Against Popery, Addition · Part 6
THE SIXTH PART.
THis Vincent was no obſcure perſon, but like wiſe of great account in the Romiſh Church. For he is not onelyonly 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 vsus therefore ſee what pretious ware this great marchant hath in his ſhoppe.
2 Firſt it is to be obſerued that as Bernardine did, ſo doth this man alſo beginne all (or at the leaſt moſt of) his ſermons with a deuout ſalutation of the Virgin. Touching the ſpeciall matter of his ſermons, it is as followeth. In his firſt ſermon for Eaſter daie, he noteth chiefly and principally three points, wherein conſiſteth (as he ſaith) all the practiſe of the bleſſed reſurrection of Chriſt. Theſe three points he ſetteth downe thus, Reſurrectio Chriſti fuit celebrata affectuoſe, demonſtrata gratioſe, publicata virtuoſe. The reſurrection of Chriſt was celebrated with great affection, ſhewed with great grace, publiſhed with great power or vertue In the ſame ſermon ſpeaking of the virgin Marie he ſaith, that ſhee had prepared againſt the reſurrection of Chriſt, cameram a chamber, and Camara is vſed for a cham…er by the ſame author, …erm. 2. pro Dominic. 1 poſt fe… …nnitatis.cathedram a chaire: and that ſhe ſaid, Hic ſedebit filius meus, & hic loquar et. Here ſhall my ſonne ſit, and here will I ſpeake vntounto him. What word is there of any ſuch thing in the Scripture? Then he addeth, that when Chriſt and his mother met, and Chriſt was ſet in the chaire, he told his mother what he had done in hell, how he had bound the deuill, & ſhewed her the holy fathers which he had taken from thence, who did to the virgin great reuerence. Then he ſetteth downe particularly the words of Adam and Eve, of the Prophets and Angels, &c. to the virgin Marie.
3 In his ſermon for the fourth holy day of Eaſter, hauing read his text which he ſaide was the goſpel for that daie, and hauing ſaluted the virgin, he addeth theſe words: In ſacro euangelio ſunt quatuor moralia circa apparitionem quam fecit Chriſtus diſcipulus ſuis, ſcilicet, Occaſio neceſſiloſa, Operatio miraculoſa, Cognitio virtuoſa, Refectio gratioſa. I leaue the engliſh to the learned.
4 His firſt ſermon for Dominica in albis he maketh on this text Ioh. 20. Poſt dies octo iterum venit Ieſus. After eight daies came Ieſus againe. Theſe eight daies he doth thus interpret in the beginning of the 19. leafe. Hic octo dies ſunt opera penitentialia, quibus completis iterum venit Chriſt us. Primus dies eſt peccatorum cognitio. 2. cordis contritio. 3. oris confeſſio. 4. vite oorrectio. 5. iniuriarū remiſſio. 6. debitorum reſtitutio. 7. fame reparatio. 8. euchariſtie communio. that is, Here eight daies are the works of penance (or rather repentance) In his first ſermō for the 14. Lords day after Trinitie, he ſpeaketh often penitentiall works.which beeing complete Chriſt came againe. The firſt day is the knowledge of ſinnes: the ſecond the contrition of the heart: the third the confeſſion of the mouth: the fourth the amendment of life: the fifth the remitting of iniuries: the ſixth the reſtoring of debts: the ſeauenth the repairing of credit: the eight the receiuing of the euchariſt or communion. Is not this a ſubtile, a lightſome, and an acute or wittie, and ſharpe manner of interpreting the ſcriptures, according to the titles before giuen to this Vincent? and was he not well worthie to be ſainted for ſuch interpretations? but let vsus ſee further.
