notes afterward vpon the text it selfe Vpon the first petition of the Lords praier Matth. 6. 12. for their olde distinction of sinnes veniall and mortall they quote certaine places of Augustine to beare the vnlearned reader in hand that Augustine was the author or a fauourer thereof Notwithstanding Augustine in those places quoted by them vseth no such distinction but onely speaketh of small sinnes which no man denieth Vpon 1. Cor. 13. 10. they saie that S. Augustine lib. 22. de Civit. cap. 29. prooueth that the Saints in heauen haue more perfect knowledge of our affaires here then they had when they liued here And yet S. Augustine in that place speaketh not of the knowledge of the Saints now in heauen touching our present affaires here in earth but onely speaketh generally of the perfect knowledge which all Saints both dead and yet liuing shall haue in the resurrection Aboue all other places I wish the reader to see how foully they falsifie Chrysostome for defence of Peters supremacie vpon Ioh. 21. 17 yea how common this fault of falsifying the fathers is with them by the iudgement of themselues euen of the Vniuersitie of Doway approoued by the Censors according to the decree of the CouÌ„cell of Trent concerning the book of Bertrame For this Vniuersitie acknowledgeth how they doe oftentimes excuse auncient writers beeing by Protestants opposed vnto them in disputation and how by deuising some pretie stâ—ifts they denie them and doe faigne some commodious sense vnto them and therefore whereas it seemeth there had beene some consultation for the vtter suppressing of the saide booke of Bertram the said Vniuersitie concludeth that the foresaid booke of Bertram should rather beeing amended that is clipped and mangled at their pleasure be tolerated then altogether forbidden See this more largely in the answer of M. Fulke to their note vpon the place of Ioh. 21. 17. but especially let the learned see the same in their Index expurgatorius pag. 11. and 12. where also the reader shall see what they commaund to be cleane put out in that booke of Bertram and what also to be changed or expounded according to such sense as they imagine or would haue to be of his words All this their iuggling with the people in crying out all the Fathers all the Fathers are on our side might be shewed more plentifully but that it is not fit for this treatise In like manner they are not ashamed to belie our owne writers and to charge them with such wordes as they neuer vsed So they deale with that worthie and reuerend man D. Fulke as himselfe sheweth in his Defence of English translations of the Bible in his answer to the 49. section of the preface and of the 18. and 37. sections of the first chapter and in many other places The like may be saide of their fathering new things vpon ancient writers see Calvins instit lib. 4. cap. 7. sect 20. Doth truth neede to be vpholden by such notorious lies 4 But all this is nothing to their intollerable impietie both in adding vnto and also in detracting from the writings of the Fathers what they list to make the Fathers to speake nothing but that which they will haue theÌ„ for to speake Yea thus to deale with the writings and works of the Fathers euen in the printing of them that their whole volumes beeing so printed the readers may thinke that the Fathers did speake and write as now their bookes are printed In like manner they deale with such notes as are by some new writers added to the margent of the Fathers writings for the better directing of the reader in reading those writings So also deale they with such tables as by late writers are gathered and set in the beginning or ending of the Fathers works for helping the reader more easily to find that which he desireth in the Fathers Whatsoeuer in such marginall notes or in such tables may any waie helpe the reader to finde any thing or the better to vnderstand any thing in the Fathers either against their errours or for the truth receiued by vs that haue they by publique authoritie and act of the Tridentine CouÌ„cell and of the King of Spaines Edict commanded to be blotted and rased out of the books of the Fathers in the new printing of them And for the better doing thereof they haue set forth a table of all such things as they will haue so rased out by the authoritie aforesaide This table they call Index expurgatorius And this table though they kept from vs a while yet now we haue by the industrie and paines of Junius who also in his preface thereunto testifieth that at Lyons in the yeare 1559. he beeing familiarly acquainted with a printer whose name he saith was Lodovicus Sauarius did there see Ambrose his works most fairely and exquisitely printed so that he could not but admire the artificiall and beautifull countenance thereof But the printer seeing him so well to like thereof and so much to be delighted there with told him notwithstanding that if he were to buie Ambrose his workes he would rather buie of any other edition then of that Iunius maruailing at that speach demanded the reason thereof The printer therefore shewed him from vnder his table certaine leaues of the auncient copies of Ambrose some cancelled wholly some other in part onely rased telling him also that those were the patternes of those leaues which but fewe daies before he had truly printed according to the example of the auncient and certen patterne But said he further two Franciscan Fryers by authoritie haue put out all these leaues and commanded these to be put into their places contrarie to all truth of the former bookes What they haue commaunded to be rased out of the marginall notes and tables of the Fathers doth plentifully and particularly appeare by the Index it selfe so set forth by Iunius Nowe let any indifferent reader iudge of their religion the which by these meanes they are forced to vphold and maintain Certenly if their religion were of God it would not neede any such proppes of falshood and wickednes Yea if theÌ„selus or at least the chiefest of them thought it to be of God they would neuer set such rotten shores to keepe it vp 5 Neither ought men much to maruel at their clipping of the writings of men in such sort sith they deale in like sort with the pretious come of god his owne scriptures For first of al they haue beene bould to take away the whole second commandement out of the decalogue that so they might beare the common people in hand that there is nothing in the scriptures against images or at the least nothing in the morall law to binde vs now as well as the Iewes in former time and that this their dealing might not be espied by any defect in the number of the commaundements they haue deuided the tenth commaundement into two Both these things are manifest by their commoÌ„ primmers
patient and which beare much aduersitie patiently Fifthly that with vertues shall be placed the peacemakers and they that as much as in them lieth haue peace with all men Sixthly they with dominions shall be made blessed prelates as well ecclesiasticall as secular BeatificabuÌ„tur prelati tam ecciesiastics quam seculares Seauenthly that with thrones shall be placed they that perfectly for saking the world shall obserue wilfull pouertie Eightly that with Cherubims shall be placed the wise teachers of soules which shall not onely liue well themselues but shall also by their wisdome and doctrine bring other to eternall life Ninthly that with Seraphims shall stand they that shall be perfect in burning loue aboue all other as the Apostles and other like vnto them When shee had heard all this shee said further Et ego fili in quo ordine collocabor And in what order O sonne shall I be placed He answered because thou art perfecter then all the former therefore thou shalt not be in any of the former orders but shalt be exalted aboue all angelicall spirits Nam due cathedre sedes fulgentissime sunt nobis preparate in celo c. for there are two chaires and seates most fulgent or bright prepared for vs in heauen One for me wherein I shall sitte as king of heauen and an other for thee at my right hand wherein thou shalt sitte as the Queene of Angels and of all the Saints which was figured 3. King by Bathsheba 1. King 2. Salomon c. These things are much more largely set downe by him in his booke then by me in this place because I hasten to an ende Now who seeth not the vanitie and follie of these mysteries 15 In the first sermon of her coronation leafe 381. thus he writeth O igitur regina nostra serenissima c. that is O therefore our The virgins kingdome vniuersall and euerlasting most excellent Queene thou truly maist say Ezr. 1 that The Lord hath giueÌ„ me all the kingdomes of the earth And we may say vnto thee that Tob. 13. Thy kingdome is throughout all ages and psal 144. Thy kingdome is for all ages Psal 145. 3. and Dan. 2. A kingdome which shall neuer be broken Come therefore and take thou the kingdome ouer vs. Iudg. 9. for of thy kingdome may that be said psal 105. And his kingdome shall rule ouer all and Luc. 1. And of his kingdome there shall be none ende c. 16 In the second sermon of her coronation O how much adoe is there of the great singing in heauen by the angels and saints c. euery one hauing a seuerall antheme leafe 386. Afterward he telleth vs that shee was crowned with three crownes as the Emperours are wont to be crowned One crown is of iron in signum fortitudinis in token of her fortitude and strength the second was of Her three crownes siluer ratione purit at is in regard of her puritie the third crowne where with shee was crowned was of gold ratione superioritatis sufficientie in regard of her superioritie and sufficiencie In the same sermon leafe 391. he saith that in glorie shee doth as much excell the nature of angels and men both beeing ioyned together as the circumference of the firmament doth in greatnes exceede his center that is to speake more plainely that her glorie is as much greater then the glorie of the angels and of men as the whole highest heauen is greater then the earth In the same lease thus he speaketh vnto her O femina ab omnibus super omnia benedicta c. An heape of the virgins titles that is O woman of all and aboue all blessed Thou art the nobilitie and preseruation of mankind Thou art the breadth of merit and the perfect power of all things created Thou art the onely mother of God Thou art the Ladie of the whole earth and the Queene of the world Thou art the dispenser of all graces Thou art the coÌ„summation of the whole world and the beautie of the holy Church Thou art out worthie satisfaction before the giuer of all gifts Thou art the incomprehensible greatnes of all vertues gifts and graces 17 It were infinite to note the cithe onely of the foolish and blasphemous speaches concerning the virgin Marie contained in that one booke so highly allowed by the Popes holines To omit therefore the gathering of any more out of this Bernardine I come now to the sermons of Saint Vincent THE SIXTH PART THis Vincent was no obscure person but like wise of great account in the Romish Church For he is not onely called by the name of a Saint but also in the beginning of his Estivall sermons he is called Divini verbi preco interpres professor subtilissimus that is a most subtile or sharpe preacher interpretour and professour of the word of God In the ende also of the same booke he is called Iluminatissimus acutissimus sacre theologie professor a most illuminated and acute professour of sacred diuinitie Let vs therefore see what pretious ware this great marchant hath in his shoppe 2 First it is to be obserued that as Bernardine did so doth this man also beginne all or at the least most of his sermons with a deuout salutation of the Virgin Touching the speciall matter of his sermons it is as followeth In his first sermon for Easter daie he noteth chiefly and principally three points wherein consisteth as he saith all the practise of the blessed resurrection of Christ These three points he setteth downe thus Resurrectio Christi fuit celebrata affectuose demonstrata gratiose publicata virtuose The resurrection of Christ was celebrated with great affection shewed with great grace published with great power or vertue In the same sermon speaking of the virgin Marie he saith that shee had prepared against the resurrection of Christ cameram a chamber and Camara is vsed for a chamâ—er by the same author â—erm 2. pro Dominic 1 post feâ—â—â—â—â—nnitatis cathedram a chaire and that she said Hic sedebit filius meus hic loquar et Here shall my sonne sit and here will I speake vnto him What word is there of any such thing in the Scripture Then he addeth that when Christ and his mother met and Christ was set in the chaire he told his mother what he had done in hell how he had bound the deuill shewed her the holy fathers which he had taken from thence who did to the virgin great reuerence Then he setteth downe particularly the words of Adam and Eve of the Prophets and Angels c. to the virgin Marie 3 In his sermon for the fourth holy day of Easter hauing read his text which he saide was the gospel for that daie and hauing saluted the virgin he addeth these words In sacro euangelio sunt quatuor moralia circa apparitionem quam fecit Christus discipulus suis scilicet Occasio necessilosa Operatio
