it well beseemeth the wisdome of God sith it is altogether vnsauorie and vnpleasant vnto the naturall man sith from the breaking thereof through the Sodomiticall and Egyptiacall darknesse of poperie it hath most brightly shined in those gifts of God his spirit which were vniuersally and almost wholly eclipsed when poperie was spread ouer the face of the earth sith God hath auenged the hatred thereof vpon the heads of the Papists that especially hated it sith God hath mightily vpheld blessed and prospered such persons and places as haue most boldly and constantly professed and embraced it finally since God hath openly pleaded the cause thereof against such as haue oppugned it miraculously preseruing the professours thereof so oppugned by their aduersaries fearefully confounding the aduersaries I doe therefore againe conclude in behalfe of our religion that it is of God and acceptable vnto him The generall arguments vsed by the Papists for defence of poperie drawne from antiquitie vniuersalitie and vnitie are now stale yea battered in peeces by those that haue often substantially and plentifully confuted them Therefore I meane not to encrease this treatise and so to make further worke for the reader by setting downe any answer vnto them THE FIRST VSE CONCERning generally all of our religion both weake and strong THese things now written and whereby I haue prooued the falshood of poperie and likewise shewed the truth of our religion I wish profitable vnto all both to those that professe themselues of our religion and also to those that neither are nor professe themselues to be Of those that professe themselues to be of our religion some are faint weake and wauering others are strong and well grounded or at the least such as haue neuer doubted our religion to be of God The first sort I doe now wish to be as the second that is by these things that now I haue written so confirmed and established in the loue liking and constant profession of our religion so keeping as it were by force against all force whereby they shall be assaulted this profession of their hope Hebr. 10. 23. without wauering that hereafter they be neuer carried about with diuers and strange doctrines Hebr. 13. 9. yea both these sorts of professours of our religion I wish to be much stronger in this profession assuring themselues that so long as this religion abideth in them so long they themselues shall continue in the sonne and in the father Hebr. 2. 24. and so long as they walke according to this religion so long they walke with God as Enoch did Gen. 5. 22. But forasmuch as our religion is of God and acceptable vnto him therefore they that fall away from it doe also depart from the liuing God and fall away from the grace of the same God Hebr. 3. 12. and 12. 15. and then doth there remaine no more sacrifice for sinnes but a fearefull looking for of iudgement and violent fire which shall deuoure the aduersaries Heb. 10. 26 27. Let no man therefore that hath giuen his name to our religion deceiue himselfe neither suffer himselfe to be deceiued by any other either Papist or Atheist or of any other sect or heresie for surely it is a fearefull thing to fall into the hands of the liuing God Heb. 10. 31. it had beene better for such neuer to haue knowne the way of righteousnes then after they haue knowne it to turne from the holy commaÌ„dements giuen vnto them 2. Pet. 2. 21. for the ende of such men shall be worse then the beginning 2 Neither would I haue this to be vnderstood onely of the soundnes and constancie of iudgement in our religion but also of the continuall abounding in the workes of the Lord 1. Cor. 15. 58. and the prouoking of our selues more and more to all loue and good workes Heb. 10. 24. such as our religion commendeth the despising whereof is the despising of God his commandements and the doing whereof is obedience not vnto man but vnto God himselfe Further I wish this that I haue written against poperie and for our religion may so confirme and strengthen all professours of our religion therein that if any of them haue wife or other friends yet remaining Papists they would praie more often and earnestly and euery other way by themselues and by other perhaps better able then themselues labour more diligently the conuersion of them then euer they haue done How doe all louing husbands and friends labour the health of their wiues or other friends beeing but bodily sicke the daunger whereof is nothing but this present death O then howe much more ought such husbands and friends to labour the recouerie of their wiues or other friends out of poperie a most grieuous sicknes of the soule the daunger whereof is eternall condemnation both of bodie and soule The like may be said touching those that are sicke of any errours or heresies contrarie or not agreeing to our religion as likewise of Atheists and such as are of no religion THE SECOND VSE CONCERning all great persons of our religion AS I wish this good generally to all of our religion so more especially such as are in any speciall place of honour and authoritie in church or common weale by such special place are able to doe some speciall good for the aduancemeÌ„t of our religion and the helping and countenancing the professours thereof as also for the weakning and repressing of poperie atheisme and such like such I say as are in any such special place I wish yea as it were vpoÌ„ my knees most humbly beseech and yet also boldly exhort in the name of this God whose religion I haue iustified vnto them all such I say againe I doe beseech and exhort to be of all Christian courage and boldnes for speaking and doing whatsoeuer lieth in them whereby to promote this religion and comfort and countenance the professours thereof To omit the famous and most worthie examples of many most zealous kings of Iuda of Ester a Queene by marriage yet as touching authoritie but as it were a ladie of honour of Iehoida likewise and Iâ—hoshua high priests of Ezra a scribe or inferiour priest to omit I say these and many other the like examples of zeale let them onely consider how boldly Ioseph an honourable counseller of Arimathea went vnto Pilate but an heathen deputie of an heathen Emperour and begged the bodie of Christ beeing dead that he might honourably burie the same Mark 15. 43. If he were so bold for the honouring of Christ as to goe to an heathen man how much more boldly ought men to goe to Christian Princes in causes wherby Christ Iesus and his gospel may haue any honour If he feared nothing wherein all likelihoode much was to be feared what shal be said of them that feare where there is no feare If he made no bones to speake for Christ to one that had before condemned Christ why should any sticke at speaking likewise for Christ to such
