A
BRIEFE
PRELVDE
,
SHEWING
THE
PSEVDO-CHRISTIANISME
OF
PAPISTS
,
in
respect
of
their
lying
SIGNES
,
and
WONDERS
.
CHAP.
I.
ONE
Faith
,
one
Baptisme
,
one
Ephes.
4.
Christ
,
saith
Saint
Paul
writing
to
the
Ephesians
:
by
which
we
are
euidently
instructed
,
that
one
and
the
same
Faith
,
doth
now
saue
the
faithfull
of
these
later
ages
of
the
Church
,
which
did
saue
those
of
the
primitiue
times
;
likewise
as
the
same
Christ
,
and
in
the
same
manner
was
then
,
and
is
now
to
be
beleiued
;
the
same
baptisme
,
and
in
the
same
sort
,
was
then
,
and
is
now
to
be
practised
,
and
frequented
.
This
Christian
axiome
,
soundeth
well
in
the
eares
of
all
reformed
Churches
,
because
their
totall
scope
and
proiect
is
,
(
separating
the
pure
siluer
of
Christian
faith
,
from
the
drosse
of
popish
superstition
)
to
reduce
all
points
of
religion
,
and
necessarie
rites
of
Christian
discipline
,
to
the
primitiue
Antiquitie
,
and
prime
institution
of
Christ
and
his
Apostles
;
But
it
is
too
too
harsh
in
the
eares
of
Papists
,
who
by
their
additions
of
many
nouelties
,
and
vaine
traditions
to
Christian
religion
,
haue
aboue
measure
,
contaminated
and
corrupted
the
simplicity
of
the
same
:
and
therefore
,
being
vrged
with
these
their
nouelties
,
they
are
constrained
to
teach
,
and
desperately
to
affirme
,
that
the
primitiue
Church
,
the
Apostles
,
and
f●unders
of
the
same
,
did
at
least
,
implicitely
,
tanquam
in
principijs
b●leiue
all
that
,
which
they
themselues
do
now
explicitely
,
and
expressely
beleiue
,
vpon
the
opening
and
vnfolding
of
their
holy
Father
the
Pope
:
(
to
whom
with
their
Angelicall
Aquinas
they
Aquinas
2.
2.
q.
1.
art.
10.
commonly
attribute
power
to
order
,
ordaine
,
stablish
and
declare
the
symbole
of
faith
.
)
And
therefore
,
to
vphold
this
their
paradoxe
,
diuers
of
them
haue
not
beene
ashamed
,
to
apply
to
the
primitiue
Church
,
and
her
times
,
that
of
the
Apostle
,
sapiebat
vt
paruulus
,
loquebatur
1.
Cor.
13.
11.
vt
paruulus
,
she
was
wise
as
a
litle
one
,
she
spake
as
a
litle
one
,
as
not
hauing
all
points
necessary
of
faith
,
expressely
,
and
explicitely
suggested
vnto
her
;
but
they
forsooth
,
by
vertue
of
the
infallible
determinations
,
and
decisions
of
their
Inerrable
Iudge
the
Pope
,
can
speake
wisely
and
beleiue
perfectly
in
euery
particular
conclusion
the
which
it
shall
please
their
holy
Father
to
determine
;
prouided
it
be
ex
Cathedra
,
that
is
with
intention
and
purpose
to
teach
and
instruct
the
vniuersall
Church
whereof
they
make
him
sole
Head
and
Vmpire
.
And
although
the
ancientest
Bishops
of
Rome
,
and
the
Primitiue
Fathers
of
the
Church
did
hold
some
points
as
doubtfull
,
obscure
,
and
apocriphall
,
yet
their
Romish
Father
,
hath
such
a
potency
,
that
sitting
in
Cathedra
(
tanquam
ex
tripode
)
he
can
cleare
all
,
and
make
that
to
be
an
expresse
article
of
faith
,
which
the
auncientest
Church
,
either
held
for
doubtfull
or
else
had
no
expresse
knowledge
nor
practise
therof
.
That
in
this
vanitie
,
(
wherein
they
doe
most
egregiously
please
themselues
,
and
vpon
which
,
all
Ignatian-papists
,
build
their
faith
)
I
doe
not
vniustly
impose
against
them
,
it
is
manifest
in
a
few
(
amongst
innumerable
other
)
cleare
instances
.
As
first
,
their
presumptuous
Canonizing
into
the
ranke
of
sacred
Scriptures
,
apocriphall
bookes
of
errable
men
,
so
reputed
,
and
esteemed
by
venerable
antiquitie
.
Againe
,
their
vaine
presumption
in
defining
their
metaphysicall
and
paradoxicall
transubstantiation
,
by
which
,
(
out
of
those
most
venerable
and
sacramentall
words
of
Christ
,
this
is
my
body
,
by
an
admirable
Math.
26.
Luk.
22.
kinde
of
logicke
,
neuer
heard
of
nor
dreamed
of
in
the
auncient
Fathers
)
they
doe
by
transubstantiation
place
and
set
their
Christ
,
in
such
a
manner
of
being
,
site
,
and
disposition
of
body
,
within
the
round
wafers
,
which
they
consecrate
;
that
I
could
neuer
as
yet
heare
any
one
of
them
dare
to
affirme
,
in
what
sort
Christ
is
there
,
whether
sitting
,
standing
,
or
lying
;
whether
prone
,
or
supine
,
with
his
face
vpward
,
or
downeward
;
whether
like
Ianus
bifrons
double-fore-headed
,
or
with
as
many
faces
,
as
there
be
imaginary
parts
in
the
wafer
:
This
only
,
by
the
way
,
I
giue
the
Reader
to
vnderstand
,
that
when
their
famous
Vasquez
publike
Reader
of
diuinitie
Vasquez
his
chimericall
conceit
touching
transsubstantiation
.
in
the
Ignatian
schooles
at
Rome
was
treating
of
the
manner
of
Christs
being
in
their
sacrament
,
he
did
then
,
and
there
(
not
without
admiration
and
astonishment
to
my selfe
)
deliuer
,
that
looke
howsoeuer
,
and
in
what
sort
,
and
manner
soeuer
,
the
deuout
Receiuer
,
will
imagine
Christ
to
be
there
,
whether
as
standing
vpright
,
or
as
sitting
or
like
as
hanging
vpon
a
crosse
,
hee
shall
so
haue
him
truely
and
realy
:
his
reason
was
,
because
Christ
,
is
in
the
sacrament
in
like
sort
as
mans
soule
is
in
his
body
,
totus
in
toto
&
totus
in
qualibet
parte
,
whole
Christ
in
euery
part
of
the
wafer
and
whole
Christ
in
the
whole
wafer
;
so
that
although
the
whole
face
of
Christ
be
in
the
whole
wafer
,
and
in
euery
part
of
the
wafer
,
and
the
feet
of
Christ
be
in
the
whole
wafer
,
and
in
euery
part
of
the
wafer
,
yet
it
is
(
said
hee
)
in
the
power
of
the
Receiuer
,
to
imagine
the
face
,
to
be
in
one
part
,
the
hands
in
an
other
,
the
brest
in
the
third
,
and
the
rest
in
other
parts
,
in
such
sort
,
as
might
best
serue
for
his
deuotion
.
And
that
this
doctrine
was
there
publikely
deliuered
,
I
call
the
heauens
to
witnesse
;
but
what
neede
I
,
so
to
do
?
when
this
their
superstitious
diuinity
,
is
so
frequently
taught
,
and
deliuered
in
their
meditations
and
pulpits
:
and
it
is
so
agreeing
to
that
their
principle
,
that
Christ
is
wholie
in
euery
part
,
and
wholy
in
the
whole
wafer
;
that
by
necessary
consequence
it
followeth
thereout
,
as
the
intelligent
Reader
will
easily
obserue
.
Further
a
third
instance
I
adioyne
of
their
doting
and
fatuouse
indulgences
,
which
are
so
farre
from
being
founded
and
grounded
in
any
expresse
practise
of
the
primitiue
Church
;
that
the
acutest
of
themselues
confesse
,
and
acknowledge
;
that
they
were
only
implicitely
deliuered
,
in
those
words
to
Peter
,
whatsoeuer
thou
Math.
16.
shalt
binde
,
shall
be
bound
;
and
whatsoeuer
thou
shalt
loose
,
shall
be
loosed
:
which
wordes
,
being
by
their
inerrable
Iudge
expounded
,
for
their
indulgences
;
thereupon
they
haue
coyned
according
to
their
diuinity
,
a
new
article
of
faith
.
By
all
which
,
with
infinite
more
instances
,
it
is
as
cleere
as
the
very
heauens
,
that
they
doe
beleiue
many
things
as
necessary
points
of
religion
,
which
the
ancient
Church
neuer
dreamed
of
.
And
when
vpon
this
point
they
are
vrged
and
tould
(
as
Christ
taxing
the
Iewes
errours
spoke
to
them
)
that
ab
initio
non
erat
sic
,
from
the
beginning
it
was
not
so
.
Abraham
non
fecit
sic
;
Math.
19.
8.
Christ
,
his
Apostles
,
the
primitiue
Church
,
did
not
so
;
then
they
recurre
to
their
rotten
sanctuary
:
that
although
the
primitiue
Church
did
not
so
expressely
,
yet
they
did
so
implicitely
,
although
they
did
not
so
beleiue
in
expresse
tearmes
,
yet
they
did
so
beleiue
(
in
principijs
)
in
those
principles
,
and
premisses
,
out
of
which
their
Holy
father
by
his
vnerring
Spirit
,
hath
deducted
these
new
conclusions
,
and
vpon
whose
declaration
,
wee
receiue
and
beleiue
them
,
as
the
very
Oracles
of
God
.
But
how
is
this
diuinitie
confronted
by
the
Apostle
,
Galat:
1.
8.
9.
who
hath
denounced
an
Anatheme
to
him
,
whosoeuer
shall
deliuer
as
matter
of
faith
(
for
so
the
Apostle
must
be
vnderstood
)
beside
what
was
then
deliuered
?
how
can
the
Pontficians
shew
me
,
any
commandement
of
God
,
by
which
I
am
bound
to
beleeue
new
articles
of
faith
,
which
were
not
expresly
beleeued
,
and
receiued
in
the
Apostles
times
,
and
primitiue
Church
?
by
what
This
is
catholike
faith
and
profession
,
which
the
Apostles
haue
deliuered
,
Martyrs
haue
confirmed
,
&
which
the
faithfull
hitherto
do
keep
.
Vigil
:
against
Eutich
.
principles
,
can
they
euince
,
that
the
faith
which
was
sufficient
for
the
Apostles
,
and
their
immediate
schollers
,
is
not
sufficient
for
the
faithfull
of
this
time
?
by
what
scripture
,
or
authoritie
of
any
ancient
Father
can
they
shew
,
that
the
Pope
can
deliuer
new
Articles
of
faith
touching
manners
,
which
were
not
beleeued
in
the
primitiue
Church
?
surely
by
none
:
and
yet
they
trauaile
egerly
therein
;
but
their
issue
being
fruitlesse
,
and
they
not
being
able
to
be
deliuered
of
a
masculine
childe
,
to
defend
this
their
paradoxe
,
they
recurre
and
runne
to
that
vaine
and
fond
bulwarke
of
all
Heretikes
,
and
false
Prophets
;
miracles
forsooth
,
prodigyes
,
visions
and
wonders
must
be
deuised
,
there
they
rest
,
there
they
triumph
and
sing
:
but
before
the
victorie
;
as
easily
I
(
by
Gods
assistance
)
will
make
it
manifest
in
this
my
discourse
,
rest
they
,
triumph
they
,
insult
they
neuer
so
much
.
The
manner
of
the
Papists
vrging
of
their
miracles
,
prodigyes
and
visions
,
is
so
peculiar
,
and
essentiall
to
Antichristianisme
,
and
to
the
great
Patriarke
of
the
same
,
the
man
of
sinne
and
sonne
of
perdition
;
that
I
suppose
there
are
no
passages
of
sacred
Scripture
,
which
do
more
clearely
euince
poperie
to
be
Antichristianisme
,
and
the
Pope
to
be
the
man
of
sinne
,
then
that
they
so
egregiously
insult
for
their
false
prodigyes
,
and
tryumph
for
their
lying
visions
;
that
if
it
were
possible
,
they
would
Matth:
24.
Marc.
13.
draw
the
very
elect
into
errours
and
heresies
,
were
they
not
vpheld
by
the
hand
of
him
,
qui
nouit
qui
sunt
cius
,
2.
Timoth:
2.
who
knoweth
his
,
and
were
they
not
taught
by
his
voice
Ioh:
10.
and
fortified
by
his
holy
inspirations
to
flee
from
the
hearing
of
any
Alien
in
matters
concerning
faith
,
religion
,
and
worship
of
God
:
but
being
by
his
holy
word
and
spirit
sufficiently
instructed
;
whensoeuer
they
heare
the
sound
of
any
errours
broched
from
Rome
,
(
though
for
continuance
,
they
might
haue
a
thousand
yeeres
of
age
;
vsed
in
times
of
errour
,
ignorance
and
superstitious
darknes
,
)
yet
if
that
of
Christ
,
Ab
initio
non
erat
sic
,
from
the
beginning
it
was
not
so
,
in
the
Apostles
time
it
was
not
,
in
certaine
ages
after
it
was
not
so
;
may
Matth:
19
8.
iustly
be
opposed
against
them
,
they
dare
constantly
auouch
such
customes
to
be
not
christian
but
hereticall
;
not
antiquities
,
but
long
inserted
nouelties
;
not
able
to
prescribe
against
Christ
his
truth
,
though
they
come
adorned
and
furnished
with
as
many
portents
,
wonders
,
and
signes
,
as
the
man
of
sinne
and
his
ministers
,
described
by
the
Apostle
,
shall
by
the
great
power
and
vertue
2.
Thess:
2.
of
Satan
,
be
able
to
worke
.
Admirers
of
visions
,
Prodigye-deuisers
,
and
wonder-workers
,
euen
such
as
should
falsely
professe
Christ
,
were
foretold
both
by
Christ
and
by
his
Apostles
.
First
,
if
we
aske
the
time
,
they
were
most
to
abound
,
yea
as
it
were
to
swarme
towards
,
and
in
the
latter
times
:
which
Matth:
24.
2.
Thess:
2.
Apocal:
13.
manner
of
dealing
,
with
daily
aduantage
,
and
new
increment
in
that
kinde
,
is
so
liuely
to
be
found
amongst
the
Popish
,
that
I
dare
boldly
ashrme
it
,
and
will
stand
to
iustifie
it
,
(
notwithstanding
the
infinitie
of
fables
reiected
by
themselues
in
their
old
legends
and
portesses
)
that
in
respect
of
their
glorying
in
visions
and
miracles
,
there
is
no
comparison
to
be
made
betwixt
the
former
times
and
these
:
so
that
in
them
,
and
in
their
congregation
,
it
is
most
euident
,
that
the
neerer
they
approach
,
to
the
later
or
latest
times
,
the
more
they
abound
with
their
lying
visions
,
prodigyes
,
wonders
:
And
if
they
themselues
,
be
not
the
men
that
should
falsely
ptofesse
Christ
and
gloriously
vaunt
in
miracles
,
and
prodigyes
;
let
them
shew
vnto
vs
,
point
out
vnto
vs
,
some
others
that
teach
here
and
there
is
Christ
,
(
by
tying
Christs
faith
and
religion
to
some
one
See
;
or
by
pretending
and
preaching
,
some
reall
presence
of
Christ
vpon
earth
)
let
them
(
I
say
)
shew
some
manner
of
men
,
who
glory
in
the
name
of
Christ
,
(
though
most
falsely
)
and
yet
doe
prodigyes
,
wonders
,
miracles
,
for
confirmation
of
their
errours
,
and
heresies
:
as
cleare
as
the
heauens
it
is
,
that
there
is
no
sect
which
doth
,
so
absolutely
rest
and
confide
in
their
miracles
&
wonders
,
as
themselues
:
and
to
them
it
doth
agree
so
properly
,
euen
4
to
modo
,
that
there
was
neuer
yet
any
popish
Doctour
,
who
hath
written
in
defence
of
their
heresies
and
errours
,
who
challengeth
not
miracles
and
visions
,
as
peculiar
to
themselues
,
and
as
frequent
in
their
Church
alone
;
making
the
same
as
a
sure
note
of
true
Christianisme
,
amongst
themselues
.
Wherefore
else
,
doth
Bristow
in
his
motiues
and
demands
?
mountanouse
Hill
in
his
quartron
of
reasons
;
without
all
reason
,
truth
or
honestie
,
wholly
quartered
out
of
Bristowes
motiues
,
and
Gasper
Vlenbergius
his
causes
?
wherefore
else
,
doth
Bellarmine
in
his
notes
of
the
Church
?
Stapleton
,
Coster
,
Baronius
,
Coccius
,
Sanders
,
and
all
other
whatsoeuer
writers
for
that
sect
,
so
triumph
vpon
their
miracles
,
and
visions
?
they
haue
them
therefore
,
and
we
willingly
yeeld
them
vnto
them
;
for
otherwise
,
we
should
not
esteeme
them
as
ministers
of
him
,
who
without
compere
or
equall
,
sitting
,
(
that
is
,
ruling
2.
Thes.
2.
and
gouerning
)
in
the
Temple
(
the
visible
externe
house
)
of
God
was
to
come
in
all
power
,
signes
,
and
lying
wonders
,
(
marke
the
words
,
obserue
the
mysterie
)
I
say
it
,
and
repeat
it
againe
;
who
was
to
come
,
and
to
sit
in
the
temple
of
God
,
not
shewing
a
few
miracles
,
not
weake
wonders
,
not
with
small
power
,
but
in
all
power
,
signes
,
and
lying
wonders
,
was
to
beare
himselfe
,
as
in
the
steed
and
place
of
God
;
was
also
,
to
contend
with
the
elect
,
yea
to
ouercome
the
Saints
;
was
to
persecute
and
afflict
those
who
embracing
the
charitie
of
truth
,
that
is
,
the
loue
of
Christ
,
who
is
the
way
,
life
,
and
truth
,
should
refuse
to
accept
,
or
Ioh:
14
6.
admit
of
any
other
meanes
for
saluation
,
but
the
name
of
Christ
,
which
onely
is
giuen
for
our
saluation
,
as
the
holy
Scripture
deliuereth
.
If
it
be
demanded
,
whether
Act:
4.
these
sincere
professours
of
Christ
,
which
were
to
be
afflicted
by
the
man
of
sinne
,
and
his
manciples
,
were
to
oppose
miracles
,
against
their
miracles
;
and
wonders
,
Exod:
7.
19.
&
8.
6.
7.
against
their
wonders
;
as
Moses
did
against
the
Egyptians
.
To
this
answering
I
suppose
,
agreeing
to
sacred
Scriptures
,
that
either
they
were
to
worke
none
at
all
,
or
else
so
few
,
that
in
comparison
of
those
which
should
be
wrought
by
the
Antichristian
synagogue
,
they
would
seeme
none
at
all
:
and
this
is
clearely
gathered
out
of
Matth.
24.
24.
Marc.
13.
12.
holy
Scriptures
(
agreeing
to
the
sense
of
auncient
Fathers
)
where
it
is
said
,
that
the
prodigyes
and
wonders
of
these
Pseudochrists
,
should
be
so
many
,
and
so
great
,
that
if
it
were
possible
,
the
very
elect
should
be
peruerted
:
which
feare
of
peruerting
the
elect
,
how
should
it
take
place
,
if
they
should
haue
miracle
,
for
miracle
;
vision
for
vision
;
wonder
for
wonder
,
to
oppose
against
these
pseudochrists
and
false
prophets
?
Cleare
therefore
it
is
,
that
multitudes
of
wonders
,
and
great
wonders
were
to
be
towards
,
and
in
the
later
times
peculiar
to
him
,
who
should
sit
in
the
temple
of
God
bearing
himselfe
for
a
Vice-God
;
euen
as
Paul
the
5.
with
blasphemous
impudencie
now
doth
:
suffering
himselfe
to
be
termed
in
certaine
Theses
of
diuinitie
(
defended
by
a
Dominican
Fryer
called
Caraffa
at
Naples
)
by
the
name
Vice-Deus
,
Vice-God
:
whose
blasphemie
herein
is
intollerable
:
as
alike
is
that
of
his
Burghesian
Familie
;
for
the
eternizing
of
which
,
those
arrogant
Nephew-Cardinalls
of
him
,
are
not
afraid
to
haue
ingraued
in
their
cupps
and
plate
this
poesie
,
AETERNITATI
BVRGHESIANAE
DICATVM
,
Consecrated
to
the
Burghesian
Eternitie
.
Is
not
this
more
blasphemous
then
Constantius
his
Numen
,
diuinitie
,
for
which
religious
antiquitie
so
much
condemned
him
?
But
we
may
not
forsooth
deny
eternitie
to
the
Familie
of
a
Vice-God
;
to
whose
predecessor
(
Gregorie
the
13.
)
Stapleton
was
not
ashamed
to
giue
,
Numen
,
a
Diuinitie
,
Godhead
.
And
truly
,
seeing
they
will
needs
haue
Eternitie
,
Numen
,
Diuinitie
,
Godhead
,
Omnipotencie
;
seeing
they
alone
will
needs
sit
in
the
temple
of
God
,
ouer-ruling
all
,
commanding
all
;
seeing
they
will
needs
haue
wonders
and
prodigies
,
and
in
great
store
and
frequencie
:
for
my
part
I
will
neuer
denie
them
vnto
them
,
and
I
doubt
not
,
but
withall
easily
to
proue
that
they
haue
lost
charitatem
veritatis
,
the
charitie
2.
Thess:
2.
of
truth
,
for
which
God
hath
giuen
them
ouer
to
strong
illusions
to
beleeue
these
errours
and
lyes
.
Saint
Gregorie
worthily
discourseth
to
this
purpose
,
In
exposit.
Iob
,
lib.
34
cap
3.
&
apud
Paterium
in
2.
ad
Thessal
.
whose
speech
,
although
it
be
large
,
yet
I
will
not
omit
to
set
downe
a
great
part
thereof
.
Terribili
ordine
dispositionis
occultae
&c.
By
the
terrible
order
of
secret
prouidence
(
saith
he
)
before
the
old
enemie
appeare
in
that
damned
man
Antichrist
,
whom
he
shall
assume
,
the
signes
of
vertues
shall
be
taken
from
the
holy
Church
;
for
prophecie
shall
be
hid
,
the
grace
of
curing
shall
be
taken
away
;
the
vertue
of
longer
abstinence
shall
be
diminished
,
words
of
doctrine
shall
cease
,
and
the
prodigies
of
miracles
shall
be
remooued
:
the
which
notwithstanding
,
the
diuine
disposition
shall
not
vtterly
take
away
,
but
shall
not
so
openly
,
and
so
frequently
shew
them
as
in
former
times
.
And
a
little
after
;
therefor
for
the
greatest
part
,
signes
of
miracles
and
vertues
,
shall
be
withdrawen
from
the
faithfull
in
the
holy
Church
:
And
then
the
old
enemie
shall
in
that
damned
man
Antichrist
,
appeare
,
conspicuous
against
them
,
by
many
prodigies
;
that
by
how
much
he
is
puffed
vp
with
his
signes
,
by
so
much
with
greater
praise
,
he
may
be
ouercome
by
the
faithfull
(
for
although
signes
shall
not
altogether
be
wanting
to
the
faithfull
in
that
conflict
;
notwithstanding
,
his
shall
be
so
great
,
(
note
these
words
)
that
ours
will
seeme
few
,
or
none
at
all
)
whose
vertue
shall
be
stronger
then
all
his
signes
,
spurning
with
the
heele
of
inward
constancie
against
all
that
which
is
so
terribly
shewed
by
him
;
but
the
malignant
enemie
shall
by
so
much
vse
greater
immanitie
against
them
,
(
behold
the
Romane
practise
)
by
how
much
he
shall
greeue
to
see
himselfe
despised
in
the
midst
of
his
shining
miracles
;
therefore
he
will
wholy
recollect
himselfe
for
their
destruction
,
and
will
kindle
vp
all
the
reprobates
with
one
minde
,
and
like
crueltie
,
to
the
destruction
of
the
faithfull
:
And
so
the
proud
loftinesse
of
Antichrist
,
ouer
reprobate
mindes
,
shall
be
raised
vp
with
the
fast
(
how
cleare
is
this
in
the
sonne
of
perdition
sitting
at
Rome
?
)
and
pompe
of
secular
glory
,
so
that
,
a
sinfull
man
,
and
yet
despising
to
be
esteemed
as
a
man
,
(
that
is
a
pure
man
only
)
will
lyingly
affirme
himselfe
to
bee
a
God
ouer
men
;
(
obserue
these
words
,
a
God
ouer
men
)
(
wherevpon
the
Apostle
Paul
saith
,
)
so
that
he
will
sit
in
the
temple
of
God
shewing
himselfe
,
as
if
he
were
a
God
.
thus
farre
Saint
Gregorie
with
much
more
to
like
purpose
.
And
although
this
Father
in
this
place
,
doe
seeme
to
teach
that
Antichrist
shall
directly
and
expresly
extoll
himselfe
aboue
God
,
(
which
none
of
the
Popes
haue
yet
done
,
as
some
Papists
may
obiect
,
and
that
therefore
this
Antichrist
here
described
by
Gregorie
cannot
be
the
Pope
)
,
For
my
part
I
thus
resolue
the
doubt
,
that
all
the
Fathers
discourse
may
most
fitly
be
applyed
to
the
Popes
vnmeasurable
extolling
himselfe
aboue
the
lawes
of
God
,
challenging
power
to
dispense
in
all
vowes
and
oathes
;
challenging
power
,
to
annexe
to
base
creatures
more
spirituall
efficacie
against
sinnes
and
wicked
Spirits
,
then
he
himselfe
,
and
his
doe
giue
to
the
Sacraments
of
Christ
:
challenging
the
very
name
of
Vice-god
,
challenging
all
that
honour
and
adoration
,
For
the
Popes
insolent
pride
,
read
the
dictates
of
Gregor.
7.
in
Baron
.
anno
1175.
which
is
vpon
earth
giuen
vnto
him
;
for
that
he
is
a
Vice-God
,
a
God
▪
substitute
vpon
earth
,
sitting
in
the
temple
of
God
.
But
setting
this
circumstance
at
this
present
aside
,
by
this
Fathers
whole
discourse
,
agreeing
to
sacred
Scriptures
and
his
iudgement
,
it
is
manifest
,
that
to
abound
with
miracles
and
wonders
against
that
Church
,
which
hath
few
,
or
no
miracles
(
in
comparison
)
shall
professe
Christ
,
and
only
Christ
,
is
an
euident
signe
of
Antichristianisme
;
the
which
,
how
fitly
it
squareth
to
the
Romanists
,
no
man
cannot
but
see
,
whose
eyes
the
2.
Cor:
4.
God
of
this
world
hath
not
blinded
.
To
proceed
;
Concerning
the
time
,
when
the
miracles
of
false
prophets
were
to
be
most
flush
,
and
like
shoales
to
flee
abroad
:
the
reuelation
of
Saint
Iohn
hath
Apoc:
13.
v.
2.
11.
13.
14.
it
so
cleare
,
that
nothing
can
be
more
clearely
or
liuely
expressed
:
For
there
,
the
Prophet
deliuereth
the
great
power
,
authoritie
,
miracles
,
and
wonders
of
the
Beast
,
and
of
the
false
Prophet
,
hauing
two
hornes
like
the
lambe
Miracles
ceased
for
most
part
,
in
the
time
of
Aust
:
See
August
.
de
vera
relig.
Chrysost.
in
1.
ad
Cor.
cap.
2.
hom.
6.
Greg.
hom.
29.
in
Euang.
(
which
must
be
towards
the
later
times
of
the
Church
,
after
the
substraction
of
miracles
from
the
true
Church
,
which
hath
passed
long
agoe
)
to
worke
great
prodigies
and
wonders
;
pretending
the
very
power
and
place
of
the
lambe
,
as
Popes
doe
;
yet
speaking
like
the
dragon
,
denouncing
,
proclayming
blood
,
ruine
,
fire
,
sword
,
proditions
,
perditions
,
against
all
such
,
as
shall
denie
his
monarchicall
Papacie
;
against
all
such
,
as
shall
refuse
that
power
,
by
which
he
challengeth
authoritie
to
dispose
of
kingdoms
,
and
depose
Kings
,
for
the
saluation
of
soules
:
and
this
he
doth
(
as
if
it
were
with
the
hornes
of
the
lambe
)
pretend
;
thereby
cloaking
and
couering
his
ambitious
,
loftie
,
and
fastuous
spirit
.
And
if
your
holy
Father
the
Pope
,
do
not
(
pretending
the
two
hornes
of
the
lambe
)
worke
prodigies
,
and
wonders
sitting
in
the
temple
of
God
,
then
bring
me
,
ô
yee
Pontificians
,
some
one
man
,
that
euer
did
it
,
or
that
is
likely
to
doe
it
in
any
other
sort
and
manner
then
the
Pope
now
doth
it
.
Deny
it
if
you
can
,
that
he
hath
spoken
like
the
Dragon
,
when
as
,
by
his
bloody
sentences
,
he
hath
in
all
Christian
kingdomes
Apoc.
6.
&
13.
that
euer
were
,
at
one
time
or
other
,
taken
peace
from
the
earth
,
the
proper
worke
of
the
Dragon
:
and
to
presse
you
further
,
was
there
euer
yet
any
man
,
who
hath
deceiued
the
dwellers
vpon
earth
,
by
those
miracles
which
he
had
power
to
doe
in
the
sight
of
the
Beast
,
but
the
Bishop
of
Rome
;
who
in
his
prophane
legends
(
though
termed
by
their
Genitours
and
forefathers
,
Aureae
Legendae
,
Golden
Legends
)
of
doting
Metaphrastes
,
fabulous
Lippoman
,
lying
and
voraginous
Iacobus
,
superstitious
Antonine
,
confuse
Vincentius
,
hath
so
cloyed
the
dwellers
vpon
earth
,
with
delusions
,
lyes
,
and
impostures
,
that
for
very
shame
,
they
haue
pared
out
of
their
Portesses
and
Breuiaries
many
and
sundry
of
their
fabulous
histories
:
and
for
the
derisions
and
out-cryes
of
Christians
against
them
,
haue
exploded
no
small
members
of
their
Golden
Legends
.
May
I
not
fitly
vse
against
them
those
words
of
the
Apostle
,
what
fruit
was
there
in
those
things
whereof
you
are
now
ashamed
?
with
which
you
Rom:
6.
21.
are
now
confounded
?
and
worthily
confounded
,
to
consider
,
that
your
Progenitours
,
your
Pillars
of
the
inerrable
Church
,
should
set
forth
Legends
,
yea
golden
Legends
,
written
by
Bishops
,
Archbishops
;
authorised
by
publike
authoritie
,
read
in
your
publike
seruices
,
concerning
miracles
that
neuer
were
,
and
of
men
that
neuer
were
liuing
vpon
the
face
of
the
earth
.
Your
Didimus
Verdicus
Claudius
Espencaeus
telleth
vs
,
that
your
Legends
●spencae
.
in
2
a●
Timoth.
and
like
digress
lib
2.
cap.
11.
and
Portesses
were
full
of
fables
,
as
any
stable
could
be
fu●l
of
dung
;
and
I
dare
constantly
say
,
more
full
of
vanities
and
lyes
then
the
stable
of
Augias
was
of
dung
,
for
that
,
by
thousands
of
oxen
might
in
time
be
purged
,
but
the
whole
congregation
of
Roman
Repurgers
haue
not
as
yet
been
able
to
cleanse
your
Legends
,
which
haue
filled
and
deceiued
the
whole
world
:
yea
so
fresh
is
the
reviuing
of
their
delusions
,
that
I
dare
boldly
say
,
that
all
their
old
Legends
,
haue
not
any
more
vaine
,
more
pernicious
,
then
some
that
haue
been
of
late
,
and
a
fresh
published
by
themselues
.
In
this
place
,
I
mention
onely
that
of
Catharine
of
Sienna
.
Shee
forsooth
and
Life
of
Cathar
:
of
Sienna
.
Christ
Iesus
,
by
an
admirable
kinde
of
permutation
,
did
enter
change
their
hearts
;
so
that
Christ
,
had
the
heart
of
Catharine
,
and
Catharine
that
of
Christ
.
Oh
you
ignorant
and
desperately
superstitious
Pontificians
!
obserue
you
not
?
vnderstand
you
not
?
that
this
miraculous
chaffering
of
hearts
,
subuerteth
a
very
Principle
of
Christian
religion
,
(
receiued
also
by
your selues
)
which
is
,
that
(
quod
Christus
semel
assumpsit
nunquam
dimisit
)
what
Christ
did
once
assume
(
to
wit
by
hypostaticall
vnion
)
he
neuer
left
the
same
:
tell
vs
then
,
I
beseech
you
,
did
he
not
assume
his
carnall
and
corporall
heart
,
as
a
principall
member
of
his
body
?
was
it
not
conioyned
,
and
vnited
mediately
or
immediately
by
hypostaticall
vnion
to
his
diuinitie
?
I
know
you
cannot
nor
will
not
deny
it
.
Well
then
,
for
Catharines
sake
did
he
demisse
,
and
leaue
his
owne
heart
,
to
enterchange
for
hers
?
if
so
,
then
you
must
needes
admit
,
that
Christ
for
Catharines
sake
,
did
suffer
a
partiall
kinde
of
death
,
Christ
changeth
his
heart
for
Catharines
.
by
separating
his
soule
from
his
owne
heart
,
which
was
the
principallest
part
of
his
body
,
and
the
chiefest
and
immediatest
seate
of
life
;
vnlesse
,
you
will
be
so
desperately
madde
,
as
withall
to
affirme
,
that
Christ
also
did
enterchange
soules
with
Catharine
,
either
partly
or
wholy
,
and
so
giue
her
a
liuing
heart
,
and
take
in
liew
thereof
her
liuing
heart
:
and
surely
,
if
the
hearts
enterchanged
,
betwixt
Christ
and
Catharine
,
were
but
dead
hearts
,
and
had
not
so
much
,
as
a
vegetatiue
or
a
sensitiue
soule
in
them
:
for
what
purpose
then
,
can
your
senselesse
soules
,
and
witlesse
hearts
dreame
,
that
Christ
should
be
so
enamoured
,
with
a
dead
heart
of
Catharine
,
as
to
giue
her
his
own
liuing
for
it
?
what
?
was
he
ouertaken
with
some
corrupt
passion
of
loue
,
to
long
after
a
dead
heart
?
hath
he
so
forgotten
his
loue
and
respect
to
his
mother
,
as
to
esteeme
more
of
a
peece
of
dead
flesh
from
Catharine
,
then
of
that
heart
which
hee
tooke
from
her
sacred
wombe
?
the
which
also
,
because
heauy
in
the
garden
euen
to
death
deserued
not
to
bee
cast
off
.
Christ
himselfe
confesseth
,
that
his
corporall
presence
,
was
a
kinde
of
let
and
hinderance
to
his
Apostles
,
that
the
Paraclet
and
Comforter
could
not
come
vnto
them
vntill
he
was
departed
.
Ioh
16.
7.
And
yet
now
forsooth
,
he
cannot
sufficiently
loue
Catharine
spiritually
,
embrace
Catharine
fully
,
vnlesse
hee
make
a
carnall
and
corporall
permutation
of
heart
with
her
;
and
take
hers
for
his
:
When
I
read
in
Baronius
,
Quer●
Baron
.
anno
to
28
●●
5.
that
phantasticall
relation
of
his
,
how
the
vergin
Mary
visited
Fulbert
in
his
sicknesse
,
and
gaue
him
her
brests
to
sucke
(
perhaps
then
there
escaped
some
drops
of
milke
from
Fubbertus
his
lips
,
hee
being
not
accustomed
to
sucke
,
and
are
those
,
which
are
kept
in
a
siluer-image
of
the
virgin
Mary
,
in
her
Church
at
Rhemes
,
and
are
there
worshipped
)
much
comforting
him
thereby
;
I
thought
Baronius
should
haue
gained
the
whetstone
,
but
now
the
case
is
otherwise
,
for
surely
of
all
prodigies
this
commutation
of
hearts
,
betwixt
a
young
Damosell
and
God
,
is
most
exceeding
all
credit
.
Surely
,
we
might
iustly
esteem
our selues
as
bewitched
,
if
we
should
not
thinke
,
that
the
Pontificians
are
deluded
by
strong
illusions
,
foretold
by
the
Apostle
to
beleeue
such
lyes
.
Doe
they
not
giue
the
world
,
iust
cause
to
make
like
account
of
this
their
Catharines
markes
,
and
signes
,
in
her
hands
,
head
,
feet
,
and
side
?
like
those
of
the
holy
maide
of
Lisbo
,
by
whom
,
how
the
holy
Father
,
Lewes
Granatensis
her
Ghostly
Father
;
and
Sixtus
Quintus
,
the
Ghostly
Father
of
their
Catholike
Church
,
together
with
the
Spanish
King
,
his
Prelates
,
his
Priests
,
and
his
inuincible
Armado
,
were
mocked
and
deluded
,
the
yeare
88
is
not
ignorant
;
and
yet
let
them
deny
it
if
they
can
,
but
that
they
held
her
in
admirable
veneration
,
setting
vp
,
and
worshipping
her
pictures
,
in
publike
places
,
yea
in
Churches
esteeming
of
her
,
as
of
another
Catharine
of
Sienna
,
like
another
Asissian
Saint
Frances
;
(
for
he
also
had
the
signes
and
markes
of
a
crucified
Saint
;
walking
,
not
hanging
,
liuing
,
not
dying
,
in
deception
,
not
in
verity
.
)
But
after
88.
when
her
blessings
and
prophecies
proued
to
be
vanities
,
then
the
Spanish
Sages
,
and
Romes
Ghostly
Father
well
obserued
how
they
were
ouertaken
in
their
follies
,
(
but
had
they
preuailed
,
as
they
might
according
to
the
chance
of
warres
if
God
had
not
withstood
them
,
she
had
been
a
Canonized
Saint
,
ere
this
)
and
then
were
they
ashamed
to
see
themselues
so
deluded
by
an
Hipocrite-woman
:
and
doubtlesse
,
had
some
like
occasions
happened
,
they
had
not
beene
so
long
deceiued
by
their
Asissian
Frances
,
and
Catharine
of
Sienna
:
but
the
time
was
then
not
come
for
the
more
open
reuealing
of
the
man
of
sinne
;
and
for
the
stronger
deception
of
those
,
who
had
forsaken
the
charitie
of
truth
,
who
therfore
deserued
so
to
be
deceiued
,
God
permitting
the
same
.
And
notwithstanding
,
I
dare
tell
them
by
the
way
for
their
comfort
that
there
are
diuers
of
their
religious
blacke
Fryers
who
beleeue
not
their
Francis
(
who
was
a
white-Fryer
)
his
signes
,
and
markes
:
as
on
the
other
side
,
diuers
of
the
white
Fryers
,
disciples
of
Francis
,
beleeue
not
,
regard
not
the
signes
and
markes
of
Catharine
,
who
was
a
blacke
Nunne
.
This
I
deliuer
both
out
of
my
owne
experience
,
and
verie
credible
relation
of
those
who
are
very
well
acquainted
with
the
dispositions
of
Monkes
and
Fryers
:
And
if
it
be
answered
,
that
these
Fryers
doe
so
,
out
of
emulation
,
and
bitternesse
against
each
other
,
not
because
they
hold
the
histories
to
be
doubtfull
;
bee
it
so
for
this
time
;
but
by
this
their
answere
,
euery
man
may
Ioh.
13.
35.
euidently
know
,
that
such
enuious
Fryers
are
not
the
disciples
of
Christ
;
but
of
him
,
who
is
the
Parent
of
discord
,
and
by
whose
enuie
death
entered
into
the
world
,
and
so
consequently
of
the
Archministers
of
him
;
amongst
whom
not
a
few
,
(
Tyranizing
like
Lions
as
it
is
Langius
.
Platina
,
alij
.
written
of
Boniface
8.
)
haue
indeauoured
to
cast
their
terrour
and
feare
vpon
the
whole
world
.
Secondly
,
I
obserue
,
these
men
(
that
shall
worke
such
wonders
and
prodigies
)
to
be
described
both
by
our
Sauiour
,
and
by
his
Apostles
,
that
they
shall
be
false-Prophets
&
false-Christs
,
preaching
the
doctrines
of
deuils
;
the
which
how
to
the
very
haire
,
it
is
fulfilled
by
the
Pontificians
,
I
do
hereafter
declare
.
Christ
speaking
of
the
dangers
which
his
Elect
should
suffer
towardes
the
consummation
of
the
world
,
saith
thus
.
Then
if
any
man
Mat.
24.
23
&c.
Mark
.
13.
shall
say
,
loe
here
is
Christ
,
or
there
;
beleeue
it
not
;
for
there
shall
arise
false-Christs
,
and
false-Prophets
,
and
shall
shew
great
signes
,
and
wonders
,
insomuch
(
that
if
it
were
possible
)
they
shall
deceiue
the
very
elect
:
behold
I
haue
told
you
before
,
wherefore
,
if
they
shall
say
vnto
you
,
be
hold
he
is
(
that
is
Christ
is
)
in
the
desert
,
go
not
forth
;
behold
he
is
in
the
secret
penetralls
,
beleeue
it
not
;
for
as
the
lightning
commeth
out
of
the
East
,
and
shineth
euen
vnto
the
west
,
so
shall
also
the
comming
of
the
sonne
of
man
be
:
For
,
wheresoeuer
the
carkase
is
,
there
will
the
Eagles
be
gathered
together
.
This
prophesie
and
premonition
of
Christ
,
I
handle
largely
in
my
twelfth
chapter
whitherto
I
referre
the
Reader
where
hee
shall
finde
the
same
largely
and
clearely
examined
.
To
proceede
on
;
I
said
before
,
that
these
pseudoprophets
(
which
is
an
other
marke
of
them
)
were
to
teach
the
doctrines
of
Deuils
,
according
to
that
of
the
Apostle
,
Now
the
Spirit
speaketh
expressely
,
that
in
the
later
●
.
Tim.
4.
1.
2.
3.
times
,
some
shall
depart
from
the
faith
,
giuing
heede
to
seducing
Spirits
,
and
doctrines
of
Deuills
,
speaking
lies
in
hipocrisie
,
hauing
their
consciences
scared
with
a
hot
iron
.
By
which
propertie
of
false-prophets
,
concurring
with
the
former
mentioned
aboue
,
it
is
more
then
manifest
,
who
are
specified
,
especially
,
if
wee
ponder
those
wordes
of
the
Apostle
,
that
such
should
forbid
marriage
,
and
commaund
men
to
abstaine
from
meates
,
which
God
hath
created
to
bee
receiued
with
thankesgiuing
,
of
those
,
who
did
know
,
and
beleeue
the
truth
:
The
Papists
,
would
faine
cast
off
this
imputation
of
speudo-prophetisme
from
themselues
,
and
lay
it
vpon
the
Eucratites
,
and
Manicheyes
.
but
howsoeuer
these
old
Heretikes
might
so
affirme
,
cleare
it
is
,
that
herein
they
are
their
children
,
vpon
whom
also
,
the
prediction
of
the
Apostle
more
iustly
lighteth
,
in
respect
of
the
circumstance
of
time
;
for
they
,
not
the
Manicheyes
and
Eucratites
,
come
in
the
later
times
:
and
although
the
Manicheyes
,
who
did
allow
marriage
in
their
ordinary
Professours
,
but
disauow
it
in
their
elect
and
choise
Professours
;
yet
notwithstanding
they
vrged
not
single
life
with
that
vehemencie
,
and
tyrannie
as
these
holy
Fathers
do
.
And
truly
there
is
one
circumstance
in
this
their
doctrine
of
Deuills
,
and
answerable
practise
,
which
seriously
weighed
will
make
any
man
detest
them
herein
.
It
is
this
:
notwithstanding
,
when
they
traine
vp
their
yong
men
in
their
Colledges
and
seminaries
,
they
do
well
vnderstand
(
I
speake
both
what
I
know
,
and
also
vpon
most
assured
relation
,
and
testimonies
not
to
be
refused
,
and
God
is
my
witnesse
,
that
I
lie
not
)
and
obserue
by
the
continuall
conflict
,
in
which
they
are
often
foyled
,
at
least
,
with
impure
and
morosous
cogitations
,
delectations
and
desires
,
that
their
young
schollers
haue
not
the
gift
of
continency
;
yet
they
will
not
only
suffer
,
but
further
also
,
euen
perswade
them
to
vowe
chastity
,
and
continency
,
and
afterward
hold
themselues
in
that
state
in
which
by
reason
of
their
continuall
lapses
they
are
doubtfully
to
incurre
eternall
damnation
.
And
this
they
doe
in
a
certaine
shew
of
hypocrisie
,
thereby
to
purchase
countenance
and
credit
of
their
misteries
:
a
very
tricke
of
Antichrist
,
as
it
hath
beene
long
agoe
obserued
by
the
ancient
Fathers
,
so
Hipolitus
,
so
Hierome
vpon
Daniell
,
Hipol
.
orat
.
de
consummat
.
mundi
.
Hierom.
in
comment
.
super
dan.
Damasc
.
lib.
4.
fidei
orthodox
.
Liran
in
Dan.
Hierom.
in
1.
ad
Timeth.
4.
so
Iohn
Damascene
,
so
Liranus
expressely
,
Simulans
primo
castitatem
Antichristus
postea
in
omnem
libidinem
ruet
:
Antichrist
dissembling
at
the
first
chastity
,
he
shall
after
rush
headlong
into
all
luxurie
.
And
this
is
so
cleare
that
our
later
Pontificians
cannot
deny
,
but
that
Antichrist
shall
dissemble
and
pretend
chastity
,
thereby
to
purchase
credit
.
And
as
cleare
I
suppose
,
that
there
was
neuer
yet
any
man
,
who
euer
hath
dreamed
,
that
Antichrist
should
haue
a
wife
:
either
therefore
he
will
pretend
chastitie
,
or
glory
in
impudencie
:
but
surely
chastitie
hee
will
pretend
,
and
so
greatly
glory
therein
,
that
by
that
meanes
(
to
speake
with
Ribera
)
he
will
thinke
all
his
other
vices
Libertis
Apoc.
cap.
13.
s●ct
.
5.
may
be
couered
;
and
be
himselfe
by
onely
opinion
of
chaslitie
,
be
mounted
up
to
the
Monarchie
of
the
world
.
Courteous
Reader
,
dost
thou
not
thinke
,
that
this
Ignatian
forgot
himselfe
,
when
he
wrote
thus
that
by
onely
opinion
of
chastity
,
Antichrist
should
purchase
empire
of
the
world
,
which
,
how
it
squareth
with
the
Popes
it
is
most
facile
to
declare
,
if
a
man
would
but
stand
to
moue
that
sinke
.
By
the
way
in
a
word
or
two
,
too
too
fresh
is
the
memory
of
the
impurities
of
Clement
the
8.
and
yet
seldome
was
he
seene
to
say
Masse
but
hee
would
weepe
:
The
impurities
of
Sixius
Quintus
I
would
leaue
willingly
to
the
relation
of
some
Ignatians
,
if
they
would
vouchsafe
to
catalogue
them
:
as
for
two
Gregories
,
the
13.
and
14.
supernacaneous
it
were
;
to
commend
to
the
world
their
virginities
,
their
Nephewes
shall
do
it
for
them
:
Paulius
5.
who
now
raigneth
is
thought
through
disposition
of
nature
not
to
be
ouerpropense
that
way
;
but
if
he
be
not
,
his
purpured
brethren
for
him
are
drowned
vp
,
euen
in
crimine
pessimo
:
witnesse
that
accident
which
happened
not
long
agoe
in
Rome
,
when
diuers
young
youths
,
(
young
succubyes
)
were
burned
,
but
the
See
hereafter
.
purpured
(
Incubyes
)
escaped
.
Beleeue
it
courteous
Reader
the
abominations
which
are
committed
by
those
purpured
Fathers
,
and
the
Supreame
Fathers
of
that
Synagogue
are
so
detestable
,
that
they
passe
all
narration
either
of
modest
or
immodest
penne
:
and
if
our
ignorant
Pontificians
in
England
,
bee
not
acquainted
with
this
,
or
thinke
that
I
doe
of
purpose
aggrauate
;
God
is
my
witnesse
I
doe
not
so
.
But
the
true
cause
,
that
they
are
so
vnacquainted
with
Romes
impurities
and
impudicities
is
,
that
all
their
Seminary-Priests
,
Monkes
,
Iesuits
whatsoeuer
,
haue
euer
most
strict
charge
giuen
vnto
them
before
they
returne
into
England
not
to
speake
of
anything
,
which
in
any
respect
,
may
turne
to
the
dishonor
of
the
Pope
,
or
his
purpured
brethren
.
Againe
,
for
most
part
they
are
so
cloystered
vp
,
that
they
haue
litle
conuersation
with
those
that
know
the
liues
&
conuersations
of
Cardinalls
,
both
intus
and
in
cute
;
and
yet
the
Colledge
is
not
so
euen
builded
but
that
some
stones
stand
further
out
,
then
the
rest
and
so
consequently
are
of
better
intelligence
.
And
the
detestably
impure
,
proude
,
and
luxurious
liues
of
Popes
,
and
Cardinalls
;
is
indeede
the
cheefest
cause
,
why
Italy
so
swarmeth
with
Atheists
,
and
why
few
ingenuous
Christians
entring
into
it
,
are
euer
peruerted
or
drawne
to
their
heresyes
and
Idolatries
.
I
except
such
youthes
,
as
are
corrupted
in
the
Fry
,
or
neuer
looke
without
their
Seminary-mewes
,
or
else
such
scioppyes
,
as
for
Ceres
and
Bacchus
,
are
content
to
serue
Pluto
.
And
thus
much
by
the
way
of
their
Of
this
matter
the
Reader
may
find
more
in
the
eight
Chapter
.
doctrine
of
Deuills
,
and
of
their
diuelish
practise
of
forbidding
marriage
,
vnder
pretence
of
greater
chastity
,
and
Antichristian
puritie
,
(
I
call
it
Antichristian
puritie
because
it
is
,
the
immediate
root
and
cause
of
all
impuritie
,
flatly
repugnant
to
the
ordinance
of
God
,
nature
,
&
the
lawes
of
Grace
)
tying
men
by
lawes
and
vowes
,
to
that
which
their
own
consciences
tell
them
they
cannot
keepe
,
and
obserue
.
And
for
this
respect
I
here
conclude
that
both
this
doctrine
and
their
practise
thereof
must
needes
be
from
the
Deuill
.
But
to
discourse
more
in
Generall
,
that
this
marke
of
teaching
doctrines
of
Deuills
,
can
by
no
meanes
,
bee
applyed
to
the
reformed
Churches
,
it
is
thus
to
be
manifested
.