Priest speaketh fiue words onely and when he speaketh the last word to wit Meum then is heauen opened and Christ is in the host Againe the virgin Marie did open heauen but once but the priest euery day and in euery masse Againe he descended into the virgins wombe but little not so bigge as an ante and passible also and mortall but into the host he descendeth as great as he is in heauen and as he was vpon the crosse neither passible nor mortall but glorious and impassible 8 Neare vnto the beginning of the next sermon leafe 99. thus he writeth Sicut Christus fuit eleuatus crucifixus inter c. As Christ was lifted vp and crucified betweene two theeues so the host beeing consecrated is lifted vp by two hands the right and the left which signifie the theeues And as then the bodie of Christ was white by shedding A fitte and excellent smiliuda forth blood so the host is lifted vp white The former of these similitudes is very apt especially if in the application thereof and likewise in the interpretation thereof of the two hands of the priest he had said which are and not which signifie For they are indeede two theeues robbing God of his glorie and men of many a penie 9 In the beginning of the fourth sermon of the bodie of Christ he sheweth how the masse is remembrance of Christs death This he sheweth thus Altare significat crucem c. The altar signifieth the crosse the reason is How the Masse is a remembrance of Christs death because on the altar the bodie and blood of Christ are sacramentally consecrated so vpon the crosse he was really sacrificed The cuppe or chalice signifieth the sepulchre of Christ because as in the chalice the bodie and blood of Christ is contained so in the sepulchre the bodie of Christ was really contained By the couer is vnderstood the stone which was laide vpon the dore of the sepulchre to couer it so is the couer to the chalice By the corporall wherein the bodie of Christ is put are vnderstood the linnen cloathes in which the bodie of Christ was wrapped Is not this trimme stuffe what word is there in the scripture of an altar at the first institution of the supper Againe here is no mention at all of the host neither is the host put into the chalice as the bodie of Christ was laide in the graue How also will they prooue that the cuppe that our Sauiour blessed at the first institution of the supper had a couer Lastly the linnen cloathes wherof they speake were not vsed in the first supper neither at the suffering of Christ but after his death for the burying of the bodie when the soule was departed froÌ„ it neither was the body of Christ wrapped in linnen clothes by the Apostles whose successours they boast them selues to be but by Ioseph of Arimathea and Nicodemus 10 His first sermon for the first Lords day after the feast of the Trinitie is vpon these wordes Habent Mosen Prophetas audiant â—llos Here he exhorteth his auditours to salute the virgin and saith First let vs present to the virgin Marie the ie well that shee most Iocale loueth namely Haile Marie c. then he sheweth what things are contained in the text Sctendum quod euangelium hodierum c. We must know that this daies gospel doth declare 4. things very necessary to be knowne for our auisement Et sunt haec Mundanalis Auisamento conuersatio Diuinalis retributio Infernalis dispositio Scripturalis confirmatio And they are these Worldly conuersation diuine retribution or rewarding infernall disposition scripturall confirmation 11 The text of his second sermon for the same daie is this In domo patris mei habeo quinque fratres In my fathers house I haue brethren Luk. 16. Then he addeth that for declaration of the word House we are to knowe that the whole generalitie of creatures as well heauenly as earthly is called the house of God The reason whereof he maketh to be this namely that as in the palace of a great prince aboue are chambers Who euer saw any such palace beneath a stable for cattell and vnderneath within the earth a prison for malefactours so in the house of God aboue that is in the highest heauen are chambers to wit By this reckning Christ hath no friends in the world the 9. orders of angels where dwel the friends of Christ c. beneath in the world dwell beasts seruitours and clients but the prison for male factours is in the heart of the earth namely the infernall perpetuall prison After Where is purgatorie now become this because his text speaketh of fiue brethreÌ„ he sheweth fiue fraternities in the house of God which are these Fraternitas humanalis ista venit per naturam Fraternitas spiritualis ista venit per gratiam Fraternitas demonialis ista venit per culpam Fraternitas angelicalis ista venit per amicitiam Fraternitas diuinalis ista venit per misericordiam An humane fraternitie or brotherhoode and this commeth by nature A spirituall fraternitie and this commeth by grace A diuelish fraternitie and that commeth by offence An angelicall fraternitie and this commeth by friendship A diuine fraternitie and this commeth by mercie 12 In his one sermon In octava corporis Christi he saith that he found that Christ said two masses in his life time One secretly with Christ said two masses in his life time Solenniter in pontificalibus his disciples when he ordained this sacrifice the other solemnly and in his pontificalibus on good friday Of this he writeth thus leafe 109 Altare fuit crux mitra fuit c. His altar was the crosse his mitre the crowne of thornes his rings on his hands were nayles his sandalls on his feete were nayles his redde hood Such hoodes would soone wearie the popish priests was of his blood his staffe was the speare the deacon was the theefe on his right hand the subdeacon the theefe on his left hand his acolytes or waiting men the virgin Marie and The theeues in higher office theÌ„ the virgin Marie and Iohn Iohn the Euangelist Who will not wonder to heare these toyes yea who will not smile or rather laugh right out for what can be more childish and foolish 13 In his first sermon for the second Lords day after Trinitie in the same booke the second side hauing laid the foundation he coÌ„meth to build as he saith quatuor cameras foure chambers Which are Largitas gloriosa Charit as gratiosa Equitas rigorosa Pietas copiosa the english of which tearmes I leaue to the learned reader 14 In his second sermon for the same day Three villages in the other world lease 112. he saith that he found three villages in the other world according to the scriptures much differing in conditions Prima est superius celestialis glortosa Secunda
loue abound more and more as the Apostle writeth vnto the Philippians and as our Sauiour himselfe Phil. 1. 9. commendeth the loue of the Church of Thyatira saying that her workes were more at the Rev. 2. 19. last then at the first This the Lord requireth of all but especially of such as himselfe hath most highly aduanced and made the sonnes of the Psal 29. 1. mightie yea this is the ende for which he doth thus aduance them and make them so mightie Ester 4. 14. Neither neede any man to feare any disgrace or dishonour by such forwardnes in zeale yea rather euery man is to hope the contrarie For God himselfe hath expressely promised to 1. Sam. 2. 3◠honour them that shall honour him Therefore the Apostle hoped and fully assured himselfe that in Phil. 1. 40. nothing he should be ashamed but that Christ should be magnified in his bodie where by opposing his owne shame to the magnifying of Christ and the magnifying likewise of Christ to his owne shame he plainely teacheth that they that studie and bend their endeauours most to magnifie and exalt Christ neede not to feare any shame and disgrace of themselues Moreouer they that continue the honouring of him with that honour and according to that honour whereunto he hath exalted them shall build vp the surer house to their owne posteritie For as the Prophet speaking generally of the man that feareth the Lord and delighteth greatly in his commandements Psal 112. 1. 2. that his seede shall be mightie vpon the earth so more particularly the Lord promised to Dauid to set vp his seede after him which 2. Sam. 7. 12. should proceede out of his bodie and to establish his kingdome And this promise all men knowe to haue beene most amply performed Yea to Iehu a man not so according to God his owne heart as Dauid was did the Lord promise that because he had diligently executed that which was right in 1. King 10. 30. God his eyes c. though not with a perfect heart therfore his sonnes vnto the fourth generation should sit vpon the throne of Israel This promise also was performed vnto the full For Iehu himselfe beeing reckoned for one Zecharia the sonne of Ieroboam king of Israel was the fifth discent from Iehu And this honour was more then the honour of any other king of Israel after the diuision of the kingdome For no other king of Israel besides Iehu had aboue one or two at the most as seuerall generà tions of their owne stocke and line to succeede them in the kingdome Three indeede are said to haue succeeded Homri to wit Ahab Ahazia and Iehoram but this last was not the sonne of the middle but both Ahazia and Iehoram were brethren and the sonnes of Ahab and Iezabel Now to returne to the fruit of beeing zealous in honouring 2. King 3. ◠and 9. 22. the Lord when the threede of all earthly honour shall be drawne to an ende so as that it can not possibly be lengthened one inch more then shall beginne the honour that is without ende Then shall Christ confesse them before the Mat. 10. 22. cōpared with Luke 12. 8. Father and before his Angels in heaeuen that haue confessed him before men in the earth He will not commit the proclaiming of their praise to any other as Ahashuerosh did the praise Ester 6. 11. of Mordecai vnto Haman but euen himselfe will be as it were the Herauld thereof Neither will he whisper the praise of such in secret but he will publish and proclaime it in the greatest and most honourable assemblie that euer was Yea this Iesus the king of glorie shall Math. 23. 35. Dan. 12. 3. Math. 22. 30. Philip. 3. 21. 1. Ioh. 3. 2. place them at his right hande and shall make them like to the starres yea to the sonne in firmament yea to the angels yea euen vnto himselfe Verily Right honourable this glorie though it should continue but one daie is more then all earthly glorie though it should continue a thousand yeares If Dauid saide the like of the courts of God vpon earth what may be Psal 84. 10. saide of the highest court of God in the highest heauen what heart therefore would not be enflamed and set on fire with the knowledge and certen assurance of these things when Peter Iames and Iohn did see Christ Iesus in the mountaine with Moses and Elias in that glorious apparell for a while which one day they should put on for euer how were they affected there with Truly so that although they themselues were not one whit transfigured with Christ yet they could haue bin cōtent for euer to haue dwelt in that mountaine onely to haue enioyed this glorious sight of Christ Moses and Elias For what said they Peter speaketh for the rest as oftentimes he did for all not as beeing the head of all but as hauing the boldest spirit and said Master it is good for vs to be heare if thou wilt let vs make three tabernacles one for thee one for Moses and one for Elias Were these thus rauished with the bodily sight of the glorie onely of Christ and of two other and that vpon the earth and but for a time How then should the heart of euery Christian be rauished with the spiritual sight by faith of the euerlasting glorie of Christ Iesus of all the Saints generally and of himselfe particularly which one day they and himselfe shall haue for euer in the heauens and whereof in the meane time by the same faith they and he are as certenly assured as if they were alreadie in possession thereof How zealous also should euery the like Christian heart be of this our religion whereto onely this glorie is promised and whereby onely it is to be attained So great was the glorie of Moses hauing talked but a while with the Lord in the mountaine at the receiuing of the law that without a vaile the Israelites could not looke vpon him Exod. 34. 33. Was glorie so great at the giuing of the law vnto Moses How great then shall it be at the finall rewarding of the perfect obseruation and full satisfaction of the law by Christ Iesus was glorie so great after a while talking with the Lord how great then shall it be when we shall haue our whole conuersation and liue with God for euer was glorie so great in an earthly mountaine how great then shall it be in the high heauens was glorie so great vpon corruption how great then shall it be when that that is sowen in dishonour shall be raised altogether in glorie was glorie so great vpon weaknes how great then shall it be when that that is sowen in weaknes shall be applied in power Finally was glorie so great vpon a naturall bodie how great then shall it be when that that is sowen a naturall bodie shall be raised in a spirituall bodie I write not these
