A
GENERAL
TREATISE
AGAINST
POPERIE
,
AND
IN
DEFENCE
OF
the
religion
by
publike
authoritie
professed
in
England
,
and
in
other
Churches
reformed
.
THE
PREFACE
.
IT
cannot
be
denied
but
that
many
excellent
,
learned
,
and
godly
men
,
haue
both
plentifully
and
soundly
,
and
also
profitably
and
fruitfully
written
,
most
worthie
treatises
for
confutation
of
all
particular
points
of
poperie
,
and
like
wise
for
confirmation
of
all
particular
points
of
our
religion
.
In
this
treatise
also
the
mysterie
of
iniquitie
in
poperie
is
so
fully
discouered
,
and
the
truth
of
our
religion
from
point
to
point
particularly
so
euidently
declared
,
that
all
men
of
any
iudgement
,
exercised
in
those
treatises
may
easily
see
both
the
one
&
the
other
:
yea
many
haue
seene
&
doe
see
both
the
one
&
the
other
.
Notwithstanding
as
many
haue
seene
&
doe
see
it
,
so
also
Satan
the
god
of
this
world
doth
stil
detaine
many
in
their
former
blindnes
and
ignorance
.
Yea
the
nearer
that
his
kingdome
is
to
an
ende
,
the
more
diligently
he
goeth
about
like
a
roaring
lyon
seeking
still
whome
he
may
deuoure
.
Therefore
he
ceaseth
not
by
his
chiefe
instrument
the
man
of
sinne
,
and
child
of
perdition
(
I
meane
the
Bishop
and
Pope
of
Rome
)
continually
to
send
forth
into
all
corners
of
the
realme
swarmes
of
Iesuits
and
Seminarie
priests
,
as
to
harden
those
in
poperie
that
haue
not
yet
renounced
that
profession
,
so
also
to
infect
other
there
with
that
are
either
of
no
religion
,
or
that
hauing
embraced
ours
are
not
yet
sufficiently
setled
and
grounded
therein
.
And
truly
both
waies
he
doth
the
more
preuaile
,
partly
because
many
haue
not
abilitie
to
buie
the
bookes
of
particular
controuersies
betwixt
vs
and
the
Papists
they
beeing
some
what
costly
,
partly
because
they
haue
no
leisure
to
read
them
beeing
many
and
large
,
and
partly
because
they
haue
no
iudgement
to
conceiue
of
them
beeing
matters
of
learning
and
learnedly
handled
.
Where
he
cannot
effect
that
which
he
would
for
the
hardening
of
men
in
poperie
,
or
drawing
them
to
poperie
,
there
he
goeth
another
waie
to
worke
,
either
corrupting
them
with
some
other
heresie
,
or
making
them
altogether
profane
,
and
working
in
them
a
contempt
of
all
religion
.
Because
all
is
one
to
him
,
whether
men
be
Papists
,
or
other
heretikes
,
or
of
no
religion
at
all
.
2
Thus
therefore
seeing
true
religion
euery
where
to
decay
,
&
the
kingdome
of
Satan
more
and
more
daily
to
be
enlarged
partly
by
poperie
,
partly
by
other
heresies
,
and
partly
by
profanenes
,
and
contempt
of
all
religion
,
I
haue
thought
good
an
other
waie
to
trie
the
conuersion
both
of
the
ignorant
Papists
that
are
yet
perswaded
their
religion
to
be
sound
and
true
,
and
that
wherein
they
please
God
,
and
also
of
other
heretikes
and
profane
persons
themselues
,
if
it
be
possible
,
and
likewise
the
confirmation
and
strengthening
of
such
as
professing
our
religion
in
shewe
,
are
notwithstanding
vnstaied
and
wauering
,
and
therefore
readie
to
be
drawne
any
other
waie
.
To
all
these
therefore
I
doe
here
offer
these
generall
arguments
following
,
in
defence
of
our
religion
,
and
against
poperie
,
so
briefly
and
plainely
set
downe
,
that
euen
all
that
are
not
able
to
goe
to
the
price
of
bookes
of
particular
controuersies
,
or
that
cannot
intende
the
reading
of
them
to
waigh
and
conceiue
them
,
may
yet
generally
see
the
truth
of
our
religion
,
and
the
falshood
of
poperie
,
and
seeing
these
things
,
may
likewise
more
seriously
consider
of
our
religion
:
and
contrarily
of
the
most
daungerous
,
fearefull
,
and
wretched
estate
of
all
Papists
,
and
likewise
of
all
other
that
are
not
as
yet
of
our
religion
;
that
so
the
one
sort
may
not
forsake
our
holy
fellowship
,
and
the
other
may
ioyne
with
vs
:
and
that
both
ioyned
together
in
one
truth
,
may
zealously
professe
it
,
bringing
forth
plentifull
fruits
thereof
.
Neither
would
I
haue
men
wholly
to
content
them-selues
with
these
generall
reasons
,
neglecting
particular
treatises
of
particular
controuersies
,
but
rather
by
this
treatise
to
be
the
more
encouraged
to
the
reading
of
the
other
,
and
to
be
made
the
fitter
,
and
euery
waie
the
more
able
to
iudge
of
them
.
3
That
all
men
may
the
better
see
my
meaning
in
this
whole
treatise
,
and
know
the
state
of
the
whole
cause
:
by
our
religion
,
I
doe
here
vnderstand
the
religion
now
established
&
publikely
by
publike
authoritie
professed
in
England
;
and
such
other
Churches
as
haue
iustly
forsaken
Rome
,
and
are
in
good
measure
well
reformed
according
to
the
word
of
God
contained
in
holy
Scripture
.
To
speake
more
plainly
,
I
meane
by
our
religion
that
substance
&
doctrine
of
faith
,
wherein
we
dissent
from
the
Church
of
Rome
,
and
doe
all
of
vs
consent
among
our selues
,
both
we
with
those
other
Churches
,
and
those
other
Churches
with
vs
in
this
land
.
By
poperie
like
wise
I
vnderstand
,
all
that
doctrine
of
the
church
of
Rome
,
which
differeth
and
dissenteth
from
this
our
religion
,
&
the
doctrine
held
and
professed
publikely
here
in
England
,
&
other
Churches
in
like
manner
reformed
.
In
this
treatise
therefore
I
doe
vndertake
by
plaine
and
euident
arguments
fit
for
the
capacitie
of
all
sorts
both
poore
and
rich
,
both
learned
&
vnlearned
,
though
they
can
read
or
vnderstand
onely
the
english
tongue
,
to
prooue
that
this
our
religion
is
of
God
,
and
that
which
God
as
touching
the
substance
and
doctrine
thereof
,
doth
well
accept
and
like
of
:
and
contrarily
,
by
like
arguments
as
plainely
to
shew
that
poperie
is
not
of
God
,
and
therefore
also
not
in
any
account
with
him
,
but
abominable
and
detestable
in
in
his
sight
.
THE
FIRST
ARGVMENT
TOVCHING
THE
breeding
and
begetting
of
true
religion
.
THVS
hauing
declared
both
the
reasons
that
moued
me
to
this
work
,
and
likewise
the
state
of
the
whole
cause
handled
herein
,
I
will
now
enter
into
the
arguments
themselues
.
Here
therefore
first
of
al
,
let
vs
consider
the
chiefe
and
principall
meanes
:
whereby
both
that
religion
that
is
of
God
,
and
acceptable
vnto
God
is
at
the
first
begunne
and
framed
,
and
afterward
further
built
and
perfected
in
them
that
atteine
vnto
it
,
and
also
of
the
like
meanes
,
whereby
poperie
is
at
the
first
hatched
,
and
afterward
brooded
&
further
strengthoned
.
Touching
the
former
,
it
is
most
certaine
that
it
is
alwayes
begunne
by
the
word
of
God
.
For
the
Apostle
S.
Paule
expressly
teacheth
vs
.
Rom.
10.
17.
That
faith
is
by
hearing
the
word
of
god
preached
.
S.
Iames
also
chap.
1.
18.
saith
,
that
we
are
begotten
againe
by
the
word
of
truth
.
Our
Sauiour
likewise
in
the
parable
of
the
seede
.
Matth.
13.
plainely
sheweth
that
,
that
onely
is
good
ground
into
the
which
the
seede
of
god
his
word
falling
bringeth
forth
good
fruite
,
and
so
likewise
that
,
that
onely
is
to
be
accounted
good
fruite
which
springeth
from
the
seede
of
the
word
.
As
the
word
of
god
is
the
only
ordinary
meanes
whereby
faith
and
regeneration
are
begunne
in
euerie
man
whome
God
will
haue
to
be
saued
:
so
also
it
is
the
especiall
meanes
,
whereby
they
are
to
be
further
built
till
they
be
finished
.
S.
Peter
exhorteth
the
Christians
to
whome
he
wrote
,
that
as
they
were
allreadie
borne
a
new
by
the
word
of
God
.
1.
Pet.
1.
23.
So
also
as
new
borne
babes
they
should
desire
the
sincere
milke
of
the
word
,
that
they
might
grow
thereby
,
chap.
2.
verse
.
2.
Saint
Paule
likewise
hauing
first
exhorted
the
Thessalonians
,
not
to
quench
the
spirit
,
which
they
had
receiued
,
that
is
to
cherish
the
spirite
,
meaning
the
worke
of
faith
&
regeneration
wrought
by
the
spirit
(
a
Metonymy
,
of
the
cause
for
the
effect
)
presently
admonisheth
them
,
not
to
despise
prophecying
.
1.
Thess.
5.
20.
Where
by
prophecying
(
by
a
Synecdoche
,
of
the
speciall
for
the
generall
,
)
he
meaneth
the
preaching
onely
of
the
same
word
by
the
which
before
they
had
receiued
the
Spirite
.
Our
Sauiour
Christ
also
in
his
Epistles
to
the
seuen
Churches
of
Asia
,
Reuelat.
2.
and
3.
Exhorting
those
Churches
to
repentance
,
constancie
,
keeping
of
the
thinges
they
had
receiued
,
&
the
encreasing
of
them
,
addeth
in
the
ende
of
those
Epistles
this
generall
admonition
,
Let
him
that
hath
an
eare
,
heare
what
the
Spirite
saith
to
the
Churches
,
whereby
he
giueth
all
men
to
vnderstand
,
that
hearing
of
that
which
the
spirite
said
to
the
Churches
,
was
the
especiall
meanes
for
the
working
and
encreasing
of
the
thinges
commended
in
those
Epistles
to
the
Churches
.
2
All
this
hitherto
spoken
of
the
word
of
God
,
is
to
be
vnderstood
onely
of
the
word
of
God
written
and
conteined
in
the
holy
Scriptures
.
For
whatsoeuer
the
Papistes
say
of
their
vnwritten
verities
,
as
equiualent
to
the
doctrine
of
the
Scriptures
,
yet
that
there
are
no
such
vnwritten
verities
of
such
authoritie
,
and
so
to
be
esteemed
as
it
hath
beene
sufficiently
prooued
by
that
worthy
man
,
&
of
holy
memorie
M.
Whitaker
,
and
other
learned
men
that
haue
particularly
delt
in
that
cause
,
so
is
it
also
euident
by
that
generall
admonition
before
spoken
of
,
giuen
to
the
seuen
Churches
,
because
in
it
by
hearing
that
which
the
spirit
saith
,
is
not
meant
any
vnwritten
veritie
,
but
that
which
before
Christ
Iesus
had
commanded
Iohn
to
write
to
the
seuen
Churches
.
3
These
thinges
beeing
thus
euident
touching
that
religion
that
is
of
God
,
and
acceptable
vnto
God
,
let
vs
now
see
by
what
meanes
Poperie
is
hatched
and
brooded
.
Here
let
a
view
be
taken
of
the
Papists
within
our
owne
land
and
abroad
,
yea
of
all
whatsoeuer
,
wheresoeuer
and
whensoeuer
;
which
of
all
them
may
be
said
to
be
begotten
and
wonne
to
that
religion
,
by
the
preaching
of
the
word
of
God
comprehended
in
the
Scriptures
?
which
of
all
these
can
be
said
to
haue
beene
confirmed
and
strengthened
in
that
same
religion
by
the
same
worde
?
Verelie
it
is
most
certaine
that
poperie
is
begunne
,
encreased
and
perfected
not
by
that
word
,
but
by
traditions
onely
and
doctrines
of
men
.
The
more
men
are
purelie
instructed
in
the
word
of
God
,
the
more
they
heare
&
consider
of
the
doctrine
of
the
Scriptures
,
the
further
are
they
from
all
poperie
;
the
more
they
dislike
and
abhorre
the
same
.
Againe
,
the
lesse
men
are
acquainted
with
the
word
of
God
,
the
seeldomer
they
heare
it
,
or
reade
it
,
the
more
capable
certainlie
are
they
of
all
poperie
,
the
more
also
are
they
confirmed
and
strengthened
,
yea
rather
hardened
in
all
poperie
.
This
is
most
euident
;
First
,
because
as
the
pure
preaching
of
the
word
of
God
decayed
in
the
world
,
so
poperie
grew
and
encreased
;
Secondly
,
because
sithence
the
sincere
preaching
of
this
word
hath
beene
againe
reuiued
in
these
latter
times
:
the
more
hath
poperie
wasted
and
pined
according
to
the
prophecy
of
the
Apostle
who
hath
said
,
that
the
Lord
should
consume
Antichrist
with
the
spirite
of
his
mouth
.
2.
Thess.
2.
8.
Thirdly
,
the
same
is
manifest
by
diuers
examples
of
places
and
persons
in
our
owne
land
.
For
where
the
Gospell
is
most
plentifully
and
truely
preached
,
there
are
fewest
Papistes
,
and
where
the
Gospel
is
least
preached
,
there
is
the
greatest
number
of
papistes
.
Some
places
which
were
most
popish
of
all
the
cuntrey
where
they
are
,
before
they
had
the
preaching
of
the
word
,
are
now
sithence
that
god
in
mercie
hath
vouchsafed
the
same
vnto
them
,
most
free
of
poperie
&
papistes
.
My selfe
as
young
as
I
am
,
did
know
the
time
long
sithence
the
happie
Reigne
of
her
Maiestie
,
when
we
in
Kent
was
most
accounted
&
also
was
indeede
the
most
popish
place
of
all
that
countrie
.
But
sithence
it
hath
pleased
God
to
send
vnto
them
the
ministerie
of
his
word
,
poperie
hath
there
vanished
as
the
mist
before
the
Sunne
:
and
now
I
thinke
it
is
lesse
noted
for
popery
,
then
any
other
place
,
especially
then
any
place
which
hath
not
had
the
word
,
as
that
hath
had
it
.
Yea
few
places
are
more
forward
than
that
in
true
profession
of
our
religion
.
The
like
may
be
said
of
many
other
places
,
both
in
the
South
,
and
also
in
the
North
partes
of
England
.
Again
,
who
are
the
most
obstinate
papists
in
the
land
?
are
they
not
those
that
neuer
haue
heard
the
word
of
god
preached
vnto
them
?
or
that
hauing
heard
it
,
are
fallen
away
from
it
?
and
what
is
the
cause
why
manie
are
so
obstinate
in
poperie
?
Is
it
not
because
they
will
not
be
drawen
to
heare
that
word
of
God
neither
yet
to
reade
it
?
Truelie
I
doubt
not
but
that
if
it
might
please
God
to
giue
vnto
them
willing
mindes
to
heare
or
read
the
Scriptures
,
with
a
true
desire
indeede
to
keepe
and
embrace
the
doctrine
in
them
conteined
,
how
contrarie
soeuer
to
that
which
in
times
past
they
haue
held
or
doe
yet
hold
,
then
the
more
they
should
heare
or
reade
,
the
more
they
would
dislike
of
their
former
religion
.
In
the
meane
time
whilst
they
care
not
for
hearing
or
reading
,
whilest
they
despise
the
Scriptures
,
whilest
they
raile
of
the
hearing
and
reading
of
them
(
as
many
of
the
most
learned
papistes
do
)
what
do
they
else
but
be
wray
,
that
they
are
not
yet
begotten
vnto
God
by
them
,
neither
the
children
of
God
,
&
that
therefore
their
religion
is
not
of
God
.
For
if
they
were
begotten
vnto
god
,
and
that
by
the
doctrine
of
the
Scriptures
,
if
they
were
the
children
of
God
,
as
they
imagine
and
boast
of
them selues
,
would
they
not
delight
to
heare
his
word
?
at
least
would
they
not
delight
to
reade
the
word
by
whomesoeuer
brought
vnto
them
?
what
louing
child
is
not
glad
to
heare
the
voyce
of
his
louing
father
,
or
to
read
at
least
his
letters
sent
by
others
vnto
him
from
the
place
where
him selfe
is
?
He
that
is
of
God
,
heareth
God
his
word
.
Ioh.
8.
47.
If
they
were
,
the
sheepe
of
Christ
,
they
would
heare
his
voyce
.
Iohn
.
10.
27.
If
they
suspect
our
preaching
of
the
word
,
yet
they
would
at
the
least
come
to
those
places
,
where
the
worde
is
read
,
or
they
would
reade
it
at
home
by
themselues
,
in
such
a
tongue
as
wherein
they
might
vnderstand
it
.
Sith
therefore
they
care
not
for
the
hearing
or
reading
it
,
they
shewe
they
are
not
begotten
to
God
by
it
.
4
As
touching
our
religion
it
is
begotten
by
the
word
of
god
,
it
is
confirmed
&
strengthened
by
the
word
of
God
.
As
mens
traditions
grew
in
request
with
men
,
so
our
religion
at
the
first
decaied
.
As
the
vanitie
of
mens
traditions
began
to
be
discerned
&
abolished
by
the
breaking
forth
of
the
glorious
light
of
the
Scriptures
out
of
the
cloude
of
poperie
,
so
our
religion
was
againe
renewed
and
encreased
.
The
more
common
that
the
Scriptures
are
,
or
haue
beene
,
the
more
doth
our
religion
flourish
,
and
hath
flourished
from
time
to
time
.
The
more
men
heare
the
Scriptures
,
search
the
Scriptures
,
meditate
the
Scriptures
,
and
pray
vnto
God
for
the
true
vnderstanding
of
the
Scriptures
:
the
more
also
do
men
mislike
of
poperie
,
and
grow
into
loue
of
our
religion
.
The
Papistes
themselues
see
this
to
be
so
,
and
can
not
denie
it
,
therefore
doe
they
by
all
meanes
they
can
,
not
onely
accuse
the
Scriptures
of
such
difficultie
&
obscuritie
,
as
whereby
they
discourage
the
vnlearned
sort
from
reading
of
them
,
but
also
they
vtterly
denie
them
to
the
common
people
in
their
vulgar
tongue
.
On
the
contrarie
,
they
care
not
how
common
their
vnwritten
verities
be
.
If
they
feared
not
the
ouerthrow
of
their
religion
,
and
the
growing
of
ours
by
the
vse
of
the
Scriptures
,
why
should
they
so
streightly
restraine
the
common
people
from
it
?
if
they
thought
as
they
speake
and
write
,
that
their
vnwritten
verities
were
of
God
,
aswell
as
the
Scriptures
:
why
should
they
make
them
more
common
then
the
Scriptures
?
Is
it
because
they
thinke
them
more
easie
,
and
therefore
fitter
for
the
capacitie
of
the
common
people
then
the
Scriptures
?
This
will
not
stand
with
that
,
which
they
make
the
ground
of
them
,
and
which
they
pretend
for
their
speciall
warranr
:
namely
with
the
wordes
of
our
Sauiour
to
his
disciples
,
Other
thinges
haue
I
to
say
vnto
you
,
but
yee
cannot
beare
them
now
&c.
Iohn
.
16.
12.
For
by
these
wordes
it
is
manifest
,
that
those
things
which
Christ
had
further
to
say
vnto
his
disciples
,
were
harder
than
those
that
then
he
did
speake
,
&
are
now
written
,
otherwise
he
would
not
haue
added
as
a
reason
,
why
he
did
for
a
time
conceale
them
,
but
yee
can
not
beare
them
now
.
5
Now
to
finish
this
point
,
forasmuch
as
that
religion
which
God
accepteth
and
liketh
of
,
is
wrought
by
the
preaching
of
his
owne
word
,
forasmuch
as
Poperie
hath
not
such
beginning
,
but
is
onely
engendred
by
the
slyme
of
traditions
,
and
doctrines
of
men
.
Finally
forasmuch
as
the
religion
now
publikelie
professed
in
England
is
both
begotten
by
that
immortall
seede
,
and
doth
also
grow
to
further
perfection
,
by
that
pure
milke
of
the
word
of
God
,
therefore
I
conclude
for
my
first
argument
that
poperie
is
onely
such
as
those
slimie
traditions
&
doctrines
are
,
whereof
it
is
ingendred
,
and
that
our
religion
is
not
of
man
,
but
of
God
,
and
acceptable
vnto
God
.
THE
SECOND
ARGVMENT
TOVCHING
THE
PRE
seruing
and
maintayning
of
true
religion
.
THE
same
is
also
manifest
by
the
second
meanes
whereby
poperie
hath
bine
from
time
to
time
,
and
yet
is
vpholden
and
mainteined
.
For
as
touching
this
,
what
shall
we
say
of
the
impudencie
of
the
Papistes
,
I
meane
such
as
account
themselues
the
learned
Papistes
,
both
in
falsifying
the
auncient
Fathers
,
&
also
in
alleadging
patches
onely
of
their
writinges
,
as
making
against
vs
,
but
leauing
out
some
part
of
the
same
sentences
or
some
sentence
going
before
or
following
after
:
whereby
both
that
Father
his
minde
is
made
euident
,
and
also
our
doctrine
approoued
?
Is
not
this
to
deale
with
the
Fathers
,
as
the
deuill
doth
with
the
Scripture
against
our
Sauiour
.
Mat.
4.
6.
And
that
the
Papists
doe
thus
abuse
the
readers
by
citing
the
Fathers
in
such
sort
is
sufficiently
shewed
,
by
those
that
haue
written
in
particular
controuersies
.
To
proue
the
APOCRYPHA
bookes
Canonicall
Scriptures
,
they
alleadge
the
testimonie
of
Augustin
lib.
2.
de
doctrina
Christiana
.
cap.
8.
Yet
that
Augustin
did
not
so
vnderstand
the
word
Canonicall
,
as
they
applie
his
testimonie
is
manifest
in
the
same
place
,
let
the
learned
reader
see
Whitak
.
Controuers.
1.
quest.
1.
Cap.
4.
Pag.
15.
In
like
manner
they
deale
with
Ambrose
,
whose
testimonie
they
alleadge
for
proofe
of
this
:
that
manie
things
are
hard
in
the
Scriptures
,
thereby
indeed
to
discourage
all
vnlearned
,
from
reading
of
the
Scriptures
,
as
though
all
things
were
hard
in
them
:
and
yet
in
the
verie
same
place
,
Ambrose
also
saith
,
that
in
the
Scriptures
is
matter
fitt
for
all
persons
to
drinke
first
,
second
,
and
last
;
where
by
he
also
teacheth
that
as
there
are
some
things
to
be
drunke
last
in
the
riuers
of
the
Scriptures
,
that
is
,
not
till
men
be
well
grounded
in
knowledge
and
iudgement
,
so
also
there
is
for
yong
beginners
&
such
as
haue
not
entred
,
or
that
haue
made
but
litle
entrance
.
So
they
deale
with
Augustin
oftentimes
in
the
same
question
of
the
perspicuity
of
the
Scripture
,
as
also
the
learned
reader
may
see
Whitak
.
quest.
4.
pag.
276.
In
like
manner
they
deale
with
the
Fathers
almost
in
all
other
questions
and
controuersies
;
Sometime
also
they
alleadge
the
testimonies
of
the
Fathers
out
of
some
of
their
books
not
regarding
how
they
haue
either
opened
their
minde
or
retracted
their
former
errors
in
other
of
their
bookes
.
Sometime
againe
they
pleade
the
authoritie
of
some
Fathers
in
citing
testimonies
of
their
bookes
,
which
they
wrote
after
that
they
were
fallen
into
some
heresie
.
So
they
alleadge
the
testimonie
of
Tertullian
out
of
such
workes
as
he
made
after
that
he
was
a
Montanist
.
Whitaker
.
quest.
6.
pag.
449.
Finallie
oftentimes
they
are
not
ashamed
to
name
the
Fathers
in
particular
questions
as
if
they
were
on
their
side
,
whereas
the
cleane
contrarie
is
manifestlie
prooued
and
shewed
by
our
writers
,
and
is
likewise
euident
to
them
that
are
acquainted
with
the
writings
of
the
Fathers
.
For
proofe
hereof
let
the
reader
looke
their
preface
to
the
translation
of
the
new
testament
into
English
by
themselues
,
and
likewise
reade
M.
Fulke
his
aunswer
to
the
same
.
2
For
their
first
reason
,
why
they
translate
the
new
Testament
according
to
the
vulgar
latine
translation
,
and
not
according
to
the
greeke
originall
is
this
.
It
is
so
auncient
(
say
they
)
that
it
was
vsed
in
the
Church
of
God
aboue
1300.
yeares
agoe
as
appeareth
by
the
Fathers
of
those
times
.
But
M.
Fulke
sheweth
:
first
that
no
one
translation
was
in
those
daies
commonly
rèceiued
;
Secondly
,
by
many
examples
that
Tertullian
,
Cyprian
,
the
Clergie
it selfe
of
Rome
in
Cyprian
his
time
,
Hierome
,
Arnobius
,
Hilarie
,
and
Ambrose
,
did
not
followe
this
vulgar
translation
,
but
did
reade
the
text
farre
diuersly
from
the
same
.
In
their
fourth
reason
they
commend
it
as
that
which
for
the
most
part
euer
since
Hierom
his
time
hath
beene
vsed
in
the
Churches
seruice
,
expounded
in
Sermons
,
alleadged
and
interpreted
in
the
Commentaries
and
writings
of
auncient
fathers
of
the
latine
Church
.
But
M.
Fulk
prooueth
and
sheweth
,
First
,
that
their
Church
seruice
is
not
so
auncient
as
Augustine
his
time
,
many
of
their
Church
lessons
beeing
taken
out
of
Beda
and
other
writers
liuing
many
hundred
yeares
after
Saint
Augustine
his
age
.
Secondly
,
that
such
parts
of
the
Scripture
as
seeme
to
haue
beene
of
most
auncient
times
vsed
in
the
church
of
Rome
are
not
taken
out
of
their
vulgar
text
;
and
thirdly
,
that
since
Ierome
his
time
Optatus
Melevitanus
,
Fuigentius
,
Primasius
,
Prosper
,
Aquitanicus
,
and
Leo
likewise
himselfe
Bishop
of
Rome
did
alleadge
and
interpret
the
texts
of
Scripture
much
differing
from
this
vulgar
translation
.
3
The
like
may
be
said
of
their
belying
the
Fathers
in
their
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
Councell
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
st●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
them
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
Councell
,
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
themselus
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
common
primmers
.
The
like
they
doe
with
the
Scriptures
in
many
other
places
,
as
appeareth
by
their
vulgar
translation
&
edition
of
the
Scriptures
in
latine
:
the
which
although
it
were
not
theirs
at
the
first
,
yet
because
they
condemne
all
other
,
and
do
onelie
commaund
this
as
authenticall
,
forbidding
also
anie
man
to
appeale
from
the
same
to
the
originall
text
in
the
Hebrew
and
Greeke
,
therefore
it
is
to
be
accepted
theirs
.
In
that
translation
and
edition
many
things
are
wanting
that
are
in
the
originall
text
,
and
manie
things
also
corrupted
.
In
the
9.
of
Matth.
verse
.
13.
Our
Sauiour
saith
.
I
came
not
to
call
the
righteous
but
the
sinners
to
repentance
.
In
their
translation
are
these
two
words
to
repentance
left
out
.
Rom.
11.
6.
All
these
words
are
wanting
in
their
translation
.
If
of
workes
then
not
of
grace
,
or
else
were
worke
no
more
worke
.
Ioh.
14.
26.
For
these
words
,
he
shal
teach
you
al
things
,
and
bringe
all
things
to
your
remembrance
which
I
haue
told
you
.
For
these
words
I
saie
which
I
haue
told
you
,
their
translation
saith
which
I
shall
tell
you
.
Thus
they
reade
for
help
of
their
traditions
to
make
the
common
people
beleeue
,
that
Christ
speaketh
in
this
place
of
some
thinges
,
which
he
would
speak
afterward
,
that
he
had
nor
spoken
before
.
Manie
other
places
there
are
in
like
manner
either
clipped
or
corrupted
.
If
their
cause
were
good
,
why
should
they
susteine
it
by
such
vile
meanes
?
6
Let
vs
here
further
remember
their
exceeding
crueltie
,
and
most
bloudie
dealing
,
for
the
continuall
maintenance
of
their
religion
.
If
fire
&
faggot
had
not
better
holpen
them
,
then
preaching
&
disputing
,
their
religion
had
neuer
been
so
vniuersall
as
it
is
.
For
although
the
blood
of
the
Martires
be
called
the
seed
of
the
Church
,
and
haue
been
a
notable
meanes
to
confirme
many
in
the
profession
of
the
Gospell
.
Yet
other
also
haue
thereby
been
drawne
from
it
,
and
for
feare
haue
receiued
poperie
.
As
therefore
the
Priestes
,
Scribes
,
&
Pharises
,
and
other
Iewes
,
when
they
were
not
able
by
the
Scriptures
to
resist
the
wisedome
of
our
Sauiour
,
of
Stephan
,
of
the
Apostles
,
&
the
spirit
that
spake
in
them
,
did
vse
force
and
violence
for
their
last
&
chiefest
argument
:
euen
so
haue
the
Priestes
,
Scribes
,
and
Pharises
of
the
Church
of
Rome
alwaies
done
.
Such
alwaies
hath
bin
their
crueltie
,
that
as
diuers
wild
beasts
and
birdes
make
the
flesh
and
blood
of
other
to
be
their
nourishment
and
life
,
so
also
the
blood
of
the
Protestants
hath
been
their
speciall
releefe
.
The
crueltie
exercised
here
in
our
owne
land
,
as
sometime
before
,
so
especially
in
the
late
time
of
Queene
Marie
doth
plentifully
witnesse
the
same
.
The
like
may
be
said
of
the
Spanish
inquisition
the
chiefe
meanes
of
vpholding
poperie
,
not
onely
in
Spaine
it selfe
,
but
also
in
manie
other
countries
.
The
crueltie
thereof
is
so
great
and
barbarous
,
that
the
crueltie
of
Nero
,
Domitian
,
and
all
other
the
like
professed
enemies
vnto
Christ
Iesus
and
his
Gospell
is
nothing
to
be
compared
thereto
.
The
copies
thereof
are
to
be
seene
printed
in
english
for
iustifying
that
which
I
write
.
A
man
would
thinke
that
all
the
deuills
in
hell
should
neuer
haue
deuised
such
tortures
and
most
exquisite
punishments
,
except
it
were
thus
manifest
.
Here
also
is
to
be
considered
the
most
bloodie
massaker
in
Fraunce
Anno
1572.
in
the
which
of
noble
men
,
gentlemen
,
learned
men
,
&
common
persons
thought
to
be
protestants
in
Paris
were
slaine
and
most
violently
&
cruellie
murthered
without
anie
proceeding
by
order
of
law
,
the
number
at
the
least
of
ten
thousand
within
three
daies
,
and
within
lesse
then
one
moneth
presently
after
in
manie
other
cities
&
townes
of
France
,
were
in
like
sort
slaine
&
murthered
20000.
more
.
So
that
as
it
should
haue
bin
with
the
Iewes
through
all
the
prouinces
of
Ahashuerosh
,
if
the
cursed
purpose
of
Haman
had
proceeded
to
effect
;
so
also
was
it
with
all
the
knowne
or
suspected
protestants
in
Fraunce
,
vpon
whom
the
merciles
Papists
could
lay
hands
:
what
doth
this
else
witnesse
but
that
the
religion
of
the
Papists
is
like
vnto
that
wicked
decree
of
Ahashuerosh
&
from
the
same
fountaine
?
Neither
may
this
be
said
to
haue
bin
a
fault
onely
of
that
nation
.
For
the
great
ioye
of
the
Pope
,
with
all
his
Cardinalls
at
Rome
,
their
procession
,
their
gunshott
,
and
singing
Te
Deum
in
honor
of
the
bloody
act
,
doe
euidently
shew
both
the
approbation
of
the
thing
done
by
the
whole
Church
of
Rome
,
and
also
that
the
said
Pope
and
Cardinalls
were
acquainted
with
the
matter
before
,
and
had
an
hand
&
stroke
in
it
.
I
confesse
I
note
this
out
of
the
booke
of
Martires
,
but
no
Papist
is
therefore
to
suspect
the
truth
of
the
matter
:
for
this
historie
there
reported
is
but
briefly
gathered
out
of
the
French
Chronicles
and
Histories
,
which
do
more
largely
describe
the
same
.
Besids
this
act
is
so
late
&
was
so
notorious
at
the
first
committing
thereof
,
that
there
needeth
not
the
testimony
of
anie
writer
to
be
suspected
therein
.
Thus
we
see
that
a
piller
of
blood
is
the
chiefe
piller
of
the
Romish
Church
such
as
now
it
is
.
7
The
like
obiection
made
against
our
religion
from
the
execution
of
manie
Seminarie
priestes
and
Iesuites
in
our
owne
land
hath
bin
sufficiently
aunswered
by
others
.
For
they
haue
not
been
executed
to
maintaine
and
vphold
our
religion
,
but
for
their
haynous
treasons
whereby
they
haue
sought
the
sacred
life
of
her
Maiestie
in
bringing
in
of
forreyners
here
to
vsurpe
the
kingdome
,
and
the
ouerthrow
of
the
whole
land
their
owne
naturall
cuntrey
.
Therefore
this
horrible
treason
against
both
their
Prince
and
countrey
,
beeing
especially
authorized
by
the
Pope
himself
,
and
his
Clergie
,
not
onely
for
the
seducing
of
the
subiects
from
all
obedience
to
her
highnes
,
but
also
for
the
shedding
of
her
blood
,
as
also
the
like
treasons
of
manie
other
to
the
same
intent
,
attempted
by
the
same
authoritie
doe
plainely
disclaime
their
religion
as
not
beeing
of
God
neither
acceptable
vnto
God
.
For
truth
seeketh
no
corners
,
truth
requireth
no
such
stilts
to
goe
by
.
Neither
did
our
Sauiour
vse
such
meanes
to
commend
himselfe
&
his
doctrine
,
though
he
might
haue
commaunded
more
then
twelue
legions
of
Angels
,
neither
after
his
ascension
did
the
Apostles
or
anie
of
them
so
further
the
gospel
.
8
To
these
meanes
before
mentioned
I
may
add
their
foule
abusing
of
the
simple
people
with
pretended
reuelations
&
lying
miracles
,
thereby
to
make
them
to
account
their
religion
to
be
as
diuine
and
from
heauen
,
as
by
the
same
meanes
well
looked
into
,
it
doth
manifestlie
appeare
to
be
altogether
diuolish
and
from
hell
it self
.
Such
was
the
practise
of
certaine
Monkes
&
Friers
with
Elizabeth
Barton
a
Nunne
in
Kent
whom
they
called
by
the
name
of
the
holie
maid
of
Kent
.
This
holie
maide
by
the
deuice
of
the
foresaid
Monkes
and
Fryers
,
fained
her selfe
to
liue
with
no
other
food
then
that
which
was
brought
vnto
her
immediately
by
the
Angells
of
heauen
,
shee
made
also
as
though
oftentimes
shee
laie
in
a
traunce
wherein
shee
did
straungly
alter
her
countenan e
with
the
other
partes
of
her
bodie
,
and
spake
manie
things
in
commendation
of
Idolatrie
,
pilgrimage
,
and
other
like
points
of
popery
,
and
likewise
in
derogation
of
the
Gospell
,
&
in
disallowance
of
King
Henrie
his
diuorce
from
the
Ladie
Katherine
the
late
wife
of
his
elder
brother
Prince
Arthur
,
threatning
as
it
were
by
way
of
prophecying
that
if
he
proceeded
therein
,
he
should
not
be
king
one
moneth
after
.
This
knauerie
beeing
found
out
both
shee
and
her
abettors
,
namely
certen
Munks
,
Fryers
,
&
Priests
,
were
executed
for
it
.
See
the
booke
of
Martyres
,
printed
1583.
p.
1054.
And
other
histories
thereof
.
The
like
is
reported
in
the
same
booke
.
p.
1291.
out
of
the
ninth
booke
of
Sleydan
his
commentaries
,
of
certaine
fryers
of
Orleance
in
Fraunce
,
who
because
the
Maiors
wife
of
the
citie
vpon
her
death
bed
had
desired
her
husband
that
shee
might
be
buried
without
the
solemnities
then
commonlie
vsed
at
the
funeralls
of
such
persons
,
whereby
their
noses
were
wiped
of
a
great
part
of
their
accustomed
gaine
,
caused
a
boye
in
the
time
of
their
night
seruice
to
make
a
straunge
noyse
in
one
of
the
vaults
of
the
church
where
shee
was
buried
as
if
he
had
been
a
spirit
.
This
boyish
spirit
,
or
spirituall
boye
thus
inspired
by
the
deuill
and
the
fryers
,
and
coniured
like
wise
after
their
popish
and
deuelish
manner
,
hauing
signified
that
he
was
a
dumb
spirit
by
signes
also
shewed
that
he
was
the
soule
of
the
said
Maiors
wife
before
buried
,
now
condemned
in
hell
,
for
the
heresie
of
Martin
Luther
.
This
frierlie
prancke
being
found
out
,
the
fryers
by
authority
of
the
King
were
committed
to
prison
where
they
continued
a
long
time
before
they
were
released
.
Let
the
reader
see
this
more
largelie
in
the
booke
of
Martirs
&
Sleidan
his
commentaries
.
As
these
and
such
like
meanes
continuallie
applied
to
shore
vp
popery
,
do
shew
the
rottennes
thereof
,
so
our
religion
continuing
and
standing
right
notwithstanding
manie
stormes
and
tempests
against
it
,
doth
shew
it selfe
to
be
sound
and
vpholden
by
him
onely
whose
power
none
is
able
to
resist
.
But
of
this
more
shall
be
spoken
afterward
vpon
other
occasion
.
THE
THIRD
ARGVMENT
TOVCHING
THE
SVB
iect
matter
of
true
religion
.
AS
these
meanes
hitherto
spoken
of
doe
mightelie
speake
against
poperie
,
and
teach
the
verie
simplest
that
are
,
that
it
is
not
of
God
:
so
also
doth
the
matter
&
substance
of
popery
speake
as
much
.
For
it
is
partly
directlie
contrarie
vnto
,
and
partlie
farre
differing
from
the
matter
and
substance
of
that
religion
which
God
himselfe
hath
commended
in
his
Scriptures
,
and
the
which
no
man
can
denie
to
be
acceptable
vnto
god
.
This
is
manifest
,
first
of
all
,
because
that
religion
,
which
the
Scriptures
commend
,
is
true
knowledge
of
God
,
of
Christ
Iesus
,
of
the
truth
.
The
Lord
saith
by
the
Prophet
Ose
.
I
desire
mercie
and
not
sacrifice
and
the
knowledge
of
god
more
then
burnt
offrings
.
Ose.
6.
6.
Oftentimes
also
the
Lord
reproueth
and
complaineth
of
the
ignorance
,
&
want
of
knowledge
in
his
people
,
as
the
cause
of
all
euills
both
which
they
committed
,
&
also
which
came
vpon
them
,
as
Ier.
9.
3.
and
in
many
other
places
.
S.
Peter
also
saith
in
the
name
of
all
the
Apostles
,
We
beleeue
and
know
that
thou
art
the
Christ
,
the
Sonne
of
the
liuing
God
,
Ioh.
6.
69.
Our
Sauiour
Christ
saith
,
This
is
life
eternall
that
they
knowe
thee
to
be
the
onely
very
God
,
and
him
whome
thou
hast
sent
Jesus
Christ
,
Ioh.
17.
3.
He
like
wise
promiseth
the
knowledge
of
the
truth
to
all
his
true
disciples
,
Ioh.
8.
32.
The
Apostle
saith
,
God
will
haue
all
men
to
be
saued
,
and
come
to
the
knowledge
of
the
truth
,
1.
Tim.
2.
4.
And
againe
he
describeth
faith
to
be
the
knowledge
of
the
truth
according
to
godlines
,
Tit.
1.
1.
He
forbiddeth
also
the
Corinthians
,
not
to
be
children
in
vnderstanding
,
1.
Cor.
14.
20.
The
Ephesians
also
not
to
be
vnwise
,
but
to
vnderstand
what
the
will
of
the
Lord
is
,
Eph.
5.
17.
Finally
,
the
Apostle
S.
Peter
biddeth
the
Christians
to
whome
he
wrote
,
to
ioyne
vertue
with
faith
,
and
with
vertue
knowledge
.
2.
Pet.
1.
5.
By
these
and
many
other
the
like
places
we
see
,
that
the
Scriptures
commend
knowledge
,
as
the
first
matter
of
faith
and
religion
.
We
see
also
what
knowledge
they
doe
commend
,
namely
of
God
,
of
Christ
,
of
the
truth
according
to
godlines
,
of
the
will
of
God
,
of
the
Scriptures
themselues
,
and
that
to
all
sorts
of
men
.
Now
what
shall
we
saie
is
the
matter
of
Poperie
?
Truly
to
speake
according
to
the
nature
of
things
,
poperie
hath
indeede
no
matter
at
all
,
but
is
a
meere
vacuitie
or
emptines
for
the
most
part
.
For
may
it
be
saide
that
poperie
is
knowledge
,
and
that
of
these
things
?
No
certenly
:
but
it
is
a
principle
of
poperie
,
that
ignorance
is
the
mother
of
deuotion
.
