie a reward of lying was made a monke 16 Like vnto the former is the 51. the The virgin a friend to encrochers summe and effect where of is this A certaine secular man occupied in countrie busines as he was many waies euill so in plowing of his ground he would encroch vpon his neighbours and steale from them Not with standing he had sometime the virgin in his minde and did often deuouâ—ly salute her When he was dead the deuils gathered them selues together hoping to haue his soule The angels also were present she wed the good things that he had done the deuils like wise brought forth his infinite euills Here upon they triuÌ„phed as thinking they had gotten the day but one of the angels pleaded that he was wont with great deuotion to salute the virgin The vncleane spirits hearing these things left his soule and went away ashamed So was his soule deliuered from the power of his aduersaries 17 The 53. example is of one that hauing learned of a virgin that cuery one that fasted How good a thing 〈◊〉 is to fast on saterdaies in the honour of the virgin on saterdaies in honour of the virgin Marie should neuer die without the sacraments did therefore obserue the same and beeing beheaded his head when it was cut off cried ConfessioÌ„ confessioÌ„ The 54. is like vnto this 18 The 57. A certaine soldier did daily salute the blessed virgin Marie with an Aue One saued onely by saluting daily the virgin Matir without doing any other good thing Maria when he arose in the morning and at night when he laied him downe to sleepe He did no more good and by the grace of the virgin he was saued Like vnto which is the 45. example of a notable theefe that nener had done any good thing but onely fasted on saterday to the blessed ladie and prouided her one masse yet by the grace of the virgin he spake fiue wordes at his ende by which he was saued The like is also in the 60. example of a certaine priest that was a notorious sinner and drowned as he went about his sinne or after he had committed it and yet saluting the virgin he was saued But this was mentioned before in the seruice of the virgin made by Bernardine de Busti Lastly like vnto the former is the 72. example which is of a grieuous sinner that neuer had done good but onely saluted the virgin euery daie and yet beeing dead and chalenged earnestly by the deuills to be theirs the virgin Marie rescued her and saued her 19 The summe of the 78. example is this A priest desireth to see the virgins beautie A certaine priest of Paris very deuout to the Virgin entreated earnestly to see her beautie At leÌ„gth he was certified by an angel that his praiers was heard by the virgin and that on such a daie and houre shee would come vnto him and he should see her but withall that afterwards he should be blinde The priest was glad of this ridings and willingly accepted the condition But after the departure of the angel he began to thinke with himselfe that if he should loose both his eyes he should be vtterly vndone a miserable person a beggar as being vnfit for any thing There fore he determined with himselfe to behold her but The priest coseneth the virgin with one eye and to shut his other eye and that if he might keepe the sight of one eye that would be sufficient When the day appointed came the virgin appeared and he put his hand before one of his eyes and with the other did behold her seeing so much of her beautie and glorie as can be expressed with wordes or thought in heart So he lost the The beautie of the virgin sight of one eye not with standing he was so rauished with her beautie that he greatly lamented that he had not beheld her with both his eyes and reprooued himselfe for shutting of one eye wishing that he were wholly blinde so as he might see her more fully Wherefore he praied more earnestly that hee might see her the second time The angel therefore was sent againe to certifie him of the second comming of his ladie The priest said that if he had a thousand eyes he could be content to loose them all for euer vpon condition that he might see her againe Then the angel signified that he should see her againe and that he should not onely enioy that eye which alreadie he had but also haue the other eie restored And so it came to passe whereby we may consider how excellent the beautie of the virgin is and how delectable a thing it is to beholde the same with our eyes 20 The 83. example A certaine painter painted the deuill with hornes and other Marie vpholdeth a painter from falling members as fouly as he could to make him the more horrible but he painted the image of the blessed virgin Marie so comely and so faire as he could with diuers colours The deuill therefore was very angrie with it and enuied it and in all hast came to the painter and questioned with him