gods as their are saints in their Kalender doe they not also ascribe power to forgiue sinnes vnto the Pope and to euery shauen priest which yet God challengeth onely to himselfe and which also their forefathers acknowledged to be God his owne due Yea doe they not in their Decretals Distinctions Canons and such other bookes allowed by generall authoritie of their Church in most plaine words write that of him which is a so the onely prerogatiue-royall of God verely it can not be denied For proofe hereof to the reader I will set downe some of their owne words that no man may challenge me of a slander neither the pope himselfe bring any action against me for belying his holines These therefore are the words of the glosse vpon the distinction Jn canone Quanto de translatione episcopi titulo 7o. Papa dicitur hasere câ—â—leste arbitrium ideo etiam naturam resum immutat substantialia vnius rei applicando aâ—ij Et de nihilo potest aliquid facere sententiam quae nulla est aliquam facere quia in his quae vult câ—est proratione voluntas Nec est qui ei dicat curitafacis Ipse enim potest supra ius dispensare de iniustitia facere iustitiam corrigendo iura mutando Nam plenitudinem obtinet potestatis That is that I may interpret these wordes to let the most ignoraÌ„t see what blasphemies popery teacheth The Pope is said to haue aÌ„ heaueÌ„ly power therefore he changeth the nature of things by applying the substantiall properties of one thing to an other And he can make something of nothing and that sentence which was none or nothing worth to be somewhat or of force because in those thinges that he will to him will is for reason Neither is there anie man that may say why doest thou so For he can dispense aboue right and of that which is iniustice make iustice correcting and changing lawes because he hath full authoritie Who doth not see by these wordes that they make the Pope another God for to change the nature of thinges as God turned Lott his wife into a pillar of salt made Baalam his asse to speake and gaue Nebuchadnezzar the heart or qualities of a beast to make something of nothing to make iustice of iniustice as God is said to ferch light out of darknes to make his owne will sufficient reason to dispense aboue right to correct change lawes to haue ful authority to do al these things is it not proper vnto God An other also of their doctors saith Excepto peccato Papapotest quasi omnia facere quae Deus potest Sinne excepted the pope can doe in manner all things thai God can doe Iohannes also Capistranus a fit name for one so well worthie of an halter of the authoritie of the Pope and of the Church p. 93. B. writeth to the same effect Vbi quaeritur ad quid protenditur authorit as Papae respondeo breuiter quòd ad omne bonum nulluÌ„ malum est enim quasâ— Deus in terris maior homine minor Deo plenitudinem obtinens potestatis That is If it be asked how farre the pope his authoritie extendeth I aunswer briefly that it extendeth to all that is good to nothing that is euill for he is as God in the earth greater then man and lesse then God hauing full authoritie Marke good reader how they are not ashamed euen to attribute these words vnto him whereby the Apostle doth describe Antechrist 2. Thess 2. 4. saying that he should sitt as God c. So God will haue themselues to acknowlenge the Pope to be Antichrist though they intend no such thing but rather to make him God or at the least pew-fellow with God In their Decretalls also they write that the Pope is neither god nor man but the Viccar of God and mixt or compounded of God and man Oftentimes also they ascribe vnto him all power aswell in heauen and hell as in earth But for further view of the monstrous blasphemies of the Pope I refer the reader to the large description of him which is in the booke of Martyrs in the verie end of King Henrie the 7. his reigne in the verie ende also of the first volume where plentifully are laid downe both their wordes of him and also the places of their owne bookes quoted in which any man may finde them By these things it is euideÌ„t that although they think great scorne to be charged to teach that there are many Gods yet in truth by communicating that vnto other which is God his onely due they teach as much God himself hath said that he will not giue his glorie to any other but they scotch not they feare not to giue it to manie other 3 The like do they touching the Mediatour For they teach that there are manie Mediators yea so many as there are Saints and a great many more Yea they teach that the Virgine Marie is not onely a Mediatour but also a Mediatour aboue Christ himselfe For proofe I will note their owne words but yet onely in English for breuities sake Thus therefore they speake to the Virgine Marie as I do faithfully traÌ„slate their words in a certaine horarie c. Reioyce O celestiall matron triumphantly praise God thy Sauiour which hath made thee singular Thou wast content to be called the handmaid of Iesus Christ but as the diuine law teacheth thou art his Ladie For right and reason requireth that the mother should be aboue the Sonne Therefore aske humblie and commaund loftilie that he guide vs that are here in the euening or twilight of the world vnto the supreame kingdom And againe in the same place Thou alone art without example whome god hath chosen to be Mediat our betweene God and man the repairer of the world the end of destruction the washing away from sinnes the way of counsell the trust of reward the ladder of hèauen the gate of paradise In their common praiers also they call her the mother of gracâ— the mother of mercie and they pray her to defend them from their enemies and to receiue them in the houre of death Againe they call her the certaiâ—â— hope of them that are in miserie the mother of Orphanes the Sauiour of the oppressed the phisick of the sicke all to all What can be more contrarie to the doctrine and matter of religion for this is not onely to make her another Mediatour but also another God and indeed if she be another Mediatour shee must also of necessitie be another god because there caÌ„ be no Mediatour which is not also god Neither is this much to be marueled at for they also pray to god to be heard not onely for the blood of Christ but also for the blood of the Martyres Yea of Thomas Becket which was no Martyr but iustlie put to death for his insoleÌ„ctreason Yea they teach that euery maÌ„ must also be his owne Sauiour that is merit his
saluatioÌ„ by his own good works so that whereas the Scripture teacheth vs that a man is onelie iustified and saued by a true and liuelie faith in Christ Iesus Poperie teacheth that a man is iustified not by such a faith alone but also by workes partlie of himselfe and partly of other 4 So the Scripture teacheth that Christ Iesus is a perfect Sauiour which hath redeemed vs from all iniquitie and that with once offring vp of himselfe once I say for all and for euer but popery teacheth that he hath onely satisfied for sinnes before Baptisme and that he must dailie be offred vp by the hands of some greasie priest The Scripture teacheth that there is certainely no coÌ„demnation to them that are in Christ Iesus that they that loue the brethren are of the truth and shal before him assure their hearts that they shall neuer perish out of the handes of Christ Iesus c but poperie teacheth that it is presuÌ„ption for any maÌ„ to say that he is assured of these things The Scripture teacheth vs that Christ his humanitie is in heauen and shal be in heauen till his second coÌ„ming vnto iudgement but popery teacheth vs that it is euen now vpon the earth that in manie places at one and the same time The Scripture teacheth vs that Christ his bodie glorified doth so retaine the essentiall qualities of a true bodie that it may be discerned to haue both flesh bones by our outward senses Luk. 24. 39. But poperie teacheth that it is so altered and chaunged that neither by sight nor by taste nor by touching and feeling it can be discerned to haue any more flesh and bone then a peece of bread yea then a wafer cake as thinne as a paper The Scripture forbiddeth all grauen or painted Images of any thing whatsoeuer and wheresoeuer to be made and worshiped or anie waies religiously to be bowed vnto but popery commaundeth the making and worshipping of Images of things in heauen and in earth materiall and spirituall visible and inuisible knowne and vnknowne liuing and without life euen of the materiall and woodden crosse of Christ The Scripture forbiddeth all detraction from and all addition vnto it selfe binding this prohibition with a commination of a fearefull curse to anie that shall so doe but poperie hath not feared to cut of the whole second commaundement and many other thinges neither to adde whole bookes to the Cannon of the Scriptures The Scripture condemneth all praiers of the mouth in anie vnknowne tongue without vnderstanding and affection but poperie teacheth that in praier and all other things opus operatum the worke done howsoeuer it be done with affection or without affection is meritorious and that all praiers of all persons and in al places must be in the latine tongue albeit they that pray vnderstand neuer a word and may as well be taught to say O Deuill which art in hell as Our father which art in heauen yea and so they oftentimes pray for ought they knowe to the contrary For howsoeuer the Pope hath canonized Thomas Becket as it is said Edmund Campian other of that traiterous nest for Saints yet their treasons for which they were iustly cut off by the sword of the ciuill magistrate and their damnable heresies and horrible blasphemies whereof they shewed no repentance doe rather condemne them for diuells in hell then commend them for Saints in heauen The Scriptures commend the obseruation of the Lord his day aboue all other daies condemning also the obseruation of any other day in like sort perpetuallie but poperie commandeth more holidaies now then were euer commanded by God himselfe in the time of the law and that to be kept as strictly as the Lords daie it selfe The scripture teacheth that al things are cleane to the cleane but poperie maketh such difference of meates drinkes apparell c. and teacheth that at some times all flesh is polluted that it defileth whosoeuer eateth thereof more then swearing fornication and such like things as God himselfe hath expressely forbidden The Scripture commaundeth to gather vp the basest of God his creatures that nothing be lost but poperie commandeth vpon Shâ—oue-tuseday that whatsoeuer of the best flesh be left it should be cast vnto the dogges and â—o vtterly lost rather then saued for the good of any man The Scripture teacheth vs onely to call vpon God in the dare of our trouble and to praie onely to him when we may call Our Father which art in heauen but poperie teacheth vs to pray to the virgin Marie Saint Peter Saint Iohn Saint Swithin c. yea to the eyes nose mouth c. to the neckerchiffe girdle c. of the virgin Marie as is manifest by some of their olde printed praier bookes The Scripture teacheth by sentence and example of Priests Leuites Prophets Apostles c. that marriage is honourable in all men though as holy as Adam was before his fall but poperie teacheth vs that at sometimes of the yeare marriage is vnlawfull for all men and at all times for the ministers of the word in regard of their holy function The Scripture teacheth vs that euery soule ought to be subiect to the higher power and to honour the King c and that whosoeuer resisteth such power resisteth the ordinance of God but poperie teacheth vs that the cleargie is exempted from all ciuill power and may not be called before any such magistrates neither be punished by any ciuill laws To finish this argument drawne from the repugnancie of the matter of poperie to the Scriptures and that religion which they commend I must euen say as the Apostle saith Heb. 11. 