repentance before the Lord Iudg. 20. 26. Now the sinne of the Israelites for which they receiuing such a double foyle appeareth by the text to haue beene first too much confidence of the victorie in regard partly of the goodnes of their cause partly of their great multitude and secondly that although they sought vnto god in that behalfe yet they sought not in such humble and earnest manner as they should haue done and also did at the last when they had not onely warrant from God to goe againe to battell but also a promise of victorie Now if these sinnes be so dangerous to a good and iust cause what may be feared of great sinnes Thus much shall suffice to haue spoken concerning them that are of our religion THE FOVRTH VSE CONCERning Atheists and all those that are of no religion TOuching them that are not of our religion they are especially either Atheists and such as are of no religion or Papists By Atheists I meane not onely such as in deede and openly professe theÌ„selues to be such not fearing plainly to denie God and all religion of which sort we hauee too many euen in our lande but also such as doe beare men in hand that they are of our religion but in truth are not For albeit they will goe to Church and performe other outward duties that our religion requireth yea will also sometime speake and doe something for our religion yet all is but in pollicie they practise onely the precepts of cursed Machiuel and therfore if any change should come which the God of heauen keepe from vs they are as readie for any religion as for this To this sort of Atheists I doe also referre many ciuill men that neuer knew or heard of Machiuel himselfe neither of his precepts which come also to Church c. and liue likewise vprightly as touching ciuill righteousnes and outward equitie amongst their neighbours which will also sometimes talke of religion both ours and poperie and yet in truth also are of no religion at all neither Protestants nor Papists Moreouer hitherto belongeth a great multitude of poore soules in this land that for want of instruction are so ignorant that they know not what religion is or any point of religion and which therefore make no difference betwixt our religion and poperie All these I wish seriously to consider of my former arguments and thereby to prouoke themselues to make more account of religion generally and secondly of our religion onely then euer they haue done As they haue heard our religion to be of God and acceptable vnto him so let them know that they cannot please God in any other waie but onely in our religion How miserable therefore wretched and fearefull is their estate and condition Let all such therefore lament this their miserie heartily thanking God that they vnderstood it before their ende and whilst it is called to daie let them not harden their hearts but heare the voice of God yet calling them to his true religion and knocking at the dore of their consciences to be entertained with his truth Let them seeke the Lord whilst he may be found and call vpon him whilst he is neare Esa 55. 6. least neglecting his grace offered vnto them the Lord remooue his kingdome and depart himselfe as it were out of their hearing and so withdraw his mercies from them and poure out his iudgements vpon them that they stretch out their hands and the Lord hide his eyes they make many praiers and the Lord heare not Esa 1. 15. they seeke and there be none to be found to helpe them Ioh. 7. 34. yea least notwithstanding their seeking they die for all that in their sinnes Ioh. 8. 21. Let such as now laugh at and make as it were a Maie-game of all religion and the professours thereof weepe mourne in time for their such laughing least the Lord also doe laugh them to scorne in their miserie Psal 73. 13. and doe mocke theÌ„ when their feare commeth Prov. 1. 26. bringing such heauines vpon them that they cannot laugh though they would yea and in the ende casting them into the place of vtter darknes feare horrour where is nothing but weeping and gâ—ashing of teeth Math. 8. 12. that is in hel fire that neuer shall be quenched where their worme dieth not and their fire neuer goeth out Mark 9. 43 44. Those also that hitherto haue beene secure and careles regarding no religion let them likewise in time better regard such meanes as whereby they may be drawne to our religion THE FIFTH VSE CONCERning weake and ignorant Papists TO Papists also I saie the same especially to such as are Papists in a kind of conscience that is to such as are not of that religion of any obstinate and wilfull minde but because in ignorance they are perswaded their religion to be the right waie and ours to be a wrong or by-waie I doubt not but that there are many such in the land Yea I hope that many Papists are such This I doe hope of such Papists as bring not forth those fruits that poperie approoueth of whereof I haue spoken in my sixt argument before which are also mercifull and readie to doe good not to them onely of their owne religion but also to other These I hope to be rather ignorant then wilfull Papists therefore I haue also some good hope of their conuersion in time especially if it might please God to mooue their hearts to haue regard of the perfect law of god which conuerteth the soule Psal 19. 7. And truly in the Christian loue that I beare vnto these and in the pittie and compassion I haue of their soules as I see them full of pittie and compassion towards the bodies of other and likewise to haue many other excellent commendable things in them I haue the rather set penne to paper for the writing of this treatise to trie if it might please my good God to blesse my labour vnto their good euen to the winning of them to our religion For I protest vnto them and God knoweth I speake the truth of my heart and lie not neither dissemble that I so desire their saluation that I would be gladder thereof then of all worldly wealth and good whatsoeuer In the meane time me thinketh that howsoeuer they be commended for many excellent things indeede not very common yet all their commendation is very defectiue and lame for want of commendation touching true religion Yea certenly when a man hath saide all that he can in commending such persons and then saith that these were excellent men or worthie women were it not for one thing that is for their religion this one thing wanting is more then all they haue For this one thing concerneth God all the other for which Papists are commonly coÌ„mended concerne but men And our Sauiour saith that the great and first or chiefest commandement is to loue the Lord our God c. Math. 22. 38. yea
water souÌ„dnes of minde hailenes of bodie preseruation of health securitie of hope strength of faith now and for the time to come Our father Hayle marie leafe 8. B. 3 In the 16. leafe B. there is a goodly picture of an old man with a long beard and a flashing woodknife hanging by his side wantonly kissing a woman the mysterie whereof passeth my capacitie but vnderneath are written these english verses or rather rith me doggâ—el How Marie the mother and virgin Visited Elizabeth wife of Zaehary Foure sweete and artificiall verses Which said blessed be thou cousin And blessed be the fruit of thy bodie 4 In the 20. lease B. is a blasphemous picture of the trinitie hauing three faces in one head and within one bodie This picture is in many other places both of that booke and also of many other This shall be sufficient to haue spoken thereof once for all In the leaues following follow a multitude of idolatrous and blasphemous praiers some to Saints named in the Scripture some to other I know not what neither I thinke doe they well know what they were These praiers I will here omit partly that I may not be too tedious partly because I haue touched the summe of some of them in my treatise before named Notwithstanding I will here expresse some of the most speciall praiers and many of the titles set ouer the praiers in english for the commendation of the latin praiers following such titles To omit many titles wherein are pardons of sinne graunted onely for many daies to all that shal deuoutly say the praiers annexed to such titles I will especially set downe such titles as haue the largest pardons or wherein besides the pardon is some especiall folly worthie the obseruation 5 â—o the 55 leafe B 〈…〉 this title This praier was shewea to S. Barnard by the messenger of As gold is better then all other mettals so praiers