Therefore
the
whole
popish
Church
generally
condemneth
all
knowledge
of
God
,
and
of
the
scriptures
in
the
common
people
:
prohibiting
them
the
vse
of
any
part
of
the
scriptures
(
as
we
haue
heard
before
)
and
teaching
and
commaunding
them
onely
to
beleeue
as
the
Church
beleeueth
.
This
they
saie
is
sufficient
faith
and
sufficient
religion
.
And
indeede
touching
deuotion
to
their
religion
,
they
speake
most
truly
.
For
no
man
will
haue
any
deuotion
vnto
it
,
that
knowerh
ought
of
God
in
the
scriptures
.
But
to
beleeue
as
the
Church
,
that
is
,
as
their
Church
beleeueth
,
is
neither
true
faith
nor
the
shadow
of
true
faith
,
but
rather
of
faith
in
the
deuills
.
The
most
part
also
of
them
when
they
teach
this
faith
,
haue
it
not
,
but
can
onely
say
that
they
haue
it
,
and
that
they
doe
beleeue
as
the
Church
beleeueth
.
The
most
(
I
saie
)
doe
onely
saie
that
they
doe
so
beleeue
.
They
doe
not
in
deede
beleeue
,
as
the
Church
beleeueth
.
For
how
can
they
,
sith
they
knowe
not
what
the
Church
beleeueth
?
Yet
are
their
bare
words
taken
&
allowed
for
currant
,
good
,
lawfull
faith
of
Rome
.
I
graunt
with
griefe
,
that
many
amongst
vs
know
not
the
principles
of
our
religion
:
yet
no
man
alloweth
such
ignorance
,
but
euery
godly
man
condemneth
it
,
and
is
grieued
for
it
.
But
be
it
that
they
did
in
deede
beleeue
as
their
Romish
Church
beleeueth
,
and
that
they
knew
as
much
as
the
best
Doctour
and
all
their
Romish
Doctours
know
touching
their
religion
,
yet
this
is
not
ynough
.
For
now
to
enter
into
the
particular
matter
of
their
religion
.
First
the
Scripture
teacheth
vs
oftentimes
,
that
there
is
but
one
God
,
one
Lord
,
one
Mediatour
betweene
God
&
man
,
Christ
Iesus
▪
but
poperie
teacheth
that
there
are
many
gods
,
&
many
mediatours
.
For
doth
it
not
communicate
the
peculiar
properties
of
God
,
the
vbiquitie
or
vniuersall
presence
,
and
such
like
vnto
the
body
of
Christ
?
and
doe
they
not
so
make
an
other
god
thereof
?
doe
they
not
attribute
the
doing
thereof
to
seuerall
saints
for
seuerall
countries
,
diseases
,
and
other
seuerall
affaires
,
which
is
onely
proper
to
God
,
whereby
they
make
so
many
seuerall
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
c●●leste
arbitrium
,
&
ideo
etiam
naturam
resum
immutat
,
substantialia
vnius
rei
applicando
a●ij
:
Et
de
nihilo
potest
aliquid
facere
,
&
sententiam
quae
nulla
est
aliquam
facere
,
quia
in
his
,
quae
vult
,
c●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
ignorant
see
what
blasphemies
popery
teacheth
.
)
The
Pope
is
said
to
haue
Turrian
heauenvly
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
&
nullum
malum
;
est
enim
quas●
.
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
euident
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
translate
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
grac●
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
certai●●
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
can
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
insolēctreason
.
Yea
they
teach
that
euery
man
must
also
be
his
owne
Sauiour
,
that
is
,
merit
his
saluation
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
condemnation
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
presumption
for
any
man
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
comming
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
Sh●oue-tuseday
,
that
whatsoeuer
of
the
best
flesh
be
left
,
it
should
be
cast
vnto
the
dogges
,
and
●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
to●
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
,
alwaies
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
worshipped
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
of
men
in
his
worship
,
Isa.
29.
13.
Math.
15.
3.
and
in
many
other
places
doth
he
also
condemne
wil
worship
,
and
such
as
is
forged
onely
in
the
forge
of
man
his
wit
:
but
poperie
prescribeth
a
forme
of
God
his
worshippe
principally
according
to
the
doctrines
of
men
,
and
least
of
all
according
to
the
doctrine
of
God
himselfe
.
Yea
to
speake
according
to
truth
,
they
haue
brought
such
a
darke
cloud
of
the
precepts
of
men
into
the
worship
of
God
,
that
a
man
can
hardly
discerne
whether
they
worship
God
according
to
any
of
his
owne
precepts
.
Yea
to
speake
yet
more
plaine
,
they
make
so
many
images
,
crosses
,
reliques
of
saints
,
they
make
so
many
praiers
to
Saints
,
and
offer
so
many
gifts
vnto
them
,
they
haue
so
many
pilgrimages
in
their
honour
,
they
repose
so
much
trust
and
confidence
in
all
these
things
,
they
bestow
so
much
cost
vpon
them
,
they
so
precisely
and
superstitiously
obserue
daies
consecrated
vnto
them
,
&c.
that
a
man
cannot
well
saie
that
they
worship
God
in
any
manner
at
all
.
As
for
their
foolish
distinction
digged
onely
out
of
that
colepit
,
from
whence
they
haue
digged
their
Images
,
reliques
,
and
inuocation
of
Saints
,
&c.
as
none
of
their
learned
sort
haue
euer
bene
able
to
defend
it
,
so
not
one
of
fiue
thousand
of
the
vulgar
people
doe
know
or
vnderstand
it
.
How
then
can
they
regard
it
,
or
tell
when
they
giue
that
vnto
God
,
which
they
giue
vnto
saints
,
and
images
,
&c.
or
that
to
these
things
,
which
they
should
by
their
owne
doctrine
onely
giue
vnto
God
.
2
Neither
doe
they
onely
worshippe
these
things
,
but
also
a
peece
of
bread
,
which
as
soone
as
they
haue
adored
,
goeth
into
the
mouth
,
from
their
mouth
into
the
stomacke
,
from
the
stomacke
into
the
paunch
,
and
from
the
paunch
out
againe
of
the
bodie
,
all
men
know
whither
.
That
this
is
so
(
whatsoeuer
the
ignorant
are
perswaded
to
the
contrarie
)
is
manifest
,
because
that
if
a
man
were
driuen
to
that
necessitie
,
that
he
had
no
other
meate
to
eate
then
their
consecrated
host
(
as
they
call
it
,
)
as
sometime
Dauid
was
forced
to
eate
of
the
shewbread
,
I
am
sure
they
could
not
denie
,
but
that
their
host
so
eaten
for
a
weeke
or
a
moneth
together
would
nourish
the
naturall
man
as
well
as
other
bread
;
so
as
that
their
should
be
as
good
digestion
,
and
egestion
of
that
,
as
also
of
other
bread
or
meate
:
if
it
be
so
,
can
the
nature
of
it
be
so
altered
according
to
their
doctrine
,
and
by
their
inchanting
sorceries
,
as
that
there
should
remaine
nothing
but
accidents
of
bread
?
It
is
most
absurd
,
it
is
most
ridiculous
.
For
how
can
meere
accidents
nourish
a
materiall
substance
,
and
make
a
materiall
egestion
?
If
they
saie
that
all
this
is
done
by
the
substance
of
Christ
his
very
bodie
,
they
speake
the
more
grossely
,
in
making
that
foode
for
this
natural
life
,
and
the
more
blasphemously
in
saying
that
that
goes
into
the
draught
.
Againe
,
in
such
a
case
I
demand
also
,
whether
a
man
forced
to
liue
onely
by
such
meanes
for
a
time
,
or
so
liuing
voluntarily
by
getting
some
way
or
other
all
the
Hosts
to
himselfe
in
a
cuntrie
,
could
liue
by
them
alone
without
drinke
?
Certenly
by
their
doctrine
,
for
the
administring
of
the
sacrament
in
one
kind
onely
,
it
should
be
so
.
For
they
say
that
one
kind
onely
is
sufficient
,
because
the
blood
of
Christ
is
alwaies
with
the
bodie
per
concomitantiam
.
So
then
,
by
this
reason
a
man
that
should
haue
nothing
but
their
host
for
a
weeke
or
moneth
,
or
longer
time
to
liue
vpon
,
should
not
onely
haue
meate
,
but
also
drinke
.
For
they
must
as
wel
grant
the
blood
of
Christ
to
be
sufficient
to
quench
thirst
,
as
his
flesh
to
satisfie
hunger
.
Yet
for
all
this
,
let
one
of
them
trie
but
so
litle
a
time
to
liue
in
this
manner
,
I
meane
onely
feeding
vpon
nothing
but
vpon
breade
consecrated
by
some
Papist
,
and
I
doubt
not
but
that
he
will
be
glad
to
aske
his
neighbour
a
cup
of
some
other
drinke
beside
that
spiritual
drinke
which
he
hath
by
concomitance
(
as
they
speak
)
of
his
foode
.
Yea
if
some
Papist
would
trie
this
way
,
to
liue
but
a
little
while
,
he
should
quickly
finde
the
knauerie
of
transubstantiation
,
and
consequently
also
the
impietie
of
all
poperie
.
3
Nowe
to
returne
from
whence
we
haue
made
this
digression
,
the
Papists
doe
not
onely
worship
the
crosse
,
reliques
,
and
such
like
things
;
but
such
as
are
no
reliques
of
the
Saints
,
&
peeces
of
woode
in
stead
of
peeces
of
the
crosse
whereon
Christ
was
nailed
.
For
if
so
many
Churches
should
haue
such
large
thongs
of
the
very
crosse
of
Christ
as
the
Papists
say
they
haue
,
all
gathered
together
would
load
the
best
shippe
in
England
:
then
no
maruaile
indeede
though
Christ
were
wearie
of
bearing
his
crosse
,
&
what
a
gyant
was
Simon
of
Syrene
whom
they
compelled
to
beare
such
a
burthen
?
O
,
say
they
,
you
doe
not
vnderstand
the
mysterie
.
For
the
crosse
of
Christ
was
not
so
heauie
,
as
al
the
peeces
now
laid
together
would
be
.
How
so
?
because
euer
as
one
peece
was
cut
off
,
the
remainder
did
grow
to
the
former
greatnes
,
and
was
neuer
a
whit
lesse
then
at
the
first
,
but
notwithstanding
all
the
peeces
cut
off
,
it
still
remaineth
whole
.
Let
him
that
list
beleeue
this
;
my
name
is
Thomas
,
and
I
will
not
beleeue
it
,
till
I
see
it
,
therefore
I
shall
neuer
beleeue
it
.
Touching
their
worship
of
reliques
,
he
that
will
haue
sport
,
let
him
read
M.
Caluin
of
that
matter
;
I
meane
his
little
booke
of
reliques
:
where
amongst
other
reliques
,
he
shall
finde
Christ
his
foreskinne
cut
off
when
he
was
circumcised
,
his
shooes
,
the
earth
that
laie
vnder
his
feete
,
when
he
raised
vp
Lazarus
from
the
dead
,
the
title
set
ouer
his
head
at
his
crucifying
,
his
thornie
crowne
,
the
dish
wherein
he
did
eate
the
paschall
lambe
,
the
napkin
about
his
head
when
he
was
buried
;
yea
the
very
taile
of
the
asse
whereon
he
rode
,
and
many
such
morsels
.
4
By
these
things
hitherto
spoken
,
we
see
how
contrarie
poperie
is
vnto
the
religion
commended
in
the
Scriptures
,
both
in
matter
and
also
in
forme
.
Who
therefore
that
knoweth
the
constant
,
immutable
,
and
spirituall
nature
of
God
can
be
perswaded
in
any
reason
,
that
poperie
should
be
acceptable
vnto
God
?
If
out
of
one
fountaine
cannot
come
both
sweete
and
sowre
waters
,
can
two
religions
so
contrarie
come
from
one
and
the
same
God
?
If
God
approoue
that
religion
which
is
commended
in
the
Scriptures
,
then
he
must
needes
disalow
of
that
which
is
contrarie
thereunto
:
or
if
he
allow
of
that
religion
which
is
contrarie
to
the
Scriptures
,
then
he
must
also
disallow
of
the
religion
commended
in
the
Scriptures
.
If
therefore
no
man
dare
thinke
that
God
disalloweth
of
the
religion
commended
in
the
scriptures
,
let
no
man
dare
to
thinke
that
he
alloweth
poperie
so
contrarie
thereunto
.
Now
as
touching
our
religion
,
both
matter
and
forme
agree
with
the
Scriptures
.
We
commend
knowledge
,
we
commend
and
teach
all
that
the
scriptures
commend
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
is
euill
and
contrarie
to
scriptures
,
therefore
their
fruits
can
not
be
good
and
sutable
to
the
scriptures
.
Many
indeede
teach
good
doctrine
,
that
beare
not
fruits
agreeable
,
but
where
the
doctrine
is
euill
,
there
are
neuer
any
other
then
euill
fruits
.
To
begin
with
the
practise
of
the
commandements
of
the
first
table
,
it
is
certaine
that
they
make
no
conscience
or
account
at
all
of
them
.
Their
strait
obseruation
of
the
precepts
of
men
in
their
diuine
worship
,
hath
iustled
all
care
of
the
commaundements
of
God
cleane
out
of
the
dores
.
Neither
can
it
be
otherwise
.
For
euen
as
when
a
wife
openeth
the
dore
of
her
heart
,
and
giues
entrance
vnto
the
loue
of
a
straunger
,
this
new
loue
iustleth
out
the
old
towards
her
former
husband
:
so
is
it
in
the
loue
and
worship
of
God
.
We
haue
heard
before
how
many
other
the
papists
doe
inuocate
,
worship
,
offer
gifts
,
obs●●●●
daies
vnto
,
and
such
like
,
and
therfore
also
how
many
they
trust
in
,
loue
,
and
feare
besides
the
Lord
,
(
for
it
cannot
be
that
the
performance
of
those
outward
duties
can
be
without
the
inward
things
.
)
We
haue
also
heard
touching
those
duties
which
they
performe
vnto
God
,
how
repugnant
they
are
to
his
word
,
which
requireth
no
such
things
,
or
at
the
least
in
no
such
manner
.
Now
besides
these
things
,
their
other
fruits
doe
further
bewraie
that
they
haue
no
regarde
at
all
of
any
thing
,
that
God
himselfe
in
his
first
table
concerning
his
worshippe
doth
command
.
For
what
Papist
careth
for
the
publique
hearing
or
priuate
reading
of
the
word
of
God
,
except
it
be
onely
to
gather
some
colour
of
matter
,
either
for
the
confirming
and
hardening
themselues
in
their
errours
,
as
also
the
animating
themselues
the
more
boldly
to
transgresse
the
word
in
other
things
(
as
all
the
wicked
doe
:
)
or
for
the
railing
on
our
religion
?
So
also
,
which
of
them
maketh
any
conscience
at
all
of
swearing
either
falsly
,
or
at
the
least
idlely
or
vainely
by
the
name
of
God
,
and
by
euerie
part
of
Christ
Iesus
;
or
prophanely
also
and
wickedly
by
the
names
of
their
Saints
,
masse
,
and
such
other
their
abominable
idols
?
yea
,
which
of
them
thinketh
not
him
a
foole
,
and
suspecteth
him
not
to
be
of
our
religion
(
though
otherwise
they
know
him
not
)
that
is
sparing
of
such
oathes
,
or
that
at
least
sheweth
any
dislike
of
such
oathes
in
others
.
2
Yea
and
here
not
to
speake
onely
of
the
breach
of
the
third
commandement
by
particular
persons
;
let
vs
also
adde
something
of
the
violating
of
the
same
by
the
blasphemous
praiers
of
their
whole
Church
.
Something
hath
beene
noted
before
of
this
point
,
in
shewing
the
contrarietie
of
the
matter
of
their
religion
to
the
matter
of
the
religion
commended
in
the
scriptures
,
where
we
haue
seene
how
derogatorie
their
praiers
to
the
virgin
Marie
are
vnto
the
Mediation
of
Iesus
Christ
.
Notwithstanding
in
this
place
also
it
shall
not
be
amisse
further
to
shew
howe
blasphemous
both
to
God
and
also
to
Christ
their
praiers
are
to
the
virgine
Marie
,
to
other
whome
they
account
as
Saints
,
and
finally
to
the
woodden
crosse
of
Christ
.
To
the
virgin
Marie
thus
they
praie
:
-
Te
laudamus
&
rogamus
mater
Iesu
Christi
-
Vt
intendas
&
defendas
nos
à
morte
tristi
.
Here
they
praie
vnto
her
to
be
kept
from
sorrowfull
death
,
and
so
ascribe
vnto
her
power
of
life
and
death
.
Againe
,
-
Threnosa
compassio
dulcissimae
dei
matris
-
Perducat
nos
ad
gaudia
summi
Dei
patris
.
Let
the
pitifull
compassion
of
God
his
most
sweete
mother
,
bring
vs
to
the
ioyes
of
the
most
high
God
the
father
.
These
praiers
are
full
of
blasphemie
,
yet
behold
greater
blasphemie
then
this
.
For
thus
also
they
pray
vnto
her
,
Virgo
singularis
inter
omnes
mitis
,
nos
culpis
solutos
mites
fac
&
castos
,
vitam
praesta
puram
,
iter
para
tutum
,
vt
videntes
Iesum
semper
collaetemur
.
Here
they
pray
vnto
her
that
they
beeing
released
from
their
sinnes
shee
would
make
their
life
pure
,
and
their
iourney
safe
,
that
they
seeing
Iesus
might
reioyce
together
.
Againe
,
Dele
culpas
miserorum
,
terge
sordes
peccatorum
,
dona
nobis
beatorum
vitam
tuis
precibus
.
In
these
wordes
they
intreat
her
to
blotte
out
the
faults
of
them
that
are
in
miserie
,
to
wype
out
the
staines
of
sinners
,
and
by
her
praiers
to
giue
vnto
them
the
life
of
the
blessed
.
In
another
praier
they
speake
more
blasphemously
,
calling
her
Mairem
orphanorum
,
the
mother
of
orphans
:
consolationem
desolatorum
,
the
consolation
of
the
desolate
:
viam
errantium
,
the
way
of
them
that
straie
:
salutem
&
spem
in
se
sperantium
,
the
health
and
hope
of
such
as
trust
in
her
:
fontem
consolationis
&
indulgentiae
,
that
is
,
the
fountaine
of
mercie
,
of
health
and
grace
,
of
godlines
and
ioy
,
of
consolation
and
fauour
.
Are
not
all
these
petitions
blasphemous
to
the
Deitie
?
It
is
here
also
to
be
obserued
,
that
although
these
and
most
of
their
praiers
in
their
seruice
books
(
from
whence
I
haue
verbatim
,
word
for
word
borrowed
these
fragments
)
be
in
latine
,
yet
that
all
ignorant
men
may
thinke
the
more
highly
of
that
praier
,
and
vtter
the
wordes
with
more
deuotion
wherein
are
these
last
attributes
proper
onely
to
God
,
communicated
to
the
virgin
Marie
,
they
haue
prefixed
this
inscription
and
commendation
in
English
with
redde
letters
ouer
the
head
of
the
praier
:
To
all
them
that
be
in
the
state
of
grace
,
that
deuoutly
say
this
praier
before
our
blessed
Ladie
of
pitie
,
shee
will
shew
them
her
blessed
visage
,
and
warne
them
the
day
and
houre
of
death
,
and
in
their
last
ende
the
Angels
of
God
shall
yeelde
their
soules
to
heauen
,
and
he
shall
obtaine
fiue
hundred
yeares
,
and
so
many
Lents
of
pardon
,
graunted
by
fiue
holy
fathers
Popes
of
Rome
.
In
an
other
praier
next
to
the
former
as
they
praie
vnto
Christ
to
be
defended
from
the
wrath
of
the
Saints
and
of
his
holy
mother
.
so
also
they
desire
him
to
giue
them
health
of
bodie
,
and
power
to
liue
well
,
&c.
by
the
intercession
of
his
holy
mother
.
So
they
make
Christ
a
Mediatour
betweene
them
and
the
Saints
and
his
mother
,
and
yet
they
pray
vnto
him
for
the
intercession
of
his
mother
,
&c.
In
an
other
not
long
after
the
former
they
call
her
sororem
angelorum
,
the
sister
of
angels
:
regi●am
patriarcharum
,
the
queene
of
patriarks
:
magistram
euangelistarum
,
the
mistris
of
Euangelists
:
doctricem
apostolorum
,
the
teacher
of
the
Apostles
:
confortatricem
martyrum
,
the
comforter
or
strengthener
of
the
Martyrs
:
fontem
&
plenitudmem
confessorum
,
the
fountaine
and
fulnesse
of
confessours
.
And
before
this
praier
is
set
a
redde
lettered
preface
promising
to
euery
one
that
shall
read
it
deuoutly
,
not
to
depart
out
of
this
world
without
penance
,
and
administration
of
the
holy
sacraments
.
In
the
next
praier
also
they
call
her
the
bottomlesse
pit
of
all
grace
and
mercie
,
&c.
This
praier
likewise
hath
a
redde
promise
prefixed
of
an
hundred
daies
of
pardon
graunted
by
Pope
Goodface
,
I
should
sale
Pope
Boniface
.
In
the
next
praier
they
call
her
the
Queene
of
heauen
,
the
gate
of
paradise
,
the
Ladie
of
the
world
,
&c.
The
head
likewise
of
this
praier
is
crowned
with
a
promise
of
eleuen
thousand
yeares
of
pardon
graunted
by
the
munificence
of
the
holy
Father
Sixtus
Quartus
Pope
,
&c.
In
an
other
praier
they
call
her
rerum
omnium
imperatricem
,
the
Empresse
or
commandreesse
of
all
things
.
Their
other
blasphemies
in
their
other
praiers
vnto
the
Virgin
are
infinite
,
and
almost
without
number
.
3
To
such
as
they
account
Saints
in
the
same
their
printed
portuus
,
thus
they
praie
as
followeth
.
To
one
S.
Erkenwald
Bishop
(
as
they
thought
of
London
)
they
praie
that
he
would
make
them
with
himselfe
partaker
of
life
without
ende
.
To
S.
Armigil
,
they
praie
to
be
released
from
all
griefe
of
sicknes
.
To
Sitha
a
holy
virgin
(
as
they
call
her
)
they
praie
for
the
glorie
which
shee
had
merited
,
and
to
be
released
from
all
euills
in
this
life
.
To
S.
Sebastian
,
that
they
may
merit
to
goe
free
and
vnhurt
of
the
plague
.
To
S.
Christopher
,
to
be
comforted
in
mind
and
released
of
all
griefe
.
To
S.
George
,
that
beeing
washed
from
all
their
filthines
,
they
might
with
all
ioy
be
with
him
in
all
glorie
.
To
William
the
Confessour
,
to
haue
the
spotts
of
their
life
taken
away
,
and
the
ioyes
of
the
heauenly
crowne
giuen
vnta
them
.
To
Apollonia
a
virgin
,
generally
against
all
things
hurtfull
;
and
particularly
to
be
kept
from
the
toothach
.
To
one
King
Henrie
(
what
king
Henrie
I
think
themselues
know
not
)
that
they
might
not
die
with
sweate
and
griefe
,
but
liue
and
clappe
their
hands
in
heauen
without
ende
,
and
by
him
ouercome
all
their
enemies
.
In
all
these
things
doe
we
not
see
how
they
aske
those
things
of
their
Saints
,
which
belong
onely
to
God
to
worke
,
and
to
bestow
?
And
what
greater
blasphemie
can
there
be
then
this
?
I
might
adde
a
thousand
other
like
blasphemous
petitions
in
their
praiers
,
were
not
the
labour
too
great
both
to
the
reader
and
also
for
my selfe
.
4
For
the
praiers
to
the
crosse
or
the
similitude
thereof
,
though
I
might
onely
referre
the
reader
to
the
Beehiue
of
the
Romish
Church
in
English
,
booke
the
4.
chap.
the
third
,
yet
because
it
may
be
that
euery
one
that
readeth
this
my
treatise
shall
not
haue
the
booke
at
hand
,
therefore
I
will
heare
expresse
some
of
their
praiers
both
in
latine
and
english
,
which
that
booke
hath
gathered
out
of
the
popish
writings
.
First
of
all
therefore
he
setteth
downe
this
praier
to
God
himselfe
touching
the
crosse
,
Oramus
te
Domine
sancte
pater
,
&c.
vt
digneris
benedicere
hoc
lignum
crucis
tuoe
,
vt
sit
remedium
salutare
generi
humano
,
sit
soliditas
fidei
,
bonorum
operum
profectus
&
redemptio
animarum
:
sit
solamen
&
protectio
ac
tutela
contra
saeua
iaculainimicorum
:
that
is
,
We
beseech
thee
,
O
Lord
heauenly
father
,
that
thou
wilt
so
blesse
this
woode
of
the
crosse
,
that
it
may
be
a
heathfull
helpe
to
mankinde
,
a
strengthning
to
faith
,
a
furtherance
to
good
works
,
and
a
redemption
of
soules
,
that
it
may
be
our
comfort
,
our
safegard
,
our
defendour
against
the
noysome
darts
of
the
enemies
.
Againe
,
thus
they
commend
the
crosse
and
praie
vnto
it
:
Ista
suos
fortiores
,
Semper
facit
&
victores
,
Morbos
sanat
&
languores
,
Reprimit
daemonia
.
Dat
captivis
libertatem
,
Vitae
confert
novitatem
,
Ad
antiquam
dignitatem
Crux
reduxit
omnia
.
O
crux
lignum
triumphale
,
Mundi
vera
salus
vale
,
Inter
ligna
nullumtale
Fronde
,
flore
,
germine
.
Medicina
Christiana
,
Salva
sanos
,
aegros
sana
.
Quod
non
valet
vis
humana
Fit
in
tuo
nomine
.
In
these
words
although
the
English
might
haue
beene
translated
somewhat
more
aptly
to
haue
answered
the
Latin
,
yet
the
difference
beeing
not
great
,
I
thought
not
good
to
alter
any
thing
because
I
would
haue
the
reader
to
see
both
in
the
booke
it selfe
,
from
whence
I
borrow
these
things
.
Thus
also
they
sing
,
and
prouoke
all
to
praise
the
crosse
in
this
manner
:
Servi
crucis
,
crucem
laudent
Qui
per
crucem
sibi
gaudent
Vitae
dari
munera
.
Dicant
omnes
,
dicant
singult
Ave
salus
totius
sacli
Arbor
salutifera
.
And
againe
,
Ecce
lignum
crucis
venite
adoremus
.
Behold
,
here
is
the
wood
of
the
crosse
,
come
let
vs
worship
.
And
also
,
O
cruxspes
vnica
,
auge
pijs
justit●am
,
donareis
veniam
.
O
holy
crosse
our
onely
helpe
,
encrease
righteousnes
to
the
godly
,
and
pardon
the
offences
of
the
wicked
.
What
man
that
hath
any
pietie
or
sparke
of
true
godlines
,
wil
not
tremble
to
see
and
vnderstand
such
things
so
proper
to
God
and
his
sonne
Christ
Iesus
thus
blasphemously
ascribed
to
a
tottring
and
rotten
peece
of
woode
?
Nay
verely
I
am
perswaded
that
if
many
that
haue
ignorantly
with
great
deuotion
said
and
sung
these
words
,
had
vnderstoode
the
meaning
of
them
,
they
would
haue
abhorred
both
them
and
all
poperie
for
them
long
ere
this
time
.
This
shall
be
sufficient
touching
their
blasphemies
,
whereby
they
haue
most
deepely
transgressed
the
thirde
commandement
.
Concerning
the
fourth
commandement
,
how
can
they
sanctifie
the
sabbath
according
thereunto
,
sith
(
as
we
haue
shewed
before
)
they
haue
not
onely
made
many
other
holidaies
equall
vnto
it
,
but
also
aduanced
and
magnified
many
aboue
it
.
5
This
shall
suffice
touching
their
fruits
of
the
first
table
.
Now
because
the
second
table
is
so
ioyned
with
the
first
,
that
the
one
cannot
be
neglected
or
contemned
without
neglect
and
contempt
of
the
other
:
because
the
obseruation
of
the
duties
of
the
second
is
also
sometime
called
by
the
name
of
religion
,
Iam.
1.
17.
and
because
the
Papists
doe
most
of
all
boast
of
their
good
workes
in
obseruation
of
some
things
belonging
to
the
second
table
,
I
will
therefore
also
take
a
suruey
,
and
giue
the
reader
a
sight
of
their
obedience
thereunto
,
that
thereby
he
may
the
better
iudge
of
their
religion
.
Here
in
the
first
place
let
be
considered
the
intollerable
pride
of
him
whome
poperie
and
Papists
account
the
Head
of
their
church
:
let
,
I
saie
,
his
pride
be
considered
against
men
,
as
before
it
hath
beene
noted
against
God
.
For
how
can
he
that
lifteth
himselfe
aboue
God
,
or
at
the
least
matcheth
himselfe
in
all
things
with
God
,
make
any
account
of
men
?
This
pride
of
his
against
men
is
so
well
knowne
to
all
,
that
fewe
words
thereof
will
suffice
.
For
how
doth
he
entertaine
the
ambassadours
of
all
Princes
sent
vnto
him
,
or
any
other
that
goe
to
see
his
holines
?
what
curtesie
doth
he
shew
them
?
Forsooth
he
vouchsafeth
nothing
vnto
them
,
but
onely
the
kissing
of
his
filthie
foote
.
Therefore
if
the
Earle
of
Wylshire
his
dogge
at
the
holding
forth
of
the
Pope
his
foote
to
be
kissed
of
some
there
present
,
had
bitten
it
cleane
off
,
as
he
ranne
&
took
it
into
his
mouth
,
had
he
not
beene
as
worthie
thereof
as
Iezabel
was
to
be
wholly
eaten
and
deuoured
of
dogges
?
How
also
doth
his
pride
appeare
in
riding
vpon
mens
shoulders
,
as
thinking
the
earth
too
base
for
his
princely
foote
to
tread
thereon
,
and
all
other
creatures
almost
too
vyle
to
beare
his
diuine
person
?
What
shall
we
say
also
of
his
triple
crowne
of
most
pure
golde
set
with
all
pretious
stones
,
not
like
to
the
thornie
crowne
that
Christ
did
weare
,
but
farre
passing
all
the
diademes
of
all
other
Princes
?
yea
what
further
shall
we
say
of
his
monstrous
abusing
of
the
Emperours
from
time
to
time
,
when
they
were
greater
then
now
they
are
?
Hath
he
not
made
them
with
their
wiues
and
children
to
waite
many
daies
togither
at
his
court
gates
,
as
if
they
had
beene
beggers
at
some
rich
man
his
dore
,
crauing
an
almes
of
some
small
peece
of
siluer
,
or
of
bread
and
cheese
?
Hath
he
not
sent
them
whither
it
pleased
himselfe
,
to
doe
their
penance
inioyned
by
him
?
Hath
he
not
commanded
them
what
seruice
he
would
,
as
if
they
had
not
onely
beene
his
pages
,
but
also
his
lackies
?
Hath
he
not
commanded
them
to
hold
his
s●yrrop
,
and
rewarded
them
with
a
blow
on
the
eare
for
holding
the
wrong
styrrop
?
Hath
he
not
troad
on
their
necks
?
hath
he
not
crowned
them
with
his
feete
?
will
any
doubt
of
these
things
because
they
are
reported
by
M.
Fox
in
the
booke
of
Martyrs
?
Let
him
knowe
that
M.
Fox
hath
these
things
out
of
the
bookes
of
other
,
euen
of
their
owne
religion
,
which
haue
written
more
largely
of
these
things
then
M.
Fox
could
do●
.
So
it
pleased
God
to
haue
the
memoriall
of
his
intollerable
pride
preserued
by
his
owne
brood
,
that
the
posteritie
might
make
the
lesse
doubt
thereof
.
Againe
,
what
shall
I
saie
of
the
right
which
he
chalengeth
to
himselfe
for
aduancing
and
deposing
,
for
setting
vp
and
putting
downe
Kings
and
Princes
at
his
pleasure
?
what
shall
I
saie
of
those
bulls
,
excommunications
,
and
hellish
(
but
yet
foolish
)
thunder
bolts
against
the
Lord
his
annointed
ouer
vs
,
for
the
cursing
of
her
Maiesties
owne
person
,
and
discharging
all
her
subiects
of
all
obedience
vnto
her
?
what
shall
I
saie
of
the
continuall
debate
,
contention
,
strife
,
and
warres
which
alwaies
he
hath
made
betwixt
Princes
?
May
this
fellow
truly
saie
as
our
Sauiour
saith
,
Matth.
11.
29.
Learne
of
me
,
for
I
am
meeke
and
lowly
in
heart
?
Nay
rather
he
may
truly
saie
,
Take
heede
of
me
,
for
I
am
proud
and
haughtie
in
heart
.
May
he
also
saie
as
the
Prophet
Dauid
saith
,
Psal.
131.
Lord
,
mine
eyes
are
not
haughtie
,
neither
are
mine
eyes
loftie
,
&
c
?
Nay
rather
also
he
may
make
a
cleane
contrarie
hymne
to
be
sung
in
a
contrarie
tune
.
Saint
Peter
whose
successour
he
vaunteth
himselfe
,
commaunded
all
men
to
submit
themselues
to
Kings
and
to
honour
them
,
1.
Pet.
2.
13
,
and
17.
But
he
commandeth
all
Kings
to
submit
themselues
to
him
,
and
to
honour
him
.
Saint
Peter
beeing
iustly
reprehended
by
Saint
Paul
,
Galat.
2.
14.
did
patiently
take
the
same
reprehension
,
and
after
that
wrote
neuerthelesse
of
Saint
Paul
,
2.
Pet.
3.
15.
But
the
Pope
to
preuent
all
such
reprehensions
,
and
to
stoppe
the
mouthes
of
all
men
,
that
no
man
may
dare
to
finde
any
fault
with
him
,
chalengeth
this
as
a
speciall
prerogatiue
(
as
we
haue
heard
before
)
that
no
man
may
saie
vnto
him
,
Why
dost
thou
so
?
6
That
which
hath
bin
said
of
him
,
may
also
be
said
of
his
Cardinalls
,
Bishops
,
&
other
of
his
traine
,
Like
master
,
like
man
.
They
are
all
of
one
broode
,
of
the
same
nature
,
of
the
same
spirite
.
Such
also
as
the
Pope
himselfe
is
,
such
haue
bin
many
of
his
whelps
here
in
England
.
From
whom
haue
all
treasons
come
,
all
insurrections
,
all
rebellions
,
all
conspiracies
against
her
Maiesties
person
,
&
the
whole
state
of
the
land
?
Haue
they
not
come
from
Iesuits
,
Seminary
priests
,
and
(
as
they
call
them
)
catholique
noble-men
and
gentlemen
?
It
cannot
be
denied
.
What
also
shall
we
say
of
the
murther
of
the
late
French
king
by
a
Iacobine
fryer
,
and
of
other
like
practises
of
the
Papists
against
their
Soueraignes
in
other
countries
?
Can
the
Protestant
be
iustly
charged
with
any
such
things
against
their
princes
though
popish
?
As
for
that
of
the
Duke
of
Suffolke
against
Queene
Marie
,
as
it
was
before
the
title
of
Queene
Marie
was
thoroughly
knowne
,
so
all
men
know
what
colour
of
reason
he
had
to
doe
as
he
did
,
by
the
will
and
testament
of
that
noble
Prince
king
Edward
the
sixth
.
Besides
it
is
also
knowne
how
soone
and
willingly
he
yeelded
himselfe
.
As
for
the
Ladie
Iane
how
innocent
shee
was
in
that
action
,
the
Chronicles
of
our
land
doe
testifie
.
Touching
Sir
Thomas
Wyat
,
he
intended
no
hurt
against
the
person
of
Queene
Marie
,
but
by
his
oath
to
the
will
and
testament
of
king
Henrie
the
eight
,
thinking
himselfe
bound
to
doe
whatsoeuer
he
could
for
the
hindring
of
all
forraine
gouernment
,
he
did
therefore
withstand
the
comming
in
of
the
Spanyard
.
Concerning
the
late
tumult
of
Hacket
and
his
two
associates
,
as
Hacket
himselfe
was
iustly
executed
,
so
the
other
two
were
condemned
of
all
men
in
that
behalfe
:
and
therefore
all
men
see
how
farre
this
differeth
from
the
continuall
practises
and
heynous
treasons
of
the
Papists
,
allowed
and
iustified
in
their
open
writings
,
as
appeareth
by
Cardinall
Allin
his
booke
of
that
matter
,
and
likewise
approoued
&
warranted
by
the
Pope
himselfe
,
the
head
(
as
they
say
)
of
their
Church
.
7
To
leaue
this
5.
commandement
,
let
vs
come
to
the
next
,
wherein
the
Lord
forbiddeth
all
crueltie
,
and
commandeth
all
mercie
,
as
likewise
he
doth
in
many
other
places
.
Doe
they
therefore
(
I
meane
the
Pope
and
Papists
as
they
are
Papists
)
behaue
themselues
any
better
in
obseruation
of
this
commaundement
,
then
all
the
former
?
No
certenly
:
but
such
as
their
pride
is
,
such
is
their
crueltie
.
As
the
Scripture
oftentimes
ioyneth
these
two
euills
togither
,
so
also
they
concurre
in
them
.
For
it
may
be
truly
saide
of
them
as
the
Prophet
writeth
of
his
time
,
psal.
73.
6.
Pride
is
as
a
chayne
vnto
them
,
and
crueltie
couereth
them
as
a
garment
.
This
is
manifest
by
that
which
hath
beene
before
spoken
of
the
persequution
of
the
Protestants
in
our
owne
land
,
of
the
Massacre
in
France
,
of
the
Spanish
inquisition
,
of
the
dispensations
graunted
by
the
Pope
for
the
murthering
of
her
Maiestie
,
and
of
the
villanous
killing
of
the
French
king
.
For
further
proofe
also
of
the
crueltie
of
the
Catholike
Prince
the
king
of
Spayne
,
in
all
those
places
where
he
raigneth
by
right
or
wrong
,
by
inheritance
or
violence
and
vsurpation
,
I
referre
the
reader
to
the
late
booke
of
the
intertainment
of
English
fugitiues
by
the
Spanyard
.
In
this
booke
the
Spanish
crueltie
is
both
largely
described
,
and
also
exactly
penned
.
Therefore
this
booke
beeing
so
lately
come
forth
,
and
handling
this
matter
so
well
,
I
doe
onely
referre
the
reader
hereunto
.
Yea
the
Papists
haue
not
onely
beene
cruell
to
the
liuing
but
also
to
the
deade
.
For
doe
not
all
men
know
that
they
digged
vp
the
bones
of
Bucer
and
Paulus
Phagius
,
sommoned
them
beeing
dead
long
before
,
to
appeare
in
their
Court
,
and
condemned
them
,
and
at
last
buried
their
bones
solemnely
at
Cambridge
?
Did
they
not
also
digge
vp
the
bodie
of
one
Margaret
Elyot
that
had
died
in
prison
,
did
they
not
(
I
saie
)
digge
vp
her
bodie
,
after
that
it
was
buried
three
or
foure
daies
,
and
so
burnt
the
same
?
Is
such
crueltie
a
note
of
that
religion
that
is
acceptable
to
him
that
hath
commaunded
his
children
to
be
mercifull
as
himselfe
is
mercifull
?
Touching
the
seauenth
commandement
,
not
to
speake
of
the
filthie
adulteries
,
fornications
,
incests
,
and
such
like
abominations
of
particular
persons
,
euen
of
their
Cardinalls
&
Bishops
,
whereof
some
haue
beene
taken
in
adulterie
,
the
next
night
after
they
haue
much
inueighed
against
the
marriage
of
ministers
;
others
haue
beene
taken
in
ginnes
as
they
haue
climed
windowes
,
to
defile
other
mens
wiues
:
yea
not
to
speake
of
the
like
filthines
of
the
Pope
his
owne
holines
,
that
hath
beene
taken
in
the
very
acte
of
adulterie
,
and
slaine
at
that
very
instant
.
Not
(
I
saie
)
to
speake
of
these
and
other
the
like
things
,
all
the
world
knoweth
that
their
whole
Church
doth
allowe
Stewes
,
and
houses
of
bawdrie
,
where
any
man
may
haue
his
whore
according
to
his
abilitie
to
giue
for
them
,
some
for
twentie
shillings
,
some
for
tenne
shillings
,
some
for
tenne
groates
,
yea
for
sixe
pence
.
Any
olde
men
that
knew
the
Stewes
here
in
our
owne
lande
at
London
,
and
all
trauellers
into
other
countreies
,
can
witnesse
these
thinges
.
I
feate
also
that
many
trauellers
knowe
the
trueth
of
these
things
too
much
.
The
Apostles
condemne
all
fornication
and
wantonnesse
:
yea
they
commaund
the
Church
not
to
suffer
one
such
filthie
person
amongst
them
,
least
by
one
many
be
defiled
and
made
to
fall
from
the
grace
of
God
,
1.
Cor.
5.
4
,
&c.
Hebr.
12.
16.
How
much
lesse
then
should
the
Church
suffer
whole
houses
,
and
great
companies
of
many
harlots
?
Hither
also
appertaine
the
abhominable
dispensations
that
the
Pope
hath
graunted
for
vnlawefull
&
incestuous
marriages
,
contrarie
to
the
written
worde
of
God
,
yea
and
to
very
nature
it selfe
:
the
which
also
he
might
as
well
haue
graunted
for
the
marriage
of
a
man
with
a
beast
.
Can
all
these
things
so
contrarie
to
the
expresse
Scriptures
,
be
saide
to
be
done
by
that
spirit
,
by
inspiration
whereof
the
Scriptures
were
giuen
?
9
To
come
to
the
eight
commandement
against
theft
&
all
iniustice
against
our
neighbour
in
his
goods
,
they
offend
as
much
herein
as
in
the
former
.