Because
all
that
they
teach
,
as
necessarie
to
bee
beleeued
;
is
positiuely
,
truely
,
and
really
conteined
,
in
the
sacred
Scriptures
,
and
symbole
of
the
Apostles
,
as
they
haue
beene
expounded
by
the
most
Auncient
,
and
Catholike
Church
,
and
therefore
by
no
waies
,
can
their
doctrines
be
called
of
Deuills
;
vnlesse
the
Auncient
,
&
Catholike
Church
,
may
be
apeached
of
such
a
crime
.
But
the
Papists
,
through
the
presumptions
of
their
Popes
haue
made
many
additaments
to
faith
,
of
which
some
for
speciall
respects
are
called
doctrines
of
Deuills
;
and
all
in
generall
,
for
that
,
either
they
are
deuised
by
suggestions
of
Deuills
,
or
approued
by
them
.
The
which
is
clearely
declared
thus
;
because
they
wanting
testimonies
of
sacred
Scriptures
for
most
of
these
their
hereticall
patches
and
additaments
;
they
doe
often
returne
vnto
the
dead
,
scraping
thence
,
what
horrible
testimonies
they
can
get
;
contrarie
to
the
instruction
of
Christ
,
who
to
damned
Diues
,
desirous
to
goe
to
his
liuing
brethren
,
and
to
instruct
them
that
they
might
auoide
that
danger
,
into
which
he
was
fallen
,
answered
thus
;
they
haue
Luk.
16.
Moses
and
the
Prophets
whom
if
they
would
not
beleeue
,
neither
would
they
beleeue
,
though
any
should
arise
from
the
dead
:
yea
Papists
themselues
are
so
eager
,
to
take
testimonies
for
their
heresies
,
that
they
can
bee
contented
,
yea
glad
,
if
the
Deuills
(
whom
they
know
to
be
such
)
doe
speake
in
their
behalfe
.
Witnesse
Robert
Chambers
,
who
produceth
for
a
great
miracle
,
and
a
worthy
testimonie
of
their
religious
worship
of
the
vergin
Mary
at
▪
Sichem
;
how
certaine
Deuills
going
out
of
one
Birus
cried
out
thus
,
liue
our
Lady
of
Sichem
,
liue
our
Lady
of
Sichem
;
not
thus
;
liue
the
mother
of
Christ
;
but
thus
,
liue
our
Lady
of
Sichem
;
which
Lady
of
Sichem
,
we
willingly
leaue
to
the
Deuills
,
and
such
Papists
as
Chambers
,
who
glory
in
such
consorts
of
their
superstitious
worshippe
.
We
for
our
parts
only
,
will
euer
call
blessed
and
happie
,
Like
testimony
Coster
beggeth
from
the
Deuill
touching
the
worshipping
of
Images
Coster
dom
3.
in
Quadrag
.
that
blessed
Virgin
who
reigneth
and
euer
shall
reigne
with
her
Sonne
in
euerlasting
glory
,
not
their
Loretto
or
Sichem
Ladies
.
Againe
,
wi●●esse
Tilman
Bredenbachius
who
seeking
testimony
from
the
Deuills
for
his
religion
,
relateth
how
the
Deuills
at
a
certaine
place
called
dimpna
,
testified
that
vpon
the
commaund
of
their
great
Lord
Belzebub
,
they
all
went
to
honour
the
funeralls
of
Martin
Luther
.
Ah
yee
besotted
Pontificians
!
how
are
yee
delighted
with
such
delusions
,
Adlegem
&
ad
testimonium
,
to
the
law
and
the
testimonie
,
thence
tell
vs
,
Isa.
8.
what
manner
of
man
Luther
was
;
there
contending
,
neither
Caietane
your
Popes
Legate
,
nor
Cocleus
your
great
Theologue
,
were
able
to
stand
out
,
with
that
worthy
man
and
of
most
happy
memorie
:
but
to
the
deuils
you
will
recurre
,
and
from
them
you
will
needs
haue
testimonie
against
that
learned
man
.
Againe
,
witnesse
that
detestable
and
vsuall
practise
of
Popish
Priests
,
when
they
take
vpon
them
to
exorcise
the
deuills
with
their
sacrament
,
(
God
knoweth
I
belye
them
not
)
with
their
Christ
in
a
pixe
.
For
then
,
they
do
euer
seeme
to
constraine
the
deuills
whom
they
exorcise
,
first
of
all
to
confesse
,
that
Christ
himselfe
,
is
in
that
very
host
truly
and
really
;
and
this
they
do
forsooth
,
lest
the
standers
by
should
be
scandalized
to
obserue
afterwards
in
the
course
of
their
exorcismes
,
how
little
esteem
The
storie
of
Magdalen
de
la
Crux
exorcised
at
Corduba
is
worth
not●●g
,
she
sometimes
spake
like
the
diuell
,
somtime
like
Christ
,
yea
in
the
person
of
Christ
.
She
consecrated
an
host
,
which
many
adored
for
Christ
,
to
such
madnesse
were
the
Cordubans
come
.
Delrius
mag.
disq
.
cites
Ribad
.
lib.
5.
vita
Ignat.
cap.
10.
and
regard
,
the
exorcised
diuells
make
of
that
their
Christ
,
and
how
contemptuously
and
scornefully
the
diuells
doe
carrie
themselues
,
notwithstanding
the
presence
of
that
their
Christ
.
Herein
I
appeale
to
the
consciences
of
diuers
Priests
,
who
know
this
that
I
write
to
be
most
true
.
In
steed
of
many
particulars
,
which
might
be
related
in
this
kinde
,
heare
one
of
holy
Dibdale
for
them
all
.
This
Dibdale
exorcising
of
Sara
Williams
,
one
of
the
Minian
Energumenisses
(
which
were
often
coniured
by
holy
Weston
,
alias
Edmunds
,
and
diuers
others
,
at
Denhamhouse
,
and
elsewhere
)
did
to
this
effect
speake
to
the
deuill
in
the
foresaid
Sara
.
What
doest
thou
say
to
the
blessed
sacrament
of
the
Altar
?
Oh
,
saith
the
deuill
,
it
is
the
very
bodie
of
Christ
,
cut
it
,
and
thou
shall
see
it
bleed
.
thus
the
deuill
to
Dibdale
;
but
herein
he
lyed
,
for
all
that
cut
it
,
see
it
not
bleed
;
witnesse
that
Inquisitour
and
Fryer
,
who
being
at
Saragossa
in
Spaine
to
put
a
certaine
consecrated
hoste
into
a
pixe
,
to
be
caried
vp
and
downe
in
The
great
deuill
exorcised
in
France
,
demanded
whether
Christs
body
were
in
the
host
,
answered
it
was
because
hee
was
there
.
procession
,
and
finding
it
too
great
for
the
pixe
,
with
a
payre
of
sissers
he
pared
the
hoste
,
and
fitted
it
for
the
same
;
but
the
hoste
did
not
then
bleed
,
onely
the
audacious
Fryer
,
for
such
paring
and
rounding
of
their
Christ
,
was
sharpely
rebuked
by
other
Inquisitors
,
and
for
a
certaine
time
remoued
from
his
Inquisitorship
.
Againe
,
the
same
Dibdale
did
thus
demand
of
the
same
Sara
Williams
her
deuill
.
What
thinkest
thou
of
the
blessed
Virgin
Mary
?
to
which
the
deuill
answered
,
with
an
Oh
,
Oh
,
shee
had
no
originall
sinne
.
I
had
not
a
bit
of
her
,
neither
within
,
nor
without
:
but
,
what
would
the
whole
rable
of
the
blacke
Fryers
with
their
Saint
Antonine
Archbishop
of
Florence
,
with
Aquinas
their
Angelicall
Doctour
,
haue
said
to
this
deuill
,
if
they
had
heard
him
Anton.
part.
1.
tital
.
8.
Aquin.
3.
parte
.
so
constantly
affirme
the
Virgins
conception
without
originall
sinne
?
surely
they
would
haue
made
lesse
esteeme
of
the
deuills
Oracle
,
then
they
did
of
Brigetts
reuelations
for
that
purpose
;
they
would
(
as
they
doe
)
haue
produced
visions
,
against
visions
,
illustrations
against
illustrations
,
and
haue
set
Catharine
against
Briget
.
yea
Bernard
also
should
haue
entred
into
the
listes
,
to
haue
confronted
against
Brigetts
dreames
,
and
Sara
Williams
deuills
oracle
.
Another
demand
,
made
to
Sara
Williams
deuill
I
may
not
here
pretermit
;
hee
was
demanded
forsooth
,
what
was
the
cause
that
Campians
girdle
,
which
was
by
nature
so
contemptible
,
should
so
torment
and
afflict
him
;
to
this
the
deuill
with
admiration
and
veneration
cryeth
out
thus
;
Tyburne
and
Hierusalem
know
the
cause
thereof
,
they
can
tell
you
.
Sundry
like
fopperies
of
Westons
(
alias
Edmundes
)
and
other
popish
Priests
questions
to
oppressed
persons
I
could
produce
,
more
worthy
of
laughter
and
contempt
then
obseruation
:
but
by
no
deuill
,
was
that
holy
father
,
with
his
consorts
more
deluded
,
then
with
Mainyes
,
of
whose
visions
and
illustrations
whilest
I
was
among
the
Pontificians
,
I
heard
diuers
vanities
related
vnto
me
by
a
graue
Priest
,
and
an
eye-witnesse
thereof
,
who
is
yet
liuing
,
and
whose
name
I
doe
purposely
conceale
;
who
hath
often
told
me
,
that
hee
hath
been
euen
ashamed
of
himselfe
,
to
consider
how
both
Weston
,
Dibdale
,
and
himselfe
,
and
diuers
others
,
were
deluded
by
this
Mainye
;
and
amongst
many
of
their
delusions
,
none
is
worthyer
of
laughter
;
then
that
Mainye
would
sometimes
pretend
,
that
the
Virgin
Mary
with
a
great
companie
of
Saints
and
Angells
,
did
appeare
vnto
him
in
the
chamber
:
at
which
his
words
,
presently
graue
Father
Edmunds
,
with
his
Priests
,
would
not
onely
ducke
,
but
euen
prostrate
themselues
to
the
ground
,
and
there
adore
Mainyes
imaginations
.
At
an
other
time
,
would
Mainye
pretend
,
that
all
the
deadly
sinnes
did
present
themselues
vnto
him
in
most
vgly
shapes
,
and
then
forsooth
,
with
no
small
horrour
,
would
some
of
the
standers-by
tremble
;
then
would
they
knocke
their
brests
;
then
holy
Edmundes
begins
to
inueigh
against
sinne
,
especially
against
pride
(
appearing
like
a
Peacocke
)
with
which
(
if
euer
any
man
liuing
vpon
earth
)
he
was
most
egregiously
,
in
all
hypocrisie
and
dissimulation
,
infected
,
tainted
,
corrupted
.
But
the
whole
proceedings
of
Edmundes
and
his
Priests
,
with
their
Minions
and
Energumenisses
,
is
largely
,
and
learnedly
set
downe
,
and
confuted
by
Doctour
Harsenet
the
worthy
Bishop
of
Chichester
,
and
therefore
I
cease
to
relate
any
more
of
these
Ignatian
fables
,
referring
the
Reader
to
the
same
Booke
.
As
the
popish
Exorcists
,
doe
euer
seeke
testimonies
from
their
indiueled
persons
,
for
confirmation
of
their
Such
a
kinde
of
conflict
and
coniu●ing
,
is
vsed
by
the
coniurers
themselues
.
See
Austen
de
ciuit
.
Dei
,
lib.
10.
cap
9
and
none
of
the
Pontificians
can
deny
,
but
that
Magicians
can
command
the
deuills
in
like
sort
.
read
Victoria
in
lus
prelection
of
Magick
.
q.
6.
heresies
;
euen
so
,
that
counterfeit
and
seeming
conflict
and
warfare
,
which
passeth
betwixt
the
Deuills
and
their
Exorcistes
;
the
Exorcist
coniuring
,
the
deuills
trembling
;
the
Exorcist
commanding
,
the
deuill
obeying
,
(
not
to
depart
,
not
to
go
out
of
the
possessed
)
but
to
wander
vp
and
downe
,
(
like
a
come
aloft
Iacanapes
)
within
the
lists
of
the
possessed
bodie
,
sometimes
in
the
face
,
then
in
the
tongue
,
after
in
the
throat
,
anon
in
the
great
toe
,
by
and
by
,
in
those
parts
,
which
a
modest
pen
may
not
mention
,
(
and
yet
there
,
and
then
,
will
the
holy
Exorcists
fingers
signe
with
their
crosses
,
to
driue
the
deuill
thence
)
all
these
their
dealings
I
say
,
do
euer
tend
to
this
proiect
,
that
the
standers-by
,
may
be
perswaded
of
some
point
of
poperie
,
or
of
the
Priests
power
ouer
the
deuills
;
which
their
power
is
so
great
and
powerfull
,
that
as
yet
neither
Edmunds
,
Campian
,
Sherwin
,
powerfull
Cornelius
,
of
ould
:
and
of
late
Wodward
,
Kempe
,
Warmington
,
Colington
,
Hill
,
Walpole
,
Father
Thomas
,
with
diuers
others
,
could
euer
cleare
any
one
,
either
possessed
person
,
or
seeming
so
to
be
.
Witnesse
their
sundry
and
late
attempts
in
Hampshire
,
in
London
,
in
the
Clinke
,
in
Bread
streete
;
yea
the
holy
Dame
Lucia
at
Barbican
,
at
Hygate
,
in
her
Spittell-nunrye
,
hath
been
with
her
Ignatians
and
Ignatianed
Priests
,
and
her
Nunnes
,
very
forward
in
this
kinde
;
but
her
assaults
haue
proued
nothing
else
but
towe
and
powder
.
for
neither
shee
nor
hir
champions
haue
been
able
to
deliuer
any
,
or
to
cleare
any
.
This
is
only
the
comfort
,
which
such
poore
soules
,
and
hypocrites
receiue
from
them
,
whether
it
be
here
in
England
,
or
at
Sichem
,
or
at
Loretto
,
or
Sancta
Croce
in
Hierusalem
at
Rome
,
that
they
are
,
or
seeme
most
cruelly
to
be
tormented
,
and
afflicted
;
and
this
especially
in
their
holiest
places
and
sanctuaries
;
as
at
Loretto
,
at
Sichem
;
where
it
seemeth
the
deuills
,
if
any
be
there
,
haue
greatest
power
,
because
there
they
doe
most
afflict
the
possessed
,
there
they
doe
most
scorne
the
Exorcists
,
there
they
doe
most
blaspheme
against
their
religion
;
and
yet
there
will
they
not
out
,
despising
,
scorning
,
deriding
,
their
nayles
,
their
crosses
,
their
reliques
,
their
lyes
,
their
trumperies
.
That
I
speake
truth
herein
,
there
was
of
late
an
Eye
▪
example
,
a
man
of
worshipfull
Mr.
Bluett
.
estate
,
and
faire
reuenues
,
who
either
was
,
or
seemed
to
be
indiueled
.
Alas
poore
man
,
how
often
hath
he
been
exorcised
in
this
Kingdom
,
by
Francis
Kempe
,
by
Philip
Wodwarde
,
by
sundry
others
,
but
especially
by
Mr
Warmington
?
who
hath
often
promised
,
that
he
would
make
the
deuill
speake
in
Mr
●luett
:
and
as
this
wretched
man
,
hath
had
many
sweating
combats
here
in
England
,
so
it
were
lamentable
to
relate
,
the
tormentings
,
true
or
seeming
,
which
he
hath
had
at
Loretto
,
Sichem
,
Lile
,
and
elsewhere
,
beyond
the
seas
;
and
all
the
consolation
which
he
hath
found
,
is
to
returne
worse
,
(
as
though
the
Popish
Sanctuaries
added
strength
to
his
deuils
)
and
farther
from
hope
of
deliuerance
,
then
when
he
went
.
And
yet
our
Popish
Thrasonicall
Priests
will
bragg
and
boast
,
that
they
can
like
a
tennis-ball
,
or
like
a
dogg
in
a
sheete
,
tosse
and
canuase
a
deuill
in
a
possessed
woman
,
and
driue
him
from
tongue
to
toe
,
from
toe
to
finger
,
to
her
great
affliction
,
and
their
owne
small
ease
.
Being
in
Spaine
,
in
the
companie
of
Robert
Parsons
,
I
haue
more
then
once
heard
the
man
impudently
affirme
,
and
desperately
promise
,
that
he
would
vndertake
,
The
like
brag●
others
haue
made
most
vainely
,
wherein
they
shew
themselues
ministers
of
that
King
which
is
termed
by
Daniel
Impudens
facie
,
and
hath
os
blasphemum
,
Reuelat.
to
make
the
deuill
speake
in
any
Bishop
,
Archbishop
,
or
Arch
heretike
in
England
,
and
yet
the
man
was
so
full
of
spirituall
magnanimitie
,
that
after
hee
had
Caualier-like
ranged
vp
and
downe
this
kingdom
for
a
short
while
,
for
feare
of
Tyburne
he
voyded
the
kingdome
:
A
great
ouersight
surely
in
the
man
,
that
being
here
,
he
attempted
no
such
matter
;
for
surely
if
he
had
been
so
powerfull
,
he
might
at
the
very
barre
haue
had
store
of
Arch
heretikes
(
so
esteemed
by
him
)
vpon
whom
he
might
haue
shewed
his
coniuring
power
.
But
that
the
courteous
Reader
may
well
conceiue
what
credit
is
to
be
giuen
to
these
Exorcists
,
&
their
cobats
with
their
deuils
,
I
will
here
relate
a
true
historie
.
A
certain
Fryer-Priest
there
was
in
Italie
,
who
vndertooke
to
exorcise
a
young
maide
,
either
seeming
,
or
indeed
possessed
:
but
such
was
this
Fryers
manner
of
exorcising
her
,
that
not
once
,
not
twice
,
but
very
often
,
euen
day
by
day
,
he
would
so
well
accord
with
the
maide
,
that
he
would
haue
carnall
knowledge
of
her
bodie
,
and
yet
by
no
meane
,
could
shee
agree
with
the
Fryer
,
or
endure
him
,
when
he
would
take
flagellum
Daemonum
,
the
deuills
scourge
(
a
booke
of
their
exorcismes
)
into
his
hands
:
for
then
would
shee
so
roare
,
and
make
such
vgly
faces
against
him
,
as
if
Michael
the
Archangell
had
been
combatting
with
her
:
and
if
any
here
aske
,
how
it
came
to
passe
,
that
the
deuill
in
this
young
maide
,
did
not
reueale
the
sinnes
of
this
Fryer
?
mary
thus
the
case
stood
.
The
Fryer
would
euer
haue
to
doe
with
the
maide
after
his
exorcising
,
and
coniuring
of
her
;
and
before
he
would
vndertake
to
coniure
her
againe
,
he
would
be
assured
to
go
to
confession
,
&
cry
peccaui
:
the
which
he
did
exceeding
often
,
as
I
haue
been
most
credibly
informed
from
A
notable
cousening
tricke
of
a
Fryer
with
an
Energumenisse
.
the
mouth
of
his
ghostly
Father
,
who
is
reputed
a
wise
&
graue
man
,
who
though
he
often
did
absolue
his
Frier
,
yet
deserueth
to
be
excused
,
because
it
is
a
position
of
diuers
Pontifician
Casuistes
,
that
a
Penitent
must
be
still
absolued
,
as
often
as
he
shall
come
,
though
still
with
the
same
sinnes
:
and
this
especially
,
if
there
may
arise
the
least
suspition
of
the
sinne
,
by
the
Priests
denying
absolution
to
the
Penitent
:
Now
the
case
passing
thus
,
betwixt
the
Fryer
and
the
maide
,
to
the
deception
of
many
:
The
attentiue
Reader
may
well
perceiue
what
manner
of
confession
that
is
,
which
will
please
the
deuill
,
and
what
manner
of
collusions
,
passe
oftentimes
betwixt
these
men
and
their
Energumenisses
;
as
is
iustly
to
bee
thought
did
passe
betwixt
Dibdale
and
his
Sara
,
whom
he
would
often
carrie
a
horse
backe
behinde
him
,
from
place
to
place
,
as
also
some
others
then
did
deale
with
their
minions
:
which
thing
the
Pontificians
(
though
to
their
great
shame
)
cannot
denie
.
And
why
might
not
Dibdale
carrie
Sara
Williams
behinde
him
,
as
well
as
the
younger
Garnet
,
executed
some
yeeres
since
,
was
accustomed
to
carrie
a
woman
as
his
wife
,
vp
and
downe
Suffex
?
It
is
a
world
to
obserue
how
certaine
Pontifician
soules
,
especially
feminine
,
dare
not
present
themselues
,
where
any
person
is
exorcised
,
before
they
haue
been
at
confession
;
but
to
such
persons
,
I
would
commend
this
generall
rule
to
ponder
vpon
,
that
commonly
(
especially
in
Italie
)
the
greatest
Coniurers
,
and
to
whom
such
a
Prouince
is
committed
,
are
notorious
sinners
,
and
of
the
worst
spirits
,
and
most
rebellious
dispositions
.
Another
circumstance
,
whereby
we
may
euidently
gather
,
that
the
deuills
haue
a
great
hand
in
popish
doctrines
,
rites
,
and
ceremonies
,
is
this
;
that
the
diuells
themselues
(
a
thing
which
cannot
be
denied
)
are
pleased
,
and
delighted
with
the
very
same
and
selfe-things
,
which
are
most
sacred
amongst
the
Pontificians
:
as
for
example
,
their
Agnus-deies
,
their
holy
water
,
their
blest
incense
,
their
palmes
,
their
waxe
candles
,
their
crosses
,
and
often
crossings
,
(
their
crossings
and
often
crosses
I
say
,
for
otherwise
the
signe
of
the
crosse
vsed
in
Baptisme
,
and
as
a
ceremonie
,
I
cannot
see
how
it
should
be
superstitious
,
or
magicall
)
their
stoles
,
maniples
,
vestments
,
yea
their
consecrated
hostes
,
and
sacred
Eucharists
;
with
which
,
that
the
deuills
themselues
are
pleased
,
and
honoured
,
no
man
can
denie
,
who
hath
euer
heard
of
the
practises
of
coniurers
;
who
hath
euer
read
,
the
sundry
inchantments
of
witches
,
sorcerers
;
who
hath
euer
seene
the
instruments
of
them
,
which
they
vse
in
their
mysteries
:
for
they
vse
euen
popish
stoles
,
maniples
,
vestiments
,
candles
,
holy
water
,
consecrated
oyles
,
&c.
I
know
what
the
learned
Pontificians
will
pretend
to
answer
to
these
things
,
they
will
say
forsooth
,
that
the
deuill
doth
emulate
Gods
honour
;
true
,
in
such
worships
The
deuill
is
delighted
with
the
sacredst
things
that
are
in
Poperie
.
as
he
himselfe
deuiseth
;
but
how
is
it
imagineable
hee
should
emulate
Gods
honour
,
in
vsing
and
respecting
those
things
,
which
the
Popish
Church
,
with
bell
,
booke
and
candle
,
with
all
her
sacred
breath
,
breathing
,
&
invocating
the
H
:
Ghost
vpon
them
,
doth
especially
ordeyne
,
appoint
,
and
prescribe
,
to
be
vsed
against
the
vertue
,
power
,
illusions
,
&
inchantments
of
the
deuils
.
This
is
that
mysterie
of
iniquitie
,
which
I
desire
the
learnedest
Dowists
to
vnfould
;
and
to
shew
,
how
the
deuills
can
desire
to
be
honoured
,
reuerenced
and
worshipped
,
by
such
things
;
and
themselues
to
reuerence
and
regard
such
things
▪
as
by
their
Church
,
with
all
her
power
,
are
blessed
&
prescribed
against
them
.
I
challenge
all
the
Aduersaries
to
shew
if
they
can
,
that
the
deuills
were
delighted
and
pleased
,
with
the
very
sacrifices
of
God
in
the
ould
Testament
;
or
by
any
such
things
,
as
were
blessed
by
Moses
or
Aaron
;
or
that
now
they
are
pleased
with
any
thing
of
religion
,
which
the
reformed
churches
deliuer
,
and
as
they
deliuer
,
teach
,
and
prescribe
them
.
Furthermore
,
the
deuills
concurring
to
the
maintenance
of
popish
doctrine
and
practises
,
in
nothing
doth
appeare
more
clearely
,
then
in
their
damnable
doctrine
of
equiuocation
,
which
is
nothing
else
,
but
flatlying
,
whereof
the
deuill
is
principall
Parent
and
Authour
,
for
he
was
a
murtherer
and
a
lyer
from
the
beginning
,
saith
the
Ioh:
8.
Gospell
.
Here
I
desire
the
Reader
,
to
giue
me
leaue
to
relate
two
equiuocating
trickes
of
two
Ignatian
Priests
,
one
worthy
of
detestation
,
the
other
of
laughter
.
There
was
in
the
Countie
of
Northumberland
,
a
fiery
and
furious
litle
Priest
,
well
knowne
to
my selfe
,
and
diuers
others
in
Rome
.
This
Person
attempting
with
violence
to
haue
oppressed
a
young
maide
,
which
came
to
him
to
confession
,
was
reiected
by
her
,
and
vpon
her
out-cry
,
his
Clerke
(
which
was
in
the
next
roome
,
and
A
notorious
periurie
of
an
Ignatian
Pr●est
.
attending
to
helpe
him
to
masse
)
comes
in
with
haste
,
findes
him
strugling
with
the
maide
;
vpon
which
sight
and
accident
both
the
maide
and
his
clerke
fell
into
such
a
detestation
of
him
,
that
by
one
of
them
he
was
discouered
to
the
Magistrate
,
and
was
therevpon
presently
taken
:
being
taken
,
with
solemne
oath
he
denieth
himselfe
to
be
a
Priest
(
like
as
one
Komes
an
Ignatian
Priest
in
the
Clinke
did
the
like
with
solemne
oath
to
the
last
Lord
of
Canterbury
)
but
afterward
being
conuicted
to
be
a
Priest
,
by
one
that
dwelt
neere
,
and
had
knowne
him
in
Rome
,
he
to
excuse
himselfe
,
said
that
hee
did
equiuocate
,
and
that
when
hee
denied
himselfe
to
bee
a
Priest
,
he
ment
he
was
not
Priest
of
Baall
,
and
so
this
holy
Ignatian
,
(
who
neuer
ascended
into
the
Sicomore
tree
to
behold
Christ
,
with
sincere
Zacheus
to
repent
;
)
thought
his
credit
sufficiently
salued
.
This
wicked
wretch
,
not
long
after
was
banished
,
by
vertue
of
that
gratious
proclamation
,
which
was
published
presently
after
the
discouery
of
the
powder-treason
.
Being
banished
his
first
entertainment
was
to
be
a
Ghostly
Father
for
strangers
at
Nostredame
du
Hall
neere
Brussells
;
from
thence
,
he
was
preferred
to
bee
Ghostly
Father
in
the
Campe
amongst
the
Spaniards
,
where
hee
profited
so
well
,
that
thence
he
hath
recollected
himselfe
to
Louayne
to
Saint-Iohns
mount
,
where
he
lately
plaide
the
youngster
vnder
Father
Talbot
,
hoping
after
his
nouice
▪
ship
to
be
Ignatianed
.
Where
willingly
I
leaue
him
,
wishing
that
he
may
still
there
continue
.
The
other
true
tale
is
of
one
Thomas
Cornford
,
concerning
whom
,
the
courteous
Reader
may
obserue
,
that
at
his
examination
,
before
my
Lords
Grace
of
Canterburie
,
taken
the
25.
of
Iune
1612
▪
he
did
first
giue
vnto
him selfe
the
name
of
Iohn
Vnderwood
,
and
so
subscribed
it
;
affirming
,
that
he
was
a
married
man
;
and
that
hee
had
married
the
daughter
of
one
Robinson
,
in
Irkingburge
,
where
his
wife
also
,
then
,
at
the
time
of
his
examination
remained
:
he
added
also
,
that
he
had
beene
married
vnto
her
twelue
yeares
,
and
that
,
he
had
by
her
,
sixe
children
:
and
being
examined
,
about
his
going
to
mistresse
Vaux
;
his
answere
was
,
that
being
,
himselfe
was
by
condition
a
Farmer
,
he
went
to
Mistresse
Vaux
,
to
intreate
her
,
to
moue
the
Lord
Vaux
;
that
he
himselfe
,
might
be
Tenant
to
his
Lordship
,
for
a
certaine
house
and
land
,
lying
in
Irkingburge
,
where
his
wife
Robinsons
daughter
remained
.
This
being
in
effect
,
the
substance
of
his
answere
,
at
the
first
of
his
examinations
,
he
acknowledged
and
subscribed
vnto
the
same
,
by
the
name
of
Iohn
Vnderwood
.
But
my
Lords
Grace
,
vpon
some
occasion
of
businesse
,
putting
this
man
off
for
a
time
,
hee
,
either
vpon
some
remorse
of
conscience
,
or
fearing
,
lest
his
condition
and
estate
,
might
,
by
some
other
meanes
be
discouered
,
doth
of
himselfe
offer
,
to
manifest
vnto
his
Grace
,
his
condition
and
profession
;
vnto
which
,
as
it
were
vpon
a
second
examination
he
is
admitted
:
where
,
he
first
,
acknowledgeth
himselfe
for
the
space
of
sixe
yeare
,
to
haue
beene
brought
vp
in
the
Colledge
of
Rome
;
and
that
there
,
he
tooke
the
orders
of
Priesthood
,
according
to
the
manner
of
that
Church
;
and
that
from
thence
,
some
12.
yeares
since
,
he
was
sent
by
mission
into
England
:
where
by
Father
Garnet
,
he
was
admitted
into
the
society
of
Iesus
:
he
acknowledgeth
also
,
that
his
name
was
Thomas
Cornford
,
and
so
subscribed
the
same
the
second
time
;
after
,
that
before
,
hee
had
subsigned
by
the
name
of
Iohn
Vnderwood
.
The
Reader
will
here
expect
,
to
vnderstand
how
this
ingenious
and
Saint-like
Ignatian
,
did
conciliate
and
accord
,
such
contrarie
sayings
of
his
;
surely
thus
hee
performed
his
part
,
and
demonstrated
himselfe
a
worthy
Rabby
in
the
Ignatian
Academie
of
equiuocating
,
cogging
,
lying
:
whereas
he
affirmed
himselfe
,
to
be
a
married
man
;
his
meaning
was
,
that
his
wise
was
his
breuiarie
;
and
that
hee
had
beene
married
vnto
it
,
twelue
yeares
;
as
for
his
children
,
which
hee
had
by
Robinsons
daughter
,
those
were
his
ghostly
and
spirituall
children
.
But
yet
,
the
wily
man
(
being
demaunded
thereof
)
could
not
well
shew
,
how
his
wife
the
Breuiarie
,
became
Robinsons
daughter
:
and
here
being
at
a
stand
,
hee
was
holpen
out
by
his
Grace
that
in
probability
,
his
Breuiarie
was
Robinsons
daughter
,
because
it
might
be
,
that
the
Printers
name
,
who
printed
it
was
Robinson
.
The
reason
,
why
he
called
himselfe
a
Farmer
,
was
because
he
was
so
to
God
,
according
to
that
text
,
Redde
rationem
villicationis
tuae
:
Giue
an
account
of
thy
Farmership
.
And
the
reason
,
why
he
said
,
that
he
went
to
Mistresse
Vaux
,
to
take
a
farme
of
the
Lord
Vaux
;
was
,
because
he
was
ready
,
to
doe
them
any
seruice
,
for
their
saluation
,
and
for
the
spirituall
tilling
of
their
soules
.
Whereas
hee
had
denied
himselfe
,
to
haue
beene
beyond
the
seas
;
his
answere
was
,
that
he
spoke
that
,
with
intention
,
that
he
had
bin
there
,
but
not
,
that
hee
was
bound
,
to
tell
his
Grace
so
much
.
Thus
in
effect
with
much
like
stuffe
passed
the
Holy
Ignatians
examination
;
out
of
which
,
the
intelligent
Reader
may
clearely
inferre
,
how
egregiously
these
men
,
shew
themselues
,
to
be
impes
of
him
,
who
was
(
mendax
ab
initio
,
a
lyer
from
the
beginning
)
and
yet
forsooth
,
these
men
,
and
none
but
these
,
(
if
,
it
may
so
please
the
Gods
)
are
only
sincere
,
holy
,
Christian
,
Apostolicall
.
For
my
part
I
cannot
but
thinke
,
that
Father
Thomas
,
since
his
engrafting
into
Ignatianisme
,
and
Garnetisme
,
became
an
Equiuocater
;
for
in
Rome
,
hee
was
possessed
,
with
such
a
doultish
kinde
of
simplicity
,
that
it
is
a
kinde
of
miracle
,
that
he
should
so
easily
haue
been
transformed
into
another
man
:
well
it
may
be
obserued
herehence
,
how
efficacious
the
Garnetian
Academie
hath
beene
for
training
youth
in
lying
,
cogging
,
equiuocating
.
A
SECOND
PRELVDE
SHEWING
BRIEFELY
THAT
miracles
are
not
certaine
tokens
of
a
true
RELIGION
.
CHAP.
II.
NOtwithstanding
,
for
further
confirmation
of
this
truth
,
I
will
(
by
Gods
assistance
)
shew
that
miracles
are
not
certaine
and
infallible
tokens
of
a
true
religion
,
especially
after
the
establishment
of
Christian
religion
in
the
world
,
and
that
there
is
no
other
sure
and
certaine
Anchor
for
truth
but
the
infallible
word
of
God
,
by
which
,
and
according
to
which
all
miracles
which
may
happen
are
to
be
examined
,
with
which
if
they
agree
they
may
be
approued
,
if
otherwise
they
are
to
be
reiected
and
detested
as
the
Deuills
owne
inuentions
;
for
as
a
worthy
man
saith
,
all
truth
is
to
be
suspected
,
which
the
authority
of
sacred
Scriptures
doth
not
confirme
;
without
which
(
to
speake
with
Saint
Hierome
)
whatsoeuer
is
brought
,
it
is
as
easily
contemned
,
as
it
is
brought
.
Agreeingly
to
which
,
Saint
Austen
disputing
against
the
Donatists
,
contendeth
August
.
de
vnit
.
Eccles.
cap.
16.
most
earnestly
,
that
therefore
this
thing
or
that
thing
is
not
to
be
held
for
true
,
because
Pontius
or
Donatus
haue
miracles
,
haue
visions
;
or
because
Catholikes
haue
miracles
,
haue
visions
,
in
the
Catholike
Church
:
in
which
discourse
enlarging
himselfe
,
and
shewing
out
of
scriptures
,
that
false-phophets
were
to
doe
miracles
he
addeth
thus
.
Nonne
legimus
&c.
Doe
we
not
read
,
that
euen
of
the
Lord
God
himselfe
,
many
were
heard
in
the
high
places
of
Iury
;
which
high
places
notwithstanding
,
did
so
greatly
displease
God
,
that
such
Kings
as
did
not
subuert
them
,
were
blamed
,
and
such
Kings
as
did
ouerthrow
them
,
were
greatly
praised
?
and
a
little
after
;
Exaudinntur
ergo
&c.
Therefore
many
are
heard
and
by
diuerse
meanes
,
not
onely
Christian
Catholikes
,
but
euen
Panymes
,
Heretikes
,
and
Iewes
,
giuen
to
diners
superstitions
,
but
they
are
heard
either
of
seducing
Spirits
,
(
who
notwithstanding
can
do
nothing
,
but
what
they
are
permitted
by
God
,
secretly
disposing
what
is
to
bee
giuen
to
euery
one
)
or
of
God
himselfe
,
either
for
a
punishment
of
their
malice
;
or
for
asolace
of
their
miserie
,
or
for
awarning
to
seeke
euerlasting
saluation
.
And
a
litle
after
:
Quaecunque
miracula
Note
.
&c.
What
miracles
soeuer
are
done
in
the
Catholike
Church
,
they
are
therefore
to
be
approued
because
done
in
it
,
but
not
therefore
is
the
Catholike
Church
manifested
,
because
they
are
done
in
it
.
Thus
he
.
Now
come
our
Papists
Aliquando
&c.
Sometimes
great
deception
is
made
by
Priests
in
feigned
miracles
for
game
which
ought
to
be
rooted
out
as
these
were
by
Daniel
Lira
.
in
Dan.
(
which
will
only
be
Catholikes
)
and
say
that
therefore
their
miracles
are
true
because
they
are
done
in
their
Catholike
Church
,
which
reason
if
it
may
hold
,
then
all
those
fond
lyes
and
imaginations
,
must
bee
beleeued
which
their
golden
Legends
relate
,
&
if
they
grant
any
to
be
false
,
and
delusory
which
are
done
by
men
in
their
Catholike
Church
,
then
it
will
needes
follow
,
that
the
credit
of
all
the
rest
will
be
cracked
,
according
to
the
generall
and
true
saying
;
A
lying
man
deserueth
not
to
be
beleeued
,
although
he
tell
the
truth
;
and
that
of
their
Cannon
lawe
,
he
who
is
found
once
euill
,
is
alwaies
presumed
to
be
euill
in
the
same
kinde
of
ill
.
But
how
deuysing
,
and
cousening
in
miracles
concerneth
Popish
Catholikes
,
let
Canus
speake
,
Nostriautem
plerique
&c.
Very
many
of
ours
,
Canus
de
locis
lib.
11.
cap.
6.
either
follow
their
affections
,
or
of
set
purpose
doe
so
feigne
many
things
,
that
I
am
not
only
ashamed
of
them
,
but
they
also
greatly
vexe
me
.
Thus
he
;
with
much
to
like
purpose
,
where
he
addeth
somewhat
which
is
litle
for
the
credit
of
those
dialogues
which
are
commonly
attributed
to
Gregorie
the
Great
.
Againe
Leonard
Aretine
,
doth
iustly
taxe
this
abuse
of
his
brethren
the
Pontificians
,
he
chargeth
them
with
deuysing
of
dreames
,
visions
,
phantasies
,
and
miracles
,
(
which
were
neuer
done
)
to
deceiue
and
make
gaine
of
their
simple
Auditory
.
Doth
not
Antony
a
Saint
of
their
Church
,
and
Archbishop
of
Florence
peremptorily
taxe
the
visions
and
dreames
of
some
deuised
to
proue
the
Virgin
Maryes
immaculate
conception
?
And
if
this
had
not
beene
the
practise
of
Pontificians
euen
to
the
deprauation
of
their
seruicebookes
,
Breuiaries
,
&c.
would
Pius
the
5.
haue
acknowledged
Pius
in
pr●fat
.
Breuiar
.
Rom:
reformat
.
corruption
in
the
Breuiaries
,
to
the
eternall
ignominy
of
his
Church
?
Aske
venerable
Bede
what
a
lye
was
deuised
and
fathered
vpon
Melito
,
to
proue
the
Virgin
Beda
:
in
retract
.
in
Act.
Apost.
Maryes
corporall
assumption
?
the
Rhemists
themselues
,
haue
taken
vp
the
lye
,
and
though
they
obserue
the
credit
of
Melito
to
be
casheered
,
yet
they
haue
deuised
Annot●●
.
in
1.
act.
Apost
.
a
new
tricke
to
corrupt
Dionyse
who
notwithstanding
is
counterfeit
.
Is
it
not
cleare
as
the
heauens
,
that
for
very
shame
they
haue
exploded
diuers
of
their
old
Monkes
fictions
out
of
their
Legends
?
surceasing
therefore
,
to
adde
any
thing
more
for
confirming
of
this
iust
imputation
against
them
that
their
Church
hath
beene
a
Forger
in
her
miracles
,
visions
,
and
prodigies
;
I
make
this
inference
,
that
seeing
she
hath
beene
found
false
so
often
,
shee
deserueth
not
credit
,
although
shee
should
tell
truth
.
Saint
Austen
in
his
booke
of
the
city
of
God
,
so
litle
August
.
10.
lib.
deciuit
.
cap.
16.
esteemeth
of
miracles
,
though
wrought
by
Angells
,
against
Christian
truth
,
that
against
them
hee
boldly
pronounceth
See
Origen
.
contra
Celsum
.
lib.
1.
thus
:
If
(
saith
Saint
Austen
)
those
Angells
,
which
desire
sacrifice
to
be
done
to
themselues
,
should
by
wonderfull
facts
,
moue
the
mindes
of
men
,
and
those
who
doe
forbid
the
same
,
and
doe
command
sacrifices
onely
to
bee
done
to
God
,
should
not
vouchsafe
to
doe
those
visible
miracles
,
truly
then
,
not
by
sense
of
body
,
but
by
reason
of
the
minde
,
their
authoritie
were
to
be
preferred
.
This
doctrine
of
Austen
is
confirmed
by
the
like
of
Saint
Chrysostome
,
who
expounding
those
words
of
Christ
,
if
you
shall
haue
faith
as
Chrysist
.
supra
ill●a
Math.
si
〈◊〉
.
t
is
fidom
vt
granum
.
a
mustard
seede
&c.
saith
thus
:
where
as
these
things
are
not
now
done
in
the
Church
,
may
wee
thinke
therefore
that
Christians
are
voide
of
faith
,
God
auert
it
that
wee
should
speake
such
bad
things
of
the
people
of
God
:
Iustifying
faith
is
present
,
and
not
wanting
,
but
the
faith
of
miracles
hath
ceased
.
Thus
there
.
But
if
Chrysostome
,
bee
the
Author
of
the
imperfect
worke
vpon
Mathew
as
it
is
commonly
cited
by
the
Pontificians
,
and
is
of
great
authority
,
then
he
goeth
further
;
for
he
writeth
thus
,
speaking
of
the
later
times
.
Wherefore
,
if
a
man
should
long
to
know
where
the
Chrysist
.
homil.
49.
in
Math.
operis
imperf
.
true
Church
is
in
the
middest
of
so
great
confusion
,
whither
shall
he
returne
but
to
the
Scriptures
?
heretofore
also
by
signes
,
the
true
and
false-Christians
were
knowne
;
how
this
?
False
Christians
indeede
,
either
could
not
doe
the
signes
as
true
Christians
did
,
or
else
could
not
doe
such
as
true
Christians
did
;
but
the
miracles
they
did
,
were
vaine
,
causing
wonder
,
but
hauing
no
profit
,
as
wee
haue
often
expounded
,
but
true
Christians
did
perfect
signes
,
hauing
alwaies
some
profit
,
and
by
these
things
were
knowne
true
and
false
Christians
,
but
now
the
working
of
signes
is
altogether
taken
away
,
but
it
is
rather
found
,
that
fained
things
are
done
,
with
those
who
are
false
Christians
;
but
euen
as
Peter
expoundeth
it
in
Clement
,
the
power
of
doing
full
and
perfect
signes
,
is
to
bee
giuen
to
Antichrist
:
Thus
farre
there
,
with
much
more
to
like
purpose
;
shewing
that
the
only
Anchor
in
time
of
confusion
,
and
Antichristianisme
,
are
the
Scriptures
,
not
miracles
,
not
wonders
as
our
Antichristians
would
now
haue
;
resting
for
those
things
,
which
the
reformed
Churches
condemne
,
vpon
traditions
forged
,
and
miracles
feigned
.
But
yet
in
this
later
part
of
Chrysostomes
discourse
,
(
being
thereunto
vrged
by
the
force
of
truth
)
the
Rhemists
themselues
do
concurre
;
who
vpon
the
Epistle
Annotat.
in
2.
ad
Thess.
2.
vers.
9.
&
in
Apoc.
cap.
13.
vers.
3.
in
marg
.
to
the
Thessalonians
write
thus
.
Sathan
whose
power
to
hurt
is
abridged
by
Christ
;
shall
then
be
let
loose
;
and
shall
then
assist
Antichrist
in
all
manner
of
signes
,
wonders
,
and
false
miracles
,
whereby
many
shall
bee
seduced
,
not
onely
Iewes
:
Thus
there
.
And
againe
vpon
the
Apocalypse
,
they
affirme
the
like
:
by
all
which
it
is
most
manifest
,
that
the
working
of
miracles
,
and
wonders
can
bee
no
certaine
argument
,
for
truth
,
seeing
that
both
Heretikes
and
Schismatikes
,
yea
Antichrist
,
and
his
Ministers
shall
haue
full
power
to
doe
the
same
:
the
which
yet
I
further
strengthen
with
the
authoritie
of
Ignatius
and
Iustine
.
Ignatius
Ignat
epist.
ad
Hieronem
.
hath
thus
:
Quisquis
dixerit
&c.
Whosoeuer
shall
speake
beside
those
things
which
are
appointed
,
although
hee
may
seeme
worthy
of
credit
,
although
he
may
fast
,
although
he
may
keepe
virginitie
,
although
he
may
doe
signes
,
although
he
may
prophesie
,
let
him
be
esteemed
of
thee
,
as
a
Wolfe
vnder
a
sheepes
skinne
,
endeauouring
the
corruption
of
the
sheepe
.
Thus
Ignatius
:
agreeing
to
whom
Iustine
affirmeth
,
that
Justin
.
ad
Orthodox
.
q.
5.
if
any
miracles
be
done
in
the
conuenticles
of
Heretikes
,
that
their
errours
may
not
thereby
be
more
confi●med
,
then
if
any
man
would
teach
the
impi●ty
of
Gentiles
to
be
gratefull
to
God
,
because
he
causeth
his
sunne
to
rise
on
them
,
and
doth
sprinkle
them
,
with
dewe
from
heauen
.
According
to
all
which
Austen
in
his
treatise
vpon
Saint
Iohn
calleth
the
miracles
August
.
tract.
13
&
14.
in
Ioh
and
visions
of
the
Donatistes
,
meere
Fables
,
and
the
Donatistes
who
gloried
&
triumphed
in
them
,
mirabiliarios
,
mirabiliarians
,
as
the
Pontificians
now
doe
in
their
prodigies
deseruing
like
name
.
Doctour
Stapleton
a
late
Achilles
of
the
Popish
Sinagogue
,
will
not
deny
,
but
that
Heretikes
shall
and
will
S●●plet
prompe
moral
.
in
24.
●●minic
.
diuis
4.
doe
miracles
,
especially
in
the
later
times
of
the
Church
;
and
this
vertue
he
ascribeth
confidently
and
peculiarly
to
Antichrist
,
and
his
Ministers
;
which
Ministers
hee
would
gladly
make
the
reformed
Churches
of
these
times
to
be
;
but
the
good
man
speaketh
it
faintly
,
as
it
were
against
his
owne
conscience
,
as
it
may
be
obserued
in
part
of
his
words
,
which
are
these
:
The
deception
made
by
Antichrist
,
and
heretikes
,
which
are
his
fore-runners
,
shall
be
so
great
in
signes
&
wonders
,
that
the
very
strongest
in
faith
shall
be
in
hazard
▪
vnlesse
they
shall
beware
of
this
,
which
is
foretold
:
especially
because
such
,
before
the
comming
of
Antichrist
,
shall
be
much
more
bitter
then
the
former
,
euen
as
at
this
day
we
see
,
for
so
great
,
and
such
,
are
the
heresies
of
these
times
,
that
deseruedly
they
ought
to
seem
the
very
next
to
Antichrist
,
the
which
also
we
haue
in
a
certaine
Oration
of
this
argument
,
endeuoured
(
what
?
hast
thou
onely
endeuoured
?
)
to
shew
.
What
sayest
thou
Stapleton
,
art
thou
so
constant
,
that
the
precursors
of
Antichrist
,
and
the
next
hereticks
before
him
,
shall
work
miracles
and
wonders
?
why
then
doest
thou
,
euen
in
this
place
,
deny
them
(
whom
thou
callest
Antichrists
precursors
)
to
worke
any
miracles
,
as
thy
brethren
the
Dowists
doe
also
in
their
Annotations
vpon
the
second
Epistle
to
the
Thessalonians
?
why
dost
thou
speake
so
Annotat.
2.
chap.
v.
9.
faintly
,
that
thou
hast
endeuoured
to
shew
,
that
the
heretikes
of
these
times
are
the
immediate
precursours
of
Antichrist
?
was
not
thy
Oration
of
set
purpose
laboured
,
with
all
thy
wit
and
eloquence
,
to
proue
the
same
?
why
then
,
dost
thou
not
speake
more
confidently
,
according
to
thy
presumptuous
spirit
there
?
but
I
tell
thy
Dowistes
for
thee
confidently
,
that
thou
hast
endeuoured
it
so
well
in
that
Oration
,
that
my selfe
(
as
small
a
scholler
as
I
am
)
dare
vndertake
to
retort
all
thy
demonstrations
,
against
the
popish
synagogue
and
the
Antichrist
of
the
same
;
who
although
he
be
already
the
man
of
sinne
,
and
sonne
of
perdition
,
working
prodigies
,
and
wonders
in
his
ministers
;
yet
he
hath
not
as
yet
put
on
Panopliam
Antichristi
,
the
whole
compleat
armour
of
the
most
damnable
Antichrist
,
which
he
will
then
do
,
when
in
his
synagogue
,
his
vniuersall
,
absolute
▪
monarchicall
,
and
direct
tyrannte
,
ouer
all
and
in
all
;
spiritualls
and
temporalls
;
subiects
and
Soueraignes
;
Faith
and
discipline
shall
be
decreed
;
I
say
direct
,
because
indirect
he
already
most
arrogantly
assumeth
;
but
when
the
malice
of
those
men
of
sinne
,
and
children
of
perdition
,
shall
be
compleat
and
consummate
;
then
also
,
not
onely
by
desire
,
by
liking
,
by
sentence
,
but
euen
by
breefe
,
by
decree
,
by
definition
,
he
shall
assume
and
challenge
direct
Monarchy
of
the
world
;
which
miserie
how
fast
it
higheth
on
,
I
leaue
to
some
other
place
and
time
to
be
debated
and
discussed
;
that
it
is
not
already
compleated
,
I
am
sure
there
wanteth
no
good
will
in
Popes
,
no
desire
in
their
Canonists
,
no
good
affection
in
their
State-Ignatians
.
The
authorities
,
which
I
haue
produced
out
of
Fathers
,
agreeing
to
the
holy
Scriptures
doe
euince
,
that
miracles
and
wonders
,
are
not
infallible
tokens
of
truth
;
but
for
further
illustration
of
this
point
,
I
will
make
the
same
cleare
by
reason
.
My
reason
is
an
expresse
conclusion
of
their
famous
Victoria
,
and
it
is
this
:
Eadem
opera
&c.
The
same
workes
,
or
the
like
,
are
done
by
Arte
Magicke
,
Victoria
relect.
12
de
Magia
.
q
4.
propos
.