23. What shall I say more the time would be toâ— short to tell of Gedeon Baruch c. so I say must I say what shal I say more long time would be too short and much paper too little to set down all the repugnancies and contrarieties of the matter of Poperie and of the matter of that religion which is commended vnto vs in the scriptures Can both therefore be of God and acceptable vnto God that is alvvaies the same and in whome there is no chaunge nor shadow of chaunge THE FOVRTH ARGVMENT touching the forme of true religion THat which hath beene said of the matter of poperie in respect of the matter of that religion which is commended in the scriptures may be said of the forme God is a Spirit and therefore to be vvorshipped in spirit and truth Ioh. 4. 24. But poperie prescribeth such a carnall and fleshly forme and manner of worship as if God were all flesh and no spirit God oftentimes commaundeth himselfe to be worshipped onely according to his owne word And truly if Princes may lawfully require obedience and seruice of their subiects according to their owne lawes with much more equitie may God the Prince of princes require seruice according to his owne statutes and ordinances Therefore he doth iustly refuse the traditions precepts and doctrines
and teach we saie also and prooue by most sufficient arguments that the Scriptures are sufficient of themselues and conteine all things pertaining to the worshippe of God and saluation of men Therefore also so nigh as we can we frame the manner of our worship of God according onely to the Scriptures If therefore the matter of the Scriptures if the forme of God his worship prescribed in the scriptures be acceptable vnto God then also is our religion but the former cannot be denied therefore also the latter must be graunted THE FIFTH ARGVMENT touching the ende of true religion THat that we haue saide of the contrarietie and difference betwixt popery in the former things and betwixt that religion which the Scriptures commend may also be said touching the end of that religion which the scriptures commende and the ende of poperie For the scriptures commend that religion wherein all things are referred to the glorie of God The Prophet saith Not vnto vs O Lord not vnto vs but vnto thy name giue the glorie Psal 115. 1. And againe Helpe vs O God of our saluation for the glorie of thy name deliuer vs and be mercifull vnto vs for thy names sake Psal 79. 9. Our Sauiour beginneth his praier which he commendeth vnto all men with this petition Hallowed be thy name and concludeth it with these words For thine is the kingdome the power and the glorie The Apostle commaundeth whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God 1. Cor. 10. 30. All the Apostles say Vnto him that is vnto God be praise in the Church by Christ Jesus throughout all generations for euer Eph. 3. 20 21. And againe Vnto God euen our father be praise for euermore Amen Phil. 4. 20. And againe Now vnto the King euerlasting immortall inuisible vnto God onely wise be honour and glorie for euer and euer Amen 1. Tim. 1. 7. And again To God onely wise our Sauiour be glorie and maiestie Iud. 25. So also the Angels gaue glorie and honour and thankes to him that sate vpon the throne Rev. 4. 9. All creatures also in heauen and on earth and vnder the earth and in the sea and all that are in them did Iohn heare to say Praise and honour and glorie and power be vnto him that sitteth vpon the throne which liueth for euer and euer Revel 5. 13. Many other the like testimonies of scripture there are in the same booke in the psalmes and elswhere teaching that all things are to be referred to the glorie of God and that this glorie of God should be the principall ende of all things and that nothing should be done but that whereby God might be glorified Matth. 5. 16. This is likewise manifest by reason because God hath made all things ruleth all things and all things hold of him and serue vnder him therefore it followeth that all things should seeke his praise and glorie aboue all things and referre all things thereunto 2 Now what doth poperie doth it thus respect God his glorie in all things doth it referre all things thereunto Nothing lesse what with inuocation of Saints and trusting in them what with making images and worshipping of them what with giuing of the Pope the name of god the headship of the Church power to forgiue sinnes to let out of purgatorie to command the deuills in hell to open heauen gates and magnifying him accordingly what with turning of bread into the bodie of Christ and adoring the same what with commending the free will of man and teaching his abilitie and strength to keepe the commandements of God what with the doctrine of the blood of Martyrs of merits and of works supererogatorie what I say with these and other the like things they ascribe so much to these things and so much respect the praise honour and glorie of these things that they doe nothing almost for the glorie of God Therefore they may say if they would speake truly and according to their doctrine and all their practise Not vnto thy name O Lord not vnto thy name yea they may adde the third time Not vnto thy name giue the glorie but unto saints vnto Pope vnto bread vnto Martyrs vnto vs. If they will yet say that all these things make to the glorie of God let them shew how which waies and what glorie God hath by them Our Sauiour Christ Ioh. 7. 18. saith thus of and for himselfe He that speaketh of himselfe seeketh his owne glorie but he that seeketh the glorie of him that sent him is true and no vnrighteousnes is in him In these words he prooueth himselfe to be true and free from vnrighteousnes because he sought the glorie of God that had sent him and on the contrarie that he that seeketh his owne glorie speaketh of himselfe and is not sent of God This may be well applied against Pope and poperie For our Sauiour speaketh as well generally as of himselfe The Pope therefore seeking his owne glorie and not the glorie of him by whome he saith he is sent doth manifestly condemne himselfe to speake of himselfe and not to be sent by him of whom he boasteth Poperie likewise seeking the glorie of it selfe and of other things not of God doth also bewraie it selfe not to be of God nor acceptable vnto God 3 As for our religion it ascribeth nothing to Saints or any other thing neither to our selues but all to God Our doctrine and whole religion abaseth all things yea our selues also and all that is in vs acknowledging that we haue no power in our selues and of our selues to doe speake or thinke any thing that is good confessing also our selues to be full of all euill naturally and prone to all sinne and wickednes teaching that what good soeuer is in vs it is onely of God and that no good thing is euer perfect whilst here we liue further also professing that whatsoeuer good we doe we merite nothing thereby at God his hands but that God for all that if he would deale with vs according to our vnworthines might most iustly cast vs out of his presence for euer Thus I saie doth our religion teach and thus we freely confesse and with heart and tongue we saie Not vnto vs O Lord not vnto vs but vnto thy name giue the glory Therefore as this was a good argument for Christ thereby to approoue himselfe to be sent from God so also it is as good and firme for iustifying and approouing of our religion to be of God because it seeketh the glorie of God Thus much for the ende of Poperie THE SIXTH ARGVMENT touching the effects of true religion IN the next place let vs consider of the fruits of poperie and see whether they helpe vs not also with some armor against poperie As therfore Poperie teacheth doctrine contrarie to the scriptures so the fruits of poperie cannot be agreeable to them Such as their doctrine is such must be their fruits because their doctrine
also to our profession yet doth not our religion maintaine and allow them in their sinnes but contrarily it condemneth such hypocrites and teacheth that their iudgement in the latter daie shall be greater then the iudgement of Papists and the heathen themselues for the same sinnes But as for the like amongst O ye you Papists you religion it selfe and the head and pillars of your Church doe allow approoue and iustifie them yea also commend some of these manifest transgressions of God his laws as excellent vertues and such as whereby the transgressours shall merit heauen THE SEAVENTH ARGVMENT touching one necessarie effect or fruit of true religion which is true ioy and sound comfort of heart I Might adde many other effects and fruits of poperie whereby more plentifully to prooue it not to be of God but because I haue written much alreadie and yet haue diuers other arguments of as good moment as the former remaining I will adde one fruit more or at the least one fruit which that religion that is commended in the Scriptures doth alwaies bring forth but beeing not to be found vpon the whole tree of poperie doth therefore prooue the same neuer to be planted or grafted by the Lord. This fruit is the great ioy and sound comfort of conscience that alwaies groweth vpon the religion commended in the scriptures The statutes of the Lord saith Dauid are right and reioyce the heart Psal 19. 8. They are also sweeter then honie or the honie combe v. 10. He saith also that the promise of God had beene his comfort in his trouble and had quickned him psal 119. 50. and that he remembred the ancient iudgements of God and so was comforted v. 52. and againe v. 92. that except the law of God had beene his delight he should haue perished in his affliction S. Peter also ioyneth these two religions together beleeuing in him whome we see not and reioycing with ioy vnspeakable and glorious 1. Pet. 1. 8. And indeede how can this religion be without such ioy and comfort For it teacheth that the sinnes of such as doe beleeue according to the scriptures are forgiuen Matth. 9. 2. that they are iustified and haue peace with God Rom. 5. 1. that they shall neuer be cast awaie Joh. 6. 37. but raised vp at the latter daie v. 44. that they are in the hands of Christ and that no man shall take them out but that they shall certenly haue eternall life Ioh. 10. 28. which eternal life is kept for them in heauen as likewise they are kept for it in earth not by men or angels but by the mightie power of God 1. Pet. 1 4 and 5. that they are translated from death to life 1. Ioh. 3. 14. and are of the truth and doe as certenly know themselues to be of the truth and that therfore they shall before him assure their hearts as God himselfe greater then their hearts knoweth all things v. 19 and 20. that they are borne of God 1. Ioh. 4. 7. and therefore are the children of God and heyres of God and coheyres with Christ Rom. 8. 17. and that nothing shall separate them from the loue of God v. 38. that they are so built vpon a rocke that no stormes or tempests shall ouerthrow them Math. 7. 25. but stand fast for euer like vnto mount Zion psal 125. 1. that they may no more doubt that God will forget the worke and labour of their loue then they may doubt of the righteousnesse of God himselfe Heb. 6. 10. not in respect of their works but in respect of his promise 1. Ioh. 2. 