5 His fifth ſermon for the ſame day is vponupon 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 hauehave faith, &c. but diuerſly, quoniam tempore legis naturae, &c. becauſe in the law of nature that explicite faith was ſufficient, which might be What faith Saint Vincent maketh alwaies neceſſary to ſaluation.had in the naturall vnderſtanding with out any bookes, namely to beleeue, firſt that there was one God, which may be knowne by naturall vnderſtanding, as the power of a lord is knowne by the building of a great houſe. Secondly, that he is a iuſt god & a rewarder, &c. Then for the time of the law of Moſes, he ſaith that it was neceſſarie to beleeue three articles of faith, namely the former two, and for the third, that God would ſend his ſonne to be a ſauiour of the world. And he addeth, Alia ſecreta fidei non tenebantur ſcire, niſi magni literati. The other ſecrets of faith none were bound to know, but onelyonly the great learned men. Laſtly now in the time of the law of grace, he ſaith that men muſt beleeue the 12. articles of faith, &c. Who ſeeth not but that by this doctrine, before the law of Moſes a man might be ſaued, firſt onelyonly by naturall vnderſtanding without any other grace, yea without the helpe of any booke: ſecondly without any faith at all in Chriſt euen to come. And then what needed the Lord, Gen. 3. 15. and often elſwhere before the lawe of Moſes to hauehave made any promiſe of Chriſt Ieſus? yea how is it ſaid that Abraham beleeued and it was accounted vntounto 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 vponupon the croſſe did eſpecially ſuſtaine ſorowes in fiue parts of his body; namely firſt in his whole bodie, when it lay vponupon the hard & heauie croſſe; 2. in nailing of his right hād; 3. of his left hand; 4. of his right foote; 5. of his left foote. Here let the reader note, how wittily this great Saint Doctour maketh the whole bodie of Chriſt a part of his bodie.
7 To paſſe by many other things, for his firſt ſermon of the bodie of Chriſt, leafe 97. he taketh this text, Ego accepi a domino quod & tradidi vobis. I hauehave receiued of the Lord that which I hauehave deliuered vntounto 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 hauehave out of the holy ſcripture. And againe, The holy ſcripture is the mouth of god, hauing two lippes, namely the two teſtaments: the upper lippe is the new teſtamēt; & the nether the old teſtamēt. But preſently he returneth to his old faſhion, & ſheweth the cōmō learning of thoſe times, adding, Inter cetera mirabilia & ſecreta huius ſacramē tiſunt 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 giuegive her conſent and ſaid, Behold the handmaid of the Lord, Luk. 1. at the laſt word heauen was opened, and the ſonne of God deſcended into her wombe, and the angel and the virgin did worſhip him in the wombe, and as the mouth of the virgin opened heauen: ſo doth the mouth of the prieſt, and that in a more excellent manner, (it ſhall not offend the virgin Marie if I ſpeake the The prieſts work in the maſſe, greater then the virgins in conceiuing of Chriſt. Habuit dicere octo verba. Neither the virgin nor Chriſt ſpake any latin.truth) becauſe the virgin to open heauen had to ſay eight wordes, the 1. Behold, the 2. the handmaid, &c. till ſhee had ſaide all, for then was heauen opened and ſhee conceiued: but the Prieſt ſpeaketh fiue words onelyonly, 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 eueryevery day and in eueryevery 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 vponupon the croſſe, neither paſſible nor mortall, but glorious and impaſſible.
8 Neare vntounto the beginning of the next ſermon, leafe 99. thus he writeth, Sicut Chriſtus fuit eleuatus & crucifixus inter, &c. As Chriſt was lifted vp and crucified betweene two theeues: ſo the hoſt beeing conſecrated is lifted vp by two hands, the right and the left, which ſignifie the theeues. And as then the bodie of Chriſt was white by ſhedding A fitte and excellent ſmiliudaforth blood: ſo the hoſt is lifted vp white. The former of theſe ſimilitudes is very apt, eſpecially if in the application thereof, and likewiſe in the interpretation thereof of the two hands of the prieſt, he had ſaid which are, and not which ſignifie. For they are indeede two theeues robbing God of his glorie, and men of many a penie.