1.
and
by
Graces
freely
giuen
;
and
thus
it
is
proued
;
for
to
Graces
(
gratis
datis
)
freely
giuen
,
it
belongeth
to
cast
out
deuills
,
to
take
vp
serpents
,
to
restore
health
,
to
speake
with
tongues
,
as
is
manifest
in
the
last
of
Marke
,
and
first
to
the
Corinthians
12.
but
these
things
are
done
by
the
Magicians
,
therefore
the
same
workes
are
common
to
both
.
thus
far
he
:
how
truly
in
euery
respect
,
ipse
viderit
,
let
him
looke
to
it
:
it
is
sufficient
for
me
,
that
their
so
famous
a
Praelectour
,
doth
teach
that
by
Artes
Magicke
,
the
same
workes
are
done
,
which
are
done
by
the
gift
of
working
miracles
.
And
yet
the
Louanian
Professour
Stapleton
aduentureth
Prompt
.
m●ral
in
Dominic.
24.
post
pent
.
diuisi
4
further
,
and
herein
I
desire
his
Duacene-successours
to
desend
him
from
errour
,
thus
he
teacheth
:
Although
the
miracles
,
which
the
false
prophets
shall
doe
,
be
true
prodigies
(
quoad
actus
supernaturales
)
in
respect
of
the
supernaturall
actions
themselues
;
notwitstanding
they
shall
be
but
lying
,
because
they
shall
serue
for
a
lye
;
certainely
,
for
the
greater
proofe
of
the
faithfull
,
not
onely
Antichrist
himselfe
,
and
his
immediate
precursours
,
but
all
heretikes
,
like
as
the
Magicians
(
God
permitting
them
)
may
be
able
to
doe
miracles
.
thus
he
.
This
Doctour
speaketh
most
truly
of
miracles
to
be
done
by
Gods
permission
,
both
by
Heretikes
and
Magicians
;
but
I
cannot
but
maruell
at
his
Diuinitie
,
where
he
teacheth
,
that
the
actions
and
acts
themselues
of
such
prodigies
,
should
be
supernaturall
;
surely
his
head
was
supernaturall
,
when
he
dreamed
such
diuinitie
;
for
I
neuer
yet
read
any
learned
Christian
,
who
durst
teach
that
the
prodigious
acts
of
Magicians
,
or
Heretikes
,
except
they
be
extraordinarily
endewed
with
a
miraculous
faith
,
and
doe
them
by
the
immediate
power
of
God
,
should
be
in
themselues
(
that
is
in
their
substance
and
nature
)
surpassing
the
boundes
,
limits
,
and
force
of
naturall
causes
:
for
I
neuer
learned
otherwise
,
no
not
in
Rome
,
but
that
all
miraculous
workes
done
by
Magicians
and
Heretikes
,
were
euer
done
,
by
the
secret
,
hidden
,
quicke
and
speedy
application
of
naturall
causes
;
the
vertues
of
which
are
well
knowne
to
Satan
,
who
is
the
cheefe
and
principall
Agent
in
such
mysteries
.
And
the
truth
of
this
is
grounded
vpon
this
principle
,
that
no
creature
whatsoeuer
,
can
create
;
now
if
either
good
or
bad
Angells
,
could
produce
any
things
,
which
were
in
substance
,
essence
,
or
nature
,
supernaturall
,
then
they
might
create
;
and
although
they
would
pretend
to
vse
naturall
causes
for
such
effects
,
they
should
doe
nothing
;
for
betwixt
a
supernaturall
effect
,
action
,
and
operation
,
and
a
naturall
cause
,
there
is
no
proportion
,
but
infinite
disproportion
;
and
it
is
onely
God
,
who
by
his
omnipotent
power
can
vse
any
creatures
,
by
their
subiected
and
obedientiall
power
to
him
,
to
the
effecting
of
whatsoeuer
he
shall
please
:
therefore
,
good
and
bad
Angells
,
Heretikes
and
Magicians
,
all
they
doe
in
these
their
prodigies
,
is
by
secret
application
,
and
meanes
of
naturall
causes
,
God
in
his
good
pleasure
,
permitting
them
so
to
doe
,
for
the
deception
of
those
,
who
deserue
to
be
deceiued
.
But
leauing
Stapletons
supernaturall
acts
,
to
be
defended
either
by
his
Duacenes
,
or
some
Ignatians
,
which
are
by
his
will
to
succeed
him
in
See
my
motiues
vnder
the
title
of
dangerous
Spirits
.
his
Librarie
at
their
first
Colledge
in
Oxford
.
I
do
out
of
the
Aduersaries
mouth
euince
,
that
heretikes
,
deuills
,
magicians
,
may
doe
workes
supernaturall
,
therefore
according
to
their
owne
position
,
to
doe
such
things
,
can
be
no
certaine
proofe
of
true
Religion
,
and
true
Preachers
:
we
must
rather
recurre
ad
legem
&
ad
testimonium
,
to
the
law
and
testament
,
as
God
himselfe
hath
instructed
Isaiae
8.
Ioh.
5.
39.
and
commanded
vs
.
And
if
I
would
here
stand
to
inlarge
my
discourse
,
I
could
easily
shew
,
that
ancient
Magicians
and
Panymes
haue
wrought
as
prodigious
workes
for
confirmation
of
their
erroneous
rites
,
as
Pontificians
haue
done
for
proofe
of
their
superstitions
;
and
this
in
as
cleare
,
open
,
and
publike
a
manner
,
yea
more
certaine
.
For
popish
miracles
haue
certaine
properties
,
making
them
of
lesse
credit
then
those
of
the
Panymes
:
as
for
example
,
they
are
seldome
or
neuer
seene
to
be
done
,
by
any
indifferent
witnesses
,
but
are
commonly
first
done
,
then
spoken
of
;
few
there
are
,
which
see
the
euills
from
which
their
persons
pretend
to
be
deliuered
;
but
fewer
see
their
deliuerance
.
At
Sichem
,
Loretto
,
Nostre
dame
du
hall
,
and
elsewhere
at
their
miracle-stages
,
a
man
may
liue
many
a
yeere
,
before
he
shall
see
any
one
miracle
done
in
publike
view
,
and
sight
of
the
Church
:
but
many
forsooth
,
come
from
farre
places
,
pretending
deliuerance
,
and
these
commonly
are
poore
,
are
commonly
women
,
and
some
such
creatures
;
and
their
deliuerances
be
commonly
from
some
infirmities
,
which
the
deuills
may
performe
,
and
this
lightly
alwaies
vpon
their
vowes
:
in
which
kinde
,
if
one
by
chance
or
physicke
recouer
,
for
a
hundred
who
perish
,
by
and
by
as
it
were
with
sound
of
trumpet
,
there
must
be
a
miracle
,
a
prodigie
:
truly
,
their
follies
and
vanities
herein
,
with
an
indifferent
and
an
vnpartiall
eye
being
considered
,
will
either
procure
laughter
,
or
compassion
,
they
are
so
many
,
so
manifold
.
But
in
all
breuitie
,
I
will
paralell
a
few
of
their
prodigies
,
with
the
Panymes
wonders
:
They
forsooth
pretend
,
that
a
certaine
wooden
Crucifixe
spoke
thus
to
their
Angelicall
Doctor
Aquinas
,
bene
scripsisti
de
me
Thoma
,
thou
hast
written
well
of
me
Thomas
,
(
well
perhaps
because
he
taught
,
and
constantly
taught
,
that
it
must
be
adored
with
adoration
of
latria
,
the
very
same
wherewith
Christ
is
to
be
adored
)
what
reward
dost
thou
Aquinas
part.
3.
q.
●5
art.
3.
4.
desire
?
to
which
he
replyed
,
none
other
but
thy selfe
.
But
Valerius
telleth
vs
of
a
more
certaine
speech
of
the
image
Valerius
lib.
1.
cap.
8.
of
Fortune
,
made
not
to
one
but
to
many
of
the
Dames
of
Rome
,
when
they
did
dedicate
it
:
rite
me
consecrastis
,
rite
me
vidistis
:
Yee
Matrons
,
you
haue
rightly
consecrated
See
Austen
10.
de
ciuit
.
relating
miracles
of
heathens
like
these
of
Papists
.
me
,
you
haue
rightly
seene
me
.
They
much
glory
,
how
the
house
of
Loretto
was
first
caried
by
the
hands
of
Angells
into
Dalmatia
,
thence
ouer
the
Adriatike
Sea
into
Italie
;
where
it
was
first
placed
in
a
most
dangerous
wood
,
(
where
innumerable
Pilgrims
visiting
the
same
lost
their
liues
,
as
likewise
going
to
Sichem
not
long
ago
,
many
were
both
spoyled
and
lost
their
liues
,
so
potent
Patronesses
be
their
woodden
Images
)
but
afterwards
the
second
time
,
it
remooued
to
a
peece
of
land
,
which
belonged
to
two
brothers
,
who
seeing
the
great
gaine
by
offerings
and
donations
which
came
to
that
place
,
began
to
contend
about
the
same
,
each
of
them
desirous
to
make
it
proper
to
himselfe
:
vpon
which
contention
,
as
Turseline
reporteth
,
the
holy
house
remoued
it selfe
from
that
ground
,
and
placed
it selfe
in
the
middest
of
a
common
high
way
,
where
now
it
standeth
,
and
is
with
diuine
worship
honoured
and
adored
.
Thus
they
fable
of
their
house
of
Loretto
.
All
which
notwithstanding
if
it
were
true
,
there
is
no
more
done
,
then
what
may
be
acted
by
deuills
and
magicians
:
For
their
owne
Cannon
law
,
as
it
is
expounded
by
Turrecremate
Driedo
,
Turrecremat
.
Driedo
apul
Victoriam
rel●ct
.
de
mag●●
.
and
Victoria
,
hath
in
the
chapter
,
Episcopus
,
causa
26.
q.
1.
that
the
deuills
are
able
,
to
carrie
bodies
vp
and
downe
in
the
ayre
,
(
visibly
or
invisibly
as
the
Cannon
must
be
interpreted
)
:
and
therefore
,
by
their
ministerie
,
this
might
be
done
,
if
God
would
so
permit
.
But
the
obscure
natale
,
and
birth
,
as
I
may
so
speake
,
of
that
house
,
maketh
me
absolutely
to
iudge
,
that
it
is
wholy
spurious
.
for
were
it
true
and
sound
,
how
is
it
possible
,
that
the
Historians
of
those
times
should
not
specially
,
and
with
all
circumstances
deliuer
the
first
and
happy
happening
of
such
a
blessing
?
to
me
such
a
doubtfull
and
obscure
beginning
is
an
euident
argument
of
bastardie
.
To
proceed
,
they
vainely
deliuer
,
how
Christ
tooke
Catharine
of
Siennaes
heart
from
her
,
and
gaue
her
his
owne
.
So
Clement
in
his
Itinerarie
,
reporteth
how
Simon
Clement
.
in
Itiner●ri●
.
Magus
tooke
the
proper
figure
and
face
from
one
Fraustianus
,
and
gaue
him
his
owne
.
They
teach
I
cannot
tell
how
often
,
and
how
frequent
changes
they
haue
of
their
Eucharist
by
stabbs
,
by
blowes
,
into
true
flesh
,
into
bloud
,
and
sometimes
into
the
forme
of
a
young
childe
(
which
is
mendacious
and
doth
not
in
truth
shew
Christ
as
he
is
,
for
Christ
now
is
no
childe
:
)
But
who
is
ignorant
how
many
transformations
the
old
Panymes
had
made
by
their
Godds
and
Goddesses
,
and
related
with
as
good
credit
as
these
of
the
Pontisicians
?
And
yet
perhaps
our
Pontisicians
haue
more
Gods
then
the
Painims
,
because
the
number
of
their
Patrons
,
which
they
make
as
Petty
gods
,
doe
surpasse
the
number
of
Gods
worshipped
by
the
Pagans
,
which
may
easily
be
beleeued
,
if
we
doe
but
call
to
minde
how
Trithemius
a
blacke
Monke
doth
reckon
vnto
vs
diuers
thousands
of
his
order
for
Saints
,
and
consequently
for
diuine
Patrons
,
and
Demy
▪
Gods
.
But
to
conclude
this
my
Prelude
,
and
to
leaue
of
further
adding
of
any
authoritie
from
man
,
for
confirmation
of
what
I
haue
said
,
I
adioyne
that
which
Moyses
deliuereth
in
Gods
name
in
his
booke
of
Deuteronomie
,
the
thirteenth
Chapter
,
vers.
1
,
2
,
3.
If
there
arise
among
you
a
Prophet
,
or
a
dreamer
Verses
1.
2.
3.
of
dreames
(
and
giue
thee
a
signe
or
a
wonder
,
and
the
signe
and
the
wonder
which
he
hath
told
come
to
passe
)
saying
let
vs
goe
after
other
gods
,
which
thou
hast
not
knowen
,
and
let
vs
serue
them
:
Thou
shalt
not
hearken
vnto
the
words
of
the
Prophet
,
or
vnto
that
dreamer
of
dreames
;
For
the
Lord
your
God
proueth
you
,
to
know
whether
you
loue
the
Lord
your
God
with
all
your
heart
and
with
all
your
soule
.
Thus
God
by
the
pen
of
Moyses
.
And
so
I
come
to
ioyne
and
enter
into
the
lists
with
Mr.
Flodd
.
CHAP.
III.
Wherein
is
examined
Mr.
FLOODS
petty
Preface
.
Mr.
Iohn
Flodd
in
his
Purgatories
tryumph
to
Sir
Edward
Hobby
chap.
5.
pag.
143.
numb
.
25.
SOme
of
your
writers
seeing
our
relations
to
be
autenticall
,
as
none
can
be
more
,
haue
not
brazen
faces
to
denie
the
stories
,
yet
their
heart
and
tongue
is
no
lesse
impious
,
not
fearing
to
affirme
that
these
miracles
are
miracles
of
the
deuill
,
and
Antichrists
lying
wonders
:
which
fancie
though
I
finde
it
not
in
your
booke
,
yet
I
will
seeke
to
confute
it
,
knowing
it
to
be
one
of
the
false
notes
your
Ministers
often
sing
vnto
you
.
Sixe
arguments
occurre
vnto
me
,
which
shew
the
vanitie
of
the
conceit
,
and
how
inexcusable
Protestants
are
,
who
reiect
our
miracles
vpon
this
silly
fancie
.
ANSWER
.
Mr.
Flodd
,
you
hauing
answered
,
as
your selfe
thought
,
sufficiently
,
(
though
God
wot
very
slenderly
&
in
iugulum
proprium
)
such
reasons
,
as
Sir
Edward
Hobby
had
alleaged
against
your
Lipsian
vanities
and
prodigies
,
out
of
an
ouerplus
of
your
learning
,
you
marshall
as
in
battell-aray
,
six
arguments
,
against
such
ministers
(
as
you
say
)
who
admitting
your
narrations
to
be
true
,
sing
notwithstanding
,
that
your
miracles
are
no
other
then
the
Miracles
of
the
Deuill
,
and
Antichrists
lying
wonders
.
When
I
had
read
this
your
vaunting
proposall
of
sixe
arguments
,
and
obserued
how
like
a
fludde
you
made
precipitate
hast
to
enter
into
a
dispute
of
this
kinde
,
and
found
with
all
that
Sir
Edward
had
passed
by
your
arguments
with
a
scornefull
nodd
,
not
deigning
them
so
much
as
a
looke
;
I
,
who
am
not
vnacquainted
with
the
boasting
ostentation
of
Popish
spirits
,
when
any
of
their
bookes
or
pamphlets
passe
vnanswered
,
thought
it
my
part
being
moued
with
zeale
of
Gods
truth
,
to
cast
my
small
mite
into
Gods
boxe
,
and
to
enter
into
the
lists
with
you
,
and
so
to
renew
our
old
acquaintance
which
both
at
Rome
,
S.
Omers
,
and
elsewhere
,
hath
beene
seasoned
with
diuers
disputes
,
concerning
sundrie
obiects
:
and
now
again
if
it
please
you
,
let
vs
make
triall
of
our
forces
,
what
each
of
vs
can
say
for
his
assertion
:
I
ingenuouslie
confesse
that
I
am
one
of
those
Priests
or
Ministers
who
doe
sing
this
note
,
that
your
miracles
are
no
other
then
the
Deuills
miracles
and
the
lying
prodigies
of
Antichrist
,
which
by
Gods
assistance
in
this
my
discourse
and
answere
to
your
sixe
arguments
;
I
will
make
most
manifest
.
I
purpose
to
examine
your
reasons
,
as
they
lye
sentence
after
sentence
:
In
the
vewing
of
which
I
am
sorry
to
obserue
so
many
false
imputations
,
sleight
impertinences
,
hainous
blasphemies
,
shufled
vp
together
;
that
there
are
hardly
any
lines
(
if
examined
by
the
leuell
of
sacred
Scripture
and
morall
truth
)
will
passe
for
currant
.
And
to
digge
vp
,
not
your
fountaine
but
your
puddle
à
capite
;
where
like
a
flud
,
you
calumniously
ouerflowe
,
in
the
pettie
preface
to
your
sixe
reasons
,
speaking
thus
;
some
of
your
writers
seeing
our
relations
to
be
Autenticall
&c.
which
of
our
writers
I
beseech
you
doe
hold
your
relations
to
be
autenticall
?
Why
name
you
not
them
?
if
you
had
said
some
of
our
Preachers
,
I
would
haue
let
it
passe
,
obseruing
it
to
be
too
true
,
that
in
the
Church
of
England
there
are
some
secret
Iamnes
&
Mambres
,
who
couertly
resist
the
truth
,
and
equiuocate
for
your
purpose
.
But
you
pointing
at
Writers
I
cannot
deuine
whom
you
should
meane
,
especially
that
you
speak
thus
indefinitely
without
any
rescription
or
limitation
,
that
they
see
your
relations
to
be
autenticall
,
which
is
equiualent
with
this
all
your
relations
to
be
autenticall
;
had
you
said
some
of
your
relations
or
narrations
to
haue
beene
true
,
at
lest
in
some
part
,
you
might
haue
found
those
,
who
would
haue
so
auerred
with
you
,
for
otherwise
,
your
Sinagogue
should
not
be
that
Apostating
Church
,
which
is
to
doe
signes
and
wonders
,
if
it
were
possible
euen
to
the
deception
of
the
Elect.
This
then
your
first
outlashing
what
shall
call
it
a
lying
ostentation
of
an
Ignatian
?
I
will
not
.
Let
the
reader
only
obserue
what
your
forehead
is
,
to
beginne
thus
.
But
when
you
adde
of
your
owne
(
as
none
can
be
more
)
may
I
not
here
iustly
thwart
you
thus
?
Imperet
tibi
Dominus
,
The
Lord
rebuke
thee
.
What
?
no
relations
more
autenticall
?
Apage
sis
:
I
would
haue
thought
,
that
all
humane
relations
should
haue
attended
as
handmaides
,
and
not
haue
stalked
cheek
by
iole
with
the
euerlasting
records
of
sacred
Scriptures
:
I
pray
you
Sir
be
contented
,
that
they
may
rest
in
the
lowest
degree
of
humane
authoritie
;
your
Sichem
,
Lile
,
Arras
,
Laure●tane
and
Hallensian
relations
,
haue
hardly
humane
credit
euen
with
diuerse
of
your
own
Priests
,
Fryers
,
&
Monkes
,
yet
Inhabitants
of
Babilon
:
I
call
your selues
to
witnesse
herein
that
I
lie
not
;
diuers
of
your
Priests
are
doubtfull
what
credit
to
giue
vnto
them
;
yet
they
admit
and
esteeme
of
them
,
tanquàm
pias
fraudes
ad
faciendum
populum
,
as
pious
fraudes
to
perswade
the
people
.
Some
fiue
yeares
since
,
at
my
second
visiting
of
Sichems
Sanctuarie
,
I
did
in
great
earnest
with
a
kinde
of
coniuring
,
in
Gods
Of
like
,
Viues
speaketh
ap●d
Espen
.
lib.
〈◊〉
.
1.
cap.
11.
name
importune
a
person
of
no
small
note
there
,
what
he
truly
found
touching
the
miracles
,
which
were
said
to
be
done
in
that
place
:
his
answere
was
(
charging
me
to
conceale
his
secret
,
which
I
will
do
by
Gods
assistance
by
concealing
of
his
name
)
that
for
his
part
,
hee
had
seene
nothing
for
the
time
he
was
there
,
neither
did
hee
giue
credit
to
any
of
the
former
relations
:
And
knew
I
(
said
he
)
how
to
liue
elsewhere
,
I
would
not
abide
here
:
thus
he
,
though
doubtlesse
in
profession
a
ranke
Papist
,
but
magna
est
veritas
&
preualet
:
Truth
is
great
and
preuailes
.
As
for
Hall
,
this
I
can
boldly
affirme
,
that
none
of
those
quarters
are
lesse
credulous
of
the
incredible
narrations
there
,
then
the
Inhabitants
themselues
.
Ludunt
alios
,
nummos
vt
lucrentur
.
And
Lipsius
who
professeth
to
write
such
thinges
,
which
at
the
commaund
of
the
Archbishops
of
Meclines
,
had
been
examined
by
the
Bishop
of
Anwerpe
Miraeus
,
and
such
other
relations
as
hee
receiued
from
his
Countreyman
Numan
&c.
is
hee
able
,
to
bring
but
one
eye
witnesse
,
as
Miraeus
,
Homas
,
Numan
or
any
like
?
who
beheld
the
doing
of
any
such
miracles
?
no
,
they
are
lucifugae
,
nightbirds
;
for
my
part
,
I
confesse
ingenuouslie
,
though
in
my
often
trauailes
in
those
Countries
,
I
was
very
inqui●itiue
,
yet
could
I
neuer
meete
with
one
man
or
woman
,
who
could
affirme
himselfe
to
haue
been
an
Eye-witnesse
,
of
any
one
miracle
,
done
either
at
Sichem
,
or
at
Hall
;
and
yet
now
,
such
are
the
times
,
that
the
great
incredulity
of
the
powerful
working
of
that
Image
should
according
to
S.
Paules
rule
(
non
fidelibus
sed
infidelibus
1.
Cor.
14.
&c
tongues
are
signes
not
for
the
faithfull
but
for
the
incredulous
)
seeme
to
require
,
some
miracle
to
be
done
in
their
open
sight
,
&
not
all
to
be
related
only
,
(
as
they
are
)
vpon
heare
say
,
and
from
dead
witnesses
.
For
my
part
,
when
I
read
in
Lipsius
(
which
also
so
happened
)
how
the
miraculous
Image
was
found
out
,
I
●ip●ius
Diua
S●●
.
cap.
3.
&
4.
dare
not
giue
any
credit
to
the
same
,
as
to
a
miracle
.
Thus
it
was
;
the
picture
,
first
was
found
by
a
poore
shepheard
,
who
for
the
taking
vp
of
the
same
was
prodigiouslie
affrighted
;
but
being
set
vp
into
the
old
tree
againe
,
(
from
which
Dagon-like
it
was
cast
downe
)
it
was
againe
taken
away
,
the
second
time
and
is
not
yet
knowne
how
or
by
whom
,
and
is
as
yet
still
missing
.
The
people
thereabouts
,
notwithstanding
repayred
for
the
space
of
sixe
yeares
to
the
place
,
where
the
Picture
stood
,
crauing
helpe
,
(
O
prodigious
throne
of
great
Iuno
!
)
and
Sichems
numen
sell
&c.
and
is
stolne
away
not
yet
restored
.
obtained
the
same
;
at
last
one
of
the
Senatours
of
Sichem
(
A
Senatour
like
as
if
one
of
our
Countrey
Labourers
,
or
Rustickes
should
be
so
tearmed
)
set
vp
an
other
new
picture
of
wood
in
roome
of
the
former
,
vpon
the
same
olde
rotten
tree
,
where
it
also
now
standeth
,
and
is
there
adored
and
worshipped
.
When
I
thinke
seriously
,
of
this
manner
of
substituting
,
of
one
picture
for
another
,
and
by
so
graue
a
person
as
a
Senatour
of
Sichem
,
I
cannot
but
suspect
some
legerdemaine
.
What
Mr.
Flodd
?
the
poore
shepheard
,
tooke
vp
,
out
of
a
religious
deuotion
,
the
poore
picture
which
lay
basely
vpon
the
ground
,
with
purpose
to
carry
it
home
(
for
saith
Lipsius
,
paruaerat
&
prinato
cultui
opportuna
,
it
was
a
pretty
little
one
and
fit
for
Ibidem
cap
3.
priuate
worship
)
and
to
make
thereof
a
domesticall
Penate
;
and
yet
he
is
prodigiouslie
affrighted
,
from
his
so
godly
an
attempt
?
And
yet
notwithstanding
about
the
yeare
1580
the
same
Image
perished
,
vncertaine
by
what
way
,
or
meanes
,
saue
only
that
there
is
suspicion
that
theeues
tooke
the
same
and
committed
the
crime
.
Obserue
a
prodigie
!
A
religious
and
deuout
Oratour
is
affrighted
,
because
he
would
haue
taken
home
,
the
Goddesse
to
haue
worshipped
her
and
yet
the
same
Goddesse
,
is
in
despight
stolne
away
by
(
they
cannot
tell
whom
)
Theeues
,
Robbers
,
Malefactours
,
and
no
reuengfull
numen
punisheth
Predones
them
for
such
a
sacriledge
?
O
fatuas
Gentes
,
quibus
talia
rapiuntur
ab
arboribus
numina
,
O
fatuous
people
,
whose
gods
are
thus
stolne
from
trees
!
When
I
thinke
,
of
these
lipsian
vanities
,
I
doe
not
maruell
,
that
in
the
very
front
of
this
Chapter
,
he
prefixeth
this
sentence
:
Miracula
diuina
consideranda
sunt
,
non
discutienda
,
diuine
miracles
are
to
be
considered
Lips●us
seemeth
to
mistrust
the
credit
of
his
miracles
.
and
admired
,
not
to
be
discussed
▪
as
if
he
should
say
,
Yee
Protestants
!
you
must
not
examine
these
miracles
I
write
,
you
must
only
admire
and
consider
them
,
for
otherwise
,
in
vaine
you
shall
read
them
.
What
is
this
lipsian
caueat
,
but
trepidatio
cordis
ex
causae
imbecillitate
,
a
trembling
of
his
heart
,
out
of
an
imbecillitie
of
the
cause
?
This
considered
,
and
much
more
,
which
might
be
added
in
this
,
and
like
causes
;
what
reason
hath
Mr.
Flodd
,
to
giue
so
great
autentikenesse
to
their
narrations
,
as
none
can
bee
more
?
yea
and
to
adde
further
;
that
they
haue
not
brazen
Mr.
Flud
ibidem
.
faces
to
deny
the
stories
,
yet
their
heart
,
and
tongue
,
is
no
lesse
impious
,
not
fearing
to
affirme
;
that
these
miracles
,
are
miracles
of
the
Deuill
,
and
Antichrists
lying
wonders
.
Heus
tu
,
bona
verba
!
good
words
Sir
!
how
free
their
hearts
and
tongues
are
,
from
impiety
,
for
calling
your
miracles
Antichrists
lying
wonders
,
the
dissoluing
of
your
sixe
philosophicall
arguments
,
which
(
you
said
truely
)
occurred
not
as
second
or
after-considerations
,
but
as
dreaming
impressions
,
to
your
conceitfull
apprehension
;
&
the
opposing
of
sundry
arguments
taken
out
of
sacred
Scripture
against
them
,
shall
by
Gods
assistance
make
manifestly
to
appeare
:
and
further
how
inexcusably
giltie
you
are
,
and
wedded
to
the
papall
fleece
which
giue
credit
,
to
so
deuelish
and
Antichristian
narrations
,
and
how
your
sixe
occurrent
arguments
wherewith
you
seeke
to
confute
(
as
you
speake
)
our
silly
fancies
,
shall
prooue
impious
Beast
which
had
two
hornes
like
to
a
Lambe
,
and
spake
like
a
Dragon
:
Edetque
Signa
magna
adeo
vt
faciat
ignem
e
Coelo
discendere
in
conspectu
hominum
,
&
seducet
Incolas
Apoc.
13.
Terrae
propter
signa
quae
datum
est
ei
vt
faciat
in
conspectu
Bestiae
:
In
which
places
as
we
see
this
Traffique
of
Miracles
is
plainely
called
,
Operatio
Satanae
,
and
a
seduction
of
those
who
must
perish
.
By
these
I
doe
appeale
vnto
the
diuine
light
of
your
Lordships
conscience
,
whither
you
doe
not
thinke
that
we
ought
to
content
our selues
with
Moses
,
the
Prophets
and
Apostles
,
following
Christs
owne
precept
Scrutamini
Scripturas
,
to
search
the
Scriptures
,
for
the
doctrine
of
Saluation
,
and
to
contemne
this
ridiculous
and
impious
profession
of
pretended
Miracles
:
I
appeale
to
your
Lordship
,
as
you
will
be
answerable
to
him
who
hath
said
of
that
light
which
he
hath
giuen
you
:
Est
lux
vera
quae
illuminat
omnem
hominem
venientem
in
mundum
,
Whether
you
do
not
thinke
that
those
who
in
this
Sunne-shine
of
Gods
word
;
would
ground
their
beliefe
vpon
Miracles
,
doe
not
iustly
merite
that
answere
of
Christ
to
the
Scribes
and
Pharises
,
demanding
miracles
,
Generatio
mala
&
adultera
signum
quaerit
,
and
whither
you
Lordship
doe
not
hold
all
those
who
beleeue
such
poore
and
childish
conceits
bee
not
iustly
giuen
ouer
to
themselues
as
the
Apostle
saith
;
vt
credant
mendacio
qui
non
crediderunt
veritati
.
So
I
will
conclude
this
point
of
Miracles
and
Idolatrous
worship
with
two
short
obseruations
,
first
for
that
exteriour
splendor
and
shew
of
Religion
by
so
many
pilgrimages
,
holy
dayes
and
festiuall
euenings
and
others
deuoute
like
exercises
which
doe
blind
simple
people
,
I
say
it
is
the
common
marke
and
maske
both
of
Idolatrous
seruice
,
the
very
pretended
zeale
and
holy
pretext
of
Balaam
when
he
came
to
sacrifice
vpon
the
mount
of
Balaac
,
did
bewray
his
Treacherie
,
he
cryed
to
build
him
seuen
altars
,
while
as
Abraham
who
was
so
faithful
&
sincere
a
sacrificer
,
that
the
Spirit
of
God
doth
honor
him
with
this
Testimonie
,
Abraham
beleeued
the
Lord
,
and
it
was
imputed
to
him
for
Righteousnesse
:
the
first
father
of
all
the
faithfull
when
hee
went
vnto
the
mount
to
offer
his
sonne
Isaac
,
hee
did
content
himselfe
with
one
Altar
,
knowing
how
it
is
one
Altar
only
that
doth
please
God
,
and
what
is
that
?
&
what
is
the
sacrifice
?
the
Altar
of
our
heart
prouiding
it
bee
in
vprightesnesse
and
faith
,
the
immolation
of
contrite
and
faithfull
prayers
,
as
the
Prophet
Dauid
saith
(
contrary
to
Balaam
,
who
would
haue
no
lesse
then
seuen
Altars
)
Quoniam
si
voluisses
sacrificium
dedissem
,
vtique
holocaustis
non
delectaberis
,
Sacrificium
Deo
est
spiritus
contribulatus
:
So
that
it
is
ordinary
to
false
worship
to
cloake
and
couer
their
deuotion
with
more
specious
shewes
then
are
commanded
by
the
word
,
or
vsed
by
simple
or
true
Professors
,
because
as
the
Italian
saith
,
Per
coprir
vn
gran
mal
bisognia
vn
gran
mantello
,
there
is
need
of
a
side
cloake
to
hide
a
great
euill
.
Secondly
I
say
,
of
such
opinion
maintained
of
miracles
and
popular
credulitie
,
as
it
was
in
Gentilisme
said
by
Numa
Pompillius
,
Patres
consilio
valere
decet
,
populo
superuacanea
est
calliditas
:
The
fathers
of
states
should
be
wise
,
and
subtile
,
but
the
people
simple
:
so
it
is
now
said
in
Christian
superstitions
,
that
ignorance
is
the
mother
of
Deuotion
,
&
that
Apocrypha
speech
of
Esdra
,
Hac
narrabis
Populo
,
&
has
abscondes
,
holden
for
good
Scripture
,
it
is
the
speciall
Stratagem
whereby
the
diuell
doth
leade
men
into
the
snares
of
idolatry
to
crie
for
miracles
,
and
to
depend
vpon
them
:
They
haue
bene
only
ordained
by
God
to
beat
and
breake
downe
the
hardnesse
of
infidelitie
in
the
first
plantation
of
the
faith
,
Moses
and
Aaron
were
strong
in
miracles
,
but
the
Israelites
did
no
sooner
come
to
the
borders
of
Canaan
,
then
they
lost
the
light
of
their
fierie
pillar
which
conueyed
them
to
it
;
they
had
no
sooner
passed
Iordan
,
then
the
Manna
ceased
to
raine
downe
foode
vpon
them
.
These
extraordinarie
things
were
to
comfort
and
confirme
them
in
the
wildernesse
,
the
vnspeakeable
wisedome
of
God
knowes
that
a
custome
of
miracles
working
,
were
to
make
vs
vilipend
his
most
glorious
miracles
:
So
as
we
must
say
that
as
he
had
beene
a
sencelesse
Iewe
,
who
would
haue
refused
to
goe
forward
into
Canaan
,
because
hee
wanted
the
pillar
to
conuey
him
,
and
the
Manna
to
feede
him
,
euen
so
must
wee
esteeme
him
a
foolish
Christian
,
who
being
entered
into
the
cleere
light
of
Christs
Gospel
,
because
he
sees
not
the
power
of
miracles
which
in
the
beginning
of
that
Christian
Progresse
was
granted
to
Saint
Peter
and
Paul
,
for
conducting
of
the
first
beleeuers
through
the
wildernes
of
Gentilisme
,
or
of
Pharisaicall
pride
,
and
for
comforting
them
to
reiect
stoutly
the
yoake
of
their
spirituall
Pharaoh
,
because
of
this
he
will
refuse
to
be
guided
by
the
Arke
of
Gods
word
,
wherein
are
comprehended
the
whole
mysteries
of
his
law
;
and
without
the
which
there
is
no
way
to
the
heauenly
Canaan
,
certaine
he
must
bee
counted
more
then
mad
.
CHAP.
IIII.
The
impeietie
of
Papall
Indulgences
,
the
open
Pollution
of
the
caelibate
,
and
other
pregnant
vices
of
Rome
,
against
the
credit
of
all
Christian
profession
.
I
Come
next
to
speake
of
that
which
I
did
obserue
touching
Indulgence
,
and
dispensation
,
wherein
I
neede
not
to
be
tedious
and
longsome
,
the
case
being
so
notorious
,
onely
summarily
and
truely
relate
to
your
Lordship
,
of
things
which
I
did
see
,
three
or
foure
,
that
did
most
specially
offend
me
.
There
can
be
no
more
said
concerning
this
abuse
now
adayes
,
then
our
fore
beeres
haue
said
many
yeares
agoe
,
Omnia
venalia
Rome
:
and
certainly
no
lesse
;
if
we
should
speake
vprightly
:
That
is
to
say
Rome
is
a
common
staple
of
Pardons
for
all
the
sinnes
and
crymes
that
can
be
committed
,
and
those
sold
at
so
high
a
rate
,
which
is
the
reason
why
one
should
thinke
the
Camera
de
Componendis
,
within
Saint
Peter
Palace
one
of
the
richest
houses
in
Christendome
.
This
mooued
a
fine
iest
in
a
certaine
German
,
who
hauing
some
dispensation
to
purchase
at
Rome
,
which
he
look't
to
haue
granted
to
him
gratis
,
but
finding
an
ordinance
on
the
backe
of
it
for
paiment
of
one
hundred
Ducats
,
tooke
a
penne
and
blotted
out
the
date
wherein
was
said
Datum
Romae
,
putting
in
the
place
of
it
Emptum
Romae
swearing
,
that
because
they
had
liberty
of
Conscience
in
Germanie
,
that
he
would
rather
take
it
vpon
his
libertie
,
then
buy
it
so
dearely
.
I
did
see
their
diuers
Monasteries
or
Conuentuall
houses
of
religious
persons
,
wherein
liue
great
numbers
,
which
houses
bee
no
way
endued
with
rents
nor
prouided
,
but
only
referred
to
voluntary
charitie
:
for
helpe
whereof
,
the
Pope
doth
grant
them
some
priuiledged
Altars
,
with
extraordinary
Indulgences
,
and
a
peculiar
Festiuall
day
,
vpon
the
which
,
thither
the
whole
people
resorteth
,
but
chiefely
profligat
and
debaushed
persons
:
as
,
Whoores
,
Bawdes
,
idle
Rascalls
,
Charlatanes
Coosoners
,
who
for
the
offer
of
some
grosse
almes
,
bring
back
with
them
so
many
Pardons
of
sinnes
,
so
many
soule
Masses
by
redemption
from
Purgatory
:
induring
which
time
of
the
Visitation
of
this
Altar
,
the
people
entring
at
one
dore
,
and
issuing
out
at
an
other
,
all
the
day
long
,
without
intermission
,
there
is
no
other
voyce
to
be
heard
at
the
first
port
,
but
calling
out
aloud
,
Fate
vnabellissima
diuotione
:
Make
,
Sirs
,
a
braue
deuotion
;
by
the
which
is
meant
▪
to
giue
a
sat
Offering
Conferring
this
voyce
with
that
which
is
to
bee
heard
in
their
Camera
de
componendis
,
it
resembleth
in
my
eares
that
cry
of
the
two
Daughters
of
the
Horse-leech
,
mentioned
in
the
Prouerbs
of
Solomon
,
Duae
sunt
sanquisugae
filiae
quae
semper
clamant
affer
,
affer
:
all
which
deuotion
consisteth
in
the
multitude
of
those
who
bought
the
Pardons
,
being
so
vnder
the
name
of
Religious
exercise
,
a
Trade
of
abominable
impietie
:
for
while
I
was
curious
to
aske
the
Priests
of
those
Altars
,
vpon
the
importance
of
their
priuiledges
;
I
did
receiue
no
other
answere
,
but
what
was
once
graunted
by
the
Pope
was
absolutely
good
and
effectuall
for
all
.
Againe
,
I
saw
this
,
which
fell
foorth
during
my
being
there
:
The
Duke
of
Neuers
came
there
in
great
and
glorious
state
,
extraordinar
Ambassador
from
the
French
King
to
the
Pope
,
who
,
according
to
the
custome
of
that
Seat
,
with
such
personages
,
did
graunt
him
Indulgences
very
large
and
bountifull
,
that
one
would
haue
thought
the
ports
of
hell
was
not
able
to
preuaile
against
them
:
and
when
the
Dukes
Medalls
and
Beads
came
to
be
blessed
vpon
the
Popes
Altar
,
according
to
the
forme
,
there
was
no
famous
Whore
in
Rome
who
had
not
also
numbers
put
in
for
her
,
saying
,
(
which
I
haue
heard
with
mine
eares
)
The
French
Indulgences
should
procure
them
both
English
and
Spanish
money
.
This
kinde
of
Marchandise
and
publike
sale
of
sinnes
is
vsed
in
so
lewd
and
vile
a
manner
,
that
the
most
simple
man
in
the
world
would
count
it
to
bee
a
scuruie
ridiculous
inuention
of
insatiable
auarice
.
During
my
being
at
Rome
,
there
hapned
to
dye
there
a
rich
Venetian
Merchant
,
who
left
in
Legacy
a
good
summe
of
money
to
that
Church
,
standing
vpon
the
Monte
di
Trinita
,
for
celebration
of
his
Funeralls
,
and
seruices
for
his
soule
,
the
same
day
which
was
appointed
for
those
Funerall
Offices
,
I
did
finde
my selfe
soone
in
the
morning
vpon
that
Mount
,
because
it
is
a
fresh
and
delectable
walke
,
when
a
number
of
Fryers
,
with
great
Torches
,
comming
to
enter
into
the
Church
,
was
demanded
of
a
Gentleman
of
Rome
,
who
was
beside
me
,
whither
they
did
goe
?
to
whom
one
of
them
did
answere
,
Andiamo
cauare
del
purgatorio
Lánima
di
quel
mercadante
Venetiano
chimorse
láltro
iorno
:
which
is
to
say
,
translated
sincerely
we
go
to
hale
out
of
Purgatory
the
soule
of
that
Venecian
Merchant
,
who
died
the
last
day
.
The
Gentleman
replied
in
bitter
speech
against
the
Pope
,
calling
him
Cuillione
,
&
Morbidotto
,
which
be
ignominious
&
contemptible
words
,
because
(
saith
hee
)
hee
doth
not
keepe
in
Purgatory
to
the
worlds
end
all
those
wretched
soules
of
Venice
,
who
doe
so
disturbe
the
Apostolike
Seat
:
for
it
was
in
the
meane
time
of
those
late
broyles
betwixt
the
Pope
and
the
Venetians
.
Can
any
iest
in
the
world
be
more
worthy
of
derision
?
then
this
or
any
thing
more
like
the
pittifull
Idolatry
of
the
Gentiles
,
where
the
Priests
made
the
sensles
people
to
thinke
there
was
no
way
to
make
their
gods
propitious
,
but
by
their
rich
Offerings
.
This
sort
of
doing
is
so
frequent
there
,
that
we
see
no
other
businesse
:
and
if
it
be
true
which
they
hold
,
Quel
che
fa
sua
santita
è
fatto
,
that
which
the
Popes
Holinesse
doth
,
is
done
,
certaine
all
those
of
those
Countries
must
bee
in
heauen
before
their
feete
be
cold
,
as
wee
say
,
because
the
most
wicked
and
godlesse
among
them
neuer
departe●
this
life
,
but
laden
with
Pardons
.
And
this
farre
I
thinke
is
enough
to
prooue
,
that
the
abuse
is
not
onely
authorised
,
but
as
it
were
married
with
Religion
,
seeing
vpon
the
meanes
thereof
they
doe
found
Cloystrall
societies
.
And
this
onely
speaking
de
facto
,
for
to
reason
Quo
iure
,
these
are
practised
,
it
is
Theologicall
,
alwaies
the
most
learned
among
them
haue
said
to
me
touching
the
Popes
power
,
Il
nostro
signore
è
dio
soptala
terra
,
Our
Lord
the
Pope
he
is
God
vpon
earth
,
hee
may
dispence
what
hee
will
:
Yea
(
say
they
)
if
the
question
were
to
marry
the
King
of
Spaine
to
an
hereticall
Princesse
,
the
Pope
will
first
dispense
him
to
marry
his
owne
Sister
.
Is
not
this
to
go
aboue
the
power
of
God
,
who
hath
said
of
his
holy
Law
,
that
a
jot
thereof
shall
not
perish
nor
be
changed
?
Well
,
to
vrge
Theologicall
Arguments
I
will
not
,
but
I
remit
your
Lordship
to
search
the
Scriptures
,
to
see
who
it
is
there
that
doth
sit
in
the
Church
of
God
,
and
exalt
Dan.
11.
2.
Thes.
2.
himselfe
aboue
all
that
is
called
God
.
And
now
I
appeale
to
the
diuine
light
of
your
Lordships
conscience
,
whether
you
doe
not
thinke
that
the
contemplation
of
so
grosse
things
;
first
,
such
Ethnicke
Idolatry
,
that
while
Paul
and
Barnabas
being
aliue
,
did
teare
their
cloathes
,
and
runne
vpon
the
people
,
because
they
would
haue
adored
them
,
saying
,
they
were
but
men
like
vnto
themselues
.
Now
so
much
adoration
must
bee
done
to
the
Statues
of
their
dead
bodies
,
that
one
shall
not
enter
within
Saint
Peters
Church
at
Rome
,
but
we
must
kneele
to
salute
him
where
hee
sits
in
brasse
,
we
must
lay
our
head
vnder
his
feete
,
and
kisse
euery
one
of
his
●oes
seuerally
.
Then
such
impious
and
base
auarice
in
this
trade
of
Purgatory
and
Indulgences
,
that
in
their
Camera
de
Componendis
there
sitteth
Simon
Magus
,
vnder
the
name
of
Simon
Peter
,
making
sale
of
the
Spirit
of
God
for
money
,
of
the
mercies
of
God
,
of
remission
of
sinnes
,
and
the
Kingdome
of
heauen
,
and
that
with
such
insatiable
hands
,
that
if
euer
I
,
who
came
from
a
remote
Countrey
to
honour
the
Apostolicall
Seat
,
would
giue
him
largely
for
dispensation
,
hee
would
willingly
embrace
it
,
as
who
knowes
what
I
did
pretend
:
to
bee
the
more
assured
,
I
appeale
to
your
Lordships
conscience
,
whether
you
thinke
those
were
not
sufficient
to
breede
doubts
of
Religion
in
any
man
,
in
whom
God
hath
left
a
sparke
of
his
feare
,
or
one
graine
of
right
knowledge
.
Assuredly
they
mooued
me
to
great
iealousie
,
and
they
were
to
me
(
as
the
first
sight
of
the
Angell
was
to
the
poore
Asse
of
Balaam
)
terror
albeit
(
I
confesse
sincerely
)
the
strong
opinion
which
I
had
drunken
so
long
before
,
&
the
plausible
shew
of
things
,
did
for
a
while
violently
hold
me
into
the
same
way
,
as
Balaam
did
force
his
Asse
to
goe
on
,
after
the
first
sight
of
the
Angell
.
But
when
I
begun
to
looke
vpon
the
manners
of
the
The
Manners
of
Rome
.
people
,
and
to
consider
what
were
the
faults
which
were
so
ordinarily
and
easily
pardoned
(
which
is
the
third
thing
in
number
of
those
which
I
most
narrowly
obserued
)
what
shall
I
say
?
I
know
not
how
to
speake
the
trueth
,
and
therewith
to
prouide
that
my
penne
be
not
slandered
for
contumelies
and
Philippicke
passions
,
alwayes
I
shall
so
limitate
my selfe
,
that
I
shall
not
blot
so
graue
a
purpose
with
an
humour
of
rayling
or
shamelesnesse
:
In
the
day
of
visitation
and
punishment
,
I
shall
beginne
at
my
sanctuary
,
saith
the
Lord
,
and
wherefore
is
this
?
because
Regis
ad
exemplum
totus
componitur
orbis
,
as
the
Prelates
be
,
so
are
the
people
,
the
example
of
the
Rulers
makes
the
manners
of
the
multitude
,
as
the
Spirit
of
God
doth
testifie
by
the
Prophet
Daniel
,
Egressa
est
Dan.
11.
iniquitas
à
Senioribus
&
ab
ijs
qui
videbantur
regere
populum
:
Iniquitie
hath
gon
out
from
the
Elders
and
those
who
seemed
to
gouerne
the
people
:
For
this
cause
in
a
iust
censure
of
the
manners
of
Rome
,
it
cannot
be
auoided
,
first
to
looke
vpon
the
Court
,
wherein
is
to
bee
seene
such
fastuous
and
intollerable
pompe
,
and
such
a
degree
of
glory
as
hath
neuer
beene
vsurped
by
any
earthly
Monarch
,
to
behold
the
maiestie
of
the
Papall
carriage
,
borne
one
mens
shoulders
,
auro
fulgens
&
smaragdis
,
shining
amidst
gold
and
Iewels
,
those
who
beare
him
treading
vpon
fine
cloth
,
wherewith
the
Church
pauement
is
couered
,
accompanied
with
a
fearefull
guard
,
the
thundering
of
Canons
,
the
sound
of
trumpets
,
and
all
sorts
of
musicall
instruments
:
at
whose
presence
,
numbers
of
Princes
,
stately
Embassadours
,
great
parsonages
,
and
multitudes
of
people
doe
fall
to
the
ground
,
saluting
him
holy
,
holy
,
as
if
he
would
not
onely
be
Christs
Vicar
vpon
earth
,
but
also
emulator
of
his
diuine
glory
in
the
Heauens
,
and
be
worshipped
like
that
glorious
Lambe
,
before
whom
numbers
doe
fall
downe
to
crie
holy
,
holy
,
holy
,
that
vpon
the
sight
thereof
I
was
indeed
amased
,
as
if
it
had
beene
a
vision
,
and
demaunding
a
French
Gentleman
(
who
had
newly
also
arriued
with
me
,
and
was
a
zealous
Papist
)
how
he
did
esteeme
of
that
which
he
had
seene
;
he
answered
me
in
the
termes
of
(
be
God
)
that
he
thought
it
farre
different
from
the
carriage
of
him
who
said
,
Regnum
meum
non
est
de
hoc
mundo
,
and
who
said
to
his
Disciples
,
Exemplum
de
di
vobis
vt
quemadmodum
ego
feci
it
a
&
vos
faciatis
,
which
answer
I
haue
many
times
since
thought
to
be
as
pertinent
,
as
if
the
holy
Spirit
had
inspired
it
into
him
:
For
if
the
kingdome
of
the
world
be
called
the
kingdome
of
sinne
and
what
reason
had
Mr.
Flud
to
frame
his
first
argument
,
out
of
the
vncertaintie
of
his
Aduersaries
opinions
?
Iudge
yee
&c.
But
put
case
Mr.
Flud
,
that
our
Diuines
were
concerning
this
point
of
your
Popes
being
Antichrist
equally
diuided
,
or
iust
so
as
you
affirme
they
are
;
what
?
would
the
same
make
their
doctrine
of
the
Popes
being
Antichrist
,
to
be
onely
a
fancie
?
See
then
how
you
may
be
whipped
with
your
owne
rodd
:
Are
you
a
Rabbie
in
Iezreel
and
dispute
so
?
what
then
will
become
of
the
feast
of
Conception
,
instituted
in
the
honour
of
the
immaculate
and
vnspotted
Conception
of
the
euer
blessed
Virgin
Mary
?
Are
not
there
many
of
your
Doctors
,
who
affirme
,
yea
affirme
not
without
the
reproching
of
others
with
the
note
of
errour
,
heresie
,
&c.
that
the
blessed
Virgin
was
not
conceiued
in
original
sinne
?
And
are
there
not
against
them
others
,
who
peremptorily
affirme
,
that
shee
was
conceiued
in
originall
sinne
?
this
being
so
,
shall
your
feast
of
Conception
,
which
is
indowed
with
so
many
Papall
indulgences
,
be
a
fancie
?
God
forbid
.
Againe
,
what
will
become
of
your
making
,
adoring
,
and
worshipping
of
the
Image
of
God
the
Father
,
as
he
Abul
.
in
deut.
Duar.
alij
.
Bell.
de
Imag.
lib.
2
cap.
8.
Nic.
act.
5.
6.
is
in
the
Deitie
himselfe
?
Are
there
not
many
of
your
Diuines
,
who
condemne
the
same
?
Doth
not
Bellarmine
affirme
it
to
be
in
opinione
,
in
opinion
?
Did
not
your
second
Generall
Nicene
Sinod
condemne
,
and
inhibit
the
same
?
what
then
,
shall
your
generall
making
thereof
,
and
adoring
the
same
,
be
a
fancie
?