25. and the price wherewith they are bought by Christ Iesus 1. Cor. 7. 23. and 1. Pet. 1. 9. and of the earnest of their inheritance euen the spirit Eph. 1. 14. and of the continuall intercession of Christ for them at the right hand of God his father Rom. 8. 34. These and such like things doth the Scripture assure all them of that by the fruits of a true faith and religion both inward and outward know that they haue true faith and religion How therefore can they be heauie yea how can they not reioyce with ioy vnspeakable and glorious 2 But what ioy and comfort can there be in poperie doth not poperie denie the first foundation of sound comfort namely the doctrine of particular election whereby a man is taught that God loued him and predestinated him to eternall saluation before the world was made doth not poperie take awaie the word of God that giueth wisdome to the simple sight to the blinde light to them that sit in darknes and life to them that are dead in their sinnes and doth it not therefore leaue men foolish and blinde in darknes and in death it selfe Can there be any comfort in such an estate Doth not poperie teach that saluation is to be had partly yea chiefely by our owne works and merits And who knoweth when he hath wrought and merited enough Doth not poperie teach that the efficacie of the sacrament dependeth vpon the intention of the priest Who knoweth the intention of any man his heart but his owne 1. Cor. 2. 11. who therefore knoweth when he receiueth the sacrament and when he doth not Doth not poperie teach that it is presumption for any man to saie that he is certen and sure of the fauour of God and his continuance therein and of his saluation What sound and certen comfort can there be without assurance of these things 3 I graunt that the Papists reioyce and are merrie as other wicked men reioyce and are merrie But such ioy is fleshly superficiall and vncertaine the ground thereof beeing not in God but in themselues in Saints in reliques of Saints in the bloode of Martyrs in the pardon and indulgences of the Pope and such like sandie stuffe and therefore not certaine The ioy of the Papists is like the ioy of the Israelites at the making and worshipping of the calfe Exod. 32. 6 17 18 and 19. The ioye of the Papists is the ioye of Nabal in his great feast 1. Sam. 25. 36. The ioye of the Papists is like the ioye of Belshazzar when he made the great feast to a thousand of his Princes and dranke wine before the thousand commaunding the holy vessells of the Temple of the Lord to be brought forth vnto that feast and polluting them at his pleasure Dan. 5. 1. Euen such I saie and no other is the ioye of the Papists before their Calfe that is before their innumerable idols and grauen images and at their solemne feastes which they dedicate to the honour and worshippe of them and of their Saints 4 Contrariwise our religion teacheth all these thinges which before wee heard to be taught in the Scriptures it teacheth men to applie them to themselues and by them to assure themselues of God his loue and fauour as certenly as if the angel Gabriel were sent to thē as he was to the Virgin Marie euen to speake to them
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
forsaken vs and associated themselues with the Papists who wanâ—ing such studdes to vphold their rotten and totâ—ering religion haue beene glad to entertaine them with great promises but many times not performing them but rather bringing them or sending them at the least to the gallowes Such oftentimes is the iudgement of God vpon them â—hat too much respect outward preferrements and so doth God in his iustice harden many of them that will not beleeue his truth whilst they liue where and when they may haue it that he giueth them ouer to beleeue lies so strongly that they care not what danger they incurre against themselues both soule and bodie for defence and furthering of those lyes which they haue embraced 2. Thess 2. 11 12. 3 Well to returne from where we haue diâ—ressed we see by this that I haue now spoken that in these respects thus mentioned the Church of Rome may thanke vs for that learning which nowe they haue and for many of those learned men which are now in great and â—igh estimation amongst them Further it is no new thing that those gifts of Gods spirit which God at the first giueth to beare witnes vnto 〈◊〉 truth should be afterward communicated boâ—â— to such as doe not greatly fauour Christ and his gospel and also to such as are wicked and reprobate In the time of Christ himselfe the power of casting out diuells first giuen to the twelâ—â— Apostles Math. 10. 1. for the commendation 〈◊〉 their ministerie was afterward communicated to other that would not ioyne with the Apostles nor follow Christ Our Sauiour also saith that many that should plead for themselues the casting of diuells out of other should notwithstanding be reiected by him as refuse persons Math. 7. 22. And thus hath the Lord dealt in these latter times As at the first preaching of the gospel by the Apostles after the ascension of Christ he bestowed vpon them the gift of tongues for the better magnifying of the gospell and furnished them likewise with other extraordinarie gifts which gifts notwithstanding afterward were also communicated vnto many other yea to many of the wicked so in these latter times also at the first breaking forth of his truth which we professe through the blacke the thicke and darke cloudes of poperie that â— long time had ouershadowed and drouped the whole earth the Lord according to his ancient promises gaue gifts vnto men in respect of the former great want of them very extraordinarieâ— these gifts I say he gaue at the first breaking forth of our religion through poperie to the first preachers of our religion for the commending thereof vnto the world and so encreased them afterwarde more and more in those that embraced our religion but after that by such gifts he had sufficiently renewed and recouered the credite of his truth which we doe now hold and likewise by beautifying our religion with the first fruits of these gifts had sufficiently disgraced poperie then he communicated these gifts vnto other euen vnto the Papists themselues 4 And truly in verie great wisdom hath God done so that he might teach men to esteeme of his truth not for those gifts onely but also for the truths sake it selfe So also he would haue the Papists themselues yea and all the world to see that all the learning in the world is not able to vphold poperie and that our religion is as well able to stand against and to beat downe poperie into the pitte of hell from whence it came as well when poperie hath the same armour on that our religion hath as when it was naked and had almost none at all Therefore to conclude this part also of this my last argument touching the performance of those promises of God to the Church that were neuer in such manner performed to the Church of Rome As the more the darke cloudes of poperie couered the whole earth and the more violently also the boisterous winds therof did blow vpon the earth making the very cedars of LebanoÌ„ both to beÌ„d and to breake the more dead were all the gifts of the spirit as we see all things to be in the depth of winter so like wise sithence our religion hath come about towards the sommer point and by the strength and power thereof hath scattered and dispersed these cloudes and pacified those boisterous winds of popery in many kingdomes the more haue those gifts of God his spirit before promised budded and flourished euen as we see after an hard winter the more the sunne commeth about toward Cancer the more all trees and hearbs before seare and dead doe reuiue and spring out I conclude therefore that as by the springing and flourishing of hearbs and other plants we know sommer to be come so also by these gifts of God his spirit which haue sprung and flourished euen sithence that our religion hath beene reuiued againe quickned we know the same gospell to be againe returned about the which in former times God according to the righteousnesse of his promise did beautifie and commeÌ„d with the like graces 5 Will any Papist now obiect the times of Tertullian Gregorie Nazianzen Cyprian Chrysostome Ambrose Ierome Augustine Barnard and such like let him first remember that most of them were before the time whereof we spake They were I say before any stone almost laide of the foundation of the church of Rome in that state wherein now it is all of them also liued before that Church was built to that perfection whereunto it was reared vntill the repairing of our religion Againe these auncient Fathers so many of them as did see the building of this church begun or any matter prepared â—owards the same laboured by might maine as we speake and to the vtmost of their power â—he hindring and staying thereof therefore haue they plainly written against images iustification by works inuocation of Saints freewill and many other the like principles of poperie as is â—lentifully shewed by our late writers in partiâ—ular controuersies Especially both they and also many other yea some of the Papists themâ—elues and of the learnedst of them haue mighâ—ly declaimed and sharply inuaied against all â—uch proud and arrogant titles as now the Pope â—laimeth and vsurpeth Further although these â—ere excellent persons for learning and godliâ—es and worthie of honourable remembrance â—â— all ages yet liued they not altogether Nay â—â—ther one age had almost but one such or at the â—ast but verie fewe such as these were that I â—â—ue named but our ages and the ages before â—s euer sithence the returne of our religion haue 〈◊〉 all times and in euerie kingdome had many â—â—ch Yea I doubt not to sale and that truly that although it be not yet two hundred yeares since â—uâ— religion came out into the open field and â—ncountered with poperie in such publique â—anner as now it doth yet there haue beene in â—is little time as many great learned men as â—â—ptaines of the Lord on our
of those times doth prooue that there was no greater plentie in those times then is now Yea rather doth not this commend the mercie and liberalitie of God the more in prouiding as well for the great multitude that is nowe by the meanes of the long and great peace we haue had as he did then for that small number of people that was then If it be obiected that many townes cities were greater then then now they be and that this prooueth as great a multitude to haue bin then as is now I answer that as some townes and cities are decaied so also many more both townes cities and villages are mightily encreased Thirdly though the former plentie of former times should be graunted yet it is not to be ascribed to poperie For then now also where poperie is there should be like plentie But we see the contrarie For in Spayne and other countries of poperie there is farre greater dearth at all times then where our religion is receiued THE FIFTH PART OF THE tenth argument touching the workes of God both against Poperie and for our religion NOw then let vs proceede and to the former exāples both of God his iust iudgement against poperie and Papists and also of his mercies for our religion and the professours thereof let vs adde an other sort of mixt workes of God that is of such things as God hath done both for one and also against the other and whereby at one and the same time he hath signified both his liking of the one and also his disliking of the other Here I will not referre the reader to the histories and bookes of other but doe onely intreat him wisely and in the feare of God to consider such things as haue beene so lately done in the eyes of the whole worlde as that euery childe of twelue yeares age knoweth them and talketh of them 2 First therefore let the great Navie of the king of Spayne sent forth anno Dom. 1588. for the inuasion of this kingdome and captiuating of the people if it had beene possible be considered with the successe which it had This Navie was so great as that the seas neuer before did beare the like and therefore also themselues did call it the inuincible Navie Neither was it sent forth onely by the King of Spayne himselfe but also with all the blessings that might be of the Pope and the whole Church of Rome As the whole popish holy cleargie in England in Queene Maries daies made many earnest and loude praiers went many solemne processions and sang many deuote Masses for the childe-birth and safe deliuerance of Queene Marie so in like manner did the Pope and colledge of Cardinalls and the whole holy Synagogue of Rome in Rome in Spayne and in many other places make the like supplications goe the like processions and sing the like masses for the good and happie successe of the saide Navie Therefore came this great armie not onely intending all violence and crueltie but also fully perswaded in their owne hearts of all victorie They made the like account of preuailing against Englande that sometime Senacherib King of Ashur with his Captaine Rabshakeh made of preuailing against Ierusalem and therefore saide no doubt in their hearts secretly the same that Rabshakeh spake in words openly 2. King 18. 