to the virgin Marie are better then praiers to God To the saying of the like praier is promised that he shall not die without penance and ministration of the holy sacraments fol. 51. A. of the same booke Gog this word perhaps should be God yet in truth Gog were fitter saying that as gold is the most pretious of all other mettall so exceedeth this praier all other praiers and who that deuoutly saith it shall haue a singular reward of our blessed Ladie and her sweete sonne Iesus â—hen followeth the praier it selfe to the virgin Marie wherein are those epithits which I haue noted in my former treatise Ancilâ—â— Trinitatis gloriosissima regina patriarcbarum magistra euangelistarum veracissima and such like 6 In the 59. leafe B. according to some impressions but according to some other in the 50. leafe there is this title These be Let the Papists trie the truth of the first promise here made and likewise of the last by the conuersion of 15. of their next kindred and the strengthening of other 15. alreadie righteous the 15. â—â—os the vvhich the holy virgin saint Brigitâ—a was wont to say daily before the holy roode in Sâ— Pauls church at Rome who so say this a whole yeare he shall deliuer 15. soules out of Purgâ—torie of his next kindred and conuert other 15. sinners to good life and other 15 righteous meÌ„ of his kind shall perseuere in good life And whitâ—ye desire of God ye shall haue it if 〈◊〉 be to the saluation of your soule After that great title follow the 15 00s themselues as O Domine Iesu c. 7 In the 62. leafe B. according to some other impressions 54. leafe B. followeth this title ouer a praier to Christ himselfe To all them that before this image of pitie deuoutly say 5. pater noster and 5. aue and a credo piteously The Papists in praier must look â—oure as the hypocrites Math. 6. 16. beholdiâ—g these armes of Christs passion are graunted 32755. reares of pardon And Sixtus the 4. pope of Rome hath made the 4. and the 5. praier and hath doubled his foresaid pardon 8 In the 65. leafe A. is this title following ouer an epistle of the crosse the which epistle also I haue annexed excepting onely the signe of the crosse so often made therein with redde incke as the word crosse is vsed The title followeth This epistle of our sauiour A beggerly pardon for the Popes magnificence to send to an Emperour sendeth our holy Father pope Leo to the Emperour Carolo magno of the which we findest written who that heareth this blessing vpon hiâ— and saith it once a day shall obtaine xl yeares of pardon and lxxx lenâ—ige and he shall not perish with soden death The epistle it selfe as they call it Crux christs sit mecum crux est quam semper adoro crux christi est verasalus crux christâ— super at omneÌ„ gladium crux christi solvit vincula mortis crux christi invincibilis per arma crux christi immobile signum crux christi sit michi via virtutum virtus per crucem diuinam aggrediar iter crux christi pandit omne bonum crux christi fugat omne malum crux christi abstulit penam eternam crux christs salua me sisque super me ante me post me quia antiquus hostis fugit vbicunque te viderit O altitudo crucis quam nuÌ„quam altitudo tetigit profunditas quam nunquam profunditas vallauit latitudo quamnuÌ„quam latitudo comprehendit libera me simulum tuum ab omnibus diabolicis artibus pessimis cogitationibus quae in me manent Tu diabole fuge ame vt nesciam te sicut tues abscissus a celo sic te abscidat spiritus sanctus a me 〈◊〉 sicut tu es alienus ab omnifelicitate sic tu sis alienuâ— a me sicut nunquam desideras deum sic nunquam desideres ad me venire Fuge diabole a me famule dei per signum sancto crucis ecce crucem domini fugite partes aduerse vicit leo de tribu Iuda radix Dauid alleluiaâ— benedictiâ— dei patris omnipotentis spiritus sancti Cruâ— Christi descendat super me mecum maneat semper Amen pater noster aue Maria. The same in english The crosse of Christ be with me It is the crosse which I doe alwaies worshippe The crosse of Christ is true saluation The crosse of Christ ouer commeth euery sword The crosse of Christ looseth the bonds of death The crosse of Christ cannot be ouer come by any armour The crosse of Christ is an immooueable signe The crosse of Christ to me the waie of vertues and vertue it selfe By the diuine crosse I will take my iourney vpon me The crosse of Christ laieth open euery good thing The crosse of Christ chaseth away euerie euill thing The crosse of Christ hath taken awaie eternall punishment The crosse of Christ saue me and be vpon meâ— before me and behinde me because the old enimie fleeth wheresoeuer
in passione conturbatum salue latus gloriosum Domini nostri Iesu Christi pro nobis lancea perforatum Saluete Domini Iesu Christi saluatoris nostri sacra misericordia genua pro nobis in orationibus flexa saluete Domini Iesu Christi saluatoris nostri pedes adorandi pro nobis clauis affixi salue totum corpus Iesu Christâ— pro nobis in cruce suspensum vâ—lneratum mortuum sepultum salue sanguis preciocissime de Corpore Domini Iesu Christi saluatoris nostri pro nobis effuse salue sanctissima Domini nostri Iesu Christi anima in cruce pro nobis in manus patris commendata In eadem commendatione tibi commendo hodie ac quotidie animam meam cor corpus meum omnes sensus actus meos omnes amicos benefactores filios consanguineos meos animas parentum fratrum sororum omnium amicorum ac inimicorum meorum vt nos protegere liberare defendere digneris ab omnibus insidâ—is inimicorum nostrorum visibilium inuisibilium nunc in perpetuum Amen The same in English Good morrow O head of the Lord Iesus Salve is a word of salutation vsed especially in the mornings therefore I haue translated it Good morrow rather then otherwise Christ our Sauiour which art to be feared of all powers hauing beene crowned with thornes for vs and smitten with a reede Good morrow most beautifull face of our Lord Iesus Christ spit vpon and beaten for our sakes Good morrow most benigne eies of the Lord Iesus Christ our Sauiour washed with teares for vs. Good morrow hony sweete mouth and most pleasant throat of our Lord Iesus Christ filled with gall and vineger for vs. Good morrow most noble eares of the Lord Iesus Christ our Sauiour contumeliously and opprobriously handled for vs. Good morrow most humble necke of Iesus Christ buffeted for vs and most holy backe scourged for vs. good morrow venerable hands and armes of our Lord Iesus Christ stretched out vpon the crosse for vs. good morrow most gentle breast of the L. No salutation of the bellie of our Sauiour often pinched with hunger for vs Mathâ— 2. 20. 