God
forbid
it
;
for
if
so
,
it
would
proue
not
onely
a
fancie
,
but
a
most
damnable
impietie
,
as
in
truth
it
is
.
Further
,
what
then
Gentle
Sir
,
will
betide
the
inerrable
Rule
of
your
Faith
,
the
vnappellable
Iudge
of
all
controuersies
?
Is
it
not
a
dogmaticall
position
affirmed
by
your
Canonists
,
deliuered
by
most
of
your
Scholastickes
,
peremptorily
maintayned
by
all
the
learned
Ignatians
,
the
Goliasses
of
these
daies
,
that
the
Pope
is
the
absolute
and
vnerrable
Iudge
of
faith
,
that
hee
is
aboue
a
Generall
Councell
,
that
he
alone
may
with
some
prouinciall
Councell
Gerson
de
Auferibilit
.
Patae
Conc
:
Constant
.
&
Basil
.
omnes
pene
Anuq
.
define
faith
?
And
yet
is
there
not
a
whole
armie
of
your
Diuine
,
both
of
this
time
,
and
of
former
ages
,
who
resolutely
deny
the
same
?
who
teach
your
Popes
to
be
subiect
,
yea
corrigibly
subiect
to
a
Generall
Councell
,
and
that
defining
without
approuance
,
and
consent
of
the
same
,
he
may
erre
euen
in
matters
of
faith
,
deceiue
and
be
deceiued
.
Call
to
minde
,
what
the
Councells
of
Pisa
,
Basill
,
Constance
,
yea
and
the
8.
Generall
Sinod
,
haue
decreed
;
what
the
Sorbone
of
Paris
haue
done
and
taught
concerning
your
Popes
ouerhaughty
presumptions
in
this
kinde
?
may
I
now
say
to
you
?
now
iudge
ye
whether
all
the
Romish
faith
,
which
dependeth
vpon
the
Inerrability
of
this
Iudge
bee
not
a
fancie
,
a
dreame
a
lye
?
Lastly
,
to
pretermit
diuers
other
instances
;
what
will
you
say
to
your
Ignatianed
disciples
here
in
England
?
who
peremptorily
refuse
to
take
the
oath
of
Allegiance
,
concerning
the
auowing
or
disauowing
of
which
,
what
a
generall
diuision
is
there
in
your
learned
Clergy
of
England
?
It
is
to
be
suspected
that
the
Ignatians
and
Ignatianed
,
when
they
take
the
Oath
of
allegiance
do
egregioushe
equiuocate
.
The
Candidate
Martyrs
are
tooth
&
nayle
against
it
,
diuers
of
your
learn'd
Confessours
are
for
it
;
nay
I
boldly
affirme
it
,
the
learnedst
of
your
Clergie
in
England
are
for
it
,
at
lest
to
tolerate
the
taking
of
it
in
the
Laity
!
this
vncertainty
considered
,
shall
I
retort
vpon
you
thus
?
and
say
now
iudge
yee
,
whether
they
who
refuse
the
Oath
refuse
it
,
not
vpon
a
fancie
?
God
forbid
I
should
doe
so
;
no
no
,
they
refuse
it
not
vpon
a
fancie
in
your
opinions
,
but
vpon
that
grounded
resolution
according
to
your
principles
,
that
the
Pope
is
an
absolute
Monarch
and
Christs
Vicar
vpon
earth
,
to
command
yee
to
depriue
Princes
if
they
prooue
Irregular
and
will
not
be
at
his
becke
and
ordering
.
These
things
which
I
haue
here
produced
,
if
you
compare
them
in
your
owne
weights
and
ballance
,
with
your
now
iudge
yee
,
you
will
easily
obserue
,
how
idle
your
inference
is
,
but
let
vs
obserue
how
you
florish
it
.
Mr.
FLOOD
.
Now
be
you
iudge
,
whether
one
may
with
a
safe
conscience
,
vpon
a
fancie
,
or
vpon
a
confessed
vncertaine
coniecture
,
deny
the
broadseale
of
God
,
despise
his
hand
writing
,
which
the
eies
and
all
senses
of
body
testifie
to
be
his
?
Asubiect
,
that
should
condemne
the
Kings
warrant
or
his
command
,
vnder
the
broadseale
,
what
Iury
would
acquit
him
,
of
the
plea
that
hee
had
a
fancie
,
or
a
coniecture
that
it
was
counterfet
?
To
giue
to
the
Deuill
,
the
workes
that
sense
and
reason
iudge
to
bee
Gods
,
is
the
most
heinous
sinne
,
which
may
be
,
which
the
Iewes
did
commit
[
](A12096-e23560-b)u
u
Athanas
.
tract
.
in
illud
se
quis
dixerit
.
when
they
sayd
of
Christ
,
in
Belzebub
the
Prince
of
the
Deuills
doth
he
cast
out
Deuills
:
[
](A12096-e23580-b)x
x
Math.
13.
A
sin
neuer
to
be
pardoned
in
this
world
,
nor
in
the
next
.
Is
it
wisedome
to
aduentare
to
commit
such
a
sinne
,
vpon
a
coniecture
!
If
coniectures
might
suffice
,
the
Pharisies
could
haue
alleaged
diuerse
for
their
blasphemie
against
Christ
:
Reason
teacheth
,
that
such
smoakes
must
vanish
away
,
at
the
shining
of
cleare
truth
,
that
fearefull
surmises
yeeld
to
the
euidence
of
sense
.
This
then
is
the
first
reason
,
to
proue
them
inexcusable
that
they
haue
but
a
coniectur
all
defence
,
of
so
bainous
a
crime
.
ANSWER
.
Here
is
a
deale
of
impertinent
tautologie
,
florished
ouer
with
a
few
thetoricall
withered
flowers
,
fitter
for
the
fire
then
to
be
answered
with
penne
:
I
haue
already
shewed
and
euinced
,
that
we
giue
no
such
warrant
vpon
a
fancy
or
coniecture
,
as
you
pretend
and
repeate
so
often
,
for
lacke
of
better
substance
:
we
hold
it
,
if
not
as
a
point
of
faith
,
yet
at
lest
as
a
Theologicall
conclusion
,
certaine
and
assured
,
that
your
Pope
is
the
selfe
Antichrist
:
and
by
Gods
assistance
I
will
euince
that
his
miracles
are
not
Gods
but
Sathans
,
signed
with
his
counterfet
seale
.
But
by
the
way
,
now
I
must
tell
you
,
that
in
the
beginning
,
middle
,
and
end
of
this
your
reason
,
you
flourish
with
such
an
idle
kinde
of
eloquence
,
that
you
seeme
to
mee
,
as
if
you
were
predicating
in
your
chaire
,
to
your
blinde
●bedients
at
S.
Omers
.
I
cannot
but
smile
,
to
obserue
your
elegancies
;
Sir
,
where
I
pray
you
,
haue
you
learned
,
that
point
of
diuinity
,
that
the
eyes
and
all
the
senses
M.
〈…〉
.
of
the
body
,
are
capable
to
apprehend
,
to
be
iudicious
,
or
indicatiue
of
Gods
handwriting
,
of
Gods
broadseale
?
and
to
be
able
to
distinguish
the
same
,
from
Sathans
mendacious
prodigies
?
I
had
thought
,
this
had
beene
the
office
of
faith
,
or
of
some
gift
of
the
holy
Ghost
,
not
of
the
senses
;
But
seeing
you
talke
so
much
of
senses
,
and
the
euidence
of
all
senses
,
did
all
Lipsius
his
senses
,
or
all
your
senses
or
any
others
senses
,
(
whom
you
know
)
euer
euidently
feele
and
perceiue
the
hand
writing
of
God
at
Sichem
?
or
the
broadseale
of
the
Goddesse
at
Hall
,
Loretto
,
Montserratto
?
no
,
no
;
not
all
your
senses
,
nor
all
the
senses
of
any
man
liuing
,
had
euer
euidence
of
those
your
pretended
Gods
handwritings
.
All
your
euidence
hath
beene
by
hearing
,
that
so
both
your
faith
,
Lipsius
his
faith
,
and
the
faith
of
all
the
multitude
might
be
ex
auditu
,
according
to
that
of
the
Apostle
,
fides
ex
auditu
,
faith
,
comes
by
hearing
,
hearing
by
the
word
of
God
;
so
your
Epist.
ad
Rom.
10.
faith
comes
by
hearing
,
your
hearing
from
the
wordes
of
men
,
dead
men
,
Fullanos
,
vnknowne
,
indiuidualls
,
indiuidua
vaga
.
You
say
,
that
sense
and
reason
testifies
your
miracles
to
be
Gods
workes
;
againe
,
that
fearefull
surmises
must
giue
place
to
the
euidence
of
sense
,
what
M.
Flud
,
were
you
in
your
senses
,
when
you
wrote
thus
?
perhaps
in
some
musing
rapt
hands
vnder
arme-pits
,
as
your
wont
is
.
To
confirme
this
your
elegancie
,
you
tell
vs
,
that
no
Iury
would
acquit
that
subiect
,
who
vpon
a
surmise
should
deny
the
Kings
broadseale
,
whereby
you
seeme
to
put
his
Maiesty
of
Great
Britaine
in
minde
,
how
vndefensibly
guilty
,
your
Ignatianed
disciples
are
,
who
vpon
a
bare
arrogant
precept
of
the
Pope
,
without
any
lest
instruction
,
refuse
to
giue
him
assurance
by
oath
,
of
their
temporall
allegiance
,
against
all
papall
pretences
and
presumptions
in
that
kinde
?
Ah
M.
Flud
,
I
feare
,
your
mysterie
in
this
kinde
,
is
too
too
damnable
;
is
it
not
this
?
yes
,
certainly
it
is
:
Iames
of
Great
Britaine
T●e
Pa●ist
Ignatian
doct●●ne
and
practise
is
agreeing
to
that
of
the
old
Fryers
of
whom
W●clif
lib.
de
f●ndamen
.
leg
.
Aug.
cap.
36.
(
whom
God
of
his
infinite
mercy
,
vouchsafe
to
protect
,
as
the
apple
of
his
eye
for
the
confusion
of
Antichrist
)
is
not
(
in
rei
veritate
)
King
of
Great
Britaine
;
but
onely
in
(
opinione
hominum
haereticorum
)
in
the
opinion
of
men
heretikes
;
whose
opinion
,
whose
election
,
whose
confirmation
because
they
are
iure
,
in
law
excommunicates
is
iure
(
nulla
)
in
law
none
:
so
that
this
their
King
reigneth
onely
precariò
,
at
our
Holy
Fathers
pleasure
;
to
him
therefore
we
may
not
yeeld
or
sweare
obedience
,
but
dependantly
from
the
Pope
;
he
now
forbiddeth
vs
to
sweare
,
therefore
without
perill
of
eternall
damnation
wee
may
not
sweare
.
M.
Flud
this
is
the
misterie
;
answere
mee
is
there
any
of
your
disciples
who
would
refuse
to
sweare
allegiance
to
his
Maiestie
,
were
this
clause
added
,
so
long
as
his
Holinesse
shall
allow
and
permit
him
for
King
?
no
there
is
not
one
,
no
not
one
;
euident
then
it
is
to
all
senses
that
our
most
Gracious
Soueraigne
reigneth
in
your
opinions
,
precariò
,
tanquam
homo
Papae
,
ad
nutum
&
beneplacitum
Pontificis
;
as
at
his
Holinesse
pleasure
,
beneuolence
,
and
goodliking
.
This
is
the
damnable
doctrin
you
teach
;
what
proiect
you
would
thereout
make
,
who
cannot
iudge
,
that
remembreth
the
5.
of
Nouember
?
Is
not
this
to
deny
the
Kings
broadseale
?
nay
,
is
not
this
to
denie
him
to
be
King
?
for
take
away
from
him
,
the
naturall
,
absolute
,
and
sacred
allegiance
of
subiects
,
and
wherein
shall
his
kingly
dignitie
consist
?
What
Iury
will
then
acquit
you
?
Ah
times
!
when
as
such
as
you
are
,
and
your
disciples
,
shall
dare
to
shroude
themselues
&c
▪
shall
dare
to
passe
in
betwixt
wickets
and
great
Gates
,
Exulent
vtinàm
Egiptij
ne
pereant
Christiani
.
For
now
the
Transalpine
detestable
and
most
deuelish
Art
of
poysoning
is
on
foote
,
who
?
or
what
?
can
be
sure
?
so
long
as
so
many
whom
prudent
Ielousie
must
suspect
,
are
,
and
range
,
intra
castra
Christianorum
,
in
the
middest
of
Christians
,
what
securitie
can
there
be
,
if
the
Lord
of
heauen
doe
not
miraculouslie
protect
?
Aspice
dowine
de
sede
sanctatua
&
protege
Christum
tuum
.
To
proceede
:
whilest
you
preconize
thus
fondly
,
of
the
euidence
of
your
miracles
to
all
senses
,
you
play
the
Diuine
as
pithily
to
make
the
denying
of
these
your
broadseales
,
to
bee
the
most
heinous
sinne
that
can
be
committed
.
It
cannot
bee
denyed
Sir
but
to
blaspheme
the
workes
of
God
,
as
the
Scribes
and
Pharisies
did
,
those
of
our
Sauiour
,
is
a
most
heinous
offence
;
so
likewise
for
you
to
compare
your
vaine
trumperies
to
the
admirable
workes
of
our
Sauiour
is
a
greiuous
sinne
,
not
excusable
.
But
call
to
minde
Sir
,
that
rule
of
law
qui
semel
inuenitur
malus
semper
presumitur
In
regul.
Iuris
.
malus
in
eodem
genere
mali
,
Hee
who
is
once
found
to
bee
euill
(
that
is
deliberately
and
malitiously
euill
)
is
alwaies
presumed
to
be
euill
,
in
the
same
kinde
of
ill
;
If
this
bee
an
axiome
vnrefusable
,
applauded
by
your
Ciuilians
,
admitted
by
your
Canonists
?
what
then
may
wee
presume
of
your
Church
,
who
hath
often
been
found
purposely
playing
false-play
with
her
prodigies
?
Are
you
not
ashamed
of
your
voraginous
Iacob
?
voluminous
Vincent
?
E●●enc
.
lib.
1.
digress
.
cap.
11.
produceth
the
complaints
of
diuers
of
your
owne
Bishops
and
Doctours
.
Agobert
lindam
:
Viues
.
fabulous
Metaphrast
?
for
diuers
of
their
fabulous
narrations
?
That
ancient
Genouyse
Legend
,
written
by
your
voraginous
Prelate
,
for
the
excellencie
of
it
called
aurea
legenda
,
the
Golden
Legend
;
how
many
copper
Fables
are
in
it
,
now
exploded
by
your selues
?
Remember
that
rule
,
whereof
I
now
put
you
in
minde
;
haue
not
your
owne
Popes
found
such
fabulous
stuffe
in
your
Portesses
,
that
for
shame
they
haue
rased
them
out
?
witnesse
your
famous
Sorbonist
Espencaeus
;
witnesse
the
whole
world
which
seeth
the
Fables
rased
out
;
where
then
is
your
forehead
,
that
you
dare
to
compare
your
forged
vanities
,
with
the
most
venerable
miracles
of
our
Sauiour
?
as
I
said
before
,
so
now
againe
with
the
Archangels
words
imperet
tibi
Dominus
,
the
Lord
rebuke
thee
.
You
Epist.
Iudae
will
reply
and
say
,
these
corruptions
,
haue
crept
into
other
Churches
;
but
the
Romane
hath
beene
vncontaminate
.
What
?
Rome
vncorrupt
?
which
pretendeth
S.
Peters
body
to
bee
in
more
places
?
Rome
vncorrupt
?
The
Romane
Church
her
fal●e
fingers
which
glorieth
in
Constantines
Baptisterie
?
where
you
pretend
Constantine
was
cured
of
a
corporall
leprosie
?
Rome
vncorrupt
?
which
tells
vs
of
a
great
horrible
Dragon
,
a
Dragon
(
as
your
Legend
saith
)
so
malicious
for
Leg.
Silu.
Constantines
conuersion
to
Christianitie
,
that
out
of
hate
thereof
he
did
day
after
day
,
destroy
with
his
venemous
breath
300.
men
,
(
maruell
that
Constantine
himselfe
,
that
women
and
children
escaped
)
and
yet
this
prodigious
beast
,
by
Siluester
(
hauing
two
Priests
accompanying
him
)
had
his
chappes
tied
vp
with
a
small
thred
,
and
so
was
starued
and
destroyed
.
Rome
vncorrupt
?
when
as
in
it
,
is
allowed
and
read
the
Frantiscan
prodigious
booke
Your
Romane
Darling
alloweth
sermones
discipul●
your
sp●cula
exemplo●um
in
which
are
innumerable
phantastick
lies
&
dotages
.
of
conformities
;
in
which
how
many
vanities
are
there
,
which
you
the
Ignatians
,
the
Dominicans
,
and
all
your
learned
smile
at
?
witnesse
that
admirable
miracle
of
the
spider
,
which
Fryer
Francis
drunke
vp
in
the
Chalice
,
and
which
came
out
of
his
shinnebone
,
hee
after
Masse
rubbing
the
same
.
Witnesse
Father
Francis
his
large
Sermon
,
at
Eugubium
to
the
deuout
Wolfe
with
much
like
trumperie
in
the
same
to
be
read
and
found
euen
to
the
astonishment
of
the
Reader
.
Rome
vncorrupt
?
which
sheweth
the
pictures
that
bowed
and
did
reuerence
to
the
dead
body
of
Pope
Formosus
when
it
was
brought
into
Saint
Peters
Church
,
your
Baronius
is
not
ashamed
to
approue
the
fable
.
Rome
vncorrupt
?
whose
Ignatian
cheifetaines
(
Aquauiua
himselfe
)
now
approue
vnto
the
world
,
a
mendacious
Legend
of
Ignatius
his
miracles
,
amongst
which
at
this
present
,
I
glaunce
onely
at
that
blasphemous
one
,
where
you
make
the
mysterie
of
the
blessed
Trinitie
,
to
bee
reuealed
vnto
him
,
in
that
very
forme
and
fashion
,
in
which
you
haue
pourtraited
and
drawne
the
same
in
your
Church
of
the
English
Colledge
An
impious
fiction
of
t●●
Ignat●●●s
and
blasphemous
against
●he
most
sa●●ed
Trinitie
.
at
Rome
?
to
wit
,
The
father
is
painted
in
the
forme
of
a
very
old
hoareheaded-man
:
the
sonne
is
drawne
out
as
nayled
vpon
a
crosse
;
which
crosse
the
Father
holdeth
before
him
;
hauing
the
forme
of
a
doue
expressing
the
holy
Ghost
drawne
vpon
his
b●est
,
ouer
the
toppe
of
the
crosse
:
and
euen
in
this
sort
and
fashion
,
as
your
Ribadinera
hath
caused
it
to
be
expressed
in
the
miraculous
pictures
of
Ignatius
his
life
,
was
the
mysterie
of
the
holy
Doth
not
C●ster
publish
most
id●e
dotages
in
his
Postilles
?
and
yet
in
Rome
vnder
your
Popes
nose
he
is
read
and
approued
.
Trinitie
reuealed
vnto
him
;
Ah
blasphemie
of
all
blasphemies
;
doth
the
infinite
maiestie
of
God
,
Trine
and
one
,
so
reside
,
and
represent
it selfe
vpon
the
eternall
Throne
?
what
?
was
this
the
secret
of
the
most
glorious
Godhead
which
was
reuealed
to
S.
Ignatius
?
Doubtlesse
some
like
Hobgobbline
as
deceiued
their
Francis
in
a
Cherubicall
Crucifixe
,
beguiled
also
(
if
it
be
not
a
fiction
)
your
holy
Ignatius
,
eager
and
hungrie
after
some
vision
.
Rome
not
corrupt
?
when
as
the
Romane
Predicant
Fryers
,
haue
been
so
impudent
,
as
publikely
to
preachin
Chap.
1.
pulpit
,
that
there
grew
such
amorous
loue
betwixt
Christ
and
Catharine
of
Sienna
his
sweet
Spousesse
,
that
there
was
a
true
enterchange
of
hearts
betwixt
them
?
which
impious
vanitie
of
theirs
I
haue
already
refuted
.
I
could
particularize
in
sundrie
like
instances
,
but
these
are
sufficient
,
to
shew
how
inexcusable
M.
Flud
is
,
who
dareth
to
compare
their
trash
with
the
most
venerable
miracles
of
Christ
.
Is
it
not
true
,
that
if
one
vntruth
could
be
found
in
the
Gospell
the
whole
credit
thereof
were
at
an
end
?
what
credit
then
,
may
wee
giue
to
your
Romane
Church
,
which
hath
played
falsefingers
so
often
?
It
was
foretold
by
S.
Iohn
,
that
your
Adulterous
Mother
,
should
haue
her
mouth
full
of
blasphemies
which
Apoc.
13
6.
to
her
confusion
wee
now
obserue
.
And
so
ceasing
to
adde
any
more
about
this
your
first
reason
,
I
note
by
the
way
,
another
vnreuerent
,
if
not
sacrilegious
speech
of
yours
,
when
you
thus
write
.
If
coniectures
would
suffice
,
the
Pharisies
,
could
haue
alleaged
diuers
for
their
blasphemie
against
Christ
.
And
is
not
this
a
Iolly
Ignatian
,
who
rather
then
he
will
seeme
not
to
haue
sufficiently
refuted
vs
,
will
yeeld
coniecturall
proofes
to
the
Pharisies
against
Christ
?
Sir
,
bethinke
your selfe
of
those
coniectures
against
Christ
,
and
I
dare
assure
you
,
that
the
Iewes
will
account
themselues
beholding
vnto
you
for
the
same
.
But
let
vs
now
come
to
your
second
reason
,
and
examine
whether
there
be
more
modestie
or
pith
in
it
then
in
your
first
,
thus
you
frame
it
.
CHAP.
V.
Wherein
is
examined
Mr.
Floods
second
reason
shewing
him
to
peruert
the
Fathers
meanings
.
Mr.
FLOOD
.
THe
second
reason
is
,
that
Protestants
haue
no
more
reason
to
condemne
these
as
Antichrists
wonders
,
then
the
miracles
reported
by
ancient
Authors
,
long
before
Antichrist
appeared
,
according
to
their
owne
account
:
For
those
ancient
miracles
,
are
thunder
claps
,
that
shake
the
foundation
of
your
Gospell
,
no
lesse
then
ours
of
this
present
age
.
Call
to
minde
the
points
of
our
faith
you
most
impugne
in
your
letter
,
you
shall
finde
most
famous
miracles
to
confirme
them
,
recorded
by
most
graue
and
learned
Fathers
:
What
Lipsius
of
Louayne
,
did
euer
write
wonders
either
more
for
number
,
or
greater
for
quantitie
,
done
at
the
shrine
of
any
Saint
,
then
those
,
that
Saint
Austen
in
his
22.
booke
of
his
Citie
of
God
hath
registred
,
as
most
certainly
wrought
by
the
reliques
of
Saint
Stephen
[
](A12096-e25240-b)x
x
Plurimi
conficiendi
sunt
libri
nec
tamen
omnia
colligi
poterunt
lib
22.
de
ciuit
.
cap.
8.
?
Read
that
booke
Sir
,
and
I
dare
say
,
that
you
will
there
finde
either
miracles
that
may
conuert
your
heart
to
some
feare
of
God
,
or
else
matter
for
senselesse
infidelitie
to
driue
away
melancholie
fits
with
loud
laughing
.
You
may
behold
histories
as
incredible
to
humane
reason
,
and
yet
no
lesse
seriouslie
tould
by
Saint
Austen
,
then
these
are
,
of
our
blessed
Ladies
in
both
her
chappells
,
which
Lipsius
doth
recount
.
ANSWER
.
This
your
reason
flowing
à
comparatis
,
is
void
of
reason
:
for
whilest
you
in
the
beginning
thereof
are
in
your
generalls
,
first
you
tell
vs
like
miles
gloriosus
,
that
such
miracles
as
are
recounted
by
ancient
Fathers
before
Antichrist
appeared
;
euen
according
to
our
owne
account
,
doe
like
to
yours
of
these
times
shake
the
foundation
of
our
Gospell
.
Secondly
you
brauingly
inuite
Sir
Edward
to
call
to
minde
how
such
articles
of
yours
as
he
impugneth
,
were
confirmed
by
most
famous
miracles
.
Thirdly
,
you
elegantly
flourish
with
a
demand
,
what
Lipsius
of
Lonayne
did
euer
&c.
These
be
bragging
flourishes
,
your
proofe
in
particular
is
;
first
pretended
out
of
Saint
Austen
thus
,
who
in
his
22.
booke
of
his
Citty
of
God
(
say
you
)
hath
registred
wonders
as
great
for
number
,
and
quantitie
,
as
certainly
wrought
by
the
reliques
of
Saint
Stephen
,
as
euer
any
Lipsius
of
Louayne
did
write
done
at
the
shrine
of
any
Saint
.
Hauing
added
thus
out
of
Austen
,
as
if
you
had
got
the
victory
you
inuite
Sir
Edward
,
not
without
most
bitter
taunts
to
the
reading
of
the
same
;
you
tell
him
of
loud
laughing
and
melancholie
fits
;
and
you
your selfe
may
be
told
iustly
,
culpa
carere
oportet
qui
in
alium
paratus
est
dicere
.
To
this
your
reason
,
which
is
not
worth
one
blew
point
,
to
the
matter
we
haue
in
hand
:
First
I
denie
your
proposition
;
for
the
miracles
related
by
the
ancient
Fathers
,
and
yours
,
differ
genere
generalissimo
:
your
profe
out
of
Saint
Austen
serueth
not
your
turne
.
First
,
what
if
I
should
say
that
all
you
bring
out
of
that
booke
is
none
of
Saint
Austens
?
can
you
euince
the
contrarie
?
no
assuredly
,
you
cannot
;
For
if
you
obiect
and
say
that
the
said
booke
hath
beene
reputed
for
S.
Austens
for
many
hundreths
of
yeares
before
this
age
,
I
grant
it
:
And
were
not
(
I
beseech
you
)
these
bookes
,
to
wit
;
of
Questions
vpon
the
old
and
new
Testament
;
the
booke
of
83.
Questions
;
the
booke
de
fide
ad
Petrum
;
the
booke
de
mirabilibus
sacrae
Scripturae
;
the
booke
de
vera
&
falsa
penitentia
;
the
bookes
de
moribus
Ecclesiae
;
de
salutaribus
documentis
;
the
booke
called
Hypognosticon
;
his
manuale
,
his
Soliloquia
,
with
his
booke
de
visitatione
infirmorum
,
with
sundrie
other
bookes
,
epistles
very
many
,
Sermons
innumerable
,
reputed
to
be
that
Fathers
for
many
hundreths
of
yeares
before
this
age
;
and
yet
are
they
not
now
cashired
from
being
his
some
by
one
,
some
by
another
as
either
by
Baronius
,
Bellarmine
,
Turrian
,
Posseuine
,
Sixtus
S●nensis
,
Remists
,
Louanists
,
&c.
If
these
your
Champions
,
may
cashire
so
many
of
his
woorkes
,
because
in
them
there
are
some
things
found
not
beseeming
,
or
contrarie
to
Austen
;
why
then
may
not
some
contrarieties
which
are
to
be
found
in
this
booke
from
other
of
that
Father
bee
a
iust
cause
to
call
the
credit
of
it
in
question
?
But
I
denie
not
the
booke
to
be
his
;
yet
if
I
should
affirme
that
he
is
corrupted
by
some
false-fingers
in
this
Chapter
you
cite
,
and
some
others
,
I
should
not
want
reason
for
so
saying
;
for
doth
not
Vines
in
his
Preface
protest
,
that
there
was
such
corruption
in
the
manuscripts
he
had
,
that
he
could
not
know
the
true
reading
of
Austen
,
but
diuinando
&
coniecturis
,
by
deuining
and
coniectures
?
And
if
you
now
in
this
light
of
the
Gospell
,
dare
by
command
of
a
Councell
,
corrupt
,
not
onely
the
ancient
Fathers
,
but
euen
your
owne
late
Authors
,
by
adding
and
taking
away
words
,
sentences
,
yea
whole
paragraphes
,
and
chapters
?
Why
may
not
we
think
the
same
Spirit
to
haue
been
&
raigned
in
your
cloystered
Viues
saith
there
is
no
doubt
but
that
in
th●s
8.
chapter
of
the
22.
booke
many
things
haue
been
added
by
those
who
wi●●
their
filthy
hands
haue
defiled
all
the
writings
of
noble
Authors
,
Viues
annot.
in
22.
lib.
August
.
deciuit
.
cap.
8.
ones
,
when
they
might
do
the
same
without
any
touch
of
infamie
?
What
?
could
they
set
foorth
whole
bookes
and
many
in
the
name
of
that
Father
?
and
could
they
not
corrupt
by
interlacing
or
paring
out
a
few
lines
?
for
my
part
I
am
induced
to
thinke
that
this
Father
is
corrupted
in
this
place
,
if
some
of
his
Epistles
and
his
booke
of
retractations
be
his
,
see
after
.
But
I
will
admit
the
booke
to
be
S.
Austens
,
and
that
the
wordes
and
sentences
cited
by
you
are
all
his
:
Hee
relateth
,
that
there
were
diuers
miracles
done
at
the
memorie
of
S.
Stephen
;
what
of
this
?
nay
more
,
suppose
that
he
had
affirmed
,
which
hee
doth
not
,
that
the
said
miracles
were
done
by
the
reliques
of
S.
Stephen
;
shall
this
shake
the
foundation
of
our
Gospell
?
might
not
God
vse
the
reliques
of
S.
Stephen
to
worke
miracles
,
in
that
sort
,
and
as
he
did
,
vse
the
Napkin
of
Paul
?
the
shadow
of
Peter
?
the
bones
of
Elizeus
,
which
the
holy
Scripture
In
the
9.
chapter
of
the
●2
.
bo●ke
he
affirmeth
that
he
knoweth
not
whether
such
miracles
are
done
by
God
himselfe
by
his
Angels
,
or
by
the
Martyrs
.
Act.
5
15.
recounteth
?
We
are
of
S.
Stephens
faith
,
we
honor
his
memorie
,
and
haue
a
day
for
the
same
,
(
as
those
Christians
had
)
wee
are
nothing
enuious
,
that
God
should
do
miracles
by
the
bones
and
ashes
of
his
seruant
whose
honourable
remembrance
wee
celebrate
in
our
Churches
;
therefore
for
you
to
proue
that
wee
despite
the
miracles
done
at
S.
Steephens
memory
,
i●
,
opus
cui
impar
Achilles
,
you
cannot
euer
doe
it
.
No
,
no
Sir
,
had
we
beene
with
S.
Austen
,
we
would
not
haue
refused
to
haue
assembled
with
him
at
the
blessed
memory
of
that
Saint
,
there
to
haue
praised
and
magnified
his
Lord
&
Master
,
for
whose
testimonie
hee
was
stoned
.
Sir
,
wee
ingenuouslie
acknowledge
,
that
it
was
a
godly
custome
of
the
ancient
Christians
there
to
assemble
for
diuine
worship
of
God
,
where
the
memories
of
his
seruants
were
;
there
they
prayed
,
there
they
praised
,
there
they
professed
euen
to
the
astonishment
of
the
Infidels
:
and
where
is
it
more
likely
,
that
God
should
put
foorth
his
arme
to
doe
signes
and
wonders
,
so
long
as
the
same
were
behoufull
and
necessarie
for
the
planting
of
his
Church
,
then
at
such
places
,
and
such
assemblies
,
where
his
name
was
so
christianly
and
religiouslie
called
vpon
,
and
his
sonne
Iesus
▪
so
constantly
professed
?
I
said
Sir
,
that
had
we
beene
with
S.
Austen
we
would
willingly
haue
associated
our selues
with
him
,
yet
wicked
and
sinfull
it
were
to
doe
the
like
now
with
you
in
Rome
,
either
at
S.
Peters
in
your
Vaticane
,
or
at
S.
Paules
without
gates
,
or
at
S.
Stephens
memory
vpon
one
of
your
hills
where
you
assemble
your selues
,
putting
(
I
boldly
write
what
I
haue
obserued
)
more
confidence
in
the
intercession
and
prayers
of
those
Saints
,
then
in
the
mediation
of
Iesus
:
so
did
not
S.
Austen
,
so
did
not
his
people
.
Further
had
we
now
S.
Stephens
body
with
vs
,
or
the
body
of
the
blessed
Apostle
,
or
of
the
euer
blessed
virgin
Mary
,
wee
would
not
refuse
to
make
our
assemblies
at
them
,
by
them
,
or
nigh
to
them
,
for
the
loue
wee
beare
to
them
,
whose
ashes
they
are
;
for
the
hope
wee
haue
of
their
resurrection
at
the
last
day
;
but
rather
then
wee
would
abuse
them
as
you
doe
;
by
committing
open
idolatry
in
adoring
and
worshipping
of
them
,
as
you
doe
;
in
putting
any
trust
or
confidence
in
them
for
blessings
,
for
deliuerances
as
you
impiouslie
doe
;
wee
would
doe
with
them
,
as
Luther
,
wished
had
beene
done
with
all
other
Luther
.
serm.
do
Cruce
.
reliques
before
corruption
came
in
;
to
wit
bury
them
low
in
the
ground
,
but
decently
,
as
becommeth
the
dust
and
ashes
of
Gods
seruants
;
wherein
,
we
should
not
want
the
warrant
of
God
himselfe
,
who
lest
the
Iewes
should
commit
Idolatrie
with
Moyses
his
body
,
hath
so
Deut.
34.
6.
disposed
of
the
same
,
that
euen
vntill
this
day
locus
est
ignotus
,
Jud.
Epist.
the
place
is
vnknowne
where
it
was
buried
.
The
Deuill
contended
with
Michaell
for
it
,
and
about
it
,
for
what
end
thinke
yee
,
but
onely
that
the
Iewes
might
haue
so
abused
it
,
as
you
now
doe
the
bodies
and
reliques
of
Gods
seruants
?
Saint
Anthonie
the
Eremite
,
(
whose
life
S.
Athanasius
as
you
deliuer
did
write
)
would
approue
our
doing
herein
:
He
knowing
how
superstitiouslie
the
Egyptians
were
giuen
to
worship
the
dead
bodies
,
of
such
Athanas
.
in
vita
Anton.
as
they
honoured
liuing
,
gaue
most
straight
charge
,
that
his
body
should
so
carefully
be
buried
,
that
it
might
not
be
abused
after
his
death
by
any
such
superstitious
vses
,
as
were
then
growing
vp
.
What
would
that
blessed
man
haue
said
,
had
he
knowne
the
detestable
practises
,
which
Yet
we
finde
in
your
forged
Legends
that
your
Saints
haue
commanded
their
bodies
to
be
religiously
buried
and
to
be
honoured
after
buriall
.
Roberts
the
Monke
executed
at
Tiburn
,
the
night
before
gloried
that
he
should
after
death
be
honoured
as
a
Saint
.
are
now
afoote
amongst
the
Papists
?
who
are
not
content
to
repaire
to
the
places
,
where
such
things
remaine
,
but
they
must
further
and
aboue
carrie
about
them
,
some
small
peeces
of
earth
and
dust
,
thereby
hoping
for
assured
deliuerances
from
all
dangers
,
making
the
same
their
hope
and
refuge
.
I
know
diuerse
of
their
Popish
herein
England
,
and
elsewhere
,
who
continually
weare
about
them
little
pretty
carued
wodden
Images
,
made
of
the
wood
of
that
tree
wheron
their
Sichimesse
Image
stood
(
from
which
it
fell
,
to
which
it
was
fastened
again
,
and
from
which
it
was
last
of
all
lost
or
stolne
,
and
as
not
yet
heard
of
)
yea
,
they
set
vp
those
prettie
babes
in
some
places
of
their
gardens
and
orchards
,
and
to
them
doe
make
daily
pilgrimages
,
yea
they
doe
vow
pilgrimages
,
thereby
hoping
for
many
blessings
.
O
fatuas
Gentes
,
quibus
talia
numina
.
To
conclude
,
this
is
the
summe
of
that
which
may
be
answered
to
that
vnto
which
you
direct
Sir
Edward
in
S.
Austen
;
first
,
we
acknowledge
that
at
the
memorie
,
of
S.
Steephen
many
miracles
were
done
in
confirmation
of
Christian
religion
;
Secondly
we
grant
there
was
an
honourable
remembrance
of
that
Saint
;
Thirdly
we
deny
that
those
miracles
were
done
to
proue
intercession
or
prayers
to
that
Saint
;
no
,
no
;
there
is
no
mention
made
of
intercession
or
praiers
to
him
;
but
,
put
case
,
M.
Flud
,
that
it
might
be
thought
in
those
times
,
that
some
of
those
miracles
were
obtained
by
the
praiers
of
that
Saint
(
I
doe
not
say
the
prayers
of
liuing
to
that
Saint
)
to
God
,
what
could
you
inferre
thereout
,
but
an
extraordinarie
blessing
which
may
not
be
drawne
into
an
ordinarie
example
?
But
Mr.
Flud
,
admit
we
grant
all
you
desire
(
which
yet
by
no
meanes
I
may
)
that
the
Christians
of
those
times
did
pray
to
S.
Stephen
,
and
did
thinke
they
receiued
some
benefits
by
such
their
praiers
,
must
this
their
action
,
be
a
necessarie
example
for
vs
,
that
wee
may
or
ought
to
doe
like
?
Can
such
a
practise
make
it
an
absolute
Rule
of
manners
,
according
to
the
analogie
of
faith
to
all
future
ages
?
Must
the
priuate
practise
of
some
primitiue
Churches
,
tye
all
the
vniuersall
Church
,
and
this
for
all
ages
?
If
so
;
what
then
will
become
of
your
Church
,
which
out
of
an
opinion
of
libertie
,
doth
not
administer
the
sacrament
to
the
Laitie
vnder
both
kindes
,
which
the
ancient
Church
euer
did
,
out
of
an
opinion
of
necessitie
grounded
vpon
Christs
command
and
institution
?
Why
then
doth
not
your
Church
minister
the
sacrament
of
the
Eucharist
to
Infants
newly
baptized
,
as
the
ancient
Church
did
,
out
of
an
opinion
of
necessitie
for
their
saluation
?
Why
then
doth
not
your
Church
continue
profestiuall
night
▪
Vigills
,
which
Antiquitie
both
approued
and
required
?
Time
was
in
the
ould
Law
,
when
it
was
not
only
behoueful
,
but
also
necessarie
for
such
as
were
strucken
with
serpents
,
if
they
would
be
cured
,
to
behold
the
brazen
Serpent
;
but
afterwards
when
the
same
was
abused
superstitiously
,
call
to
minde
how
good
King
Ezechias
2
Reg:
18.
was
commended
for
destroying
and
abolishing
the
same
.
Againe
,
time
was
when
it
was
not
vnlawfull
to
eat
of
such
meats
,
as
had
been
offered
to
Idolls
;
but
afterwards
1
Cor:
8.
when
the
same
eating
was
growne
scandalous
,
and
a
signe
distinctiue
,
then
the
same
became
abominable
.
So
likewise
,
although
we
put
case
and
admit
,
that
the
Christians
did
recurre
vnto
the
memories
of
Saints
in
former
times
,
hoping
to
be
ayded
by
their
intercessions
●oth
not
Saint
Austen
lib.
de
Ciuit
8.
cap.
27.
relate
a
custom
vsed
by
some
Christians
at
Martyrs
tombs
with
yet
as
hee
,
so
wee
reiect
:
but
you
in
steed
thereof
haue
brought
in
more
vaine
,
which
Viues
there
reproueth
.
to
God
;
yet
now
the
case
is
so
altered
,
by
reason
of
a
sea
of
abominations
,
and
detestable
idolatrie
,
which
thereby
hath
ouer-flowen
the
whole
Church
,
that
there
is
very
iust
cause
to
command
such
a
practise
and
custome
to
surcease
;
and
herein
,
there
should
not
want
the
warrant
of
the
Church
of
Rome
hir selfe
,
who
in
diuers
like
cases
hath
so
proceeded
:
some
instances
I
haue
already
set
downe
,
and
more
I
could
produce
.
These
things
I
write
,
supposing
what
is
related
out
of
S.
Austen
be
truly
his
;
but
so
oft
as
I
consider
what
hee
writeth
in
his
7.
Retractations
,
I
can
hardly
so
thinke
;
for
there
interpreting
,
in
what
sense
he
had
in
his
former
works
denied
the
ordinarie
working
of
miracles
in
the
Church
,
7.
Lib.
1.
Retract
.
cap.
14.
he
saith
thus
;
And
this
I
haue
said
,
because
not
such
great
ones
,
nor
all
such
are
done
now
,
not
because
there
are
non●
done
euen
now
.
He
would
neuer
haue
written
thus
sparingly
of
miracles
,
if
there
had
been
so
many
done
at
the
memorie
of
one
Saint
,
especially
so
many
as
your
marginall
note
,
cited
out
of
that
Father
,
promiseth
,
Plurimi
conficiendi
sunt
libri
nec
tamen
omnia
colligi
poterunt
.
Flod
.
ex
August
.
which
note
doth
not
accord
with
the
first
lines
of
this
Chapter
,
so
that
either
the
text
or
margine
must
needs
be
corrupted
.
Mr.
FLOOD
.
You
cannot
endure
the
adoration
of
the
diuine
Sacrament
,
which
you
blasphemously
call
a
[
](A12096-e26510-b)(a)
(a)
Lett
:
pag.
54.
breaden
Idoll
,
in
a
shauelings
hand
.
Saint
Chrysostome
writeth
,
[
](A12096-e26540-b)b
b
Lib.
6.
de
sa
cerd
.
cap.
4.
that
a
certaine
venerable
ould
man
,
to
whom
many
mysteries
were
reuealed
,
had
told
,
that
in
the
time
of
sacrifice
,
he
once
beheld
a
multitude
of
Angells
,
with
shining
garments
,
compassing
the
wonderfull
table
round
about
,
who
with
reuerence
in
honour
of
him
,
who
lyeth
thereon
,
bowed
their
heads
,
as
souldiers
doe
in
presence
of
their
King
.
And
though
these
blessed
Spirits
,
be
not
euer
seene
,
yet
the
maiestie
of
him
,
that
is
daily
sacrificed
is
such
,
[
](A12096-e26580-b)c
c
Quod
credere
abunde
licet
vel
ex
tanto
illo
sacrificio
quod
tum
peragitur
.
saith
S.
Chrysostome
,
that
we
may
beleeue
they
are
in
this
humble
manner
continually
present
.
Now
S
ir
Edward
,
you
may
send
your
Ministers
to
preach
to
these
Papists
,
and
bid
them
as
you
bid
[
](A12096-e26630-b)d
d
Lett
:
pag
106.
vs
very
grauely
,
leaue
their
duckes
,
and
luckes
,
and
apish
toyes
,
and
serue
God
in
spirit
and
truth
.
ANSWER
.
Here
Mr.
Flud
imposeth
against
vs
two
points
;
the
one
that
we
cannot
endure
the
adoration
of
the
diuine
Sacrament
:
the
other
,
that
we
blasphemously
call
it
a
breaden
Idoll
&c.
Against
vs
he
frameth
his
argument
out
of
Chrysostome
,
which
done
he
commeth
out
with
a
vaine
Io
triumpho
,
bidding
Sir
Edward
to
send
&c.
Concerning
the
first
,
I
answer
thus
.
First
,
if
wee
did
either
beleeue
,
as
they
teach
,
that
Christs
body
and
blood
were
in
the
sacrament
(
ex
vi
sacramenti
)
truly
,
naturally
,
and
substantially
;
yea
that
whole
Christ
perfect
God
and
man
were
,
as
they
deliuer
,
in
perfect
shape
and
humane
forme
,
(
ex
vi
concomitantiae
)
by
necessarie
concomitancie
,
vnder
the
formes
of
bread
and
wine
,
then
might
wee
adore
and
worship
him
,
though
not
principally
placed
there
for
that
end
.
Or
secondly
,
if
we
did
beleeue
,
as
they
doe
,
concerning
the
adoration
of
images
,
to
wit
,
that
the
same
adoration
and
worship
may
be
giuen
to
the
image
respectiuely
,
for
the
persons
sake
,
as
is
to
be
giuen
to
the
Prototypon
or
person
whom
it
representeth
;
then
doubtlesse
wee
would
adore
and
worship
this
diuine
image
,
being
certainely
instructed
according
to
the
doctrine
of
the
Fathers
of
the
second
Nicene
Councell
,
and
sense
of
holy
scriptures
,
that
it
is
the
Sinod
.
Nic.
2.
act.
6.
liuelyest
and
perfect
image
,
signe
and
representation
,
which
the
Sonne
of
God
left
with
his
Church
of
that
his
most
dreadfull
sacrifice
vpon
the
Crosse
,
by
which
wee
What
we
adore
in
the
Sacrament
.
were
redeemed
;
the
which
so
often
as
wee
haue
in
remembrance
by
celebrating
the
diuine
mysteries
,
we
doe
in
the
vse
of
them
,
worship
and
adore
,
with
prone
bodies
and
prostrate
heart●
,
the
same
sacrifice
of
our
redemption
,
that
is
our
Redeemer
himselfe
.
But
wee
holding
their
first
position
to
haue
been
forged
in
their
Synagogue
,
when
their
God
making-transsubstantiation
some
thousand
yeeres
after
Christ
was
hatched
;
and
accounting
their
second
to
be
no
other
than
a
heathenish
and
pagan-like
point
of
Sophistry
,
we
dare
not
imitate
their
doings
.
Yet
their
Reuerences
(
who
incessantly
taunt
with
obloquies
the
Church
of
England
with
imputation
of
irreligiositie
in
this
kinde
)
may
vnderstand
,
that
as
we
Christianly
and
religiously
vse
and
worship
the
holy
Sacrament
of
Baptisme
,
so
we
do
reuerence
this
venerable
mysterie
of
the
Lords
Supper
;
yea
and
at
,
and
in
the
mysterie
we
vse
religious
adoration
and
diuine
worship
,
not
to
the
Elements
as
they
doe
not
to
Christ
corporally
and
carnally
present
as
they
philosophize
;
but
to
vse
the
words
of
the
Fathers
of
the
first
Nicene
generall
Councell
,
We
are
not
(
humiliter
intenti
Con
Nic.
in
actibus
.
proposito
pani
ac
calici
,
sed
fide
intelligimus
situm
in
illa
mensa
aguum
tollentem
peccat
a
mundi
)
basely
intentiue
to
the
bread
and
cup
that
is
proposed
,
but
by
faith
,
we
vnderstand
the
lambe
of
God
,
who
taketh
away
the
sinnes
of
the
world
to
be
laid
vpon
that
Table
.
How
placed
vpon
that
table
?
in
grace
,
virtue
,
efficacie
,
and
by
a
sanctifying
power
;
in
like
sort
as
the
same
Councell
teacheth
,
a
heauenly
fire
,
the
sanctification
of
the
Holy
Ghost
,
the
very
power
of
God
to
be
in
baptisme
;
which
manner
of
speaking
I
finde
reuerently
alleaged
and
approued
,
by
the
most
learned
and
reuerend
Iewell
of
the
Church
of
England
,
whom
I
read
citing
those
most
Reuerend
Nicaene
Fathers
thus
:
Baptisme
Jewell
art.
5.
must
be
considered
not
with
our
bodily
eyes
,
but
with
the
eyes
of
our
minde
,
thou
seest
the
water
,
thinke
thou
of
the
power
of
God
,
that
in
the
water
is
hidden
;
thinke
thou
that
the
water
is
full
of
heauenly
fire
,
and
of
the
sanctification
of
the
Holy
Ghost
▪
Thus
he
truly
citeth
the
iudgement
of
those
most
learned
Sages
:
So
it
is
,
that
we
by
faith
considering
the
power
of
Christ
●orking
in
and
by
his
diuine
mysteries
,
doe
by
faith
with
prone
hearts
,
yea
and
religious
outward
worship
adore
Christ
,
as
present
in
efficacie
,
power
,
and
vertue
of
sanctification
,
though
he
be
personally
distant
,
as
farre
as
the
highest
heauens
are
from
the
sacramentall
table
.
And
in
this
manner
of
declaring
I
speake
more
confidently
,
because
that
most
learned
Iewell
writeth
thus
;
Doubtlesse
it
is
our
duties
to
J●w
.
art.
8.
pag.
404.
adore
the
bodie
of
God
in
the
word
of
God
,
in
the
sacrament
of
baptisme
,
in
the
mysteries
of
Christs
body
and
bloud
.
And
the
ground
of
this
is
that
,
which
Mounsieur
Plessis
affirmeth
Pless
.
aga
:
m●sse
lib.
4.
cap.
6.
orthodoxly
,
to
wit
,
that
the
Sacraments
are
made
instruments
of
the
Holy
Ghost
for
our
soules
foode
.
To
declare
the
same
more
particularly
in
this
mysterie
,
we
are
to
vnderstand
that
the
Sonne
of
God
,
who
by
a
personall
coniunction
hath
vnited
humane
nature
to
himselfe
,
hath
also
been
pleased
to
make
a
sacramentall
respect
,
relation
,
coniunction
,
yea
vnton
,
(
if
I
may
so
speake
of
bread
and
wine
,
which
we
religiously
vse
according
to
his
institution
in
the
diuine
mysteries
)
to
himselfe
both
God
and
man
:
so
that
when
we
religiously
vse
them
in
the
mysteries
,
we
doe
not
take
Christ
as
absent
in
his
Diuinitie
,
or
as
absent
in
the
eff●cacie
of
his
Sacraments
,
but
powerfully
working
in
them
and
by
them
,
sanctifying
our
soules
,
consigning
,
sealing
,
and
ratifying
his
promises
vnto
vs
.
Herehence
it
is
,
that
whilest
we
religiously
vse
his
Sacraments
,
and
with
a
Christian
faith
consider
these
things
,
wee
cannot
but
with
reuerent
and
religious
demeanour
The
reason
of
our
kneeling
when
we
receiue
the
Sacrament
.
and
cariage
,
both
inward
and
outward
take
the
same
,
and
yeeld
diuine
worship
to
him
▪
whose
invisible
hand
is
here
efficaciously
working
and
effecting
the
saluation
of
our
sonles
:
so
that
in
the
actuall
and
present
vse
of
these
holy
signes
and
symboles
,
we
doe
beleeue
and
confesse
,
that
Christ
Iesus
both
God
and
man
,
is
really
,
truly
,
and
effectually
working
in
vs
,
yea
vnited
to
our
soules
by
faith
and
religious
vse
of
his
sacred
symboles
and
Sacraments
.
And
is
not
this
that
(
I
need
not
cite
any
Doctors
of
the
Church
of
England
,
whose
doctrine
is
most
cleare
in
this
point
)
which
Caluin
plainly
deliuereth
Caluin
.
lib.
4.
Institut:
cap.
17.
thus
:
In
sacra
sua
coena
&c.