9 In the beginning of the fourth ſermon of the bodie of Chriſt, he ſheweth how the maſſe is remembrance of Chriſts death. This he ſheweth thus: Altare ſignificat crucem, &c. The altar ſignifieth the croſſe: the reaſon is, How the Maſſe is a remembrance of Chriſts death.becauſe on the altar the bodie and blood of Chriſt are ſacramentally conſecrated: ſo vponupon the croſſe he was really ſacrificed. The cuppe or chalice ſignifieth the ſepulchre of Chriſt; becauſe as in the chalice the bodie and blood of Chriſt is contained: ſo in the ſepulchre the bodie of Chriſt was really contained. By the couer is vnderſtood the ſtone which was laide vponupon the dore of the ſepulchre to couer it: ſo is the couer to the chalice. By the corporall wherein the bodie of Chriſt is put, are vnderſtood the linnen cloathes in which the bodie of Chriſt was wrapped. Is not this trimme ſtuffe? what word is there in the ſcripture of an altar at the firſt inſtitution of the ſupper? Againe here is no mention at all of the hoſt: neither is the hoſt put into the chalice, as the bodie of Chriſt was laide in the graue. How alſo will they prooue that the cuppe that our Sauiour bleſſed at the firſt inſtitution of the ſupper, had a couer? Laſtly the linnen cloathes wherof they ſpeake, were not vſed in the firſt ſupper, neither at the ſuffering of Chriſt, but after his death, for the burying of the bodie, when the ſoule was departed frō it: neither was the body of Chriſt wrapped in linnen clothes by the Apoſtles whoſe ſucceſſours they boaſt them ſelues to be, but by Ioſeph of Arimathea and Nicodemus.
10 His firſt ſermon for the firſt Lords day after the feaſt of the Trinitie, is vponupon theſe wordes, Habent Moſen & Prophetas, audiant …llos. Here he exhorteth his auditours to ſalute the virgin, and ſaith, Firſt let vsus preſent to the virgin Marie the ie well that ſhee moſt Iocale.loueth, namely, Haile Marie, &c. then he ſheweth what things are contained in the text. Sctendum quod euangelium hodierum, &c. We muſt know that this daies goſpel doth declare 4. things very neceſſary to be knowne for our auiſement. Et ſunt haec, Mundanalis Auiſamento.conuerſatio, Diuinalis retributio, Infernalis dispoſitio, Scripturalis confirmatio. And they are theſe, Worldly conuerſation, diuine retribution or rewarding, infernall diſpoſition, ſcripturall confirmation.
11 The text of his ſecond ſermon for the ſame daie is this, In domo patris mei habeo quinque fratres. In my fathers houſe I hauehave brethren, Luk. 16. Then he addeth, that for declaration of the word Houſe, we are to knowe that the whole generalitie of creatures, as well heauenly as earthly, is called the houſe of God. The reaſon whereof he maketh to be this, namely, that as in the palace of a great prince, aboue are chambers, Who euer ſaw any ſuch palace?beneath a ſtable for cattell, and vnderneath within the earth a priſon for malefactours: ſo in the houſe of God, aboue, that is, in the higheſt heauen are chambers, to wit, By this reckning Chriſt hath no friends in the world.the 9. orders of angels, where dwel the friends of Chriſt, &c. beneath in the world dwell beaſts, ſeruitours, and clients; but the priſon for male factours, is in the heart of the earth, namely the infernall perpetuall priſon. After Where is purgatorie now become?this becauſe his text ſpeaketh of fiue brethrē, he ſheweth fiue fraternities in the houſe of God, which are theſe, Fraternitas humanalis, & iſta venit per naturam. Fraternitas ſpiritualis, & iſta venit per gratiam. Fraternitas demonialis, & iſta venit per culpam. Fraternitas angelicalis, & iſta venit per amicitiam. Fraternitas diuinalis, & iſta venit per miſericordiam. An humane fraternitie or brotherhoode, and this commeth by nature. A ſpirituall fraternitie, and this commeth by grace. A diueliſh fraternitie, and that commeth by offence. An angelicall fraternitie, and this commeth by friendſhip. A diuine fraternitie, and this commeth by merciemercy.
12 In his one ſermon. In octava corporis Christi, he ſaith, that he found that Chriſt ſaid two maſſes in his life time. One ſecretly with Chriſt ſaid two maſſes in his life time. Solenniter in pontificalibus.his diſciples when he ordained this ſacrifice, the other ſolemnly and in his pontificalibus on good friday. Of this he writeth thus, leafe 109 Altare fuit crux, mitra fuit, &c. His altar was the croſſe, his mitre the crowne of thornes, his rings on his hands were nayles, his ſandalls on his feete were nayles, his redde hood Such hoodes would ſoone wearie the popiſh prieſts.was of his blood, his ſtaffe was the ſpeare, the deacon was the theefe on his right hand, the ſubdeacon the theefe on his left hand, his acolytes or waiting men the virgin Marie and The theeues in higher office thē the virgin Marie and Iohn.Iohn the Euangeliſt. Who will not wonder to heare theſe toyes? yea, who will not ſmile, or rather laugh right out? for what can be more childiſh and fooliſh?