25. Am I now come vp without the Lord to this place to destroy it The Lord hath saide vnto me goe vp against this land and destroie it They thought it had beene impossible for vs to haue escaped their hands as sometimes Benhadad king of Aram did thinke it impossible for the Israelites to escape out of his hands and therefore hearing that men were come out of Samaria against him he made not reckoning of it but said Whether they be come out for peace take them aliue or whether they be come ought to fight take them yet aliue 1. King 20. 18. Finally they so presumed vpon the vertue of the Popes blessing and vpon their great forces that they made reckoning before of deuiding the spoile amongst them as sometime Sisera and his mother with her wise ladies did of deuiding the spoile of the Israelites Iudg. 5. 29. 3 But what came of all this Truly as there neuer had beene sent forth the like power by sea against any people so was there neuer the like ouerthrow They had not cried loud ynough vnto their gods therefore they did not helpe them they set themselues against the God of heauen therefore he confounded them They said as the Egyptians saide Exod. 15. 9. We will pursue we will ouertake them we will deuide the spoyle our lust shall be satisfied vpon them we will draw our sword our hand shall destroy them but we may truly sing and say as Moses and the Israelites in that place sung and said vers 6 7 10. Thy right hand O Lord is glorious in power thy right hand O Lord hath bruised the enemie And in thy great glorie hast thou ouer throwne them that rose against thee thou sentest forth thy wrath which consumed them as the stubble Thou blewest with thy winde the sea couered them they sanke as lead in the mightie waters All this may we truly say because the Lord the Lord onely did ouerthrow Pharao and his people in the redde sea He gaue their flesh to be meate to the fishes as before he had giuen the flesh of the Egyptians Yea he did this in a maner without any strēgth of men he commanded both winde and sea against them and they both obeyed that so himselfe might haue all the glorie and none might giue any part thereof to vs neither we take any part thereof vnto our selues yea that so he might make it knowne to all the world that Pope and Spanyard had not onely opposed themselues vnto the Queene of England and her religion but also to the God of heauen and his truth So that as all the praiers processions and masses here in England for Queene Marie her safe deliuerance for the yong Prince in her wombe came to nothing in like maner did all the works of like deuotion by the Pope himselfe and the rest of the Church of Rome in Rome and elsewhere come to lesse then nothing For as before his curses of our Queene and land were turned into blessings so now also his blessings of the Spanyard and his forces were turned into curses Who seeth not by this that he that dwelleth in the heauens did laugh them to scorne and that that the Lord had them in derision as it is said and threatned vnto all such as assemble togither against the Lord and against his annointed psal 2. 2. c. As the prophets priests of Baal cried vnto their gods so did the Spanyard vnto his gods both which he imagineth to be in heauen and also before which he falleth downe and worshippeth in the earth I meane both vnto all his Saints and also to all his grauen images made of
woode stone siluer and gold c. As Elisha cried vnto the true God so also did we in the daie of our trouble We fasted and praied lifting vp our hearts and our handes vnto God in the heauens commending our selues and all our forces onely to him Therefore as the priests of Baal laboured in vaine so also did the Spanyard As Elija Iehosaphat Mordechaie and Ester and many other the good seruants of God were heard in that they praied so also were we Wherefore as Elija by this argument confounded the priests of Baal proouing their god to be no god their worship to be false worship and contrarily did approoue himselfe to worship the true God in true manner so also why may not we by the like argument condemne the god of the Pope and the Spanyards to be no god and their religion likewise to be no religion and on the contrarie conclude and boldly affirme our God only to be the true God and our religion to be that religion which this our true God hath once commanded doth daily commaund and euer accepteth Truly so great was our daunger in that expedition of the Spanyard against vs that sithence our deliuerāce from the same we may truly say as the Church saith psal 124. If the Lord had not bin on our side may England now say if the Lord had not bin on our side they had then swallowed vs vp quicke when their wrath was kindled against vs then the waters had drowned vs the streame had gone ouer our soule then had the swelling waters gone ouer our soule Praised be the Lord which hath not giuen vs as a praie vnto their teeth Our soule is escaped euen as a bird out of the snare of the fowler the snare is broken and we are deliuered Our helpe is in the name of the Lord which hath made heauen and earth This whole psalme in respect of our mightie deliuerance may we as truly applie vnto our selues as before we shewed that we might applie part of the song of Moses and the Israelites when they were newly deliuered from their slauerie and bondage out of the lande of Egypt 4. The second example of these mixt workes of God against Pope and poperie and also for vs and our religion is the honourable and happie successe of our forces last yeare sent forth against the Spanyards vnder the conduct of the right honourable and most worthie Earle of Essex and the Lord Admiral especially if it be compared with the former successe of the Spanyard against vs. For the Spanyard comming against vs as before is said with such huge and mightie forces as he thought inexpugnable and finding vs as it were in a manner altogether vnprepared to meete him so suddenly and indeede of our selues not able then to haue resisted him yet could not so much as set any footing of any one man within any part of our land but by the mightie hand of God stretched out from heauen against him was forced to returne in vain yea with losse at the least of halfe his forces both shippes and men by the waie to the euerlasting shame and dishonour of him and of his religion But on the contrarie our forces beeing nothing so great as his were neither comming vpon him on the suddaine without his great preparation for them did yet so mightily preuaile by the power of God going before them and with them and the feare of God falling vpon the Spanyards as sometime vpon the Shechemites and their neighbour nations Gen. 35. 5. that comming not into any obscure riuer but to one of the most famous hauens in all Spayne and finding the same furnished with a mightie Navie of the king his greatest shippes did not withstanding both foile all the foresaide Navie and also land not some but as many of their men as themselues would and within few daies did both take and sacke not some little village but one of the chiefest richest and strongest townes in all his kingdome strongly fortified with men and plentifully furnished with victuall and whereof by report of them that were there that know the place euery house was built of stone and in forme and strength like vnto a castle Thus did our God blesse and prosper our forces against him with losse of no man of reckoning but onely one and of no more of the common soldiours then is most likely in so great a multitude would haue died at home So did our armies returne as with a sufficient spoyle and bootie so with exceeding great honour and renowne What shall we say of these things that by our hand and strength we haue gotten the victorie God forbid that we should so robbe God of his honour But let vs more truly answer as the Apostle answereth the like question of admiration with these wordes If God be with vs who can be against vs Rom. 8. 31. Euen so let vs touching the confusion of the Spanish forces and the gracious successe of our owne likewise answer and say God hath beene with vs therefore it skilleth not who hath beene against vs and on the contrarie God hath beene against the Spanyard and therefore it hath not holpen him against vs whomsoeuer he hath had with him 5 A third example also of like mixt workes of God against Pope and poperie and for vs and our religion is that ouerthrow which the last winter the Lord himselfe without any meanes of man gaue to a great power of Spanish shippes sent towards Ireland for aide and strengthening of the rebells against vs. This power of shippes beeing not so much as exspected of vs did the Lord by his mightie power so graciously confound in our behalfe that we neuer heard of their comming till tidings came of their drowning And may we not here also adde the happie successe of our last voyage this present yeare against the Spanyard as likewise the contrarie of the Spanish Navie againe sent hither against vs yes verily These doe no lesse deserue the registring then the former these are as well worthie the obseruation as the former finally these speake as plainely for our religion and against poperie as the former For as touching this second voyage of that most worthie and honourable Earle albeit at the first God himselfe seemed as it were to froune vpon vs and to resist vs for the triall of the courage and proouing the patience and likewise the better humiliation of the saide Earle and his forces and finally for instructing of vs as well as the Spanyard that the proceeding in any voyage must not be according to the will and pleasure of man but according to his will and pleasure that ruleth and gouerneth as well by sea as by lād yet afterward all things considered the Lord hath not much lesse if any whit lesse at all magnified his great mercies towards vs and his gospel and his iustice against Spayne and poperie then he did the last yeare at the taking and sacking of Cales For first