He
commandeth
me
in
his
sacred
Supper
,
vnder
the
symboles
of
bread
and
wine
,
to
receiue
his
bodie
and
blood
:
I
nothing
doubt
but
that
he
truly
reacheth
vnto
me
the
same
,
and
I
truly
receiue
the
same
,
thus
he
in
his
Institutions
.
And
vpon
the
sixth
and
twentieth
of
S.
Mathew
,
he
Caluin
.
in
26.
Matth.
ingenuously
acknowledgeth
,
that
our
soules
are
fed
with
the
substance
of
his
flesh
,
so
that
we
are
made
one
with
him
.
Thus
we
religiously
and
christianly
beleeue
and
practise
,
notwithstanding
we
are
not
afraid
to
call
the
practise
See
Isa:
Caussab
:
ad
Card
:
P●ron
:
obseruat
.
5.
Respon:
Reg
:
what
our
Church
holdeth
.
of
Papists
,
a
wicked
superstition
to
a
breaden
Idoll
.
For
if
by
consent
of
all
Learned
,
that
is
to
be
reputed
an
Idoll
,
which
being
but
a
creature
hath
diuine
worship
and
adoration
giuen
vnto
it
,
then
your
bread
and
wine
proposed
,
which
are
creatures
in
themselues
,
and
so
called
by
the
Ancients
after
consecration
,
being
adored
with
Iren.
lib.
4.
c.
34.
Theodoret.
dialog.
A●ij
.
diuine
adoration
and
worship
,
cannot
but
be
reputed
an
Idoll
.
We
would
not
account
your
Sacrament
an
Idoll
,
if
you
taught
the
same
to
be
onely
an
Image
representatiue
,
and
in
efficacie
exhibitiue
of
Christ
absent
,
but
because
you
make
it
an
Image
contentiue
of
Christ
substantially
,
and
naturally
present
,
it
being
not
so
;
this
your
image
must
needs
be
Imago
inanis
,
a
vaine
Image
,
which
as
your
Bellarmine
deliuers
,
is
properly
an
Idoll
if
adored
and
worshipped
,
as
yours
is
.
You
Mr.
Flud
(
that
Bellar.
lib.
2.
de
Imag.
cap.
5.
Lactant.
Arnol.
Orig
:
Euseb.
&
Theodoret.
August
.
de
Ciuit.
lib.
7.
Maximus
Tirius
serm
.
38.
Di●
Chrysost.
orat
.
12.
Exod:
32.
are
learned
,
as
I
take
it
in
the
Ancients
)
cannot
but
haue
obserued
,
how
the
Fathers
call
the
Images
and
Statues
of
the
Heathens
,
Idols
,
because
they
gaue
vnto
the
same
,
being
but
Creatures
,
diuine
adoration
and
worship
;
and
yet
notwithstanding
they
were
perswaded
,
that
(
quaedam
numina
habit
abant
in
illis
)
certaine
Deities
did
inhabit
the
same
;
yea
some
of
them
were
perswaded
as
the
Israelites
of
their
golden
Calfe
,
that
the
Lord
God
of
heauen
and
earth
did
inhabite
and
reside
in
their
Statues
.
So
you
vainely
teach
and
beleeue
,
that
(
sanctissimum
numen
)
that
Christ
Iesus
doth
corpoally
reside
and
inhabite
in
your
bread
and
wine
,
making
an
Idoll
thereof
;
in
which
respect
,
we
desire
your
patience
not
to
bee
offended
if
we
call
the
same
your
Clerkes
handy
worke
;
&
your
Priests
mouth
worke
a
breaden
Idoll
,
you
adoring
the
creature
for
the
Creator
.
For
should
we
otherwise
esteeme
of
any
thing
which
the
hand
and
mouth
of
a
Creature
can
make
,
which
the
mouth
and
stomake
of
a
Creature
can
vnmake
as
you
all
teach
.
And
which
(
if
we
beleeue
ancient
Rabanus
)
the
power
nutritiue
doth
Rab.
apud
Wald.
lib.
2.
de
sacra
.
cap.
29.
Orig
:
hom.
15.
in
Math.
Jsichius
in
Leuit.
conuert
into
nourishment
of
the
body
;
if
Origen
,
the
power
digestiue
doth
cast
in
secessum
into
the
priuy
.
which
daily
experience
telleth
that
the
theefe
can
steale
,
the
fire
consume
,
the
mouse
eate
,
should
I
say
we
otherwise
esteeme
of
this
then
as
of
a
Creature
,
you
might
rather
esteeme
vs
for
idiotizing
Idols
,
then
reasonable
creatures
.
But
to
you
,
and
yours
,
who
are
so
full
of
your
imputation
of
madnesse
to
others
,
may
we
not
say
as
Chrysostome
Chrysost.
hom.
57.
in
Gen.
to
Laban
;
O
excellentem
insipientiam
&c.
O
excellent
folly
such
are
your
Gods
,
that
any
man
may
steale
them
!
Or
in
like
sort
as
God
by
the
mouth
of
Ieremie
,
reproued
the
Babilonians
,
O
excellentem
&c.
so
we
you
;
O
excellent
madnesse
,
such
are
your
Gods
that
a
man
may
make
them
.
But
ô
most
superexcellent
impietie
,
such
are
your
Gods
Isichius
in
Leuit.
as
they
may
be
burned
!
By
this
you
may
see
M.
Flud
how
little
reason
,
you
haue
to
say
,
we
blaspheme
,
when
as
we
call
your
bread
and
wine
,
or
as
you
speake
your
diuine
sacrament
,
being
adored
,
a
breaden
Idoll
.
Remember
Num.
21.
Sir
,
how
the
brazen
Serpent
which
was
made
by
Gods
speciall
appointment
,
yea
and
religiously
vsed
by
his
command
,
yet
afterwards
came
to
be
abused
to
bee
made
an
Idoll
,
so
that
the
religious
King
Ezechias
destroyed
and
burned
the
same
:
Call
to
minde
what
Damascene
2.
Reg.
18.
deliuereth
▪
how
certaine
Christians
committed
Idolatry
in
worshipping
the
Image
of
Christ
:
In
Epiphanius
you
may
read
(
related
also
by
your
Bellarmine
)
how
Damas
.
lib.
de
▪
haees
.
Bell
lib.
2.
de
Imag.
cap.
16.
Carpocrates
was
reputed
an
Idolater
,
for
worshipping
of
Christs
Image
.
As
these
were
accounted
Idolaters
for
adoring
of
the
Image
of
Christ
,
and
the
Images
of
Christ
so
adored
(
I
say
so
adored
,
for
God
auert
that
I
should
account
the
Image
it selfe
to
bee
an
Idoll
but
rather
a
worthy
remembrance
)
no
other
then
Idolls
,
euen
so
you
,
(
if
you
did
imitate
Christs
institution
in
your
sacramentall
action
which
you
do
not
)
are
worthily
reputed
to
commit
Idolatrie
in
giuing
diuine
worshippe
to
that
,
which
ought
to
haue
no
other
then
a
religious
and
reuerent
vse
,
which
wee
most
willingly
yeeld
vnto
the
same
,
as
by
practise
of
our
Church
may
and
doth
appeare
most
clearely
.
To
proceede
,
when
you
come
to
proue
that
your
diuine
sacrament
ought
to
be
adored
,
through
penurie
of
sacred
Scripture
,
and
some
direct
command
of
the
ancient
Church
,
you
runne
to
a
vision
related
by
S.
Chrysostome
and
that
by
a
heare-say
;
you
indeed
telling
the
tale
,
deliuer
the
same
as
though
Saint
Chrysostome
had
heard
it
from
the
venerable
visioners
mouth
but
it
was
not
so
;
he
heard
onely
(
quendam
)
a
certaine
one
some
one
(
he
nameth
him
not
)
that
reported
it
of
an
other
old
man
;
and
this
if
you
would
not
haue
read
so
in
Chrysostome
himselfe
,
you
might
haue
so
found
him
cited
by
your
Bellarmine
,
so
that
this
tale
comes
to
Chrysostome
Bell.
de
Euchar
:
lib.
2.
cap.
22.
by
a
third
Person
,
not
by
the
Illightened
Saint
himselfe
.
For
my
part
,
as
I
finde
you
to
relate
this
with
false
fingers
;
so
I
doubt
not
but
some
false
Lad
hath
abused
that
Father
;
For
who
will
once
imagine
,
that
so
learned
and
profound
a
Prelate
,
woule
relate
such
a
tale
vpon
a
hear-say
?
But
,
put
the
case
to
be
so
,
and
the
vision
to
be
true
;
do
you
not
thinke
that
the
glorious
spirits
haue
that
illuminated
sharpenesse
of
eie-sight
,
that
they
alwaies
doe
(
wheresoeuer
they
be
)
behold
the
face
of
the
Father
,
Sonne
,
and
holy
Ghost
?
alwaies
behold
the
face
of
the
Sonne
both
God
and
man
?
What
maruaile
then
,
if
they
adore
the
sonne
,
whom
they
behold
powerfully
and
diuinely
working
●pon
the
mysticall
table
,
being
in
his
diuine
essence
God
head
and
Person
present
,
yea
his
very
humanitie
is
not
there
absent
to
the
blessed
spirits
,
whose
spirituall
eyes
require
no
corporall
presence
,
nor
luminous
space
to
behold
what
they
see
,
but
alway
and
euery
where
,
they
behold
the
diuine
face
,
yea
and
the
humane
face
of
Christ
also
,
God
and
man
,
from
which
they
are
neuer
absent
,
But
Chrysostome
saith
;
they
bowe
their
heads
in
reuerence
of
him
who
lyeth
thereon
.
O
well
instanced
,
for
,
yet
now
at
last
wee
haue
the
manner
of
sit●
and
disposition
of
their
Christs
body
,
vpon
the
Altar
;
the
perplexed
knot
is
now
vntied
,
Christ
lieth
forsooth
;
but
why
resolueth
he
not
,
whether
hee
lie
prone
or
supine
?
with
what
proportion
of
his
parts
and
members
?
whether
Christs
head
be
where
his
toe
is
?
whether
his
elbowes
be
where
his
knee
is
?
and
so
throughout
as
your
Vasquez
,
and
most
of
your
Scholastickes
doe
deliuer
.
But
it
is
obseruable
in
this
vision
,
how
these
Papists
as
M.
Flud
calleth
them
,
do
but
only
ducke
like
Souldiers
in
presence
of
their
Emperour
,
Ah
Sir
!
where
is
that
prone
adoration
befitting
Angells
in
the
presence
of
their
You
should
do
well
to
tell
the
Spanish
Gallants
that
will
not
kneele
to
your
Eucharist
God
how
a
certaine
souldier
adoring
the
same
let
fall
his
cloake
into
the
mire
and
yet
it
was
not
bemired
Spect.
Exemp
verbo
Eucharist
.
Exem
.
9.
God
?
especially
God
eleuated
?
that
is
presented
purposely
to
be
adored
?
Surely
they
are
like
,
vnto
the
Spanish
,
Italian
,
and
French
Gallants
,
whereof
many
hold
it
sufficient
to
bowe
their
heads
and
to
scrape
a
little
with
their
legges
,
when
your
God
is
eleuated
in
your
Masse
▪
Or
else
they
might
haue
a
Papalike
priuiledge
,
whose
fashion
is
,
often
onely
to
bowe
when
others
adore
at
the
presence
of
your
God
:
I
thinke
with
your
good
leaue
we
may
imagine
,
that
these
your
Angell-Papists
had
feet
for
else
it
cannot
bee
well
conceited
,
how
they
should
bow
their
heades
,
for
if
they
had
no
other
then
heades
and
brests
,
it
cannot
bee
imagined
that
the
bowing
of
their
heades
was
any
other
,
then
the
hanging
downe
of
their
heads
somewhat
sullenly
in
their
bosomes
:
It
may
be
you
will
grant
they
had
legges
,
but
kneeled
not
because
they
soared
and
hung
in
the
aire
about
the
altar
,
or
in
that
they
had
no
fit
subiect
,
nor
cushions
to
kneele
vpon
;
be
it
as
you
please
,
your
Visioner
was
not
his
Craftsman
(
though
he
had
many
reuelations
)
in
this
one
so
to
mistake
.
Out
of
this
one
mysterie
,
and
once
reuealed
,
and
to
one
,
your
Chrysostome
goeth
on
to
inferre
thus
;
that
we
may
beleeue
,
like
blessed
Spirits
though
they
be
not
euer
seene
,
to
be
in
like
humble
manner
continually
present
,
and
this
for
the
Maiestie
of
him
who
is
daily
sacrificed
:
What
Sir
▪
must
wee
vnderstand
this
your
Chrysostomes
inference
only
of
your
Masse-time
,
when
your
Christ
is
sacrificed
?
or
else
also
,
whensoeuer
your
Christ
is
closely
lockt
vp
in
your
Church
Tabernacles
?
If
your
counterfet
Chrysostomes
reason
of
maiesty
hold
for
masse-time
,
why
may
not
reason
of
necessitie
serue
for
other
times
,
when
your
God
hath
neede
of
Attendants
,
to
defend
him
from
Rats
,
Mise
?
yea
and
sometimes
from
such
Persons
as
he
was
who
of
late
broke
some
and
tooke
some
of
your
Gods
,
from
the
Tabernacle
of
the
Benedictine
English
Monkes
in
Loreyne
:
you
cannot
be
ignorant
,
but
that
such
an
accident
happened
;
The
person
who
did
the
same
hath
since
ingenuously
confessed
vnto
mee
,
with
many
obtestations
and
execrations
against
himselfe
,
if
he
spoke
not
truth
,
to
wit
;
that
he
himselfe
being
doubtfull
about
the
truth
of
the
Sacrament
,
your
Transubstantiation
,
and
reall
presence
;
did
the
same
:
praying
most
earnestly
and
heartily
,
that
God
would
be
pleased
for
the
satisfying
of
his
conscience
to
shew
some
miracle
either
vpon
him
or
against
him
,
he
desiring
nothing
more
,
then
assurance
of
truth
,
and
hee
had
this
resolution
;
that
if
God
had
then
shewed
some
token
vpon
your
Sacrament
,
he
had
stayde
with
you
:
but
seeing
nothing
was
done
notwithstanding
such
his
vsage
of
your
Sacrament
(
whereof
your
Monkes
can
best
relate
the
manner
by
reason
of
such
broken
and
scattered
peeces
as
we●e
left
behinde
)
he
resolued
finally
to
returne
backe
againe
to
the
Church
of
England
,
where
hee
now
liueth
soberly
and
Christianly
and
telles
no
newes
of
any
attendant
or
defendant
Angells
;
surely
had
there
beene
any
hee
had
smarted
for
it
.
This
your
counterfet
Chrysostome
telleth
Lib.
6.
de
Sacerd.
vs
,
that
(
per
id
tempus
&c.
)
at
the
time
of
the
sacrifice
Angells
do
sit
with
the
Priest
yea
Potestatum
&c.
The
whole
Order
of
the
Powers
doth
moue
clamours
and
shoutings
&c.
That
the
place
is
full
of
quires
of
Angells
&c.
If
this
bee
so
,
surely
heauen
must
needes
be
very
naked
and
emptie
of
Angells
,
and
blessed
Spirits
;
or
else
there
are
not
so
many
Quires
and
troupes
of
Angells
attendant
vpon
your
millions
of
Altars
as
this
your
Authour
vainely
pretendeth
.
Besides
,
if
these
your
Angells
doe
familiarly
asside
and
sit
downe
at
the
sacrificing
altar
,
with
the
Priest
,
how
comes
it
to
passe
that
your
said
Chrysostome
saith
that
Angelividentes
&c.
The
Angells
beholding
(
your
sacrifice
)
are
surprized
with
honour
,
and
dare
not
fre●ly
looke
vpon
the
same
in
respect
of
the
brightnesse
which
thereout
shineth
?
What
coherence
is
here
familiarly
to
asside
with
the
Priest
?
and
yet
so
ouertaken
with
horror
and
dread
that
they
dare
not
freely
behold
the
same
?
What
Sir
?
the
blessed
Angell●
,
who
euer
behold
the
eternall
Maiestie
of
God
?
who
intuitiuely
contemplate
the
diuine
essence
&
Gods
face
,
do
these
conceiue
such
horror
and
dread
of
your
sacramentall
Gods
that
they
dare
not
(
libere
intueri
)
freely
behold
the
same
(
propter
emicantem
inde
splendorem
)
for
the
splendour
arising
therefrom
?
O
blasphemous
voice
of
vanitie
,
your
best
defence
for
your
forged
Authour
,
must
be
he
doth
hyperbolize
.
Vnumquodque
est
quid
in
suo
genere
,
sic
vos
in
Ignatiano
,
so
hee
that
corrupted
Chrysostome
.
But
seeing
you
are
delighted
with
such
a
tale
,
to
make
it
as
a
foundation
of
your
bread-worship
I
will
giue
a
short
glance
at
a
few
tales
nay
true
histories
which
shall
fit
your
purpose
,
and
shew
your
Romanists
vanitie
in
their
bread
worship
and
transubstantiating
diuinitie
.
Where
were
these
your
Papist
Angells
,
that
none
of
them
did
smite
in
sunder
that
lewd
Priest
,
who
being
caried
to
punishment
,
did
in
Rome
as
he
passed
by
a
Bakers
shoppe
say
ouer
all
the
bread
that
was
in
the
same
those
alpotent
fiue
words
,
by
which
hee
consecrated
all
the
bread
,
that
was
there
?
you
haue
heard
what
perplexitie
fell
to
the
Romanists
thereupon
.
Not
long
since
,
there
was
in
these
parts
a
paire
of
The
Papists
sacrament
▪
god
hath
needed
the
attendance
of
Papist-Angells
.
counterfet
Fryers
now
returned
againe
to
you
;
of
which
two
,
the
Iulian
one
,
related
to
me
often
,
that
in
the
Carmelitane
Cenobies
some
mad
Fryers
would
(
to
quit
themselues
of
drinking
sowre
wine
)
go
and
vse
the
words
of
consecration
ouer
the
barrells
and
vessells
in
which
it
was
,
which
done
;
knowledge
being
taken
thereof
,
in
a
secret
manner
,
all
the
same
must
be
reputed
sacred
and
consecrated
A
notable
trick
of
Carmelite
Monkes
.
so
that
it
might
not
bee
vsed
or
touched
.
The
truth
of
this
tale
,
be
with
the
Authour
of
it
Iulius
;
but
if
it
were
true
,
maruell
that
no
one
of
all
the
powerfull
Attendants
Order
did
auenge
so
damnable
Impietie
.
Perhaps
those
blessed
Spirits
,
were
pleased
to
bee
present
at
such
a
dreadfull
sacrifice
and
did
excite
applauding
clamours
for
so
diuine
a
worke
,
to
haue
a
new
consecrated
God
within
a
hogshead
;
a
kinde
numen
neuer
thought
on
before
:
What
?
were
all
these
Angells
keeping
centinell
in
Italie
,
when
as
not
long
ago
in
Scotland
the
Ape
of
a
g●eat
Princesse
,
caught
out
of
the
hands
of
a
Priest
at
Sacrifice
your
sacrament
,
and
eate
it
:
for
which
the
Ape
had
surely
died
,
had
not
the
Princesse
interceded
for
his
life
.
You
bid
Sir
Edward
send
some
of
his
Ministers
to
preach
to
these
Papists
Angells
:
nay
rather
in
good
earnest
The
negligence
of
M.
Floods
Papist-angells
.
wee
aduise
you
to
perswade
some
of
them
to
looke
better
to
their
charge
then
they
haue
done
heretofore
;
Tell
them
of
their
often
negligence
heretofore
committed
,
by
suffering
the
Sacrament
to
fall
to
the
ground
in
Germany
,
France
,
Spaine
,
and
England
;
you
cannot
forget
,
but
that
it
fell
to
ground
in
the
English
Church
at
Rome
;
you
cannot
but
haue
heard
,
how
a
flye
fell
into
a
Liber
Conformit
.
consecrated
chalice
,
like
vnto
that
Spider
of
Fryer
Francis
;
only
the
difference
was
,
that
of
Fryer
Francis
was
A
flic-heretike
.
drunke
vp
by
the
Fryer
and
came
out
of
his
shin-bone
,
he
rubbing
the
same
,
the
other
though
pursued
hotly
yet
escaped
;
had
she
beene
caught
she
had
beene
burnt
for
an
Heretike
.
Put
them
in
minde
of
their
errour
,
that
they
suffered
the
people
Romanists
in
Germanie
,
to
trample
with
their
feete
such
their
sacrament
Gods
as
were
made
and
consecrated
by
married
Priests
:
And
how
negligent
they
were
,
to
suffer
Gregorie
the
7.
that
helbrand
of
Ciuill
Benno
Cardinal
.
in
vita
Hildebr
.
commotion
,
and
warres
,
throughout
all
Christendome
,
to
take
the
sacrament
God
,
and
to
cast
the
same
into
the
fire
.
Demand
of
them
where
they
were
,
when
that
worthy
Christian
Master
Walter
Marshe
,
did
in
Rome
strike
the
sacrament-God
out
of
the
Bishops
hand
as
he
caried
the
same
in
publike
procession
,
through
the
streetes
;
for
My
motiues
preface
.
Pope
Adrian
a
good
Papist-Angell
for
their
God
.
Adrian
.
quodl.
3.
pag.
63.
which
he
suffered
death
most
constantly
.
Bid
them
be
very
vigilant
against
Heretikes
that
they
catch
none
of
the
sacrament
,
lest
that
you
be
put
to
such
a
plunge
which
Adrian
your
Pope
alloweth
,
to
wit
,
rather
to
cast
the
same
into
the
priuie
,
then
to
suffer
it
to
come
into
the
hands
of
Heretikes
.
If
they
will
not
be
vigilant
against
Heretikes
(
as
they
haue
not
beene
)
at
lest
let
them
be
carefull
against
Coniurers
and
Nigromancers
,
or
else
coniure
them
to
tell
you
,
Con
Later
.
can
.
20.
Con.
Brac.
3.
how
it
commeth
to
passe
,
that
the
Deuills
themselues
are
delighted
to
haue
your
sacrament
God
presented
&
offered
vnto
them
,
in
their
most
detestable
sacrifices
and
ceremonies
.
Charge
them
with
horrible
negligence
,
for
suffering
the
sacrament-god
which
Alphonsus
King
of
Arragon
carried
about
him
for
his
defence
,
to
be
transubstantiated
by
corruption
into
wormes
.
To
conclude
this
point
,
and
to
pretermit
many
tales
of
like
kinde
,
which
might
bee
added
;
I
thinke
your
order
apointing
certaine
Deacons
with
flyeflaps
to
driue
away
flyes
when
your
Pope
celebrateth
,
were
very
superfluous
Constitut
.
lib.
8.
cap.
12.
Turrian
Durant
.
if
there
were
such
Quires
of
Angells
,
attending
vpon
your
sacrament-god
:
Clement
whom
you
make
Authour
of
this
flyeflap
ceremonie
seemeth
not
to
haue
beene
of
your
faith
herein
.
Mr.
Flud
pag.
146.
num.
28.
The
sight
of
the
bleeding
wafercake
at
Bruxells
,
seemeth
to
haue
made
your
eares
glowe
,
[
](A12096-e29770-b)e
e
Lett.
pag.
106.
but
what
stories
of
like
miracles
might
you
read
,
were
you
conuersant
in
ancient
Ecclesiasticall
histories
?
A
miracle
done
by
Saint
Basill
in
this
kinde
,
to
omit
others
,
a
graue
[
](A12096-e29780-b)f
f
Cyrus
Theodor.
Prod●●mus
.
who
liued
ann
440.
in
Epigram
D.
Basilij
.
Authour
aboue
1200.
yeeres
agoe
wrote
in
verse
,
which
one
thus
turned
into
English
:
Beholding
bread
and
in
the
cup
red
wine
,
The
Iew
did
laugh
at
misteries
diuine
:
Which
when
Saint
Basill
saw
,
both
kindes
of
foode
Reacht
out
,
which
straight
turn'd
into
flesh
and
blood
.
ANSWER
.
If
Sir
Edwardes
eares
did
glowe
to
heare
the
fond
narrations
of
your
wafercake
at
Bruxells
,
his
Christian
zeale
therein
is
to
be
commended
,
and
the
impudencie
of
Fablers
with
very
spight
to
be
reprooued
;
who
still
M●torran
.
lib.
10
hist.
Belg.
ad
▪
An.
1581.
harpe
vpon
the
same
lying
stringe
alreadie
exploded
by
publike
proclamation
of
the
Senate
of
Bruxells
.
I
perceiue
Sir
,
you
are
willing
vpon
an
old
hearesay
to
take
vp
the
fable
to
which
none
can
giue
testimonie
by
a
cleare
sight
say
.
There
be
who
in
time
of
their
blinde
zeale
were
at
Bruxells
,
where
also
they
made
as
diligent
scrutinie
and
inquirie
after
the
prodigious
Wafer-cake
as
possibly
might
be
,
and
yet
they
could
not
vnderstand
any
one
good
circumstance
for
the
certaintie
thereof
;
only
cer●a●e
doubtfull
rumors
,
as
many
,
and
as
contrarie
,
as
were
the
Relators
.
I
haue
obserued
one
essentiall
circumstance
of
all
your
miracles
,
your
Mirabilists
seeme
to
play
boo
peepe
and
all
s
hid
in
their
miracles
.
And
as
I
haue
heard
of
some
,
who
haue
been
said
euery
morning
to
finde
gold
in
their
old
shooes
,
vntill
they
made
that
their
good
fortune
knowne
(
for
therevpon
the●r
kinde
Robbin
left
them
)
euen
so
you
haue
miracles
,
wonders
,
cures
,
restitutions
,
resuscitations
in
your
Churches
,
Chappells
▪
hills
,
woods
,
valleyes
,
vaults
:
vntill
you
made
your
good
fortune
knowne
and
gloried
therein
(
as
in
a
note
of
your
Church
you
doe
)
wherevpon
presently
,
all
is
past
away
as
a
blast
of
winde
.
Many
were
the
prodigies
,
and
sundry
were
the
Oracles
which
were
of
ould
done
and
deliuered
by
Apollo
,
Iuno
,
&c.
but
no
sooner
appeared
Christ
,
but
the
Oracles
ceased
,
wonders
vanished
,
yea
the
very
presence
of
a
Chrysost.
lib.
4.
contra
Gentes
.
Christian
:
more
;
the
vicinitie
or
neighbouring
only
of
a
Saints
dead
bodie
,
was
able
to
stop
their
mouthes
,
and
to
binde
their
hands
;
such
is
the
case
of
your
Mirabilists
and
Oraclists
,
they
can
do
no
wonder
in
the
presence
of
a
true
Christian
,
they
can
deliuer
no
Oracle
,
their
mouthes
are
stopped
,
their
hands
are
bound
.
How
vnlike
are
these
of
yours
to
those
of
Christ
and
his
Apostles
,
which
were
done
in
the
sight
and
face
of
the
Aduersarie
,
yea
vpon
the
enemie
himselfe
,
so
that
there
could
be
no
exceptions
against
them
.
Sir
,
your
heare-say
of
the
wafer-cake
,
the
bleeding
thereof
,
and
miracles
done
thereby
,
is
like
your
hearesay
when
you
write
thus
:
That
you
haue
heard
,
how
those
Purgat
.
trium
.
pag.
138.
potent
and
pious
Princes
,
the
Arch-Duke
and
his
Lady
,
did
(
producing
witnesses
of
the
same
)
shew
your
miraculous
A
notorious
vntruth
of
M.
Flod
.
Creature
Iohn
Clement
cured
at
your
Ladies
of
Sichem
(
as
Lipsius
doth
report
)
vnto
the
R
:
Honorable
Earle
of
Hartford
when
he
was
there
in
Embassage
for
his
Maiestie
:
y●●
you
adde
,
that
it
was
very
probable
,
thus
Sir
Edward
was
then
present
at
the
same
sight
,
he
attending
vpon
the
Earle
in
the
same
Embassage
:
but
I
thinke
Sir
Edwards
Nick-Groome
in
his
Purgatories
knell
,
hath
curryed
you
well
Pag:
236.
and
handsomely
for
this
Ignatian
like
ouer-reaching
.
I
will
not
here
relate
the
answer
or
the
letter
which
the
R
:
Honorable
Earle
wrote
to
refute
this
vanitie
of
Mr.
Flud
;
I
rather
refer
the
Reader
to
that
Booke
,
and
wish
him
to
read
the
chapter
wherein
the
Lipsian
miracles
are
morterized
.
For
my
part
I
must
confesse
,
I
neuer
read
a
more
fit
kinde
of
refutation
of
Lipsian
prodigies
,
for
Purg
Knel
.
cap
:
5.
Nick-Grome
hath
curryed
them
,
euen
so
as
a
lade
ought
to
be
dealt
withall
.
You
proceed
,
and
tell
Sir
Edward
very
wisely
thus
,
that
if
he
were
acquainted
in
ancient
Ecclesiasticall
histories
,
what
might
he
not
finde
of
like
kinde
with
your
Lipssan
miracles
?
Now
the
Vicar
of
St.
Fooles
be
your
Ghostly
Father
.
If
Sir
Edward
might
finde
,
why
do
not
you
relate
some
autenticall
one
?
why
tell
you
vs
only
of
an
Epigram
written
I
cannot
tell
by
whom
?
fetcht
out
of
the
graue
of
obliuion
?
why
may
not
we
make
this
Epigr●●
(
filium
populi
)
a
bastard
as
well
as
your
ancient
Amphilochius
(
out
of
whom
Harding
and
who
else
not
of
your
side
haue
fetcht
arguments
for
priuate
masse
&c.
)
is
now
found
to
be
a
very
Spurye
of
some
idle
Monke
,
by
your
owne
Cheifetaines
?
Your
Rabbies
of
Babilon
haue
raked
out
of
all
corners
,
whatsoeuer
obscure
Manuscripts
they
could
get
,
and
haue
obtruded
the
same
vnto
the
world
vnder
the
title
of
Bibliotheca
Sanctorum
Patrum
,
when
as
in
many
it
is
forged
Fathers
no
other
then
Pseudotheca
Falsariorum
.
You
are
not
ignorant
sir
,
how
your
Romane
Papacie
hath
her
cheefest
corner
stones
from
out
of
certaine
Decretall
Epistles
,
which
as
yet
stand
in
your
Canon
Law
,
and
are
very
venerable
in
your
Church
.
And
yet
of
these
your
Champion
Bellarmine
(
non
audet
affirmare
indubitatas
esse
)
dare
Bell
de
Pont.
lib.
2.
cap.
14.
not
affirme
them
to
be
of
vndoubted
truth
for
their
Authours
.
Some
of
them
he
in
plaine
termes
accounteth
supposititious
:
many
of
your
learned
Doctors
affirme
the
same
,
yet
in
secret
propter
metum
Purpuratorum
:
Contius
that
Con●
:
in
cap.
Septuaginta
,
dist.
16.
This
point
excellently
handled
by
Mr.
R●ynold
against
Hart.
your
famous
Canonist
hath
more
constantly
discarded
them
as
bastardly
Impes
as
indeed
they
are
.
If
these
bookes
of
so
long
credit
in
your
Church
,
are
now
found
to
be
spurious
,
what
shall
we
thinke
of
this
your
lame
and
heauy
Prodromus
,
which
commeth
out
so
long
after
the
Faire
?
But
to
shew
some
pretty
trickes
of
this
your
Falsarie
;
How
silly
is
he
in
his
inuention
?
hee
seemeth
to
affirme
that
Basill
did
reach
out
mysteries
diuine
,
when
the
Iew
had
laughed
at
the
same
,
and
that
presently
they
were
turned
into
flesh
.
Your
Durantus
doth
out
of
Amphilochius
Durant
.
deritib
:
lib.
2.
pag.
556.
and
this
Cirus
relate
this
prodigie
farre
otherwise
,
and
in
commendation
of
the
Iew
,
but
he
speakes
nothing
of
the
Iewes
laughing
at
the
mysteries
,
but
affirmes
how
hee
comming
in
to
behold
the
Christians
fashion
,
obserued
(
Infantom
partiri
in
manibus
Basilij
)
An
Infant
to
bee
diuided
in
Basills
hands
.
(
O
vanitie
!
Christ
as
an
Infant
is
now
become
the
Eucharistioall
sacrifice
of
the
Crosse
)
which
after
he
had
seene
,
he
approched
himselfe
amongst
other
Christians
,
and
there
was
giuen
to
him
an
Hoste
,
which
was
truly
made
flesh
,
part
whereof
hee
carried
home
,
told
to
his
wife
all
hee
had
seene
,
and
so
he
and
his
whole
familie
became
Christian
.
How
do
these
reports
accord
?
compare
them
M
Flud
,
and
you
shall
finde
,
that
the
testimonies
doe
not
agree
;
your
Epigrammatist
tells
vs
not
what
manner
of
flesh
it
was
,
but
Durant
does
;
that
it
was
made
truly
flesh
.
Durant
tells
vs
,
that
hee
caried
reliques
,
(
cuius
seruans
reliquias
)
part
of
that
he
tooke
home
to
his
wife
,
which
your
relation
hath
not
;
he
had
surely
a
strong
stomacke
to
eate
a
peece
of
Christs
flesh
in
the
forme
of
flesh
,
and
to
carrie
part
of
it
home
with
him
;
perhaps
it
was
either
sodd
,
baked
or
rosted
;
pittie
that
the
hoste
did
not
appeare
in
the
forme
of
the
Infant
which
S.
Basill
diuided
,
that
so
he
might
haue
caried
home
with
him
a
little
Babe
for
his
wife
to
play
withall
.
This
tale
of
yours
is
related
also
by
counterfet
Amphilochius
;
Amphilo
.
vita
Basil
.
what
if
out
of
him
your
Cirus
Prodromus
too●e
●he
same
?
then
downe
to
the
ground
falls
the
credit
thereof
.
And
as
I
thinke
,
the
credit
thereof
cannot
be
great
,
though
Prodromus
be
the
first
Authour
of
it
.
For
all
the
narration
depends
vpon
the
Iewes
honestie
,
who
affirmed
himselfe
to
haue
seene
such
and
such
things
.
A
weake
ground
for
you
M.
Flud
to
build
so
principall
a
point
of
faith
thereon
:
and
vnworthily
is
he
termed
a
graue
Authour
,
who
vpon
so
slight
a
testimonie
,
A
feigned
tale
of
a
Iew.
would
commend
to
all
posteritie
so
prodigious
a
narration
.
Your
graue
Authour
should
haue
done
well
to
haue
told
vs
from
whom
hee
had
the
tale
;
againe
in
particular
to
haue
declared
,
whether
the
flesh
were
a
peece
of
dead
flesh
,
such
as
is
sold
in
the
shambles
,
or
whether
it
were
a
liuing
lumpe
.
Againe
of
what
part
of
man
it
seemed
to
be
,
whether
a
peece
of
a
legge
arme
,
face
,
o●
thigh
.
&c.
so
prodigious
a
miracle
deserued
a
more
particular
enarration
then
is
made
by
your
Authour
.
But
hauing
done
with
the
Authour
I
demand
of
you
M.
Flud
,
whether
this
flesh
were
Christs
flesh
or
not
;
if
so
,
then
it
was
personally
vnited
to
the
God
head
;
if
not
,
then
your
poore
Iew
had
neither
Christs
true
flesh
,
nor
a
true
Sacrament
of
his
flesh
,
as
is
too
too
manifest
:
the
latter
to
affirme
were
meere
vanitie
,
the
former
blasphemous
impietie
.
But
you
who
dally
thus
prophanely
with
metamorphizing
of
Christs
flesh
,
call
to
minde
what
the
Adam
of
all
your
Scholastikes
,
Alexander
Hales
Alexand.
Hal
:
part
4.
q.
53.
apud
Suar●m
.
Marke
the
Heresiarch
caused
blood
to
appeare
in
the
cup.
Iren.
cont.
heres.
lib.
1.
c.
9.
Suarez
in
3.
Tho.
disput.
62.
sect.
2.
How
the
deuill
may
deceiue
according
to
the
opinion
of
the
Scholastikes
in
1.
part
.
Aquin.
affirmes
,
that
by
the
operation
of
the
deuill
(
a
bold
deuill
who
dare
so
presume
with
your
God
)
there
sometimes
appeareth
flesh
in
the
Sacrament
.
Yea
and
that
of
your
grand
Suarez
,
to
wit
,
that
the
deuill
dare
be
so
bold
with
your
Sacrament
as
to
touch
it
,
and
carrie
it
from
one
place
to
another
.
And
to
abide
within
the
principles
of
your
scholastike
Diuines
,
is
there
any
thing
here
related
by
you
,
which
might
not
haue
been
done
by
the
power
of
Sathan
;
either
by
transfusion
of
species
into
the
ayre
,
or
by
casting
some
cloudy
or
aerie
resemblance
;
or
else
by
corrupting
and
deceiuing
the
phantasies
of
the
beholders
?
Further
it
seemeth
admirable
to
mee
,
how
Basill
so
graue
and
learned
a
Father
,
would
thinke
of
doing
so
strange
a
miracle
,
and
yet
not
once
invocate
the
name
of
God
,
but
onely
reach
out
the
mysteries
,
and
so
(
vi
extensionis
)
The
Laickes
of
ould
touched
the
Sacrament
,
now
for
feare
of
destruction
they
must
not
touch
your
Altar
.
clothes
.
Cap.
vestiment
.
de
Cons.
dist.
1.
by
the
force
of
an
extension
or
reaching
them
out
only
to
metamorphize
them
.
Againe
,
it
seemeth
strange
,
how
he
reacht
both
the
kindes
of
foodes
together
,
perhaps
one
in
the
one
hand
,
and
the
other
in
the
other
hand
,
that
●o
both
hands
might
be
full
with
a
god
,
or
two
gods
at
the
same
time
.
And
if
hee
reacht
out
both
the
foods
,
he
did
surely
reach
them
out
to
some
who
were
ready
to
receiue
the
same
,
which
condemneth
your
halfe-communion
,
in
that
you
doe
contrarie
to
Christs
institution
,
denie
the
Cup
to
the
Laitie
,
reaching
to
them
but
one
of
the
foods
only
.
But
how
did
he
reach
out
both
to
a
Iew
laughing
&
scorning
?
perhaps
the
Iew
laughed
not
at
first
,
but
at
the
second
,
or
else
he
laughed
at
both
,
because
both
were
giuen
at
once
?
&
did
it
beseeme
Basill
to
giue
the
holy
mysteries
to
a
Iew
laughing
?
&c.
You
tell
vs
that
you
omit
diuers
others
of
like
kind
,
perhaps
Johan
.
D●acon
:
vita
Greg.
lib.
2.
cap.
41.
that
former
tale
of
S.
Gregorie
and
the
Bakers
wife
;
or
else
perhaps
the
tale
when
a
fellow
had
stolne
away
a
pixe
,
in
which
your
Sacrament-God
was
,
and
how
hee
to
hide
the
same
thrust
it
into
his
breeches
,
wherevpon
his
breeches
became
all
bloody
;
you
will
not
admit
I
trow
that
he
was
so
be
blooded
with
the
blood
of
your
Sacrament-God
:
fie
,
fie
,
so
to
say
were
too
vnseemely
,
and
deserueth
a
saue
reuerence
before
the
tale
can
be
mannerly
told
.
You
meane
withall
perhaps
the
Sacrament
,
which
fell
in
Rome
vpon
the
ground
and
left
an
impression
in
the
hard
stones
of
the
same
:
ouer
which
there
is
made
a
small
grate
of
iron
,
and
through
it
superstitious
women
thrust
their
beades
,
to
touch
the
same
impression
in
the
stones
,
and
hauing
so
done
,
do
often
most
fondly
busse
and
rebusse
their
beades
.
You
should
not
haue
left
out
the
tale
of
the
woman
,
which
threw
your
Sacrament
God
to
the
Swine
,
and
how
the
Swine
adored
the
same
;
and
when
shee
rosted
Speculum
exemp.
in
discip
▪
verbo
Eucharistia
.
it
how
blood
issued
thereout
,
and
how
when
shee
(
to
conceale
her
offence
)
went
and
hid
the
sacrament
in
the
ground
,
shee
prevailed
not
,
for
whithersoeuer
shee
went
blood
followed
her
from
the
same
:
wherevpon
she
was
moued
to
repentance
,
and
did
afterwards
great
pennance
all
her
life-time
for
her
so
greeuous
a
sinne
.
I
haue
done
with
this
your
miracle
,
yet
I
cannot
but
propose
one
question
to
you
;
the
pretended
blood
of
the
Sacrament-God
at
Bruxells
,
is
it
true
blood
of
Christ
or
not
?
if
so
;
then
it
must
be
liuing
,
being
personally
vnited
to
your
God
,
how
then
doth
the
fresh
colour
thereof
decay
,
and
it
appeare
like
dead
blood
?
if
it
be
not
the
true
blood
of
Christ
,
what
then
doe
you
therein
Their
Sacrament
Christ
become
an
Ignatian
and
can
equiuocate
adore
?
or
,
doth
it
beseeme
Christ
,
so
to
delude
and
equiuocate
by
making
shew
of
that
which
is
not
?
How
vaine
are
these
men
,
they
neither
adore
Gods
blood
,
nor
the
sacrament
of
his
blood
,
but
a
forged
resemblance
of
his
blood
.
Mr.
FLOD
pag
:
146.
num:
28.
Our
miracles
,
that
concerne
the
keeping
of
Christs
Image
with
honorable
esteeme
,
seemeth
to
you
to
confirme
Idolatrie
;
but
what
say
you
of
that
miracle
,
which
Eusebius
reporteth
Lib.
3.
●ist
.
cap.
14.
of
the
image
of
Christ
,
erected
by
the
woman
which
was
cured
of
her
fluxe
,
by
the
touch
of
his
garment
?
vnder
which
a
strange
herbe
growing
,
assoone
as
it
touched
the
hemme
of
the
garment
of
the
Image
,
it
had
vertue
to
cure
all
diseases
.
ANSWER
.
Now
we
are
to
come
to
oppose
against
the
fondest
point
of
idolatrie
,
which
is
in
Poperie
:
for
although
in
their
Masse
,
abominable
idolatry
is
committed
,
yet
because
The
idolatrie
of
Papists
most
horrible
.
in
it
they
pr●tend
to
haue
Christ
totally
and
personally
present
,
they
may
seeme
to
haue
some
pretenced
excuse
for
their
impietie
therein
.
But
for
their
worshipping
and
adoring
Pictures
with
diuine
worship
,
to
wit
,
the
Image
of
the
Trinitie
with
(
I
conceiue
horrour
to
write
it
)
the
selfe
same
adoration
,
wherewith
the
most
glorious
and
dreadfull
Trinitie
it selfe
is
to
be
adored
,
Aquinas
in
3.
q.
25.
Thom●st
.
pene
omnes
.
Vasquez
Valent.
Suarez
.
their
impietie
herein
is
most
inexcusably
fond
.
For
as
they
all
pretend
,
they
giue
the
adoration
of
the
prototipon
and
thing
it selfe
to
the
image
,
because
the
image
doth
represent
the
thing
it selfe
.
O
profound
Diuinitie
!
as
though
the
consideration
of
representing
,
were
more
then
a
meere
relation
,
a
nothing
,
(
à
parte
re●
)
but
is
only
when
it
is
thought
on
;
and
howsoeuer
it
be
thought
vpon
,
it
is
infinitely
farre
inferiour
in
dignitie
,
then
the
diuine
Persons
it
doth
represent
:
and
so
in
no
respect
to
The
ground
of
popish
Idolatry
about
Images
founded
vpon
a
relation
.
haue
the
same
adoration
with
the
persons
themselues
.
But
Mr.
Flud
wipeth
his
mouth
,
and
would
seeme
to
conclude
all
their
worshipping
of
Images
in
an
honorable
esteeme
of
them
;
for
so
be
his
words
:
Our
miracles
that
concerne
the
keeping
of
Christs
image
with
honourable
esteeme
.
But
I
demand
of
you
in
good
earnest
Mr.
Fl●d
,
is
your
adoration
of
the
Pictures
of
GOD
(
cultu
latriae
)
Cultus
latriae
.
with
the
worship
of
seruitude
and
seruice
?
the
worshipping
of
the
Images
of
the
blessed
Virgin
Marye
(
cultu
hyperduliae
Cultus
hyperduliae
.
Cultus
duliae
.
)
with
the
worship
of
high
seruice
?
the
worshipping
of
the
pictures
of
Saints
(
cultu
duliae
)
with
the
worship
of
seruice
,
only
an
honorable
esteeme
?
The
least
of
these
cannot
be
lesse
then
a
seruiceable
esteeme
:
there
must
needs
then
be
more
than
an
honorable
regard
:
for
honoramus
cuius
seruitium
aspernamur
,
wee
honour
those
whose
seruice
we
disdaine
.
Hee
who
shall
read
what
your
Aquin
part
.
3.
Bellarm:
lib.
2.
de
Imag.
Angelicall
Aquinas
,
Bellarmine
,
Vasquez
,
Suarez
,
Valentia
,
and
most
of
your
learned
Doctors
do
resolutely
deliuer
in
this
case
,
cannot
be
so
purblinded
as
not
to
finde
,
but
that
your
Church
giueth
more
than
an
honorable
esteeme
to
your
Images
.
An
honourable
esteeme
or
regard
to
the
images
of
Christ
pourtraited
or
drawne
according
to
truth
,
was
neuer
denied
by
any
Oxthodoxe
Christian
of
the
reformed
Churches
.
Our
practise
is
cleare
in
this
point
,
for
we
keepe
such
if
they
be
without
circumstance
of
superstitious
vse
or
signification
,
with
due
regard
.
I
except
onely
such
humorous
Precisians
whom
Maiestie
hath
excellently
described
to
bee
no
other
then
Protestants
runne
out
of
their
wits
.
These
indeed
cannot
endure
the
sight
of
a
Picture
representing
Christ
crucified
;
I
my selfe
not
long
since
hauing
in
my
Parlour
the
picture
of
Christ
vpon
the
Crosse
drawne
i●
paper
,
together
with
the
pictures
of
his
most
excellent
Maiestie
,
our
Queene
,
our
late
Prince
Henry
,
Prince
Charles
&c.
I
was
by
diuers
reputed
not
to
be
a
sound
Protestant
for
hauing
the
same
picture
of
Christ
.
To
my
face
a
Minister
(
in
practise
very
vnconformable
to
the
orders
of
the
Church
)
made
a
scornefull
demaund
whose
picture
that
of
Christ
should
be
.
But
leauing
them
,
I
demand
of
you
M.
Flud
,
is
your
religious
creeping
to
a
wooden
Crucifixe
vpon
Good-Fridayes
with
fixt
and
prone
countenance
,
prostrate
bodies
,
three
seuerall
genuslexions
,
and
religious
kissing
of
the
same
;
Is
this
(
I
say
)
only
an
honorable
esteeme
?
that
it
is
not
so
,
may
appeare
by
the
three
seuerall
inuitations
which
your
Priest
maketh
to
the
people
,
when
hee
vncouereth
the
Crusifixe
which
is
to
bee
adored
.
The
fashion
of
your
Romanist
Church
is
to
keepe
your
Images
all
the
yeere
vncouered
in
their
faces
at
lest
,
but
in
lent
you
veyle
them
for
most
part
thereof
with
red
or
white
;
but
after
passion
Sunday
,
you
couer
them
with
blacke
veiles
especially
your
Crucifixes
,
that
you
are
to
adore
(
herein
you
imitate
both
Grecians
and
Romanes
,
Polidor
.
lib.
2.
cap.
23.
these
euer
couering
their
Images
,
those
hauing
them
alwaies
naked
&c.
)
Now
vpon
your
Good-friday
the
Priest
standing
at
the
left
end
of
your
Altar
,
&
begining
to
vncouer
the
same
,
maketh
three
gradations
with
his
hands
and
three
with
his
feete
and
at
three
seuerall
times
The
Papists
superstition
on
Good
friday
.
doth
vncouer
it
;
but
at
each
vncouering
,
hee
singeth
a-aloud
vnto
the
people
and
Clergie
thus
:
(
Ecce
lignum
Crucis
)
Behold
the
wood
of
the
Crosse
;
the
Clergie
and
People
falling
or
kneeling
prostrate
vpon
the
ground
,
answere
and
sing
aloud
(
venite
adoremus
)
Come
let
vs
adore
:
This
is
done
three
seuerall
times
;
and
so
presently
followeth
the
creeping
to
the
Crosse
,
laid
vpon
a
faire
cushion
with
a
linnen
cloth
thereupon
;
to
which
crosse
the
Priest
first
creepeth
,
he
onely
hauing
charge
,
before
he
doth
the
same
to
pull
off
his
shoes
because
the
place
is
holy
in
which
the
wodden
Crucifixe
lodgeth
.
This
being
your
practise
answereable
to
your
doctrine
,
with
what
face
M.
Flud
doe
you
call
this
your
doing
an
honorable
esteeme
only
?
Well
said
Polidore
of
your
Churches
practise
Polid.
lib.
6.
cap.
13.
about
Images
,
haec
pars
pietatis
eò
ventum
est
vt
parum
differat
ab
impietate
.
This
part
of
pietie
is
come
to
that
passe
that
it
little
differeth
from
impietie
.
So
he
,
though
in
profession
a
zealous
Papist
.
But
that
we
may
the
better
answere
your
argument
,
out
of
Eusebius
,
and
distinguish
the
vse
of
Images
,
wee
are
to
consider
three
principall
endes
which
may
bee
Three
principall
ends
of
Images
.
made
of
them
.
The
first
end
that
they
may
bee
thankefull
remembrances
of
those
to
whom
we
are
in
dutie
bound
.
The
second
,
that
they
may
be
as
morall
or
historicall
instructions
to
the
beholder
.
The
third
,
to
haue
them
for
religious
worshippe
and
adoration
.
Touching
the
first
I
see
no
cause
why
it
should
be
reproued
,
it
being
practised
by
all
nations
,
towards
their
Soueraignes
and
Magistrates
,
both
liuing
and
departed
;
only
it
is
expedient
,
that
great
care
bee
had
,
that
the
pictures
bee
drawne
(
especially
in
Persons
and
matters
of
religion
)
according
to
the
very
truth
of
the
historie
,
not
as
it
is
now
practised
in
Poperie
,
according
to
the
Painters
fancie
:
whereof
we
haue
amongst
them
a
very
late
and
fresh
example
to
their
shame
and
confusion
.
It
is
not
vnknowne
to
England
how
vpon
the
death
of
the
Archpowder-Traytor
Garnet
,
there
was
a
pretended
miraculous
strawe
carried
vp
and
downe
with
his
face
made
miraculously
vpon
it
;
The
same
was
seene
,
&
reseene
;
viewed
,
and
reuiewed
by
diuerse
of
all
professions
;
high
,
and
low
;
and
for
ought
that
I
could
euer
heare
,
it
could
not
be
very
perfectly
discerned
by
any
:
I
am
assured
many
notorious
Papists
haue
affirmed
as
much
,
yea
the
Great
Gage
of
Bently
(
a
man
full
of
faith
in
their
Church
)
looking
vpon
it
very
carefully
could
Diuers
zealous
Papists
of
very
good
ranke
amongst
them
haue
tould
mee
that
the
face
in
the
strawe
was
so
obseure
that
they
could
very
hardly
discerne
it
.
not
perceiue
it
.