18. Iesus Christ our Sauiour greatly disquieted for vs in thy passion good morrow glorious side of our Lord Iesus Christ thrust through with a speare of a soldiour for vs. good morrow sacred knees of mercie of the Lord Iesus Christ our Sauiour bowed in praiers for vs. good morrow O feete to be worshipped of the Lord Iesus Christ our Sauiour pierced Nothing is here for the thighes and legges of Christ though often by walking wearied for vs. through with nayles for vs. good morrow O whole bodie of Christ hanged on the crosse wounded dead and buried for vs. good morrow most pretious blood shed for vs out of the bodie of the Lord Iesus Christ our Sauiour good morrow most holy soule of our Lord Iesus Christ commended vpon This whole salutation is but a plaine mockerie of Christ there beeing no warrant thereof or of the like in all the Scriptures the crosse into the hands of the father for vs. In the same commendation I commende vnto thee to day and euery daie my soule my life my heart and bodie all my senses and actions all my friends benefactours children and kinsfolke the soules of my parents brethren sisters and of all my friends and foes that thou wouldest vouchsafe to protect deliuer defend vs from all snares of our enemies visible and inuisible now and for euer Amen This salutation of the members of Christ I haue the rather taken out of their seruice booke lately reformed that no man might thinke it to be of those follies whereof some of the Papists themselues begin to be ashamed 14 In the very next praier in the same booke made to the virgin Marie they giue her the same titles which before in the treatise I haue collected out of their more auncient bookes For they call her matrem orphanorum the mother of orphans consolationem desolatorum the consolation of the desolate viam errantium the waie of them that straie salutem omnium in se sperantium the health of all that trust in her fontem misericordiae fontem salutis gratiae c. the fountaine of mercie health and grace and so forth as before we haue heard In the same booke page 327. they commend vnto her faith and custodie and into the bosome of her mercie to day euery daie and in the houre of death themselues their soules and bodies yea omnem spem consolationem omnes angustias miserias vitam finem vitae all their hope and consolation all their afflictions miseries their life and the ende of their life c. Sith therefore they commend all these things into the hands of the virgin what doe they leaue to be commended into the hands of God In the very next praier in the same booke besides other blasphemies they praie vnto her to be their comforter and thereunto they adde these words apud eundem tuum dei natum vâ— â—igenitum in die novissimo quando cum omnia corpore sum resurrecturus de singulis meis factis rationem redditurus me digneris iuvare vt perpetue damnationis sententiam per te pia mater virgo valeam euadere cum electis â—ei omnibus adeterna gaudia feliciter peruenire that is that with the same thy sonne and the onely sonne of God thou wilt vouchsafe so to helpe me that when I shal rise again with soule bodie giue account of euery thing that I haue done by thee O godly mother virgin I may auoide the sentence of eternall damnation with all the elect of God happily come to euerlasting ioyes These things haue I taken out of their new and best reformed seruice bookes that no Papist should make any simple man beleeue that although their olde bookes of seruice had some such blasphemies yet their new books were altogether purged of theÌ„ For by these few things it is euident that albeit they haue ministred some physicke to their old seruice yet hath it not so wrought but that it hath left the grossest humour vnmooued so that the substaÌ„ce of the chiefest impieties doe yet remain 15 Now to returne a little to the former old booke according to the custome of Salisburie in a praier to the virgin leafe 51. B. in some books in some leafe 42. A. they cal the virgin dominam gloriae reginam letitie fontem piesatis venam misericordiae sanctitatis libertatem iocunditatis amenitatem splendorem celi dulcedinem paradisi domiuum angelorum sanctorum letitiam virginum gemmam felicem beatam dominam that is The Ladie of glorie the queene of ioy the fountaine of pietie the vaine of mercie the freedome of holines the pleasure of sport the brightnes of heauen the sweetnes of paradise the ladie of angels the reioycing of saints the pearle
of virgins the happie and blessed ladie Then they commend vnto her totum corpus animam totam vitam quinque sensus corporis omnia facta mortem that is the whole bodie and soule their whole life the fiue senses of their bodie all their works and their death then they adde cum sis benedicta in eternum vltra that is forasmuch as thou art blessed The Papists haue a time longer â—hâ— exernitie for euer and beyond 16 In the 73. leafe A. of the same booke there is a pardon of tenne hundred thousand yeares for deadly sinnes graunted by the holy father Iohn 22. pope of Rome to all them that shall deuoutly saie three praiers to Christ there following which were found written in the chappell of the holy crosse in Rome otherwise called sacellum sancto crucis septem Romanorum 17 In the 75. leafe there is this title to a praier vnto Christ Who that deuoutly beholdeth The Papists obtaine pardons not onely by praier but also by bare looking this armes of our Lord Iesus Christ shall obtaine sixe thousand yeares of pardon of our holy father S. Peter first pope of Rome and 30. other popes of the church of Rome successours after And our holy father pope Iohn 22. hath O that this pope Iohn had still liued for he was of good nature and full of pardons graunted to all then very contrite and truly confessed that saie these deuout praiers following in the coÌ„mendation of the bitter passion of our Lord Iesu Christ 3000 yeares of pardon for deadly sinnes and other 3000. for veniall sinnes and saie first a pater noster and Aue Maria. 18 In the 78. and 79. leafe there is a long luxurius title of a praier wherin to euery one that shall saie the praier to Iesus deuoutly with a contrite heart daily is made this promise Note that by poperie one in the state of damnation and therfore altogether without faith may merit God his fauour for his discharge that if he that saith that praier be in the state of eternall damnation his eternall paine shal be changed him in tempâ—rall paine of purgatorie or if he hath deserued the paine of purgatorie it shal be forgotten and forgiuen through the infinite mercie of God 19 In the 125. leafe of some bookes of some other the 123. leafe there are these wordes ouer certaine verses of the psalmes When S. Barnard was in his praiers the deuill It seemeth to be no small honour for S. Barnard to be the deuill his scholler yet Barnardus non vi 〈…〉 omnia said vnto him I know that there be certaine verses in the sawter who that say them daily shal not perish and he shall haue knowledge of the daie that he shall die but the fend would not shevve them to S. Barnard then said S. Barnard I shall saie daily the whole sawter The fend considering that S. Barnard should doe so much profit to labour so he shewed him these verses Then follow these verses intituled versus sancti Beruardi By these praiers and pardons annexed vnto them such libertie is graunted as that poperie seemeth to commend nothing but praier For what good soeuer a man omitteth or euil soeuer he committeth pardon ye see may be obtained for the same by saying deuoutly their prescribed praiers It is likewise to be obserued that if a man may haue so large a pardon of all his sinnes as before we haue heard for saying some one praier then for saying all the praiers what letteth but that he may haue all the pardons before mentioned And then also what followeth forsooth either that Christ shal not need to come vnto iudgement or that he shall not come till all that time for which all those pardons are graunted be expired or that purgatorie shall continue after his comming Otherwise what needed pardons for so many hundred so many thousands yea so many millions of yeares THE SECOND PART 1 IN an other popish seruice booke like vnto the former called Portiforium seâ— Breuiarium ad vsum ecclesie Sarisburiensâ—s castigatum suppletum marginalibus quotationibus This booke was printed at Paris anno 1555. adornatum that is A Portus or breuiarie for the vse of the Church of Salisburie corrected supplied and adorned with marginall quorations c. In this booke I say to omit the like blasphemous praiers to the virgin Marie as before haue beene noted I finde these speciall things following not