For
by
what
authoritie
or
right
doth
the
Pope
himselfe
,
his
Cardinalls
,
Bishops
,
Abbots
,
Pryors
,
Monks
,
Fryers
,
Priests
,
Canons
,
Peticanons
,
and
other
of
his
generation
,
gather
such
great
masses
and
infinite
summes
of
money
of
all
sorts
of
people
as
they
doe
?
For
what
doe
they
either
for
soule
or
bodie
worthy
any
thank
?
much
lesse
worthie
so
great
and
ample
reward
.
The
King
of
Spayne
also
the
Pope
his
eldest
sonne
,
yet
not
his
heyre
,
though
his
fellow
heyre
of
the
blacke
and
darke
kingdome
,
by
what
authoritie
or
right
or
colour
of
either
,
or
of
both
,
hath
he
by
his
force
and
violence
gotten
all
those
forraigne
kingdomes
which
he
hath
gotten
,
and
which
he
holdeth
as
vniustly
as
he
hath
got
them
?
But
what
neede
I
thus
to
accuse
the
persons
of
the
Pope
and
papists
of
the
transgression
of
this
commaundement
?
their
religion
it selfe
especially
at
the
wel-spring
thereof
,
is
altogether
couetousnes
.
It
is
an
olde
saying
,
that
Omnia
venalia
Romae
:
and
this
saying
though
it
be
old
,
yet
is
it
not
moldie
or
cast
away
by
them
,
but
fresh
,
and
as
it
were
new
baked
,
and
therfore
as
much
set
by
,
and
as
much
fedde
vpon
by
the
daintiest
mouthes
amongst
them
as
euer
it
was
:
yea
many
of
them
that
thinke
scorne
of
much
other
good
and
daintie
meate
,
doe
feede
of
this
as
sauourly
and
hungerly
as
if
they
had
not
had
a
good
meales
meat
an
whole
yeare
before
.
But
I
forget
my selfe
to
speake
of
their
persons
,
when
I
charged
their
religion
of
couetousnes
.
I
saie
therefore
that
couetousnes
is
the
foode
and
the
very
life
of
poperie
.
For
in
poperie
what
is
not
to
be
bought
for
money
?
To
omit
the
common
sale
of
all
their
preferments
,
euen
of
the
popedome
it selfe
,
who
knoweth
not
that
masses
,
dirges
,
trentalls
,
forgiuenes
of
sinnes
,
release
from
Purgatorie
,
and
heauen
it selfe
,
(
as
poperie
maketh
men
beleeue
)
may
be
had
for
money
?
Hence
it
is
that
the
former
generall
prouerbe
,
All
things
are
to
be
sold
at
Rome
,
hath
brought
forth
another
in
wordes
more
particular
,
but
in
sense
and
meaning
as
large
and
generall
,
No
penie
,
no
pater
noster
:
whereby
is
signified
,
that
in
poperie
the
very
least
thing
is
not
to
be
had
graiis
,
that
is
,
freely
and
without
money
:
and
no
maruaile
,
for
sith
they
teach
,
that
God
himselfe
giueth
not
heauen
freely
,
and
without
merits
,
why
should
their
religion
giue
the
commodity
it
hath
without
siluer
?
Neither
in
poperie
may
a
man
haue
onely
pardon
for
any
sinne
committed
,
but
also
a
dispensation
and
license
for
the
committing
and
doing
of
any
thing
,
how
wicked
and
vniust
soeuer
it
be
,
as
hath
bin
touched
before
.
How
contrarie
is
this
manner
of
dealing
as
well
to
the
practise
of
holy
men
in
the
scriptures
,
as
to
the
other
doctrine
of
the
scriptures
?
Elisha
refused
the
gift
of
Naaman
,
offered
and
vrged
vpon
him
,
though
Naaman
had
first
recouered
his
health
by
the
meanes
of
Elisha
.
The
Pope
taketh
where
nothing
is
offered
,
and
for
which
nothing
is
performed
.
S.
Peter
also
beeing
offered
money
by
Simon
the
sorcerer
,
for
power
that
on
whome
soeuer
he
did
laie
his
hand
,
he
might
receiue
the
holy
Ghost
,
answered
with
great
indignation
,
Thy
money
perish
with
thee
,
&c.
Act.
8.
20.
The
Pope
is
not
onely
readie
to
sell
greater
matters
for
money
,
then
those
gifts
of
the
holy
Ghost
,
or
at
the
least
to
take
money
for
words
onely
of
greater
matters
;
but
also
is
so
greedie
to
sell
them
,
that
he
will
rage
and
roare
like
a
lyon
,
if
money
be
not
offered
vnasked
,
or
not
presently
paide
as
soone
as
it
is
demanded
.
Can
we
therefore
thinke
that
the
Pope
taketh
all
such
things
by
the
same
spirit
,
wherby
Elisha
and
Peter
refused
that
which
they
might
haue
had
with
very
good
will
?
Nay
,
but
most
fitly
may
he
be
compared
to
the
true
daughters
of
the
horseleach
,
which
crie
,
Giue
,
giue
:
as
also
to
the
three
things
that
will
not
be
satisfied
,
and
to
the
fourth
,
that
saie
not
it
is
enough
,
&c.
Prov.
30.
15
,
and
16.
The
great
Almes
that
houses
of
popish
religion
doe
giue
,
are
but
sleights
of
the
Deuill
to
bleare
mens
eies
withall
,
that
they
may
not
see
the
miserable
couetousnes
of
such
houses
in
other
matters
,
neither
their
other
wickednes
,
but
that
they
should
rather
thinke
them
to
be
liberall
and
good
,
how
couetous
and
wicked
soeuer
they
be
.
Further
such
almes
are
falsly
called
by
the
name
of
liberalitie
,
because
they
are
without
difference
of
any
person
,
whither
needie
or
not
needie
,
whither
able
to
get
their
liuing
by
labour
or
not
able
:
and
so
are
they
the
mothers
of
idlenes
,
and
the
grandmothers
of
many
other
wickednesses
.
The
theefe
also
that
robbeth
on
the
high
waie
,
or
that
breaketh
vp
mens
houses
by
such
means
getting
many
rich
booties
,
and
that
afterwarde
also
franckly
spendeth
that
which
he
hath
so
lewdly
gotten
at
ale-houses
and
tauernes
,
vpon
harlots
,
vpon
good
fellowes
,
or
vpon
some
poore
persons
;
may
as
well
bragge
of
his
francknesse
,
and
boast
of
his
liberalitie
,
thereby
to
iustifie
his
theft
,
as
these
may
obiect
their
almes
for
defence
of
their
couetousnes
.
10
Touching
the
ninth
commaundement
,
first
popery
accounteth
them
for
heretikes
,
that
hold
nothing
but
the
word
of
God
.
The
Papists
also
(
I
meane
the
learned
papists
)
sticke
not
to
belie
the
dead
,
as
well
as
the
liuing
,
boasting
all
the
Fathers
to
be
on
their
side
,
that
are
more
against
them
then
for
them
,
making
them
also
to
saie
that
which
they
neuer
spake
,
as
hath
beene
before
shewed
.
Haue
they
not
also
cast
out
libells
against
the
most
worthie
seruants
of
God
:
Luther
,
Calvin
,
Beza
,
and
such
like
,
full
of
all
notorious
slaunders
,
for
the
better
disgracing
of
their
doctrine
and
religion
?
Yea
in
such
libells
they
haue
not
spared
Nobles
and
Princes
themselues
.
As
for
the
last
commaundement
,
we
shall
not
neede
to
labour
the
detecting
them
therein
.
For
howe
can
they
haue
any
regard
thereof
,
that
flatly
denie
concupiscence
to
be
any
sinne
?
11
These
things
and
many
other
doe
plainly
shew
the
fruits
of
poperie
to
be
such
,
as
that
they
flatly
bewraie
poperie
not
to
be
of
God
,
if
wee
had
no
holy
Scripture
at
all
to
direct
our
iudgements
,
the
light
onely
of
nature
would
descrie
poperie
to
be
nothing
agreeable
to
a
diuine
nature
.
He
also
that
had
seene
no
further
into
the
inuisible
things
of
God
then
the
works
onely
of
God
,
doe
shew
them
vnto
him
,
Rom.
1.
20.
He
that
had
beheld
no
more
of
the
glorie
of
God
then
the
heauens
and
firmament
shew
forth
the
same
:
he
that
had
heard
no
more
then
daie
vnto
daie
and
night
vnto
night
doth
vtter
,
Psal.
19.
1
,
and
2.
Finally
,
he
that
had
learned
no
more
of
the
power
and
goodnes
of
God
then
the
beasts
can
teach
,
then
the
foules
of
the
ayre
can
tell
,
then
the
earth
it selfe
can
shewe
,
and
then
the
fishes
of
the
sea
can
declare
vnto
him
,
Iob
12.
7.
and
8.
may
easily
by
these
fruits
iudge
the
tree
that
beareth
them
to
be
an
euill
tree
,
and
such
as
the
Lord
will
one
daie
cut
vp
by
the
rootes
,
and
cast
into
the
fire
.
M.
Fox
in
the
booke
of
Acts
and
Monuments
reporteth
,
that
one
Rulmar
and
some
other
beeing
Papists
,
seeing
the
extreame
crueltie
of
other
Papists
in
persequuting
the
Protestants
in
the
daies
of
Queene
Marie
,
did
thereby
conceiue
great
dislike
of
poperie
,
and
became
likewise
from
that
time
louers
and
professours
of
the
Gospel
.
If
one
fruit
of
poperie
were
so
effectuall
in
them
,
what
shall
be
saide
of
those
that
notwithstanding
the
euident
demonstration
of
all
those
fruits
of
poperie
before
mentioned
,
(
more
differing
from
the
fruits
of
that
religion
which
God
commandeth
in
his
word
,
then
the
sourest
crabbe
doth
from
the
daintiest
apple
)
doe
not
yet
see
the
abomination
of
poperie
,
neither
haue
any
better
affection
to
our
religion
then
at
the
first
.
12
If
against
this
that
I
haue
written
of
these
fruits
,
it
be
obiected
,
that
all
papists
are
not
such
,
but
that
some
of
them
are
modest
,
humble
,
loyall
to
their
Princes
,
gentle
and
mercifull
,
sober
and
chast
,
iust
and
righteous
touching
the
goods
of
their
neighbours
,
yea
remitting
some
part
of
their
owne
right
,
and
if
they
be
great
persons
dealing
fauourably
and
kindly
with
their
tenants
,
and
such
as
belong
vnto
them
or
hold
of
them
:
yea
sometimes
better
then
such
as
haue
the
name
of
Protestants
,
that
they
are
also
wise
and
circumspect
in
their
speach
of
other
:
I
acknowledge
that
these
things
are
so
indeede
,
and
by
some
experience
I
speake
this
to
their
commendation
,
and
if
I
should
not
so
speake
,
I
should
doe
them
wrong
:
yet
I
answer
first
that
such
examples
are
very
rare
,
secondly
that
some
of
them
of
whome
I
speake
by
experience
are
rather
suspected
Papists
,
then
perfect
Papists
,
because
they
refuse
not
to
heare
the
preaching
of
the
word
,
from
the
which
I
trust
,
that
they
learne
these
vertues
,
whereby
I
also
hope
,
that
a
waie
will
be
prepared
for
a
better
entrance
of
the
Gospell
into
their
hearts
,
to
the
expelling
of
all
dregges
of
poperie
,
if
any
remaine
:
and
lastly
though
all
Papists
bring
not
forth
such
fruits
,
that
yet
some
of
them
,
doe
but
conceale
them
,
&
force
themselues
to
the
shew
of
these
vertues
to
merit
heauen
by
,
and
that
all
of
them
may
be
such
as
before
by
those
fruits
I
haue
described
,
for
all
poperie
,
or
any
thing
taught
by
poperie
to
the
contrarie
.
For
if
they
be
such
,
poperie
it selfe
will
not
condemne
them
,
but
beare
them
out
as
well
as
it
hath
borne
those
out
,
of
whom
before
we
haue
spoken
.
13
But
some
man
will
yet
further
saie
,
if
ye
iudge
according
to
this
rule
,
then
likewise
may
your
religion
be
also
condemned
.
For
are
here
not
amongst
you
,
O
ye
Protestants
(
that
haue
the
Gospell
in
your
mouthes
)
many
blasphemers
,
many
contemners
of
your
owne
sermons
and
sacraments
,
many
proude
,
many
cruell
persons
,
many
adulterers
and
fornicatouts
,
many
oppressours
and
extortioners
,
many
backbiters
and
slanderers
,
&c.
To
this
I
must
needs
say
,
that
my
heart
grieueth
,
my
bowells
ake
,
mine
eyes
weepeth
,
my
face
blusheth
,
my
countenance
changeth
,
my
tongue
stuttereth
,
and
my
hande
trembleth
,
and
I
would
my
whole
man
were
more
troubled
to
speake
,
and
write
the
answer
.
For
I
must
confesse
and
doe
ingeniously
acknowledge
to
Gods
glorie
,
&
our
owne
shame
,
that
we
haue
many
such
as
of
whome
the
obiection
is
made
.
But
as
yet
,
O
ye
Papists
and
Romanists
,
ye
also
O
ye
Atheists
,
and
that
are
of
no
religion
,
but
deride
all
,
(
for
I
know
that
this
is
the
common
obiection
of
both
sorts
of
aduersaries
)
know
ye
that
this
neither
excuseth
poperie
,
nor
condemneth
our
religion
.
The
reason
in
one
worde
is
this
,
because
although
many
amongst
vs
are
of
these
sinnes
,
expressely
condemned
in
the
scriptures
,
and
contrarie
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
them
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
wombe
,
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
God
,
I
answer
with
S.
Iohn
,
They
went
our
from
,
vs
,
but
they
were
not
of
vs
,
1.
Ioh.
2.
19.
They
professed
our
religion
,
but
they
neuer
truly
embraced
the
same
,
neither
did
euer
truly
feele
the
power
of
godlines
in
their
soules
;
yea
though
it
may
be
that
they
had
some
ioy
in
our
religion
,
yet
it
was
but
the
ioy
of
the
stony
ground
,
wherin
the
seede
of
the
word
hath
no
sound
rooting
,
Math.
13.
20.
and
like
vnto
the
ioy
of
Herod
at
the
preaching
of
Iohn
Baptist
,
Mark
.
6.
20.
Yea
but
some
perhaps
will
obiect
further
,
that
many
of
the
best
of
our
religion
are
often
in
great
heauines
of
minde
,
and
doe
much
doubt
of
God
his
fauour
,
&c.
yea
that
most
part
of
their
life
they
continue
in
this
pensiuenes
.
To
this
I
answer
,
that
although
this
fruit
of
ioy
and
sound
comfort
do
alwaies
grow
vpon
the
tree
of
our
religion
,
yet
sometime
the
twigges
of
our
olde
crabstocke
into
which
this
religion
is
grafted
,
doe
grow
out
so
farre
through
our
euill
husbandrie
,
and
not
pruning
them
in
time
,
that
the
leaues
thereof
beeing
very
thicke
,
according
to
the
nature
of
the
crabbe
,
doe
so
shadowe
this
fruit
,
that
euen
he
that
is
grafted
with
the
impes
and
sciences
of
our
religion
,
can
hardly
finde
this
fruit
without
narow
search
and
diligent
turning
ouer
,
and
remoouing
the
leaues
as
it
were
one
by
one
with
his
hand
.
As
also
we
read
that
although
Christ
were
in
the
presence
of
the
two
disciples
that
were
going
to
Emaus
and
talked
with
them
,
and
yet
was
not
discerned
by
them
,
because
their
eyes
were
holden
,
that
they
could
not
know
him
,
Luk.
24.
16.
as
also
that
Marie
Magdalene
saw
Iesus
and
talked
with
him
,
but
yet
knew
him
not
,
Ioh.
20.
14.
So
also
the
children
of
God
that
by
a
true
and
liuely
faith
are
partakers
of
Christ
,
do
not
yet
see
Christ
,
nor
the
great
comfort
which
they
haue
by
Christ
,
because
their
eyes
are
holden
,
that
is
,
their
sight
is
dimmed
by
the
sight
of
sinne
partly
,
and
partly
also
by
the
sleights
of
Satan
,
that
they
can
neither
see
nor
feele
that
matter
of
ioy
and
comfort
which
they
haue
and
carrie
daily
about
within
their
breasts
.
8
Finally
touching
this
comfort
,
it
is
with
the
children
of
God
,
and
such
as
are
truly
of
our
religion
,
as
it
is
with
many
simple
men
in
the
world
touching
their
earthly
possessions
and
inheritances
.
For
although
they
haue
neuer
so
good
right
vnto
them
,
and
neuer
so
good
assurance
of
them
,
euen
as
good
as
possibly
they
can
haue
,
and
as
all
the
lawyers
by
all
the
law
in
the
world
can
make
them
,
yet
for
all
that
,
they
oftentimes
meete
with
some
pettifogger
and
cousening
mate
,
that
telleth
them
their
title
is
naught
and
not
worth
a
straw
,
&
so
forth
.
Now
by
such
wordes
the
simple
man
is
halfe
perswaded
,
and
beginneth
something
to
doubt
,
yea
sometime
almost
to
feare
:
and
thus
he
continueth
till
he
meete
with
his
learned
counsaile
,
that
doe
againe
declare
vnto
him
and
assure
him
of
the
contrarie
:
so
,
Isaie
,
is
it
with
the
children
of
God
,
and
such
as
are
truly
seasoned
with
our
religion
.
By
Christ
Iesus
they
haue
as
good
right
to
the
kingdome
of
heauen
as
is
possible
,
and
their
estate
is
so
good
as
that
all
the
enemies
they
haue
either
carnal
or
spirituall
,
cannot
possibly
defeat
them
thereof
;
notwithstanding
such
is
their
simplicitie
in
heauenly
things
(
as
oftentimes
it
is
greater
in
earthly
things
)
that
their
enemie
and
the
enemie
of
God
meeting
with
them
,
and
reasoning
the
case
,
either
by
his
outward
instruments
,
or
by
those
secret
friends
which
he
hath
in
a
man
his
owne
heart
,
doth
at
the
last
by
his
subtiltie
make
them
to
doubt
,
and
filleth
them
with
feare
,
till
they
meete
againe
with
their
old
counseller
the
spirit
of
God
(
who
sometime
keepeth
himselfe
close
,
and
for
a
time
will
not
(
as
it
were
)
be
spoken
withall
,
to
trie
what
his
clyents
will
or
can
doe
without
him
)
but
when
they
meete
and
conferre
with
him
,
by
the
time
that
he
hath
a
little
repeated
their
assurance
,
and
declared
their
right
from
point
to
point
by
his
seuerall
effects
in
their
hearts
,
and
how
also
Christ
Iesus
purchased
saluation
for
them
,
and
bestowed
it
vpon
them
,
and
therefore
also
gaue
him
vnto
them
as
an
earnest
pennie
thereof
,
to
seale
and
confirme
the
whole
gift
;
then
doe
they
cast
away
their
former
feare
,
and
recouer
their
ancient
comfort
.
So
is
it
from
time
to
time
with
them
,
whilst
Satan
talketh
with
them
,
and
the
spirit
of
God
hideth
himselfe
,
they
doubt
:
but
when
the
spirit
of
God
talketh
with
them
,
by
his
liuely
and
sensible
operation
in
their
hearts
,
then
are
they
of
good
cheere
and
comfort
;
yet
euen
whilst
they
feare
,
they
haue
no
cause
of
feare
,
but
their
right
is
alwaies
one
and
the
same
:
onely
sometime
by
their
simplicitie
they
see
not
their
right
.
This
shall
suffice
to
haue
spoken
both
of
the
abundance
of
all
heauenly
comfort
in
our
religion
,
and
also
of
the
want
thereof
in
poperie
.
Wherefore
I
doe
againe
conclude
,
both
that
our
religion
is
most
pleasant
and
acceptable
vnto
the
God
of
all
comfort
,
and
also
that
poperie
is
altogether
abominable
in
his
sight
.
THE
EIGHT
ARGVMENT
touching
the
wisdome
of
true
religion
,
an
infallible
note
and
signe
thereof
.
I
May
here
also
not
vnfitly
,
nor
out
of
place
adde
the
foolishnes
of
poperie
.
For
what
can
be
more
foolish
or
ridiculous
,
then
the
worship
of
such
reliques
as
they
doe
both
worship
,
and
also
take
great
paines
and
trauaile
many
myles
,
&
defray
great
charges
for
the
worship
of
them
:
especially
most
foolish
,
absurd
,
and
grosse
is
it
to
worship
such
as
before
haue
beene
named
,
as
the
verie
●ayle
of
the
asse
wheron
Christ
rode
,
&
such
like
.
I
aske
here
no
pardon
as
speaking
grossely
,
the
holines
of
the
thing
must
take
away
the
homelines
of
the
word
.
But
I
maruaile
they
could
get
n●
better
and
sweeter
morsell
then
the
taile
:
it
may
be
they
came
too
late
to
market
,
and
so
all
the
better
peeces
being
taken
vp
before
by
dogges
,
kytes
,
ravens
,
and
such
other
customers
as
doe
vse
to
resort
to
such
markets
,
this
onely
was
left
,
and
so
it
was
bought
for
the
Pope
his
owne
tooth
;
but
he
of
his
meere
holie
conscience
would
not
eate
meate
of
so
great
a
price
,
and
of
his
great
liberalitie
bestowed
it
vpon
the
church
for
euer
.
If
they
make
so
much
account
of
the
taile
,
they
would
much
more
haue
honoured
the
head
,
if
they
had
come
time
enough
to
the
market
:
what
then
would
they
haue
done
with
the
whole
bodie
,
if
they
could
haue
gotten
it
?
and
if
they
make
such
reckoning
of
a
peece
of
a
dead
asse
,
I
suppose
that
if
they
had
the
liuing
asse
,
and
could
keepe
him
aliue
(
and
yet
what
a
foole
am
I
to
make
a
question
of
their
power
in
such
a
thing
,
when
as
euerie
man
knoweth
that
their
Pope
and
euery
Priest
of
his
begetting
,
can
make
God
himselfe
,
and
we
heard
also
before
that
the
Pope
himselfe
can
make
something
of
nothing
?
)
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
cāperforme
.
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
bi●
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
●●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
new
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
looketh
not
so
much
to
the
inward
man
,
but
regardeth
the
worke
wrought
,
howsoeuer
it
be
done
,
and
that
he
in
iustice
cannot
deny
a
good
reward
to
such
merits
.
Can
the
naturall
man
dislike
of
all
this
?
Further
,
what
naturall
man
is
not
readie
,
&
apt
to
worship
images
,
to
inuocate
Saints
,
to
sweare
,
to
profane
the
Lord
his
daie
,
or
at
least
to
obserue
any
holiday
appointed
onely
by
man
more
exactly
,
to
be
proud
,
to
resist
magistrates
,
&c.
what
naturall
man
,
I
saie
,
is
not
willing
enough
to
these
and
the
like
?
3
Yea
but
it
is
obiected
,
that
our
religion
teacheth
faith
onely
to
iustifie
without
works
,
and
that
therefore
our
religion
is
a
doctrine
of
ease
and
libertie
,
and
so
consequently
more
pleasing
the
naturall
man
then
poperie
,
which
requireth
many
numbers
of
praiers
,
no●
to
God
onely
,
but
also
to
Saints
,
many
great
iournies
in
pilgrimages
,
many
offerings
to
the
church
,
many
almes
,
many
good
works
,
many
merits
,
&c.
I
answer
,
first
acknowledging
that
we
teach
indeede
that
faith
onely
iustifieth
euen
without
any
workes
whatsoeuer
:
yet
is
this
faith
more
hard
to
the
naturall
man
then
all
before
mentioned
,
to
be
taught
and
required
by
poperie
.
For
this
saith
that
we
teach
,
must
haue
knowledge
of
God
,
&
of
him
whome
he
hath
sent
,
as
also
of
the
holy
Ghost
,
and
that
as
they
are
reuealed
in
the
word
,
and
likewise
of
the
promises
of
God
in
his
word
particularly
taught
:
it
must
also
applie
these
things
particularly
to
euery
man
his
particular
selfe
.
Secondly
,
though
we
say
that
good
works
are
not
necessarie
as
causes
of
iustification
,
yet
we
doe
vtge
true
good
workes
(
not
such
as
the
Papists
commend
)
more
straitly
then
they
doe
,
&
teach
them
to
be
more
necessarie
,
as
effects
&
fruits
of
iustification
,
and
such
as
without
which
there
is
no
saluation
.
For
we
say
that
he
that
hath
not
eternall
life
begunne
in
him
heare
,
that
is
,
in
whome
the
olde
man
is
not
crucified
,
and
sinne
mortified
,
in
whome
the
new
man
is
not
restored
,
and
the
life
of
godlines
wrought
,
that
man
shal
neuer
haue
eternal
life
in
the
world
to
come
,
neither
shal
euer
enter
into
the
kingdome
of
heauen
.
This
the
Apostle
saith
,
and
this
we
saie
,
that
flesh
and
blood
cannot
inherit
the
kingdom
of
God
,
neither
corruption
inherit
incorruptio
.
1.
Cor.
15.
50.
4
As
for
all
other
things
required
by
poperie
,
the
naturall
man
can
well
brooke
and
beare
so
long
as
the
inward
may
be
dispensed
withal
;
yea
what
is
there
so
costly
,
though
it
come
to
the
plucking
off
the
earings
,
and
giuing
the
ordinarie
iewells
and
ornaments
that
men
vse
to
weare
,
though
it
be
the
offering
thousands
of
bullocks
and
rammes
,
or
ten
thousand
riuers
of
oyle
,
what
is
so
pretious
though
it
be
the
first
fruits
of
a
man
his
owne
bodie
?
what
is
so
laborious
&
painful
,
though
it
be
the
cutting
of
himselfe
with
knives
&
lancres
as
the
priests
of
Baal
did
,
or
the
whipping
of
himself
til
the
blood
follow
,
or
the
pining
of
himselfe
by
long
fasting
,
or
at
least
by
liuing
onely
of
bread
&
water
,
and
by
lying
in
woollen
&
vpon
bare
boards
,
or
taking
no
rest
many
years
togither
,
but
onely
standing
as
many
old
Monks
mentioned
by
Socrates
and
Sozomen
were
wont
to
doe
,
&
some
foolish
papists
yet
doe
:
what
,
I
saie
of
all
these
is
such
,
that
a
natural
man
wil
not
willingly
vndergo
,
so
it
be
repugnant
to
Gods
word
&
deuised
only
by
man
?
Againe
,
what
though
poperie
require
all
these
things
?
what
also
though
nothing
thereof
be
performed
whilst
a
man
liueth
here
?
shall
he
therefore
to
hell
?
No
,
saie
the
Papists
,
there
is
remedie
for
that
.
When
he
dieth
,
and
needeth
no
more
to
vse
his
goods
himselfe
,
let
him
but
giue
liberally
to
the
poore
,
especially
to
the
Church
,
and
to
priests
for
singing
and
saying
of
masses
,
dirges
,
trentalls
,
and
other
such
pleasant
songs
for
his
soule
,
and
then
all
shall
be
well
enough
.
He
shall
not
go
to
hell
,
but
onely
to
purgatoriekitchin
,
and
there
either
to
be
a
rafter
,
or
a
little
to
turne
the
spit
,
and
then
after
a
few
yeares
he
shall
be
remooued
from
thence
,
and
preferred
euen
to
God
his
owne
parlour
in
heauen
.
In
the
meane
time
who
seeth
not
that
the
hope
of
this
maketh
any
man
,
especially
of
wealth
and
abilitie
,
to
giue
liberally
,
if
all
the
daies
of
his
life
he
may
liue
in
all
licentious
manner
?
5
But
as
for
our
religion
it
is
farre
otherwise
therewith
.
For
by
abasing
the
whole
man
and
all
that
is
in
him
,
and
teaching
those
things
which
before
haue
bin
spoken
of
,
and
shall
not
neede
now
to
be
repeated
,
it
is
altogether
vnpleasant
and
vnsauorie
to
the
naturall
man
,
euen
as
smoke
vnto
the
eyes
,
and
vineger
to
the
teeth
:
yet
to
God
,
yea
therefore
to
God
it
is
sweete
&
pleasant
.
Certenly
in
this
respect
there
is
such
difference
betwixt
our
religion
and
poperie
,
that
if
both
were
offered
vnto
the
naturall
man
,
he
would
make
much
sooner
choise
of
poperie
then
of
ours
.
And
this
indeede
is
the
cause
why
of
long
tim
,
e
and
of
most
parts
in
the
world
,
poperie
hath
beene
so
generally
receiued
;
&
why
there
haue
beene
more
Papists
then
Protestants
,
namely
because
our
religion
is
altogether
repugnant
to
nature
,
and
poperie
altogether
agreeable
thereunto
.
Further
let
euery
man
examine
his
owne
heart
,
how
it
standeth
naturally
affected
,
and
he
shall
finde
himselfe
rather
inclined
to
poperie
,
wherein
he
may
for
a
money
matter
,
haue
both
pardon
of
any
sinne
alreadie
committed
,
and
also
a
dispensation
to
commit
what
he
will
,
though
it
be
incest
with
his
owne
sister
,
then
to
our
religion
which
condemneth
all
such
pardons
and
dispensations
.
Sith
therfore
this
is
now
so
euident
,
that
poperie
is
so
sutable
to
our
corrupt
nature
,
and
that
our
religion
is
altogether
so
harsh
thereunto
,
why
may
I
not
againe
conclude
as
before
I
haue
done
,
both
against
poperie
and
also
in
behalfe
of
our
religion
?
THE
TENTH
ARGVMENT
:
the
first
part
,
touching
the
great
decaie
of
Gods
gifts
in
these
times
of
Poperie
.
MY
last
argument
touching
the
maine
conclusion
,
both
against
poperie
and
also
for
our
religion
,
shall
be
from
the
testimonies
of
God
himselfe
in
this
matter
.
By
the
testimonies
of
God
,
I
meane
not
here
the
testimonies
of
his
written
word
,
but
reall
and
actuall
testimonies
(
if
I
may
so
speak
)
that
is
,
such
things
as
whereby
indeede
God
himselfe
hath
iustified
our
,
and
condemned
the
Romish
religion
vnto
the
eyes
of
men
,
as
by
his
written
word
he
hath
done
the
same
vnto
their
eares
.
Neither
let
any
man
be
offended
,
that
I
call
such
things
by
the
name
of
God
his
testimonies
,
for
so
the
like
arguments
are
called
in
the
scripture
it selfe
.
Ioh.
5.
36.
our
Sauiour
Christ
calleth
the
workes
that
he
did
,
the
witnesses
or
testimonies
of
his
Father
in
his
behalfe
:
I
haue
(
saith
he
)
greater
witnes
then
the
witnes
of
Iohn
:
for
the
works
which
the
Father
hath
giuen
me
to
finish
,
the
same
works
that
I
doe
,
beare
witnes
of
me
that
the
Father
hath
sent
me
.
In
like
manner
speaketh
the
Apostle
,
Hebr.
2.
4.
where
he
saith
that
God
did
beare
witnes
vnto
his
gospel
,
both
with
signes
and
wonders
,
and
diuerse
miracles
,
&
gifts
of
the
Highost
,
according
to
his
own
wil.
2
These
actuall
testimonies
of
God
,
wherof
I
purpose
now
to
speak
,
are
especially
two
.
The
first
are
the
gifts
of
the
spirit
,
which
God
hath
promised
to
these
last
times
of
the
world
,
for
the
commendation
of
the
gospell
:
the
second
,
are
his
other
works
,
whereby
likewise
he
doth
beare
witnes
thereunto
.
Touching
the
first
,
let
vs
first
of
all
consider
of
God
his
promise
for
those
gifts
;
secondly
of
the
performance
of
that
promise
.
The
promises
are
either
made
in
the
olde
testament
by
the
Prophets
,
or
in
the
new
by
Christ
himselfe
.
The
promises
of
the
old
testament
are
many
.
First
of
all
,
the
Prophet
Dauid
psal.
68.
18.
insinuateth
a
promise
of
the
gifts
of
the
spirit
in
these
words
:
Thou
art
(
saith
he
)
gone
vp
on
high
,
thou
hast
led
captiuitie
captiue
,
and
receiued
gifts
for
men
:
where
the
Prophet
,
by
receiuing
gifts
for
men
,
meaneth
the
gifts
wherewith
Christ
as
the
Mediatour
was
furnished
without
measure
,
to
bestow
vpon
the
Church
after
that
he
should
vanquish
his
enemies
,
&
triumphing
ouer
them
should
ascende
into
heauen
,
there
to
sit
at
the
right
hand
of
God
in
all
glorie
and
authoritie
.
This
interpretation
is
manifest
,
both
by
the
words
immediately
following
,
Praised
be
the
Lord
,
the
God
of
our
saluation
,
which
loadeth
vs
daily
with
benefits
;
and
also
by
the
application
thereof
,
Eph.
4.
8.
where
although
the
Apostle
doe
name
onely
the
callings
of
the
Church
,
yet
doth
it
not
therefore
follow
that
the
place
in
the
psalme
is
of
such
gifts
onely
to
be
vnderstoode
,
because
that
euery
generall
may
be
applied
not
onely
to
some
,
but
also
to
all
particulars
comprehended
in
the
generall
.
The
second
promise
is
,
Isa.
44.
3.
where
the
Lord
speaking
of
the
latter
times
of
the
church
,
saith
thus
,
I
will
poure
water
vpon
the
thirstie
,
and
floods
vpon
the
drie
ground
:
I
will
poure
my
spirit
vpon
thy
seede
,
and
my
blessing
vpon
thy
budds
,
&c.
And
least
any
should
thinke
,
that
this
promise
was
onely
made
to
the
Iewes
or
Israelites
according
to
the
flesh
,
he
addeth
in
the
5.
v.
One
shal
say
I
am
the
Lords
,
another
shal
be
called
by
the
name
of
Iacob
:
and
another
shall
subscribe
with
his
hand
vnto
the
Lord
,
and
name
himselfe
by
the
came
of
Israel
:
which
words
doe
testifie
,
that
the
promise
before
made
was
as
wel
to
the
Gentile●
as
to
the
Iewes
,
because
the
Iewes
were
alreadie
of
the
house
of
Israel
&
called
by
his
name
.
The
promise
of
the
same
gifts
of
the
spirit
is
likewise
signified
,
by
leading
or
driuing
of
them
to
the
springs
of
waters
,
Esa.
49.
10.
He
renueth
also
the
same
promise
,
Ioel
2.
28.
Afterward
(
saith
the
Lord
in
that
place
)
will
I
poure
out
my
spirit
vpon
all
flesh
,
and
your
sonnes
and
your
daughters
shall
prophesie
:
your
olde
men
shall
dreame
dreames
,
and
your
young
men
shall
see
visions
:
and
also
vpon
the
seruants
and
vpon
the
maidens
in
those
daies
will
I
poure
my
spirit
:
so
the
same
Prophet
chap.
3.
18.
expresseth
the
same
promise
in
other
words
saying
,
In
that
date
shal
the
mountaines
drop
downe
new
wine
,
and
the
hills
shall
flow
with
milke
,
and
al
the
riuers
of
Iuda
shall
runne
with
waters
,
and
a
fountaine
shall
come
forth
of
the
house
of
the
Lord
,
and
shall
water
the
valley
of
Shithim
.
By
all
these
words
he
meaneth
nothing
else
but
the
plentifull
gifts
of
God
his
spirit
,
calling
them
by
the
name
of
wine
,
milke
,
and
waters
,
both
because
of
the
varietie
of
them
,
and
also
because
of
their
diuers
effects
,
according
to
the
diuers
necessities
of
the
diuers
members
of
the
Church
.
And
least
this
promise
also
should
be
restrained
onely
to
the
Iewes
,
he
addeth
in
the
21.
v.
this
effect
of
the
spirit
,
that
he
would
clense
their
bloode
whome
he
had
not
yet
clensed
,
meaning
by
those
whome
he
had
not
clensed
,
the
Gentiles
,
that
till
the
comming
of
Christ
were
without
Christ
,
aliens
from
the
common-wealth
of
Israel
,
straungers
from
the
couenant
of
promise
,
hauing
no
hope
,
and
being
without
God
in
the
world
,
Eph.
2.
12.
Finally
the
Prophet
Zacharie
,
chap.
14.
&c.
hath
this
promise
,
In
that
daie
shall
the
waters
of
life
goe
out
of
Jerusalem
,
halfe
of
them
toward
the
East
,
and
halfe
of
them
towards
the
vtmost
sea
,
and
shall
be
both
in
sommer
and
winter
.
These
and
such
like
are
the
promises
in
the
old
testament
,
which
to
belong
to
the
new
testament
,
and
to
be
made
for
the
credit
and
commendation
of
the
gospel
,
appeares
by
the
application
of
the
promise
in
Joel
made
by
Saint
Peter
.
Act.
2.
16.
And
although
that
Prophet
speake
of
seeing
visions
,
dreaming
dreames
,
and
prophesying
,
&c.
yet
by
these
are
not
onely
to
be
vnderstoode
the
same
,
but
because
these
serued
then
the
good
of
the
church
,
therefore
by
them
the
Prophet
meaneth
all
such
gifts
as
should
make
for
the
good
of
the
church
,
vnder
the
gospel
the
which
is
manifest
,
because
Saint
Peter
applieth
this
prophecie
to
the
gift
of
tongues
,
bestowed
vpon
the
church
at
the
feast
of
Pentecost
.
3
Touching
the
New
Testament
first
our
Sauiour
alluding
vnto
,
and
indeede
plainly
meaning
these
promises
of
the
olde
Testament
before
mentioned
,
saith
thus
,
Ioh.
7.
38.
He
that
beleeueth
in
me
(
as
saith
the
Scripture
)
out
of
his
bell●e
shall
flow
riuers
of
water
of
life
.
Where
the
Euangelist
himselfe
interpreteth
our
Sauiour
to
speake
of
the
spirit
,
which
they
that
beleeue
should
afterward
receiue
.
The
like
promise
is
made
so
often
as
he
speaketh
of
the
Comforter
,
Ioh.
14.
26.
and
15.
26.
16.
7.
and
elswhere
.
So
also
after
his
resurrection
,
Act.
1.
5.
Iohn
indeed
baptized
with
water
,
but
ye
shal
be
baptised
with
the
holy
Ghost
within
these
few
dates
.
All
these
promises
doe
teach
and
assure
the
Church
that
the
gospel
should
not
come
forth
in
the
latter
daies
poore
and
desolate
,
but
rich
and
accompanied
with
an
honourable
traine
of
all
necessarie
gifts
and
graces
of
God
his
spirit
:
and
that
the
more
the
gospel
should
flourish
,
the
more
plentifull
also
should
these
gifts
and
graces
flowe
in
the
Church
.
Thus
much
for
the
promises
of
the
gifts
of
the
spirit
.
4
Touching
the
performance
thereof
,
it
is
certen
that
it
was
especially
accomplished
in
the
time
of
the
Apostles
:
and
fit
it
was
it
should
be
so
,
because
the
gospel
was
then
first
to
be
communicated
vnto
the
Gentiles
,
who
before
that
had
neuer
heard
any
such
doctrine
:
and
because
also
,
as
the
Lord
did
then
giue
extraordinarie
callings
of
the
Apostles
,
Euangelists
,
and
Prophets
,
so
it
was
also
meere
that
they
should
haue
gifts
sutable
to
their
callings
.
Notwithstanding
it
is
not
to
be
doubted
,
but
that
the
promise
should
remaine
,
and
doth
yet
remaine
in
force
,
euen
vnto
the
ende
of
the
world
,
as
touching
the
generall
substance
thereof
;
and
that
therefore
although
those
times
are
now
past
,
and
those
reasons
now
ceased
,
when
and
why
the
Lord
gaue
such
gifts
of
his
spirit
,
in
such
extraordinarie
measure
and
manner
,
yet
he
will
neuer
leaue
his
gospel
without
such
a
traine
of
the
graces
of
the
graces
of
his
spirit
as
shall
be
somewhat
answerable
to
the
flourishing
thereof
,
and
meete
likewise
to
commend
the
same
the
better
vnto
the
world
.
5
Sith
this
is
so
,
I
demaund
whether
this
promise
were
performed
to
the
church
of
Rome
,
holding
the
same
doctrine
that
now
it
hath
held
for
the
space
of
seauen
or
eight
hundred
yeares
,
and
enioying
that
outward
glorie
and
magnificence
,
the
which
also
these
yeares
it
hath
enioyed
?
Certenly
to
this
my
demaund
,
it
cannot
be
affirmatiuely
answered
with
any
truth
.
For
all
men
know
(
or
may
know
)
the
contrarie
:
yea
the
Papists
themselues
,
if
they
be
not
past
all
shame
and
grace
will
acknowledge
the
contrasie
.
For
when
the
Pope
beganne
to
set
his
foote
vpon
the
staires
,
and
to
ascende
towardes
that
dignitie
whereunto
he
is
now
mounted
,
then
began
the
holy
Ghost
also
,
as
it
were
,
to
take
the
wings
of
an
Eagle
or
doue
,
and
to
flie
awaie
,
and
returne
againe
towardes
the
heauens
,
from
whence
before
he
came
.
Euer
since
that
time
also
,
as
the
Pope
hath
climed
the
ladder
of
his
magnificences
,
so
the
spirit
of
God
hath
mounted
more
and
more
towards
heauen
,
and
hath
gone
further
and
further
out
of
the
sight
of
men
.
The
more
that
the
Pope
and
popetie
haue
growne
and
flourished
,
the
more
haue
all
the
gifts
and
graces
of
God
his
spirit
decaied
and
●ithered
.
At
the
last
when
the
Pope
was
reuealed
to
be
the
man
of
sinne
,
the
sonne
of
perdition
,
&c.
and
the
verie
Antichrist
,
that
is
,
when
he
was
come
to
the
toppe
and
perfection
of
his
pride
,
then
also
did
the
holy
Ghost
in
a
manner
take
his
leaue
and
bidde
all
the
world
almost
farewell
,
at
the
least
touching
his
visible
presence
.