But
what
followed
?
The
strawye
face
was
carried
ouer
into
Flaunders
,
where
it
so
mounted
in
clearenesse
,
that
at
Mountes
and
elsewhere
,
some
shes
Painteresses
looking
in
their
monasteries
through
〈◊〉
Ignatian
spectacles
haue
drawn
the
face
most
gloriously
▪
as
adorned
with
shining
celestiall
beames
round
about
it
;
with
a
crowne
vpon
the
head
,
a
Cherub
vpon
the
chinne
,
a
starre
on
the
forehead
,
all
the
proportion
of
the
face
cleare
and
perfect
.
Out
of
this
one
learne
their
false-dealing
in
all
;
what
may
future
ages
beholding
so
glorious
a
face
coniecture
thereout
,
else
,
but
a
notorious
and
prodigious
Ignatian
likelye
.
Fie
vpon
such
impudent
dealing
frons
meretricis
facta
est
vobis
,
nescitis
erubescore
,
An
impudent
ingraued
lye
of
the
Ignatians
.
you
are
become
impudent
and
cannot
blush
,
and
dare
Rome
approue
these
things
euen
in
the
face
of
the
Aduersarie
?
But
to
your
argument
out
of
Eusebius
,
all
the
Phenician
woman
did
in
the
erecting
of
that
brassie
Image
of
Christ
before
hir
doores
,
was
nothing
else
,
but
to
make
a
gratefull
remembrance
&
monument
to
her
Deliuerer
;
wherein
she
was
not
to
be
condemned
,
as
neither
some
other
Christians
,
which
did
the
like
.
You
might
haue
obserued
this
out
of
Eusebius
,
who
censuring
this
womans
Eusebius
lib.
7.
hist.
cap.
●8
.
fact
writeth
thus
:
It
is
not
to
be
maruelled
,
that
Ethnikes
receiuing
some
benefits
from
our
sauiour
,
did
such
things
;
for
wee
haue
seene
the
pictures
of
Peter
and
Paul
,
and
Christ
drawne
in
collours
,
and
kept
by
some
:
which
seemeth
to
mee
,
to
haue
beene
obserued
out
of
an
heathenish
custome
,
by
which
they
were
accustomed
so
to
honour
those
,
whom
they
thought
worthy
of
honour
,
and
reputed
for
their
deliuerers
;
so
Eusebius
passeth
his
iudgement
;
And
that
the
laudable
Christian
woman
did
not
adore
or
worship
it
,
is
apparent
for
that
she
placed
the
same
before
her
doores
;
and
that
the
After
christians
did
not
worship
nor
adore
the
same
,
it
is
also
cleare
by
that
which
Nicephorus
hath
,
to
Niceph.
lib.
10.
cap.
30.
wit
,
that
it
was
so
neglected
standing
(
sub
dio
)
open
to
winde
and
weather
,
that
it
was
so
defaced
,
that
there
was
no
resemblance
nor
shew
in
it
,
whose
it
should
be
:
had
they
beene
then
of
your
now
Romane
faith
,
they
would
haue
erected
some
Church
or
Chappell
ouer
the
same
,
and
the
miraculous
herbe
,
with
farre
more
reason
,
then
you
haue
done
lately
at
Hall
,
Sichem
,
Lile
,
Montserratto
,
Garganum
,
Arras
(
and
where
not
▪
)
for
some
of
your
feigned
Dioses
.
As
for
the
herbe
whereof
Eusebius
maketh
mention
,
though
some
giue
little
credit
to
the
same
;
Bodin
.
method
.
histor
.
Ioh.
9.
6.
I
see
no
great
reason
why
it
should
be
denied
;
For
Christ
who
did
open
the
eies
of
the
blinde
with
earth
and
spittle
,
might
also
if
it
pleased
him
,
impart
power
to
a
simple
herbe
to
worke
like
admirable
effects
:
But
as
the
blinde
man
cured
would
haue
hardly
beene
thought
to
haue
had
his
eies
,
at
lest
the
eyes
of
his
vnderstanding
opened
,
if
he
should
haue
adored
with
diuine
worshippe
the
earth
and
spittle
,
wherewith
his
eyes
were
opened
;
so
likewise
would
the
Christians
of
Phenicia
haue
beene
thought
infatuated
with
the
Spirit
of
Paganisme
,
if
they
should
haue
adored
the
herbe
or
Image
,
for
the
cures
done
thereby
.
Did
the
Christians
adore
Peters
shadowe
?
Act.
5.
15.
&
19.
12.
did
they
worship
Paules
napkines
?
because
cures
were
done
thereby
?
What
Sir
?
may
all
those
Creatures
be
worshipped
by
which
God
doth
bestow
his
benefits
?
then
vndoubtedly
the
Sunne
,
and
Moone
,
the
other
If
religious
worship
may
be
giuen
to
Creatures
by
which
God
worketh
miracles
,
then
also
some
kinde
of
worship
may
be
giuen
to
the
Sunne
and
Moone
&c.
Planets
and
heauenly
Orbes
may
be
worshipped
,
with
some
kinde
of
worship
,
by
which
God
doth
cumulate
benefits
vpon
mankinde
.
The
heathenish
sacrifices
and
superstitions
were
all
founded
vpon
this
principle
;
yea
those
who
now
in
the
Indies
worship
the
Deuill
;
the
reason
is
,
because
by
him
they
receiue
some
benefits
:
In
summe
Sir
,
as
no
kinde
of
worship
can
be
without
superstition
,
if
giuen
to
creatures
by
which
God
imparteth
naturall
benefits
;
so
neither
may
any
be
giuen
to
such
creatures
,
by
which
God
is
pleased
to
worke
any
supernaturall
effects
,
as
he
doth
in
case
of
miracles
.
Thus
is
all
you
haue
produced
out
of
Eusebius
clearely
refuted
,
and
retorted
vpon
your
owne
head
.
Now
to
speake
a
word
or
two
concerning
those
ends
of
Images
which
I
mentioned
before
.
Touching
the
first
I
see
no
reason
to
condemneit
,
the
See
Caluin
lib.
institut
.
cap.
3.
de
lege
in
exemp.
2.
precept
.
num.
34.
35.
same
agreeing
with
the
practise
of
the
best
and
most
reformed
Churches
.
Concerning
the
second
end
for
morall
and
historicall
instruction
,
I
doe
not
consider
any
intrinsecall
malice
in
the
same
,
yet
considering
the
pronenesse
of
mens
hearts
to
superstition
,
whereof
Saint
Austen
discourseth
August
.
in
Psal
:
113.
very
excellently
;
I
cannot
but
account
it
a
point
of
great
danger
to
haue
the
same
drawne
or
set
vp
in
the
house
of
God
,
where
Gods
worship
and
adoration
is
onely
to
be
giuen
to
himselfe
:
the
ground
whereof
is
that
which
very
truth
extorteth
out
of
Aquinas
whose
words
are
these
:
Aquin.
2.
2.
q.
97.
art:
4.
ad
3.
de
ratione
diuinae
excellentiae
&c.
It
is
the
nature
of
the
diuine
Excellencie
,
that
it
be
singular
and
incommunicable
,
and
therfore
it
is
all
one
to
doe
any
thing
against
the
diuine
Reuerence
,
and
to
communicate
diuine
Reuerence
to
another
,
thus
hee
:
So
that
the
placing
of
Pictures
and
Images
as
religious
obiects
in
Gods
house
,
especially
,
if
placed
as
vpon
altars
;
cannot
be
without
danger
of
hauing
diuine
reuerence
giuen
vnto
them
.
Our
Aduersaries
obiect
against
vs
the
authoritie
of
Gregory
the
Great
,
who
in
his
Epistle
to
Serenus
reproueth
him
for
defacing
of
certaine
Images
,
which
the
people
did
adore
;
but
if
his
authoritie
bee
good
against
the
Greg
:
epist.
lib.
7.
epist.
54.
Aug.
in
Psal.
113.
Arno●
:
contra
Gent:
Lactan
:
F●rm
:
institut
.
Epiphan.
in
epist.
ad
Ioh.
Hieroselimit
.
defacers
of
images
,
then
it
must
be
also
currant
&
sound
against
the
worshippers
of
Images
,
for
hee
is
as
earnest
against
them
as
either
Serenus
,
Austen
,
Athanasius
,
Arnobius
,
Lactantius
,
or
as
Epiphanius
,
who
in
like
sort
as
Serenus
,
pulled
downe
another
Image
placed
in
a
place
of
prayer
,
imitating
therein
the
holy
zeale
of
good
King
Ezechias
.
You
tell
vs
that
Images
are
the
Idiots
bookes
;
I
doubt
not
but
historicall
Images
may
bee
allowed
in
some
places
for
the
simple
and
learned
to
looke
vpon
;
if
they
be
such
pictures
,
as
are
drawne
according
to
the
truth
of
historie
not
according
to
the
Painters
fancy
,
otherwise
they
will
lead
into
errour
;
as
for
example
,
what
do
your
people
learne
by
hauing
the
sacred
Trinitie
pourtraited
and
drawne
as
you
doe
?
I
could
tell
you
of
diuers
of
your
English-papists
,
who
thereby
were
fallen
into
the
very
heresie
of
the
Anthropomorphytes
;
and
when
I
tould
them
of
their
errour
,
they
could
very
hardly
be
drawne
from
it
,
thinking
it
to
be
the
faith
of
the
Romane
Catholike
Church
,
by
whose
authoritie
such
pictures
were
allowed
.
What
I
pray
you
,
may
your
Simples
learne
by
obseruing
how
you
tricke
vp
with
gownes
and
kirtles
;
with
crownes
and
garlands
;
with
bracelets
,
chaynes
,
and
ringes
,
some
of
your
Goddesses
in
your
Churches
and
chappells
?
will
they
not
thinke
that
your
Saints
are
so
attired
in
the
heauens
?
that
the
soyle
is
cold
?
and
wheras
The
vaine
attiring
of
Popish
Pictures
.
they
obserue
how
some
of
your
Saintesses
haue
gownes
and
kirtells
made
of
such
Dames
refuses
,
as
an
honest
woman
would
hardly
weare
;
yea
to
see
the
Queene
of
heauen
so
attired
;
will
they
not
thinke
that
heauen
is
very
poore
;
either
hauing
no
silkes
,
or
else
wanting
Taylors
to
make
new
gownes
for
the
Queene
her selfe
?
Againe
,
what
may
your
Ignorants
learne
,
when
they
shall
behold
our
Sauiour
pictured
as
in
Saint
Andrewes
Church
at
Bourdeauz
as
ascending
vp
into
the
heauens
vpon
the
backe
of
an
Eagle
?
will
they
not
inferre
that
he
mounted
not
vp
to
the
heauens
by
his
owne
power
,
but
rather
by
the
helpe
of
an
Eagle
one
of
the
liuing
Creatures
which
are
attending
about
the
throne
as
wee
haue
it
described
in
the
Reuelation
of
Saint
Apocal.
4.
7.
Iohn
?
As
concerning
the
third
end
of
Images
to
wit
adoration
,
I
haue
in
a
few
words
already
shewed
the
iniquitie
of
the
same
:
M.
Flud
himselfe
dareth
not
to
call
the
childe
by
its
owne
name
,
but
giueth
it
onely
the
name
of
honourable
esteeme
.
But
here
I
adde
further
that
the
Bishops
of
Rome
shall
haue
this
speciall
priuiledge
,
to
Polid.
lib.
2.
de
I●uent
.
cap.
23.
citat
.
Plutar.
in
vi●a
Numa
.
&
Clement
.
Macro
:
lib.
1.
Satur●al
:
cap.
haue
brought
the
adoration
of
Images
into
the
Church
.
That
so
Rome
popish
may
be
like
to
Rome
heathenish
in
all
things
.
Rome
at
first
had
no
pictures
at
all
in
their
Temples
,
Numa
his
decree
forbidding
the
same
;
after
they
came
in
as
monuments
onely
of
the
worthies
,
as
when
Hercules
ouercame
Gerion
.
This
being
obteined
,
in
short
processe
of
time
,
by
cunning
of
the
Archflamines
and
false
Priests
they
came
to
be
worshipped
:
Euen
so
in
Rome
Christian
,
at
beginning
no
pictures
were
to
befound
in
Churches
,
as
is
clearely
to
bee
gathered
out
of
Origen
disputing
against
Celsus
:
It
may
bee
Orig.
contra
Ce●sum
.
lib.
7.
versus
Finem
.
thought
they
crept
in
to
be
in
some
credit
not
long
before
the
time
of
Gregorie
the
Great
,
and
shortly
after
,
within
lesse
then
an
age
,
that
which
hee
detested
,
came
to
be
good
by
publike
decree
,
of
his
Successours
;
especially
in
the
time
of
Baniface
the
3.
who
set
open
the
Pantheon
of
Pagans
in
Rome
,
and
in
it
,
insteed
of
the
Images
of
false
Gods
;
set
vp
the
Images
of
all
Saints
,
making
the
Image
of
the
blessed
Virgin
to
be
cheife
;
so
that
the
Temple
which
in
time
of
Pagamsme
was
called
Pantheon
,
that
is
,
the
Temple
of
all
Gods
,
is
now
also
called
the
Pantheon
,
the
temple
of
all
Saints
and
Martyrs
.
Againe
,
whereas
by
reason
of
the
abuse
of
Images
,
diuers
Councells
Sinod
.
Constantinop
.
sub
Leo
:
&
Constant
.
the
later
had
338.
Bishops
at
it
.
were
assembled
both
in
East
and
West
for
redressing
of
the
same
;
as
your
adoration
of
Images
hath
this
priuiledge
,
to
haue
beene
condemned
by
the
first
Generall
Councell
that
was
assembled
about
them
,
and
by
others
that
followed
both
in
East
and
West
:
So
haue
your
Popes
Constantine
,
Gregorie
2.
and
3.
Zachary
,
Stephen
,
Adrian
,
with
others
this
prerogatiue
,
that
for
the
adoration
and
worshipping
of
Images
they
haue
preuailed
against
Councells
Generall
,
against
Emperors
both
of
East
and
west
;
yea
in
the
times
of
Charles
the
Great
,
though
all
Churches
of
the
West
were
against
them
,
yet
they
preuailed
;
yea
and
if
what
some
Greeke
Authours
doe
relate
be
true
,
not
without
many
lying
prodigies
to
confirme
the
same
:
yea
Bellarmine
is
not
ashamed
to
confesse
,
that
then
the
Romane
Empire
was
taken
away
Bell
lib.
2.
de
Imag.
cap.
12.
from
the
Emperour
,
by
which
S.
Paules
prediction
according
to
the
Fathers
exposition
was
in
part
fulfilled
,
that
the
Romane
Empire
which
letted
the
comming
of
Antichrist
,
should
be
taken
away
and
so
that
man
of
sin
2.
Thessal
.
2.
Austen
.
Tertul.
Hierom.
alij
.
come
to
be
reuealed
.
I
here
obserue
,
how
our
Aduersaries
to
infringe
and
diminish
the
authority
of
one
of
those
Councells
which
did
condemne
the
worshipping
of
Images
,
do
obiectagainst
it
the
wicked
life
of
Constantine
Copronymus
,
by
whose
command
it
was
assembled
:
Admit
we
grant
he
was
a
wicked
man
,
according
as
some
Authors
report
of
him
,
yet
for
wickednesse
especially
in
Lucifers
sinne
hee
came
behinde
a
Pope
of
yours
called
Constantine
;
who
was
tooth
and
naile
for
adoration
of
Images
,
who
also
was
the
first
that
would
suffer
an
Emperour
to
kisse
his
feete
;
he
came
also
far
behinde
that
Monster
of
crueltie
Irene
the
Empresse
,
who
not
content
with
the
regencie
of
the
Empire
vnder
her
Sonne
Constantine
,
but
aiming
at
all
,
and
proiecting
marriage
with
Charles
the
Emperor
,
she
most
barbarouslie
murthered
her
owne
Sonne
Constantine
the
young
Emperour
;
whose
impietie
the
heauens
and
earth
seemed
to
detest
by
Ecclipses
and
Earthquakes
:
and
yet
this
glorious
Dame
was
the
cheifest
Establisher
of
adoration
of
Images
;
vnder
whom
,
and
by
whose
command
the
prophane
Nicene
Councell
approued
the
worshipping
of
Images
,
though
in
a
farre
more
Conc.
Nis
:
Idolo
:
sub
.
Irene
.
moderate
sort
then
you
now
either
teach
or
practise
▪
Let
not
then
the
wicked
life
of
Constantine
,
be
more
hurtfull
to
our
cause
,
then
the
barbarous
Immanitie
of
your
Irene
,
the
luciferian
pride
of
your
Constantine
be
against
yours
,
no
nor
let
not
Henry
the
eights
vices
(
a
note
often
song
by
yours
)
be
more
preiudicial
to
our
Churches
then
those
of
Gregorie
the
13.
Clement
the
7.
and
Sixtus
the
5.
to
yours
;
you
cannot
iustly
lay
any
such
imputations
of
vice
to
any
of
our
Soueraignes
or
Prelates
,
which
indeed
established
Christian
religion
and
reformation
amongst
vs
;
as
we
can
to
your
Kings
,
Emperors
,
Popes
,
Purpurates
,
and
Prelates
.
As
for
Henry
the
8.
we
are
not
tied
to
defend
him
in
all
points
,
hee
was
for
his
faith
more
yours
then
ours
:
as
it
euidently
appeareth
by
the
Statute
of
his
sixe
Articles
which
are
part
of
the
very
substance
and
marrow
of
Popery
.
Had
he
beene
as
he
should
,
hee
would
neuer
to
the
eternall
perdition
of
innumerable
Soules
haue
so
disposed
of
Church
liuings
,
and
impropriations
;
he
would
neuer
haue
put
to
death
some
worthy
Christians
as
he
did
,
those
I
meane
who
professed
the
Gospell
of
Christ
and
denied
your
Popes
supremacie
.
Mr.
FLVD
.
pag:
146.
num.
28.
No
lesse
wonderfull
is
the
miracle
recorded
by
[
](A12096-e33990-b)h
h
De
passione
Imag.
Saluat
.
in
Berito
alleaged
by
the
second
Nicene
Councell
act.
4.
S.
Athanasins
,
and
by
[
](A12096-e34010-b)i
i
Lib:
1.
de
gloria
Mart:
cap.
22.
Gregorius
Turonensis
of
two
images
of
Christ
,
which
vpon
violence
offered
by
the
Iewes
vnto
them
,
did
miraculously
bleed
.
These
and
innumerable
other
most
autenticall
miracles
,
wrought
and
written
for
the
confirmation
of
the
cheifest
points
of
our
Catholike
faith
,
before
the
supposed
Antichrist
was
in
the
world
,
doe
manifestly
confute
the
wicked
blasphemie
,
by
which
you
would
make
our
Catholike
miracles
to
be
his
.
ANSWER
.
You
goe
on
and
say
thus
;
No
lesse
wonderfull
is
the
miracle
recorded
by
S.
Athanasius
.
What
Mr.
Flud
?
haue
you
wilfully
stumbled
into
like
errour
with
that
,
whi●h
with
so
foule
mouth
you
censured
falsly
in
a
learned
Knight
in
your
proiected
ouerthrow
?
and
for
which
in
Pag.
134.
Triumph
Pag
:
36.
your
Purgatories
triumph
,
you
spend
much
battologie
to
proue
him
either
guilty
of
ignorance
,
or
of
intended
fraud
to
deceiue
the
Reader
.
Yea
in
your
Triumph
you
Pag.
34.
v.
7.
speake
thus
vnseemely
and
vntruly
in
print
,
and
would
It
was
well
said
by
one
,
a
Knight
a
lyer
deserues
to
haue
his
spurrs
strooke
off
from
his
heeles
.
make
him
culpable
of
that
which
in
a
Knight
is
most
dishonourable
.
How
grosse
then
is
either
your
ignorance
,
who
by
profession
are
a
Padre
in
Iesreel
;
or
else
how
inexcusable
is
your
Ignatian-like
fraud
,
to
deceiue
the
Reader
by
citing
vnder
the
name
of
that
Grand
Athanasius
of
Alexandria
(
for
to
no
other
can
your
agnomination
of
Saint
be
fitted
,
and
him
I
know
you
meane
a
Treatise
,
which
your
owne
learned
men
do
discard
as
not
his
;
and
out
of
which
the
miracle
cited
by
your
holy
Fathers
of
the
second
Nicene
is
reputed
as
a
matter
lately
hapned
?
if
lately
,
then
some
hundreths
of
yee●●
after
the
Patriarke
Athanasius
his
death
.
And
the
narration
is
so
barbarous
and
legend-like
,
that
it
may
not
without
great
wrong
be
attributed
to
so
learned
and
eloquent
a
Father
.
I
intreat
your
learning
to
tell
me
what
distance
of
time
your
Chronologists
make
betwixt
the
time
of
Athanasius
the
Great
of
Alexandria
,
and
the
Empire
of
Constan
:
called
the
Elder
,
whose
wiues
name
was
Irene
?
If
you
cast
your
account
rightly
,
you
shall
finde
no
lesse
than
400
yeeres
distance
betwixt
Great
Athanas
of
Alexandria
,
&
the
Empire
of
Constant
:
&
Irene
.
Your
Legendarie
fondly
and
contrarie
to
the
truth
of
History
,
makes
this
Irene
wife
to
Constantine
,
wheras
she
was
only
daughter
in
law
to
Constantine
the
Elder
by
mariage
of
his
sonne
Leo
,
and
mother
to
Constantine
the
younger
;
but
a
barbarous
and
most
inhumane
mother
.
Shee
raigned
with
her
sonne
Constantine
when
the
second
Nicene
Pseudosynode
was
celebrated
in
the
8
yeere
of
their
Empire
:
so
that
the
Bishops
of
that
Pseudosynode
relating
this
miracle
as
lately
hapned
in
Beritum
,
it
is
to
be
presumed
that
the
same
either
hapned
,
or
was
feigned
to
haue
hapned
,
in
some
of
those
former
yeeres
,
in
which
Irene
the
Empresse
raigned
with
her
sonne
Constantine
,
according
as
your
Legendaries
title
pretendeth
.
And
to
confirme
what
I
haue
said
,
we
may
not
thinke
that
Baronius
Baron
in
Annot.
in
Martirolog
.
Roman
.
Nouem.
9.
would
haue
forgone
such
a
narration
,
as
the
worke
of
Great
Athanasius
,
but
that
he
saw
such
repugnancies
in
it
,
that
it
could
not
stand
,
and
yet
as
loth
to
forgoe
it
wholy
,
he
would
faine
finde
a
Father
for
it
in
some
Bishop
in
Siria
.
Alas
good
Sir
,
what
Bishop
in
Siria
could
be
so
ignorant
,
as
not
to
know
that
Irene
was
not
wife
to
any
of
the
Constantines
,
as
your
Legendarie
pretendeth
?
Further
refutation
of
this
fable
shall
not
need
,
only
I
request
The
tale
of
the
Image
crucified
at
Beritum
most
idle
.
the
iudicious
Papist
to
read
the
tale
it selfe
,
and
hee
will
finde
such
improbabilities
,
nay
such
impossibilities
in
it
,
(
as
especially
how
the
Image
,
so
great
a
one
,
should
bee
forgot
by
the
Christian
who
left
the
house
;
and
againe
how
it
should
continue
vnespied
by
the
Iew
that
dwelt
in
the
house
,
vntill
it
was
espyed
by
one
of
his
neighbours
)
I
say
he
will
finde
such
impossibilitie
in
it
,
that
he
will
neuer
giue
credit
to
the
same
.
What
you
adde
out
of
Gregorie
Turonensis
,
it
is
not
worth
a
rush
,
the
Authour
is
very
fabulous
.
But
put
case
M.
Flud
wee
admit
both
your
tales
and
miracles
,
what
can
you
inferre
thereout
against
vs
?
what
if
Christ
for
the
confusion
of
that
incredulous
and
perfidious
Nation
,
when
out
of
hate
to
him
and
his
sacred
Person
,
they
did
abuse
either
his
Sacramentall
image
,
that
is
the
sacrament
of
his
bodie
,
or
else
any
other
Image
of
his
,
which
Christians
of
those
times
might
make
and
keepe
only
as
monuments
and
remembrances
of
their
deliuerer
?
what
I
say
if
Christ
did
shew
some
prodigious
miracles
against
them
?
was
this
any
thing
to
confirme
your
idolatrous
worship
of
images
?
It
is
one
thing
Sir
to
haue
a
picture
of
Christ
burnt
or
defaced
in
despite
of
Christ
,
or
to
be
defaced
in
despight
of
Idolatrie
committed
vpon
the
same
,
whereby
Christ
is
dishonoured
.
Good
King
Ezechias
burnt
and
defaced
the
brazen
Serpent
The
different
end
for
which
Iewes
&
Christians
deface
popish
Images
.
in
hate
of
the
Idolatrie
,
which
was
committed
by
it
,
and
his
fact
was
pious
;
but
had
he
done
the
same
in
contempt
of
God
who
commanded
,
or
Moses
who
caused
the
Serpent
to
haue
been
made
,
his
sinne
had
beene
without
excuse
.
Your selues
may
in
your
vaine
practise
giue
an
example
.
When
you
cause
a
vomit
(
in
which
it
is
doubtfull
whether
the
sacramentall
species
be
decayed
or
not
)
to
be
burnt
:
if
you
should
doe
the
same
in
contempt
of
The
hoste
being
vomited
,
was
burnt
at
Aus●re
in
France
about
the
yeere
1526
The
like
done
in
the
Romane
Colledge
of
the
English
.
your
Sacrament-God
,
your
sacriledge
should
be
horrible
,
but
doing
the
same
lest
your
Sacrament-God
should
continue
in
the
vomit
,
you
count
it
a
point
of
religion
.
Many
such
like
examples
might
bee
produced
out
of
your
owne
practise
in
burning
old
worme-eaten
Images
,
Agnus
Deies
,
in
which
,
by
long
wearing
in
sweating
bosomes
vermine
may
breed
:
in
all
these
you
think
you
commit
no
sacrilege
,
because
your
intention
and
end
is
pious
as
you
thinke
.
Burbon
ransackt
Rome
.
The
Gothes
did
the
like
.
The
Turkes
may
perhaps
doe
the
like
;
but
assuredly
Christian
Princes
shall
doe
the
like
.
Their
ends
were
diuers
,
whereout
it
followeth
,
that
their
actions
are
different
,
commendable
in
some
,
culpable
in
other
.
Euen
so
the
Iew
hee
burneth
and
defaceth
the
images
or
sacraments
of
Christ
;
wee
likewise
burne
your
images
,
not
all
,
but
such
as
haue
been
speciall
obiects
of
idolatrie
:
but
here
is
the
difference
,
the
Iew
doth
what
he
doth
out
of
hate
and
contempt
of
Chris●
,
we
out
of
loue
to
Christ
and
hate
of
idolatrie
:
the
Iew
because
he
would
not
haue
Christ
glorified
;
we
,
bicause
wee
will
not
haue
Christ
dishonoured
by
your
idolatrous
worships
,
but
him
onely
honoured
,
exalted
,
glorified
.
To
whom
only
,
with
Father
and
Holy
Spirit
,
be
all
honour
and
glory
giuen
,
both
now
&
in
secula
seculorum
.
Amen
.
And
so
I
will
end
with
this
reason
,
not
fearing
to
tell
you
,
that
all
your
shutting
vp
thereof
is
nothing
else
but
an
Italian
brag
with
a
few
elegant
termes
.
You
challenge
to
your selfe
all
authenticall
miracles
,
such
as
were
done
before
the
supposed
Antichrist
:
they
are
rather
ours
,
kinde
Sir
,
for
we
only
striue
for
Antiquitie
,
reiecting
your
Nouelties
,
and
therefore
in
all
right
the
miracles
of
antiquitie
are
ours
,
and
these
of
noueltie
yours
,
who
are
the
Nouelists
and
seruants
to
the
Beast
,
started
vp
in
the
roome
of
the
decayed
Romane
Empire
.
And
so
let
vs
come
to
your
third
reason
,
which
you
thus
frame
without
all
reason
.
CHAP.
VI.
Wherein
is
examined
Mr.
FLOODS
third
Reason
.
Mr.
FLOD
pag
:
149.
num:
29.
AND
hence
is
declared
a
third
reason
,
that
your
spight
against
our
miracles
,
forceth
your
Doctors
to
ioyne
against
ancient
Christians
,
and
Catholike
Fathers
,
with
Infidells
and
Heretikes
,
and
to
denie
and
deride
the
same
miracles
they
did
.
ANSWER
.
This
your
glorious
Maior
is
a
forcelesse
charge
,
and
though
it
be
third
in
order
,
a
mysticall
number
and
a
number
of
perfection
,
yet
it
is
farre
weaker
than
any
of
your
former
,
I
repulse
it
with
a
deniall
,
let
vs
see
your
proofe
.
Mr.
FLVD
,
pag.
and
number
same
.
Your
Osiander
[
](A12096-e34990-b)k
k
Cent
:
4.
pag.
326.
Diaboli
simulata
fuga
voluerunt
vulgi
superstitionem
confirmar●
.
saith
,
that
the
Diuells
vanishing
away
at
the
name
of
Christ
and
signe
of
the
Crosse
,
made
by
Iulian
,
frighted
by
his
sodaine
appearance
,
in
a
fearefull
shape
was
counterfeit
,
to
bring
the
superstitious
worship
of
the
same
,
as
though
it
had
force
to
driue
away
deuills
,
wherein
hee
doth
shake
hands
with
Iulians
Magicians
,
who
likewise
would
haue
it
a
voluntarie
,
not
forced
flight
of
that
memorable
miracle
of
the
buried
Corps
of
the
Martyr
Babylas
,
and
of
the
Deuills
forced
confession
,
that
he
could
not
giue
answer
in
his
Idoll
,
by
reason
of
Babylas
being
so
neere
,
which
S.
Chrysostome
[
](A12096-e35000-b)l
l
Lib.
4.
contra
Gentes
.
so
much
vrgeth
against
the
Infidells
.
The
same
Authour
with
whom
your
[
](A12096-e35010-b)m
m
Cent.
4.
column
.
1446.
Centurists
ioyne
,
saith
[
](A12096-e35020-b)n
n
Cent.
4
p.
377.
Respensum
ha●d
dubie
ide●
á
Satana
datum
,
vt
paulatim
cultum
Idololatricum
reliquiarum
in
Ecclesiam
in
vehere●
.
that
it
was
an
answer
giuen
by
the
diuell
,
without
doubt
to
bring
into
the
Church
the
idolatrous
worship
of
reliques
.
ANSWER
.
SIR
,
your
proofe
is
a
meere
calumniation
,
you
cannot
iustly
ioyne
Osiander
and
the
Centurists
with
the
Heathens
,
who
derided
the
miracles
of
Christiaus
:
suppose
you
could
proue
that
they
had
derided
them
,
yet
because
they
doe
it
not
(
eadem
mente
&
eadem
ratione
)
vpon
the
same
motiue
and
reason
,
you
may
not
iustly
ioyne
them
together
.
Some
of
your
owne
Papists
deny
the
miracles
done
at
Sichem
,
so
doe
also
the
Heretikes
(
as
you
call
them
)
what
,
will
you
ioyne
these
together
?
Some
of
your
owne
more
moderate
Brethren
,
I
meane
Ignatians
of
your
owne
order
,
doe
censure
many
of
your selues
to
be
busie
Statists
;
so
likewise
doe
most
Seculars
,
The
Deuil
dissembleth
with
crosses
,
sometimes
seemeth
to
feare
them
,
sometimes
is
pleased
with
them
.
It
is
pretty
to
thinke
how
hee
held
both
S.
Edmund
.
his
hands
that
hee
could
not
make
the
signe
of
the
Crosse
.
vita
Edw
:
and
well
nye
all
other
Regulars
amongst
you
.
What
will
you
ioyne
these
together
?
they
doe
it
not
(
eadem
mente
nor
eadem
ratione
)
vpon
the
same
motiue
or
same
reason
;
the
former
out
of
pittie
,
the
other
out
of
enuy
,
to
speake
to
your
pallate
and
taste
.
What
if
the
Centurists
doe
affirme
as
you
relate
them
?
will
you
become
a
Patrone
for
Satan
,
as
though
he
could
not
equiuocate
?
That
Satan
can
dissemble
,
euen
with
crosses
,
is
so
notorious
a
thing
,
as
if
you
were
not
wholly
ignorant
in
Histories
,
you
could
not
denie
it
.
Doth
he
not
dissemble
,
when
Inchaunters
and
Coniurers
in
their
most
detestable
exercismes
,
doe
please
him
with
Crosses
in
the
ayre
,
vpon
the
ground
,
vpon
wodden
or
leaden
tables
?
Yea
he
can
dissemble
euen
with
the
Sacrament
.
God
himselfe
;
read
your
G●and
Laterane
Councell
for
this
purpose
.
The
deuill
(
God
permitting
)
can
doubtlesse
for
some
Conc.
Later
.
can.
20.
wicked
purpose
flye
the
signe
of
the
Crosse
as
affrighted
therewith
;
which
vtterly
ouerthroweth
Bellarmines
resolution
,
who
determineth
that
(
ex
instituto
Dei
,
&
ex
opere
operato
,
signum
crucis
valet
contra
damonem
)
that
the
signe
Bellarm:
lib.
2.
de
Imag.
cap
30.
of
the
Crosse
by
the
very
institution
of
God
,
and
as
their
phrase
is
,
ex
opere
operato
,
by
the
very
force
of
the
signe
,
is
of
Bellarmines
eigthth
Sacrament
.
power
against
the
Deuill
to
driue
him
away
.
The
which
,
besides
that
it
is
manifestly
found
not
to
be
so
by
the
Coniurers
and
Inchaunters
;
the
same
also
bringeth
in
to
the
Bell
:
vbi
supra
§.
Existimo
.
&
§.
Dices
.
Perhaps
Reg●lus
his
Asse
wa●
taught
this
doctrine
of
Bellarmine
,
for
it
made
the
signe
of
the
Crosse
with
his
foote
against
the
Deuill
that
would
haue
entered
into
him
.
Vinc.
lib.
10.
hist.
cap.
29.
Popish
Church
an
eighth
Sacrament
(
for
here
is
Gods
institution
,
a
visible
signe
,
a
spirituall
effect
ex
opere
operato
.
)
It
is
also
against
his
owne
resolution
in
this
Chapter
,
where
he
affirmeth
,
that
the
signe
of
the
Crosse
hath
not
an
infallible
effect
against
the
Deuill
.
Let
this
be
numbred
amongst
one
of
Bellarmines
contradictions
,
and
the
former
amongst
his
blasphemies
.
But
admit
wee
grant
that
your
Histories
are
true
,
and
that
Satans
flight
at
the
signe
of
the
Crosse
made
by
Iulian
was
inforced
;
what
if
God
for
the
confusion
of
that
Apostata
,
and
for
the
glory
of
the
Crosse
,
which
Iulian
out
of
spight
and
hate
of
Christ
despised
,
did
put
that
terrour
into
Satan
by
the
signe
of
the
Crosse
,
that
he
was
affrighted
therewith
?
I
thinke
Sir
there
is
no
Orthodox
Christian
who
will
denie
,
but
that
God
might
doe
it
for
such
an
end
,
and
so
Nazianzen
is
to
be
interpreted
.
Nay
I
tell
you
more
Mr.
Flud
,
the
Church
of
England
is
no
enemie
to
the
signe
of
the
Crosse
,
for
shee
commandeth
the
same
religiously
to
be
vsed
in
the
administration
of
the
sacrament
of
Baptisme
,
neither
shall
you
finde
any
of
the
learned
and
Orthodoxe
Diuines
of
the
church
of
England
to
condemne
the
ancient
Orthodox
Christians
vse
of
the
Crosse
in
testimonie
of
Christ
against
infidells
,
but
your
magicall
abuses
thereof
.
As
,
for
that
which
you
cite
out
of
S.
Chrysostome
touching
the
bodie
of
Babilas
Martyr
,
I
answer
for
the
Centurists
as
before
;
yet
for
my
part
I
cannot
but
thinke
,
that
as
that
learned
Father
relateth
it
,
his
silence
was
enforced
.
What
hereout
can
you
inferre
?
adoration
of
reliques
?
a
notorious
vanitie
;
O!
you
will
argue
à
contrario
thus
;
The
Deuill
was
put
to
silence
by
the
presence
of
the
blessed
Martyr
Babylas
his
bodie
,
ergo
we
may
adore
and
worship
his
and
all
other
relikes
.
Did
S.
Chrysostome
make
this
inference
?
no
Sir
,
he
referred
all
the
glory
to
Christ
,
for
whose
testimonie
hee
suffred
,
and
so
doe
wee
.
But
should
wee
according
to
your
principles
worship
such
creatures
,
napkins
,
shadowes
and
bodies
,
by
which
God
is
pleased
sometimes
to
worke
miracles
,
wee
should
be
turned
from
the
Creator
to
the
creature
wee
should
adore
the
Sunne
and
Moone
,
the
Planets
&c.
the
which
how
heynous
a
sinne
it
is
,
S.
Paul
will
teach
you
in
his
Epistle
to
the
Romanes
.
Ad
Rom:
cap.
1.
I
haue
satisfied
your
reason
;
yet
before
I
leaue
you
,
I
must
tell
you
of
one
tricke
of
L●gerdemaine
.
You
say
that
the
Deuill
vanished
away
at
the
name
of
Christ
and
signe
of
the
Crosse
&c.
I
thinke
Sir
,
if
you
search
into
the
Nazianz.
orat
:
1.
in
Iulia.
historie
,
you
shall
not
finde
that
Iulian
did
invocate
or
call
vpon
the
name
of
Christ
,
when
hee
made
the
signe
of
the
Crosse
;
but
if
you
can
so
find
it
,
your
argument
for
the
Crosse
will
be
of
lesse
force
;
for
my
part
I
thinke
no
Orthodoxe
Christian
can
deny
,
but
that
the
name
of
Iesus
and
Christ
,
vsed
faithfully
and
without
any
superstitious
end
or
circumstance
,
is
terrible
to
Satan
,
whatsoeuer
some
say
to
the
contrarie
.
Mr.
Flud
pag.
same
,
num.
30.
But
what
neede
I
speake
of
particular
miracles
,
in
general
of
all
the
miracles
done
at
there
likes
and
by
the
intercession
of
Martyres
,
which
were
so
many
as
Theodoret
ᵒ
writeth
,
their
Lib
8.
aduersus
Gracos
.
Temples
ouer
the
world
,
no
lesse
in
the
primitiue
Church
,
then
now
,
were
full
of
tables
and
pictures
of
handes
,
feete
,
●ies
,
heades
,
and
other
parts
of
the
body
,
hung
vp
as
tokens
of
miraculous
cures
,
obtained
by
the
Martyres
intercessions
:
These
miracles
Theodoret
vrgeth
against
Infidells
,
whereof
Saint
Chrysostome
saith
[
](A12096-e35940-b)p
p
Sententiae
nostrae
abunde
sidem
faciunt
quotidiana
quae
à
●●ar●yribus
eduntur
miracula
.
Lib.
●
.
contra
Gentes
.
that
the
miracles
done
by
Martyrs
doe
suffice
abundantly
,
to
witnesse
the
truth
of
Christianity
.
ANSWER
.
Here
M.
Flood
you
flinch
,
for
(
qui
agit
in
generalibus
agit
dolose
)
he
who
pleadeth
in
generalls
pleadeth
deceitfully
:
If
you
will
speake
adrem
,
you
must
vrge
particulars
,
not
onely
the
thinges
themselues
but
most
principally
the
end
and
circumstance
of
the
miracles
;
to
wit
,
that
they
were
done
for
to
confirme
those
questions
which
are
now
controuerted
betwixt
you
and
vs
:
No
doubt
,
but
See
them
.
that
both
Theodoret
and
Chrysostome
do
relate
miracles
for
the
same
end
for
which
they
were
;
to
wit
,
for
the
proofe
and
confirmation
of
Christianitie
;
that
is
,
faith
in
Iesus
Christ
and
obedience
to
his
lawes
;
not
any
immoderate
honouring
or
superstitious
inuocation
of
Saints
,
or
adoration
of
their
relikes
:
that
is
your
inference
only
&c.
Do
you
thinke
Sir
,
that
the
Church
of
England
is
so
ignorant
,
as
not
to
acknowledge
that
the
infinite
wisedome
of
God
,
is
not
tied
to
any
of
his
creatures
,
but
that
he
may
worke
miracles
when
hee
shall
please
,
and
by
whom
,
and
what
he
shall
please
?
Apud
cum
non
est
impossibile
Luk.
1.
37.
omne
verbum
;
no
word
,
no
thing
is
impossible
with
him
.
It
resteth
you
to
prooue
those
miracles
related
by
Theodoret
(
who
I
doubt
not
,
ouer-reacht
in
some
)
and
those
expressely
set
downe
by
Chrysostome
,
were
they
expresly
for
this
end
,
to
proue
adoration
of
reliques
,
and
inuocation
of
Saints
.
What
if
you
can
prooue
out
of
Theodoret
that
the
miracles
were
done
by
intercession
of
Saints
,
not
to
Saints
?
(
This
I
say
if
Theodoret
be
not
corrupted
)
what
will
you
inferre
thereout
?
not
your
intended
purpose
;
to
binde
the
present
Church
to
practise
the
like
,
vnder
iudgement
of
damnation
.
What
Si●
,
if
miracles
be
done
in
any
Church
will
you
thereupon
inferre
,
that
all
circumstances
of
the
said
miracles
,
Churches
particular
haue
erred
.
are
to
be
admitted
?
that
all
rites
,
and
customes
,
all
lawes
and
doctrines
,
of
such
Churches
,
are
to
bee
allowed
and
approued
?
beware
what
you
doe
.
In
the
Iewish
Synagogue
,
euen
in
Christs
time
,
was
there
not
a
pond
,
at
which
by
an
ordinarie
course
admirable
Ioh.
5.
cures
were
effected
?
will
you
thereout
inferre
that
all
rites
,
and
worships
vsed
at
the
same
season
,
in
that
Church
were
approueable
,
and
allowed
?
you
cannot
doe
it
iustly
.
Againe
,
what
say
you
now
to
the
Greeke
Church
?
especially
,
that
of
the
Muscouites
?
wherein
their
Demy-god
Saint
Nicholas
worketh
so
many
miracles
?
Will
you
deny
them
?
you
cannot
,
standing
in
your
owne
principles
;
will
you
thereupon
haue
all
their
rites
,
ceremonies
,
decrees
,
and
dogmaticall
doctrines
approued
?
beware
what
you
do
:
you
cannot
be
so
ignorant
,
as
not
to
know
,
that
the
same
Churches
and
Bishops
thereof
,
in
which
these
miracles
are
done
,
detest
your
Church
of
Rome
and
the
Latine
faith
,
euen
as
they
detest
the
Deuill
himselfe
.
Call
to
minde
what
miracles
are
recounted
(
with
as
great
credit
as
any
of
yours
)
to
haue
beene
done
in
the
Greeke
Church
euen
when
she
was
at
oddes
with
your
Romane
darling
,
and
would
by
no
meanes
acknowledge
subiection
to
the
same
?
Read
Saint
Luke
and
there
you
shall
finde
one
doing
Cap.
9.
miracles
in
the
name
of
Iesus
;
who
,
notwithstanding
adhered
not
to
Iesus
.
Thinke
of
that
which
venerable
Bede
approuingly
Bed
.
lib.
3.
hist.
cap.
25.
relateth
,
when
the
Britons
in
the
controuersie
of
Easter
opposed
against
Augustine
,
the
authoritie
of
their
Father
Columba
;
whose
power
was
great
in
working
miracles
.
Doth
not
Wilfrid
reply
to
this
effect
,
For
as
much
as
concerneth
your
Father
Columba
,
and
his
Disciples
,
whose
holinesse
you
professe
to
imitate
,
and
to
follow
his
rules
and
precepts
,
confirmed
from
God
by
wonders
;
I
may
answere
thus
;
that
at
the
last
day
,
many
who
shall
say
vnto
him
,
Lord
haue
we
not
Luc.
7.
prophecied
in
thy
name
,
and
cast
out
Deuills
and
done
many
wonders
?
he
shall
say
vnto
them
,
depart
from
me
yee
worke●●
of
iniquitie
I
know
you
not
.
By
which
it
is
euident
in
this
The
Councell
of
Cabilon
.
can
.
vlt.
condemneth
the
custome
of
women
singing
in
Churches
apud
Espenc
.
lib.
1.
digress
.
cap.
11.
perhaps
your
Battel-Presidents
in
Sussex
knew
not
this
or
regarded
it
not
when
they
suffered
a
wanton
Lasse
Mistris
S.
to
sing
in
their
Quire
.
Hist.
Socrat.
lib.
7.
cap.
17.
your
Wilfrids
iudgement
,
with
Augustine
,
and
Bede
;
that
though
miracles
be
done
by
any
Church
or
Bishop
,
that
thereupon
may
not
bee
inferred
a
iustifying
of
all
such
practises
and
customes
as
may
be
vsed
and
allowed
in
such
a
Church
or
congregation
.
God
(
sir
)
is
able
to
distinguish
the
siluer
from
the
drosse
,
&
doth
not
alwaies
for
a
small
intermixtion
of
drosse
reiect
the
siluer
,
but
is
pleased
to
passe
by
some
errours
for
ends
best
knowne
to
his
infinite
wisedome
.
You
cannot
but
haue
heard
,
or
read
when
a
certaine
Iew
desired
to
bee
baptized
by
a
Nonatian
Bishop
,
how
presently
vpon
the
instant
of
baptizing
,
all
the
water
vanished
away
:
This
was
not
done
to
confirme
any
iot
of
nouatianisme
;
but
,
whereas
the
Iew
had
beene
baptized
before
,
as
was
afterwardes
known
;
God
would
not
haue
his
Sacrament
of
baptisme
,
though
ministred
by
an
Heretike
,
to
bee
prophaned
by
damnable
iteration
of
the
same
.
To
proceed
,
I
obserue
those
words
of
yours
speaking
of
Martyrs
,
their
temples
ouer
the
whole
world
,
no
lesse
in
the
primitiue
Church
then
now
,
were
full
of
tables
,
and
pictures
of
handes
,
feete
,
heads
,
eyes
,
and
other
parts
of
the
body
,
hung
vp
as
tokens
of
miraculous
cures
.
Pretermitting
that
this
your
fashion
came
,
not
by
any
imitation
from
the
Iewish
Church
,
but
from
the
heathens
;
brought
first
Polydor.
lib.
2.
de
Inuent
.
cap.
23.
into
Italie
by
Hercules
,
as
Polydore
relateth
out
of
Macrobius
.
I
doe
obserue
two
vanities
in
you
:
First
,
whereas
you
say
that
your
Temples
now
are
no
lesse
full
of
tablets
&c.
then
those
of
the
primitiue
dayes
,
you
haue
committed
a
grosse
errour
against
your
owne
Church
.
For
if
you
looke
into
the
ancient
Fathers
cited
by
mee
often
in
this
treatise
chap
:
2.
and
8.
you
shall
finde
that
such
an
ouer-plus
of
miracles
in
temples
in
the
last
age
,
which
is
ours
;
is
an
euident
argument
of
the
Antichristian
Sinagogue
.
Secondly
,
I
obserue
an
other
vanitie
,
when
you
glorie
for
the
multitude
of
your
tablets
of
hands
&c.
A●
most
vaine
shift
of
Antichrists
Sinagogue
!
dare
yo●
thus
bragge
in
the
presence
and
view
of
your
Aduersaries
?
doe
wee
not
know
sir
,
that
whereas
one
(
if
any
)
waxen
arme
,
hand
,
eye
,
foote
,
head
&c.
is
hung
vp
in
toke●
of
some
pretensed
cure
,
that
there
are
scores
,
nay
hundreths
,
which
hang
vp
as
oblations
,
and
vowes
for
desired
cures
,
not
obteined
,
but
expected
and
hoped
for
?
I
conuent
your
conscience
herein
,
whether
this
bee
not
true
:
The
lying
vanitie
of
Popish
Tablets
.
yea
it
is
most
certaine
,
lippis
&
tonsoribus
notissi●●
.
Which
of
your
Pilgrimes
,
hauing
himselfe
,
or
any
of
his
friends
any
disease
,
or
infirmitie
,
doth
not
offer
vp
some
one
of
those
tablets
!
and
do
you
vse
to
take
them
down
if
you
heare
not
of
their
miraculous
curing
?
your
conscience
and
all
the
world
knoweth
you
doe
not
.
What
maruell
then
,
you
haue
such
multitude
of
tablets
&c.
Be
it
your
priuiledge
,
among
some
prodigies
you
shall
and
must
haue
many
lying
wonders
:
And
as
Erasmus
merily
twitted
your
abuses
,
tell
vs
not
onely
of
your
cures
,
but
also
of
your
whole
multitudes
,
which
vowe
and
pilgrime
it
,
without
any
good
at
all
.
About
some
19.
yeares
since
,
I
tooke
ship
at
Genere
in
Italy
,
to
passe
to
Alicant
in
Spaine
;
the
ship
was
great
,
the
number
of
Passengers
about
some
300.
when
wee
came
into
the
golfe
of
Marsiles
,
for
some
7.
or
8.
nights
together
,
through
the
extremitie
of
most
tempestuous
weather
,
we
were
in
great
danger
to
haue
perished
;
but
when
the
tempest
was
past
,
and
a
great
calme
expected
,
(
which
the
Marriners
presaged
,
by
a
light
vaporous
A
pretty
deuise
of
a
Fryer
.
fire
hanging
about
the
toppe
of
the
mast
,
and
it
did
so
happen
)
and
that
the
third
day
after
we
were
becalmed
;
A
certaine
Dominican
Fryer
a
man
of
great
credit
in
Spaine
;
conferred
with
the
Captaine
and
cheife
Passengers
of
the
ship
about
a
vowe
to
be
made
for
our
safe
arriuall
at
Alicant
.
It
was
concluded
by
all
,
as
with
one
Brother
of
Baldwine
the
Ignatian
.
voice
(
though
my selfe
thought
it
needlesse
as
I
could
Master
Baldwine
who
was
then
in
my
company
)
thus
;
that
one
by
lot
should
be
chosen
to
goe
the
pilgrimage
vowed
to
the
Lady
of
Mountserratto
;
and
that
to
the
charges
thereof
,
euery
one
should
contribute
a
portion
as
he
should
thinke
meete
,
both
for
the
expences
of
the
Pilgrime
,
and
for
a
great
votary
candle
of
waxe
there
to
After
the
vowe
made
we
wandered
vp
and
downe
for
diuers
daies
neither
master
nor
marriner
gessing
where
we
were
.
be
offered
:
All
was
done
,
wherevpon
after
some
seuen
or
eight
daies
further
wandring
vp
and
downe
the
gulfe
,
at
last
we
light
vpon
a
small
creeke
in
the
Iland
of
Maiorica
,
where
our
shippe
was
lodged
for
some
sixe
weekes
:
But
my selfe
,
M.