mentioned in the former For the translation of Saint Martin there are these things read for the second and third lesson Lectio secunda Anno sexagessimo quarto post transitum beati Martini beatus Perpetuus predicte sedis episcopus corpus beati Martini transferre disposuit conuocatisque vicinis Abbatibus clericis cum hoc in kalendis â—ulij agere vellent vigilata prius vna nocte per totam diem laborantes nihil proficiebant Tunc quidaÌ„ ex clericis ait Scitis quod post triduâ— natalis episcopatus eius est forte in hac die nos transferrâ—se admonet Lectio tertia Quarta autem die accedentes non valebant mouere sepulchrum Pauore autem omnes exterriti vasculum terra cooperire cogit abant Tunc apparuit eis veneranda canitie senex dicens se abbatem ait quid turbamini tardatis Nonne videtis beatum Martinum astanteÌ„ vobis iuvare paratum simanus apponatis iactans pallium posuit manum cum alijs ad sarcophagim Quod pratinus cum summa leuitate commotum in locum quo nunc honoratur tuâ—â— hymnis domino annuente perducitur Post haec requiritur senex nec exite visus est nec ibi inuenitur The second lesson In the 64. yeare after the death of blessed Martin blessed Perpetuus bishop of the sea A tale of Saint Martin read in the Church for a lesson aforesaid that is of Toures in France determined to translate the bodie of blessed Martin And hauing called together the neighbour abbots and learned men when they would haue done it the first daie of Iuly hauing first watched a whole night they did also labour a whole daie and did no good Then one of the learned men saide Ye know that after three daies is the birthday of his bishopricke and peraduenture on that day he admonisheth vs to translate him The third lesson But when they came the fourth daie they could not remooue the sepulchre Now beeing stricken with feare they thought to coueâ— the vessell with earth Then appeared vnto them an old man with a reuerence hore headed that called himselfe an abbot and he he said Why are ye troubled and why prolong ye the time doe ye not see blessed Martin standing by you readie to helpe if ye put to your hands And throwing away his clocke he put to his hand with other vnto the sepulchre the which presently with very great case beeing remooued was by the fauour of God brought to the
redire wilt thou escape this danger wilt thou returne in safetie to thâ— countrey To whome when the abbat had answered with teares that that was his desire then he that had so appeared spake further Scias in quit me adâ—â— a domina nostra Dei genetrice Mâ—ria directum quam dulciter reclamasti si dictis meis obtemperare volueris sanus cum comitibus tuis euades seuientis periculum maris Promitte ergo Deo mihi quod conceptionem purissime virginis Marie solenniter celebrabis celebrandum predicabis that is Knowe thou saide he that I was directed vnto thee by our Ladie Marie God his mother whome thou hast sweetely called vnto and if thou wilt obey my sayings thou with all thy companions shall safely escape the daunger of the raging sea Promise therefore vnto God and vnto me that thou wilt solemnly celebrate and preach to be celebrated the conception of the most pure Virgine Marie VVhen Elfinus had promised to performe that before enioyned him presently the sea was calme and he with his companie safely ariued in England 13 For the seruice of the fifth daie and for the fourth and fifth lessons they read these toyes following For the fourth lesson this In pago gallico canonicus erat quidam c. that This miracle is the 60. example in the booke of miracles yet some difference there is betwixt the narration of it there here is In a countrey parrish of Fraunce there was a certaine man by order a canonicall priest which was wont with no small affection to sing the night houres of the blessed Virgin This priest in a certaine village ioyned himselfe in fornication with another man his wife Once therefore hauing satisfied his sacrilegious lust when in the deade of the night he made hast to returne to the towne in which he aboad beeing desirous to crosse a certaine sea and entring alone into a shippe in sayling hee be ganne to sing the houres of the blessed Virgine the mother of our Lord. Now whilst he said the inuitation Haâ—le Marie full of grace the Lord be with thee and he was now come to the middes of the streame behold a multitude of deuills Whether of these speake truth Bernardine that saith he had deserued this or the virgin which rebuketh these deuils as hauing dealt vniustly therein threw him and his boat headlong to the bottome of the sea and so tooke his soule as he had deserued vnto torments The third day commeth God his mother Marie accompanied with innumerable lights of the saints vnto the place where those maligne spirits did vexe him with diuers torments a Estque talibus iniquos demones conuâ—â—iis allâ—cuâ—a The virgin is not afraid to goe downe to hâ—ll it selfe and chide and rate the deuils at their owne dores and in their owne houses and with these reproches spake vnto those vniust spirits Why doe yee vniustly afflict the soule of one that serued me The deuils answered we saide they ought to haue it because we found it occupied in our workes If saide the virgin it be his whose works it did then certenly it is manifest to be mine because it sang my matters when yee tooke him wherefore yee are guiltie of a great crime because yee haue dealt so vnrighteously towards me 14 Then it followeth in the fifth lesson His itaque dictis demonâ—busque huc illuc fugientibus c. that is The deuils hauing heard these things and taking them to their heeles some this waie and some that waie the most holy virgin reduced the soule of that priest vnto his bodie and the man beeing raised from both graues shee toke from the bottom of the sea and brought him to the port But he beeing full of ioy and exceeding gladnes presently fell downe prostrate at her feete My verie good Ladie saide he and most gracious virgin what shall I giue vnto you for the great benefits you haue bestowed vpon me I praie thee said Marie God his mother fall no more into the sinne of adulterie and declaring the feast of my immaculate conception procure it to be kept yearely with all solemnitie After that the most blessed virgin had said these Ad â—thereas polorum sedes angelis comâ—tata prorexit a loftie phrase words shee departed beeing waited on by the angels into the heauens But that canonicall priest liuing an heremitic all and single life tolde what things had befalne him to all that were desirous to heare and his whole life-time he ceased not with speciall solemnities to celebrate the conception of the virgine 15 Many other the like iunkats follow in the same booke which I doe the rather here omit because I purpose in the ende of this booke to be so bolde with our ladie as to make the reader a short banket with a few of the choisest of her miracles which I hope I may the better doe because I thinke they haue stoode so long vpon the table before her and shee hath beene fedde so often with them that now shee careth not greatly for them or if shee make any account of them yet there is such great store that if there be neuer a blabbe and pickthanke to tell her shee will not greatly misse the taking away of a few of them or if shee doe it yet such is her liberalitie and bountie that shee will not grutch them yea such is her power and authoritie that shee can quickly commaund new dainties as good as those for her seruice THE FIFTH PART 1 NOw therefore leauing the seruice of the Virgin I wil here adde some things out of the rest of the booke namely out of the sermons following of