When
all
Kings
and
Princes
had
receiued
and
drunken
the
cup
of
his
fornications
,
whereby
beeing
intoxicated
and
depriued
of
all
true
knowledge
of
God
and
common
sense
,
they
abiected
themselues
vnto
him
and
put
their
necks
vnder
his
girdle
,
yea
abased
themselues
in
most
slauish
manner
to
hold
his
stiroop
,
and
kisse
his
filthie
feete
:
when
also
they
had
receiued
his
marke
in
their
foreheads
,
that
is
,
themselues
had
embraced
his
damnable
doctrines
,
and
stooped
vnto
his
abominable
idols
,
and
commanded
also
their
people
to
doe
the
like
:
when
,
I
say
,
the
Pope
and
poperie
were
thus
aduanced
,
and
had
iustled
both
the
true
religion
of
God
and
also
all
authoritie
of
Princes
out
of
the
throne
,
and
most
proudly
did
sit
in
it
themselues
,
as
it
were
booted
and
spurred
:
when
(
I
say
againe
)
the
Pope
with
all
his
abominations
did
thus
sit
in
the
chaire
of
estate
,
both
of
Princes
and
also
of
God
himselfe
,
then
what
true
knowledge
was
there
,
I
wil
not
say
of
God
,
but
euen
of
arts
,
of
tongues
,
and
almost
of
any
good
humanitie
?
6
For
triall
of
these
things
,
if
any
thinke
I
slaunder
them
,
let
the
rolles
and
Chronicles
of
those
times
be
searched
:
let
the
bookes
of
those
ages
be
perused
,
let
their
matter
,
their
phrase
and
style
be
examined
.
Was
not
the
knowledge
of
the
Greeke
so
rare
,
that
it
was
a
common
prouerb
,
Graecum
est
,
legi
non
potest
:
It
is
Greeke
,
it
cannot
be
read
?
And
could
the
Hebrew
tongue
be
more
plentifull
?
No
verily
,
but
much
rarer
.
What
also
shall
I
say
of
the
Latin
tongue
?
was
the
knowledge
of
that
in
those
times
any
better
?
very
little
.
Euery
boie
indeede
learned
their
primmer
,
and
to
say
his
praiers
,
and
to
helpe
the
Priest
to
saie
Masse
in
latin
,
yet
could
he
not
tell
whether
he
praied
to
God
or
the
deuill
:
whether
he
asked
bread
or
a
stone
,
fish
or
a
scorpion
,
yea
not
one
Priest
of
an
hundreth
did
vnderstand
the
Mattins
,
that
he
continually
said
,
or
the
masses
that
he
daily
sung
;
Rome
was
wont
to
be
the
mother
of
this
tongue
,
and
the
Vniuersitie
and
house
of
the
eloquent
oratours
,
but
hauing
once
entertained
the
deepe
mysterie
of
transubstantiation
of
bread
into
the
bodie
of
Christ
,
all
the
former
eloquence
of
this
place
was
also
transubstantiated
into
barbarisme
.
This
tongue
indeede
was
the
common
tongue
of
their
religion
at
Rome
and
elswhere
,
yet
when
their
religion
was
at
the
full
,
then
also
was
the
knowledge
of
this
tongue
in
the
wane
,
yea
in
the
very
last
quarter
halfe
spent
.
For
it
would
make
any
man
of
knowledge
to
laugh
,
to
reade
or
heare
the
words
,
phrase
,
&
style
of
those
books
that
were
then
written
.
In
their
praiers
indeede
,
(
in
which
is
least
neede
of
eloquence
)
especially
in
their
praiers
to
the
Saints
,
and
chiefly
to
the
virgine
Marie
,
by
two
or
three
figures
they
affected
a
kinde
of
eloquence
to
please
the
eares
of
men
,
and
to
make
the
praiers
goe
the
more
roundly
,
that
●o
men
might
take
the
more
delight
in
saying
or
singing
of
them
:
but
in
most
of
their
other
writings
there
is
nothing
but
plaine
dunstable
latin
,
yea
nothing
for
the
most
part
but
barbarisme
.
7
If
any
man
yet
desire
further
proofe
of
this
ignorance
,
wherewith
I
charge
the
chiefe
times
of
Poperie
,
let
them
read
what
M.
Lambert
reporteth
touching
the
same
in
his
perambulation
of
Kent
,
writing
of
the
place
called
Cliffe
;
what
(
I
saie
)
he
reporteth
in
that
place
of
that
matter
out
of
William
Malmesburie
,
de
rebus
gestis
pontificum
Anglorum
:
namely
,
that
Curbert
the
eleuenth
Archbishop
of
Canterburie
,
in
a
great
Synode
of
all
or
most
of
the
Bishops
of
his
Prouince
,
assembled
by
himselfe
to
the
foresaide
Cliffe
(
then
called
Cloueshoo
,
)
did
there
decree
that
the
Priests
themselues
should
first
learne
,
and
then
teach
their
parishioners
the
Lord
his
praier
,
and
the
articles
of
his
beleefe
in
the
English
tongue
.
In
the
same
place
also
he
noteth
,
that
king
Alfred
in
his
preface
vpon
the
pastoral
of
Gregorie
which
he
translated
,
saith
that
when
he
came
first
to
his
kingdome
,
he
knew
not
one
priest
of
the
south
side
of
Humber
that
vnderstood
his
seruice
in
latin
,
or
that
could
translate
an
epistle
into
English
.
Further
,
he
addeth
that
Alfric
in
his
proeme
to
the
grammer
,
saith
that
a
little
before
the
time
of
Dunstan
the
Archbishop
,
there
was
neuer
an
English
priest
that
could
either
indite
or
vnderstande
a
latine
epistle
:
and
lastly
that
William
Malmesburie
himselfe
saith
,
that
at
the
time
of
the
Conquest
almost
all
the
Bishops
of
England
were
vnlearned
.
8
This
is
not
to
be
vnderstood
of
the
knowledge
of
the
latin
tongue
onely
,
but
also
of
the
very
matter
it selfe
,
and
that
not
onely
of
books
of
diumitie
,
but
also
of
bookes
of
philosophie
and
humanitie
.
Their
absurd
and
grosse
definitions
,
their
infinite
,
intricate
,
foolish
,
and
vnlearned
distinctions
,
(
wherein
notwithstanding
consisteth
all
their
learning
and
deepenes
,
as
they
of
Thyatira
saide
,
Revel.
2.
24
)
will
not
onely
wearie
and
tyre
any
young
scholler
,
but
also
make
a
learned
man
sicke
at
the
very
heart
.
Euery
man
that
is
any
thing
acquainted
with
Peter
Lombard
,
Gratian
,
Scotus
,
Durandus
,
Thomas
Aquinas
,
Occam
,
Gerson
,
Haymo
,
and
such
like
Diuines
of
those
times
,
can
testifie
that
which
I
saie
of
the
bookes
of
Diuinitie
.
For
proofe
notwithstanding
thereof
,
I
referre
the
reader
to
that
which
that
reuerende
father
and
worthie
man
Master
Iuel
answereth
to
a
vaine
boast
of
Master
Harding
,
touching
the
learning
of
their
side
.
First
hee
biddeth
him
remember
that
their
prouinciall
constitutions
doe
beginne
with
these
wordes
:
Ignorantia
socerdotum
.
Then
hee
addeth
as
followeth
,
It
were
no
great
masterie
to
charge
the
chiefe
doctours
of
your
side
with
some
want
of
learning
.
Ludouicus
Vives
saith
,
Vt
quidque
his
supertoribus
seculis
min●s
tritum
fuit
studentium
manibus
,
it
a
purius
ad
nos
peruenit
.
For
the
space
of
certaine
hundred
yeares
,
the
lesse
any
bookes
came
into
students
handes
,
the
purer
and
better
they
came
to
vs
:
meaning
thereby
,
that
euery
thing
was
the
worse
for
your
learned
handling
.
Of
Thomas
,
Scotus
,
Hugo
,
and
others
of
whom
you
seeme
to
make
so
great
account
,
your
owne
friend
Catharinus
saith
,
Scholastics
multa
inerudite
comminiscuntur
.
These
schoole-doctours
imagine
matters
vnlearnedly
.
Erasmus
saith
,
Portenta
quae
nunc
passino
legimus
in
commentarijs
recentium
interpretum
,
tam
impudentia
&
insulta
sunt
;
vt
videantur
suibus
ea
scripsisse
non
hominibus
.
The
monstrous
follies
that
we
commonly
read
in
the
commentaries
of
late
interpreters
(
wherby
he
meaneth
the
very
croppe
and
the
worthiest
of
all
your
scholasticall
doctours
)
are
so
farre
without
shame
and
so
peeuish
,
as
if
they
had
beene
written
for
swine
and
not
for
men
.
One
of
your
doctors
saith
,
Apostolus
dicitur
ab
apos
quod
est
argumentum
vel
praeeminentia
,
&
stolon
quod
est
missio
,
quasi
praeeminenter
missus
.
Another
saith
,
Apocrisarij
dicuntur
nuntij
Domini
pap●
:
Nam
crisis
dicitur
secretum
,
&
apos
dicitur
nuntius
.
Another
saith
,
Cathedra
est
nomen
Graecum
,
&
componitur
à
Cathos
,
quod
est
●ides
&
edra
quod
est
sponda
.
Another
saith
,
Eleemosyna
dicitur
ab
eleis
quod
est
misereri
,
&
mors
quod
est
aequ●
.
More
followeth
to
the
same
purpose
in
Iuel
his
defence
of
the
apologie
5.
part
,
12.
chap.
2.
diuision
.
where
the
learned
reader
may
see
the
quotation
of
those
writers
out
of
whome
he
boroweth
these
things
.
By
these
things
we
sufficiently
see
the
profaned
diuinitie
of
the
chiefe
times
of
poperie
.
9
Touching
philosophie
,
the
workes
of
Petrus
de
Bruxellis
,
Iohannes
de
monte
,
de
ponte
,
Dorbella
,
Duns
,
Toletus
,
Titleman
,
and
many
such
like
,
doe
euidently
confirme
that
which
I
haue
saide
.
Yea
such
is
the
rudenesse
of
these
bookes
,
that
many
young
schollers
in
Cambridge
and
Oxenford
,
for
want
of
good
direction
too
much
addicting
themselues
to
the
reading
of
them
,
can
neuer
afterward
attaine
vnto
any
true
eloquence
or
knowledge
of
the
Latin
tongue
,
neither
yet
to
sound
philosophie
.
So
also
may
it
be
saide
of
such
Diuines
as
take
too
much
delight
in
reading
the
works
of
those
before
mentioned
.
Many
distinctions
in
these
bookes
seeme
wittie
,
and
haue
shewe
of
some
depth
in
those
things
whereof
they
intreat
,
but
if
they
be
thoroughly
with
iudgement
examined
,
and
(
as
it
were
)
sifted
or
rather
bolted
,
they
will
be
found
but
meere
trifles
,
more
curious
and
troublesome
,
then
sound
and
profitable
:
so
farre
also
from
illustrating
and
making
lightsome
the
things
whereto
they
are
applied
,
that
rather
they
obscure
and
darken
them
.
Sometime
perhaps
a
man
may
hitte
vpon
,
or
by
the
waie
meete
with
something
somewhat
worthie
the
obseruation
,
but
it
is
so
rare
that
more
time
will
be
lost
whilst
a
man
finde
it
out
,
then
the
benefit
of
the
thing
will
counteruaile
when
he
meeteth
with
it
.
10
As
those
bookes
before
spoken
of
doe
witnes
the
learning
or
rather
ignorance
of
those
times
when
they
were
written
,
so
many
men
also
now
liuing
can
testifie
as
much
of
the
later
times
of
poperie
,
both
touching
all
the
learned
tongues
,
and
also
touching
diuinitie
,
and
philosophie
.
Notwithstanding
I
charge
not
all
of
those
times
,
and
of
that
religion
with
such
ignorance
,
but
onely
the
most
:
some
there
were
more
learned
,
but
very
few
.
The
greatest
part
of
those
that
were
brought
vp
in
learning
,
and
which
professed
learning
,
were
as
ignorant
and
vnlearned
as
I
haue
saide
.
And
how
could
it
be
otherwise
,
so
long
as
they
taught
that
principle
before
spoken
of
,
that
ignorance
is
the
mother
of
deuotion
?
And
albeit
they
meant
the
ignorance
of
God
and
diuinitie
,
yet
therupon
followeth
that
the
knowledge
of
other
things
is
also
vnnecessarie
.
For
all
other
knowledge
is
especially
to
be
referred
to
diuinitie
,
as
to
the
chiefe
and
principall
ende
thereof
.
This
beeing
taken
away
,
what
neede
in
a
manner
is
there
of
other
knowledge
?
And
indeede
they
desired
that
men
should
haue
had
no
good
learning
at
al
(
as
it
is
among
the
Turks
)
that
so
they
might
neuer
discerne
the
wickednes
of
their
religion
.
For
they
knew
and
feared
,
that
the
true
knowledge
of
tongues
,
and
arts
,
and
humanitie
,
would
quickly
haue
detected
all
the
wickednesses
and
abominations
of
their
religion
.
Therefore
also
when
they
could
no
longer
keepe
vnder
the
knowledge
of
these
tongues
and
arts
,
but
did
see
men
to
growe
and
flourish
therein
in
despight
of
them
,
they
made
a
solemne
and
common
law
amongst
them
,
that
the
vulgar
corrupt
translation
in
latine
of
the
Bible
should
onely
be
authenticall
,
and
that
also
no
man
should
in
any
wise
appeale
from
thence
to
the
Hebrewe
or
Greeke
text
.
By
this
canon
they
prouided
,
that
although
men
grew
to
skill
and
knowledge
of
those
tongues
,
yet
this
skill
and
knowledge
should
little
helpe
them
to
any
further
learning
of
the
holy
Scriptures
,
then
before
they
might
haue
attained
vnto
by
the
latin
tongue
.
Yea
so
also
they
cunningly
endeauoured
to
stoppe
the
course
of
such
knowledge
.
For
who
could
haue
any
great
heart
to
those
studies
,
whereby
he
should
haue
no
helpe
in
diuinitie
,
the
Queene
of
all
studies
?
Againe
,
touching
that
learning
that
was
in
the
chiefe
time
or
poperie
,
for
the
most
part
it
was
greatest
in
them
that
inclined
to
our
religion
,
and
that
did
not
a
little
dislike
of
many
grosse
points
of
poperie
,
and
of
many
foule
corruptions
amongst
the
other
Papists
.
11
Now
to
conclude
this
part
of
the
argument
touching
the
generall
ignorance
that
was
in
the
pride
of
poperie
,
how
will
it
stande
with
the
rich
and
ample
promises
of
God
,
before
mentioned
,
for
the
powring
out
of
water
vpon
the
ground
,
and
his
spirit
vpon
all
flesh
?
If
poperie
were
the
religion
that
came
from
God
,
would
God
haue
so
pilled
it
and
poulled
it
of
all
the
gifts
and
graces
of
his
holy
spirit
so
often
promised
?
If
it
had
beene
the
same
religion
which
the
Apostles
taught
after
the
ascension
of
Christ
,
and
the
primitiue
Church
receiued
from
them
,
would
not
the
Lord
haue
commended
it
with
his
spirit
as
he
then
did
?
If
the
Church
of
Rome
were
the
onely
daughter
of
God
,
and
spouse
of
Christ
(
as
she
boasteth
her selfe
)
would
the
Lord
haue
left
her
so
naked
of
all
ornaments
?
chiefly
and
principally
beseeming
her
estate
,
and
most
answerable
to
her
royall
discent
?
will
any
earthly
Prince
sende
forth
his
onely
daughter
,
or
let
his
wife
goe
abroad
,
without
such
princely
ornaments
as
her
princely
estate
requireth
,
and
whereby
she
may
be
knowne
and
reuerenced
with
the
reuerence
of
a
Prince
?
much
lesse
therefore
may
we
dreame
,
that
the
Lord
God
of
heauen
,
the
Prince
of
all
princes
,
would
so
rawly
send
forth
his
onely
daughter
,
or
Christ
Iesus
his
onely
sonne
and
heyre
suffer
his
onely
spouse
(
whome
he
loueth
as
himselfe
)
so
poore
and
naked
,
as
the
Church
of
Rome
was
in
her
highest
prosperitie
.
12
I
graunt
that
the
Pope
and
his
Cardinals
had
their
rich
ornaments
and
costly
apparell
,
of
siluer
,
gold
,
pretious
stones
,
&c.
that
also
the
rest
of
that
generation
euen
to
the
very
hedge
priest
,
had
a
gaie
coate
to
weare
in
their
holy
busines
,
that
likewise
all
their
Churches
had
great
riches
:
I
graunt
that
in
all
these
things
the
Pope
and
poperie
did
farre
excell
Saint
Peter
with
all
the
rest
of
the
Apostles
,
and
likewise
all
the
churches
of
their
time
,
but
these
are
not
the
spirituall
ornaments
that
the
spirituall
nature
of
the
daughter
of
God
and
spouse
of
Christ
requireth
.
The
Church
of
God
is
indeede
described
,
psal.
45.
9.
&c.
as
a
Queene
standing
at
the
right
hand
of
her
husband
Christ
Iesus
,
in
a
vesture
of
gold
of
Ophir
,
and
as
hauing
apparel
of
broidered
gold
,
and
likewise
that
shee
hath
rayment
of
needle-worke
,
but
the
Prophet
describeth
here
the
Church
onely
after
the
manner
of
an
earthly
Queene
,
meaning
notwithstanding
by
these
things
all
manner
of
spirituall
and
heauenly
ornaments
,
and
therefore
euen
in
the
same
place
,
and
the
beginning
of
the
13.
verse
,
shee
is
said
to
be
all
glorious
within
.
It
is
therefore
certen
that
the
chiefe
ornaments
of
the
Church
,
are
inward
and
spirituall
:
the
which
wanting
,
whatsoeuer
outward
ornaments
and
riches
shee
hath
,
yet
shee
may
be
called
wretched
,
miserable
,
poore
,
blinde
,
&
naked
,
as
Christ
Iesus
calleth
the
church
of
the
Laodiceans
.
Rev.
3.
17.
13
Now
then
,
forasmuch
as
the
Church
of
Rome
wanted
those
spirituall
ornaments
which
the
Lord
hath
promised
,
and
doth
alwaies
bestowe
vpon
his
daughter
,
I
conclude
therefore
that
shee
is
not
the
daughter
of
God
,
neither
the
spouse
of
Christ
.
If
it
be
said
that
the
true
church
hath
not
alwaies
the
like
gifts
,
I
freely
acknowledge
it
;
yet
this
is
certen
,
that
the
more
the
Church
flourisheth
,
the
richer
shee
is
in
the
gifts
of
God
his
spirite
.
But
contrariwise
the
more
the
Church
of
Rome
flourished
,
the
poorer
shee
was
in
the
graces
of
God
his
spirit
.
And
here
by
the
flourishing
of
the
Church
,
I
meane
not
onely
an
outwarde
flourishing
in
earthly
things
:
for
so
I
graunt
that
as
the
graces
of
God
are
many
times
choaked
in
particular
member●
of
the
Church
by
outward
prosperitie
,
so
it
may
be
also
in
the
whole
bodie
of
the
visible
church
:
but
by
the
flourishing
of
the
church
,
I
meane
her
flourishing
in
sound
doctrine
,
and
her
enioying
of
such
authoritie
as
of
right
belongeth
vnto
her
.
Now
in
this
sense
,
when
the
doctrine
which
the
church
of
Rome
accounteth
onely
sound
doctrine
,
and
the
contrarie
whereof
shee
accounteth
heresie
;
when
,
I
saie
,
this
Romish
doctrine
most
flourished
with
least
gaine
saying
of
any
thereunto
,
when
also
that
authoritie
which
the
church
of
Rome
chalengeth
to
her selfe
,
as
her
right
was
in
such
regard
,
that
neither
Princes
nor
people
made
any
resistance
,
them
were
those
gifts
of
the
holy
Ghost
promised
to
the
true
Church
,
in
the
latter
times
most
rare
and
scarse
;
when
it
was
sommer
with
the
church
of
Rome
touching
all
her
prerogatiues
which
shee
chalengeth
,
then
it
was
the
dead
of
winter
touching
those
graces
of
God
his
spirit
;
so
that
scarse
any
leaues
of
them
did
hang
vpon
any
tree
.
Thus
we
see
that
those
promises
were
not
performed
to
the
church
of
Rome
in
that
estate
wherein
now
it
standeth
,
and
whereof
it
vaunteth
.
THE
SECOND
BRANCH
OF
the
tenth
argument
,
touching
the
reuiuing
of
Gods
gifts
at
the
breaking
forth
of
our
religion
out
of
the
darknes
of
Poperie
.
MAy
the
like
be
saide
of
our
Churches
in
England
,
Scotland
,
&c.
sithence
the
religion
now
established
brake
forth
of
that
darknes
wherein
before
it
laie
?
No
ve●ily
.
All
the
worlde
seeth
what
knowledge
of
arts
,
of
tongues
,
of
philosophie
and
all
humanitie
hath
beene
,
yet
is
,
and
doth
daily
encrease
.
Now
many
children
sixteene
or
seauenteene
yeares
old
are
better
Grecians
,
and
more
learned
Hebritians
,
then
were
the
great
doctours
in
the
height
of
poperie
.
Now
I
may
truly
saie
that
Cambridge
alone
,
or
Oxenford
alone
(
if
not
some
one
Colledge
in
either
of
both
)
hath
more
skilfull
Grecians
and
learned
Hebritians
then
all
Christendome
had
,
whilst
poperie
sate
vpon
the
th●one
.
The
like
may
be
said
of
the
true
knowledge
of
the
Latin
.
Philosophie
also
and
all
arts
since
our
religion
haue
beene
reuiued
,
haue
beene
much
polished
,
and
farre
more
perfected
then
they
were
before
.
2
Let
it
not
here
be
said
,
that
there
are
some
Papists
now
euery
waie
in
these
things
as
learned
as
the
Protestants
.
For
first
of
all
the
question
is
not
whether
Papists
or
Protestants
be
nowe
more
learned
in
the
tongues
or
liberall
sciences
,
but
when
this
learning
,
hauing
beene
along
time
as
it
were
banished
out
of
the
world
,
returned
againe
.
This
present
learning
therefore
of
the
Papists
,
neither
much
helpeth
them
,
neither
a
whitte
weakneth
this
mine
argument
,
except
they
could
prooue
,
that
when
their
religion
was
at
the
highest
,
then
also
they
had
bin
as
learned
as
now
they
are
.
Secondly
,
although
that
many
of
them
haue
indeede
now
attained
vnto
much
knowledge
of
arts
and
tongues
,
yet
this
knowledge
began
first
to
be
reuiued
amongst
vs
.
Afterward
they
seeing
vs
by
those
gifts
tha●
God
had
bestowed
vpon
vs
,
for
commending
of
our
religion
to
the
world
,
to
be
so
able
to
maintaine
our
doctrine
,
and
so
mightie
to
oppugne
theirs
,
they
(
I
saie
)
seeing
this
,
were
prouoked
and
whetted
to
take
the
more
paines
in
studie
,
that
they
might
the
better
defend
their
errours
against
vs
,
which
now
they
saw
to
be
falling
to
the
earth
from
whence
they
sprung
.
Many
also
of
the
learned
amongst
them
attained
vnto
their
learning
euen
against
vs
and
by
vs
,
beeing
brought
vp
in
our
schooles
,
and
afterward
better
nourished
and
more
strengthened
in
our
Vniuersities
.
But
as
vnnaturall
children
doe
sometime
forsake
their
naturall
parents
,
and
runne
they
cannot
tell
whether
;
so
haue
they
forsaken
our
Vniuersities
:
and
as
many
roagish
boies
beeing
entertained
by
some
master
,
and
vnder
him
hauing
learned
some
good
trade
,
doe
oftentimes
when
they
haue
been
a
while
there
,
forsake
such
masters
,
and
goe
to
any
other
that
will
giue
them
but
a
little
more
wages
yearely
,
vnthankfully
forgetting
all
that
their
former
masters
did
for
them
,
when
no
man
els
would
regard
or
pitie
them
:
euen
so
many
Papists
hauing
gotten
their
learning
amongst
vs
,
and
in
our
Vniuersities
,
yet
seeing
afterward
they
can
not
haue
such
outward
preferrements
as
they
looked
for
(
which
is
a
thing
that
they
especially
●●yme
at
)
haue
vnnaturally
forsaken
vs
,
and
associated
themselues
with
the
Papists
,
who
wan●ing
such
studdes
to
vphold
their
rotten
and
tot●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
,
●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
di●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
●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
bo●●
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
twel●●
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
●
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
extraordinarie●
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
Lebanon
both
to
bend
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
commend
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
●owards
the
same
,
laboured
by
might
&
maine
(
as
we
speake
)
and
to
the
vtmost
of
their
power
,
●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
●lentifully
shewed
by
our
late
writers
in
parti●ular
controuersies
.
Especially
both
they
and
also
many
other
,
yea
some
of
the
Papists
them●elues
,
and
of
the
learnedst
of
them
haue
migh●ly
declaimed
,
and
sharply
inuaied
against
all
●uch
proud
and
arrogant
titles
,
as
now
the
Pope
●laimeth
and
vsurpeth
.
Further
although
these
●ere
excellent
persons
for
learning
and
godli●es
,
and
worthie
of
honourable
remembrance
●●
all
ages
,
yet
liued
they
not
altogether
.
Nay
●●ther
one
age
had
almost
but
one
such
,
or
at
the
●ast
but
verie
fewe
such
,
as
these
were
that
I
●●ue
named
:
but
our
ages
and
the
ages
before
●s
,
euer
sithence
the
returne
of
our
religion
,
haue
〈◊〉
all
times
and
in
euerie
kingdome
had
many
●●ch
.
Yea
I
doubt
not
to
sale
,
and
that
truly
,
that
although
it
be
not
yet
two
hundred
yeares
since
●u●
religion
came
out
into
the
open
field
,
and
●ncountered
with
poperie
in
such
publique
●anner
as
now
it
doth
,
yet
there
haue
beene
in
●is
little
time
as
many
great
learned
men
as
●●ptaines
of
the
Lord
on
our
side
,
as
can
be
●●ooued
to
haue
beene
with
vs
or
against
vs
,
in
●welue
hundred
yeares
before
.
6
Further
I
doubt
not
but
that
I
may
say
,
and
that
also
truly
,
that
we
haue
had
and
yet
haue
many
in
good
respects
comparable
to
those
before
named
,
as
in
the
exact
knowledge
of
all
learned
tongues
,
arts
,
and
humanitie
,
so
also
in
sound
and
deepe
iudgement
of
diuinitie
.
vz.
Luther
,
Zuinglius
,
Melancton
,
Oecolampadius
,
Erasmus
,
Paulus
Phagius
,
Bucer
,
P.
Martyr
,
Calvin
,
Marlorat
,
Musculus
,
Cranmer
,
Ridly
,
Hooper
,
Bradford
,
Bullinger
,
Bez●
,
Zanchius
,
Iu●l
,
Ramus
,
Vrsinus
,
Sadeel
,
Daneus
,
Pilkington
,
Fulke
,
Humfrey
,
Whitaker
,
and
infinite
other
,
partly
dead
,
and
partly
yet
liuing
,
whose
name●●
I
doe
not
well
remember
,
or
in
some
respect●
thinke
not
conuenient
to
expresse
.
I
may
here
also
name
Flaccius
,
Illyricus
,
Hemingius
,
and
many
other
of
that
sort
:
because
although
they
haue
some
errours
,
yet
which
almost
of
the
auncient
Fathers
had
not
as
many
and
●●
great
?
7
To
this
argument
I
may
further
adde
,
that
the
Lord
hath
not
onely
commended
our
religion
by
the
encrease
of
all
learning
according
to
the
encrease
of
our
religion
,
but
also
by
the
repairing
almost
of
all
other
knowledge
in
common
things
and
matters
of
this
life
.
For
what
trade
and
science
is
there
so
meane
and
base
,
which
is
not
much
amended
and
brought
to
further
perfection
sithence
the
late
time
of
out
religion
,
then
it
had
before
in
the
depth
of
poperit
?
yea
who
knoweth
not
that
there
is
great
varietie
of
knowledge
sithence
the
flourishing
of
our
religion
,
which
neuer
almost
was
heard
of
before
?
Especially
most
admirable
is
the
gift
of
printing
,
which
neuer
was
in
the
world
till
within
these
hundred
and
three
score
yeares
at
the
most
,
about
which
time
it
pleased
God
to
broch
new
vessells
of
his
gospell
with
our
religion
.
This
gift
of
printing
is
not
vnfitly
by
some
compared
to
the
extraordinarie
gift
of
tongues
in
the
Apostles
time
;
because
the
Lord
did
not
onely
prepare
a
waie
for
the
gospel
thereby
,
but
also
hath
made
it
as
a
mightie
voyce
of
a
crier
in
the
wildernesse
of
poperie
,
to
proclaime
the
grace
of
God
in
Christ
Iesus
,
and
to
further
and
inlarge
our
religion
,
by
opening
the
hearts
of
many
Princes
and
more
people
,
many
noble
and
more
base
,
many
rich
and
more
poore
,
and
many
learned
and
more
vnlearned
persons
,
for
the
entertainment
of
Christ
Iesus
,
and
submitting
themselues
to
his
kingdome
and
gouernement
.
Certenly
by
this
new
benefit
of
printing
the
Gospel
hath
beene
more
sounded
out
to
the
eares
of
all
nations
,
then
it
could
haue
beene
by
the
voice
of
many
preachers
.
For
by
the
means
hereof
wee
that
liue
in
England
,
haue
easily
heard
the
sermons
and
readings
of
Calvin
and
Beza
in
Geneva
,
and
of
other
in
other
places
:
and
they
likewise
that
liue
in
Geneva
and
in
other
places
,
haue
easily
heard
the
readings
of
Doctour
Whitakers
in
Cambridge
,
and
likewise
of
Doctour
Reynolds
in
Oxenford
.
This
printing
also
is
not
onely
as
a
quicke
post
riding
vpon
a
swift
and
speedie
horse
,
but
also
as
an
angel
of
the
Lord
with
sixe
wings
,
for
the
most
speedie
conueying
of
the
doctrine
of
the
gospel
out
of
one
countrie
into
an
other
.
Who
also
knoweth
not
,
that
a
man
may
haue
more
now
for
sixe
pence
,
then
before
printing
,
he
could
haue
had
written
for
fourtie
shillings
?
who
seeth
not
also
that
bookes
printed
,
are
more
easily
both
read
and
also
preserued
,
then
the
like
onely
written
?
Now
although
the
deuill
abuse
this
gift
of
God
also
for
the
furthering
of
popery
,
(
as
what
gifts
be
there
that
he
quickly
doth
not
abuse
?
)
yet
sith
it
was
neuer
heard
of
whilst
pope●ie
was
at
the
highest
,
but
then
onely
appeared
and
came
forth
into
the
light
of
the
sunne
,
when
our
religion
was
raised
out
of
the
graue
where
before
it
laie
buried
,
and
when
poperie
began
to
fall
sicke
,
and
to
encline
vnto
a
consumption
,
who
seeth
not
that
it
was
a
speciall
and
an
extraordinarie
gift
of
God
for
the
honouring
and
furthering
of
our
religion
?
Thus
much
for
the
first
sort
of
God
his
actuall
testimonies
,
namely
for
the
gifts
of
his
spirit
which
before
he
promised
,
and
according
to
his
promise
hath
bestowed
vpon
his
Church
,
not
onely
in
the
time
of
the
Apostles
,
but
also
in
these
latter
times
for
the
commendation
of
the
gospe●●
then
,
and
of
our
religion
now
,
as
being
the
same
with
the
gospel
,
and
therefore
in
like
manner
acceptable
vnto
him
.
THE
THIRD
BRANCH
OF
the
tenth
argument
,
touching
the
works
of
God
against
Poperie
.
NOw
followeth
the
second
sort
of
God
his
actuall
testimonies
,
namely
the
workes
of
God
,
wherby
God
hath
testified
both
his
dislike
of
poperie
,
and
also
the
approbation
of
our
religion
seueral●y
and
ioyntly
,
as
euidently
as
if
in
expresse
wordes
,
and
in
his
owne
person
,
he
should
haue
spoken
against
poperie
in
this
manner
:
This
is
the
religion
that
I
hate
,
and
which
my
soule
ab●orreth
:
and
contrarily
of
our
religion
as
he
spake
of
his
Sonne
:
This
is
the
Gospell
and
that
glad
●●dings
which
bringeth
saluation
vnto
all
men
,
and
in
which
I
am
well
pleased
,
therefore
receiue
it
.
2
Here
first
of
all
let
vs
consider
the
great
iudgements
of
God
against
many
of
the
Papists
,
especially
such
as
haue
beene
special
aduersaries
to
our
religion
and
to
the
professours
thereof
.
For
truely
there
haue
beene
fewe
such
speciall
aduersaries
to
vs
and
our
religion
,
whome
God
hath
not
in
some
speciall
manner
so
punished
here
in
this
life
,
or
at
least
so
prosecuted
that
their
malice
in
their
posteritie
,
that
all
the
worlde
might
thereby
clearely
see
,
that
he
vtterly
disliked
of
them
and
of
their
course
,
as
also
approoued
and
allowed
of
them
&
their
cause
,
against
whome
they
opposed
and
set
themselues
.
Touching
these
iudgements
,
although
I
might
ease
my selfe
and
the
reader
of
much
labour
,
by
referring
him
onely
to
the
latter
ende
of
the
booke
of
Martyrs
,
where
is
a
speciall
treatise
of
such
things
;
yet
because
that
booke
is
of
so
great
price
that
many
are
not
able
to
buie
it
,
I
will
therefore
cull
out
some
few
of
the
principall
examples
there
and
elsewhere
in
that
booke
mentioned
,
and
for
the
rest
referre
such
as
haue
that
booke
to
that
speciall
treatise
.
First
of
all
let
here
be
remembered
the
historie
of
one
Pauier
or
Pa●●ie
,
in
the
daies
of
King
Henrie
the
eight
:
this
Pauier
or
Pauie
beeing
towne
clarke
of
the
citie
of
London
,
and
a
notable
enemie
to
the
gospel
,
vpon
some
report
that
the
gospel
should
be
in
English
,
saide
with
a
great
●ath
,
that
if
he
thought
the
King
would
in
deede
set
forth
the
Scripture
in
English
,
and
let
it
be
read
to
the
common
people
by
his
authoritie
,
he
would
cut
his
owne
throat
.
And
so
indeede
he
did
not
much
lesse
.
For
though
he
cut
not
his
throat
with
a
knife
,
yet
he
hanged
himselfe
with
an
haltar
,
anno
Dom.
1533.
This
is
reported
by
Master
Fox
,
page
1055.
of
his
booke
printed
1583.
but
borrowed
from
Hall
his
Chronicle
,
who
wrote
the
same
not
vpon
the
report
of
other
,
but
vpon
his
owne
knowledge
,
who
both
heard
him
sweare
that
he
would
cut
his
owne
throat
,
and
also
knew
how
he
brake
promise
by
hanging
himselfe
.
In
the
same
yeare
also
,
that
is
1533
one
Doctour
Foxford
chancelour
to
the
Bishop
of
London
,
and
a
cruell
persecutor
and
butcher
of
God
his
Saints
vnder
Bishop
Stokesly
,
died
suddenly
and
fearefully
〈◊〉
in
his
chaire
,
his
bellie
breaking
and
his
guttes
falling
out
before
his
owne
eyes
.
3
Next
to
these
let
be
considered
that
of
William
Gardiner
an
English
marchant
,
most
cruelly
martyred
at
Lishbone
in
Portugal
,
for
snarching
the
host
with
one
hand
,
and
beating
the
chalice
with
the
other
out
of
both
the
hands
of
a
Cardinoll
,
before
the
King
and
all
his
nobles
,
the
Lords
daie
after
a
solemne
marriage
of
the
saide
King
his
sonne
with
the
daughter
of
the
King
of
Spayne
,
anno
Dom.
1552.
and
in
the
raigne
of
King
Edward
the
sixt
of
most
blessed
memorie
.
Let
,
I
say
,
be
here
also
remembered
the
iudgement
of
God
following
the
execution
of
that
most
holy
martyr
by
the
Portugalls
at
Lishbone
for
the
cause
before
mentioned
.
For
how
did
they
,
by
whose
authoritie
he
was
so
executed
,
escape
?
The
same
night
he
was
burned
,
one
of
the
sparkes
of
the
fire
where
with
he
was
burned
,
by
God
his
prouidence
beeing
conueied
amongst
the
King
his
shippes
lying
in
the
hauen
,
fired
one
of
them
and
burned
it●
within
halfe
a
yeare
after
the
young
Prince
then
married
,
died
:
and
the
King
himselfe
also
within
another
halfe
yeare
after
that
,
and
so
within
one
yeare
both
the
king
and
his
sonne
died
.
4
An
other
example
we
haue
of
one
Alexander
the
keeper
of
Newgate
,
not
much
vnlike
to
Alexander
the
coppersmith
,
of
whom
the
Apostle
complaineth
;
this
Alexander
dealt
most
cruelly
with
those
that
were
committed
to
his
custodie
in
new
gate
for
the
gospel
.
But
what
became
of
him
he
died
most
miserably
being
both
swolne
more
like
a
monster
then
a
man
,
&
so
eaten
also
within
,
that
no
man
could
abide
the
smell
of
him
.
Yea
further
,
the
Lord
his
wrath
was
kindled
also
against
his
sonne
:
for
he
being
left
very
rich
,
was
giuen
ouer
to
such
a
●iotous
mind
,
that
he
wasted
all
within
three
yeares
:
and
beeing
sometime
asked
how
he
could
spend
so
much
in
so
little
time
,
he
would
answer
,
that
euill
gotten
must
be
as
euill
spent
.
Shortly
after
also
as
he
walked
in
newgate
market
,
he
fell
downe
suddenly
,
and
so
died
fearefully
.
5
Another
example
there
is
also
registred
of
a
Sheriffe
of
Suffolke
his
man
,
that
attending
vpon
his
master
at
the
martyrdome
of
one
Iames
Abbes
at
S.
Edmonds
Burie
,
and
hearing
the
fald
Iames
Abbes
exhort
the
people
to
stande
in
the
gospell
which
he
would
in
their
presence
seale
with
his
blood
,
bad
the
people
not
beleeue
him
,
because
he
was
a
madde
man
&
spake
he
knew
not
what
.
But
marke
good
reader
:
This
rayling
and
rauing
Papist
,
as
soone
as
fire
was
put
to
Iames
Abbes
,
was
immediately
before
all
the
people
stricken
with
madnes
,
so
that
he
cried
out
as
much
in
commendation
of
Iames
Abbes
,
as
before
he
railed
on
him
:
condemning
also
himselfe
,
and
saying
,
Iames
Abbes
is
a
good
seruant
of
God
and
saued
,
but
I
am
damned
.
This
note
he
sung
vntill
his
dying
daie
,
railing
also
on
the
priest
that
his
master
sent
for
to
housle
him
a
little
before
his
ende
;
yea
not
onely
railing
on
the
priest
,
but
also
on
papists
and
poperic
,
charging
them
to
be
the
cause
of
his
damnation
.
Another
example
we
haue
of
God
his
iudgement
vpon
Fisher
Bishop
of
Rochester
,
and
Syr
Thomas
More
knight
:
these
had
beene
persecutors
of
the
Protestants
,
especially
they
had
procured
the
death
of
Iohn
Frith
,
Bayfield
,
and
Baynham
.
Therefore
the
Lord
cried
also
quit
with
them
,
for
themselues
also
were
publikely
executed
at
Tower
hill
.
6
Worthie
also
of
remembrance
is
that
which
M.
Fox
likewise
writeth
of
one
Vanderwarfe
of
Antwerp
,
who
as
he
was
of
great
place
and
authoritie
in
that
citie
,
so
also
was
he
of
great
malice
against
the
Protestants
,
most
cruelly
persecuting
all
,
and
drowning
many
men
and
women
to
his
great
praise
among
other
of
that
cruell
generation
.
For
this
also
he
was
called
a
blood-hound
,
or
bloodie
dogge
.
But
God
in
whose
eyes
the
death
of
all
his
Saints
is
alwaies
right
pretious
,
forgot
not
his
crueltie
:
for
this
Vanderwarfe
hauing
gotten
great
riches
,
and
therefore
left
Antwerp
,
liuing
in
the
countrey
at
his
case
,
at
a
certaine
time
came
in
a
waggon
with
his
wife
,
and
some
other
to
make
merrie
at
Antwerp
,
where
hauing
recreated
himselfe
,
he
returned
againe
towarde
the
countrie
.
As
soone
as
he
was
out
of
the
citie
,
beeing
to
goe
ouer
a
wooden
bridge
,
built
(
as
should
seeme
)
but
for
a
shift
and
for
a
time
,
hauing
barres
and
rayles
on
both
sides
,
the
horse
in
the
waggon
stoode
still
,
and
would
not
goe
forwarde
by
any
meanes
of
the
waggoner
.
Vanderwarfe
his
bloode
beeing
vp
,
and
prouoked
against
the
waggoner
,
bad
him
driue
forward
in
a
thousand
deuills
names
.
Immediately
vpon
this
there
arose
suddenly
a
mightie
whirle
winde
(
all
being
calme
before
)
which
tost
the
waggon
with
this
gentleman
&
other
passengers
ouer
the
bridge
,
and
so
they
fell
into
the
water
.
The
rest
beeing
saued
,
and
taken
vp
aliue
for
the
present
,
(
though
his
wife
died
within
three
daies
after
)
himselfe
onely
was
drowned
,
as
he
had
drowned
many
before
.
What
also
shall
I
say
of
the
miserable
&
desperate
death
of
Steuen
Gardiner
the
great
blood-sucker
of
this
land
?
for
at
his
death
another
Bishop
comming
vnto
him
,
&
(
as
it
seemeth
)
finding
him
in
a
desperate
minde
;
put
him
in
remembrance
of
Peter
his
denying
Christ
.