Baldwine
,
&
diuerse
others
left
the
ship
and
on
foote
passed
ouer
the
Iland
to
the
Citie
of
Maiorica
,
where
next
morning
we
tooke
bote
for
Peninsula
in
Spaine
,
where
wee
arriued
the
next
day
about
three
of
the
clocke
in
the
afternoone
;
the
ship
remaining
still
with
a
creeke
in
her
taile
,
but
after
some
sixe
weekes
it
arriued
whether
beaten
and
much
wasted
at
Allicant
.
Thus
was
the
manner
of
our
vowe
made
wilily
by
the
Fryer
,
when
wee
were
past
danger
,
thus
was
the
manner
of
deliuerance
by
our
vowe
;
and
I
doubt
not
but
that
as
yet
a
great
waxe
candle
as
a
monument
of
the
same
remaineth
in
the
Ladies
Chapple
at
Montserratto
in
Spaine
;
And
this
you
may
adde
,
M.
Flud
to
make
vp
your
number
of
tokens
of
miraculous
and
wonderfull
deliuerances
.
And
here
concluding
,
I
tell
you
that
if
a
Congregation
of
your
Cardinalls
could
resolue
(
Good
newes
for
your
order
if
it
had
beene
accepted
)
to
Paulus
the
3.
that
all
houses
of
Conuentuall
Monkes
ought
to
haue
beene
dissolued
,
for
abuses
committed
in
them
,
then
assuredly
the
Churches
reformed
haue
done
singularly
well
,
in
defacing
your
Tablets
and
pictures
,
the
rotten
remnants
of
most
damnable
impiety
,
considering
what
impious
superstitions
haue
beene
cloaked
by
them
,
and
are
yet
where
the
light
of
the
Gospell
shineth
not
.
M.
Flood
pag.
148.
num.
30.
Of
those
miracles
(
I
say
)
M.
Robert
Abbots
[
](A12096-e37110-b)q
q
Demonst.
1.
de
Ant:
cap.
11.
pag.
223.
blusheth
not
to
write
,
that
the
primitiue
practise
was
superstitious
,
and
those
miracles
the
froth
of
the
ancient
Church
,
of
which
saith
he
,
the
Babilonian
Venus
was
bred
,
that
afterward
brake
foorth
into
all
manner
of
abominable
fornication
:
Thus
they
reiect
the
miracles
by
which
Christianitie
was
bred
in
mens
hearts
,
many
Countreyes
conuerted
to
Christ
,
the
Church
of
God
enlarged
ouer
the
earth
,
which
Church
they
must
grant
was
a
Venus
,
bred
of
some
and
froth
.
What
writing
is
intemperate
if
this
be
sober
?
What
can
be
blasphemie
against
the
holy
Ghost
if
this
be
not
?
To
assigne
the
miracles
,
by
which
the
world
was
made
Christian
,
to
the
Deuill
,
making
his
some
and
froth
the
seede
of
Christianitie
?
ANSWER
.
For
as
much
as
concerneth
your
iniurious
calumniating
M.
Abbots
that
learned
Doctour
,
and
now
very
Reuerend
Bishop
of
Salisbury
,
I
nothing
doubt
,
but
that
hee
will
out
of
a
Christian
magnanimitie
spernere
se
sperni
.
As
for
his
saying
,
if
it
be
arightly
vnderstood
,
I
cannot
see
but
that
it
is
warrantable
:
He
doth
not
impeach
any
of
the
ancient
autenticall
miracles
,
for
so
much
as
they
tend
to
the
proofe
of
Christianitie
,
and
glory
of
Christ
;
but
in
these
respects
,
and
circumstances
,
precisely
and
expressely
;
either
first
,
for
their
doubtfullnesse
and
vncertainty
;
or
secondly
,
because
some
immoderate
zeale
of
the
vulgar
was
intermixt
therewith
;
or
thirdly
,
for
some
in
direct
consequences
,
which
were
superstitiously
August
de
ciuit
.
lib.
8.
cap.
14.
&
26.
Espenc
.
de
Christ
▪
mediatore
cap.
12.
inferred
thereout
:
The
Platonists
indeed
(
as
S.
Ansten
prooueth
)
gaue
not
onely
a
diuine
worship
to
the
one
chiefe
and
supreme
God
,
whom
they
professed
to
be
the
cause
of
all
other
things
;
but
also
they
did
acknowledge
vnder
this
God
and
from
this
God
,
certaine
degrees
of
Creatures
,
which
they
did
worship
with
a
kinde
of
diuine
worship
;
as
those
spirituall
Creatures
and
Substances
which
we
call
Angells
;
and
also
the
soules
of
such
their
worthies
,
as
were
departed
from
humane
couersation
and
were
assumpted
into
the
number
of
their
Gods
.
Now
this
Platonicall
doctrine
hauing
ouer-spread
those
parts
and
prouinces
where
Christianitie
first
began
;
The
vulgar
and
vnlearned
of
such
as
were
conuerted
to
Christianitie
,
by
reason
of
their
former
inueterate
customes
(
agreeing
as
they
thought
to
truth
and
reason
)
were
prone
and
inclinable
,
to
giue
a
diuine
kinde
of
honour
,
to
such
worthy
Christians
,
as
being
departed
out
of
this
mortall
life
,
by
so
glorious
sufferings
for
the
testimonie
of
Christ
,
were
assumpted
to
the
celestiall
paradise
of
his
Glorie
;
In
which
point
if
they
were
somewhat
caried
astray
by
humane
affection
,
shall
it
be
counted
so
heinous
an
offence
to
impute
the
same
vnto
them
?
we
charge
them
not
with
any
high
point
of
superstition
,
but
of
that
which
is
termed
by
your
glosse
(
quando
traditioni
humana
religionis
nomen
applicatur
)
when
Gloss.
apud
Aquinat.
22
q.
93.
art.
1.
corp.
the
name
of
religion
is
giuen
to
humane
tradition
,
as
this
their
practise
,
&
religious
ouerwening
of
humane
creatures
,
was
grounded
vpon
mans
tradition
;
and
that
such
an
ouer-diligence
in
worshipping
of
Creatures
may
be
reputed
superstition
,
I
inferre
out
of
your
Angelicalls
doctrine
Aquin.
ibidem
.
thus
.
Alto
modo
potest
contingere
falsitas
in
exteriori
,
ex
parte
colentis
&c.
In
another
manner
(
saith
he
)
falsitie
(
that
is
of
religion
)
may
happen
in
outward
sort
,
from
the
part
of
him
who
worshippeth
,
and
this
especiallie
in
the
common
worship
,
which
by
the
Ministers
of
the
Church
is
exhibited
in
the
Person
of
the
whole
Church
▪
for
euen
as
he
should
be
accounted
a
falsary
,
who
should
propose
as
from
another
,
those
things
which
were
not
committed
vnto
him
;
euen
so
,
hee
incurreth
the
vice
of
falsitie
,
or
false
dealing
,
who
as
on
the
Churches
part
,
giueth
worship
to
God
,
against
the
manner
of
worship
appointed
of
the
Church
,
by
diuine
authoritie
,
and
acoustomed
in
the
Church
;
whereupon
Ambrose
saith
,
he
is
vnworthy
,
who
otherwise
celebrateth
the
mysterie
then
as
Christ
d●liuered
;
thus
Aquinas
:
out
of
which
discourse
,
I
euidently
inferre
,
that
all
such
manner
of
worship
,
is
to
be
esteemed
and
reputed
vicious
in
the
Church
,
which
is
not
commended
to
the
Church
,
by
diuine
authoritie
from
Christ
or
his
Apostles
,
as
it
is
more
then
assured
that
this
willworshippe
of
those
Christians
was
not
:
as
neither
your
Masse
▪
celebrating
(
to
note
this
by
the
Let
your
masse
be
compared
with
Christs
institution
and
there
will
bee
found
no
shew
of
paritie
betwixt
them
.
way
)
is
any
whit
agreeing
with
that
which
Chirst
deliuered
,
and
therefore
therein
both
in
your
Aquinas
and
Saint
Ambrose
his
iudgement
,
you
doe
very
vnworthily
.
And
why
I
pray
you
Sir
,
should
you
be
so
eager
against
M.
Abbots
?
or
so
nicely
scrupulous
as
to
be
afraid
to
thinke
,
that
any
superstition
might
creepe
into
any
of
the
ancient
Churches
?
In
this
to
presse
you
to
the
purpose
;
what
thinke
you
of
that
custome
of
the
Ancients
,
who
out
of
an
opinion
of
necessitie
to
Saluation
,
did
distribute
vnto
infants
instantly
as
they
were
baptised
Innoc.
Epist.
Decret.
the
Sacrament
of
the
Eucharist
?
Did
not
Innocentius
Pope
the
head
of
the
Church
,
decree
and
command
the
same
?
did
not
Saint
Austen
approue
it
?
yea
this
custome
August
.
lib.
1.
contra
Iulia
:
lib.
1.
de
p●ccat
.
m●r
.
&
remis
.
cap.
20.
Cipr.
de
lapsis
.
did
so
vniuersallie
infect
the
whole
Church
that
it
is
yet
on
foote
amongst
the
Grecians
.
Secondly
was
it
not
a
point
of
superstition
(
I
argue
to
you
)
for
the
Ancients
,
out
of
an
opinion
of
necessitie
,
to
distribute
to
the
Laitie
the
Sacrament
in
both
kinde
?
you
now
doe
censure
the
same
as
hereticall
superstition
;
therefore
standing
Both
these
customes
the
Church
of
Rome
doth
now
Anathematize
.
within
your
principles
in
the
Ancients
it
could
be
no
lesse
then
superstitious
folly
out
of
their
ignorance
.
Againe
,
the
Ancients
allowed
and
required
the
Laitie
,
receiuing
the
Sacrament
of
our
Lords
body
,
to
take
the
same
into
their
hands
,
but
hee
who
should
now
require
the
same
,
should
be
reputed
blasphemously
irreligious
,
or
sacrilegious
:
you
know
that
your
Popes
haue
commanded
,
You
may
read
in
diuers
cap.
de
consec
.
where
your
Laikes
are
inhibited
out
of
feare
of
Gods
heauy
iudgment
to
touch
Corporalls
,
Patines
,
&c.
Auth●r
:
op:
imperf.
hem
49.
cited
by
Aquin.
22.
q.
98.
art.
4.
Contra.
that
no
Lay
person
presume
to
touch
your
Patines
and
Chalices
with
their
hands
,
much
lesse
the
Lords
bodie
;
Ergo
the
Ancient
Church
was
irreligious
in
so
vnreuerent
handling
and
deliuering
the
Lords
bodie
,
or
else
you
are
ouer
superstitious
in
your
needlesse
,
and
will-curiositie
.
Againe
,
doth
not
the
Author
(
operis
imperfecti
)
vpon
Mathew
make
mention
,
how
certaine
superstitious
people
did
carrie
peeces
of
the
Gospell
about
their
necks
,
by
the
same
hoping
to
be
deliuered
from
dangers
,
this
was
tolerated
in
some
priuate
Churches
.
Further
the
Ancients
,
yea
the
Fathers
of
the
second
Nicene
Councell
,
were
in
your
opinion
ouer
superstitious
,
in
that
they
durst
not
make
nor
suffer
to
be
made
the
Pictures
of
God
the
Father
,
of
the
Deitie
,
or
the
blessed
Trinitie
,
yea
as
Auentine
reporteth
,
your
Boniface
the
Auent
:
lib.
7.
hist.
pag.
462.
eight
,
did
condemne
to
the
fire
as
Anthropomorphites
some
for
painting
the
Trinitie
in
the
forme
of
an
ould
man
,
a
young
man
;
and
a
Doue
.
But
you
haue
cast
off
that
feare
,
for
you
haue
hardly
either
Church
or
Chappell
,
in
which
some
such
pictures
are
not
to
bee
seene
and
adored
.
Againe
,
did
not
S.
Paul
himselfe
erre
in
your
iudgement
,
1
Timoth:
5.
9.
when
he
charged
,
that
a
Widdow
should
not
be
admitted
,
before
shee
were
(
60
annorum
)
threescore
yeeres
ould
;
and
giueth
a
reason
of
his
command
,
danger
and
perill
of
incontinencie
;
but
your
Church
is
so
ouer-prudent
aboue
and
against
the
Apostle
,
that
shee
not
onely
admits
Widdowes
,
but
she
also
receiueth
girles
,
maides
,
yea
corrupt
ones
also
,
after
they
haue
passed
fifteene
yeeres
of
age
,
wherevpon
follow
those
enormou●
impieties
wherewith
your
Church
is
repleat
euen
to
the
astonishment
of
the
heauens
.
Againe
,
you
cannot
but
grant
that
a
great
part
,
yea
the
greatest
part
of
your
representatiue
Church
,
to
wit
,
the
Great
Councells
of
Basill
and
Constance
,
did
erre
in
their
very
dogmaticall
decrees
and
decretorie
processes
;
what
Sir
?
might
such
assemblies
so
erre
,
and
yet
no
small
errour
at
least
of
materiall
superstition
creepe
into
some
of
the
Ancient
Churches
,
before
that
generall
Councells
could
be
assembled
,
for
the
clearing
and
deciding
of
doubts
?
Doth
not
our
Sauiour
in
his
seauen
Epistles
sent
to
the
seauen
Churches
of
Asia
(
by
which
as
Antitypes
,
all
Apoc:
2.
&
3.
future
Churches
are
expressed
,
as
both
the
ancient
and
moderne
learned
Expositors
of
the
same
doe
affirme
)
fore signifie
,
the
declinations
of
some
particular
Churches
,
which
must
make
way
for
the
generall
apostacie
and
defection
;
and
if
,
as
S.
Paul
the
Apostle
affirmeth
,
2
Thess.
2.
the
mysterie
of
iniquitte
did
worke
in
his
times
,
what
maruaile
if
some
ages
after
,
some
foame
and
frothe
of
superstition
might
grow
vpon
some
particular
Churches
,
by
reason
of
the
many
mutations
,
changes
of
Prelates
,
which
then
through
persecution
hapned
?
Which
foame
and
froth
might
afterwards
,
as
a
superstitious
sperme
,
breed
your
Babylonian
Venus
when
the
time
of
the
generall
apostacie
was
compleat
.
You
proceed
,
and
impeach
that
very
learned
Doctor
,
and
our
Church
,
that
wee
blasphemously
impute
to
the
Deuill
those
miracles
,
by
which
the
world
was
made
Christian
.
The
blasphemie
shall
be
yours
Mr.
Flud
,
hauing
forgotten
that
,
which
euery
childe
amongst
vs
knoweth
,
to
wit
,
that
the
world
was
conuerted
by
the
word
of
God
powerfully
preached
;
which
word
conteyneth
the
doctrine
and
historie
of
our
Sauiour
Iesus
.
You
leauing
these
fountaines
of
life
,
and
seeking
after
dry
cisterns
of
humane
authoritie
and
fallible
narrations
,
Eymeric
.
direct
.
Inquisit.
2.
part
.
q.
9.
Johannes
de
S.
Au●emaro
his
Gospell
.
what
doe
you
else
,
then
blaspheme
?
As
Iohannes
de
Parma
brought
in
a
new
Euangile
,
called
by
your
Predecessours
(
Euangelium
aeternum
)
the
euerlasting
Gospell
,
which
was
no
other
than
Abbot
Ioachims
dreaming
dotages
;
so
now
Iohannes
de
S
●
Audemare
,
will
tell
vs
of
a
new
Euangile
,
by
which
the
world
was
conuerted
;
which
is
no
other
then
a
packe
of
humane
inuentions
(
for
most
part
)
and
fallible
narrations
cashired
by
many
of
their
owne
ingenuous
and
moderate
Papists
.
CHAP.
VII
.
Wherein
is
examined
Mr.
FLVDS
fourth
Reason
.
Mr.
FLVD
,
pag.
148.
num.
31.
THE
fourth
reason
is
the
impietie
of
this
deuise
,
which
I
touched
before
.
For
this
conceit
doth
much
impaire
both
the
loue
of
God
in
his
seruants
,
and
his
feare
in
his
enemies
,
seeing
neither
the
one
may
expect
from
him
miraculous
helps
,
nor
the
other
dread
extraordinarie
punishments
:
The
Deuill
only
in
this
Age
must
rule
the
roste
,
and
be
thought
the
Author
of
all
wonders
.
If
God
,
when
Heretikes
blaspheme
his
Mother
,
and
play
with
her
nose
,
strike
their
tongues
out
of
their
heads
,
and
their
best
noses
from
their
faces
,
heresie
teacheth
them
to
turne
their
hearts
,
that
want
tongues
,
and
their
faces
without
noses
against
heauen
,
and
call
the
Authour
of
that
miracle
Deuill
.
So
that
if
Atheists
can
keep
themselues
freinds
with
the
Deuill
,
they
need
not
by
this
doctrine
greatly
feare
Gods
miraculous
power
.
ANSWER
.
In
this
reasonlesse
reason
,
Mr.
Flud
taxeth
our
Church
with
impietie
,
for
attributing
the
prodigies
of
their
Synagogue
to
Satan
.
who
would
thinke
then
that
this
Sophy
in
this
his
reason
should
incurre
grosse
impieties
?
His
proofe
that
we
commit
impietie
,
hee
frameth
thus
;
Because
our
imputing
their
prodigies
to
Satan
doth
impaire
Gods
loue
in
his
seruants
,
and
feare
in
his
enemies
;
doth
make
his
prouidence
to
be
defectiue
,
●hat
neither
one
may
expect
miraculous
helps
,
nor
the
other
dread
extraordinarie
punishments
;
this
is
the
substance
of
his
triuiall
proofe
:
which
ended
,
hee
runnes
round
and
round
about
with
his
elegant
skirmishes
,
hurting
not
so
much
as
any
mans
nose
,
but
shewing
the
idlenesse
of
his
owne
heart
in
so
triuiall
a
pen
.
He
obiects
impietie
to
vs
,
but
I
aduise
him
to
looke
vnto
it
that
his
proofes
against
vs
fall
not
out
to
be
blasphemous
impieties
.
for
First
,
is
it
not
a
point
of
high
tempting
impietie
,
to
binde
the
hands
of
God
to
the
ordinarie
acting
of
miraculous
Mr
Flods
first
point
of
blasphemie
.
helps
,
and
sending
extraordinarie
punishments
;
or
else
his
prouidence
must
be
thought
defectiue
,
and
the
loue
or
feare
of
his
seruants
impaired
?
I
thinke
Sir
,
the
holy
Scriptures
,
which
are
(
ratio
omnis
veritatis
)
the
ground
of
all
truth
;
and
the
Ancient
Fathers
doe
teach
it
to
be
a
point
of
tempting
infidelitie
,
for
any
man
to
expect
,
as
a
necessarie
office
of
Gods
prouidence
,
miraculous
helps
or
punishments
?
What
was
the
Israelites
Exod
32.
sinne
in
the
desert
?
was
it
not
a
murmuring
for
Gods
ordinarie
prouidence
towards
them
,
wherewith
they
were
not
contented
,
and
their
earnest
crauing
and
expecting
some
miraculous
helps
?
which
their
crauing
and
expecting
,
the
holy
Scriptures
terme
lust
and
concupiscence
,
but
your
Ignatian
Diuinitie
,
Christian
loue
.
This
their
lustfull
desire
God
did
heare
,
and
granted
their
requests
,
hee
sent
them
water
out
of
the
rock●
,
Quailes
in
great
plenty
;
but
what
followed
,
(
dum
adhuc
escae
.
)
whilest
the
meat
was
in
their
mouthes
,
the
wrath
of
God
fell
vpon
them
,
and
the
cheife
of
them
were
consumed
:
so
is
GOD
pleased
with
such
as
are
eager
after
miraculous
helps
.
Those
blessed
Martyrs
of
God
cast
into
the
fiery
fornace
,
were
not
acquainted
with
your
Ignatian
Diuinitie
,
Dan:
3.
16.
17.
but
the
Tyrant
was
,
who
iumping
in
your
doctrine
,
said
thus
,
Who
is
God
,
that
shall
be
able
to
deliuer
you
out
of
my
hands
?
But
those
blessed
seruants
replyed
not
saying
,
we
As
we
are
to
pray
that
wee
be
not
led
into
temptation
,
so
the
sin
of
Achas
and
others
may
teach
vs
that
we
ought
not
to
tempt
God
.
Isa.
7.
It
is
the
deuills
Diuinitie
to
tempt
God
.
Matth:
4.
must
expect
some
miraculous
deliuerance
from
our
God
,
or
else
his
prouidence
is
defectiue
,
and
our
loue
will
bee
impaired
towards
him
;
but
thus
,
(
Non
oportet
nos
&c.
)
We
may
not
answer
thee
in
this
point
,
Behold
our
God
whom
we
worship
is
able
to
deliuer
vs
out
of
the
fornace
of
fire
,
and
out
of
thy
hands
O
King
,
but
if
he
will
not
,
be
it
knowne
to
thee
,
O
King
,
that
wee
worship
not
thy
Gods
,
neither
doe
wee
adore
the
Golden
Statue
thou
hast
erected
.
Doth
this
their
answer
sort
with
your
Diuinitie
?
no
God
wot
.
Many
like
instances
out
of
holy
writ
might
be
produced
,
but
I
am
more
then
assured
that
you
cannot
iustly
produce
the
example
of
any
one
Saint
,
who
would
haue
thoght
Gods
prouidence
defectiue
,
or
that
his
loue
to
God
ought
iustly
to
be
impaired
,
if
in
time
and
occasion
of
great
dangers
,
God
should
not
send
him
some
miraculous
helpe
.
I
goe
on
with
your
impieties
.
Secondly
,
is
it
not
a
point
of
impietie
,
for
a
sinfull
Second
blasphemie
of
M.
Flod
.
wretch
to
reproue
that
manner
of
prouidence
,
which
God
hath
prescribed
for
himselfe
toward
,
his
Church
,
after
the
planting
of
the
same
?
Now
if
we
aske
the
Ancient
Fathers
,
and
the
Scriptures
,
they
will
tell
vs
that
after
the
planting
of
the
Church
,
and
establishing
the
Gospell
(
which
I
hope
is
accomplished
before
these
times
)
the
ordinarie
vse
of
miracles
should
cease
.
Heare
August
.
de
ver●
Relig.
cap.
25.
Gregor.
hom
29.
in
Euang.
Chrysost.
Alij
.
S.
Austen
for
this
purpose
most
excellently
;
Since
the
Catholike
Church
hath
been
diffused
ouer
the
whole
world
,
neither
are
those
miraculous
things
,
permitted
to
endure
vntill
our
times
,
lest
the
mind
should
alwaies
seeke
visible
things
,
&
by
the
custome
of
them
,
mankind
should
waxe
cold
,
at
the
new
appearance
whereof
,
it
was
all
on
fire
.
thus
he
So
that
you
Mr.
Flud
,
requiring
miracles
now
in
these
times
as
necessarie
(
to
auoyde
defect
in
Gods
prouidence
)
to
conserue
loue
&
feare
in
mens
hearts
,
seem
to
be
one
of
those
prodigious
ones
,
which
S.
Austen
twitteth
,
who
will
not
beleeue
,
credente
mundo
,
the
whole
world
beleeuing
.
Like
Lib.
22.
de
Ciuit.
8.
to
what
I
haue
cited
out
of
S.
Austen
,
you
may
finde
in
Gregorie
,
Chrysostome
,
Aquinas
,
others
.
yea
your
[
](A12096-e38720-b)d
d
Bellar
de
notis
Eccl●s
cap.
14.
Nota
11.
Bellarm●ne
Gregor.
apud
P●ter
in
2.
ad
Thessal.
2
&
lib.
27
moral
.
11.
laying
his
cheifest
foundation
for
his
Note
of
his
Church
by
miracles
,
affirmeth
thus
directly
,
Miracula
sunt
necessaria
ad
nouam
fidem
vel
extraordinari
am
missionem
persuadendam
.
Miracles
are
necessarie
to
perswade
a
new
faith
,
or
an
extraordinarie
Mission
.
If
this
Bellarmi●ian
foundation
be
true
,
take
you
heed
jest
your
ouer
eager
contention
for
your
miracles
,
put
this
perswasion
in
your
Readers
minde
,
that
you
perswade
necessitie
of
miracle
,
because
your
Faith
is
new
and
your
Mission
extraordinarie
,
out
of
order
.
Which
conceit
(
I
ingenuously
confesse
)
the
very
reading
of
this
your
reason
at
first
glimpse
did
put
into
my
minde
,
●hilest
I
was
yours
,
and
wholly
yours
in
my
ignorance
.
Thirdly
,
is
it
not
a
point
of
highest
impietie
,
to
giue
by
so
pretended
an
occasion
inducements
for
Christians
Mr.
Fluds
hird
blasphemie
.
to
fall
into
despaire
euen
then
,
whenas
most
speciall
conforts
shall
be
most
needful
?
Now
that
this
your
doctrine
Temptation
tryeth
and
examine
h●
Christian
B●sil
hom.
〈…〉
annos
Call
to
minde
th●
practise
of
Da●●d
in
the
de●
.
Joh
vpon
th●
dunghill
.
Ios●h
in
prison
.
D●uid
,
Jeremi●
,
Is●y
,
&c.
none
of
,
them
challenged
as
a
necess●rie
point
of
Gods
helpe
miraculous
deliuerances
.
Apoc.
13.
10.
so
doth
,
I
make
it
thus
manifest
.
This
your
doctrine
doth
require
,
yea
challenge
from
God
,
if
hee
will
not
have
his
prouidence
reputed
defectiue
,
then
to
send
greatest
miraculous
deliuerances
to
his
friends
,
and
seue●est
extraordinarie
punishments
to
his
enemies
,
in
the
time
of
Antichrist
,
and
euen
when
he
shall
be
in
his
greatest
ruffe
Whereas
the
holy
Scriptures
in
that
time
doe
especially
require
from
the
seruants
of
Christ
(
fidem
&
pati●ntiam
)
faith
and
patience
.
Hic
est
fides
&c.
Here
(
saith
the
booke
of
Reuelation
pointing
at
the
dayes
of
Antichrist
)
is
the
faith
and
patience
of
the
Saints
,
that
is
,
in
these
times
,
their
faith
and
patience
is
tryed
and
exercised
.
Here
they
must
not
glory
in
the
faith
of
miracles
,
but
in
the
faith
of
expectation
and
hope
.
Here
they
must
not
looke
for
present
miraculous
helps
,
but
with
patience
beare
whatsoeuer
that
cruell
Tyrant
shall
impose
vpon
them
.
Doth
not
Gregorie
the
Great
say
,
that
Greg
:
lib.
32.
Mor.
cap
12.
related
approuingly
by
Bell:
lib.
3
de
Pont.
cap.
15.
in
those
times
etiam
tortores
ipsorum
Sanctorum
Martyrum
tunc
prodigia
&
signa
facturos
.
Yea
(
saith
he
)
the
executioners
and
tormenters
of
the
holy
Martyrs
shall
doe
prodigies
and
signes
.
How
?
euen
in
the
very
sight
and
presence
of
the
tormented
.
But
we
stand
not
vpon
Gregories
authoritie
,
but
we
produce
vnto
you
,
that
of
our
Sauiour
himselfe
,
that
in
the
daies
of
Antichrist
,
the
false
Prophets
Math:
24.
shall
doe
so
many
signes
and
wonders
,
that
if
it
were
possible
the
very
elect
(
that
is
,
all
the
elect
,
both
learned
and
vnlearned
,
high
and
low
,
simple
and
prudent
)
should
be
in
danger
to
be
seduced
and
drawne
away
by
them
.
We
produce
that
of
the
Apostle
,
that
the
comming
of
Antichrist
2
Thessal
:
2.
shall
be
with
all
power
,
and
signes
,
and
lying
wonders
.
We
point
you
to
the
Reuelation
,
where
Antichrist
and
his
Apoc:
13.
12.
13.
14.
false
Prophets
,
are
described
to
doe
so
many
signes
,
prodigies
and
wonders
,
that
thereby
the
whole
earth
shall
admire
after
the
beast
&c.
This
being
the
case
of
those
times
according
to
the
tenent
of
sacred
Scrip●ures
,
and
ioynt
consent
of
Ancient
Fathers
,
how
blasphemous
is
Mr.
Fluds
Diuinitie
to
perswade
Christians
in
the
time
of
Antichrists
ruffe
(
before
hi
destruction
by
the
breath
of
Christs
mouth
)
to
looke
for
many
miraculous
helps
and
deliuerances
?
Yea
,
how
blaspherrous
is
his
impure
Mr.
Flods
4.
blasphemie
.
mouth
,
who
as
it
were
in
expresse
termes
to
confront
against
Christ
,
yea
and
to
giue
&c.
to
the
sacred
Scriptures
,
he
dareth
thus
to
write
,
that
Antichrist
and
his
,
Flud
pag.
152.
num:
30.
shall
doe
no
other
then
a
few
toyes
,
and
trifles
which
God
shall
permit
him
to
doe
to
try
the
constancie
of
his
faithfull
.
And
so
let
this
be
your
fifth
blasphemie
(
that
so
you
may
haue
aboue
a
messe
in
the
first
seruice
)
to
wit
,
that
Mr.
Fl●d
fifth
blasphemie
.
for
so
much
as
lyeth
in
you
,
you
make
way
for
Antichrist
,
and
are
one
of
his
Iohn
Precursors
.
For
what
doe
you
else
then
make
way
for
Antichrist
,
by
taking
away
one
of
his
cheifest
markes
and
Characters
,
by
which
hee
is
to
bee
knowne
according
to
the
expresse
tenent
of
Scriptures
,
and
sense
of
all
the
Ancient
Church
?
And
if
the
true
Christians
should
(
when
Antichrist
shall
bee
in
his
glory
)
haue
power
to
oppose
miracle
against
miracle
,
so
that
for
number
and
greatnesse
of
miracles
they
might
contend
with
Antichrist
,
and
his
false
Prophets
,
as
Moses
did
with
the
Egiptian
Magicians
:
if
this
shall
Exod:
7.
&
8.
be
so
Sir
,
then
I
beseech
you
what
great
danger
should
the
Elect
be
in
,
to
be
seduced
by
his
signes
,
prodigies
and
lying
wonders
?
in
as
much
danger
surely
as
Moses
and
the
Israelites
were
,
when
his
Serpent
deuoured
the
Serpents
of
the
Magicians
;
or
when
he
did
such
prodigies
,
that
the
very
Magicians
themselues
confessed
the
finger
of
God
to
be
with
Moses
against
them
.
But
leauing
these
impietie
,
iustly
reto●ted
vpon
your
owne
Fatherhood
,
let
vs
trace
you
in
your
elegant
footsteps
.
How
idle
is
that
you
adde
,
that
if
this
be
so
,
then
the
Deuill
shall
rule
all
the
rost
:
Not
so
good
Sir
,
for
although
S.
Paul
say
,
Antichrists
comming
shall
be
in
omni
2
Thessal
:
2.
potentia
,
in
all
power
,
his
meaning
is
not
,
that
God
shall
leaue
to
haue
a
carefull
prouidence
ouer
his
Elect.
He
granted
and
permitted
power
to
Satan
ouer
and
against
Iob.
Hee
graunted
to
Antiochus
,
ouer
and
against
the
Church
of
the
Iewes
;
yet
the
Deuill
did
not
rule
the
roste
in
those
times
.
Thinke
of
those
,
and
take
them
for
resemblances
of
the
powerfull
times
of
Antichrist
;
who
was
powerfully
,
and
aboue
measure
to
vexe
the
bodies
of
Gods
seruants
;
but
God
shall
so
inwardly
illustrate
with
faith
and
patience
,
the
hearts
of
his
said
seruants
,
that
they
shall
not
be
daunted
with
all
the
fiery
darts
of
Antichrist
,
&
his
.
Non
collidentur
quia
Dominus
supponit
manum
,
they
shall
not
be
broken
for
God
will
beare
them
vp
.
To
proceed
.
It
may
seeme
lost
labour
to
answer
your
brauing
eloquence
,
when
you
go
on
thus
;
If
God
when
Heretikes
blaspheme
his
mother
&c.
If
you
vnderstand
Sir
,
that
the
Reformed
Churches
doe
approue
any
to
blaspheme
the
euer-blessed
Virgin
Marie
,
the
mother
of
our
Lord
Iesus
,
your
calumniation
is
most
impudent
:
for
my
part
I
know
none
such
,
should
I
know
them
I
would
exec●ate
their
communion
;
and
(
to
confesse
ingenuously
the
inward
of
my
Soule
)
I
little
regard
any
of
The
most
holy
Mother
of
Christ
alwaies
to
be
blessed
by
vs
and
all
Generations
.
those
fonde
Disciplinarians
,
who
speake
coldly
of
her
,
or
of
her
due
blessed
praises
.
Sir
,
you
may
vnderstand
,
that
the
Orthodoxe
of
the
Church
of
England
,
doe
with
honourable
remembrance
make
mention
of
her
in
their
publike
assemblies
,
as
desirous
to
be
accounted
children
of
those
generations
,
which
(
according
to
her
owne
glorious
prophecie
)
were
to
call
her
Blessed
.
We
adore
Luc.
1.
48.
Epiph.
heres.
79.
contra
Collirid
.
only
(
to
speake
with
ancient
Epiphanius
)
the
Father
,
Son
,
and
Holy
Ghost
,
est
tamen
in
honore
apud
nos
Maria
,
Notwithstanding
Mary
is
in
honour
with
vs
.
We
are
not
ignorant
that
it
is
(
maximum
scelus
honorè
Creatoris
impendere
Creaturae
)
the
greatest
wickednesse
,
to
giue
the
honour
of
the
Creatour
to
the
Creature
:
wee
therefore
dare
not
adore
her
with
diuine
worship
,
neither
dare
wee
associate
her
as
a
secondarie
Mediatrisse
with
her
sonne
,
in
the
worke
of
our
redemption
;
but
wee
place
and
honour
her
as
amongst
the
redeemed
ones
:
amongst
them
;
and
aboue
all
them
calling
her
blessed
,
for
those
great
things
,
which
the
Lord
respecting
her
lowlinesse
or
humilitie
hath
done
vnto
her
;
and
for
this
both
the
lippes
and
heart
of
my
house
shall
euer
call
her
blessed
.
But
if
you
make
vs
to
blaspheme
the
mother
of
Christ
,
because
we
permit
,
yea
allow
,
yea
in
some
cases
command
,
the
wooden
Images
or
statues
of
her
which
you
set
vp
and
abominably
adore
,
to
be
defaced
,
and
remoued
;
we
cannot
but
maruell
at
your
impudency
.
Do
not
you
rather
blaspheme
,
who
after
the
corporall
assumption
of
her
,
beleeued
in
your
Church
,
doe
yet
Iuno
or
Pallas-like
furnish
her
with
many
wodden
noses
vpon
earth
?
and
those
so
furious
ones
as
she
doth
strike
out
and
off
,
both
tongues
and
noses
of
those
,
who
dare
but
play
with
them
:
What
is
blasphemie
if
this
bee
not
?
What
is
religion
if
our
defacing
of
such
idolatrous
puppets
be
not
?
Sir
,
wee
deny
not
,
but
that
the
blessed
Virgin
Maries
pictures
may
according
to
the
truth
of
historie
bee
drawne
and
kept
with
a
ciuill
due
respect
and
vse
,
but
such
as
are
adored
by
you
we
reiect
as
Idolls
,
and
wee
deface
them
,
as
being
subiects
whereon
the
mightie
maiestie
of
God
is
blasphemed
,
and
the
reuerence
of
his
mother
dishonored
.
Durst
your
Adrian
Pope
command
,
that
your
sacrament-god
,
Adrian
.
quodlibet
.
3.
pag.
63.
should
be
rather
cast
into
the
priuie
then
suffered
to
fall
into
the
hands
of
Heretikes
who
would
abuse
the
God
;
why
then
,
may
not
lawfull
authoritie
command
such
Statues
or
Images
to
bee
defaced
or
remooued
,
by
which
the
infinite
maiestie
of
God
is
blasphemed
,
and
the
reuerence
of
his
blessed
mother
dishonored
?
You
sir
,
that
are
so
grand
a
Theologue
,
and
dare
grauely
in
writing
cal
the
wooden
noses
of
Schem
,
Hall
,
&c.
the
noses
of
the
euer
blessea
Virgin
,
looke
you
to
your
blasphemie
,
for
what
you
speake
so
grauely
,
your
blinde
Obedients
beleeue
grossely
,
to
wit
,
that
the
euer
blessed
Virgin
Monster-like
hath
many
noses
,
one
at
Sichem
,
another
at
Hall
&c.
but
leauing
you
to
the
meditation
and
adoration
of
them
;
for
your
paynes
in
this
your
discourse
,
we
will
leaue
you
the
nose
of
Iohn
Swickius
&
Risselman
his
tongue
(
if
you
can
tell
where
they
are
)
as
fit
to
make
re●ikes
of
as
many
,
which
you
worshippe
and
adore
.
But
if
Swickius
had
his
nose
whift
off
and
Risselman
his
tongue
stroke
out
,
what
else
may
we
therein
obserue
,
but
first
,
Gods
iust
iudgement
in
suffering
you
to
be
deluded
by
some
miracles
and
signes
of
the
beast
?
Secondly
,
to
haue
the
faith
of
his
seruants
to
be
tried
?
and
also
I
fit
M.
Floods
tale
with
mother
out
of
Spec.
verbo
Imago
ex
7
when
two
Souldiers
were
strangly
punished
for
casting
a
none
at
an
Image
and
striking
of
Christs
arme
,
at
which
blowe
bloud
emaned
and
the
virgins
picture
puld
it selfe
in
peeces
and
rent
her
stony
garments
for
horrour
of
the
fact
.
Vinc.
Bellnac
.
lib.
7.
cap.
110.
Motiues
pag
79
Gregor.
3.
lib.
ep
30.
such
wicked
laddes
as
you
describe
those
to
haue
beene
,
to
haue
their
iust
guerdon
and
reward
,
not
so
much
for
their
blasphemie
as
for
their
other
sinnes
;
And
yet
for
my
part
I
cannot
but
thinke
,
that
those
lewd
Souldiers
did
exceede
in
their
sacrilegious
insultations
(
as
being
perhaps
indu●d
with
some
disciplinarian
Spirit
)
euen
against
the
Person
of
the
blessed
virgin
her selfe
.
Howsoeuer
it
happened
it
maketh
nothing
for
you
against
vs
,
we
do
not
allow
any
so
to
doe
in
your
Churches
,
and
kingdomes
where
such
idolatrie
by
authority
is
allowed
and
commanded
.
But
shew
vs
M.
Flood
,
where
any
one
of
our
Churche
remouing
&
defacing
your
Idol's
,
by
the
command
of
authoritie
hath
susteined
any
hurt
?
so
much
as
a
fingers
ach
;
but
I
put
you
in
minde
in
my
Motiues
,
how
it
fared
with
some
of
your
Worke-men
at
Dow●y
who
being
appointed
to
trimme
vp
and
remoue
a
ce●taine
Statue
&c.
were
very
strangely
smit
from
heauen
?
tormenta
paucorum
exempla
sint
omnium
.
Yea
ancient
Gregorie
relateth
,
how
prodigiouslie
some
were
punished
with
death
,
who
being
by
papall
authoritie
commanded
,
digged
vp
bones
of
Saints
(
which
slept
in
rest
)
that
they
might
be
worshipped
with
your
superstitious
manner
of
translation
and
adoring
.
M.
Flood
pag.
149.
num.
31.
Our
Aduersaries
themselues
,
namely
M.
Chrashaw
[
](A12096-e39940-b)t
t
Iesuits
Ghospell
.
doe
confesse
,
that
such
is
the
Athcisme
and
prophanesse
of
men
,
that
neuer
since
the
planting
of
the
Gospell
miracles
were
more
needfull
,
might
they
be
expected
Why
may
they
not
be
expected
if
they
bee
so
needefull
?
Is
Gods
power
or
his
loue
lesse
to
mankinde
since
Luthers
preaching
?
If
his
prouidence
neuer
faileth
his
children
in
so
weightie
affaire
as
marriage
,
as
the
same
M.
Crashaw
[
](A12096-e39970-b)u
u
Life
of
Galeacius
cap.
21.
saith
,
why
should
they
thinke
,
the
same
defectine
in
working
miracles
,
so
necessary
to
maintaine
his
religion
,
against
prophanesse
?
why
should
God
be
bound
,
vnder
paine
of
being
thought
Antichrist
,
not
to
worke
miracles
?
ANSWER
.
What
M.
Crashaw
may
write
in
this
particular
wee
cannot
but
approue
,
seeing
that
it
is
agreeing
to
that
propheticall
saying
of
our
Sauiour
speaking
of
the
later
times
which
are
these
;
That
charitie
should
waxe
cold
,
iniquitie
Math.
24.
12.
Luc.
18.
8.
abound
,
and
faith
should
be
so
scarse
that
the
Sonne
of
man
comming
should
hardly
find
any
vpon
earth
:
Whereout
,
although
human
reason
would
inferre
as
you
do
concerning
miracles
,
yet
seeing
it
hath
not
pleased
his
infinite
Wisedome
so
to
determine
,
we
wretched
wormes
who
are
not
of
his
Councell
,
dare
not
presume
to
thinke
to
the
contrarie
.
We
leaue
that
to
your
presumptuous
Red-hats
and
their
Grandsire
,
who
not
content
to
bee
of
the
Lords-councell
will
challenge
to
haue
vpon
earth
the
same
Consistorie
with
him
,
yea
and
by
dispensings
,
addititions
and
diminutions
to
amend
what
in
his
Lawes
may
be
thought
defectiue
and
amisse
.
And
if
you
looke
backe
into
former
ages
you
shall
finde
,
how
not
long
after
the
planting
of
the
Gospell
,
the
whole
Christian
world
was
most
extreamely
corrupt
,
as
Saint
Ciprian
,
Saluianus
,
and
Eusebius
do
deliuer
.
And
Cipria
.
lib.
de
lapsis
,
Saluian
.
lib.
de
prouid
.
Euseb.
hist.
lib
8.
cap.
1.
yet
the
Fathers
of
those
times
did
not
expect
,
that
God
by
extraordinarie
miraculous
punishments
,
should
reforme
the
same
:
They
iudge
rather
how
God
(
celests
censura
iacentem
fidem
,
&
pene
dormientem
er
exit
)
by
a
heauenly
censure
,
did
awake
the
faith
lulled
and
almost
asleepe
;
which
heauenly
censure
they
interpret
to
bee
those
tragicall
Ciprian
.
persecutions
,
which
Diocletian
,
Decius
,
and
others
raised
in
the
Church
.
Againe
,
when
at
aftertimes
in
your
Church
,
the
same
was
welny
ouerwhelmed
with
monstruos
impieties
,
did
God
send
miraculous
helpes
,
prodigies
&c.
no
,
he
sent
amongst
you
the
Spirit
of
schisme
,
and
diuision
,
as
the
many
schismes
in
your
Church
can
witnesse
:
He
sent
amongst
you
,
the
Barbarian
sworde
,
which
well-ny
deuoured
you
:
He
sent
among
you
,
a
dreadfull
Spirit
of
dissension
,
betwixt
Popes
,
and
Emperours
;
Papalls
,
and
Imperialls
;
Guelphes
and
Gibelines
;
Sinod
,
and
Sinod
;
Councells
,
and
Councells
;
so
hee
tamed
your
impieties
.
And
surely
,
if
prodigies
and
punishments
may
be
thought
necessarie
,
where
may
they
bee
thought
more
needfully
to
fall
then
vpon
your
Papall
Caucasus
and
purpured
Olimpus
?
The
scarlet
Fathers
whereof
,
doe
so
exceede
in
those
sinnes
,
which
crie
vengeance
from
heauen
,
that
no
tong
can
be
able
to
expresse
them
:
which
one
of
your
great
Clerkes
and
learned
Cardinalls
seriously
considering
brake
foorth
into
that
dreadfull
speach
,
that
the
Church
was
come
to
that
Your
learned
Nonus
homo
describeth
well
the
present
State
of
the
Papacie
.
passe
,
that
it
seemed
worthy
to
bee
ruled
only
by
Reprobates
.
The
like
sayings
full
of
dread
I
haue
heard
from
others
,
lamenting
,
the
most
lamentable
condition
of
the
Romane
Hellen.
Sir
,
if
you
will
consider
how
your
man
of
sinne
,
hath
beene
the
cheifest
source
and
cause
,
from
whom
all
tragicall
calamities
haue
light
vpon
the
Church
,
you
might
easily
iudge
,
that
if
Gods
prouidence
doe
require
extraordinary
miraculous
punishments
for
the
reuenging
of
sinne
,
they
should
be
thought
worthily
to
begin
from
the
heads
of
your
house
.
What
hath
diuided
the
East
Churches
from
the
west
?
the
South
from
the
West
?
but
that
most
ambitious
supremacie
of
your
Popes
,
and
the
necessarie
dependency
from
them
?
Who
is
that
wicked
(
Paterfamilias
)
Master
of
the
Familie
.
Luc.
12.
45.
whereof
our
Sauiour
speaketh
and
threatneth
to
R●mes
ambitious
corruptions
.
put
his
portion
with
the
Hypocrites
,
but
your
holy
Father
of
Rome
who
for
the
establishing
of
his
dictates
like
a
Iouian
Dictatour
,
hath
smitten
with
his
thunderboult
of
excommunications
and
Anathemes
,
at
one
time
or
other
most
of
the
Orthodoxe
Churches
of
the
world
?
Who
but
your
holy
Father
,
hath
ruinated
the
Empires
both
of
East
and
West
?
and
insteed
thereof
,
hath
reared
an
effeminate
Papacie
?
By
his
meanes
haue
the
MENARDVS
Prince
of
Tirol
was
wont
to
call
the
Popes
,
effeminate
Antichrists
and
prodigious
Eunuchs
.
Auent
.
lib.
7.
bist
B●ior
:
pag.
444.
proud
Solimans
entred
into
the
East
Empire
;
yea
and
your
Holies
deuiding
of
the
west
Empire
,
hath
made
way
for
the
said
Turkes
to
ruinate
Hungarie
,
Transiluania
,
and
to
plucke
the
feathers
off
from
the
German
Eagle
.
What
is
he
,
who
hath
set
Christian
Princes
so
together
that
they
haue
not
been
able
to
withstand
the
common
enemie
?
and
who
is
hee
who
yet
shall
bee
Authour
of
greater
commotions
,
by
which
the
Tyrant
of
the
East
(
if
God
defend
not
)
shall
haue
a
gappe
made
him
to
ouer-runne
the
remainder
of
Christendome
?
Is
not
this
he
,
your
Pope
?
Oh
that
Christian
Princes
,
would
open
their
eyes
!
O
that
they
would
brandish
their
swordes
,
to
abate
the
Pride
of
this
Capitoline
Ioue
,
and
bring
him
into
order
!
This
and
no
other
is
the
last
of
the
Romane
Bell.
lib.
3.
de
Pont.
cap.
15.
This
agreeth
to
that
of
Saint
Ambrose
Antichrist
shall
restore
the
Romane
libertie
vnder
his
owne
name
Ambros
.
in
epist.
ad
Thes.
Emperours
;
Heare
how
Bellarmine
to
his
owne
confusion
hitteth
the
marke
;
Erit
Antichristus
supremum
&
vltimum
caput
Impiorum
,
&
est
vltimus
Rex
qui
imperium
Romanum
tenebit
tamen
sine
nomine
Imperatoris
;
Antichrist
shal
be
the
cheifest
and
last
head
of
the
impious
,
hee
is
the
last
King
who
shall
hold
the
Romane
Empire
but
without
the
name
of
Emperour
.
Thus
he
most
truely
;
but
of
this
elsewhere
.
Happy
,
yea
thrice-happy
then
are
such
Princes
into
whose
hearts
God
shall
put
to
make
this
whore
desolate
,
and
to
consume
her
flesh
with
fire
;
For
till
shee
be
ruinated
,
the
mysterie
of
iniquitie
will
be
still
on
foote
,
and
thereby
consequently
an
infinitie
of
all
manner
of
miseries
will
ouerwhelme
the
Christian
world
.
Againe
,
who
but
your
Pope
hath
cut
in
sunder
the
very
heart
strings
of
the
Church
?
who
hath
ruinated
the
Prelacies
and
Clergies
?
Surely
his
diuiding
of
Bishoprickes
,
Archbishoprickes
;
his
granting
commendaes
;
his
desolating
of
Parish
churches
;
his
impropriating
&
appropriating
of
Churches
tithes
:
what
hath
it
wrought
,
but
the
ruine
of
the
Church
in
very
many
?
and
this
hee
did
,
to
cherish
the
locusts
of
Monkes
,
Fryers
,
and
Nunnes
,
fit
manciples
for
his
owne
turne
.
It
is
imputed
to
King
How
pernicious
to
the
Church
Popes
haue
been
aske
Pelagius
in
Planct
.
lib.
2.
Henry
the
8.
the
granting
of
Parsonages
and
impropriations
to
the
Laity
;
it
cannot
be
denied
but
hee
did
so
;
but
who
led
him
the
dance
?
who
else
but
your
Holy-one
who
had
taken
before
from
the
ordinary
Pastors
and
Curates
,
the
principall
Tithes
bestowing
the
same
vpon
his
Abbey-locusts
;
and
had
reserued
the
other
for
such
as
did
attend
the
Cure
;
but
it
was
not
so
ab
initio
;
it
was
brought
in
by
the
man
of
sinne
,
and
is
now
held
on
foot
by
men
of
sinne
,
who
sacrilegiouslie
keep
the
Churches
tithes
to
the
eternall
perdition
of
their
owne
Soules
,
and
the
ruine
of
their
Posteritie
;
my
heartie
prayer
shall
euer
be
,
that
such
impropriations
may
be
to
the
vniust
vsurpers
of
them
,
as
thornes
in
their
sides
to
compell
them
to
restitution
,
or
else
as
cankers
in
their
wealths
to
consume
the
same
.
There
are
M.