her Nativitie c. But first I will remember this one thing before those sermons in the 57. leafe and second side thereof O pulcherrima virgo vulnerauit formosit as tua cor diuinum attraxit puritas tua creatorem ad vterum tuâ—m that is O most faire virgin thy beautie What vnchast words are these to be spoken vnto the chast virgin hath wounded God his heart thy puâ—itiâ— hath drawne the Creator vnto thy wombe Then follow the sermons of the Natiuitie of the Virgin 2 The first of these sermons hath these three parts or mysteries Primum saith he appellabitur necessitatis 2. nobilitatis 3. iocunditatis The necessitie of the virgin he sheweth by three reasons 1. reedificationis 2. successionis 3. subventionis In the third reason he hath these words Sicut per mulâ—erem peccatricem a diabolo deceptam c. that is As by a sinnefull woman deceiued and ouercome of the deuill mankinde was lost and deiected from his state so on the contrarie by a woman beeing innocent pure and most holâ— A monâ—â—trous blaspâ—emie and conquering the deuill it ought to be restored and repaired Otherwise the father himselfe of lies the deuill should haue gained by his lie which ought not to be For none ought to haue profit by a lie according to
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
manner abhorre this Romish religion For although now all kinde of learning doe flourish by the meanes of the gospel yet if euer poperie preuaile as it hath done and recouer the former strength as I hope it shall neuer doe doubtles all learning will wither and decaie againe In the time of the Apostles in the age of the primitiue church the gifts of Gods spirit did much more abound then now they doe yet as poperie spread it selfe ouer the face of the earth so those gifts decaied vntill there was as much barbarisme as poperie Let the like therefore be feared if poperie should againe ascend the staires of her former dignitie 31 If any shall obiect against these things that I haue noted out of popish writings for the disgracing of poperie that in many of our books like wise there are some vanities absurdities I answer that though this should be An answer to an obiection touching the former popish testimonies graunted yet first the matters are not so blasphemous so grosse so rude and so ridiculous as these that I haue noted a thousand yea ten thousand the like Secondly the number of them is not so great Thirdly the persons that haue written such vanities are not of that credit in our whole church as these and other are with their Church Fourthly our mens books are not published by such high authoritie solemne allowance as the bookes before mentioned and other the like writings of theirs haue bin THE SEAVENTH PART IT remaineth now that according to my promise I make the reader a litle banquet with some of the Virgins miracles Herein I will be the briefer by how much the larger I haue bin in the former I will not therefore take all neither the largest dishes least I should leaue her table bare but I will onely make choice of the least but yet the daintiest iunkats that so the taking of them away may be the lesse espied Yet what neede I feare the missing of any thing from her table her power is such that as they say of the crosse vpon which Christ suffered that whatsoeuer is taken from it yet it is not diminished but remaineth as ample as it was at the first so we may like wise say of these her iunkats that though we should take neuerso many of them yet her table would be nothing the barer And therefore whereas the booke or rather the closet and storehouse of her miracles for so it is called Promptuarium discipuli de miraculis beate Marie virginis containeth but 99. miracles this may well be added vnto them for an other to make vp the whole hundred that whatsoeuer a man taketh away yet her table remaineth as fully furnished as at the first before any dish was touched And that no man may thinke these miracles to haue beene of meane account in the popish Church let him first vnderstand that both they were solemnly read in the churches for lessons in their publique seruice vpon such feastiuall daies as they did obserue vnto the virgin as also the great diuines of the popish Church did commonly alleadge theÌ„ in their sermons for authorities to prooue and confirme many of the points of their religion Both these things I haue made manifest Againe the gatherer together of these miracles in his prologue to the whole worke doth commend the dainties following to be Omni melle dulciora sweeter then any honie What is this but to compare them with the written word of God which is in like manner commended psal 19. 10. 2. Now for the manner of setting downe these miracles I will for the more breuities sake altogether omitthe latine except now and then some speciall word or phrase which I will put in the margent and content my selfe onely with the english faithfully translated And in case the whole miracle be very long I will onely set downe the summe therof briefly The contents of each example or miracle shall be placed in the margent And all this I will doe so faithfully that no Papist whatsoeuer shall be able iustly to charge me with any false dealing 3 To come then to the miracles themselues I will passe by the first and second example and beginne with the third the text whereof is this There was a certaine woman of honest conuersation who although being Marie deliuereth a woman from damnatioÌ„ whichin her confession wittingly concealed a great sinne maried she did weare a secular habite yet she liued a regular life Notwithstanding in her youth she had committed a great fault which for shame she durst not tell any man When she confessed her selfe to the priest cloking Palliato crimine sic conclusit Reddo me culpabilem her sinne thus she concluded Of all that I haue said or not said I yeelde my selfe guiltie and saying this oftentimes she sighed grieuously The priest perceiuing this did cunningly Calide tentabat◠〈…〉 â— trie to draw from her that which laie hidde when he could not he admonished her to reueale her conscience to the Prior of the next Monasterie and he aduised him warily Et ipsc caute euÌ„ investigaâ—e persuasit ◠〈…〉 â— to aske her but neither could he wrest any thing from her Notwithstanding this woman was wont dailybefore the altar or the image of the blessed virgin with weeping to open her foresaid fault At the last when she died in this manner and her daughter which dwelt in a village some what farre of was looked for at her buriall she at the length comming with howling and mourning and her haire spread abroad embraced the bodie of her mother and cryed out Alas mother why dost thou forsake me a wretched creature then with her lamentation she mooued the standers by and the soule of her mother presently returned and waking as it were out of sleepe said The Lord commanding I am reuiued One raised from â—he dead to confesse vnâ—o a priest a sinne before concealed take away the things wherewith I am couered and let me arise When she was thus set at libertie a priest was called for and the fault opened And she testifying that by the intercession of the blessed virgin she was deliuered saide vnto all them that flocked vnto the miracle I beeing deliuered to the tormentours was drawne to punishment but the blessed virgin succouring me said and asked theÌ„ that did lead me why they durst presume to lead her handmaid and bad them quickly Et vs cito donec a domino sententiarer me deponerent aiâ— So the deuills were very hastie to take her before sentence to let me goe vntill I had sentence of the Lord. The which beeing done she comming to her sonne praied saying I pray thee O sonne let not that soule be damned which did so often bewaile her sinne before me To whome the Lord said thou knowest mother that without confession she cannot be saued but because I can denie nothing vnto thee let her returne and confesse and so she