But
he
sauouring
no
comfort
therein
,
answered
that
he
had
denied
Christ
with
Peter
,
but
neuer
repented
with
Peter
.
7
What
also
shal
I
saie
of
Henrie
the
second
of
that
name
King
of
France
?
had
he
not
committed
certaine
great
persons
to
prison
for
religion
,
and
threatned
one
of
them
to
see
him
burnt
with
his
owne
eyes
?
yet
behold
the
worke
of
God
herein
.
Shortly
after
he
had
not
eyes
to
see
it
:
for
the
very
same
daie
that
the
King
was
in
the
greatest
rage
against
the
foresaide
prisoners
,
and
had
examined
the
Presidents
&
counsellers
of
the
Parliament
against
them
,
after
dinner
addressing
himselfe
to
runne
at
the
tilt
,
and
indeede
performing
that
acte
very
honourably
with
the
breaking
of
many
staues
,
to
his
great
commendation
by
all
the
beholders
.
He
not
satisfied
with
that
which
he
had
done
,
but
tickled
with
the
former
commendation
,
and
desirous
of
more
according
to
the
nature
of
ambition
(
which
thinketh
no
praise
sufficient
)
vrged
the
Countie
of
Mountgommer
to
runne
an
other
course
with
him
.
This
Countie
had
before
receiued
the
former
prisoners
from
the
Constable
of
France
vpon
the
Kings
commandement
,
and
carried
them
to
prison
.
Notwithstanding
now
when
the
King
vrged
him
to
runne
an
other
course
;
he
kneeled
downe
and
craue
pardon
,
as
thinking
the
king
to
haue
done
inough
for
one
daie
;
but
the
King
preuailing
more
by
commanding
,
then
the
other
could
doe
by
intreating
,
at
the
last
this
Countie
addressed
himselfe
to
this
last
course
,
which
indeede
was
the
last
course
of
that
daie
and
for
euer
to
the
king
:
for
the
staues
beeing
broken
,
and
the
King
his
vizzard
suddenly
falling
off
(
so
doth
the
Lord
worke
to
bring
his
iudgements
to
pasle
)
one
of
the
shiuers
pearsed
his
head
vnto
the
braines
,
and
suddenly
so
festered
that
no
surgeons
could
cure
the
same
.
Thus
the
King
lost
one
of
those
eyes
,
where
with
he
threatned
to
haue
seene
the
burning
of
those
persons
,
&
died
also
of
that
hurt
.
8
Neither
may
we
here
well
omit
the
death
of
Charles
the
ninth
of
that
name
King
of
France
,
in
whose
time
&
by
whose
meanes
that
bloodie
massacre
,
before
mentioned
was
done
in
Paris
,
and
in
many
other
cities
of
France
.
For
as
the
King
had
delighted
himselfe
in
the
blood
of
his
Saints
,
so
himselfe
also
in
his
youth
at
the
age
of
25.
yeares
died
of
a
most
grieuous
bleeding
.
Many
other
the
like
examples
are
recorded
by
M.
Fox
,
both
of
our
owne
countrie
and
also
of
other
nations
,
of
some
that
were
stricken
with
madnes
,
of
some
that
did
hang
or
drowne
themselues
,
and
of
other
that
died
in
despaire
most
fearefully
,
and
that
in
such
manner
as
that
all
the
world
might
see
the
iust
iudgement
of
God
against
them
,
both
for
their
religion
and
also
their
malicious
persecuting
of
such
as
were
of
our
religion
.
9
To
these
will
I
adde
an
other
example
not
yet
written
by
any
,
but
yet
as
trew
as
any
of
the
former
,
(
whereof
not
with
standing
some
are
knowne
to
all
the
world
)
and
also
no
lesse
worthie
the
writing
then
the
former
.
At
great
Wenham
in
Suffolke
,
in
the
daies
of
King
Henrie
the
eight
,
there
dwelt
one
M.
Cardinal
,
whose
wife
hauing
heard
one
M.
Worthe
a
godly
man
&
good
preacher
,
preach
at
Hadley
about
some
three
myles
from
thence
,
at
her
returne
home
entreated
her
husbande
one
daie
to
request
M.
Worthe
to
come
and
preach
with
them
.
Master
Cardinall
though
at
the
first
fearing
some
danger
of
law
,
yet
at
the
last
yeelded
,
and
indeede
proceeded
and
procured
M.
Worth
to
come
thither
.
The
parson
of
the
saide
Wenham
beeing
popish
,
withstood
M.
Worth
beeing
come
,
saying
that
no
such
should
preach
there
;
M.
Cardinal
intreated
but
the
parson
denied
,
beeing
like
●o
the
dogge
in
the
manger
that
wil
neither
eate
●aie
himselfe
,
nor
suffer
the
horse
at
the
racke
to
eate
any
.
So
,
I
saie
,
this
parson
(
as
some
also
doe
●n
these
daies
)
neither
would
nor
could
doe
good
himselfe
,
neither
would
suffer
any
other
●o
doe
any
.
At
length
M.
Cardinall
seeing
the
parson
so
wilfull
and
obstinate
,
saide
that
M.
Worth
should
preach
doe
the
parson
what
he
could
to
the
contrarie
,
and
come
what
daunger
would
come
.
In
fine
they
went
all
to
Church
,
and
many
other
vpon
knowledge
of
M.
Worth
his
preaching
were
assembled
.
Now
when
M.
Worth
should
begin
his
sermon
,
the
parson
according
to
his
froward
word
for
the
disturbing
of
him
,
went
toward
the
high
altar
to
saie
,
masle
.
What
followed
?
a
most
worthie
example
of
God
his
iustice
.
For
presently
before
all
the
people
assembled
,
the
Lord
smote
this
popish
parson
for
dead
for
the
time
,
drawing
his
mouth
vp
to
his
eare
,
and
so
made
him
past
saying
of
masse
.
Notwithstanding
beeing
carried
out
of
the
church
for
auoiding
further
trouble
of
the
congregation
,
he
was
within
little
time
recouered
of
his
life
,
yet
neuer
recouered
his
witts
and
senses
,
but
liuing
long
after
,
continued
a
foole
all
the
daies
of
his
life
,
and
turned
the
spit
,
〈◊〉
was
imploied
vpon
some
other
seruice
in
the
saide
M.
Cardinall
his
house
euer
after
.
I
haue
heard
this
of
many
very
credible
persons
,
who
had
often
heard
it
from
M.
Worth
,
long
time
after
(
euen
in
this
Queenes
daies
)
viccar
of
Dedham
in
Essex
,
and
of
many
other
that
were
present
at
that
sermon
,
and
were
eye
witnesses
of
the
iudgement
.
Some
also
are
yet
liuing
about
Wenham
aforesaid
that
knew
it
.
10
I
might
adde
many
other
examples
of
God
his
iudgements
against
like
persons
for
like
cause
:
but
these
shall
be
sufficient
.
For
by
these
who
seeth
not
(
that
hath
any
eyes
at
all
to
see
)
in
what
account
poperie
is
with
the
Lord
?
Let
all
men
therefore
by
these
examples
take
heede
that
they
deceiue
not
themselues
.
Let
not
them
blindfold
their
owne
eyes
that
they
may
not
see
the
things
thus
manifest
.
Let
them
not
disgrace
the
reports
of
M.
Fox
,
sith
many
things
written
by
him
are
also
written
by
other
before
him
,
from
whome
he
borrowed
that
which
he
did
write
.
Some
things
of
his
are
samous
,
and
knowne
to
all
men
.
I
am
not
ignorant
that
M.
Fox
in
writing
some
things
vpon
the
report
of
others
might
sometime
erre
.
And
although
his
slippe
in
such
things
be
taken
great
hold
of
by
the
Papists
,
who
there
by
take
occasion
to
disgrace
all
the
truth
he
hath
written
,
to
couer
their
owne
crueltie
,
to
conceale
God
his
iudgements
,
&
to
harden
themselues
in
poperie
,
and
the
more
easily
to
draw
other
to
be
of
this
minde
;
yet
let
the
wise
and
true
Christian
consider
,
that
it
was
by
the
deuills
great
policie
,
to
mooue
some
(
no
doubt
)
in
colour
of
synceritie
,
and
pretending
a
minde
of
helping
M.
Fox
in
that
worthie
worke
,
to
informe
him
with
some
vntruths
,
that
by
his
writing
of
them
vpon
such
information
,
all
the
rest
of
his
writing
might
be
in
disgrace
,
as
being
in
like
manner
vntrue
.
This
no
doubt
,
was
the
subtiltie
of
the
old
serpent
,
and
of
his
viperous
litter
,
so
to
disgrace
that
noble
worke
,
and
so
to
obscure
those
euident
examples
of
Gods
disalowance
of
their
religion
,
as
though
he
had
written
no
truth
,
when
the
most
of
the
things
by
him
chronicled
,
are
as
cleare
as
the
sunne
is
in
the
midst
of
the
brightest
sommer
day
.
But
albeit
some
be
giuen
ouer
in
the
iust
iudgement
of
God
,
to
beleeue
truthes
to
be
lies
,
because
they
haue
embraced
lies
for
truthes
;
yet
I
hope
that
such
as
belong
vnto
the
Lord
,
though
perhaps
by
such
deuises
they
haue
beene
abused
,
will
now
make
better
vse
of
these
examples
that
I
haue
set
downe
,
and
the
like
.
Thus
much
for
those
works
of
God
against
poperie
and
Papists
,
whereby
he
hath
(
as
it
were
)
immediately
testified
his
dislike
of
both
.
THE
FOVRTH
BRANCH
OF
the
tenth
argument
,
touching
the
workes
of
God
for
our
religion
.
NOwe
although
by
the
former
workes
,
God
hath
also
testified
his
approbation
of
our
religion
;
yet
let
vs
nowe
further
consider
and
marke
diligently
,
what
he
hath
directly
done
for
our
religion
&
the
professours
thereof
.
Truly
such
haue
beene
the
great
and
mightie
works
of
God
for
our
religion
,
that
as
the
Prophet
saith
,
God
is
knowne
in
Iudah
,
his
name
is
great
in
Israel
.
psal.
76.
And
againe
,
The
Lord
loueth
the
gates
of
Sion
aboue
all
the
habitation
of
Iacob
,
glorious
things
are
spoken
of
the
citi
of
God
.
psal.
87.
2
,
3.
So
also
it
may
be
said
of
many
particular
persons
that
haue
boldly
professed
,
and
stoutly
maintained
our
religion
,
and
chiefly
of
those
cities
,
countries
,
and
kingdoms
where
it
hath
bin
in
like
manner
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
wonderfull
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
from
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
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
examples
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
strength
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
deliuerance
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
land
:
)
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
of
all
,
how
honourably
to
the
great
reproch
of
the
great
King
,
hath
our
little
Fleete
discontinued
from
home
,
partly
before
,
and
partly
about
the
dominions
of
Spayne
,
and
that
in
the
very
face
of
the
Spanyard
?
yet
what
hath
all
the
Spanish
power
done
vnto
them
?
yea
rather
how
cowardly
haue
they
kept
themselues
within
their
safe
hauens
and
harbours
,
not
daring
so
much
as
once
to
looke
our
forces
in
the
faces
?
did
we
so
in
the
yeare
1588
?
doth
not
this
speake
to
the
renowne
of
our
little
Iland
,
and
especially
to
the
glorie
of
the
religion
therein
professed
?
doth
it
not
in
like
manner
as
euidently
disgrace
both
the
Spanyards
themselues
,
and
also
their
Romane
religion
?
As
touching
the
finall
successe
of
this
voyage
,
although
it
were
not
such
as
it
might
haue
beene
(
because
God
well
seeth
that
so
rich
a
bootie
as
the
whole
Indian
sleete
had
beene
,
would
perhaps
haue
made
vs
too
proud
)
yet
such
was
it
,
that
we
haue
no
losse
,
neither
they
any
gaine
thereby
.
Concerning
the
Spanish
Navie
,
this
yeare
also
sent
against
vs
,
first
how
cowardly
was
it
sent
,
when
they
thought
our
strength
to
haue
beene
from
home
?
will
not
euery
man
vtterly
condemne
him
for
a
cowarde
,
that
taketh
the
aduantage
priuily
of
his
aduersarie
,
when
he
thinketh
him
to
be
vnarmed
?
why
therefore
may
not
the
like
be
saide
of
the
like
practise
of
a
King
and
kingdome
?
especially
of
such
a
king
and
kingdome
,
as
in
their
high
pride
thinke
they
should
commaund
the
whole
world
.
Secondly
what
successe
had
this
Fleete
,
so
priuily
and
closely
thinking
to
haue
stolne
vpon
vs
?
verily
as
he
that
kept
England
heretofore
,
hath
neither
slept
nor
slumbred
,
so
now
also
when
the
Spāyards
thought
to
haue
founde
vs
asleepe
,
they
founde
him
waking
.
When
they
thought
to
haue
found
vs
vnarmed
,
they
found
him
as
a
man
of
warre
,
with
his
sword
girded
to
his
thigh
,
yea
rather
readie
drawne
in
his
hand
,
and
euery
way
prepared
for
the
battaile
.
For
this
man
of
warre
fought
for
vs
againe
this
yeare
,
as
he
did
the
last
yeare
:
and
did
partly
confound
them
,
and
partly
force
them
to
recule
home
with
all
dishonour
;
and
that
before
that
we
did
so
much
as
once
(
almost
)
dreame
of
any
such
power
comming
towardes
vs
.
The
more
did
God
reueale
his
wrath
against
them
and
their
errours
;
as
also
testifie
his
loue
vnto
vs
,
and
to
his
owne
truth
.
6
In
writing
thus
of
these
things
,
I
boast
not
of
our selues
and
our
owne
worthines
,
as
if
the
Lord
for
our
righteousnesse
had
done
all
these
things
forvs
:
I
labour
not
to
commend
our
persons
,
but
onely
to
iustifie
our
religion
.
As
touching
our selues
,
we
cannot
deny
but
that
although
we
haue
the
gospel
,
yet
our
contempt
of
his
gospel
and
his
other
mercies
,
our
securitie
by
them
,
&
our
other
manifold
and
heinous
sinnes
which
we
daily
commit
against
his
maiestie
,
are
such
,
that
we
haue
beene
and
are
altogether
vnworthie
of
so
mightie
protection
,
and
of
so
prosperous
successe
.
It
hath
not
beene
therefore
in
respect
of
our selues
,
that
God
hath
thus
dealt
with
vs
and
for
vs
:
but
onely
for
his
owne
great
names
sake
,
and
that
he
might
yet
further
commend
his
gospell
professed
amongst
vs
(
but
indeede
not
so
practised
and
obeied
by
vs
as
it
ought
to
be
)
vnto
those
that
yet
regard
it
not
,
and
that
(
if
it
be
possible
)
he
might
winne
thereunto
both
Atheists
,
and
Papists
,
and
also
all
other
that
yet
are
enemies
thereof
.
Thus
we
condemne
our selues
,
and
thus
we
magnifie
onely
the
power
and
goodnes
of
God
,
in
regard
whereof
we
wish
as
the
Prophet
often
wisheth
in
the
107
,
psalme
,
that
men
would
therefore
confesse
before
the
Lord
,
his
louing
kindnes
,
and
his
wonderfull
workes
that
he
doth
before
the
sonnes
of
men
:
we
wish
also
as
the
Prophet
doth
again
in
the
same
psalme
,
vers.
22.
that
,
men
would
offer
sacrifice
of
praise
,
and
declare
his
works
with
reioycing
.
Let
no
man
or
woman
therefore
,
how
zealous
soeuer
of
poperie
they
haue
beene
hitherto
,
and
yet
are
:
or
how
obstinate
and
hard
hearted
soeuer
against
our
religion
,
so
lightly
passe
by
this
argument
,
or
so
basely
thinke
of
our
religion
,
as
they
haue
done
or
doe
.
Though
we
doe
not
honour
it
as
we
ought
to
doe
,
but
rather
dishonour
it
by
our
wicked
liues
and
conuersations
,
altogether
vnbeseeming
the
holines
thereof
:
yet
let
them
more
seriously
consider
these
arguments
,
whereby
God
himselfe
from
heauen
hath
graced
and
commended
and
doth
grace
and
commend
the
same
vnto
them
.
7
Let
no
man
here
say
,
that
by
these
last
arguments
from
the
works
of
God
,
the
religion
of
the
Turks
might
be
iustified
.
For
albeit
it
cannot
be
denied
,
that
the
Turke
hath
had
mightie
victories
,
and
doth
flow
in
great
prosperitie
,
yet
is
their
great
difference
betweene
our
victories
,
and
his
:
betweene
our
prosperitie
and
his
.
All
that
he
hath
gotten
hath
beene
by
exceeding
force
and
power
:
but
our
victories
haue
beene
obtained
almost
without
force
,
against
great
force
.
His
victories
haue
neuer
beene
gotten
without
great
losse
of
his
owne
side
:
but
as
the
Iewes
and
Israelites
oftentimes
preuailed
without
any
fight
at
all
,
Iudg.
7.
20.
2.
Chron.
20.
17.
and
23.
&c.
so
in
a
manner
haue
we
done
.
The
Lord
onely
hath
fought
for
vs
,
we
almost
haue
not
fought
for
our selues
or
for
him
,
but
onely
haue
shewed
our
faces
to
the
enemie
.
As
the
Turke
hath
thus
gotten
that
which
he
hath
,
so
also
he
maintaineth
his
estate
wholly
by
violence
:
but
as
the
Lord
hath
fought
for
vs
from
heauen
,
so
also
he
miraculously
maintaineth
vs
.
The
like
may
be
said
of
the
other
prosperitie
of
the
Turke
,
because
he
hath
not
those
mightie
enemies
to
oppugne
and
envie
it
,
which
we
haue
had
and
yet
haue
,
to
enuie
and
oppugne
ours
.
The
same
,
and
more
also
,
may
be
saide
of
all
the
victories
of
the
Spanyard
himselfe
against
other
:
he
hath
gotten
all
,
he
holdeth
and
keepeth
all
,
partly
by
violence
and
crueltie
,
partly
by
falshoode
and
treacherie
.
Therefore
as
the
former
great
victories
of
Senacherib
against
other
nations
,
whereof
Rabshekah
boasteth
,
2.
King
.
18.
34
,
35
,
&c.
did
the
more
iustifie
and
commend
Hezekia
,
and
the
worship
of
God
repaired
and
established
by
him
:
so
the
great
victories
of
the
Spanyards
against
other
nations
either
heathen
or
popish
,
maketh
the
more
for
vs
and
for
our
religion
,
sith
the
Spanyard
cannot
by
those
means
preuaile
against
vs
,
by
which
he
hath
preuailed
against
others
,
as
great
people
as
we
are
if
not
much
greater
.
For
what
els
doth
this
teach
,
but
that
the
Lord
himselfe
is
our
light
and
saluation
,
our
strength
,
our
rocke
and
fortresse
,
and
he
that
deliuereth
the
Lord
is
our
strength
,
and
he
that
teacheth
our
hands
to
fight
,
and
our
fingers
to
battell
,
he
is
our
goodnes
&
for
tresse
,
our
tower
,
and
deliuerer
,
our
shield
,
and
he
in
whome
we
trust
:
euen
he
that
subdueth
our
people
vnder
vs
.
It
is
the
Lord
that
pleadeth
for
vs
&
for
our
religion
,
yea
rather
for
our
religion
onely
;
because
that
we
ourselues
are
so
wicked
and
sinneful
,
that
we
are
altogether
vnworthie
of
his
aide
and
defence
.
8
Yea
but
the
Spanyard
himselfe
hath
also
had
great
victories
against
the
Turke
,
when
the
Turkish
forces
haue
perhaps
beene
twise
or
thrise
so
great
as
the
Spanish
.
Let
this
be
graunted
,
yet
doth
not
this
simply
iustifie
the
Spanish
religion
,
but
onely
in
respect
of
the
Turks
,
who
are
professed
enemies
of
Christ
and
of
all
that
is
called
by
the
name
of
Christ
.
The
Israelites
after
the
death
of
Ioshua
fell
often
to
most
grieuous
idolatrie
,
the
Lord
gaue
them
notwithstanding
mightie
victories
against
their
enemies
.
Yea
the
tenne
Tribes
after
they
were
reuolted
,
not
onely
from
Iuda
,
but
also
from
the
Lord
himselfe
and
his
worship
,
and
so
continued
:
in
their
battels
notwithstanding
with
those
that
professed
enmity
both
to
them
,
&
also
to
god
whome
they
sometime
had
truly
worshipped
,
and
of
whose
worship
they
retained
some
small
remnants
,
had
very
great
and
happie
successe
,
though
sometimes
their
enemies
were
tenne
times
as
many
and
as
strong
as
themselues
.
Yet
doe
not
these
victories
simply
iustifie
the
Israelites
,
or
their
present
religion
,
but
onely
in
respect
of
their
enemies
,
which
did
vtterly
denie
God
and
his
religion
.
The
Lord
notwithstanding
their
falling
in
most
things
,
had
regard
to
the
remnants
of
his
worship
amongst
them
,
and
to
his
formet
couenant
,
euen
for
his
owne
names
sake
,
as
Ezekiel
teacheth
,
chap.
20.
In
like
sort
the
Spanyards
professing
the
name
of
Christ
,
and
hauing
some
remnants
of
Christian
religion
amongst
them
,
but
the
Turks
vtterly
denying
and
defying
Christ
,
and
the
very
name
of
all
christianitie
:
no
maruaile
though
Christ
Iesus
in
the
warres
of
the
Spanyards
against
them
,
doe
rather
fight
the
battels
of
the
Spanyards
,
as
hauing
respect
vnto
his
name
so
blasphemed
by
the
Turke
.
But
hereby
doth
not
Christ
Iesus
simply
approoue
of
the
Spanish
religion
,
but
onely
in
respect
of
the
Turkish
.
9
If
it
be
further
obiected
,
that
the
most
wicked
that
are
,
doe
sometime
preuaile
against
the
godly
themselues
,
as
the
men
of
Ai
against
Israel
,
&c.
and
that
they
flow
also
in
much
,
yea
almost
in
all
outward
prosperitie
,
and
that
therefore
this
argument
is
not
sound
and
firme
enough
,
to
inferre
that
which
I
inferre
thereof
,
I
answer
that
the
Lord
indeede
giueth
sometime
such
victorie
vnto
the
wicked
against
his
owne
people
,
but
it
is
for
some
speciall
sinne
of
his
people
,
as
appeareth
by
the
example
before
alleadged
.
For
Israel
fell
before
the
men
of
Ai
for
the
sinne
of
Achan
,
yea
the
Lord
saith
they
could
not
stand
before
their
enemies
,
Iosh.
7.
12.
because
of
that
sinne
.
Againe
,
though
the
Lord
sometimes
giue
his
people
ouer
into
the
hands
of
his
and
their
enemies
,
yet
he
doth
it
not
in
such
miraculous
manner
without
the
force
of
the
enemie
against
them
,
himselfe
fighting
from
heauen
for
the
enemie
,
as
he
hath
done
for
vs
against
the
Spanyards
,
but
alwaies
the
enemie
hath
preuailed
against
the
Lord
his
people
,
by
greater
strength
of
flesh
then
the
Lords
people
had
against
them
,
and
by
fighting
in
their
owne
person
.
For
touching
the
former
example
of
Ai
,
Ioshua
sent
but
about
3000.
of
the
Israelites
against
it
,
Iosh.
7.
4.
but
it
is
most
like
that
they
were
repelled
by
a
farre
more
greater
force
.
For
although
they
whome
Ioshua
first
sent
to
view
Ai
,
returned
and
saide
it
was
but
a
small
people
,
yet
it
is
certen
that
they
were
able
to
make
a
greater
force
then
three
thousand
,
because
when
Israel
preuailed
against
Ai
to
the
number
of
twelue
thousand
,
Iosh.
8.
26.
The
same
may
be
saide
of
the
other
prosperitie
of
the
wicked
,
they
prosper
,
they
flourish
,
they
waxe
rich
,
&c.
but
it
is
by
ordinarie
meanes
:
sometime
also
,
yea
most
commonly
by
vnlawfull
meanes
,
by
hooke
and
by
crooke
(
as
the
prouerbe
is
:
)
but
our
prosperitie
and
the
prosperitie
of
other
kingdomes
,
countries
,
and
cities
,
&c.
professing
our
religion
,
haue
so
prospered
and
flourished
in
outward
things
,
aboue
that
which
they
did
whilst
they
were
ouergrowne
with
poperie
,
that
euery
man
may
euidently
see
,
that
it
is
the
speciall
blessing
of
God
euen
for
the
honour
of
our
religion
,
that
hath
made
vs
rich
and
thus
to
prosper
.
Againe
we
haue
thus
prospered
,
though
the
wicked
Papists
haue
seene
our
prosperitie
,
and
beene
angrie
;
yea
though
they
haue
practised
against
vs
and
gnashed
their
teeth
.
Psal.
37.
12.
and
112.
10.
THE
CONCLVSION
,
WITH
the
vse
of
the
treatise
.
1_SIth
therefore
that
poperie
is
not
wrought
in
men
by
the
word
of
God
,
but
by
traditions
of
men
:
sith
it
is
vpheld
and
maintained
chiefly
by
wicked
and
vnlawfull
meanes
:
sith
the
proper
substance
and
matter
thereof
is
not
onely
diuers
from
the
written
word
of
God
,
but
also
directly
contrarie
thereunto
:
sith
the
forme
of
Gods
worship
in
poperie
is
not
that
which
god
hath
prescribed
,
but
that
which
men
haue
deuised
and
forged
:
sith
the
principall
ende
of
poperie
whereunto
it
referreth
all
things
,
is
not
the
glorie
of
God
,
but
the
glorie
of
Saints
,
of
images
,
of
Pope
,
and
generally
of
man
himselfe
:
sith
the
fruites
of
poperie
are
such
as
God
hath
expressely
condemned
in
the
decalogue
and
tenne
commandements
giuen
to
all
nations
,
and
for
all
times
euen
vnto
the
ende
of
the
world
:
sith
there
is
no
sound
ioy
and
comfort
growing
vpon
the
tree
of
poperie
,
but
double
feare
and
desperation
:
sith
poperie
is
a
foolish
and
absurd
religion
:
sith
poperie
agreeable
,
sutable
,
and
well
pleasing
to
the
naturall
man
,
which
sauoureth
not
the
things
which
are
of
God
:
sith
the
gifts
of
God
his
spirit
(
promised
to
the
Church
in
the
latter
age
thereof
,
are
bestowed
vpon
the
church
whilst
it
swarued
not
from
the
pure
doctrine
of
the
gospell
,
deliuered
by
Christ
and
his
Apostles
,
)
,
were
at
an
ebbe
and
dead
low
water
when
poperie
was
full
sea
:
sith
God
hath
inflicted
from
time
to
time
,
manifest
and
straunge
iudgements
and
punishments
vpon
Papists
,
and
such
especially
as
haue
most
maligned
our
religion
and
the
professours
thereof
:
sith
God
hath
not
regarded
the
sacrifices
of
the
Pope
and
popish
church
,
neither
hath
made
their
curses
effectuall
against
them
whome
they
haue
cursed
,
neither
hath
giuen
any
good
successe
to
them
for
whome
they
haue
made
many
praiers
,
but
haue
turned
his
curses
into
blessings
,
&
his
blessings
into
curses
:
therefore
I
doe
conclude
that
poperie
is
not
of
God
,
neither
acceptable
vnto
God
.
Againe
,
sith
our
religion
is
wrought
by
the
preaching
of
that
word
of
God
,
which
is
contained
in
the
scriptures
:
sith
it
standeth
without
all
vnlawfull
meanes
to
vphold
and
maintaine
it
:
sith
the
matter
thereof
is
altogether
consonant
with
the
written
word
:
sith
the
forme
of
God
his
worship
therein
touching
the
essence
thereof
is
the
same
that
god
himselfe
hath
prescribed
:
sith
it
referreth
all
things
onely
to
the
glorie
of
God
:
sith
the
fruits
that
it
alloweth
and
beareth
,
are
such
as
God
hath
commanded
in
the
decalogue
and
morall
law
:
sith
it
alwaies
beare
the
sound
and
most
sweete
ioy
and
comfort
:
sith
in
wisdome
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
commandements
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
aduancement
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
)
vpon
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
I●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
Princes
,
as
haue
done
and
doe
daily
speake
and
doe
so
much
for
Christ
in
his
gospel
and
in
his
members
,
that
they
giue
great
incouragement
to
all
persons
of
place
fitte
to
haue
accesse
vnto
them
,
without
feare
to
put
them
in
continuall
remembrance
of
further
honouring
of
Christ
?
If
he
were
so
bold
for
Christ
Iesus
beeing
deade
,
how
much
bolder
ought
all
men
to
be
for
Christ
Iesus
raised
vp
from
the
dead
?
yea
verily
he
is
twise
risen
againe
:
once
touching
his
bodie
out
of
the
sepulchre
,
into
which
the
same
Ioseph
did
honourably
lay
him
:
and
againe
touching
his
gospel
out
of
the
graue
of
poperie
,
wherein
it
had
lien
twise
so
many
hundred
yeares
(
at
the
least
)
as
his
bodie
had
lien
daies
and
nights
in
the
former
sepulchre
.
How
zealous
therefore
ought
men
to
be
for
the
honouring
of
the
gospel
of
Christ
Iesus
with
true
honour
,
wherein
Christ
Iesus
himselfe
thus
raised
vp
and
glorified
cannot
but
be
likewise
honoured
?
As
such
men
ought
to
be
thus
zealous
,
in
speaking
for
Christ
and
his
gospel
at
all
times
,
so
especially
then
ought
they
to
be
most
zealous
,
when
any
speciall
occasion
requireth
the
same
,
or
when
any
speciall
opportunitie
is
offered
thereunto
.
Salomon
saith
,
How
good
is
a
word
spoken
in
due
season
?
Prov.
5.
25.
He
speaketh
this
by
question
and
admiration
,
and
thereby
teacheth
,
that
he
himselfe
,
the
wisest
that
euer
was
(
Christ
onely
excepted
)
could
not
well
expresse
,
how
good
a
word
was
spoken
in
due
season
.
Therefore
he
saith
againe
,
A
word
spoken
in
his
place
,
is
like
apples
of
gold
,
with
pictures
of
siluer
,
Prov.
25.
11.
Such
therefore
as
the
Lord
hath
aduaunced
to
such
place
either
in
Church
or
in
commonwealth
,
as
wherein
at
any
time
by
word
or
deede
,
they
may
further
this
religion
in
this
booke
thus
commended
,
I
wish
to
watch
all
opportunitie
of
doing
further
good
,
and
any
beeing
offered
,
not
to
neglect
the
same
,
but
wisely
to
take
and
follow
it
to
the
vtmost
of
their
power
.
Where
any
noble
,
honourable
,
or
other
great
person
,
seeth
any
conuenient
time
where
his
word
may
doe
good
to
further
religion
,
&
thereby
to
aduance
God
his
glorie
,
let
him
thinke
with
himselfe
as
Mordecaie
spake
vnto
Ester
,
Ester
4.
14.
who
knoweth
whither
the
Lord
hath
thus
aduanced
me
for
this
time
?
2
Neither
let
any
such
person
feare
the
losse
of
their
labour
touching
themselues
,
in
speaking
in
such
causes
.
God
whose
religion
ours
is
,
hath
saide
by
his
Prophet
,
1.
Sam.
2.
30.
Them
that
honour
me
I
will
honour
:
and
,
he
is
faithfull
that
hath
promised
,
Hebr.
10.
23.
This
is
manifest
by
many
of
the
examples
before
mentioned
.
The
fruit
indeede
of
such
labour
,
doth
not
alwaies
appeare
presently
:
yet
God
is
not
vnrighteous
that
he
should
forget
the
worke
and
labour
of
such
loue
towardes
his
name
,
&c.
Hebr.
6.
10.
but
he
taketh
such
a
note
thereof
,
yea
of
the
least
word
spoken
this
waie
,
that
it
shall
most
certenly
be
remembred
to
such
persons
themselues
or
to
their
posteritie
euen
in
this
life
,
and
touching
the
benefites
thereof
,
when
all
the
world
shall
thinke
it
buried
,
and
euen
(
as
it
were
)
wholly
consumed
to
ashes
in
the
graue
of
obliuion
.
It
was
not
much
that
Iethro
the
father
in
law
of
Moses
did
,
called
also
Keni
,
Iudg.
1.
16.
and
of
whome
descended
the
Kenites
:
it
was
not
much
(
I
say
)
that
this
Iethro
or
Keni
did
for
the
Israelites
.
For
he
did
but
onely
giue
counsaile
to
Moses
his
sonne
in
law
for
the
better
gouernement
of
the
Israelites
,
Exod.
18.
19.
yet
note
what
note
the
Lord
kept
of
this
small
matter
.
After
the
death
of
Moses
,
after
the
death
of
Ioshua
,
and
the
elders
that
ouerliued
Ioshua
,
after
the
death
of
Othniel
,
Ehud
,
Shamgar
,
Debora
,
Gedeon
,
and
the
rest
of
the
Iudges
that
iudged
Israel
mentioned
in
the
whole
booke
of
Iudges
,
after
the
death
of
Eli
and
his
sonnes
,
after
the
gouernment
of
Samuel
resigned
into
the
hands
of
Saul
:
after
all
this
,
euen
foure
hundred
yeares
after
the
former
counsell
giuen
by
Iethro
to
Moses
,
did
the
Lord
thinke
vpon
this
kindnes
,
and
recompenced
it
tenne
fold
to
the
Kenites
the
posteritie
of
Iethro
.
Yea
rather
then
it
should
not
be
recompenced
,
he
raised
vp
Saul
to
recompence
the
same
,
euen
vnnaturall
,
vnthankfull
,
and
most
cruell
Saul
,
that
had
sworne
the
death
of
his
owne
sonne
Ionathan
,
1.
Sam.
14.
44.
who
had
saued
Israel
,
and
would
indeede
haue
killed
him
,
had
not
the
people
rescued
him
,
that
afterward
did
daily
hunt
for
the
life
of
Dauid
as
for
a
partridge
in
the
mountaines
,
1.
Sam.
26.
20.
(
who
had
notwithstanding
killed
the
great
Goliah
whome
all
Israel
durst
not
looke
in
the
face
,
1.
Sam.
17.
24.
and
gotten
many
other
victories
of
the
Philistims
,
and
married
Saul
his
owne
daughter
:
)
that
also
killed
all
the
Lord
his
priests
at
once
,
1.
Sam
,
22.
18.
euen
this
bloodie
man
did
the
Lord
raise
vp
to
recompense
the
kindnes
of
Iethro
,
and
to
saue
the
liues
of
all
the
Kenites
.
Yea
though
this
Saul
were
a
man
most
vnmercifull
vnto
them
,
to
whome
he
owed
much
mercie
and
other
loue
,
yet
the
Lord
so
wrought
his
heart
,
for
the
recompencing
of
that
that
Iethro
had
done
to
Moses
and
for
Israel
,
that
he
was
very
earnest
with
the
Kenites
for
the
withdrawing
themselues
from
the
Amalakites
,
that
he
might
not
destroy
them
with
the
Amalakites
.
Therefore
he
saith
not
onely
Goe
,
but
also
depart
,
yea
also
he
addeth
,
Get
ye
downe
from
,
among
the
Amalakites
,
least
I
destroy
you
with
them
.
And
why
is
he
thus
mercifull
vnto
them
?
for
(
saith
he
)
ye
shewed
mercy
to
all
the
children
of
Israel
,
when
they
came
vp
from
Egypt
,
1.
Sam.
15.
6.
Certenly
this
mercie
whereof
such
a
streame
did
flow
from
Saul
towards
the
Kenites
,
was
onely
of
the
Lord
,
not
of
Saul
himselfe
.
Saul
of
himselfe
(
as
we
haue
heard
)
was
as
the
stonie
rocke
in
the
wildernes
,
which
notwithstanding
the
Lord
made
to
giue
drinke
plentifully
to
the
Israelites
and
their
cattell
,
Numb.
20.
8.
Saul
of
himselfe
had
neither
the
religion
nor
the
manners
,
to
consider
greater
things
done
by
those
that
were
of
his
owne
blood
,
for
himselfe
and
for
the
present
generation
of
the
Israelites
.
Shall
we
then
thinke
that
he
had
religion
or
manners
to
remember
such
olde
good
turnes
,
done
so
many
yeares
before
for
the
old
forefathers
of
the
Israelites
?
Nowe
what
doth
this
example
teach
vs
,
but
that
the
Lord
is
iust
to
remember
the
like
kindnes
,
when
all
men
shall
thinke
it
vtterly
forgotten
?
yea
&
to
make
such
to
consider
the
same
,
as
from
whome
in
respect
of
their
contrarie
disposition
,
no
such
matter
can
in
reason
be
hoped
for
,
but
rather
the
contrarie
feared
?
3
But
what
shall
I
neede
to
call
(
as
it
were
)
so
loud
vnto
antiquitie
so
farre
off
,
for
an
example
whereby
to
iustifie
the
righteousnesse
of
God
in
honouring
them
that
honour
him
?
Is
not
Queene
Elizabeth
yet
liuing
(
and
many
yeares
more
,
O
blessed
God
,
may
shee
liue
and
raigne
to
thy
glorie
)
is
not
,
is
not
this
our
most
noble
,
gracious
,
and
Christian
Queene
,
a
most
liuely
and
bright
example
of
God
his
righteousnes
in
this
behalfe
?
As
her
Maiestie
both
honoured
God
in
exalting
,
establishing
,
and
maintaining
this
religion
,
in
comforting
and
countenancing
the
professours
thereof
of
her
owne
people
,
and
in
harbouring
,
releeuing
,
and
succouring
them
of
other
nations
:
so
who
seeth
not
but
that
God
hath
many
waies
as
much
honoured
her
aboue
all
her
noble
auncetours
,
as
shee
hath
excelled
them
in
zeale
towards
this
religion
?
THE
THIRD
VSE
CONCERning
the
militarie
Nobles
that
are
of
our
religion
.
AS
I
doe
wish
zeale
daily
to
grow
in
all
great
persons
generally
,
for
the
better
vpholding
and
further
aduancing
of
this
religion
,
so
more
particularly
I
doe
also
wish
all
Dauids
Worthies
,
that
is
,
the
principall
captaines
and
men
of
warre
of
Queene
Elizabeth
,
to
fight
not
onely
the
battailes
of
our
Queene
,
countrey
,
and
people
,
and
of
themselues
,
their
wiues
and
children
,
&c.
but
also
of
the
Lord
in
defence
of
our
religion
against
the
Spanyard
,
or
any
other
champion
of
the
Pope
:
these
I
wish
,
by
this
that
I
haue
written
,
to
be
the
more
valiant
and
couragious
in
this
cause
of
our
religion
,
against
such
and
other
enemies
.
Why
so
?
because
ye
fight
not
for
men
,
but
God
himselfe
.
Excellent
is
that
speech
of
Ioab
,
and
worthie
to
be
in
euery
ensigne
that
goeth
against
the
Romish
Ammonites
&
Moabites
,
&c.
euen
written
in
great
letters
,
that
euery
souldiour
might
see
a
farre
off
,
read
,
and
be
encouraged
thereby
,
Be
strong
and
let
vs
be
valtant
for
our
people
,
and
for
the
countries
of
God
,
and
let
the
Lord
doe
that
which
is
good
in
his
eyes
,
2.
Sam.
10.
13.
Excellent
also
and
worthie
in
like
sort
to
be
written
,
are
the
words
of
Iehaziel
the
sonne
of
Zechariah
,
&c.
vnto
Jehoshaphat
and
all
Iuda
,
for
the
encouragement
of
them
against
the
mightie
forces
of
the
Ammonites
and
Moabites
that
came
vp
against
them
,
as
the
Spanyards
haue
come
vp
and
doe
yet
daily
threaten
to
come
vp
against
vs
,
Feare
ye
not
,
neither
be
ye
afraid
for
this
great
multitude
,
for
the
battell
is
not
yours
but
Gods
,
2.
Chron.
20.
15.
I
wish
also
such
Worthies
of
our
land
,
by
the
former
experience
that
we
haue
had
of
God
his
mightie
working
and
fighting
for
vs
,
to
be
the
better
encouraged
for
the
time
,
warres
,
and
dangers
to
come
,
as
we
read
Dauid
to
haue
bin
animated
against
Goliah
,
by
the
former
successe
he
had
against
a
lyon
and
a
beare
.
1.
Sam.
17.
35.
Notwithstanding
as
the
cause
is
not
their
owne
but
the
Lords
,
so
I
wish
and
exhort
them
not
to
seeke
their
owne
praise
and
glorie
,
but
the
praise
and
glorie
of
him
whose
cause
they
handle
,
&
whose
battels
they
fight
.
Ioab
in
fighting
against
Rabbah
a
citie
of
the
Ammonites
,
did
more
respect
the
honour
of
Dauid
then
of
himselfe
:
and
therefore
though
he
might
haue
taken
it
without
Dauid
,
yet
he
would
not
,
but
sent
first
for
Dauid
,
that
the
victorie
might
not
be
attributed
to
himselfe
but
vnto
Dauid
.
2.
Sam.
12.
28.
If
Ioab
a
wicked
man
,
did
so
notwithstanding
respect
the
honour
of
Dauid
aboue
his
owne
honour
(
and
yet
Dauid
though
he
were
his
soueraigne
was
but
a
mortall
man
,
&
but
a
type
of
Christ
Iesus
)
how
much
more
ought
our
Christian
worthies
and
nobles
to
respect
the
praise
,
the
honour
,
and
the
glorie
of
Christ
Jesus
himselfe
,
aboue
their
owne
praise
,
honour
,
&
glorie
?