13 In his firſt ſermon for the ſecond Lords day after Trinitie, in the ſame booke the ſecond ſide, hauing laid the foundation, he cō meth to build (as he ſaith) quatuor cameras, foure chambers. Which are, Largitas glorioſa, Charit as gratioſa, Equitas rigoroſa, Pietas copioſa. the engliſh of which tearmes I leaue to the learned reader.
14 In his ſecond ſermon for the ſame day, Three villages in the other world.leaſe 112. he ſaith that he found three villages in the other world according to the ſcriptures, much differing in conditions. Prima eſt ſuperius celeſtialis & glortoſa, Secunda inferius infernalis & tenebroſa, Tertia eſt in medio purgatorialis & doloroſa. The firſt is aboue celeſtiall or heauenly and glorious, the ſecond beneath infernall and darke, the third in the middes purgatoriall and painefull.
15 In his fourth ſermon for the ſame daie he noteth three waies, after which men goe Three waies of… going to heauen.to heauen, leafe 155. Aliqui, ſaith he, vadunt currendo vigoroſe, Aliqui vadunt ambulando ſpacioſe, Aliqui vadunt tracti rigoroſe: that is, Some goe running ſtoutly, ſome goe walking largely, ſome goe beeing drawne rigorouſly or violently.
16 In his next ſermon he telleth vsus that he hath found in holy ſcripture, that by defect of louelove towards God, quatuor mortes venerunt generi humano, &c. foure deaths hauehave come Foore deaths of mankinde.vntounto mankinde, &c. Prima mors ſpiritualis quam debemus fugere. Secunda corporalis quam debemus prouidere. Tertia gehennalis quam debemus precauere. Quarta eternalis quam debemus horreſcere. The firſt death is ſpirituall which we muſt auoide, the ſecond corporall which we muſt foreſee, the third of hell fire which we muſt take heede of, the fourth eternall which we muſt feare. The 2. laſt he doth thus diſtinguiſh, making the third of the ſoule onelyonly till the day of iudgement: the fourth of ſoule and body for euer after the day of iudgement.
17 His text for the 7. Lords day after trinitie is this, Miſereor ſuper turbam, &c. I pitie quiae triduo me ſuſtinent. Poterit habere abundantiam & prouiſionem de omnibus ſibi neceſſariis.the multitude becauſe they hauehave ſuſtained me theſe three daies. His text diuided, &c. he ſaith, quilibet cuiuſcunque ſit ſtatus, &c. EueryEvery one of what degree ſoeuer, may hauehave abundance and prouiſion of all things neceſſarie for him, iſ he ſuſtaine Chriſt three daies. Thē he noteth 7. degrees of men, 1. Domin…um, Seauen degrees of men.temporalium, of temporall lords. 2. prelatorū, of prelats. 3. religioſorum, of religious perſons. 4. clericorum, of clerks or learned men. 5. coniugatorum, of married perſons. 6. viduarum, of widowes. 7. virginum, of virgins. Then he noteth three daies to be three vertues, which eueryevery one of thoſe degrees of men ought to hauehave. 1. eſt iuſtitia generalis, generali Three vertues neceſſarie for eueryevery degree of men.iuſtice. 2. modeſtia perſonalis, perſonall modeſtie. 3. reuerentia diuinalis, diuine reuerence. Theſe are for temporall lords; for prelats he noteth theſe three, preſidentia ſpiritualis, ſpirituall preſidence. Providentia paſtoralis, paſtorall prouidence. Sanctimonia perſonalis, perſonall ſanctimonie. For religious perſons he ſetteth downe theſe three, Paupertas apoſtolicalis, apoſtolicall pouertie. Castitas angelicalis, angelicall chaſtitie. Obedientia vniuerſalis, vniuerſall obedience. The fourth triduum, that is, the fourth 3. daies he maketh theſe three, Diligēter 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 louelove. 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 hauehave 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 Foure occaſſons of falling into ſinne.whereby deuout perſons fall into ſinne, leafe 160. B. Prima eſt per diabolicalem tentationē. 2. per familiarem affectionem. 3. per delicioſam conuerſationem. 4. per negligentialem operattonem. The firſt is by diuelliſh tentation, the ſecond by familiar affection, the third by delicious conuerſation, the fourth by negligent working.