drop of Christs blood waieth more then all the sinnes of the world that concerned religion hard and negligent This man not with standing accustomed himselfe to piaie vnto the virgin and once a daic to say an 100. Avâ—â— Maria. Being brought vnto extremitie and taken into a transe the Duclus ad extrema raptus est ad extasin deuills presented him to the highest iudge crauing sentence that he might be iudged as their owne God therefore knowing his sinnes many waies saide he should be damned In the meane time came the blessed virgin offering The virgin bringeth a writ of errour to râ—uerâ—e the former iudge ment of her sonne the rolles in which were contained all his Ave Maria desiring her sonne the second time to proceede to iudgement But the deuills brought many bookes of his sinnes so on both parts the bookes were put into the ballance but his sinnes waied heauier Then the blessed virgin seeing that she did not profit did most deuouâ—ly make supplication to her sonne saying Remember deare sonne of my substance thou tookest substance visible palpable and passible and therefore giue me one droppe of thy bloode which was shedde for sinners in thy passion Then saide he It is impossible to denie thee any thing yet know that one droppe of my blood waiethvp all the sinnes of the whole world Take therefore that which thou hast asked The which she taking put it into the skoales and it ouerwaied all the sinnes of the foresaid religious man as if they had beene but light ashes Then the deuills departing consounded Tanquam savillam cryed saying The ladie is too mercifull to Christians therefore we faile so often as she putteth her selfe into the conflict His soule therefore was brought againe to the bodie and he recouering told all these things and Monkerie a reward of lying was made a monke 16 Like vnto the former is the 51. the The virgin a friend to encrochers summe and effect where of is this A certaine secular man occupied in countrie busines as he was many waies euill so in plowing of his ground he would encroch vpon his neighbours and steale from them Not with standing he had sometime the virgin in his minde and did often deuouâ—ly salute her When he was dead the deuils gathered them selues together hoping to haue his soule The angels also were present she wed the good things that he had done the deuils like wise brought forth his infinite euills Here upon they triuÌ„phed as thinking they had gotten the day but one of the angels pleaded that he was wont with great deuotion to salute the virgin The vncleane spirits hearing these things left his soule and went away ashamed So was his soule deliuered from the power of his aduersaries 17 The 53. example is of one that hauing learned of a virgin that cuery one that fasted How good a thing 〈◊〉 is to fast on saterdaies in the honour of the virgin on saterdaies in honour of the virgin Marie should neuer die without the sacraments did therefore obserue the same and beeing beheaded his head when it was cut off cried ConfessioÌ„ confessioÌ„ The 54. is like vnto this 18 The 57. A certaine soldier did daily salute the blessed virgin Marie with an Aue One saued onely by saluting daily the virgin Matir without doing any other good thing Maria when he arose in the morning and at night when he laied him downe to sleepe He did no more good and by the grace of the virgin he was saued Like vnto which is the 45. example of a notable theefe that nener had done any good thing but onely fasted on saterday to the blessed ladie and prouided her one masse yet by the grace of the virgin he spake fiue wordes at his ende by which he was saued The like is also in the 60. example of a certaine priest that was a notorious sinner and drowned as he went about his sinne or after he had committed it and yet saluting the virgin he was saued But this was mentioned before in the seruice of the virgin made by Bernardine de Busti Lastly like vnto the former is the 72. example which is of a grieuous sinner that neuer had done good but onely saluted the virgin euery daie and yet beeing dead and chalenged earnestly by the deuills to be theirs the virgin Marie rescued her and saued her 19 The summe of the 78. example is this A priest desireth to see the virgins beautie A certaine priest of Paris very deuout to the Virgin entreated earnestly to see her beautie At leÌ„gth he was certified by an angel that his praiers was heard by the virgin and that on such a daie and houre shee would come vnto him and he should see her but withall that afterwards he should be blinde The priest was glad of this ridings and willingly accepted the condition But after the departure of the angel he began to thinke with himselfe that if he should loose both his eyes he should be vtterly vndone a miserable person a beggar as being vnfit for any thing There fore he determined with himselfe to behold her but The priest coseneth the virgin with one eye and to shut his other eye and that if he might keepe the sight of one eye that would be sufficient When the day appointed came the virgin appeared and he put his hand before one of his eyes and with the other did behold her seeing so much of her beautie and glorie as can be expressed with wordes or thought in heart So he lost the The beautie of the virgin sight of one eye not with standing he was so rauished with her beautie that he greatly lamented that he had not beheld her with both his eyes and reprooued himselfe for shutting of one eye wishing that he were wholly blinde so as he might see her more fully Wherefore he praied more earnestly that hee might see her the second time The angel therefore was sent againe to certifie him of the second comming of his ladie The priest said that if he had a thousand eyes he could be content to loose them all for euer vpon condition that he might see her againe Then the angel signified that he should see her againe and that he should not onely enioy that eye which alreadie he had but also haue the other eie restored And so it came to passe whereby we may consider how excellent the beautie of the virgin is and how delectable a thing it is to beholde the same with our eyes 20 The 83. example A certaine painter painted the deuill with hornes and other Marie vpholdeth a painter from falling members as fouly as he could to make him the more horrible but he painted the image of the blessed virgin Marie so comely and so faire as he could with diuers colours The deuill therefore was very angrie with it and enuied it and in all hast came to the painter and questioned with him