Further
besides
this
regard
of
Christ
his
glorie
,
let
them
also
goe
forth
not
trusting
in
their
owne
forces
(
for
after
this
sort
goe
forth
the
heathen
vnto
their
battailes
)
but
let
them
trust
in
the
power
and
helpe
of
the
mightie
Lord
Christ
Iesus
.
And
therefore
as
it
hath
beene
christianly
prouided
by
our
most
christian
Prince
&
the
gouernours
of
our
church
vnder
her
,
that
there
should
be
publike
praiers
in
behalfe
of
such
expeditions
against
the
common
aduersaries
,
so
I
wish
also
our
noble
Worthies
most
highly
to
esteeme
of
such
praiers
:
yea
themselues
also
before
their
going
forth
,
and
whilst
they
shall
be
forth
,
alwaies
to
commend
all
their
enterprizes
vnto
the
Lord
by
most
earnest
praier
,
yea
to
make
also
all
the
friends
they
can
at
home
in
like
manuer
to
remember
them
priuately
,
as
by
publique
authoritie
they
are
remembred
publiquely
.
For
certenly
as
hitherto
we
are
not
to
doubt
,
but
that
our
chiefe
successe
hath
beene
more
by
these
meanes
,
then
by
any
strength
of
our
owne
arme
,
so
also
let
them
assure
themselues
,
that
if
they
goe
forth
in
this
sort
,
then
the
Lord
will
not
onely
send
his
angel
with
them
,
as
he
offered
to
doe
for
the
Israelites
,
Exod.
33.
2.
but
will
also
goe
with
them
himselfe
as
it
were
in
proper
person
:
not
onely
to
looke
on
how
they
fight
for
him
,
but
also
to
teach
their
handes
to
fight
and
their
fingers
to
battell
:
yea
the
Lord
will
be
as
a
man
of
warre
to
goe
before
them
,
in
the
middes
of
them
,
behinde
them
,
and
round
about
them
in
complete
harnesse
,
both
to
couer
their
heads
in
the
dai●
of
battell
,
and
likewise
to
fight
for
them
,
and
to
deliuer
his
owne
and
their
enemies
into
their
hands
,
as
he
hath
done
.
Now
if
the
Lord
be
thus
with
them
,
who
can
be
against
them
?
But
yet
one
thing
more
remaineth
,
concerning
both
such
Worthies
themselues
,
and
also
all
common
soldiers
,
namely
that
as
they
haue
heard
and
seene
by
this
that
hath
beene
written
,
that
all
warre
in
behalfe
of
our
religion
is
God
his
warre
,
and
in
his
cause
:
so
also
they
take
heede
,
that
whilst
they
fight
one
way
for
our
religion
and
for
God
,
they
fight
not
an
other
way
against
religion
and
against
God
himselfe
.
How
is
this
?
verily
by
transgressing
,
violating
,
or
neglecting
the
precepts
of
this
religion
,
and
that
way
sinning
against
God
.
For
he
that
doth
so
,
fighteth
more
against
religion
,
&
against
God
,
then
for
religion
and
for
God
.
Therefore
the
Scripture
plentifully
teacheth
vs
,
that
God
hath
oftentimes
giuen
ouer
his
owne
people
for
their
sinnes
,
yea
once
also
his
Arke
to
captiuitie
of
the
common
enemie
:
yea
his
temple
where
his
name
was
called
vpon
to
be
destroied
,
and
all
the
holy
vessells
and
other
ornaments
of
the
temple
,
which
sometime
had
serued
for
his
worship
,
to
be
polluted
and
defiled
by
the
wicked
heathen
.
Let
all
such
Worthies
therefore
as
before
I
haue
spoken
of
,
as
likewise
all
common
soldiers
,
which
shall
hereafter
be
emploied
against
the
common
enemie
,
diligently
take
heede
and
beware
of
all
sinne
generally
,
and
more
specially
of
such
sinnes
as
are
most
common
in
warriours
(
what
these
are
I
neede
not
to
speake
)
because
otherwise
,
though
their
cause
be
good
,
and
commended
likewise
in
some
sort
by
praier
vnto
God
by
themselues
and
by
other
,
yet
may
they
feare
the
successe
of
the
battell
.
This
is
manifest
by
the
double
ouerthrow
the
other
Israelites
had
before
the
Beniamits
in
a
cause
very
iust
,
and
commended
also
to
God
,
and
that
with
weeping
the
second
time
:
and
wherein
at
the
first
they
also
preuailed
hauing
humbled
themselues
in
praier
and
fasting
and
true
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
themselues
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
them
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
g●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
commended
,
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
this
is
so
great
,
that
the
other
without
this
concerning
men
,
not
being
grounded
vpon
this
,
are
not
onely
litle
,
but
in
truth
touching
themselues
,
nothing
at
all
.
For
Christ
calleth
this
not
onely
the
greater
,
but
also
the
first
commandement
.
Now
where
there
is
no
first
,
there
can
be
no
second
.
Notwithstanding
I
hoping
this
want
of
true
religion
in
them
,
to
be
(
as
I
saide
)
especially
of
ignorance
,
doe
therefore
the
better
hope
of
their
more
easie
conuersion
,
and
doe
the
more
heartily
wish
the
same
,
that
there
may
be
no
such
defect
in
their
commendation
as
there
is
,
but
that
it
may
be
more
full
and
perfect
.
Such
therefore
hauing
vouchsafed
to
reade
my
former
arguments
,
I
doe
also
most
heartily
desire
according
to
right
to
iudge
of
them
.
Some
I
haue
heard
to
haue
renounced
poperie
,
vpon
the
sight
of
the
great
ouerthrow
of
the
great
Spanish
Navie
in
our
narrow
seas
,
anno
1588.
by
the
mightie
power
of
God
in
our
behalfe
:
as
Rahab
hearing
of
the
great
and
mightie
works
of
God
for
the
Israelites
,
renounced
her
owne
people
,
and
was
incorporated
into
the
bodie
of
Israel
,
Ios.
2.
11.
If
that
one
argument
before
more
largely
handled
in
this
treatise
,
did
so
greatly
preuaile
to
the
conuersion
of
some
,
howe
much
more
ought
all
the
arguments
before
applied
to
this
purpose
,
preuaile
with
other
in
like
sort
?
Let
none
therefore
so
lightly
regard
all
such
things
,
as
whereby
our
religion
is
so
commended
,
and
poperie
so
euidently
euicted
.
2
Let
none
oppose
the
religion
of
their
fathers
and
forefathers
,
&c.
to
all
other
contrarie
arguments
.
Indeede
Dauid
exhorteth
Salomon
to
know
the
God
of
his
father
,
and
to
serue
him
with
a
perfect
heart
,
and
with
a
willing
minde
,
&c.
1.
Chron.
28.
9.
and
this
is
an
excellent
instruction
for
all
fathers
to
giue
vnto
their
children
,
and
likewise
for
all
children
to
learne
of
their
fathers
,
when
as
the
fathers
haue
knowne
&
serued
the
same
God
that
Dauid
had
knowne
and
serued
,
and
that
according
to
his
word
,
as
Dauid
had
done
:
but
if
so
be
the
fathers
know
not
,
neither
serue
that
God
,
or
not
in
that
manner
that
God
requireth
;
then
it
is
a
foolish
and
wicked
instruction
to
be
vrged
to
the
children
by
the
fathers
,
or
to
be
obeied
by
the
children
,
namely
to
know
and
serue
the
God
of
their
fathers
.
3
For
when
fathers
haue
rebelled
against
God
,
&
not
walked
in
his
statutes
and
ordinances
,
then
the
Lord
oftentimes
complaineth
of
the
children
that
haue
walked
in
such
steppes
of
their
fathers
,
and
therefore
also
threatneth
the
greater
and
heauier
iudgement
against
them
.
In
the
78.
psal.
v.
57.
the
Prophet
complaineth
of
the
wickednes
of
the
Israelites
,
and
amplifieth
the
same
by
like
example
of
their
fathers
,
They
turned
backe
(
saith
the
Prophet
)
and
dealt
falsly
like
their
fathers
,
they
turned
backe
like
a
deceitfull
bowe
.
So
Christ
also
speaketh
vnto
the
Iewes
,
as
to
a
people
past
hope
,
&
therefore
biddeth
them
to
fulfill
also
the
measure
of
their
fathers
,
Math.
23.
32.
So
likewise
Steuen
amplifieth
the
sinne
of
the
Iewes
by
the
like
example
of
their
fathers
,
Ye
stiffnecked
and
vncircumcised
hearts
and
eares
,
ye
haue
alwaies
resisted
the
holy
Ghost
,
as
your
fathers
did
,
so
doe
ye
,
&c.
Act.
7.
51.
Therefore
also
the
Lord
many
times
admonisheth
the
Israelites
and
Iewes
not
to
walke
in
the
waies
,
neither
to
doe
the
works
of
their
fathers
.
Harden
not
your
hearts
(
saith
one
Prophet
)
as
in
the
daie
of
contention
(
or
tentation
)
in
the
wildernes
,
where
your
fathers
tempted
me
,
&c.
psal.
59.
8.
By
an
other
Prophet
God
speaketh
thus
,
I
saide
vnto
their
children
in
the
wildernes
,
walke
ye
not
in
the
ordinances
of
your
fathers
,
neither
obserue
their
manners
,
neither
defile
your selues
with
their
idolls
,
Ezech.
20.
18.
So
the
messengers
that
Hezekiah
sent
forth
to
inuite
the
Israelites
to
the
Passeouer
at
Ierusalem
,
bidde
them
not
to
be
like
their
fathers
,
&c.
neither
stiffnecked
like
their
fathers
,
&c.
2.
Chron.
30.
7
,
8.
In
like
sort
speaketh
Zachariah
,
Be
ye
not
like
your
fathers
,
&c.
Zachar.
1.
4.
Many
other
the
like
places
are
in
the
scriptures
,
whereby
we
see
this
argument
not
to
be
good
;
This
was
the
religion
of
our
fathers
,
therefore
it
shall
be
ours
.
4
Yea
certenly
this
is
the
very
argument
of
many
obstinate
Iewes
,
for
the
defence
of
their
idolatrie
,
The
word
that
thou
hast
spoken
vnto
vs
in
the
name
of
the
Lord
we
will
not
heare
it
of
thee
,
but
we
will
doe
whatsoeuer
thing
goeth
out
of
our
owne
mouth
,
to
burne
incense
vnto
the
Queene
of
heauen
,
and
to
poure
out
drinke
offerings
vnto
her
,
as
we
haue
done
,
both
we
&
our
forefathers
,
Ier.
44.
16
,
17.
Thus
answered
the
wicked
Iewes
,
and
thus
answered
many
Papists
,
saying
,
they
will
not
heare
the
word
of
God
,
but
will
praie
to
the
virgin
Marie
(
whom
they
call
indeed
the
Queene
of
heauen
,
as
hath
bin
shewed
before
)
and
to
other
such
heauenly
things
,
for
no
other
reason
;
but
because
they
and
their
fathers
haue
done
so
.
But
such
Papists
as
loue
their
owne
saluation
,
I
exhort
in
the
Lord
,
not
to
be
so
wedded
to
the
religion
of
their
fathers
.
Will
any
of
you
say
thus
,
My
father
was
a
ttaytour
to
his
Prince
,
and
was
therefore
executed
,
therefore
I
also
will
be
a
traytour
to
my
Prince
,
that
I
may
beheaded
,
drawne
,
hanged
,
and
quartered
,
as
my
father
was
?
Some
it
may
be
,
will
not
sticke
to
say
so
:
but
all
that
are
wise
,
will
take
heede
of
such
words
and
thoughts
.
Therefore
why
also
will
you
say
,
My
father
was
a
Papist
,
and
idolatour
,
and
of
that
religion
that
God
hath
condemned
,
and
so
consequently
a
traytour
vnto
God
,
therefore
also
will
I
be
so
?
will
any
of
you
say
,
especially
such
as
God
hath
aduanced
to
great
honour
,
or
worship
,
and
wealth
in
the
land
,
My
father
or
grandfather
was
a
sadler
,
or
butcher
,
or
grasier
,
or
husbandman
,
or
of
some
other
the
like
meane
trade
,
therefore
also
I
will
be
so
?
I
thinke
none
so
foolish
:
why
then
will
ye
say
the
like
and
ten
times
worse
in
religion
?
will
any
of
you
saie
,
My
father
,
or
my
mother
,
or
both
,
had
this
or
that
bodily
disease
,
and
died
thereof
for
want
of
remedie
,
therefore
also
I
feeling
the
like
in
my selfe
,
will
not
be
cured
of
it
though
I
may
?
I
thinke
none
so
madde
.
Why
then
will
ye
say
the
like
,
touching
such
a
grieuous
spirituall
sicknesse
of
your
soules
,
as
poperie
is
?
why
will
ye
die
in
your
sinnes
,
and
not
be
saued
,
O
ye
Papists
,
and
many
other
that
are
not
yet
of
our
religion
?
5
Neither
doe
I
say
these
things
,
as
condemning
yours
and
my
forefathers
.
I
condemne
not
them
,
but
I
condemne
their
religion
.
As
for
themselues
I
leaue
them
vnto
the
Lord
,
as
not
knowing
whither
they
secretly
repented
or
no
of
their
poperie
before
their
end
.
If
they
did
not
repent
,
it
is
farre
more
better
to
condemne
them
,
then
to
condemne
the
worde
of
God
of
any
vntruth
,
and
God
himselfe
of
any
vnrighteousnesse
.
Be
ye
not
therefore
like
the
adder
that
stoppeth
his
eares
,
refusing
to
heare
the
voice
of
the
charmer
,
charme
he
neuer
so
wisely
.
Be
ye
not
vnlike
vnto
the
first
world
,
that
seeing
how
miraculously
and
contrarie
to
nature
,
the
lyons
,
beares
,
woolfes
,
tygers
,
elephants
,
vnicomes
,
hares
,
conies
,
and
such
like
cruell
and
wilde
beasts
:
the
swallows
also
,
kytes
,
rauens
,
ostriches
,
eagles
,
and
many
other
the
like
wilde
and
rauening
birdes
,
came
willingly
and
gently
without
any
outwarde
force
compelling
them
to
Noah
,
to
goe
into
the
arke
with
him
and
with
his
familie
,
Gen.
chap.
7
vers.
7.
would
not
yet
beleeue
,
and
therefore
were
drowned
in
the
waters
.
Be
ye
not
like
the
Egyptians
,
and
many
also
of
the
Israelites
,
that
seeing
the
great
works
of
God
against
Egypt
,
and
for
the
land
of
Zoan
,
would
not
yet
beleeue
,
and
therefore
perished
;
the
one
in
the
redde
sea
,
the
other
in
the
wildernes
.
Be
ye
not
like
the
Iewes
,
that
did
see
the
great
and
mightie
workes
done
by
our
Sauiour
and
his
Apostles
for
commending
his
gospell
,
and
yet
would
not
beleeue
,
and
are
therefore
scattered
vpon
the
face
of
the
earth
,
out
of
their
owne
countrey
vnto
this
day
;
and
that
which
is
worse
,
are
giuen
ouer
also
to
hardnes
of
heart
,
&
wil
not
yet
beleeue
that
the
Christ
and
Messias
is
come
.
6
Verily
God
hath
commended
our
religion
(
as
we
haue
before
shewed
)
to
your
eares
,
to
your
eies
,
to
your
understanding
,
to
your
inward
,
to
your
outward
,
to
your
whole
man
.
Take
heed
,
take
heede
therefore
that
ye
harden
your
hearts
no
longer
.
Ye
haue
heard
many
arguments
drawne
from
the
word
of
God
,
ye
haue
seene
and
doe
daily
see
his
workes
against
your
owne
religion
and
for
ours
:
O
therefore
stop
not
your
eares
,
shut
not
your
eyes
.
Yea
,
ye
your selues
,
(
O
ye
that
will
be
called
Catholiques
)
haue
fared
and
doe
fare
the
better
for
our
religion
in
England
.
Ye
your selues
are
partakers
of
the
benefites
,
whereby
the
Lord
hath
graced
it
and
doth
grace
it
:
ye
liue
in
much
peace
for
our
religions
sake
,
ye
enioy
your
honours
and
dignities
by
our
religion
:
yea
,
ye
keepe
and
encrease
your
liuings
the
better
for
our
religion
.
For
though
some
of
you
perhaps
will
say
,
that
ye
pay
two
hundred
and
fourtie
pound
a
yeare
for
your
religion
,
yet
if
ye
were
throughly
examined
,
and
would
truly
answer
,
ye
could
not
denie
,
but
that
vnder
pretense
of
this
payment
,
ye
saue
twise
so
much
an
other
waie
.
For
this
is
certen
,
that
none
doe
purchase
more
lands
,
build
goodlier
houses
,
and
hoard
vp
more
money
,
then
some
of
them
that
paie
the
foresaid
summe
yearely
.
Thinke
not
that
it
should
be
better
with
you
if
the
Spanyard
might
here
preuaile
:
ye
are
wise
enough
to
see
how
vaine
such
thoughts
are
,
by
his
dealing
in
other
places
,
where
he
hath
wonne
the
goale
.
Doe
ye
also
hope
of
some
better
estate
,
if
poperie
were
againe
here
reuiued
without
the
Spanyard
?
perhaps
ye
should
be
deceiued
,
partly
by
the
old
greedines
of
the
Pope
,
the
rather
beeing
now
like
an
hungerstarued
curre
,
that
for
his
long
want
of
the
crummes
,
bones
,
yea
and
good
gobbets
of
meat
that
were
wont
to
fall
from
the
tables
of
England
to
his
share
,
would
now
be
insatiable
:
partly
and
especially
by
some
other
iudgements
of
God
that
would
follow
poperie
.
Sith
therefore
ye
enioy
such
benefits
by
vs
and
our
religion
,
as
Laban
fared
the
better
for
Iacob
,
Gen.
30
,
30.
and
Potiphar
for
Ioseph
,
Gen.
39.
5.
be
not
so
vnrighteous
,
as
any
longer
to
condemne
that
which
God
doth
iustifie
.
Be
not
so
vnthankfull
,
as
any
longer
to
refuse
his
great
mercie
,
in
calling
you
by
such
commendations
of
our
religion
to
the
embracing
thereof
.
Now
I
say
vnto
you
as
Paul
saith
vnto
Timothie
,
2.
Tim.
2.
7.
Consider
what
I
say
,
and
the
Lord
giue
you
vnderstanding
in
all
things
.
Yea
such
vnderstanding
,
as
that
I
and
all
other
that
desire
your
saluation
may
reioyce
,
that
the
angels
in
heauen
may
reioyce
,
and
especially
that
your selues
may
reioyce
with
ioy
vnspeakable
and
glorious
.
THE
SIXT
VSE
CONCERNING
obstinate
and
wilfull
Papists
.
TOuching
those
that
be
obstinate
,
whither
they
be
Papists
or
Atheists
,
professed
or
not
professed
,
but
rather
according
to
Machiuel
his
counsell
(
too
much
now
esteemed
and
followed
)
making
a
shew
for
the
present
time
towards
our
religion
:
to
such
,
I
saie
,
as
will
not
be
reclaimed
and
called
backe
from
their
poperie
or
profanenes
,
I
giue
this
counsell
,
that
although
they
will
not
ioyne
handes
with
vs
in
the
true
embracing
and
profession
of
our
religion
,
yet
they
take
heede
alwaies
,
that
they
neither
speak
nor
doe
any
thing
against
our
religion
,
or
the
professours
thereof
.
This
counsell
I
giue
them
in
regard
of
themselues
,
because
certenly
the
Lord
will
not
forget
the
least
opposition
vnto
his
name
,
or
iniurie
vnto
his
serua●●s
.
Though
many
times
he
let
them
runne
their
race
a
while
,
so
as
they
thinke
all
is
forgotten
,
yet
(
as
I
haue
said
before
of
recompensing
any
kindnesse
in
word
or
deede
shewed
to
his
people
)
at
the
last
,
though
it
seeme
to
belong
,
certenly
the
Lord
euen
in
this
life
will
meete
with
them
or
theirs
,
for
their
sinne
against
his
name
,
and
wrong
against
any
of
his
seruants
.
In
the
8.
of
Amos
,
v.
7.
the
Prophet
telleth
them
that
had
deuoured
and
swallowed
the
poore
,
by
their
extreame
dealing
with
them
in
selling
their
corne
at
an
vnreasonable
price
vnto
them
(
as
too
too
many
doe
in
this
time
of
dearth
amongst
vs
)
that
the
Lord
had
sworne
by
the
excellencie
of
Jaacob
(
that
is
,
euen
by
himselfe
)
that
he
would
neuer
forget
that
crueltie
.
Obserue
,
good
reader
,
orrather
let
such
obserue
as
of
whome
I
speake
,
that
he
saith
not
,
that
the
Lord
had
said
onely
he
would
not
forget
,
but
that
the
Lord
had
sworne
it
by
himselfe
,
teaching
therby
,
that
except
they
did
speedily
repent
,
the
Lord
would
most
certenly
punish
that
their
great
sinne
,
because
euery
word
of
God
is
certen
,
much
more
that
word
the
which
he
confirmeth
by
an
oath
.
If
the
Lord
did
threaten
and
sweare
the
punishment
of
hard
dealing
with
the
common
sort
of
the
people
,
that
for
the
most
part
are
as
poore
in
heauenly
things
,
as
in
earthly
,
that
is
,
whose
wickednes
is
as
great
as
their
pouertie
,
can
any
man
hope
of
immunitie
and
to
goe
free
,
that
speaketh
or
doth
any
thing
directly
or
indirectly
against
that
religion
which
he
seeth
to
be
acceptable
vnto
God
,
or
against
those
persons
that
professe
the
same
,
both
which
are
as
deare
vnto
God
as
the
apple
of
his
eye
.
2
Neither
let
this
be
vnderstood
onely
of
religion
and
the
professours
thereof
generally
,
but
also
more
particularly
of
euery
branch
of
religion
,
of
euery
good
cause
,
and
of
euery
one
dealing
in
such
causes
.
The
example
of
God
his
iudgements
vpon
diuers
malicious
Papists
before
mentioned
,
doe
testifie
the
same
.
So
also
doe
many
examples
in
the
scriptures
.
Though
the
sinnes
generally
of
Ahab
and
Iezebel
his
wife
were
many
,
yet
the
Lord
threatned
ruine
vnto
them
both
and
to
all
their
posteritie
,
chiefly
for
their
sinne
against
righteous
Naboth
,
1.
King
.
21.
20.
the
which
was
so
fully
executed
by
Iehu
according
to
the
word
of
the
Lord
,
that
they
paid
most
deerely
for
Naboth
his
vineyard
,
2.
King
.
9.
27
,
33.
&
10.
6.
Though
Ioash
king
of
Iuda
committed
many
sinnes
after
the
death
of
good
Iehoiada
the
high
priest
,
yet
his
putting
to
death
of
the
Prophet
Zechariah
the
sonne
of
the
same
Iehoiada
,
is
onely
mentioned
as
the
chiefe
cause
why
his
owne
seruants
conspired
against
him
and
murthered
him
,
2.
Chron.
24.
25.
Though
Haman
had
not
fully
effected
his
bloodie
purpose
against
Mordecai
and
the
other
Iewes
,
yet
we
know
that
the
same
measure
by
the
righteous
iudgement
of
God
was
measured
vnto
him
,
that
he
had
onely
intended
to
haue
measured
vnto
Mordecai
,
Est.
7.
10.
3
Here
especially
let
vs
remember
how
God
dealt
with
the
Amalekites
,
onely
for
withstanding
the
Israelites
as
they
came
out
of
the
land
of
Egypt
,
Exod.
17.
8.
First
although
the
Lord
did
discomfort
them
before
the
Israelites
at
the
praier
of
Moses
,
when
they
first
came
out
against
Israel
,
yet
did
not
the
Lord
satisfie
himselfe
with
their
ouerthrow
of
that
daie
,
but
presently
he
spake
further
against
them
vnto
Moses
,
vers.
14.
saying
,
Write
for
a
remembrance
in
the
booke
,
and
rehearse
it
to
Ioshua
,
for
I
will
vtterly
put
out
the
remembrance
of
Amalek
from
vnder
heauen
▪
and
again
,
v.
16.
The
Lord
hath
sworn
,
that
he
will
haue
warre
with
Amalek
from
generation
to
generation
.
Afterward
also
the
Lord
opened
the
mouth
of
Balaam
(
whome
Balak
sent
for
to
curse
Israel
)
the
Lord
,
I
saie
,
opened
his
mouth
with
a
curse
of
destruction
against
the
Amalekites
.
Nomb.
24.
20.
Yea
but
perhaps
these
were
but
words
.
Words
indeede
they
were
,
but
yet
afterward
when
that
generation
of
the
Amalekites
which
then
liued
,
and
foure
other
at
the
least
were
dead
and
rotten
,
those
words
were
fulfilled
.
For
as
long
after
this
,
as
before
we
heard
that
God
remembred
the
kindnes
of
the
Kenites
for
their
good
,
the
same
God
also
remembred
that
sinne
of
the
Amalekites
to
their
ouerthrow
.
For
he
sendeth
Samuel
with
this
mandate
and
commission
to
Saul
against
Amalek
,
1.
Sam.
15.
2.
I
remember
what
Amalek
did
to
Israel
,
how
they
laide
waite
for
them
in
the
way
,
as
they
came
vp
from
Egypt
:
now
therefore
goe
and
smite
Amalek
,
and
destroy
all
that
pertaineth
vnto
them
,
and
haue
no
compassion
on
them
,
but
stay
both
man
and
woman
,
both
infant
and
suckling
,
both
oxe
and
sheepe
,
both
camell
and
asse
.
This
was
foure
hundred
yeares
after
the
former
sinne
committed
.
A
man
therefore
would
haue
thought
,
that
God
had
not
nowe
any
more
thought
vpon
it
,
for
all
his
former
note
of
remembrance
.
But
the
Lord
remembereth
when
men
forget
,
and
thinke
also
all
to
be
forgotten
.
Yea
the
Lord
did
so
remember
this
sinne
,
and
doth
so
remember
other
the
like
sinnes
,
as
that
if
he
forbeare
the
punishment
for
a
time
,
yet
at
the
last
he
commeth
in
also
for
arrearages
.
For
in
the
former
commission
giuen
to
Saul
,
we
see
with
what
seueritie
the
Lord
will
haue
Saul
to
proceede
against
the
Amalekites
.
Yea
afterward
in
the
same
chapter
,
when
Saul
had
beene
too
remisse
in
the
execution
of
that
commission
,
the
Lord
raised
vp
Samuel
to
doe
or
see
that
to
be
done
against
Agag
the
king
of
Amalek
,
that
Saul
had
neglected
.
4
If
therefore
there
shall
be
any
such
Papists
or
Atheists
,
as
by
no
meanes
will
be
reclaimed
and
drawne
to
our
religion
,
in
this
treatise
commended
and
prooued
to
be
of
God
and
acceptable
vnto
him
,
yet
at
the
least
let
them
take
heede
and
beware
of
speaking
the
least
word
,
and
doing
the
least
deede
against
it
,
or
against
any
that
loue
and
maintaine
the
same
,
for
louing
and
maintaining
thereof
.
Let
them
not
flatter
themselues
.
God
is
the
same
now
that
euer
he
was
.
And
the
more
himselfe
hath
spoken
or
done
for
commendation
and
iustifying
this
religion
,
the
more
that
others
raised
vp
and
also
directed
by
him
,
haue
spoken
,
written
,
or
done
in
the
same
behalfe
,
the
greater
shall
be
the
iudgement
in
the
ende
of
all
such
,
as
shall
not
regard
the
same
.
5
Now
the
successe
of
all
that
I
haue
written
in
this
cause
,
I
commit
to
him
that
is
onely
able
to
giue
a
blessing
thereunto
.
The
Lord
therefore
make
vs
all
that
doe
alreadie
professe
this
religion
,
thankfull
vnto
him
,
for
that
he
hath
in
his
abundant
mercie
vouchsafed
vs
the
glorious
light
,
the
rich
benefit
,
and
the
sweete
comfort
thereof
.
The
Lord
confirme
and
strengthen
vs
to
continue
therein
vnto
the
ende
.
The
Lord
enrich
vs
more
and
more
daily
,
with
the
faith
,
knowledge
,
loue
,
and
feare
of
God
,
with
the
righteousnes
,
mercie
,
and
all
other
vertues
touching
God
or
men
,
that
it
commendeth
.
The
Lord
fill
the
hearts
of
all
great
persons
with
more
zeale
to
speake
and
doe
more
for
the
aduancing
it
,
especially
any
speciall
opportunitie
beeing
offered
.
The
Lord
thereunto
animate
,
incourage
,
and
inable
all
his
owne
Worthies
,
to
defend
it
against
all
aduersaries
thereunto
,
with
all
honourable
successe
.
The
Lord
preserue
,
aduance
,
and
honour
them
,
that
haue
aduanced
and
honoured
it
.
Especially
,
O
Lord
,
preserue
,
aduance
,
and
honour
thy
seruant
our
dread
Soueraigne
Queene
Elizabeth
:
yea
,
O
Lord
,
as
thou
hast
set
her
higher
then
all
other
in
her
kingdomes
,
so
stil
magnifie
thy
mercy
towards
this
Church
and
other
Churches
(
which
as
it
were
sucke
of
her
breasts
that
neuer
gaue
suck
)
in
making
her
elder
then
any
of
her
owne
people
,
especially
then
any
of
thine
and
he●
aduersaries
.
The
Lord
open
both
the
eyes
of
such
as
haue
not
regarded
our
religion
,
to
see
the
glorie
of
it
,
and
also
their
hearts
to
embrace
it
.
Finally
touching
such
as
be
incurable
,
the
Lord
restraine
them
from
doing
that
to
the
hindrance
thereof
,
which
Satan
by
them
endeauoureth
,
and
in
the
ende
doe
with
them
and
to
them
that
which
shall
be
right
in
his
owne
eyes
.
Amen
.
AN
ADDITION
OF
CERTAINE
DAINties
of
Poperie
,
collected
partly
out
of
their
popish
seruice
bookes
,
and
partly
out
of
the
writings
of
some
princi
pall
Doctours
of
speciall
account
in
the
popish
church
,
when
poperie
it selfe
was
at
the
highest
.
HAuing
in
my
former
generall
treatise
against
poperie
,
and
in
defence
of
our
religion
,
charged
poperie
to
be
a
religion
maintained
and
vpheld
by
vnlawfull
means
,
and
whereof
both
matter
and
forme
are
contrarie
to
that
religion
which
the
Scriptures
commend
to
be
acceptable
vnto
God
;
yea
to
be
a
religion
maintaining
open
blasphemies
against
God
and
Christ
Iesus
,
and
wherein
there
is
scarse
any
worship
of
God
at
all
.
Hauing
also
charged
it
to
be
a
religion
wherein
nothing
is
done
to
God
his
glorie
,
but
all
things
almost
referred
to
the
glorie
of
the
Pope
,
of
Saints
,
of
the
woodden
,
stonie
,
golden
,
or
painted
crosse
,
&c.
of
reliques
of
saints
,
of
men
,
&c.
Hauing
affirmed
it
to
be
a
religion
that
teacheth
no
obedience
to
the
ten
commandements
of
almightie
God
,
but
that
alloweth
disobedience
vnto
euery
one
of
them
,
and
that
therefore
it
is
a
religion
altogether
licentious
,
loose
,
and
full
of
carnall
libertie
.
Hauing
shewed
it
to
be
a
religion
without
all
found
ioy
&
comfort
:
hauing
blamed
it
as
a
ridiculous
and
foolish
religion
,
nothing
sauouring
the
excellent
wisdome
of
God
:
hauing
likewise
added
,
that
it
is
plausible
and
well
liking
to
the
naturall
and
vnregenerate
man
,
and
therefore
altogether
disliking
and
vnpleasant
vnto
God
:
and
finally
hauing
obiected
to
the
chiefe
times
of
poperie
,
great
blindnes
and
ignorance
,
as
touching
the
sound
and
true
knowledge
of
God
,
so
also
touching
other
good
learning
in
the
learned
tongues
,
and
in
all
learned
arts
;
and
hauing
in
the
saide
treatise
firmely
,
though
but
briefly
,
prooued
all
these
things
(
that
so
I
might
not
therein
be
ouer-tedious
to
the
reader
)
sithence
the
finishing
of
the
former
worke
,
I
haue
thought
good
to
make
this
addition
following
,
for
the
more
euident
and
plentifull
demonstration
of
all
those
thing●
before
mentioned
.
Such
therefore
as
desire
to
see
all
things
before
touched
and
obiected
to
poperie
more
largely
opened
and
prooued
,
such
(
I
saie
)
I
call
to
this
addition
,
wherein
they
shall
see
the
words
of
the
popish
Church
it selfe
,
more
amply
to
iustifie
all
my
former
words
:
yea
they
shall
here
see
not
onely
their
owne
wordes
,
bu●
also
their
owne
syllables
,
their
owne
letters
,
their
owne
points
.
For
as
nigh
as
I
could
(
&
yet
in
some
things
I
may
slippe
,
because
I
found
it
an
harder
matter
to
set
downe
their
false
manner
of
writing
,
then
if
all
things
had
beene
truly
penned
by
them
)
as
nigh
,
I
say
,
as
I
could
,
I
haue
written
all
things
in
this
addition
(
abbreuiations
onely
excepted
)
in
the
very
same
sort
that
I
finde
them
written
in
their
owne
bookes
.
Let
not
therefore
the
Christian
and
learned
teader
be
here
offended
,
either
with
the
rudenes
of
the
latine
it selfe
,
or
with
the
false
manner
of
writing
thereof
,
without
obseruation
of
any
rules
of
orthographie
.
For
as
sentences
are
written
here
without
any
true
points
,
as
I
haue
set
downe
the
words
themselues
,
without
dipthongs
,
without
great
letters
for
the
most
part
at
the
beginning
of
sentences
,
and
especially
of
proper
names
one
letter
also
sometimes
for
an
other
,
as
K
for
C
,
Y
for
I
,
and
such
like
,
and
aduerbs
that
should
be
accented
without
any
accents
,
as
(
I
say
)
these
things
are
set
downe
by
me
;
so
did
I
finde
them
,
&
so
shall
the
reader
finde
them
in
auncient
books
out
of
which
I
haue
taken
them
.
And
thus
I
haue
the
rather
done
,
that
thereby
their
ignorance
,
their
blindnes
,
and
rudenes
,
euen
in
the
latine
tongue
(
whereof
notwithstanding
they
made
most
profession
)
might
the
more
euidently
appeare
euen
to
the
children
,
that
haue
learned
any
rules
of
grammar
.
Touching
the
matter
it selfe
of
these
things
here
added
,
it
is
either
so
blasphemous
,
that
it
will
make
any
christian
heart
to
tremble
at
the
reading
or
hearing
thereof
;
or
so
foolish
and
ridiculous
,
that
any
man
of
reason
,
will
think
it
more
fit
for
a
stage
,
then
for
the
Church
,
the
place
of
God
his
worship
,
and
to
make
sport
withall
,
rather
then
to
haue
the
name
of
religion
.
In
this
addition
,
for
the
most
part
I
haue
set
downe
the
latine
it selfe
,
that
so
all
men
may
the
lesse
suspect
my
faithfulnesse
in
reporting
their
wordes
.
Notwithstanding
sometime
,
when
there
is
no
speciall
thing
in
the
latin
,
either
for
phrase
,
or
for
manner
of
writing
,
worthie
the
noting
,
and
especially
when
the
latin
is
very
long
,
I
haue
for
breuities
sake
,
either
altogether
omitted
the
latin
,
or
onely
set
downe
the
beginning
thereof
,
sometimes
also
noting
some
special
words
in
the
margent
.
Now
although
this
addition
may
at
the
first
seeme
somewhat
large
,
yet
to
the
reader
it
neede
not
be
very
painfull
,
for
that
one
halfe
is
in
a
manner
the
whole
:
because
if
the
reader
be
learned
,
vnderstanding
the
latin
tongue
,
then
he
may
read
the
latin
onely
,
omitting
the
english
.
If
the
reader
know
no
other
tongue
then
the
english
,
then
the
reading
onely
of
the
english
will
be
sufficient
.
Now
to
come
to
the
things
themselues
,
which
here
I
purpose
to
adde
,
I
will
first
beginne
with
their
popish
seruice
bookes
,
and
proceede
from
them
to
the
writings
of
some
of
their
chiefe
Doctours
,
and
finally
conclude
this
whole
addition
with
some
of
the
miracles
of
the
virgin
Marie
.
Now
because
their
seruice
bookes
are
full
of
many
blasphemies
,
as
wherein
they
giue
so
many
of
God
his
peculiar
attributes
vnto
the
Saints
,
especially
to
the
virgin
Mar●e
,
and
to
the
crosse
,
yea
to
the
bare
signe
of
the
crosse
,
that
in
truth
,
they
leaue
nothing
to
God
himselfe
:
I
will
onely
select
the
principal
of
them
wherein
are
the
highest
blasphemies
,
and
omit
the
other
,
as
beeing
of
more
labour
to
be
written
,
then
of
vse
to
be
read
.
These
that
follow
are
such
,
that
it
may
be
many
did
neuer
thinke
so
foolish
and
abominable
stuffe
had
beene
in
their
bookes
,
vntill
they
did
see
their
owne
wordes
.
2
Therefore
,
out
of
a
booke
,
intituled
(
in
some
impressions
)
horae
beate
virginis
Marie
ad
legitimum
sarisburiensis
ecclesie
ritum
,
&c.
I
haue
gathered
these
things
following
:
These
praiers
following
ought
to
be
said
,
ere
ye
depart
out
of
your
chamber
at
your
vprising
.
When
thou
goest
first
out
of
thy
house
blisse
thee
,
saying
thus
,
Crux
triumphatnis
domini
nostri
Iesu
Christ
,
ecce
viuifiee
crucis
dominicum
sanctum
,
fugite
partes
adverse
.
The
triumphant
crosse
of
our
Lord
Iesus
Christ
.
Behold
the
Lords
signe
of
the
quickning
crosse
.
Avoide
ye
that
are
my
aduersaries
.
When
thou
takest
holy
water
say
thus
.
Aqua
benedicta
,
sit
mihi
salus
&
vita
:
presta
mihi
domine
per
hanc
creaturam
aspersionis
aque
,
sanitatem
mentis
,
integritatem
corporis
,
tutelam
salutis
,
securitatem
spei
,
corroborationem
fidei
,
nunc
&
in
futuro
,
Pater
noster
.
Aue
Maria.
This
blessed
water
be
vnto
me
health
and
life
,
worke
in
me
O
Lord
,
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
dogg●el
.
How
Marie
the
mother
and
virgin
Visited
Elizabeth
wife
of
Zaehary
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
●o
the
55
leafe
B
〈…〉
this
title
,
This
praier
was
shewea
to
S.
Barnard
,
by
the
messenger
of
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
.
●hen
followeth
the
praier
it selfe
to
the
virgin
Marie
,
wherein
are
those
epithits
which
I
haue
noted
in
my
former
treatise
.
Ancil●●
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
the
15.
●●os
,
the
which
the
holy
virgin
saint
Brigit●a
was
wont
to
say
daily
before
the
holy
roode
in
S●
Pauls
church
at
Rome
,
who
so
say
this
a
whole
yeare
,
he
shall
deliuer
15.
soules
out
of
Purg●torie
of
his
next
kindred
,
and
conuert
other
15.
sinners
to
good
life
,
and
other
15
righteous
men
of
his
kind
shall
perseuere
in
good
life
.
And
whit●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
beholdi●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
sendeth
our
holy
Father
pope
Leo
to
the
Emperour
Carolo
magno
,
of
the
which
we
findest
written
,
who
that
heareth
this
blessing
vpon
hi●
,
and
saith
it
once
a
day
shall
obtaine
xl
.
yeares
of
pardon
and
lxxx
.
len●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
christ●
super
at
omnem
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
numquam
altitudo
tetigit
&
profunditas
quam
nunquam
profunditas
vallauit
,
&
latitudo
,
quamnūquam
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
alienu●
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
,
alleluia●
&
benedicti●
dei
patris
omnipotentis
&
spiritus
sancti
.
Cru●
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
me●
before
me
and
behinde
me
,
because
the
old
enimie
fleeth
wheresoeuer
he
seeth
thee
,
O
height
of
the
crosse
,
which
neuer
height
touched
.
and
O
depth
,
which
neuer
depth
vndermined
.
and
O
breadth
which
neuer
breadth
did
containe
,
deliuer
me
thy
seruant
from
all
the
sleights
of
the
deuill
,
and
from
the
euill
things
which
remaine
in
me
.
Auoid
thou
deuill
from
me
,
that
I
may
not
know
thee
.
And
as
thou
art
cut
off
from
heauen
,
so
the
holy
Ghost
cut
thee
off
me
:
and
as
thou
art
farre
from
all
felicitie
,
so
be
farre
from
me
And
as
thou
neuer
desirest
God
,
so
neuer
desire
to
come
to
me
.
Auoid
deuill
from
me
the
seruant
of
God
,
by
the
signe
of
the
holy
crosse
.
Behold
the
lion
of
the
tribe
of
Iuda
,
&
the
root
of
Dauid
hath
gotten
the
victorie
.
Praise
the
Lord
.
And
the
blessing
of
God
the
father
almightie
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
.
The
crosse
of
Christ
descend
vpon
me
and
abide
with
me
for
euer
.
Amen
.
Our
Father
.
Haile
Marie
.
9
To
this
epistle
let
me
adde
a
praier
to
the
crosse
,
out
of
the
houres
of
the
virgin
Mari●
,
according
to
the
custome
of
the
church
of
Yorke
,
in
the
165.
leafe
,
in
manner
and
forme
following
.
Signum
sancte
crucis
defendat
●e
a
mortis
preteritis
,
presentibus
&
futuris
,
interioribus
&
exterioribus
.