place where now it is honoured with hymnes After this they sought for the olde man but neither was he seene to goe forth neither did they finde him there 2 In the translation of Thomas Becket many blasphemous praiers and some other Many blasphemous praiers in the translation of Thomas Becket thinges are in the same booke mentioned First of all thus they pray vnto God Deus qui nobis translationem beati Thome martyris tui atque pontificis celebrare concedis te supplicâ—â— exoramus vt eius meritis precibus a vitijs ad virtutes a carcere transferamur adregnum that is O God which grauntest vs to celebrate the translation of blessed Thomas thy This Thomas as our Chronicles testifie was put to death for treason yet see how they honour him martyr and bishop we humbly beseech thee that by his merits and praiers we may be translated from vice to vertue and from prison to a kingdome After that they saie apparuit ei dominus dixit Thoma Thoma glorificabitur in sanguine tuo ecclesia mea that is the Lord appeared vnto him and said Thomas Thomas my church shall be glorified in thy blood In the sixt lesson for his translation they S. Thomas 〈◊〉 miracles speake of many miracles that he did namely that he restored sight to the blinde hearing to the deafe speach to the dumbe and life to the dead Then they praie againe Iesus Christe per Thome vulnera quae noâ— ligant relaxa scelera c. Iesus Christ by the wounds of Thomas loose the sinnes which doe binde vs. Then they say in further commendation of him Felix locus felix ecclesia in qua Thome viget memoria felix terra que dedit presulem felix illa que fouet exulem Happie is the place happie is the church wherein remaineth any memorie of Thomas happie is that land which gaue him for a bishop and that likewise entertained him a banished man Againe Thome cedunt parent omnia pestes morbi mors demonia ignes aer tellus maria Thomas mundum All things obeâ— Thomas and he filleth the world with glorie repleuit gloria Thome mundus prestat obsequia All things giue place and obedience vnto Thomas pestilences sicknesses death and the deuills The fire the ayre the earth and the seas Thomas hath filled the world with glorie The world yeeldeth humble seruice vnto Thomas Then follow the eight nine lessons for the said Thomas Bâ—ckets day the summe of which lessons is this A certaine man desirous to visit his shrine for praiers sake meeting with a carre vpon Kainford 〈◊〉 Thomas saâ—eth a man froÌ„ drowning bridge by London was throwne into the water He remembred therefore Thomas and praied vnto him that he might not be drowned Now although he suncke fiue times to the bottome and still came vp againe yet he did earnestly protest that he felt no griefe either in his mouth or in his nostrills but that onely in his falling he tooke a little salt water He also added that when he began to be drowned a certaine bishop supported him that he could not be drowned Then they note that the translation of Thomas was coÌ„summated ann 1220. in the nones of Iuly about three of the clocke but whether in the morning or euening they tell vs not in the 40. yeare after his suffering After they say Aqua Thome quinquieâ— varians calorem that perhaps should be colorem in lac sâ—mel transâ—â—t quater in cruorem The water of Thomas fiue times changing the heat or rather S. Thomas his water turned into milke and blood the colour was turned once into milke and foure times into blood Then they adde Ad Thome memoriam quater lux descendit in sancti gloriam cereos accendit For the remembrance of Thomas light descended foure times and lighted the waxe candles vnto the glorie of the saint Then they praie Tu pro Thome sanguine quem prote impendit fac nos Christe scandere quo Thomas ascendit For the blood of Thomas which for thee he did spend cause some of vs O Christ to clime thither where Thomas did ascend And after that to Thomas himselfe they praie thus Opem nobis O Thoma porrige rege stantes iacentes erige mores actus vitam câ—rrige in pacis nos viam dirige Reach forth thy helpe O Thomas vnto vs gouernevs standing raise vs vp lying correct our manners our workes our life and direct vs into the way of peace Afterward they salute Thomas thus Salve Thoma virga iustitie mundi iubar robur ecclesiae plebis amor cleri delitie salue gregis tutor ecclesiae salue tue gaâ—dentes glorie Good morrow Thomas the rodde of iustice the sunne-beame of the world the strength of the Church the loue of the common people the delight of the cleargie Good morrow O gouernour of the flocke thy Church saue them that reioyce in thy glorie Besides many foolish and ridiculous things in these wordes that I haue noted concerning the foresaide Thomas who seeth not also many horrible and outragious blasphemies in that that many thinges proper onely to God and his Sonne Christ Iesus are attributed vnto him whereby he is made euen equall with God and with Christ Iesus In the feast of relikes first reading these wordes Matth. 5. at that timâ— Iesus seeing the multitude went vp into a mountaine and when he was set his disciples came vnto him Then they make this glose vpon them Mons in quo sedit dominus mystice significat maiora precepta iustitiae quia minora erant queiudeis data sunt c. Mystice etiam sessio domini incarnatio eius est c. that is the mouÌ„taine in which the Lord did sit doth mystically signifie the great precept of iustice because they were the lesse which were giuen vnto the Iewes The sitting also of the Lord is mystically his incarnation Is not this clerkly done 3 In the fift and sixt lessons of S. Margarets day there is this historie in effect S. Margaret being in close prison for the christian faith praied vnto God that cum inimico latente facie ad faciem haberet conflictum that is shee A notable fight of S. Margaret might fight face to face with the secret enemie Arising therefore from praiers shee saw a terrible dragon readie to swallow her vp with his iawes but by making the signe of the crosse he brake in the middes After shee saw an other deuill sitting like a blacke man and hauing his handes bound to his knees but shee tooke him by the haire and laid him all along vpon the earth and set her right foote vpon the crowne of his head Then shee praied and suddenly light shined from heauen in the prison and the crosse of Christ was seene euen to heauen and a doue sitting vpon it say Blessed art thou O Margaret the gates of paradise doe looke for thee Then giuing
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
touching Miriam after that he had stricken her with the leprosie Let her be shut out of the host seauen daies Numb 12. where vpon the words seaven daies he noteth that by them are vnderstood seauen things wherein standeth perfectioÌ„ of religion These seauen he setteth downe thus Obedientia generalis generall obedience Paupertas apostolicalis apostolicall pouertie Castâ—tas angelicas Seauen things in which standeth the perfection of religion angelicall chastitie Devotio in officio deuotion in seruice In ore silentium silence in the mouth Penitentia corporalis bodily penance Et patientia virtualis and virtuall patience Will not any man thinke all this to be profound diuinitie 23 In his fourth sermon for the 16. Lords daie after Trinitie leafe 209. A. he hath these wordes Transeuntes primam secundam custodiam c. When they had passed the first Act 12. 10. and second watch they came to the yron gate that is to purgatorie because as yron is harder and wood so the paines of purgatorie is harder then yron and the paine of purgatorie exceedeth the paine of this world But there is comfort for them that this purging time beeing finished they enter into the citie of paradise Wherefore it followeth in the foresaid authoritie which opened vnto them by it owne accord Is not this as profound diuinitie as the former what comparison is there betwixt the iron gate where by S. Peter had no paine and purgatorie of the paines whereof S. Peter in purgatorie the Papists doe so often complaine Againe if the iron gate were purgatorie then Peter went through purgatorie Will the Popes beare this that Peter whose successors they all boast themselues to be should passe through the fire of purgatorie Againe how doth this similitude agree with it selfe for Peter had first beene in prison and beeing released out of prison he came vnto and passed through the iron gate whence it is euident that Peter had beene in the hardest condition before he came to the iron gate but this great and learned Doctour telleth vs the contrarie namely that the paines of purgatorie are greater and harder then all former paines Lastly this iron gate was hard by the citie whereby he vnderstandeth paradise or heauen but purgatorie is as farre distant from heauen as the earth yea somewhat further then the vpper part of the earth because by their doctrine it is within the earth 23 In the 2. sermon for the 19. Lords day he hath this sweete latin the english whereof I doe omit as not beeing greatly materiall Modo in vnaparva summa ego epilogavi omnes rationes quibus eleuatur excitatur cor creature ad confidendum in creatore sunt septem Prima est fidelis integritas 2. cordialis puritas 3. lachrymabilis vbertas 4. timoralis serupulositas 5. misericordialis largitas 6. doctrinalis sedulitas 7. virtualis firmitas 24 The like latine is in the first sermon for the next daie where he setteth downe haec tria puncta multum notabilia Primus est humilitas diuinalis Secundus est peruersitas humanalis Tertius est indignitas meritalis 25 The text of his third sermon for the 22. Lords daie is this Patientiam habe in me c. Haue patience towards me and I will pay thee all Math. 16. In the ende of this sermon thus he writeth Sciatis quod modo poterimus c. that is Vnderstand that if we can paie him with ten works he will be content which is signified in this word patientia wherin are ten letters because as we haue offended against the ten commandements so we must satisfie with ten penitentiall workes Here to omit the diuinitie of the doctour in this place let the reader obserue how foully he was deceiued in Arithmetike euen in numeration S. Vincents arithmetike faileth him in numeration For if he had remembred to haue taken a sticke as men speake to haue tolde the letters of patientia he should haue found but nine If any shall answer that he meant the accusatiue case patientiam as it is in the vulgar latin text I obiect againe that he himselfe saith not so much but plainely setteth downe the nominatiue case patientia and further to the latin word which is arbitrarie according to the minde and vnderstanding of the translator I oppose the originall Greeke word which is most authenticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where are twelue letters 26 Thus much shall suffice for a tast of such soure liquour as is in S. Vincents vessell yea let this suffice for a tast of all the rest Such as we haue seene these two Doctours to be such for the most part are the other popish writers of that age and of these times of poperie I had indeede thought to haue giuen the like tast of some other of their writings but because I thinke this alreadie giuen to be sufficient if not more then sufficient except the matter were sweeter and pleasanter I will therefore here spare the further paines of my selfe and of the reader 27 These thinges I haue thought good thus to write for the auoiding of all aduantage against me by any actions of slaunder for obiecting so much ignorance besides the blasphemies to those times wherein poperie did weare the garland If I had not thus laide downe their owne wordes it may be many would haue thought that there had not bin so high blasphemies neither so foule and grosse absurdities with such rudenes and barbarisme as by these few things I haue shewed and might haue shewed more largely if I had had conuenient leasure had thought the patience of the reader would haue borne the reading of more such vnsauorie stuffe 28 By these blasphemies thus discouered farre beyond the opinion I thinke of all that vnderstand not the latin tongue that haue not bin acquainted with these deepe mysteries of the iniquitie of poperie I wish all christians that as now they see poperie to be more blasphemous theÌ„ euer they had thought it to haue beene so For euer here after they hate all poperie both the head and the taile both the substance and all the accidents with a more perfect hatred then they haue done 29 And because I doe verily thinke that many papists themselues did neuer imagine so high abominations to be contained in poperie as hauing beene learned to beleeue as the Church beleeueth that ignorance is the mother of deuotion and such other like principles and hauing not therefore euer truly vnderstood the substance of poperie I doe therfore also againe earnestly exhort them as they loue Gods glorie which now they see altogether impaired disgraced by poperie so for the time to come they loath this religioÌ„ as much as euer ignorantly they haue loued it and that they thinke it as beastly as filthie and abominable as euer hitherto they beeing deceiued haue esteemed it reasonable amiable and acceptable in the sight of God 30 All such as loue learning let them in like