note leauing the further consideration of them to the godly reader 5 First therefore sith all these things doe most liuely shew the extreame follie high abominatioÌ„ of poperie how ought all papists to be ashamed of their religion How ought all Protestants that sometimes haue bin papists to be grieued for their poperie How ought they likewise to mourne for any of their frieÌ„ds yea for any other yet remaining in that estate yet shut vp in the shadow of death How ioyfull likewise and thankfull ought we to be that God hath opened our eies to see these things that he hath not sent his angel onely into our houses as sometime he did into the house of Lot to take him guide him out of SodoÌ„ before fire came froÌ„ heauen to destroy that citie but also hath giueÌ„ vs his holy spirit in our hearts thereby deliuered vs froÌ„ so ridiculous so grosse so horrible a religioÌ„ 6 Further we see by these things how dangerous it is not to beleeue the truth and how blockish we are if we be left vnto our selues Verily there is no errour so foolish so absurd so grosse so abominable so monstrous but that if God doe forsake vs if he take his spirit from vs if he leaue vs to our selues we are readie to beleeue it as truth yea to be zealous therein yea farre more zealous then any of Gods owne children are in the truth 7 O therfore let vs not deceiue our selues late vs hate poperie as such a monster ought to be hated let vs make that account of the truth giue such credit obedieÌ„ce theruÌ„to that for our conteÌ„pt light account thereof God neither giue poperie any returne againe vnto vs. Let vs earnestly pray let vs keepe watch by night ward by day let vs alwaies with all carefulnes looke vnto our selues let vs take heede of all Iesuits seminatie priests yea of all papists and likewise of all other meanes whereby we may be entangled with this filthie sottish religion and be drawne thereunto Let vs delight in the communion fellowship of al them that loue the truth and are able to confirme strengthen helpe vs forward in this religion which now generally we professe vsing all other good means commended vnto vs for the same end Let vs take heed not onely of the maine stock of poperie but also of euery bough branch twigge yea of euery leafe for there is dâ—ungerous if not deadly poison in thâ— least patch of poperie And as the whole substance of popish doctrine was not hatched all at once but now one egge laide laide and then an other now one chicken and then an other now one opinion and then an other vntill all the whole brood was come forth and when it was throughly hatched brought forth it had not all the stature nor all the feathers nor all the strength the first day but crept and got vp by litle and litle so the deuil being stil as subtil as he was and seeing poperie now to be banished and grieuing that it is forced to liue so long in exile therefore daily laboureth as alas by too great experience we daily see by litle litle againe to winne vs thereunto Priuately indeede in many places of this land and it is to be feared in too many I pray God also that it be not in too great places and with too great persons he laboureth where the whole body of popery doth remaine there to vphold it and where it is not there also wholly to bring it in againe For we see many now to be Papists euen of both sexes yea some to be recusant papists whose fathers were little more then borne in the beginning of the raigne of her most excellent Maiestie But although Satan the olde aduersarie where he thinketh he may be bold and where he hath fitte instruments to worke by hath in some priuate places euen in this flourishing time and bright light of the gospel drawne some to the whole doctrine and religion of popeâ—ie yet he will not as yet be so bold as to attempt this publikely NotwithstaÌ„ding he goeth about it by degrees by litle litle tunning as it were and filling his vessels here there one with stroÌ„g popish drink an other with small that is one with a maine point of poperie another with a smal point yea not onely tunning filling theÌ„ ther with but also tapping broching theÌ„ so filled giuing of the drink of theÌ„ by whole kannes to other to drinke And this he doth according to his old subtiltie hoping the more easily to bring in to broach all againe so to make all drunkeÌ„ againe with the cuppe of fornications that is in the haÌ„d of the whore strumpet of Rome 8 Wherefore in the feare of God in the tender loue that I beare vnto the soules of all I doe admonish all to take heede of this euil Whatsoeuer hath bin accounted poperie by good reason shewed to be repugnaÌ„t to the truth coÌ„mon consent of all churches reformed held as erronious heretical let all diligeÌ„tly take heed they neuer coÌ„ceiue any good liking thereof again If we feare any more to embrace all poperie let vs take heede that in the mean time we neuer entertain any one opinion therof though neuer so litle If we feare to be drunken with the stroÌ„gest drink or with many cups of poperie let vs refraine from tasting therof For as with them that delight in strong drinke one cup draweth on an other so also may we feare it wil be with theÌ„ which begin to smel of any one point of poperie It is dangerous it is dangerous to drinke in any one errour of poperie though neuer so small especially to persist in the liking thereof to say when we haue tasted it This is good and most dangerous it is to coÌ„mend the same to other to make them to drinke of the same cup with vs all this is very daÌ„gerous whither we doe it for some good liking of the thing it self or in regard of our own estimatioÌ„ or in any other respect whatsoeuer For we may feare least the Lord harden our hearts euen to like of those errors which as yet our soules abhor 9 I write not this to gal or gird at any or to disgrace any one particular person my heart hateth all such hatred delighteth in loue peace as wel in the credit of other as of my selfe but in a general loue I do generally admonish all to take heede in this behalfe The Apostle speaketh in the like generall maÌ„ner not admonishing some onely but also euery one to take heed least at any time there should be in any an euill vnfaithful heart to fal away Hebr. 3. 12. froÌ„ the liuing Lord. Yea after that he had testified vnto theÌ„ that he was perswaded good things Hebr. 6. 9. of theÌ„ such as did accompanie saluation yet he speaketh as generally exhorting theÌ„ to take heede that no man did fall away froÌ„ the grace of Hebr. 12. 15. God Adding further as a special means to take heede thereof that they should not suffer any roote of bitternes so much as once to spring vp amongst theÌ„ where by the root of bitternes all men know he meaneth errours and heresies Finally he addeth these reasons fitst that such roots or root would trouble theÌ„ secoÌ„dly that it would defile theÌ„ There is none therefore so stroÌ„g in the grace of God but that he may fal though not finally as hath bin shewed in my treatise if he be secure take not great heed 〈…〉 himselfe There is none so well 〈◊〉 with the sweet precious liquor of Gods truth but that he may becom bitter by suffering such bitter rootes to spring vp in his heart There is none at such peace with men and with his owne conscience but that he may be disquieted disturbed and troubled There is none so well was washed clensed by the pure water of Gods holy spirit but that he may be polluted defiled There is none therefore that may thinke this mine admonition of taking heede vnto himselfe to be superfluous and needles for him 11 To conclude I do again in all huÌ„ble maÌ„ner beseech all whoÌ„soeuer both all the reuerend fathers gouernours of our church also all other my learned and good brethreÌ„ as well remaining vnder our mothers wings in the Vniuersities of Cambridge and Oxenford as also alreadie called forth to labour in the ministerie of the word in particular churches all these I say I doe huÌ„bly beseech earnestly exhort to be feruent in spirit in behalfe of the truth and with all zeale to vpholde defend maintaine and daily in the places where we liue and in the hearts of the people ouer whoÌ„ the holy Ghost hath made vs ouerseers to further to encrease and to enlarge that sound and wholesome doctrine which hitherto hath bin taught by vs and heard like wise and in some measure receiued by those amongst whome we haue laboured THE ENDE