Signum
sancte
crucis
a
persecutione
diaboli
&
omnium
inimicorum
meorum
liberet
me
.
hoc
signaculo
persternantur
omnes
aduersarij
mei
&
fugiant
.
per
hoc
signum
sancte
crucis
a
periculis
mundi
liberet
me
dominus
▪
that
is
,
The
signe
of
the
holy
crosse
defende
me
from
euills
past
,
present
,
and
to
come
,
inward
and
outward
▪
the
10
In
the
former
houres
of
the
virgin
according
to
the
vse
of
Salisburie
,
in
the
69.
leafe
B.
there
is
this
title
ouer
the
head
of
a
praier
to
God
.
This
prayer
was
shewed
to
S.
Augustine
by
reuelation
of
the
holy
Ghost
,
and
who
that
deuoutly
say
this
praier
,
or
hyre
red
,
or
bereth
about
them
,
shall
not
perish
in
fire
or
water
,
neither
in
battell
nor
iudgement
,
and
he
shall
not
die
of
sodden
death
,
and
no
venym
shall
poison
him
that
day
:
and
what
he
asketh
of
God
hi●
shall
obtaine
,
if
it
be
to
the
saluation
of
his
soule
:
and
when
thy
soule
shall
depare
from
thy
body
,
it
shall
not
enter
to
hell
.
11
In
the
same
booke
the
71.
leafe
A●
there
is
this
title
ouer
a
praier
to
Christ
.
This
praier
made
the
worshipfull
S●Beda
of
the
7.
last
wordes
which
our
saeu●our
Jesus
Christ
spake
hanging
on
the
crosse
,
who
that
saith
it
kneeling
deuoutly
neither
the
deuill
,
nor
wicked
men
shall
not
hurt
him
,
and
he
shall
not
die
without
confession
.
12
In
the
next
leafe
A.
there
is
this
title
and
praier
following
.
These
5.
petitions
and
praiers
made
saint
Gregorie
,
and
hath
graunted
to
all
them
that
deuoutly
say
these
5.
praiers
with
5.
pater
noster
,
5.
aue
Maria
,
and
acredo
in
deum
,
500.
yeares
of
pardon
.
oratio
.
Aue
manus
dextra
Christi
perforataplaga
tristi
nos
ad
dextram
iube
sisti
quos
per
crucem
redemisti
:
pater
noster
,
Aue
Maria.
Aue
plaga
Jesu
leua
,
sic
confixa
manu
s●ua
,
nos
ab
eo
malo
leu●
,
quos
perduxit
mater
Eua.
pater
noster
.
Aue
Maria.
Aue
latus
lanceaium
,
vnde
fluxit
flumen
gratum
prebe
nobis
conducatum
ad
eterne
vite
statum
.
pater
noster
.
Au●
Maria.
Aue
vulnus
dextri
pedis
cellam
mentis
pietedis
Dum
adeum
sepe
redis
esto
nobis
spes
mercedis
.
pater
noster
.
A.
●e
Maria.
Aueplaga
,
leue
plante
qua
virtutum
crescunt
plante
nos
ab
hoste
supplantante
contuere
post
&
ante
.
pater
noster
.
In
all
this
rithme
they
doe
nothing
but
salute
the
right
and
left
hand
,
as
also
the
right
and
left
foote
of
Christ
pierced
with
nailes
,
and
likewise
his
side
thrust
through
with
a
speare
.
They
doe
onely
(
I
say
)
salute
these
members
of
Christ
thus
wounded
for
vs
,
with
an
All
haile
.
Then
which
what
can
be
more
ridiculous
?
For
not
to
speake
how
childish
a
thing
it
is
,
to
speake
any
thing
vnto
these
members
of
Christ
his
materiall
bodie
,
thus
seuerally
considered
,
and
that
without
any
the
like
examples
of
the
Apostles
,
euen
when
they
did
see
Christ
bodily
present
after
his
resurrection
,
both
whilst
he
was
conuersant
and
also
when
he
ascended
vp
into
the
heauens
before
them
;
it
is
also
a
very
toye
to
bidde
all
haile
,
either
vnto
them
,
or
vnto
any
other
thing
in
the
heauen
.
For
what
is
the
meaning
of
All
haile
?
truly
either
it
is
a
phrase
of
wishing
well
vnto
that
whereunto
it
is
spoken
,
or
it
exhorteth
to
reioyce
and
be
▪
merrie
.
In
which
therefore
of
the
significations
shall
it
be
applied
to
those
members
of
Christ
,
or
to
any
other
thing
alreadie
aduanced
vnto
heauen
?
13.
In
the
same
leafe
B.
there
is
this
title
following
ouer
a
praier
to
all
the
members
of
Christ
.
This
praier
shall
ye
say
in
the
worship
of
all
the
members
of
Christ
deuoutly
,
and
ye
shall
haue
300.
daies
of
pardon
for
euery
salue
.
Then
followeth
the
praier
it selfe
in
latin
.
But
because
I
finde
it
somewhat
enlarged
in
a
new
manuell
seruice
booke
pretended
to
be
reformed
by
the
authoritie
of
the
late
councell
of
Trent
,
and
published
by
the
commandement
of
Pope
Pius
the
fift
,
anno
dom.
1580.
I
will
therefore
here
set
it
downe
in
that
ample
manner
in
which
there
I
finde
it
.
The
inscription
of
the
praier
in
that
book
page
318.
the
volume
beeing
in
16ᵒ
is
this
.
Salutationes
ad
omnia
membra
Christi
,
&
suiipsius
adeum
commendatio
.
that
is
.
The
salutation
of
all
the
members
of
Christ
and
the
commendation
of
himselfe
vnto
him
,
The
praier
it selfe
in
latin
.
Salve
tremendum
cunctis
potestatibus
caput
Domini
Iesu
Christi
saluatoris
nostri
,
pro
nobis
spinis
coronatum
&
arundine
percussum
.
Salue
speciocissima
saluatoris
nostri
Iesu
Christi
facies
pro
nobis
sputis
&
alapis
caesa
.
Saluete
benignissimi
Iesu
Christi
saluatoris
nostri
oculi
pro
nobis
lacrymis
perfusi
.
Salue
mellifluum
os
gutturque
suauissimum
Domini
nostri
Iesu
Christipro
nobis
felle
&
aceto
potatum
.
saluete
aures
nobilissime
Domine
Iesu
Christi
saluatoris
nostri
pro
nobis
contumeliis
&
opprobrijs
affectae
.
salue
collum
humile
Iesu
Christi
pro
nobis
colophizatum
,
dorsumque
sanctissimum
pronobis
flagellatum
.
Saluete
venerabiles
Domini
nostri
Iesu
Christi
manus
&
brachia
pro
nobis
in
cruce
extensa
.
salue
pectus
mitissimum
domini
nostri
Iesu
Christi
saluateris
nostri
pro
nobis
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
Christ●
pro
nobis
in
cruce
suspensum
v●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
insid●is
inimicorum
nostrorum
,
visibilium
&
inuisibilium
nunc
&
in
perpetuum
.
Amen
.
The
same
in
English
.
Good
morrow
,
O
head
of
the
Lord
Iesus
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
v●
●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
●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
them
.
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
substance
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
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
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
graunted
to
all
then
very
contrite
and
truly
confessed
that
saie
these
deuout
praiers
following
in
the
commendation
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
:
that
if
he
that
saith
that
praier
be
in
the
state
of
eternall
damnation
,
his
eternall
paine
shal
be
changed
him
in
temp●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
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
shewe
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
se●
Breuiarium
ad
vsum
ecclesie
Sarisburiens●s
,
castigatum
,
suppletum
,
marginalibus
quotationibus
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
●ulij
agere
vellent
,
vigilata
prius
vna
nocte
,
per
totam
diem
laborantes
,
nihil
proficiebant
.
Tunc
quidam
ex
clericis
ait
.
Scitis
quod
post
tridu●
,
natalis
episcopatus
eius
est
:
&
forte
in
hac
die
nos
transferr●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
astantem
vobis
iuvare
paratum
:
simanus
apponatis
,
&
iactans
pallium
posuit
manum
cum
alijs
ad
sarcophagim
.
Quod
pratinus
cum
summa
leuitate
commotum
:
in
locum
quo
nunc
honoratur
tu●●
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
The
third
lesson
.
But
when
they
came
the
fourth
daie
,
they
could
not
remooue
the
sepulchre
.
Now
beeing
stricken
with
feare
,
they
thought
to
coue●
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
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
Thome
cedunt
&
parent
omnia
:
pestes
,
morbi
,
mors
,
&
demonia
,
ignes
,
aer
,
tellus
&
maria
.
Thomas
mundum
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
Blessed
art
thou
,
O
Margaret
,
the
gates
of
paradise
doe
looke
for
thee
.
Then
giuing
thanks
to
God
,
shee
said
to
the
deuill
,
enarra
mihi
naturam
tuam
.
Tell
me
thy
nature
.
The
deuill
saide
,
Take
away
thy
foote
from
the
crowne
of
my
head
that
I
may
tell
thee
.
This
beeing
done
,
the
deuill
saide
,
I
am
as
one
of
them
whome
Salomon
shut
vp
in
a
brasen
Auoide
O
tempter
Sathan
.
Then
the
earth
opened
her
mouth
and
receiued
him
.
4
In
the
seauenth
and
eight
lesson
next
Blessed
art
thou
,
O
spouse
of
Christ
Margaret
;
behold
Christ
hath
graunted
all
thy
petitions
,
come
therefore
into
the
rest
of
thy
heauenly
countrey
.
Then
shee
lifting
vp
her selfe
,
badde
the
hangman
execute
his
masters
commaundement
.
But
he
saide
,
God
forbid
that
I
should
kill
thee
.
Shee
answered
,
if
thou
doest
it
not
,
thou
canst
haue
no
part
with
me
.
Then
he
trembling
,
cut
off
her
head
,
and
falling
at
the
feete
of
the
virgin
,
he
gaue
vp
the
ghost
.
5
Many
other
like
fabulous
things
are
reported
in
the
same
booke
of
other
the
like
saints
:
as
of
Saint
Osmond
,
Saint
Kenelme
the
King
of
the
seauen
sleepers
,
of
whome
they
6
Nowe
it
may
be
,
some
will
here
obiect
against
these
things
thus
gathered
out
of
their
seruice
bookes
,
that
albeit
it
be
most
true
indeede
that
sometimes
there
haue
beene
such
praiers
and
such
pardons
annexed
vnto
them
,
yet
now
the
church
of
Rome
hath
vtterly
disclaimed
and
reuoked
them
,
and
likewise
reformed
such
bookes
as
now
especially
they
vse
.
To
this
I
answer
first
,
that
if
there
be
any
such
reuocation
and
reformation
of
the
foresaide
ridiculous
toyes
and
horrible
blasphemies
,
because
they
were
ridiculous
and
blasphemous
,
then
thereby
it
is
graunted
,
that
the
time
hath
beene
when
the
Church
of
Rome
was
a
foolish
and
blasphemous
Church
,
and
their
religion
likewise
foolish
and
blasphemous
.
For
otherwise
,
what
needed
they
to
haue
reuoked
such
things
or
to
haue
made
any
reformation
of
them
?
Secondly
,
I
demand
where
this
reuocation
and
reformation
is
.
They
wil
perhaps
wonder
at
this
demaund
,
sith
I
my selfe
haue
before
named
their
late
booke
intituled
,
officium
beatae
Mariae
virginis
nuper
reformatum
,
&
pij
quinti
pontificis
maximi
iuss●●
editum
,
that
is
,
the
seruice
of
blessed
Marie
the
virgin
lately
reformed
,
and
by
the
commandement
of
Pius
the
fift
high
priest
published
.
They
will
perhaps
referre
me
to
this
booke
it selfe
,
as
pretended
to
be
reformed
;
and
especially
to
the
preface
thereunto
prefixed
by
the
said
pepe
Pius
,
wherein
is
a
kinde
of
reuocation
of
some
former
seruices
of
the
virgin
.
7
Touching
the
booke
it selfe
,
I
doe
onely
repeat
my
answer
before
made
,
namely
that
this
booke
is
but
onely
said
and
pretended
to
be
reformed
,
and
not
reformed
in
truth
at
the
least
of
the
substantiall
points
most
to
be
regarded
.
This
is
manifest
by
such
ridiculous
&
blasphemous
praiers
,
as
I
haue
before
noted
out
of
the
same
booke
,
still
remaining
therein
.
Therefore
in
setting
this
title
before
the
booke
,
The
seruice
of
the
Virgin
lately
reformed
;
they
doe
but
as
many
a
false
taylour
doth
with
the
garment
which
he
hath
marred
in
making
:
and
as
some
careles
cooks
with
the
meate
which
they
serue
vnto
their
masters
table
,
not
throughly
rosted
or
boiled
.
As
the
taylour
beeing
blamed
for
the
fault
of
the
garment
,
promiseth
to
mende
it
,
&
taking
it
home
with
him
,
bringeth
it
againe
facing
out
the
owner
that
he
hath
mended
it
,
when
he
neuer
did
any
thing
more
vnto
it
then
at
the
first
,
at
least
to
any
purpose
:
and
as
the
cooke
beeing
rebuked
for
his
negligence
,
oftentimes
notwithstanding
sendeth
in
the
meat
the
second
time
as
better
rosted
or
boiled
,
when
either
he
neuer
did
put
it
againe
on
the
spit
or
into
the
pot
,
or
if
he
did
that
yet
it
had
neuer
a
turne
more
nor
any
more
seething
:
euen
so
the
church
of
Rome
being
iustly
blamed
for
the
grosse
and
foule
blottes
of
their
former
seruice
bookes
,
haue
taken
it
againe
into
their
shoppe
or
kitchin
,
but
yet
returned
it
vnto
vs
,
or
rather
vnto
their
mistris
and
ladie
,
onely
giuing
this
word
reformatum
,
reformed
,
that
is
,
facing
vs
or
rather
their
mistris
and
ladie
,
omnia
esse
bene
,
that
is
,
that
all
things
are
well
,
when
in
truth
the
chiefe
and
most
principall
absurdities
and
blasphemies
doe
yet
remaine
.
8
Concerning
the
preface
vnto
the
former
booke
so
pretended
to
be
reformed
,
I
graunt
that
therein
seemeth
to
be
a
kinde
of
reuocation
or
disanulling
of
some
former
seruice
the
first
,
is
of
bookes
printed
in
the
latin
tongue
:
the
second
of
bookes
whose
institution
was
expressely
approoued
and
allowed
by
the
Apostolike
see
:
the
third
of
bookes
that
had
beene
in
vse
for
two
hundred
yeares
before
.
The
reuocation
therefore
and
inhibition
is
onely
of
bookes
published
in
the
vulgar
tongue
,
whose
first
institution
was
not
allowed
by
the
apostolike
sea
,
and
which
had
not
beene
vsed
aboue
two
hundred
yeares
.
9
Now
the
bookes
out
of
which
I
haue
gathered
the
former
stuffe
,
are
not
within
the
compasse
of
the
saide
inhibition
,
but
doe
still
remaine
in
force
by
the
former
exceptions
.
For
although
the
titles
and
pardons
prefixed
to
the
praiers
in
them
contained
be
in
the
english
tongue
,
yet
the
praiers
themselues
and
the
other
subiect
matter
of
the
saide
booke
is
all
in
latin
.
Againe
their
first
institution
was
allowed
by
the
Apostolike
see
:
otherwise
they
would
neuer
haue
had
such
publike
vse
and
sufferance
,
especially
in
Cathedrall
churches
as
they
had
.
Lastly
although
some
few
praiers
(
as
one
in
king
Henrie
,
and
an
other
the
pardon
whereof
was
graunted
at
the
instance
of
Queene
Elizabeth
wife
to
king
Henrie
the
seauenth
,
and
a
fewe
more
perhaps
(
although
I
say
some
such
praiers
of
late
edition
,
are
here
and
there
inserted
,
yet
as
touching
the
principall
substance
of
the
bookes
,
that
they
haue
beene
in
vse
,
farre
aboue
two
hundred
yeares
,
it
may
euidently
appeare
to
them
that
will
compare
the
diuers
bookes
of
diuers
impressions
together
.
Wherefore
as
I
haue
heard
that
some
great
men
in
their
last
will
and
testament
,
haue
sometime
made
a
gift
vnto
their
wife
of
all
their
houshold
stuff
,
all
their
plate
,
all
their
golden
chaines
and
bracelets
,
all
their
rings
and
iewels
whatsoeuer
,
and
yet
afterward
haue
excepted
so
many
of
the
former
things
,
and
giuen
them
to
their
other
friends
,
that
their
former
gift
to
to
their
wife
,
hath
not
come
to
any
great
value
,
notwithstanding
all
the
former
great
words
:
euen
so
,
although
the
foresaide
pope
Pius
the
fi
lt
,
see
me
at
the
first
to
make
a
large
Inhibition
,
yet
the
exceptions
following
make
the
former
inhibition
in
a
manner
nothing
worth
:
because
there
were
scarse
any
former
seruice
bookes
,
which
might
not
chalenge
their
former
vse
and
allowance
,
by
some
of
those
exceptions
.
Now
further
although
in
the
same
new
booke
aboue
mentioned
,
Pius
quintus
doe
also
admonish
all
constantly
to
beleeue
,
that
in
some
former
books
not
within
chose
former
exceptions
comp●ised
,
many
faigned
praiers
are
interlaced
,
sub
falsis
&
confictis
sanctorum
nominibus
,
vnder
false
and
counterfaited
names
of
saints
,
and
that
there
is
no
certen
authoritie
of
the
church
for
indulgences
and
pardons
of
sinnes
graunted
vnto
them
that
say
many
of
those
praiers
so
interlaced
;
although
(
I
say
)
this
admonition
be
giuen
by
that
holy
father
,
yet
this
maketh
not
against
those
praiers
and
titles
by
me
before
expressed
.
For
many
of
them
are
made
to
God
or
Christ
Iesus
himselfe
o●
to
the
virgin
Marie
;
&
the
other
(
at
least
for
the
most
part
)
to
such
saints
,
as
whose
names
are
not
counterfaited
,
but
most
certenly
knowne
to
be
such
saints
as
the
Romish
church
hath
alwaies
worshipped
.
This
therefore
shall
suffice
to
haue
noted
out
of
their
bookes
of
common
seruice
.
THE
THIRD
PART
.
NOw
I
come
to
note
something
likewise
out
of
some
of
the
principall
popish
Doctours
.
Here
I
will
doe
as
the
marchant
doth
in
selling
his
wines
vnto
the
vintener
.
For
as
he
giueth
not
a
taste
of
euery
vessell
,
but
onely
assuring
the
vintener
the
rest
to
be
like
vnto
those
whereof
he
giueth
a
tast
;
so
likewise
will
not
I
giue
the
reader
a
tast
of
euery
popish
vessell
(
for
that
were
infinite
to
me
to
write
,
and
to
him
to
read
)
but
onely
I
wil
deliuer
him
a
tast
of
some
few
,
that
therby
he
may
see
what
all
the
rest
are
,
beeing
of
the
same
vintage
,
or
at
the
least
of
the
grape
of
the
same
countrey
.
But
what
?
doe
I
compare
popish
bookes
to
vessels
of
wine
,
which
is
in
price
with
all
men
,
and
which
is
saide
to
delight
God
and
man
?
Iudg.
9.
13.
nay
rather
I
may
compare
them
to
vessells
of
filthie
and
fustie
vineger
,
whereby
many
haue
beene
&
are
deceiued
,
as
the
which
they
haue
bought
in
stead
of
most
wholesome
and
delectable
wine
.
As
therefore
a
faithfull
friend
that
would
haue
his
friend
to
take
heede
of
being
so
deceiued
,
doth
not
giue
him
a
tast
of
euery
such
vineger
caske
,
but
onely
of
some
and
those
of
the
best
,
assuring
him
that
such
or
worse
are
all
the
rest
:
so
likewise
will
I
giue
the
reader
a
tast
of
the
doctrine
and
writings
of
the
greatest
and
most
famous
popish
writers
,
whereby
he
may
know
the
other
to
be
like
or
worse
.
Here
first
I
will
begin
with
the
works
of
one
Bernardine
de
Bust●
:
and
that
all
men
may
know
that
this
man
was
no
obscure
person
,
but
of
high
account
for
an
exceeding
profound
clarke
,
and
his
worke
likewise
in
as
great
reckoning
in
the
popish
Church
,
before
I
goe
downe
into
the
cellar
it selfe
to
giue
a
tast
of
the
liquour
in
the
vessels
therein
,
I
thinke
it
not
amisse
to
point
the
reader
vnto
that
,
which
for
the
drawing
of
customers
to
buie
the
ware
it selfe
,
is
written
as
it
were
vpon
the
do●e
.
2
This
writing
is
double
.
The
inscription
,
or
title
written
(
as
it
seemeth
by
the
author
himselfe
,
)
and
the
approbation
,
allowance
,
and
commendation
thereof
by
other
.
The
first
written
with
great
letters
,
that
all
that
passe
by
may
read
the
same
,
as
it
were
running
(
as
the
Prophet
speaketh
in
an
other
matter
)
is
this
.
Mariale
eximij
viri
Barnardini
de
Busti
,
ordinis
seraphici
francisci
,
de
singulis
festiuitatibus
,
beate
virginis
per
modum
sermonum
tractans
,
omni
theologia
copiosum
,
denique
vtriusque
iuris
authoritatibus
,
applicatum
,
&
arte
humanitatis
effectum
in
omnibus
allegationibus
promptissimum
.
that
is
in
english
.
The
Mariall
of
the
renowmed
man
Bernardine
3
Thus
much
for
the
inscription
.
The
approbation
of
the
worke
by
other
is
set
down
in
the
ende
of
the
table
,
thus
:
Quia
secundum
constitutiones
,
&c.
for
●on●it
the
whole
latin
,
as
beeing
too
long
.
The
english
the●of
is
this
:
Because
according
to
the
constitutions
of
the
Order
of
Minoritie
fryers
,
especially
of
obseruants
,
no
new
worke
ought
to
be
printed
,
except
it
be
first
diligently
examined
and
allowed
by
some
learned
and
approoued
brother
,
specially
thereunto
appointed
by
the
generall
prelate
of
the
same
Order
.
Therfore
the
most
reuerend
father
fryer
Angel
of
Clanasi
beyond
the
mountaines
,
by
his
l●tters
hath
deputed
the
venerable
father
fryer
Dominike
de
Ponzon
of
the
same
order
an
apostolike
preacher
,
to
see
and
diligently
to
examine
the
worke
vnder
written
:
who
hauing
diligently
read
the
same
,
hath
not
onely
allowed
it
,
but
also
exhorted
the
author
thereof
to
cause
it
to
be
printed
,
writing
vnto
him
these
verses
vnderwritten
,
Bernardine
ideo
Bustina
,
a
gente
vetusta
,
te
tulit
omnipotens
veneranda
ad
septaminorum
,
&c.
The
rest
of
the
verses
for
breuitie
I
omit
.
The
summe
of
all
is
,
to
encourage
him
to
publish
the
learned
worke
,
and
to
assure
him
of
euerlasting
praise
thereby
throughout
the
world
.
After
these
verses
follow
other
of
the
same
author
to
encourage
all
men
to
the
reading
of
the
booke
.
By
these
things
we
see
in
what
acount
both
the
man
and
the
worke
is
with
the
popish
church
.
4
In
the
worke
it selfe
there
are
first
of
all
nine
sermons
for
the
immaculate
conception
of
the
virgin
Marie
,
that
is
,
to
prooue
her
conception
without
sinne
.
All
these
are
so
impious
and
blasphemous
,
that
I
cannot
tell
what
speciall
thing
almost
to
note
,
except
I
should
set
downe
the
whole
sermons
.
The
cheefe
matter
it selfe
of
these
sermons
beeing
so
iniurious
vnto
Christ
Iesus
,
and
so
contrarie
to
all
the
scriptures
,
which
with
full
consent
condemne
all
flesh
of
sinne
(
Christ
himselfe
onely
excepted
)
how
can
the
sermons
themselues
be
free
from
impietie
?
Notwithstanding
euen
of
these
first
nine
sermons
I
will
giue
the
reader
a
tast
,
that
thereby
he
may
discerne
the
great
diuinitie
,
and
other
learning
,
both
of
the
foresaid
author
,
and
also
of
the
popish
church
which
so
allowed
of
them
.
In
the
first
therfore
,
the
partition
therof
beeing
learnedly
made
into
three
parts
:
1●
.
oppositionis
,
2●
.
responsionis
,
3a.
confirmationis
,
in
the
beginning
of
the
second
leafe
;
afterward
in
handling
the
third
of
those
parts
in
the
7
leafe
,
at
the
letter
L.
he
laieth
this
ground
,
that
bonus
fil●us
tenetur
diligere
matrem
,
a
good
sonne
is
bound
to
loue
his
mother
,
&
eam
ab
omnibus
periculis
&
damnis
secundum
suampossibilitatem
liberare
,
and
to
deliuer
her
from
all
perils
and
dangers
according
to
his
power
;
then
he
setteth
vp
this
peece
of
building
vpon
the
foundation
,
Concludendum
est
,
quod
ipse
cui
omnia
futura
erant
presentia
,
a
cunctis
malis
&
damnis
peccati
originalis
eam
voluerit
prescruare
,
vt
boni
silij
debitum
adimpleret
,
&c.
that
is
,
it
is
to
be
concluded
that
he
to
whome
all
things
are
present
,
would
preserue
her
from
all
euills
and
dangers
of
originall
sinne
,
that
he
might
performe
the
dutie
of
a
good
sonne
.
Is
not
this
learnedly
concluded
?
Nay
what
boie
seeth
not
how
doltish
and
blockish
an
argument
he
maketh
?
For
first
of
all
,
Christ
was
not
the
sonne
of
the
virgin
Marie
till
he
was
conceiued
and
borne
of
her
:
therefore
neither
was
he
bound
to
performe
any
dutie
vnto
her
till
that
time
.
Secondly
Christ
was
not
the
sonne
of
the
virgin
,
as
he
was
God
,
but
as
he
was
a
man
,
and
the
mediatour
betwixt
God
and
man
.
As
he
had
no
father
according
to
the
flesh
,
so
he
had
no
mother
according
to
the
Godhead
.
Againe
by
the
same
argument
he
might
haue
concluded
,
that
Christ
should
also
haue
preferred
her
to
the
vttermost
of
his
power
in
earthly
things
:
for
this
is
also
the
dutie
of
children
as
well
as
to
keepe
their
parents
from
euils
.
Lastly
so
also
he
might
haue
prooued
the
virgins
mother
and
other
friends
to
be
conceiued
without
sinne
.
For
children
are
not
onely
bound
to
their
next
parents
,
but
also
to
their
forefathers
,
and
other
kindred
to
keepe
them
from
all
euills
,
&
to
helpe
them
touching
all
good
things
what
lieth
in
them
to
doe
,
and
so
in
the
end
it
would
follow
that
no
flesh
is
conceiued
in
sinne
.
For
by
progression
we
should
come
at
length
to
the
first
parents
not
of
the
virgin
onely
,
but
also
of
all
mankinde
,
&c.
5
The
second
sermon
beeing
made
of
these
words
,
psal.
87.
1.
fundamenta
eius
in
montibus
sanctis
,
her
foundations
are
in
the
holy
mountaines
,
and
this
scripture
spoken
of
the
Church
generally
beeing
applied
vnto
,
and
chosen
to
speake
particularly
of
the
virgin
Marie
:
this
second
sermon
(
I
say
)
is
diuided
into
the
very
same
three
parts
that
we
haue
heard
of
the
former
.
Notwithstanding
to
shew
his
learning
and
rhetoricke
,
he
calleth
these
three
parts
by
other
names
:
Prima
(
saith
he
)
dicetur
argumentationis
.
2.
satisfactionis
.
6
The
third
sermon
is
vpon
a
text
out
of
the
Macchabees
.
This
sermon
he
also
diuideth
as
the
former
:
but
still
he
sheweth
his
eloquence
,
as
though
he
had
a
well
of
words
in
his
head
.
For
thus
he
setteth
them
downe
:
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
cha●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
special●
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
how
shall
this
be
seeing
I
know
not
a
man
?
Thus
much
for
the
learning
of
the
great
doctour
in
his
fourth
sermon
of
the
immaculate
conception
of
the
virgin
.
8
For
his
fift
sermon
,
he
seemeth
to
take
foure
texts
:
1.
certaine
wordes
of
Anselmus
,
Candor
est
lucis
eterne
,
&c.
2.
certaine
wordes
quid
nobilius
dei
matre
,
&c.
3.
certaine
wordes
of
Ecclesiasticus
,
chap.
44.
pulchritudinem
candoris
eius
admirabitur
oculus
.
4.
certaine
wordes
of
Salomon
(
but
I
cannot
tell
where
)
Candor
est
,
&c.
then
proceedeth
to
the
parts
of
his
sermon
,
saying
,
Super
quibus
verbatres
considerationes
faciemus
.
primadicitur
ostensionis
.
2.
testificationis
.
3.
appellabitur
figurationis
.
Are
not
these
parts
(
O
ye
learned
readers
)
learnedly
set
downe
?
and
may
not
the
learne
dest
of
you
all
,
learne
some
what
by
this
old
learning
?
yea
but
marke
as
great
learning
also
in
the
handling
of
euery
one
of
these
parts
.
For
he
telleth
vs
touching
the
first
part
,
that
the
conception
of
the
virgin
without
sinne
,
may
be
prooued
by
14.
arguments
.
O
wonderfull
;
had
not
a
iust
dosen
beene
sufficient
,
especially
with
one
odde
argument
to
haue
bound
vp
the
rest
together
?
But
what
are
these
14.
arguments
?
they
are
thus
set
downe
.
1.
dicetur
appellationis
.
2.
equationis
.
3.
concessionis
.
4.
filiationis
.
5.
salutationis
.
6.
verificationis
.
7.
verisimulationis
.
8.
approbationis
.
9.
presumptionis
.
10.
nobililationis
.
11.
subiectionis
.
12.
parturitionis
.
13.
liberationis
.
14.
superationis
.
Sutable
also
to
these
tearmes
of
arguments
,
is
the
matter
it selfe
.
For
to
omit
other
things
,
thus
he
expoundeth
and
handleth
the
seauenth
argument
.
Sexta
(
saith
he
)
dicitur
verificationis
.
vt
enim
verificentur
,
verba
que
dicuntur
,
in
missa
beate
virginis
&
habentur
proverb
.
8.
necesse
est
dicere
illam
sine
originali
peccato
conceptam
.
Ibi
enim
dicitur
in
eius
persona
.
Dominus
possidet
me
in
initio
viarum
suarum
.
quod
non
esset
verum
,
si
in
conceptione
sua
fuisset
beata
●irgo
a
diabolo
per
peccatum
possessa
.
Nihil
enim
potest
per
duos
dominos
sub
perfecto
domino
possideri
.
that
is
,
The
sixt
reason
is
said
to
be
of
verifying
.
For
that
the
wordes
may
be
verified
,
which
are
said
in
the
masse
of
the
virgin
,
and
are
also
in
the
8.
of
the
Proverbs
,
we
must
of
necessitie
say
,
that
shee
was
conceiued
without
originall
sinne
.
For
there
it
is
saide
in
her
person
,
The
Lord
possessed
me
in
the
beginning
of
his
waies
,
which
were
not
true
,
if
the
blessed
virgin
had
beene
possessed
of
a
deuill
through
sinne
in
her
conception
.
For
nothing
can
be
kept
in
perfect
gouernment
by
two
lords
.
Who
seeth
not
how
foolishly
and
blasphemously
he
applieth
that
to
the
virgin
Marie
which
is
spoken
of
wisdome
?
Might
he
not
haue
eased
himselfe
of
much
labour
about
the
immaculate
conception
of
the
virgin
,
and
by
the
same
argument
haue
as
well
prooued
her
not
to
haue
beene
conceiued
at
all
,
but
to
haue
beene
eternall
?
it
cannot
be
denied
.
For
in
that
place
Salomon
speaketh
of
the
eternitie
of
wisdome
,
by
wisdome
also
vnderstanding
Christ
Iesus
himselfe
,
the
wisdome
of
his
father
.
Yea
this
Bernardine
himselfe
also
doth
so
vnderstand
wisdome
,
in
his
sixt
sermon
de
anunciatione
Marie
,
leafe
189.
the
first
side
and
35.
line
.
The
like
learning
the
same
seraphicall
clarke
sheweth
in
the
third
part
of
that
sermon
,
where
he
prooueth
the
immaculate
conception
of
the
virgin
by
12.
figures
.
The
first
whereof
he
maketh
the
first
woman
in
the
first
creation
,
Gen.
3.
inimicitias
ponam
inter
te
&
mulierem
&
semen
tuum
&
semen
illius
&
ipsa
conteret
caput
tuum
.
I
will
put
enmitie
betweene
thee
and
the
woman
,
and
betweene
thy
seede
and
her
seede
,
shee
shall
bruise
thy
head
,
&c.
Where
(
according
to
their
manner
)
most
falsly
and
impiously
that
which
is
spoken
of
Christ
,
they
applie
to
the
woman
,
saying
shee
shall
bruise
,
for
he
shall
bruise
.
The
third
signe
they
make
the
arke
of
Noe.
The
fourth
the
arke
of
the
olde
testament
,
Exod.
25.
the
fift
certaine
wordes
out
of
the
24.
of
Ecclesiasticus
,
(
Vbi
(
saith
he
)
in
persona
virginis
dicitur
,
Quasi
palma
exaltata
sum
,
&c.
I
am
exalted
as
a
palme
&c.
The
sixt
out
of
the
same
place
,
〈◊〉
quasi
plantatio
rose
in
Hiericho
,
and
as
it
were
the
planting
of
a
rose
in
Ierico
.
The
seuenth
out
of
the
same
place
,
quasi
myrrha
electa
,
&c.
as
pretious
myrrhe
.
The
eight
out
of
the
song
of
Salomon
,
chap.
2.
2.
Vbi
(
saith
he
)
celest:
s
sponsus
inquit
de
sponsa
sua
virgine
benedicta
,
Sicut
lilium
inter
spinas
,
sic
amica
mea
inter
fi●●a●
.
where
the
heauenly
bridegroome
speaketh
of
his
spouse
the
blessed
virgin
;
like
alilie
amongst
the
thornes
,
so
is
my
loue
amongst
the
daughters
.
Where
that
which
is
spoken
of
Christ
his
whole
Church
,
they
interpret
onely
of
the
virgin
,
so
making
her
both
the
mother
and
also
the
wife
of
Christ
.
The
ninth
figure
they
take
out
of
the
same
song
,
chap.
6.
Que
est
ista
que
progreditur
,
quasi
aurora●
that
is
,
according
to
their
translation
,
Who
is
shee
that
goeth
forth
in
the
morning
?
Here
also
they
commit
the
same
fault
that
before
.
The
tenth
they
take
out
of
psal.
192.
dies
diei
eructat
verbum
,
&c.
that
is
(
as
they
speake
)
daie
speaketh
vnto
daie
.
The
11.
figure
is
out
of
the
same
psalme
,
vers.
4.
in
sole
posuit
tabernaculum
suum
;
that
is
(
as
they
also
interpret
)
he
hath
set
his
tabernacle
in
the
sunne
.
The
12.
out
of
Num.
24.
orietur
stella
ex
Iacob
,
there
shal
arise
a
star
out
of
Iacob
.
Who
reading
all
these
things
,
will
not
admire
their
monstrous
learning
?
9
The
sixt
sermon
following
is
of
the
same
stampe
,
diuided
into
these
three
parts
:
1.
dicitur
rationabilitatis
.
2.
authoritatis
.
3.
〈◊〉
vltima
appellabitur
exemplaritatis
.
The
reasons
of
the
first
part
are
ten
:
1.
mendationis
.
2.
perfectionis
.
3.
reportationis
.
4.
concursionis
.
5.
demonstrationis
.
6.
figurationis
.
7.
medicationis
.
8.
locationis
.
9.
destinationis
.
10.
affirmationis
.
10.
For
the
7.
sermon
he
taketh
his
text
out
of
Gen.
1.
God
said
let
there
be
light
,
and
there
was
light
.
This
and
that
which
followeth
,
and
God
saw
that
the
light
was
good
,
and
God
diuided
the
light
from
the
darknes
;
that
also
Ioh.
1.
5.
And
the
light
shineth
in
darknesse
,
and
the
darknes
comprehended
it
not
.
All
this
,
I
say
,
he
and
many
other
whome
he
nameth
(
if
he
lie
not
,
for
I
cannot
examine
all
his
authorities
)
applie
to
the
virgin
Marie
.
Then
he
commeth
to
the
diuision
of
his
sermon
,
where
of
againe
he
maketh
the
three
parts
thus
:
1.
dicetur
fundationis
:
2.
operationis
.
3.
fructificationis
.
The
arguments
of
the
first
are
as
followeth
.
1.
gratificationis
.
2.
desponsationis
.
3.
preseruationis
.
4
optationis
.
5.
punitionis
.
6.
mediationis
.
7.
exaltationis
.
8.
euitationis
.
9.
similationis
.
10.
actionis
.
11.
liberationis
.
12.
debellationis
.
13.
coniunctionis
.
14.
deuiationis
.
15.
renelationis
.
In
the
handling
of
the
fift
of
those
arguments
,
thus
he
writeth
:
Si
beata
virgo
fuit
conceptain
peccato
originali
,
sequitur
quod
ipsa
fuit
plus
odita
a
deopro
illo
tempore
,
quam
Ca●●
aut
Iudas
vel
quicunque
alius
damnatus
,
quod
est
impium
&
nefarium
d●cere
.
&
probatur
predicta
conclusio
,
sequendo
doctrinam
predictorum
doctorum
,
&c.
Nam
quanto
pena
includens
culpam
est
maior
&
grauior
,
tanto
talis
peccator
a
deo
magis
oditur
,
sed
pena
virginis
fuit
maior
,
quia
plura
bona
perdidisset
,
&
non
propter
aliud
nisi
quod
deus
ipsam
in
peccato
concipivoluisset
.
Igitur
●llo
tempore
illam
deus
plus
quam
alios
odio
habuisset
.
Non
enim
est
aliud
odium
dei
quam
subtractio
gratie
.
Sicut
dilectio
ipsius
dei
nihil
aliud
est
,
quam
gratie
communicatio
,
&c.
that
is
:
If
the
blessed
virgin
had
beene
conceiued
in
originall
sinne
,
it
followeth
that
shee
was
more
hated
of
God
then
Ca●n
or
Iudas
,
or
any
other
that
is
damned
,
which
is
impious
and
wicked
to
say
.
And
the
former
conclusion
is
prooued
by
following
the
doctrine
of
the
foresaid
doctours
,
&c.
For
how
much
the
punishment
,
including
the
fault
is
greater
and
heauier
,
so
much
the
more
is
such
a
sinner
hated
of
god
.
But
the
punishment
of
the
virgin
had
beene
greater
,
because
shee
should
haue
lost
more
good
things
,
and
for
no
other
cause●
then
because
God
would
haue
her
conceiued
in
sinne
.
Therfore
at
that
time
God
should
haue
hated
her
more
then
others
.
For
the
harred
of
God
is
nothing
els
but
the
withdrawing
of
grace
,
as
his
loue
is
nothing
els
but
the
communicating
of
his
grace
.
These
things
shall
●uffice
for
a
tast
of
those
nine
learned
sermons
,
the
which
in
truth
haue
almost
as
many
blaphemies
as
they
haue
words
.
THE
FOVRTH
PART
.
1
AFter
those
sermons
followeth
officium
beate
virginis
,
that
is
,
a
seruice
for
the
blessed
virgin
.
This
seruice
consisteth
of
many
dishes
of
meat
made
readie
for
the
virgin
by
the
former
cooke
.
But
before
this
seruice
,
according
to
the
manner
of
Princes
,
is
sounded
a
trumpet
of
great
commendation
,
by
no
meaner
person
then
the
most
blessed
father
Pope
Sixtus
the
4.
For
the
foresaid
seruice
beeing
presented
to
his
holines
,
2
Dixit
dominus
dominemee
,
sede
a
dextr●
innocentie
mee
:
that
is
,
The
Lord
said
vnto
m●●
ladie
,
sit
thou
on
the
right
hand
of
my
innocencie
.
Again
,
Laudate
pueridominā
super
omnes
gentes
in
conceptu
gloriosam
.
O
childre●
praise
ye
the
ladie
aboue
all
nations
,
gloriou●
in
her
conception
.
Againe
,
Letatus
sum
in
〈◊〉
que
dicta
sunt
mih●
,
concepta
est
hodie
regina
ce●●
.
I
reioyced
in
those
things
that
were
saide
vnto
me
,
to
daie
is
conceiued
the
queene
of
heauen
.
Againe
,
Laudate
Hierusalem
dominam
,
quia
non
fecit
taliter
vlli
nationi
,
sicut
fecit
dilectissime
matri
.
Praise
the
Lord
,
O
Ierusalem
,
because
he
hath
not
dealt
so
with
any
nation
,
as
with
his
most
beloued
mother
.
3
The
second
dish
is
this
.
Dominus
possedit
me
in
initio
viarum
suarum
,
antequam
quicquam
faceret
a
principio
.
ab
eterno
ordinata
sum
,
&
ex
antiquis
antequam
terra
fieret
.
nec
dum
erant
abyssi
cum
ego
tam
concepta
eram
.
The
Lord
possessed
me
in
the
beginning
of
his
waies
,
before
he
made
any
thing
at
the
beginning
.
From
euerlasting
was
I
ordained
,
from
of
old
before
the
earth
was
made
.
There
were
no
depths
,
and
I
was
now
conceiued
.
4
Betwixt
these
dishes
and
those
that
follow
,
our
ladie
must
haue
a
little
musicke
,
and
there
is
the
hymne
or
song
:
Gaude
mater
saluatoris
magni
vell●s
Gedeonis
;
Rubus
igne
qui
non
vris
verum
templum
Salomonis
.
Sponsa
dei
,
stella
maris
porta
celi
tu
v●caris
;
Mundi
salus
seuientis
caput
cedens
Holofernis
.