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 Foure chambers in the earth.eſt infernus peruerſorum. 2. eſt limbus pueronū. 3. eſt locus purgandorum. 4. eſt l…mbus patrum. leafe 136. A. The firſt is hell for the froward, the ſecond the limbe or well of children, the third is the place of them that are to be purged, the fourth is the limbe or well of the fathers. Where finde they this diuinitie in the Scripture?
20 In the ſecond ſermon for the 11. Lords daie after Trinitie he ſaith, that he found the ſoules of purgatorie to hauehave foure conditions Foure differences betweene vsus and them in purgatorie.very differing from vsus ſo long as we liue in this world, leafe 174. A. Prima eſt ſtabilit as in gratia. 2. eſt ſecurit as de gloria. 3. acerbitas de pena. 4. paupert as nimia. The firſt is ſtabilitie in grace, the ſecond is ſecuritie or certentie of glorie, the third ſharpnes of puniſhment, the fourth extreame pouertie. By the two firſt of All in purgatorie, are beggers.theſe, that is manifeſt that in my former treatiſe I hauehave ſaide in the ſeauenth argument thereof, namely that in peoperie there is no ſound ioy and comfort. For what ſound ioye and comfort can there be without ſtabilitie in grace, and certentie of glorie? verily where theſe things are doubted of, there can be nothing but feare.
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 vsus this deepe point of diuinitie. In his 1. ſermon for Dom. in all is he mentioneth but & penitentiall workes.As (ſaith he) this word Innocentia or obedientia hath tenne letters: ſo this word penitentia. Becauſe as the forme of baptiſme, Wherein innocencie is giuen to the partie baptiſed, conſiſteth of tenne words, and obedience in tenne commaundements: ſo doth penance in tenne workes of penance before mentioned: therefore our theame ſaith, 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 louelove of this word, I hauehave 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 Fiue waies of curing the leproſie.with the hand. 3. per oſtenſionem viſualem, by viſible ſhewing. 4. per abſconſionem ſinualem, by boſome hiding. 5. per ſeparationem perſonalem, by perſonall ſeparation. The third of theſe he ſaith that his text ſpeaketh of. VntoUnto the fifth he applieth the wordes of God vntounto Moſes touching Miriam, after that he had ſtricken her with the leproſie, Let her be ſhut out of the hoſt ſeauen daies, Numb. 12. where, vponupon the words ſeaven daies, he noteth that by them are vnderſtood ſeauen things, wherein ſtandeth perfectiō of religion. Theſe ſeauen he ſetteth downe thus. Obedientia generalis, generall obedience. Paupertas apoſtolicalis, apoſtolicall pouertie. Caſt…tas angelicas, Seauen things in which ſtandeth the perfection of religion.angelicall chaſtitie. Devotio in officio, deuotion in ſeruice. In ore ſilentium, ſilence in the mouth. Penitentia corporalis, bodily penance. Et patientia virtualis, and virtuall patience. Will not any man thinke all this to be profound diuinitie?