she came to such want that she was constrained to nurse the childe of a certaine soldier The adulterer for enuie of his wife came very secretly and cutte the childes throat departed earely When the woman awaked and would haue giuen the child suck she saw his throat cut Then she brake out into so great a crie that all in the lodging did awake But this was vnknowne to the father and all in the citie The woman apprehended is brought vnto iudgement and when shee was iudged to die hauing no bodie to speake for her shee looking vp to heauen saide O Marie thou knowest mine innocencie to thee I commend my selfe These words ended Metibi recommendo there came one ladie which did beare a faire boy and with these wordes spake vnto all Stay your selues O Iudges because this Sustinete vos iudices boy shall be iudge this day Then presently the child said vnto the iudge So ought iudgement to be of a murtherer let the person murthered be brought and let the answer of the woman be heard All men maruailed at the wisdome of this child and presently the child killed was brought Then said the childe in iudgement Iudge tighteously O ye sonnes of men and he said to the childe murthered In the name of the Lord arise and name him that killed thee Immediatly the childe that was killed arose and hauing neuer spoke before then he beganne to speake and with his finger did shew the murtherer So the woman was dismissed and the murtherer apprehended In the meane time the ladie with her child vanished away and the adulterer beeing bound to an horse taile most miserably died 12 The summe of the 25. miracle is this In a certaine monasterie of Nunnes there was a very deuout virgin named Bettres which for her deuotion beeing Wardnesse Beatrix facta nutrix did discharge this office so much the more deuoutly by how much the more freely shee did it At length a certaine priest entising her to filthines shee withstood him a long time But beeing in the ende ouercome shee came to the altar of the blessed virgin which there was Patronesse and resigned her keyes as not beeing able any longer to abide the tentation so shee secretly followed the priest But within a little time he forsooke her by which meanes shee came to great pouertie and being ashamed to returne to her cloister shee became a common whore and hauing liued many yeares publikely in that sinne at length she came vnto the gate of her Monasterie in a secular habite and asked the portresse whether she knew Bettres sometime Wardnesse of that Monasterie To whome the portresse answered that shee knewe her well and that shee was a good ladie or mistresse and holy and that without rebuke shee had liued in Domina proba that monasterie from her infancie to that day Notans sed non obseruans The virgin supplieth an harlots place for 15. yeares All which time the whole church of Rome erred in praying to her in heauen she beeing here in earth This Bettres noting these wordes but not obseruing them would haue departed But the mother of mercie appeared vnto her in the shape of a woman and said I haue supplied thine office for fifteene yeares of thine absence now returne into thy house repent for no man hath knowne thy going out For in her forme and habite the virgin the mother of God had executed her office c. so she was restored 13 The 27. in summe is this A certaine soldier a yong man dwelling with an other soldier by whome he was maintained being A quo infeuda tuâ— erat in his flourishing age but flourishing more in virginitie by enuie not with standing of the deuill beganne to be grieuously tempted and to burne in lust towards his mistresse This in modestie he concealed a whole yeare but at the last ouercomming shame he opened his desire vnto her Shee beeing honest faithfull to her husband repelled him whereby he was the more afflicted Then with teares making his temptation knowne to a certaine Heremite this holy man faithfully answered Fiducialiter respondit Sound counsell against tentation that he would giue him sound counsaile which was that for a whole yeare he should salute the virgin euery daie with an 100. Aue Maria. The young man willingly performed this and when he had done it the last time as he came out of the Church he saw a most beautifull Matrone farre excelling all the glorie of man getting vpon his horse and holding the bridle He maruailing what shee should be shee answered doth my person please thee then he saide that he had neuer seene one fairer then her Shee answered againe I will be thy wife come vnto me and I will giue thee a kisse she saide also Now is The Papists make the virgin to loue kissing the marriage begunne such a day before my sonne it shall be finished By this word he knew her to be the Lords mother From that houre he was freed from the tentation and he reported all this to the Heremite who reioyced greatly and said he would be at the marriage The day comming and the Heremite beeing present the foresaid soldier beeing in an agonie gaue vp the ghost and so entred agonizans spiritum exalauit the heauenly brid-chamber to celebrate the promised marriage 14 Now because I promised to make the reader but a short banquet with these iunkaâ—s A man deliuered from condâ—mnation for offering one candle to the virgin I will therefore passe by many other and come to the summe of the 49. which is this A certaine soldier a young man much giuen to the world had a deuout wife that praied often to the virgin Marie for his conuersion Now in a certaine night her husband in spirit was brought to the iudgement of God and there accused of all his sinnes And beeing forsaken the iudge asked if there were none of the saints whom he had honoured at any time The virgin Marie answered that once in reuerence of her he had giuen a great waxe candle so at her request he was discharged WheÌ„ therfore the deuils would haue laid on him with a burning candle he burned the combussit eos viriliter se defendit and manfully defended himselfe Thus with feare and trouble he laboured swet mightily in his bedde and so howled that his wife Inuenit ontem haspidam quasi corticem de arbore heard him In the morning therfore she fouÌ„d his skinne rough as it had beene the barke of a tree his haires long graie and hard and suspecting adulterie she cried out The seruants running to their weapons he awaking could not speake but made an horrible noise as if it had becne an oxe At last recouering himselfe he reported the whole matter and was conuerted c. 15 The 50. miracle There was a certaine man in name only religious but to all things a
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
earth and in hell it selfe This addeth no small force vnto my argument against him and all his religion For if he were he whom he vaunteth himselfe to be if he were Peter his successour and Christ his viccar-generall vpon earth if he were the head of the Church if he had the keies of heauen if he could not erre how could he haue erred in sending forth so many curses causeles or if the cause of his curses were iust the which he rather pretendeth how could he so often haue cursed without successe Christ hath said and promised to Peter and his successour as they teach that whatsoeuer or whomsoeuer he should binde or loose in earth the same should be bound or loosed in heauen Haue his curses beene such verily they neuer came halfe waie to heauen or els when they came there Saint Peter was so fast asleepe that they could not awake him to let them in or els when they were let in or crouded in they were nipped in the head and by the regents there retained with a Nescio or Non placet But I will not speake too much of this least I prouoke his holines to commence an action against Christ himselfe for not keeping promise yea to sende out a bull and excommunication against him For then what should become of vs poore Protestants if our head should be thus hardly dealt withall 6 Notwithstanding I feare him not greatly sith I haue seene by so much experience that his bulls are but bubbles yea that the high court of heauen hath alwaies turned his cursings into blessings For I doubt not but that the more he hath cursed her Maiestie and this lande the more God hath blessed both Elisha cursed the two captaines with their fifties which were sent to apprehend him and carrie him to the King and presently fire came downe from heauen and consumed them 2. King 1. 11. Elisha cursed those vnhappie hangmans and wicked boyes that mocked him and presently came two Beares out of the forrest which deuoured them 2. King 2. 29. The same Prophet likewise cursed his seruant Gehazi for that sinne which before we haue heard to be the life of the Pope and presently the leprosie of Naaman did fasten on him and cleaue vnto him 2. King 5. 27. Dauid cursed Ioab praying the Lord to remember him according to his wickednes 2. Sam. 3. 39. so it fell out to Ioab 1. King 2. 34. Paul cursed Elimas the sorcerer with blindnes and immediately there fell on him a myst darknes so that he went about seeking some to lead him by the hand Act. 13. 11. If therefore this bonus senex and holy father had cursed with the same spirit wherewith they cursed and in the same name in whose also they cursed his curses also would haue had the same effect But sithence they had the cleane contrarie may we not safely conclude that he is not the Vickar of Christ but rather the deputie of the deuill and that the vickar of Saint fooles is his ghostly father yea that he is the aduersarie of Christ and childe of perdition in taking vpon him to curse the annointed of the Lord who is also the blessed of the Lord. Certenly forasmuch as his curses are no more effectuall but alwaies turned into such blessings I wish he would likewise curse me for then I thinke I should both liue the longer notwithstanding my present infirmities of bodie which daily threaten death vnto me and also euerie other way be the more blessed Dauid hoped of some good from the Lord for cursing of Shimei after another manner 2. Sam. 16. 12. so if the Pope would also curse me I should hope to fare likewise the better thereby 7 To end this argument therfore drawne frō such examples if Nabuchadnezzer seeing the mightie deliuerance of Shadrack Meshach and Abednego in the fierie ouen did acknowledge their God to be the only God Dan. 3. 29. If Darius seeing the straunge preseruation of Daniel from the mouth of the Lyons when he was cast into their denne to haue bin deuoured of them did likewise confesse the God of Daniel to be the liuing God which remaineth for euer Dan. 6. 26. shall any that professe themselues and would be accounted Christians see so many and so great mercies of God towardes other professing our religion and so miraculously bestowed shal any I say that would be accounted Christians seeing all these things done by God himselfe for the vpholding and maintaining of our religion and the professours thereof yet make doubt of our God whither he be the liuing God and of our religion whither it be the true religion 8 Yea but me thinketh I heare one obiect the great plentie that was in the time of poperie when one might buie 24. egges for a pennie a good cowe for a noble or eight shillings an oxe for a marke a sheepe for twentie pence a bushell of wheat for foure or sixe pence And that sithence this new religion for which I now plead came vp there was neuer such plentie neither was it euer so merrie with vs. This is an old obiection and worne in a manner with often handling cleane through yea it is so olde that it is euen rotten and consumed so that if it be but touched it will fall to dust or pouder It was vsed by the Iewes to Ieremie against the word of God that he preached and for defence of their former idolatrie When say they we worshipped the Queene of heauen or as some doe read more generally the things of heauen then we had plentie of victualls and were well and felt no euill but sithence we left such idolatrie we haue beene consumed by the sword and by famine Ier. 44. 17 18. To this obiection I returne a threefold answer briefly First I saie that this plenty of things in former time of poperie is not easily prooued as spoken For although a man might then buie so much for so little as hath beene spoken of yet this prooueth not such plentie except there had beene as great plentie also of money to haue bought the other things so cheape Then a penie was as hard to come by as a tester is now for then a labouring man had but a penie a daie for his worke but now he hath sixe pence or a groat at the least Therefore it skilleth not though things be now dearer then they were then as long as money is more plentifull and easie to be come by So likewise it may be saide as well of the commodities which the poore man hath to sell as which the rich man hath When therefore a man may haue a groat nowe or sixe pence as easily as then he could haue a penie may he not as well giue a groat or sixe pence for that which he buieth now as then he did giue a penie Secondly the number of people beeing now so encreased aboue that it was then as we see it to be and compared with the small number