Mare
sicco
calle
transis
currus
mergens
Pharaonis
;
Inque
S●on
dominaris
pulsis
inde
Iebuseis
.
Asuexi
regis
sceptrum
Caput
tangens
virgo
tuum
;
mori
fecit
laqueatum
Aman
sanctis
inimicum
.
Babilonis
rex
in
predam
non
abduxit
te
captivam
;
Philistei
nec
Golie
es
transfixus
pugione
.
Sicut
suum
sol
nitorem
nunqūaem
per
dit
nec
decorem
;
Primipatris
sic
tu
labem
nullam
sentis
nec
fetorem
.
Tu
soloccasum
nesciens
Iunaque
semper
rutilans
;
Tusydus
lucem
pariens
,
delicti
nubes
profugans
.
Nūllus
in
te
con●identes
vnquam
vidit
infelices
;
Vere
tibi
nam
deuotus
est
necesse
sit
beatus
.
Ad
te
ergo
nos
clamantes
in
hac
valle
lacrymantes
;
Adnuptias
eternales
fac
venire
triumphantes
.
Reioyce
of
Iesus
mother
deere
Thou
fleece
of
noble
Gedeon
:
Thou
bush
that
burnest
not
with
fire
,
Thou
temple
of
true
Salomon
.
Of
God
the
spouse
,
of
sea
the
starre
,
Of
heauen
the
gate
thou
called
art
.
To
raging
world
thou
didst
giue
health
,
To
Holofernes
deadly
smart
.
In
sea
thou
walkest
as
on
drie
land
,
Drowning
Pharao
with
his
rout
:
In
S●on
also
dost
thou
raigne
,
By
chasing
Iebusites
thence
out
.
The
scepter
of
king
Assuere
,
Touching
,
O
virgin
,
head
of
thine
;
Did
cause
proud
Haman
hangd
to
be
,
Who
against
thy
saints
did
still
repine
.
Of
Babylon
the
king
in
praie
Did
not
away
thee
captiue
lead
:
No
Philistine
Goliah
stout
,
With
sword
could
kill
or
lay
the
dead
.
As
sunne
his
brightnes
doth
not
loose
,
But
still
his
beautie
keepeth
well
:
So
thou
of
first
father
no
staine
Dost
feele
,
or
any
filthie
smell
.
Thou
art
the
sunne
that
goest
not
downe
,
Thou
art
that
moone
which
stil
giust
light
:
Thou
art
the
starre
which
alwaies
shines
,
Thou
cloudes
of
sinne
driuest
out
of
sight
.
None
such
as
once
doe
trust
in
thee
,
Did
euer
see
vnhappie
man
:
But
he
to
thee
that
is
deuout
,
Must
blessed
be
as
any
can
.
To
thee
therefore
we
loud
doe
call
,
And
in
this
vale
with
teares
doe
crie
:
That
to
the
eternall
marriage
We
may
once
come
triumphantly
.
5
Then
followeth
an
other
dish
with
an
other
fitte
of
mirth
:
after
which
follow
many
other
dishes
,
which
they
call
by
the
name
of
lessons
,
because
they
were
to
be
read
vpon
the
seueral
daies
of
the
feast
of
the
conception
of
the
virgin
,
as
we
read
certaine
portions
of
scripture
for
seuerall
lessons
of
seuerall
daies
.
These
lessons
I
had
thought
to
haue
set
down
both
in
latin
and
english
for
the
better
credit
of
them
,
but
because
I
see
they
would
be
too
long
I
wil
therefore
make
choice
of
some
of
the
most
daintie
of
them
,
and
those
also
I
will
set
downe
but
partly
in
latin
,
and
wholly
in
english
for
breuitie
sake
.
6
This
therefore
following
was
the
fifth
lesson
for
the
second
daie
of
the
feast
of
her
conception
.
Beatus
Bern.
post
mortem
suam
,
&c.
that
is
in
english
,
Blessed
Bern.
an
abbot
after
his
death
appeared
all
shining
to
one
of
his
brethren
.
Now
all
his
apparrell
beeing
7
The
sixt
lesson
for
the
same
daie
is
this
,
In
reuelationibus
beate
Brig●tte
habetur
,
&c.
that
is
in
english
.
In
the
reuelations
of
b●essed
Bridgit
it
is
reported
,
that
a
certaine
chaplin
of
hers
,
a
famous
doctour
of
sacred
diuinitie
named
Mathias
,
entreated
blessed
Bridgit
,
8
For
the
fourth
lesson
of
the
third
day
of
her
conception
,
they
read
this
:
Legitur
in
quodam
beati
dominici
opusculo
,
quod
cum
regularis
esset
canonicus
,
&c.
that
is
,
It
is
read
in
a
certain
work
of
blessed
Dominick
that
when
he
was
a
regular
Canon
in
the
Bishoprick
of
Tholossa
,
he
disputed
with
certaine
heretiks
,
which
affirmed
many
conclusions
contrary
to
truth
.
Now
amongst
other
opinions
they
preached
this
vnto
the
people
,
namely
that
the
virgin
was
not
preserued
from
original
sinne
.
When
blessed
Dominicke
saw
that
he
could
not
perswade
them
the
truth
,
he
tooke
this
order
with
them
;
that
both
sides
should
put
their
conclusions
together
in
a
burning
ouen
,
and
9
For
the
fifth
lesson
of
the
same
day
they
read
this
tale
following
.
In
regno
Vngarie
quidam
theologie
magister
,
&c.
that
is
,
In
the
kingdome
of
Hungarie
a
certaine
master
of
diuinitie
,
preached
before
the
King
against
the
conception
of
the
vndefiled
virgin
,
saying
,
that
shee
was
sanctified
,
but
not
conceiued
without
staine
:
who
so
soone
as
he
had
thus
vnreuerently
spoken
these
things
,
receiued
the
punishment
of
this
boldnes
,
and
presently
gaue
vp
the
ghost
.
In
the
citie
also
of
Tholosa
a
certaine
frier
feared
not
to
preach
in
like
manner
.
But
hauing
ended
his
sermon
,
he
came
to
a
certaine
chappell
to
say
masse
.
In
this
chappell
there
was
an
image
of
the
glorious
virgin
grauen
in
marble
.
When
therefore
the
f●ier
presumed
to
goe
vp
to
the
altar
,
the
blessed
mother
of
God
the
virgin
shewed
him
a
very
terrible
and
angrie
countenance
,
and
turned
(
[
a
](A13025-e20920-b)
a
Was
this
possible
in
the
ladie
of
pitie
.
Here
seeme
to
want
these
words
,
from
sinne
:
but
this
defect
is
in
their
latine
it selfe
.
)
her
face
from
him
:
and
so
shee
continueth
to
this
daie
.
10
For
the
sixth
lesson
of
the
same
day
,
they
read
this
,
In
ducatu
Subaudiensi
iuxta
montem
sancti
Bernardi
,
&c.
that
is
,
In
the
duc
hie
of
Subaudia
,
by
the
mount
of
S.
Bernard
,
a
certaine
frier
seeing
the
women
going
to
the
preaching
of
the
conception
,
rebuked
them
,
saying
,
that
the
most
pure
virgin
was
not
in
her
conception
preserued
by
her
beloued
sonne
:
and
he
addeth
,
If
it
be
so
,
I
desire
this
miracle
to
be
shewed
vpon
me
by
the
blessed
virgin
,
that
I
may
die
before
the
euening
.
So
therefore
it
came
to
passe
.
For
in
the
same
houre
the
other
friers
found
him
hanged
by
the
feete
and
dead
.
11
In
the
fourth
daies
seruice
for
the
fourth
lesson
,
there
is
a
trimme
tale
of
a
very
eloquent
frier
in
Tholosa
,
who
for
preaching
against
the
conception
of
the
virgin
,
was
presently
rent
in
sunder
&
deuoured
of
a
wolfe
,
&c.
12
In
the
fift
and
sixt
lessons
for
the
same
day
,
there
is
a
long
tale
out
of
Anselmus
for
iustifying
the
immaculate
conception
of
the
virgin
.
This
tale
beeing
too
long
to
set
downe
word
for
word
,
I
haue
thought
good
to
set
downe
the
summe
onely
th●reof
in
this
manner
.
The
Danes
taking
it
grieuously
that
William
the
Conquerour
had
taken
England
from
them
,
and
that
so
they
were
as
it
were
depriued
of
their
inheritance
,
made
all
preparation
that
might
be
for
expelling
the
●aide
William
and
his
forces
.
William
the
Conquerour
therefore
hearing
thereof
,
sent
one
Elfinus
a
man
of
excellent
wit
,
abbot
of
the
monasterie
of
Rhemes
,
into
Danske
to
enquire
the
truth
.
This
Elfinus
hauing
dispatched
his
masters
busines
,
in
his
returne
homeward
,
was
with
his
whole
companie
in
great
daunger
vpon
the
sea
.
In
the
middes
of
which
daunger
,
hauing
commended
themselues
to
the
blessed
Virgin
,
and
expecting
nothing
but
death
,
suddenly
amongst
the
waues
nere
vnto
the
shippe
,
they
did
see
a
very
[
*
](A13025-e20970-b)
*
Venerabilem
virum
pontisiciali
insuls
decoratum
conspexere
.
The
deuill
can
transforme
himselfe
into
the
likenes
of
an
angel
of
light
,
much
more
into
the
likenes
o●
a
bishop
.
reuerend
man
,
adorned
with
a
Bishops
mytre
,
who
said
vnto
the
Abbat
thus
,
Vis
periculum
euadere
?
vis
sanus
ad
patriam
redire
?
wilt
thou
escape
this
danger
?
wilt
thou
returne
in
safetie
to
th●
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
ad●●
a
domina
nostra
Dei
genetrice
M●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
.
When
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
Ha●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
[
a
](A13025-e21070-b)
a
Estque
talibus
iniquos
demones
conu●●iis
all●cu●a
.
The
virgin
is
not
afraid
to
goe
downe
to
h●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
,
demon●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
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
tu●m
.
that
is
,
O
most
faire
virgin
,
thy
beautie
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
mul●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
hol●
,
3
In
the
beginning
of
the
next
sermon
,
he
saith
,
ipsa
virgo
beata
deum
iratum
placat
,
quia
est
nostra
aduocata
.
The
blessed
virgin
pacifieth
God
beeing
angrie
,
because
shee
is
4
In
the
fifth
sermon
he
sheweth
tenne
conditions
of
the
virgin
Marie
,
which
he
saith
euery
spouse
of
euery
great
Emperour
ought
to
haue
.
These
he
setteth
downe
by
these
tearmes
.
Prima
(
saith
he
)
dicetur
,
integritatis
.
2.
virtuositatis
.
3.
generositatis
.
4.
formositatis
.
5.
gratiositatis
.
6.
fecunditatis
,
siue
fertilitatis
.
7.
copiositatis
.
8.
timorositatis
.
9.
pudorositatis
.
10.
&
vltima
appellabitur
honestatis
.
If
I
should
note
all
things
worthie
to
be
laughed
at
,
&c.
I
should
cause
all
his
whole
booke
to
be
new
printed
.
Omitting
therefore
a
thousand
and
ten
thousand
absurdities
and
blasphemies
in
that
great
clarke
,
I
will
hereafter
note
the
most
principall
.
5
In
this
third
sermon
of
the
nomination
of
Marie
,
in
the
ende
of
the
fourth
excellencie
of
her
name
,
thus
he
writeth
.
Quarto
(
saith
he
)
licet
ad
ipsam
appellare
,
si
quis
a
dei
iustitia
se
grauari
sentit
,
&c.
that
is
,
Fourthly
it
is
lawfull
to
appeale
vnto
her
,
if
any
man
feele
himselfe
oppressed
with
the
iustice
of
God
,
which
6
In
the
fourth
part
of
the
booke
,
and
ninth
sermon
of
the
graces
of
Marie
,
he
affirmeth
,
that
shee
was
able
to
heale
diseases
onely
by
her
word
leafe
143.
and
anon
after
,
He
that
findeth
me
findeth
life
,
and
shall
receiue
fauour
of
the
Lord
.
7
In
the
first
part
of
the
6.
sermon
of
the
Annunciation
of
the
virgin
(
which
is
long
after
the
former
)
which
part
he
calleth
Determinabilitatis
,
in
this
part
,
I
say
,
he
telleth
such
a
tale
,
as
would
make
an
horse
(
as
we
speake
)
breake
his
bridle
to
heare
it
.
The
tale
it selfe
is
very
long
,
but
the
summe
thereof
is
this
,
The
fathers
which
died
before
Christs
comming
in
the
flesh
,
beeing
in
Limbo
,
and
wearie
[
*
](A13025-e21620-b)
*
on
the
19.
name
there
is
some
errour
.
Ezechiel
,
20.
Ecclesiasticus
.
Euery
one
of
these
vrge
God
with
seuerall
arguments
.
Some
with
sentences
of
scripture
,
some
with
verses
of
Virgil
,
Ovid
,
and
such
like
Poets
,
and
some
with
the
authoritie
of
the
ciuill
and
canon
law
.
But
the
deuill
vnderstanding
of
this
ambassage
,
went
also
himselfe
before
God
,
and
pleaded
hard
against
the
former
ambassadours
,
reasoning
mightily
from
the
iustice
of
God
,
&c.
for
their
Absit
à
Deo
impietas
.
continuance
still
in
Limbo
.
God
therefore
(
not
that
he
needed
so
to
haue
done
,
but
that
he
might
giue
an
example
of
righteous
iudgement
)
consulted
with
the
angels
what
was
to
be
done
.
Then
was
there
great
silence
in
heauen
for
halfe
an
houre
,
that
they
might
the
better
deliberate
what
to
say
.
The
halfe
houre
beeing
ended
,
euery
order
of
Angels
spake
largely
their
minde
for
the
fathers
in
Limbo
.
Then
God
hauing
heard
all
their
allegations
,
gaue
sentence
,
approouing
the
counsaile
of
the
angels
,
and
reiecting
the
suggestions
of
the
deuill
.
Therefore
he
answered
the
ambassadours
of
the
fathers
very
gratiously
,
telling
them
that
he
shortly
in
mercie
would
thinke
vpon
them
.
The
ambassadours
hearing
this
were
filled
with
ioy
,
as
it
is
saide
of
the
Iewes
,
Hest
.
8.
Then
the
three
persons
of
the
Trinitie
consulted
togither
,
and
concluded
the
sending
of
Gabriel
to
the
virgin
Marie
,
&c.
This
briefly
is
the
summe
of
the
tale
which
that
great
doctour
Bernardine
doth
handle
farre
more
largely
,
writing
so
largely
thereof
,
as
beeing
written
againe
in
latine
without
any
abbreuiations
,
would
fill
two
sheetes
of
paper
.
And
was
it
not
paines
thinke
you
well
taken
?
yes
,
yes
,
without
all
doubt
.
For
so
we
see
more
touching
the
sending
of
the
angel
Gabriel
to
the
virgin
,
then
is
contained
in
all
the
Scripture
,
or
then
agreeth
with
any
truth
.
An
hundred
such
merrie
tales
their
are
in
the
same
booke
,
the
which
I
forbeare
to
mention
,
thinking
this
to
be
sufficient
for
a
tast
of
the
rest
.
8.
In
the
tenth
sermon
of
the
same
matter
,
at
the
209.
leafe
,
about
the
letter
K
,
he
commendeth
the
humilitie
,
fortitude
,
and
bountifulnes
of
the
virgin
most
highly
.
For
referring
vs
to
some
one
of
his
former
sermons
,
thus
he
writeth
:
Probatum
est
quod
super
omnem
creaturam
fuit
humillima
atque
fortissima
,
●deo
quod
vicit
mundum
,
&c.
that
is
,
It
was
prooued
that
shee
was
most
humble
and
valiant
aboue
euery
creature
,
so
that
shee
hath
ouercome
the
world
,
God
,
and
the
deuill
.
Also
shee
was
most
bountifull
:
for
shee
hath
giuen
the
world
vnto
God
,
and
the
kingdome
of
heauen
and
God
him-selfe
vnto
man
.
9
In
the
second
sermon
of
the
visitation
of
Marie
,
leafe
234.
at
the
letter
V
,
thus
he
speaketh
to
the
virgin
Marie
:
Profecto
si
fas
est
dicere
,
tu
secundum
quid
maiora
fecisti
deo
,
&c.
that
is
,
Truly
if
I
may
be
so
bold
as
to
speake
,
thou
in
some
respect
hast
done
greater
things
He
that
is
mightie
hath
done
great
things
vnto
me
:
but
I
sing
and
say
,
that
thou
hast
done
greater
things
to
him
that
is
mightie
.
For
God
formed
man
of
the
clay
of
the
earth
,
but
thou
most
blessed
virgin
hast
brought
forth
God
of
thy
most
pretious
blood
,
and
hast
couered
and
cloathed
him
with
thy
most
pure
fleshe
so
that
thou
maist
say
that
of
Ecclesiasticus
,
chap.
24.
I
haue
caused
light
to
rise
in
the
heauens
that
will
neuer
goe
out
,
and
haue
couered
all
flesh
as
it
were
with
a
cloud
,
and
thy
most
pure
flesh
excelleth
all
things
in
the
world
.
Againe
God
brought
vp
man
with
the
fruits
of
paradise
,
but
thou
hast
nourished
God
himselfe
with
thy
breasts
full
of
heauen
,
of
which
milke
one
droppe
is
of
more
value
,
then
all
the
trees
in
paradise
,
or
then
all
the
fruits
of
the
whole
world
.
God
also
hath
cloathed
man
with
a
garment
of
skinnes
,
but
thou
glorious
virgin
hast
wrapped
the
sonne
of
God
in
thy
cloutes
,
and
afterward
diddest
put
vpon
him
a
seamelesse
garment
,
which
is
farre
more
better
then
all
the
coates
in
the
world
.
10
In
his
second
sermon
,
de
festo
nivis
,
leafe
290.
after
the
letter
N
,
thus
he
writeth
:
Cum
beata
virgo
sit
mater
dei
,
&c.
that
is
,
Sith
the
blessed
Virgin
is
the
mother
of
God
,
and
God
her
sonne
;
and
euery
sonne
naturally
is
inferiour
to
the
mother
and
her
subiect
,
and
the
mother
preferred
vnto
and
aboue
the
sonne
:
it
followeth
that
the
blessed
virgin
Cause
thy
brethren
to
runne
to
my
mother
and
to
the
white
ladder
,
that
they
may
ascend
by
it
:
which
when
the
brethren
did
,
they
were
entertained
of
the
virgin
with
a
cheerefull
countenance
,
and
then
with
ease
they
went
vp
to
heauen
.
11
In
his
second
sermon
of
the
9.
part
of
the
booke
with
this
title
,
Maria
terra
,
leafe
303.
at
the
letter
R
,
thus
he
writeth
,
Si
quis
querat
quareoum
diabolus
tempore
Tobie
7
vii
ros
Sare
strangulauerit
,
&c.
that
is
,
If
any
man
Thou
shalt
rule
them
with
a
rodde
of
iron
,
and
breake
them
in
peeces
like
a
potters
vessel
.
And
this
power
of
the
glorious
virgin
,
is
figured
in
the
7.
of
Exod.
in
the
rodde
of
Aaron
,
which
was
turned
into
a
serpent
,
and
deuoured
the
roddes
of
the
inchanters
.
In
the
same
sermon
leafe
304.
he
applieth
many
thinges
spoken
of
the
power
of
God
,
of
Christ
,
&c.
to
the
virgin
.
As
,
Thou
canst
doe
all
things
.
If
thou
wilt
,
thou
canst
make
me
cleane
.
Thou
art
stronger
then
all
.
He
hath
deliuered
me
from
the
mightie
aduersarie
.
All
things
are
possible
with
thee
.
Neither
is
there
any
thing
that
is
not
in
my
power
.
Thou
rulest
the
raging
of
the
sea
,
and
the
surging
floods
thereof
thou
doest
mitigate
.
God
hath
giuen
him
power
ouer
the
things
that
are
in
the
earth
.
In
Ierusalem
is
my
power
.
Thy
dominions
is
to
the
ends
of
the
whole
earth
.
His
authoritie
is
an
euerlasting
authoritie
from
generation
to
generation
.
We
have
heard
the
fame
of
his
power
,
and
wonderfull
is
his
power
.
All
these
things
that
I
say
,
and
many
other
the
like
,
partly
blasphemously
and
partly
foolishly
he
applieth
to
the
virgin
Marie
.
In
the
ende
of
that
sermon
,
he
applieth
many
things
also
to
her
,
that
are
spoken
of
the
book
12
In
the
fourth
sermon
of
the
same
9.
part
,
all
(
almost
)
spoken
in
the
scripture
of
light
,
is
applied
to
the
virgin
:
so
also
that
which
is
spoken
of
the
citie
of
God
.
13.
In
his
first
sermon
of
the
Assumption
of
Marie
,
thus
he
saith
,
Omnis
natura
a
deo
est
facta
,
&
deus
est
ex
Maria
factus
.
Deus
omnium
factor
se
ex
Maria
fecit
,
&c.
that
is
,
Euery
nature
is
made
of
God
,
&
God
is
made
of
Marie
.
God
the
maker
of
all
things
made
himselfe
of
Marie
.
14
In
the
second
sermon
of
the
same
matter
leafe
363.
he
telleth
vs
,
that
the
virgin
standing
at
the
feete
of
her
sonne
,
desired
him
to
shewe
her
the
order
of
the
Angels
and
Saints
in
heauen
,
because
(
saide
shee
)
Moses
&
alij
prophete
de
hoc
nihil
dixerunt
.
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
&
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
Lord
hath
giuen
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
.
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
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.
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
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
miraculosa
,
Cognitio
virtuosa
,
Refectio
gratiosa
.
I
leaue
the
english
to
the
learned
.
4
His
first
sermon
for
Dominica
in
albis
he
maketh
on
this
text
Ioh.
20.
Post
dies
octo
iterum
venit
Iesus
.
After
eight
daies
came
Iesus
againe
.
These
eight
daies
he
doth
thus
interpret
in
the
beginning
of
the
19.
leafe
.
Hic
octo
dies
sunt
opera
penitentialia
,
quibus
completis
iterum
venit
Christ
us
.
Primus
dies
est
peccatorum
cognitio
.
2.
cordis
contritio
.
3.
oris
confessio
.
4.
vite
oorrectio
.
5.
iniuriarum
remissio
.
6.
debitorum
restitutio
.
7.
fame
reparatio
.
8.
eucharistie
communio
.
that
is
,
Here
eight
daies
are
the
works
of
penance
(
or
rather
repentance
)
5
His
fifth
sermon
for
the
same
day
is
vpon
these
words
,
Noli
esse
incredulus
sed
fidelis
.
Be
not
faithles
but
beleeue
,
Ioh.
20.
Intreating
of
these
words
,
thus
in
the
beginning
of
that
sermon
he
writeth
:
A
principto
mundi
semper
fuit
necessarium
ad
saluationem
,
habere
fidem
,
&c.
From
the
beginning
of
the
world
it
was
alwaies
necessarie
to
saluation
to
haue
faith
,
&c.
but
diuersly
,
quoniam
tempore
legis
naturae
,
&c.
because
in
the
law
of
nature
that
explicite
faith
was
sufficient
,
which
might
be
Abraham
beleeued
and
it
was
accounted
vnto
him
for
righteousnes
?
yea
that
Abraham
did
see
the
daie
of
Christ
and
reioyced
?
6
In
his
third
sermon
for
the
first
Lords
day
,
post
octa
:
Paschae
,
thus
he
writeth
,
Nota
quod
Christus
in
cruce
,
&c.
leafe
33.
that
is
,
Note
that
Christ
vpon
the
crosse
did
especially
sustaine
sorowes
in
fiue
parts
of
his
body
;
namely
first
in
his
whole
bodie
,
when
it
lay
vpon
the
hard
&
heauie
crosse
;
2.
in
nailing
of
his
right
hand
;
3.
of
his
left
hand
;
4.
of
his
right
foote
;
5.
of
his
left
foote
.
Here
let
the
reader
note
,
how
wittily
this
great
Saint
Doctour
maketh
the
whole
bodie
of
Christ
a
part
of
his
bodie
.
7
To
passe
by
many
other
things
,
for
his
first
sermon
of
the
bodie
of
Christ
,
leafe
97.
he
taketh
this
text
,
Ego
accepi
a
domino
quod
&
tradidi
vobis
.
I
haue
receiued
of
the
Lord
that
which
I
haue
deliuered
vnto
you
.
Then
he
sheweth
his
auditors
where
he
had
this
text
,
verbum
istud
habetur
textualiter
,
1.
Cor.
11.
&c.
In
the
beginning
of
this
sermon
he
hath
some
pretie
things
indeede
worth
the
obseruation
,
as
that
he
saith
,
that
the
heart
of
man
is
not
to
enlarge
it selfe
to
beleeue
more
,
nor
the
mouth
to
speake
,
nisi
quantum
habemus
ex
sacra
scriptura
,
but
as
much
as
we
haue
out
of
the
holy
scripture
.
And
againe
,
The
holy
scripture
is
the
mouth
of
god
,
hauing
two
lippes
,
namely
the
two
testaments
:
the
upper
lippe
is
the
new
testament
;
&
the
nether
the
old
testament
.
But
presently
he
returneth
to
his
old
fashion
,
&
sheweth
the
common
learning
of
those
times
,
adding
,
Inter
cetera
mirabilia
&
secreta
huius
sacramētisunt
quing
,
principalia
,
&c.
1.
est
mutatio
substantialis
.
2.
operatio
sacerdotalis
.
3.
habitatio
sacramentalis
.
4.
perreptio
sensualis
.
5.
receptio
vsuoelis
.
that
is
,
Amongst
other
miracles
and
secrets
of
this
sacrament
,
fiue
are
principall
,
&c.
The
1.
is
a
substantiall
chaunge
,
the
2.
the
priestly
operation
,
the
3.
a
sacramentall
dwelling
,
the
4.
a
sensible
perceiuing
,
the
5.
an
vsuall
receiuing
.
In
handling
the
second
of
these
,
and
magnifying
the
operation
of
the
priest
,
by
the
place
from
whence
he
fetcheth
Christ
into
the
sacrament
;
he
setteth
downe
first
diuers
places
from
whence
Christ
is
not
drawne
into
the
sacrament
,
namely
,
nor
out
of
the
aire
,
nor
out
of
the
sphere
of
the
fire
,
nor
out
of
the
heauen
of
the
moone
,
nor
out
of
the
heauen
of
Mercurie
,
nor
out
of
the
heauen
of
Venus
,
nor
out
of
the
heauen
of
the
sunne
,
nor
out
of
the
heauen
of
Mars
,
nor
out
of
the
heauen
of
the
starres
(
O
wonderfull
eloquence
:
)
at
last
he
sheweth
that
he
fetcheth
him
out
of
the
highest
heauen
.
Then
he
addeth
his
rhetoricall
acclamation
,
Ecce
operatio
sacerdotalis
:
behold
the
priestly
operation
or
working
.
Then
followeth
this
goodly
similitude
.
Sicut
quod
quando
virgo
,
&c.
For
as
when
the
virgin
Marie
beeing
saluted
by
the
angel
Gabriel
,
did
giue
her
consent
and
said
,
Behold
the
handmaid
of
the
Lord
,
Luk.
1.
at
the
last
word
heauen
was
opened
,
and
the
sonne
of
God
descended
into
her
wombe
,
and
the
angel
and
the
virgin
did
worship
him
in
the
wombe
,
and
as
the
mouth
of
the
virgin
opened
heauen
:
so
doth
the
mouth
of
the
priest
,
and
that
in
a
more
excellent
manner
,
(
it
shall
not
offend
the
virgin
Marie
if
I
speake
the
Habuit
dicere
octo
verba
.
Neither
the
virgin
nor
Christ
spake
any
latin
.
truth
)
because
the
virgin
to
open
heauen
had
to
say
eight
wordes
,
the
1.
Behold
,
the
2.
the
handmaid
,
&c.
till
shee
had
saide
all
,
for
then
was
heauen
opened
and
shee
conceiued
:
but
the
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
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
,
10
His
first
sermon
for
the
first
Lords
day
after
the
feast
of
the
Trinitie
,
is
vpon
these
wordes
,
Habent
Mosen
&
Prophetas
,
audiant
●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
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
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
,
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
13
In
his
first
sermon
for
the
second
Lords
day
after
Trinitie
,
in
the
same
booke
the
second
side
,
hauing
laid
the
foundation
,
he
commeth
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
,
15
In
his
fourth
sermon
for
the
same
daie
he
noteth
three
waies
,
after
which
men
goe
16
In
his
next
sermon
he
telleth
vs
that
he
hath
found
in
holy
scripture
,
that
by
defect
of
loue
towards
God
,
quatuor
mortes
venerunt
generi
humano
,
&c.
foure
deaths
haue
come
17
His
text
for
the
7.
Lords
day
after
trinitie
is
this
,
Misereor
super
turbam
,
&c.
I
pitie
quilibet
cuiuscunque
sit
status
,
&c.
Euery
one
of
what
degree
soeuer
,
may
haue
abundance
and
prouision
of
all
things
necessarie
for
him
,
is
he
sustaine
Christ
three
daies
.
Then
he
noteth
7.
degrees
of
men
,
1.
Domin●um
,
Diligenter
officiare
,
to
setue
diligently
.
Deuote
celebrars
,
to
celebrate
deuoutly
.
Honeste
conuersari
,
to
liue
honestly
.
The
fifth
three
daies
he
maketh
these
three
vertues
,
Amor
cordialis
,
cordiall
or
heartie
loue
.
sides
coniugalis
,
marriage
faithfulnesse
.
sedulitas
doctrinalis
,
spirituall
deuotion
.
Afflictio
corporalis
,
bodily
affliction
.
Miseratio
fraternalis
,
brotherly
compassion
.
The
seauenth
three
daies
are
these
,
Verecundia
in
facie
,
bashfulnesse
in
the
face
.
Silentium
in
voce
,
silence
in
voice
.
Obedientia
ad
parentes
in
opere
.
Obedience
in
worke
to
parents
.
To
all
those
that
haue
these
three
vertues
,
he
saith
that
Christ
will
say
,
Misereor
super
hanc
turbans
,
quodecce
iam
triduo
sustinent
me
,
&c.
18
In
his
fourth
sermon
for
the
9.
Lords
daie
after
Trinitie
,
he
noteth
foure
occasions
19
In
the
next
sermon
but
one
he
saith
,
that
as
in
an
apple
there
are
certaine
houses
wherein
are
the
kernells
:
so
in
the
foure
parts
of
the
earth
there
are
foure
chambers
.
Prima
20
In
the
second
sermon
for
the
11.
Lords
daie
after
Trinitie
he
saith
,
that
he
found
the
soules
of
purgatorie
to
haue
foure
conditions
21
HIs
text
of
his
first
sermon
for
the
14.
Lords
daie
,
leafe
189.
is
this
,
Are
there
not
tenne
clensied
?
Luk.
17.
In
the
ende
of
this
sermon
he
deliuereth
vs
this
deepe
point
of
diuinitie
.
Are
there
not
?
that
is
,
ye
acertenly
there
are
tenne
,
to
wit
,
that
are
clansed
by
the
workes
of
penance
.
22
In
the
next
sermon
,
that
text
beeing
Goe
shew
your selues
to
the
priests
,
after
the
reading
thereof
,
thus
he
writeth
For
loue
of
this
word
,
I
haue
sought
in
the
scripture
,
as
well
in
the
old
as
in
the
new
testament
,
how
many
waies
God
hath
obserued
for
healing
the
leprosie
:
and
I
finde
he
hath
cured
it
5.
waies
.
Primo
per
ablutionem
corporalem
,
by
bodily
washing
.
2.
per
tactum
manualem
,
by
touching
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
perfection
of
religion
.
These
seauen
he
setteth
downe
thus
.
Obedientia
generalis
,
generall
obedience
.
Paupertas
apostolicalis
,
apostolicall
pouertie
.
Cast●tas
angelicas
,
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
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
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
.
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
than
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
religion
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
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
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
them
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
4
The
next
miracle
is
said
to
be
the
third
:
but
here
the
memorie
of
the
author
or
of
the
printer
failed
.
For
the
former
was
the
third
.
And
so
by
this
meanes
there
is
an
errour
in
the
number
of
the
miracles
following
.
For
they
are
said
to
be
but
ninetie
nine
,
whereas
indeede
if
they
had
beene
numbered
,
they
are
a
iust
hundred
,
besides
that
which
before
I
spake
of
,
namely
,
that
take
we
away
what
of
,
namely
,
that
take
we
away
what
we
will
of
them
,
yet
the
number
will
be
perfect
.
Now
although
this
errour
haue
escaped
the
writer
or
the
printer
,
yet
I
will
follow
the
same
,
that
if
it
should
please
the
reader
to
trie
my
faithfulnesse
by
hauing
recourse
to
their
owne
booke
,
he
might
the
sooner
finde
that
which
he
seeketh
for
.
The
summe
of
this
twisethird
miracle
is
this
.
5
A
certaine
woman
with
a
straunge
dreame
,
when
shee
did
awake
was
depriued
6
The
fourth
example
is
of
a
certaine
monke
that
beeing
much
ouercome
of
wine
,
7
There
was
a
notorious
and
most
wicked
theefe
minding
nothing
but
the
seruice
8
To
omit
the
8.
next
miracles
,
the
summe
of
the
14.
is
this
.
A
certaine
deuout
woman
9
The
fifteenth
is
somewhat
like
the
former
,
in
this
manner
.
A
certaine
Matrone
very
deuout
to
the
virgin
,
had
a
little
daughter
which
shee
had
put
forth
to
nurse
(
as
it
seemeth
)
10
The
summe
of
the
16.
example
is
this
Aue
Maria
,
one
daie
hauing
none
to
send
to
the
field
with
her
husbands
dinner
,
she
was
constrained
to
goe
her selfe
.
Hauing
therefore
a
little
sonne
,
she
left
him
at
home
,
and
saluting
the
virgin
with
an
Ave
,
she
committed
him
vnto
her
keeping
.
In
her
absence
,
her
house
and
all
therein
being
burnt
,
at
her
returne
with
many
teares
shee
expostulated
the
matter
with
the
virgin
.
Then
they
sought
the
childe
,
and
found
him
altogether
without
hurt
.
11
Here
passing
by
the
sixe
next
,
the
23.
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
,
13
The
27.
in
summe
is
this
.
A
certaine
soldier
a
yong
man
,
dwelling
with
an
other
soldier
by
whome
he
was
maintained
,
being
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
14
Now
because
I
promised
to
make
the
reader
but
a
short
banquet
,
with
these
iunka●s
:
15
The
50.
miracle
.
There
was
a
certaine
man
in
name
only
religious
,
but
to
all
things
Av●●
Maria.
Being
brought
vnto
extremitie
,
and
taken
into
a
transe
,
the
16
Like
vnto
the
former
is
the
51.
the
17
The
53.
example
is
of
one
that
hauing
learned
of
a
virgin
,
that
euery
one
that
fasted
18
The
57.
A
certaine
soldier
did
daily
salute
the
blessed
virgin
Marie
with
an
Aue
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
.
20
The
83.
example
.
A
certaine
painter
painted
the
deuill
with
hornes
and
other
21
The
summe
of
the
84.
miracle
.
In
a
certaine
church
built
to
the
honour
of
S.
Michael
,
in
a
mountaine
called
the
tombe
of
Michael
,
there
was
the
image
of
the
virgin
made
of
woode
,
with
a
vaile
on
her
head
in
manner
of
a
mitre
.
This
church
by
lightning
was
once
set
on
fire
and
burned
.
But
when
22
The
93.
in
summe
is
this
.
A
certaine
ignorant
priest
that
knew
no
masse
but
the
THE
EIGHT
PART
.
I
Haue
not
gathered
these
,
neither
written
any
other
thing
of
the
deuotion
of
the
papists
towards
the
virgin
,
to
disgrace
her
:
farre
be
it
from
me
,
and
from
all
other
Christistians
:
whome
God
hath
commended
as
blessed
,
him
or
her
must
no
man
disgrace
.
Yea
,
as
God
hath
pronounced
her
blessed
aboue
all
other
women
,
in
regard
that
he
honoured
her
with
being
mother
to
our
Sauiour
:
so
must
all
men
yeeld
her
that
prerogatiue
.
Not
with
standing
as
we
must
not
denie
her
any
thing
that
God
hath
granted
her
;
so
also
must
we
take
heede
,
that
we
be
not
more
liberall
vnto
her
,
then
God
himselfe
hath
beene
.
Especially
we
must
beware
,
that
we
make
her
not
rich
with
the
spoiles
of
God
.
And
this
is
the
great
fault
of
the
Papists
,
both
towards
the
virgin
&
also
towards
her
saints
,
yea
towards
them
that
were
neuer
sanctified
:
yea
sometime
towards
such
,
as
whom
they
can
not
prooue
by
good
demonstration
,
euer
to
haue
bin
in
the
world
.
All
these
they
thinke
that
they
neuer
honour
sufficiently
,
till
they
take
the
crowne
from
Gods
head
,
and
from
the
head
of
his
sonne
Christ
Iesus
,
&
set
it
vpon
their
head
.
And
so
,
as
they
doe
most
extreame
wrong
to
God
&
to
Christ
Iesus
:
so
also
they
doe
not
honour
,
but
highly
dishonour
them
,
whom
they
pretend
most
to
honor
.
For
what
greater
dishonour
can
there
be
then
mockerie
?
and
what
greater
mockerie
is
there
,
then
to
giue
to
any
person
greater
honour
,
then
of
right
belongeth
vnto
him
?
2
As
this
is
manifest
of
them
by
many
other
things
,
so
especially
the
same
appeareth
most
euidently
by
these
miracles
which
I
haue
here
set
downe
,
&
by
many
other
partly
contained
in
that
booke
from
whence
I
took
these
,
&
partly
dispersed
in
other
books
,
&
not
comprehended
in
the
former
.
For
we
haue
seen
how
they
make
the
virgin
a
patronesse
of
many
notorious
sinnes
&
impieties
.
We
haue
seene
how
they
make
her
to
make
more
account
of
one
Aue
Maria
,
and
of
one
waxe
candle
offered
vnto
her
,
then
of
all
duties
belonging
vnto
God
,
in
as
much
as
she
hath
saued
them
(
as
they
say
)
that
haue
honoured
her
,
though
they
had
committed
neuer
so
many
,
and
neuer
so
great
and
hainous
sinnes
against
God
.
We
haue
seene
how
they
make
God
to
be
mutable
,
in
as
much
as
he
hath
at
her
word
oftentimes
reuersed
his
owne
sentence
,
&
saued
them
whom
before
he
had
condemned
.
Finally
we
haue
seene
,
how
flatly
they
contradict
the
Scriptures
in
most
of
these
miracles
:
for
the
Scripture
expressely
3
Further
concerning
those
miracles
,
which
the
Papists
so
falsly
ascribe
vnto
the
virgin
Marie
,
they
are
to
be
considered
,
not
onely
as
a
part
of
the
matter
of
poperie
:
but
also
as
a
meanes
and
chiefe
pillar
whereby
especially
the
worship
of
the
virgin
in
poperie
,
hath
bin
vpholden
and
maintained
.
The
same
is
likewise
to
be
saide
of
the
like
miracles
of
their
other
saints
.
For
wherefore
haue
they
read
them
,
and
preached
them
in
their
churches
?
hath
it
not
bin
to
keepe
the
people
in
the
more
deuout
worship
of
them
,
and
to
make
them
to
thinke
them
halfe
as
good
at
the
least
,
as
God
himselfe
?
verily
it
can
not
be
denied
.
4
Now
what
vse
are
we
to
make
of
all
these
things
thus
added
to
my
former
treatise
?
5
First
therefore
,
sith
all
these
things
doe
most
liuely
shew
the
extreame
follie
,
&
high
abomination
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
friends
,
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
Sodom
,
before
fire
came
from
heauen
to
destroy
that
citie
)
but
also
hath
giuen
vs
his
holy
spirit
in
our
hearts
,
&
thereby
deliuered
vs
from
so
ridiculous
,
so
grosse
,
&
so
horrible
a
religion
.
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
&
obedience
therunto
,
that
for
our
contempt
&
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
d●ungerous
(
if
not
deadly
)
poison
in
th●
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
pope●ie
:
yet
he
will
not
as
yet
be
so
bold
as
to
attempt
this
publikely
.
Notwithstanding
he
goeth
about
it
by
degrees
,
&
by
litle
&
litle
tunning
(
as
it
were
)
and
filling
his
vessels
here
&
there
,
one
with
strong
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
them
ther
with
,
but
also
tapping
&
broching
them
so
filled
,
&
giuing
of
the
drink
of
them
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
drunken
againe
with
the
cuppe
of
fornications
that
is
in
the
hand
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
repugnant
to
the
truth
,
&
common
consent
of
all
churches
reformed
held
as
erronious
&
heretical
:
let
all
diligently
take
heed
they
neuer
conceiue
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
strongest
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
them
,
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
commend
the
same
to
other
,
&
to
make
them
to
drinke
of
the
same
cup
with
vs
:
all
this
is
very
dangerous
,
whither
we
doe
it
for
some
good
liking
of
the
thing
it self
,
or
in
regard
of
our
own
estimation
,
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
manner
,
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
from
the
liuing
Lord
.
Yea
after
that
he
had
testified
vnto
them
that
he
was
perswaded
good
things
of
them
,
&
such
as
did
accompanie
saluation
;
yet
he
speaketh
as
generally
,
exhorting
them
to
take
heede
that
no
man
did
fall
away
from
the
grace
of
roote
of
bitternes
so
much
as
once
to
spring
vp
amongst
them
:
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
them
,
&
secondly
that
it
would
defile
them
.
There
is
none
therefore
so
strong
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
humble
manner
beseech
all
whomsoeuer
,
both
all
the
reuerend
fathers
&
gouernours
of
our
church
,
&
also
all
other
my
learned
and
good
brethren
,
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
humbly
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
whom
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
.