23 In his fourth ſermon for the 16. Lords daie after Trinitie, leafe 209. A. he hath theſe wordes, Tranſeuntes primam & ſecundam cuſtodiam, &c. When they had paſſed the firſt Act 12. 10.and ſecond watch, they came to the yron gate, that is, to purgatorie, becauſe as yron is harder and wood; ſo the paines of purgatorie is harder then yron, and the paine of purgatorie exceedeth the paine of this world. But there is comfort for them, that this purging time beeing finiſhed, they enter into the citie of paradiſe. Wherefore it followeth in the foreſaid authoritie, which opened vntounto them by it owne accord. Is not this as profound diuinitie as the former? what compariſon is there betwixt the iron gate where by S. Peter had no paine, and purgatorie, of the paines whereof S. Peter in purgatorie.the Papiſts doe ſo often complaine? Againe if the iron gate were purgatorie, then Peter went through purgatorie. Will the Popes beare this that Peter whoſe ſucceſſors they all boaſt themſelues to be, ſhould paſſe through the fire of purgatorie? Againe how doth this ſimilitude agree with it ſelfe? for Peter had firſt beene in priſon, and beeing releaſed out of priſon, he came vntounto, and paſſed through the iron gate, whence it is euident that Peter had beene in the hardeſt condition before he came to the iron gate: but this great and learned Doctour telleth vsus the contrarie, namely that the paines of purgatorie are greater and harder then all former paines. Laſtly this iron gate was hard by the citie, whereby he vnderſtandeth paradiſe or heauen: but purgatorie is as farre diſtant from heauen as the earth, yea ſomewhat further then the vpper part of the earth, becauſe by their doctrine it is within the earth.
23 In the 2. ſermon for the 19. Lords day he hath this ſweete latin, the engliſh whereof I doe omit, as not beeing greatly materiall. Modo in vnaparva ſumma, ego epilogavi omnes rationes, quibus eleuatur & excitatur cor creature ad confidendum in creatore, & ſunt ſeptem. Prima eſt fidelis integritas. 2. cordialis puritas. 3. lachrymabilis vbertas. 4. timoralis ſerupuloſitas. 5. miſericordialis largitas. 6. doctrinalis ſedulitas. 7. virtualis firmitas.
24 The like latine is in the firſt ſermon for the next daie, where he ſetteth downe haec tria puncta multum notabilia. Primus eſt humilitas diuinalis. Secundus eſt peruerſitas humanalis. Tertius eſt indignitas meritalis.
25 The text of his third ſermon for the 22. Lords daie is this, Patientiam habe in me, &c. HaueHave 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 hauehave offended againſt the ten commandements, ſo we muſt ſatisfie with ten penitentiall workes. Here to omit the diuinitie of the doctour in this place, let the reader obſerue how foully he was deceiued in Arithmetike, euen in numeration. S. Vincents arithmetike faileth him in numeration.For if he had remembred to hauehave taken a ſticke (as men ſpeake) to hauehave tolde the letters of patientia, he ſhould hauehave found but nine. If any ſhall anſwer that he meant the accuſatiue caſe patientiam, as it is in the vulgar latin text, I obiect againe, that he himſelfe ſaith not ſo much, but plainely ſetteth downe the nominatiue caſe patientia: and further to the latin word, which is arbitrarie according to the minde and vnderſtanding of the tranſlator, I oppoſe the originall Greeke word (which is moſt authenticall) foreign, where are twelue letters.
26 Thus much ſhall ſuffice for a taſt of ſuch ſoure liquour as is in S. Vincents veſſell; yea let this ſuffice for a taſt of all the reſt. Such as we hauehave 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 hauehave 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 hauehave 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 hauehave 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 hauehave ſhewed, and might hauehave ſhewed more largely, if I had had conuenient leaſure, & had thought the patience of the reader would hauehave 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 hauehave 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 thē euer they had thought it to hauehave 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 hauehave 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 louelove Gods glorie, which now they ſee altogether impaired & diſgraced by poperie ſo for the time to come, they loath this religiō as much as euer ignorantly they hauehave loued it: and that they thinke it as beaſtly, as filthie, and abominable, as euer hitherto, they beeing deceiued hauehave eſteemed it reaſonable, amiable, and acceptable in the ſight of God.
30 All ſuch as louelove 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 hauehave noted out of popiſh writings, for the diſgracing of poperie, that in many of our books like wiſe there are ſome vanities & abſurdities: I anſwer that though this ſhould be An anſwer to an obiection touching the former popiſh teſtimonies.graunted, yet firſt the matters are not ſo blaſphemous, ſo groſſe, ſo rude, and ſo ridiculous, as theſe that I hauehave noted, & a thouſand yea ten thouſand the like. Secondly the number of them is not ſo great. Thirdly the perſons that hauehave written ſuch vanities, are not of that credit in our whole church as theſe and other are with their Church. Fourthly our mens books are not publiſhed by ſuch high authoritie & ſolemne allowance, as the bookes before mentioned and other the like writings of theirs hauehave bin.