Flood
wellny
innumerable
other
instances
,
by
which
the
Atheisticall
impieties
of
your
Popes
and
Romanists
might
be
discouered
;
and
yet
God
hath
Bellarmine
said
of
him
that
sine
penitentia
descendit
in
infernum
:
he
dying
without
repentance
went
into
hell
:
such
is
the
end
of
all
their
sons
of
perdition
:
I
defend
not
Sixtus
yet
I
durst
to
vndertake
to
shew
that
all
things
considered
hee
was
better
then
a
hundreth
of
other
their
Popes
.
not
often
auenged
them
by
miraculous
punishments
;
you
can
easily
call
to
minde
what
manner
of
prodigy
was
in
the
iudgement
of
your
Ignatian
Society
that
holy
one
Sixtus
the
5.
but
I
pretermit
to
speake
of
him
;
or
those
prodigious
impieties
,
which
your
society
obiects
against
him
;
by
that
which
I
haue
said
the
iudicious
Reader
may
obserue
,
how
idle
that
inference
of
yours
is
,
when
you
thus
write
;
Is
Gods
power
or
his
loue
lesse
towardes
mankinde
since
Luthers
preaching
?
this
your
(
is
)
is
so
idle
,
that
it
is
fit
for
you
to
put
againe
vp
into
your
budget
and
rescrue
it
for
your
blinde
Obedients
at
Saint
Omers
.
I
say
before
that
God
had
not
often
nor
ordinarily
auenged
your
holy
Sires
impieties
,
yet
it
cannot
be
denied
,
but
that
God
hath
sometimes
auenged
them
with
his
furious
rodde
.
I
could
out
of
your
owne
Authours
,
put
you
in
minde
of
disastrous
ends
of
some
of
your
Popes
your
Bonifacies
,
your
Beneaicts
,
your
Siluesiers
,
G●nebra
.
Plat.
Baron
.
Anastasies
,
Iulies
,
Alexanders
,
Sabinian
,
Iohns
,
Paules
,
and
your
Gregories
and
●
famous
Peter
Aleisius
sonne
of
Paul
the
3.
was
met
withall
.
What
thinke
you
of
that
prodigie
from
heauen
which
Glaber
relateth
thus
in
effect
;
one
Fulco
an
Earle
of
Glaber
.
lib.
2.
hist
cap.
4.
The
temple
of
S.
Idoc
with
the
sacred
things
in
it
were
quite
burnt
Au●nt
.
lib
7
hist.
p●g.
495.
Gaunt
,
had
built
a
Church
,
for
the
sacring
of
which
there
must
be
sent
(
belike
no
Bishop
of
France
was
holy
inough
)
a
speciall
Legate
àlatere
from
your
Pope
Iohn
of
that
time
:
what
followed
?
he
came
,
hee
consecrated
the
same
;
which
done
instantly
(
the
day
hauing
beene
very
faire
and
bright-shining
before
)
there
arose
such
a
tempest
,
as
though
heauen
and
earth
would
haue
rent
in
sunder
by
which
your
new
sacred
Churche
was
ouerturned
,
and
by
the
Deuills
ministery
execrated
,
defaced
.
Call
to
minde
,
what
prodigious
punishments
happened
Gregor
epist
30.
lib.
3
mentioned
aboue
.
You
cannot
but
haue
heard
how
a
late
Papist
Monarch
was
consumed
to
death
with
lyce
,
a
iust
gu●rdon
either
for
his
●u●ury
,
or
his
●ury
against
Gods
Saints
you
know
whom
I
mean
a
Grand
friend
of
yours
and
the
tale
is
true
.
to
those
who
by
commande
of
your
Popes
and
Prelates
did
dig
about
the
body
of
S
,
Laurence
;
as
likewise
to
those
,
who
out
of
superstitious
purpose
,
did
dig
about
some
Saints
bodies
in
Saint
Paules
Church
;
without
the
Citie
of
Rome
;
felt
they
not
Gods
reuengfull
hand
,
smiting
them
with
suddaine
death
?
Thinke
of
that
iudgement
,
which
happened
to
the
workemen
at
Doway
when
vpon
command
they
were
to
remoue
one
of
our
Dioses
made
of
stone
,
I
haue
related
the
same
in
my
Motiues
.
And
concerning
the
endes
of
some
of
your
late
Cheeftaines
,
I
thinke
you
shall
not
haue
any
cause
to
reioyce
either
in
Allens
end
,
Parsons
,
Sanders
,
Garnets
,
or
Holts
;
with
some
other
such
like
;
but
inough
of
this
kinde
.
And
so
here
I
would
end
with
a
scorne
to
all
the
rest
which
followeth
in
this
diuision
sauing
that
you
prouoke
me
iustly
by
your
gybing
at
Master
Crashaw
for
affirming
truely
that
God
is
neuer
wanting
to
his
seruants
in
the
affaire
of
marriage
;
and
further
by
your
reproachfull
scorning
,
that
famous
Galeacius
,
for
his
keeping
of
two
maide
seruants
in
his
house
,
for
his
daily
attendance
,
whereof
you
affirme
,
that
it
is
one
of
the
greatest
miracles
,
which
our
Gospell
did
euer
beget
,
that
Galeacius
should
keepe
such
flaxe
in
his
house
,
and
conuerse
so
many
yeares
together
domestically
with
them
,
and
yet
abstaine
from
scorching
of
them
.
Wherein
I
first
taxe
that
your
rash
iudgement
,
you
hauing
forgotten
that
of
our
Sauiour
,
Nelite
iudicare
&
non
iudicabimini
&c.
Iudge
not
Matth:
7.
1.
and
yee
shall
not
be
iudged
.
This
your
headlong
censure
,
putteth
me
in
minde
of
as
wicked
a
one
,
which
yee
vsed
against
that
most
Reuerend
man
and
Martyr
of
God
,
Bishop
Craumer
,
as
if
he
should
haue
poysoned
himself
,
and
this
you
say
to
take
away
credit
from
a
very
credible
Triumph
pag.
14●
.
num.
22.
Fox
his
Acts
and
Monum
:
relation
,
which
is
that
your
cruell
fire
,
could
not
burne
the
heart
of
that
blessed
man
,
when
it
was
cast
into
the
same
.
A
like
you
calumniate
,
when
you
make
Mr.
Mason
a
Fulsarie
,
as
though
hee
had
cited
some
vnautentike
records
touching
the
Ordinations
of
the
Bishops
of
the
Church
of
England
;
but
Mr.
Flud
I
may
tell
you
,
that
formy
satisfaction
when
I
came
to
the
Church
of
England
,
I
saw
them
by
the
appointment
of
the
Lord
of
Canterburie
his
Grace
in
Mr.
Costines
office
neere
the
D.
Commons
.
Where
also
of
late
,
certaine
of
your
Priests
of
the
Clinke
,
did
diligently
view
,
pervse
and
consider
the
same
,
that
so
for
the
time
to
come
,
you
may
(
if
it
please
you
with
your
Mr.
Fitzherbert
,
D
:
Smith
,
&
some
others
)
leaue
to
harpe
any
longer
of
that
lying
stringe
,
as
though
there
were
no
true
ordination
in
the
Church
of
England
.
I
dare
boldly
make
profer
,
to
enter
into
dispute
with
you
or
any
of
your
side
,
and
vndertake
The
Ordination
of
Bishops
in
the
Church
of
England
more
Orthodoxe
then
that
of
the
Popes
.
to
shew
that
the
Ordination
vsed
in
the
Church
of
England
is
more
Orthodoxe
and
sound
,
then
the
Ordination
of
your
Popes
themselues
in
your
Roman
See
is
,
or
hath
been
of
later
times
;
and
yet
neither
will
I
,
nor
can
I
denie
but
that
there
is
in
your
Church
true
Ordination
and
Priesthood
,
howsoeuer
most
egregiously
infected
with
your
superstitions
.
But
not
to
adde
more
of
this
;
seeing
you
idly
tell
vs
of
so
great
a
miracle
done
in
our
Church
in
the
person
of
Galeacius
,
giue
me
leaue
to
tell
you
truly
and
to
purpose
,
of
some
such
kinde
of
miracles
done
in
your
Church
which
you
would
fasten
so
willingly
vpon
vs
.
You
inforce
vs
Mr.
Flud
to
discouer
some
of
your
miracles
.
Are
there
not
great
miracles
begotten
by
your
Ignatian
Gospell
here
in
England
,
that
your
Priests
with
iolly
Dames
should
be
shut
vp
in
secret
places
,
(
I
meane
such
places
as
your
Priests
are
The
Ignatians
and
their
Fauourites
forbeare
not
in
particulars
and
by
name
to
personate
,
though
falsly
.
We
therefore
are
to
be
excused
if
conteyning
our selues
in
generalls
,
do
not
nominate
any
in
particular
.
hid
in
,
whilest
the
Messenger
is
searching
your
houses
)
and
yet
there
should
be
no
burning
,
nor
scorching
of
such
flaxe
?
Is
it
not
a
great
miracle
,
that
your
Priests
should
sit
in
secret
chambers
hearing
the
Confessions
of
their
female
Penitents
,
and
yet
all
be
well
,
no
flaxe
scorched
?
Is
it
not
a
great
miracle
,
that
Priests
should
whilest
their
faire
Females
are
confessing
vpon
their
knees
,
behold
,
looke
,
meditate
,
feele
with
their
hands
their
faire
necks
;
stroke
their
vermilion
cheekes
of
such
their
Penitents
,
should
take
their
hands
into
theirs
and
daily
with
them
,
and
yet
be
no
scorching
or
burning
of
such
flaxe
?
Is
it
not
a
miracle
,
that
some
of
your
deuoted
Priests
,
should
desire
to
behold
the
length
,
thicknes
&c.
of
some
of
their
fine
Dames
feete
,
and
leggs
,
and
yet
there
be
no
scorching
?
Is
it
not
a
miracle
that
your
Priests
should
stand
nigh
to
the
bedds
of
their
Ghostly
Popish
miracles
in
M
Flods
phrase
.
children
,
and
&c.
and
yet
there
bee
no
scorching
?
Is
it
not
a
miracle
,
that
a
Priest
of
yours
should
(
others
also
intend
it
)
in
the
time
of
a
search
,
runne
into
the
bed
where
one
of
your
faire
Females
lay
,
so
to
auoyde
the
search
,
and
yet
there
be
no
scorching
fire
and
flaxe
being
so
neere
together
?
Is
it
not
a
miracle
that
some
very
chiefe
Ignatians
and
Ignatianed
amongst
you
,
should
often
doe
and
speake
things
very
vnseemely
,
and
yet
they
neuer
scorch
nor
burne
any
of
that
flane
wherewith
they
are
daily
conuersant
?
I
could
goe
on
with
many
like
demaunds
;
but
concluding
all
in
one
,
Is
it
not
a
miracle
,
that
so
many
of
your
Priests
,
Ignatians
and
Monks
feeding
here
in
England
daintily
,
arrayed
gallantly
,
lodging
softly
,
should
bee
very
domestically
and
priuily
conuersant
with
Ladies
,
Dames
,
Matrones
,
Maids
of
all
sorts
,
and
yet
none
of
all
these
be
scorched
?
Surely
it
is
a
grand
miracle
,
so
accounted
of
by
Allen
,
Parsons
,
Creswell
and
others
,
whom
I
haue
heard
glory
of
the
miraculous
chastitie
of
their
Priests
,
attributing
the
miracle
to
the
bloud
of
Christ
,
whereof
they
daily
drinke
,
which
is
(
say
they
)
(
Vinum
germinans
Virgines
)
wine
breeding
Virgins
.
Zach:
9.
17.
But
I
dare
confidently
affirme
,
both
by
what
I
know
,
and
by
what
I
haue
most
credibly
heard
,
that
there
are
many
of
these
wine
virgins
,
who
doe
often
more
or
lesse
,
doe
,
say
,
speake
and
moue
vnseemly
matters
.
I
appeale
to
their
consciences
,
whether
this
that
I
say
to
their
charge
be
not
true
.
Thus
in
a
litle
you
haue
heard
of
your
English
Martyrs
chastities
,
but
should
I
passe
ouer
into
your
hotter
Climates
,
in
steed
of
miracles
we
should
haue
prodigies
.
What
?
can
you
denie
but
that
it
is
a
prodigie
,
that
those
Religious
once
should
not
scorch
any
,
who
at
Naples
,
Millayne
,
Venice
,
yea
Rome
doe
sometimes
,
not
without
Tramontane
prodigies
in
M.
Flods
phrase
.
conniuencie
of
their
Superiours
,
(
who
had
rather
they
should
doe
so
then
within
their
Cloysters
burne
in
abominable
Sodomie
,
whereto
they
are
most
prone
)
leaue
their
habits
,
and
search
after
home
or
prostituted
Courtisans
,
with
them
to
satisfie
their
lusts
,
and
so
returne
to
their
Arkes
againe
?
Perhaps
you
will
answer
,
these
scorch
not
but
rather
returne
scorched
,
whereby
they
set
on
fire
nefando
igne
,
the
greatest
part
of
the
new
growne
flane
of
their
owne
cloysters
and
houses
;
be
it
so
,
for
so
it
is
.
Is
it
not
a
prodigie
,
that
in
your
English
Colledges
both
in
Spaine
and
Italie
there
should
hee
such
staines
Criminis
possimi
?
it
is
rather
a
prodigie
that
at
Dowaye
where
Commons
are
so
short
,
there
should
be
scorching
A
greater
miracle
that
at
Rhemes
in
the
prime
planting
of
your
Seminarie
there
should
haue
beene
any
scorching
:
was
there
none
?
Ah
miracle
of
the
Ignatian
Chastitie
?
It
was
not
a
prodigie
in
Italie
in
Romulus
his
Citie
,
whenas
within
lesse
then
these
two
decades
of
yeeres
,
a
dozen
and
vpwards
of
faire
boyes
were
found
guilty
Criminis
pessimi
:
but
with
whom
?
(
oh
Miralce
)
with
the
purpured
Red-hatts
.
Some
two
of
the
boyes
,
if
I
misremember
not
,
suffred
for
their
sins
and
for
the
sins
of
the
Fathers
,
but
the
Purpured
ones
escaped
.
Concerning
whom
,
a
certaine
Father
Confessarie
,
(
who
ingenuously
and
very
dexterously
found
by
confession
of
the
youthes
who
were
their
Abusers
)
spake
thus
boldly
to
the
Pope
(
seeming
desirous
to
reforme
so
abominable
abuse
)
Padre
Santo
,
é
bisogna
di
cóminciare
da
casa
vostra
.
Holy
Father
,
it
is
needfull
to
begin
with
your
owne
house
.
Which
answer
vpon
further
declaration
of
the
mysterie
so
daunted
his
Holinesse
,
that
therevpon
his
tongue
was
mute
from
further
inueighing
against
the
same
,
and
his
hands
bound
from
doing
further
iustice
,
and
so
some
of
the
delinquent
boyes
were
not
further
looked
into
,
but
escaped
.
Oh
Mr.
Flud
,
should
I
adde
further
to
speake
of
the
innumerable
Brothell-houses
,
which
you
haue
in
the
middest
of
your
Cities
in
Rome
,
Venice
,
Naples
,
Millaine
,
Auenion
,
&
c
?
If
I
should
adde
how
your
Scarlet-Ones
,
your
Bishops
,
Mountsegniours
,
do
caroche
vp
and
downe
in
the
open
streets
and
to
their
Vineyards
the
Paradises
of
their
pleasures
,
I
should
put
the
Reader
to
crie
out
aloude
,
Miracle
vpon
miracle
,
Prodigie
vpon
prodigie
.
These
,
these
are
those
whereof
the
blessed
Apostle
speaketh
,
Maculae
conuinantes
Epist:
Iudae
11.
sine
timore
,
Spotts
feasting
without
feare
.
And
would
God
they
would
content
themselues
with
naturall
courses
,
and
not
fall
without
feare
into
those
damnable
and
vnnaturall
abuses
,
whereof
the
Apostle
writeth
so
dreadfully
Epist:
ad
Rom:
cap.
1.
26.
27.
in
the
first
to
the
Romanes
.
Could
your
Romanists
obiect
any
like
matters
against
any
of
the
late
Reformers
of
the
Church
of
England
,
would
they
be
silent
?
No
God
wot
;
and
therefore
they
idly
twitt
vs
with
this
imputation
,
that
some
Monkes
,
Fryers
,
Priests
,
Nunnes
,
who
come
from
their
deformed
Synagogue
do
betake
themselues
to
the
honourable
state
of
Wedlocke
,
despising
those
idle
vowes
of
theirs
,
which
they
made
in
the
time
of
their
incredulitie
and
ignorance
.
This
is
the
greatest
bullbegger
they
seeme
to
obiect
against
such
Conuerts
as
come
from
them
;
concerning
which
the
Reader
may
obserue
hereafter
in
this
my
discourse
,
how
This
handled
fully
in
my
eight
Chapter
.
iustifiable
and
laudable
both
in
the
sight
of
God
and
men
this
their
cariage
is
.
And
here
at
the
ending
of
this
discourse
,
I
craue
pardon
of
the
Reader
for
that
I
haue
(
though
in
termes
modest
)
discouered
some
little
of
their
Sodomiticall
filth
.
We
are
thereunto
iustly
prouoked
by
the
impudencie
of
some
of
them
,
who
sticke
not
euen
by
name
to
traduce
and
calumniate
some
worthies
of
the
reformed
Churches
.
They
cannot
blame
me
,
if
they
call
to
minde
,
what
themselues
and
their
Predecessours
haue
and
doe
daily
very
opprobriously
obiect
against
Caluin
,
Luther
,
Beza
,
&c.
yea
if
they
call
to
minde
,
how
themselues
most
shamefully
and
impudently
endeuour
to
blemish
the
credits
of
some
great
Persons
;
I
will
not
particularize
,
lest
I
should
be
thought
to
thirst
after
the
occasions
and
inducements
of
blood
.
There
are
Dames
of
high
ranke
,
and
Nobles
of
like
condition
,
who
if
they
knew
how
they
are
traduced
by
the
Ignatians
and
Ignatianed
in
this
kinde
,
they
would
haue
little
heart
to
shew
them
or
their
Fauourites
any
fauour
at
all
,
either
direct
,
or
indirect
.
But
God
in
whose
hands
the
hearts
of
Princes
are
,
and
who
standeth
in
the
middest
of
the
Gods
,
in
the
very
middest
of
Magistrates
ouerseeing
and
iudging
The
Ignatians
haue
are
●lued
rule
and
order
,
where
they
can
to
conuey
Lay-Iesuits
into
the
Courts
of
Princes
:
and
it
is
certaine
as
the
practise
of
poperie
now
is
,
that
an
Ignatian-Papist
cannot
certainly
be
discouered
but
by
refusing
to
take
the
Sacraments
or
derly
and
ordinarily
.
them
,
be
mercifully
pleased
to
direct
and
awake
those
,
whom
it
most
concerneth
.
For
should
these
Proteus-like
Transcendents
,
which
now
are
so
bold
as
to
runne
ouer
all
the
Predicaments
,
preuaile
,
(
which
God
auerte
)
wee
may
expect
not
Marian
,
but
Neronian
times
,
fire
and
fagot
should
be
our
laureall
Guerdon
.
For
if
now
they
neuer
sleep
from
attempting
disloyall
cruelties
;
we
shall
be
then
most
assured
to
taste
of
their
fierce
immanities
,
and
yet
when
their
furie
is
spent
,
and
wee
chastised
and
corrected
,
our
heauenly
and
mercifull
Father
will
bee
pleased
to
cast
the
rod
of
his
furie
into
endlesse
punishment
;
graunt
refreshing
here
present
for
a
time
,
and
after
euerlasting
peace
shall
be
restored
,
as
I
most
humbly
pray
and
confidently
hope
.
Mr.
FLOD
pag
:
142.
num:
32.
W●re
this
true
,
we
might
pardon
the
same
Mr.
Crashawe
for
saying
[
](A12096-e42400-b)t
t
Iesuits
Gospell
,
pag.
30.
31.
that
we
alwaies
paint
Christ
in
our
Churches
as
a
Childe
,
but
the
Virgin
is
a
woman
and
commanding
Mother
;
that
we
say
,
that
all
the
miracles
be
Hers
,
as
though
he
being
a
childe
,
could
not
,
or
in
the
presence
of
his
Mother
would
not
worke
miracles
.
He
might
adde
with
as
great
truth
,
that
we
say
that
he
dare
not
,
for
shee
being
a
shrew
will
rappe
him
on
the
fingers
,
did
he
stretch
out
his
hand
to
doe
any
miracle
before
her
.
But
though
these
be
senselesse
slanders
,
yet
were
your
Protestant
fancie
concerning
miracles
true
the
B
:
Virgin
Marie
,
might
seeme
to
haue
reason
,
to
hold
Christs
hands
from
doing
any
miracles
,
whilest
he
is
a
childe
,
lest
you
make
him
Antichrist
when
he
commeth
to
be
a
man
:
Shee
is
wise
to
worke
all
the
miracles
her selfe
,
whom
her
Sexe
may
warrant
from
being
thought
the
man
of
sinne
:
Yet
blessed
Virgin
be
not
ouer
bold
with
miracels
,
lest
they
giue
vs
a
Pope
Marie
to
be
Antichrist
,
as
they
haue
done
a
Pope
Ioane
.
ANSWER
.
I
thinke
the
iudicious
Reader
hauing
perused
this
your
Comedian
like
vagarie
,
will
not
thinke
of
an
Ignatian
Theologue
,
but
of
some
Comicall
Poet
lately
come
from
acting
in
the
Blacke
Fryers
.
If
Mr.
Crashawe
(
for
I
haue
not
his
Booke
by
me
)
say
as
you
relate
him
,
he
is
doubtlesse
to
be
vnderstood
of
such
Tablets
,
in
which
you
for
most
part
ioyntly
draw
Christ
with
his
Mother
,
hauing
him
euer
in
her
armes
as
a
little
childe
:
If
hee
say
that
you
euer
paint
her
as
a
commanding
mother
,
hee
might
so
say
and
truly
,
for
your
such
manner
of
painting
him
and
her
doth
put
him
in
minde
of
the
law
of
nature
,
which
euer
commandeth
children
,
especially
such
young
ones
,
to
be
obedient
to
Parents
.
Also
Mr.
Crashaw
(
I
doubt
not
)
spake
according
to
the
apprehension
,
which
your
ordinarie
people
make
of
such
your
manner
of
painting
the
mother
and
the
sonne
.
Againe
,
hee
cannot
but
haue
read
,
those
superstitious
and
phantastike
kinde
of
meditations
,
which
some
of
your
Friers
&c.
haue
made
vpon
those
words
of
the
Euangelist
,
Iesus
autem
descendit
in
Nazaret
,
&
ibi
erat
subditus
illis
.
But
Iesus
went
downe
with
them
vnto
Nazaret
,
and
there
was
subiect
to
them
.
Further
,
if
Mr.
Crashaw
affirme
,
that
you
teach
that
all
the
miracles
done
in
your
Church
are
Hers
,
he
meaneth
that
you
call
them
hers
,
because
obteyned
by
her
mediation
and
intercession
.
Wherein
he
mistaketh
you
Orat
:
Arch.
Patra
.
in
Sess:
10.
Con.
●ater
.
sub
Leo
1.
Osorius
Diez
.
Alij
.
not
;
for
doe
not
your
Diuines
teach
it
,
and
your
Concionists
preach
it
,
as
an
elegant
diuine
Scripturian
conceit
,
that
the
Virgin
Marye
is
the
same
betwixt
Christ
and
his
Church
,
as
the
necke
is
betweene
the
head
and
the
bodie
;
so
that
,
as
no
defluence
or
influence
passeth
from
the
head
to
the
bodie
,
but
by
the
necke
;
so
neither
are
any
graces
or
spirituall
influences
granted
from
Christ
to
his
Church
,
but
they
passe
by
the
hands
of
his
Mothers
intercessions
:
Doth
not
your
practise
approue
the
same
?
For
whensoeuer
any
of
your
Friers
,
Monks
,
or
Priests
doe
publikely
preach
to
the
people
,
doe
they
not
alwaies
premit
(
but
pretermit
the
Lords
prayer
)
the
Aue
Marie
to
the
blessed
Virgin
Marie
,
thereby
to
obteine
both
present
graces
for
that
time
,
and
future
graces
for
the
time
to
come
,
by
her
prayers
and
intercessions
?
Doe
not
you
say
as
much
but
a
few
lines
after
?
When
you
making
no
exception
of
miracles
,
doe
indefinitely
Num:
33.
affirme
,
that
the
miracles
of
your
Church
are
done
at
her
request
,
but
by
his
(
that
is
,
her
Sonnes
)
power
,
so
that
your selfe
now
affirme
,
what
you
reproued
in
Mr.
Crashawe
.
Your
other
Comedian
like
arguing
in
this
diuision
,
sauoureth
not
a
iott
of
a
Diuine
;
but
I
must
needs
tell
you
;
first
,
that
howsoeuer
you
paint
the
Mother
and
her
Sonne
,
for
so
much
as
you
giue
to
the
Creature
,
that
which
is
due
to
the
Creator
,
you
commit
horrible
Idolatrie
therein
.
Secondly
,
your
manner
of
writing
is
Pagau-like
,
blasphemous
,
when
as
you
make
colours
drawne
and
shadowed
in
Tablets
,
to
be
Christ
and
his
Mother
,
let
your
sense
be
what
it
may
be
,
your
manner
of
phrase
is
heathenish
,
fit
to
lead
your
blinde
Obedients
to
that
horrible
superstition
which
is
so
frequent
in
your
Temples
,
to
praise
,
adore
and
invocate
your
siluerd
and
gilded
Gods
,
as
Balthazar
did
his
siluer
and
golden
Gods
;
and
as
long
as
you
this
doe
,
it
mattereth
not
three
blew
Dan:
5.
4.
points
,
whether
your
prodigies
be
done
by
such
your
Mother
,
or
her
painted
Sonne
,
or
not
,
they
are
ouer
the
lying
wonders
of
Antichrist
,
and
are
seducements
for
that
Idolatrie
,
which
S.
Iohn
in
the
Reuelation
doth
expresse
and
point
at
,
and
doth
declare
to
haue
been
practised
Apoc:
9.
20.
most
especially
at
that
time
,
when
the
Great
Starre
fell
from
heauen
(
which
is
your
Pope
)
and
the
Locusts
out
of
the
bottomlesse
pitt
(
which
are
your
Fryers
and
Monkes
)
ouerswarmed
the
whole
earth
:
for
euen
at
their
appearing
,
and
in
the
time
of
their
florishing
,
the
worshipping
of
Idolls
of
Gold
and
Saint
Iohn
in
the
9.
of
his
Reuelation
pointeth
expressely
at
Popish
Idolatrie
.
Siluer
,
the
workes
of
mens
handes
beganne
to
bee
most
rife
in
you
Sinagogue
;
then
began
especially
adoration
of
deuills
by
sorcery
;
then
followed
murthers
for
the
maintenance
of
your
Popes
supremacie
;
then
were
on
foote
fornications
and
adulteries
by
reason
of
your
Popes
vnnecessary
and
sinfull
lawes
for
his
Clergies
Celibacy
;
then
was
theft
reputed
religion
,
when
as
your
law
lesse
men
of
sinne
(
incouraged
thereunto
by
the
writings
of
your
Mendicants
as
Alexander
of
Hales
,
Aquinas
&c.
)
did
robbe
the
Pastours
of
their
greater
tithes
,
by
appropriating
them
to
the
vse
of
his
manciples
which
now
(
I
will
not
say
his
manciples
but
herein
his
disciples
)
men
of
large
consciences
do
hold
to
the
ruine
and
perdition
of
their
soules
:
with
which
letargie
of
sacriledge
they
lye
so
inchaunted
that
they
will
not
be
cured
,
charme
the
Charmer
neuer
so
wisely
;
nay
which
is
more
,
the
poore
Vicar-Incumbents
haue
not
this
fauour
from
the
Impropriatists
(
at
the
same
rents
)
to
farme
the
parsonage-tithes
,
as
Laikes
doe
.
Your
conclusion
,
with
a
grauitie
beseeming
your
leuity
,
doth
aduise
the
Picture
virgin
not
to
be
ouerbold
with
miracles
,
lest
she
be
reputed
a
Pope-Marie
Antichrist
,
as
there
hath
beene
a
Pope
Ioane
Antichrist
.
Sir
,
pardon
me
herein
if
I
say
that
you
seeme
like
to
Walihams
calfe
that
went
nine
miles
to
sucke
a
cowe
,
and
when
hee
came
thither
the
Cow
proued
a
Bull
;
perhaps
in
your
Caluish
meditation
you
thought
for
your
paines
in
aduertising
the
Picture-mother
to
haue
sucked
her
dug
as
your
Fulbert
is
reported
by
your
Baronius
to
haue
done
,
but
you
are
mistaken
for
you
haue
light
vpon
a
Bull
,
which
with
his
hornes
will
shake
in
peeces
the
mount
of
your
Holy
Fathers
Supremacie
.
You
were
not
well
aduised
M.
Flud
to
stirre
this
puddle
of
Pope
Ioane
,
whereout
the
ignominy
of
your
vnerrable
See
is
so
liuely
discouered
.
You
,
with
your
Lipsius
glory
for
your
Hallian
and
Sichem
miracles
;
your
Turseline
tells
vs
of
the
prodigious
translation
of
your
Loretto-house
,
from
Bethleem
,
by
many
stoppes
and
stayes
of
the
same
by
the
way
:
But
Sir
I
(
who
am
none
of
the
Great
Clerkes
)
dare
to
challenge
you
or
any
of
yours
in
this
,
that
standing
within
your
owne
principles
(
touching
the
credit
of
humane
history
)
there
is
farre
more
reason
for
vs
,
to
beleeue
that
there
was
a
Papisse
Ioane
,
then
you
should
beleeue
the
remouall
of
the
house
wherein
Christ
was
nourished
in
his
infancie
,
from
Bethlehem
to
Loretto
,
or
for
you
to
beleeue
the
miracles
reported
to
haue
beene
done
at
Hall
,
or
Sichem
.
What
M.
Flood
?
shall
a
historie
of
Popisse-Ioane
bee
carried
by
your
owne
Authours
for
diuers
hundreths
of
yeeres
together
?
shall
the
same
be
related
,
without
any
expresse
contradiction
of
any
Historian
for
those
hundreths
of
yeeres
?
shall
the
same
be
receiued
with
consent
of
Peoples
and
Nations
?
shall
there
be
publike
Monuments
thereof
in
streetes
,
as
at
Rome
?
in
a
glorious
Cathedrall
Church
,
as
at
Sienna
?
where
your
eyes
might
haue
seene
(
when
you
and
I
trauelled
thorough
that
Citie
)
amongst
the
Image
ranke
of
Popes
the
very
Femall
picture
,
and
portraict
of
Pope
Ioane
;
what
?
shall
all
these
things
be
so
with
much
more
,
and
yet
the
same
The
historie
of
Pope
Ioane
breifly
examined
,
I
wish
the
Reader
if
hee
desire
fully
to
be
satisfied
in
this
tale
of
Pope
Ioane
to
read
M.
Cookes
booke
written
purposely
of
the
same
subiect
.
narration
not
be
true
?
durst
your
owne
Authors
,
to
the
euerlasting
ignominy
of
Peters
See
,
haue
deuised
such
a
tale
?
no
,
no
;
the
veritie
of
the
thing
enforced
them
thereunto
;
and
doubtlesse
had
not
God
awaked
some
of
his
Seruants
to
haue
reuealed
other
ignominies
of
your
Romane
Hellen
,
this
very
tale
would
haue
runne
on
still
for
currant
:
For
you
cannot
bee
ignorant
,
how
the
same
tale
was
not
flatly
gain-said
by
any
of
yours
,
vntill
it
was
obiected
to
your
shame
by
some
of
the
reformed
Churches
;
then
,
and
not
before
,
did
your
Onuphrius
,
Baronius
and
others
exercase
the
very
quintessence
of
their
wits
,
to
take
credit
from
the
history
.
Their
deniall
of
the
history
,
resteth
vpon
some
few
generall
heades
of
arguments
which
I
with
the
Readers
patience
will
briefly
lay
downe
and
by
Gods
help
fully
confute
.
Their
first
head
is
,
because
some
Authours
about
those
times
,
and
some
presently
after
,
haue
not
related
the
same
,
ergo
it
was
not
so
:
What
an
idle
ergo
is
this
?
what
reason
haue
you
to
thinke
,
that
all
Historians
were
so
vntender
of
your
Romane-darlinges
credit
,
as
to
relate
such
an
eternall
ignominie
of
their
deare
Mother
?
Let
vs
argue
à
simili
thus
?
Iohn
Chattle
,
as
it
is
presumed
by
the
instigation
of
some
of
your
Order
,
attempted
the
murthering
(
with
stroke
of
a
knife
)
of
King
Henry
the
4.
of
France
,
how
many
of
your
Order
,
or
of
your
deuout
friendes
,
will
bee
forward
to
commend
the
same
to
posteritie
?
Againe
,
will
all
acobine
Predicants
,
be
eager
to
commend
to
future
ages
how
a
Iacobine
Fryer
did
treacherously
murther
his
dread
Lord
and
Soueraigne
?
Do
all
your
Popish
H●storians
,
relate
the
nefand
and
execrable
endes
of
some
of
your
Popes
?
as
Iohn
the
12.
Boniface
the
8.
Anastasius
,
Benedict
,
Gregorie
7.
Sabiman
,
Siluester
&c.
The
presumptuons
arrogancie
of
your
Pope
Alexander
the
3.
who
at
Saint
M●rkes
Church
doore
in
This
of
Alexander
and
Frederike
is
painted
in
the
Popes
vatican
Paliace
in
Rome
.
V●nice
;
did
in
the
face
of
the
whole
Citie
tread
and
trample
vpon
Fredericke
the
Emperours
necke
:
doe
all
your
Historians
relate
it
?
the
same
indeed
is
reported
by
some
,
and
it
is
drawne
out
in
pictures
at
Venice
and
yet
your
grand
Baronius
would
willingly
bring
the
same
into
doubt
,
as
hee
doth
this
of
Pope
Ioane
.
Your
Garnet
,
Tesmond
,
Hall
,
with
other
of
their
complices
attempted
,
the
blowing
vp
by
Gunpouder
of
our
dread
Soueraigne
,
his
gracious
Queene
,
the
Princes
,
and
Princesse
of
their
bodies
,
together
with
all
the
worthies
and
honours
o●
our
Kingdome
:
how
many
be
there
trow
ye
of
your
Order
or
of
your
deuoutes
,
that
will
commend
to
posteritie
their
most
hellish
attempts
?
the
processe
made
against
the
Traitours
and
the
iust
execution
and
iudgement
of
them
?
By
infinite
like
instances
which
might
be
produced
it
may
easily
appeare
how
idle
the
first
ground
of
your
arguments
is
.
Some
of
the
Historians
Syn-Chronists
of
the
same
times
with
your
Ioane
,
durst
not
;
most
of
them
,
out
of
a
deare
loue
to
your
Darling
would
not
doe
it
:
and
it
is
a
petty
wonder
,
that
any
one
(
veridicus
)
Tell-troth
could
be
found
,
who
had
the
heart
to
commit
to
posteritie
,
so
infamous
and
prodigious
a
note
of
ignominie
to
your
Church
:
and
doubtlesse
both
loue
of
truth
,
and
euidence
of
truth
perswaded
them
to
make
publike
so
great
a
paradoxe
as
it
might
then
seeme
;
and
this
I
hold
to
be
the
reason
why
some
of
them
relate
it
somewhat
frearefully
,
and
some
of
them
would
seeme
willing
to
cast
some
mists
of
doubt
vpon
the
tale
,
thereby
to
salue
your
vnerrable
Sees
sore
and
wound
,
but
it
may
not
bee
.
Your
second
generall
defence
,
or
head
of
arguments
is
;
because
,
some
succeeding
Popes
,
after
this
supposed
Ioane
,
had
very
hatefull
Aduersaries
in
the
Empire
;
maruell
,
that
none
obiected
the
same
to
those
Popes
.
To
this
I
answere
,
as
Grammer
Schoole
Boies
are
wont
to
doe
when
their
fellowes
boult
out
any
stollid
and
blockish
arguments
;
Nunquam
tam
stolidum
argumentum
audiui
,
I
neuer
heard
a
more
blockish
reason
.
Sir
,
those
Aduersaries
of
your
Popes
,
were
enemies
to
their
Persons
not
to
your
Church
;
In
the
obiecting
of
this
ignominie
,
they
should
haue
rather
stained
their
Darling-mother-Church
,
then
the
Popes
,
and
haue
bewraied
their
ownenest
;
what
sir
?
did
those
Aduersaries
obiect
all
other
criminous
ignominies
of
precedent
Popes
such
as
your selfe
cannot
denie
?
Had
your
Ioanes
Child
liued
whereof
she
was
deliuered
processioning
to
Saint
Iohn
Lateranes
;
perhaps
some
might
haue
obiected
to
his
confusion
so
spurious
a
birth
?
or
had
your
Ioane
beene
mounted
to
your
See
from
out
of
some
of
the
great
Romane
Families
;
then
some
one
might
haue
obiected
the
same
to
their
shame
;
but
as
she
was
deliuered
of
a
spurious
childe
,
so
for
any
thing
can
be
said
to
the
contrarie
,
she
was
also
a
spurious
Ioane
her selfe
:
so
that
there
was
not
any
of
her
stocke
,
which
might
haue
beene
twitted
with
her
ignominie
;
so
that
the
discouering
of
the
same
by
your
owne
Historians
,
should
haue
brought
no
greater
profit
to
your
Church
,
then
shame
,
by
reuealing
their
deare
Mothers
turpitude
.
Doth
not
your
Bergomensis
and
some
others
relating
the
History
affirme
,
that
in
respect
of
the
most
shamefull
turpitude
of
the
tale
,
she
was
not
numbred
in
the
Catalogue
of
your
Popes
,
as
Paris
lib.
de
potest
.
Papae
.
Plat.
in
vitis
Genebrard
.
Chronic.
Baren
.
Annalls
.
in
like
sort
your
famous
Ioannes
Parisiensis
saith
of
Ciriacus
Pope
,
and
your
Platina
,
Genebrard
,
and
Baronius
deliuer
of
some
others
,
the
point
is
cleare
,
I
go
on
.
A
third
ground
of
your
defence
is
the
impossibility
or
vnlikelihood
of
the
tale
,
why
vnlikely
?
In
respect
of
her
wickednesse
?
not
so
;
for
Iohn
the
23.
Siluester
the
2.
Boniface
the
8.
Alexander
the
6.
Iohn
the
12.
Sergius
,
Sabinian
,
with
diuers
other
most
wicked
Popes
(
of
your
owne
approuing
)
for
wickednesse
of
life
haue
by
many
degrees
surpassed
her
:
Why
impossible
?
In
respect
of
her
sexe
?
Alac
good
sir
,
might
not
she
as
well
liue
in
the
habit
of
a
man
vndiscouered
,
as
your
Euphrasina
,
Mariana
,
Melania
,
with
some
others
whereof
your
Legendists
How
diuers
women
haue
liued
as
men
in
the
habits
of
men
,
See
Raderu
,
in
V●ridario
1.
p.
annotat
in
Apolinar
.
Epist.
Petri
Anti●ch
.
apud
B●r●
:
Ann.
1054.
make
mention
;
being
women
,
liue
for
many
yeares
together
in
Monasteries
with
your
Monkes
vndiscouered
.
Why
might
not
the
same
happen
in
the
Church
of
Rome
as
well
as
in
the
Church
of
Constantinople
,
as
by
yours
hath
been
obiected
against
the
same
?
because
they
admitted
Eunuches
to
Episcopacy
.
The
likeliest
matter
to
haue
discouered
her
sexe
might
haue
beene
want
of
a
beard
:
but
your
Church
had
taken
order
for
that
before
,
for
your
Masse-Priests
and
Monks
vsed
to
be
shauen
.
Againe
,
Physicians
will
tell
you
,
and
that
truly
,
that
as
there
be
waies
to
procure
the
growing
of
haire
where
nature
had
not
determined
the
same
,
so
likewise
there
are
waies
to
hinder
the
growing
of
haire
where
nature
had
otherwise
appointed
it
:
whereof
your
Papisse
Ioane
being
so
singularly
instructed
in
all
humane
literature
could
not
be
ignorant
;
and
it
is
to
be
presumed
that
she
hauing
resolued
to
liue
in
that
sort
;
shee
vsed
her
most
cunning
meanes
to
conceale
her
sexe
,
both
to
auoide
punishment
due
to
such
dissembling
being
against
the
law
of
God
;
as
also
to
purchase
those
honours
at
which
she
aimed
;
and
which
by
her
excellent
learning
she
knew
she
was
reputed
and
reported
to
haue
deserued
.
Adde
to
this
,
that
there
be
women
who
by
nature
appeare
Semibarbatae
,
halfe
bearded
,
vpon
whom
the
Italian
prouer
begoeth
Da
donna
barbata
í
huomo
raso
dio
mi
guarda
,
From
a
bearded
woman
,
and
a
shauen
man
,
God
deliuer
me
.
Why
might
not
your
Ioane
be
of
some
such
constitution
?
Why
might
not
she
,
beardlesse
by
nature
,
liue
in
Rome
amongst
breadlesse
by
Arte
;
as
well
as
some
of
your
mincing
women
of
late
yeares
,
being
of
the
age
of
thirtie
(
pretending
to
be
younger
)
passe
the
searches
at
our
Portes
and
liue
in
Flaunders
in
the
habit
of
men
?
as
though
they
were
men
amongst
bearded
men
?
The
case
is
cleare
:
some
of
your
Gallant
Maides
which
come
to
you
to
be
Nunnes
,
know
well
how
to
case
themselues
in
the
habit
of
Gallant
youngsters
;
Ipsae
viderint
,
whether
any
of
them
did
scorch
,
or
bee
scorched
,
as
your
phrase
is
against
Galeacius
.
A
fourth
ground
of
your
reasons
,
ariseth
out
of
some
contrarieties
which
are
in
Authours
,
touching
the
time
of
this
Ioanes
sitting
.
What
of
this
?
they
are
all
generally
agreed
,
that
she
sate
betwixt
Lee
the
4.
and
Benedict
the
3.
the
yeere
of
our
Lord
855.
or
856.
or
the
reabouts
.
Shall
their
varietie
concerning
the
time
of
her
Papacy
ouerthrow
the
truth
of
the
historie
?
beware
of
that
:
For
how
familiar
a
thing
is
it
in
your
Historians
and
Cronologists
,
to
varie
in
the
setting
downe
of
the
order
and
sittings
of
your
Popes
?
shall
such
variance
make
the
matter
doubtfull
?
if
so
;
what
then
will
become
of
the
succession
of
your
Rockes
?
whereon
your
Church
is
builded
?
What
will
become
of
Saint
Peters
being
and
dying
at
Rome
,
(
whereon
your
Papall
supremacie
is
founded
)
concerning
which
Authours
are
so
diuers
and
so
various
?
The
Septuaginta-Translatours
Sir
,
and
others
,
do
they
not
differ
in
the
account
of
the
worlds
age
some
hundreth
of
yeares
?
what
shall
we
therefore
play
the
Atheists
,
and
either
deny
Moses
credit
,
or
the
worldes
creation
?
Concerning
the
birth
,
life
,
and
death
of
our
Sauiour
,
is
there
no
variance
in
Authours
?
shall
wee
therefore
blaspheme
,
and
call
the
truth
of
Christianity
in
doubt
?
Touching
the
death
of
the
euer
blessed
Virgin
Mary
,
is
there
not
great
varietie
and
contrarietie
in
Authours
?
what
?
shall
we
therefore
say
she
is
not
dead
?
we
may
not
;
for
then
your
practise
touching
her
corporall
assumption
after
her
death
would
bee
found
superstitious
.
Thus
by
the
way
I
haue
refuted
in
a
few
wordes
your
groundes
for
your
deniall
of
Popisse
Ioane
.
In
the
conclusion
hereof
I
will
aduertise
you
,
that
if
you
will
needs
deny
the
history
to
take
vp
(
and
to
content
your selfe
therewith
)
that
answere
,
which
your
Onuphrius
makes
:
Onuph
:
Annot.
in
Plat.
in
Pap
:
Ioh.
8.
you
haue
great
reason
to
listen
vnto
him
(
though
he
be
a
very
fresh
writer
within
lesse
then
an
age
)
for
hee
amongst
your
Authours
denying
this
history
is
the
Bell-weather
.
He
thus
saith
and
proueth
out
of
Luitprandus
Luitprand
.
Ticin
:
lib.
6.
cap.
6.
7.
(
an
ancient
Historian
and
an
obedient
childe
of
the
Church
of
Rome
)
how
that
Iohn
the
8
was
a
most
notorious
,
luxurious
,
and
impudike
Person
,
who
not
contenting
himselfe
like
a
common
Bull
to
abuse
other
mens
wiues
,
he
further
kept
in
his
Serralls
apart
for
his
lecherous
vse
,
three
most
impudent
Strumpets
,
Rainera
,
The
best
popish
defence
can
be
made
concerning
Pope-Ioane
.
Anna
,
and
Stephana
.
(
Onuphrius
guilefully
to
make
his
tale
seeme
more
currant
calleth
one
of
them
Ioane
)
with
whom
he
liued
in
most
detestable
sort
;
in
hate
whereof
,
for
his
effeminatenesse
the
Romanes
termed
him
by
the
name
of
Ioane
.
And
so
was
the
faire
childe
named
and
a
Pope-Ioane
deuised
.
This
is
your
Onuphrius
coniecture
,
and
the
same
seemeth
more
likely
,
because
Auentine
a
Auent
.
hisi
.
lib.
4
pag.
285.
no
great
Fauorite
of
Popes
seemeth
so
to
haue
coniectured
,
saue
only
that
Auentine
calleth
the
Strumpet
Theodora
.
For
my
part
though
I
refuse
Auentines
coniecturall
authoritie
herein
;
as
your
men
do
reiect
him
in
a
world
of
his
other
narrations
,
yet
I
aduertise
you
Master
Floode
to
sticke
vnto
it
,
for
of
all
your
defences
it
seemeth
most
likely
;
and
yet
I
ingenuously
confesse
I
am
somewhat
doubtfull
whether
I
should
so
aduise
you
or
not
:
For
in
very
truth
it
seemeth
more
infamous
for
your
Church
,
to
haue
had
such
a
Pope-Iohn
then
such
a
Pope-Ioane
as
the
Historians
relate
.
In
the
first
there
should
haue
beene
a
succession
in
a
Person
most
abominable
;
In
the
other
no
succession
but
onely
as
it
were
a
See-vacancy
,
an
Interregnum
,
In
the
first
the
keyes
of
Dauid
;
should
haue
beene
in
the
handes
of
a
lewd
Beast
and
Monster
;
in
the
other
the
keyes
and
all
power
should
for
a
time
haue
resided
in
the
Church
,
for
whose
vse
and
good
it
is
,
and
there
should
haue
beene
onely
a
materiall
errour
,
in
the
choise
of
one
sexe
for
another
;
and
that
for
a
short
time
only
:
But
I
will
leaue
you
to
your
choise
betake
you
to
which
answere
you
will
:
I
must
see
what
followeth
whether
it
be
as
idle
as
your
former
,
or
worse
.
Mr.
FLVD
,
pag.
130.
num.
33.
But
is
it
not
a
miracle
thinke
you
,
that
men
endewed
with
reason
,
should
let
such
lewd
lyes
passe
to
the
Print
?
Doe
we
neuer
paint
Christ
as
perfect
man
redeeming
the
world
vpon
the
Crosse
,
and
iudging
the
same
by
fire
?
Are
not
these
pictures
frequent
in
our
Churches
?
And
when
Christ
is
presented
in
the
Virgins
armes
,
shee
is
painted
not
as
a
commanding
,
but
as
a
mother
adoring
her
Sonne
,
that
by
her
countenance
one
may
see
,
that
whilest
her
breasts
gaue
him
suck●
,
her
heart
did
offer
him
the
frankincense
of
prayer
,
as
to
her
God
;
doe
we
not
make
the
miracles
of
our
Church
rather
his
then
hers
,
done
at
her
request
,
but
by
his
power
?
which
miracles
shee
doth
aske
not
for
her
owne
honour
,
but
for
his
,
to
establish
in
mens
hearts
,
that
faith
[
](A12096-e44700-b)u
u
Miracula
martires
faciunt
vel
potius
illis
orantibus
Deus
vt
fides
illa
proficiat
quae
eos
non
deos
esse
nostros
,
sed
vnum
Deum
nobiscum
habere
credimus
.
Aug:
lib.
22.
de
Ciuit:
cap.
10.
which
doth
beleeue
,
that
not
shee
but
He
is
God
,
and
shee
only
honourable
for
his
sake
,
and
saued
by
his
blood
;
holy
by
his
grace
,
glorious
by
his
mercy
,
powerfull
by
his
hand
;
why
should
we
not
thinke
,
that
the
deuill
doth
hate
this
faith
?
H●w
can
any
Christian
thinke
,
that
the
Deuills
doe
miracles
to
confirme
so
pious
doctrines
?
ANSWER
.
Tracing
you
here
Mr.
Flud
,
I
might
iustly
harrow
you
ouer
with
a
few
lines
;
but
your
calumniating
of
our
whole
Church
for
the
fault
of
a
few
(
if
it
were
a
fault
)
doth
giue
me
iust
occasion
to
put
you
in
minde
of
some
of
your
holy
Fathers
,
and
your
owne
calumnious
and
lying
dealings
.
You
demaund
thus
,
Is
it
not
a
miracle
,
that
men
endewed
with
reason
,
should
let
such
lewd
lyes
passe
to
the
Print
?
Soft
and
faire
Sir
;
If
Mr.
Crashawe
doe
so
interpret
himselfe
,
as
I
haue
insinuated
he
may
,
then
there
is
no
lewd
lye
in
his
saying
,
but
a
loude
truth
,
committed
to
Print
for
your
confusion
.
But
say
it
is
a
mistaking
of
a
priuate
man
,
allowed
by
some
inconsiderate
Censour
,
what
of
this
?
will
you
scoffingly
call
it
a
miracle
?
what
a
miracle
?
nay
what
a
prodigie
?
Nay
what
prodigies
then
are
daily
acted
in
your
Church
,
not
by
priuate
ones
only
,
but
euen
by
your
Vice
Gods
after
consultation
had
with
their
Purpured
&
Scarlet
creatures
in
their
Consistorian
Synods
?
And
to
touch
one
of
innumerable
,
what
a
lewd
fable
is
that
of
your
S.
Catharine
,
Breuiar
:
Rom:
in
F●st
.
Cathar
.
whom
your
Holy
Ones
feigne
to
haue
suffered
martyrdome
vnder
Maxentius
the
Tyrant
at
Alexandria
;
whom
also
you
describe
to
haue
confounded
by
her
disputing
fiftie
Philosophers
sent
from
that
Tyrant
to
convert
her
?
Further
that
shee
converted
to
the
Christian
Faith
,
Porphirye
Generall
Master
of
the
Warre
,
and
Faustina
the
Empresse
,
with
innumerable
others
;
that
shee
being
adiudged
to
be
broken
vpon
wheeles
,
by
her
prayers
brake
the
wheeles
in
peeces
;
by
which
an
infinite
number
of
people
were
conuerted
to
the
Christian
faith
.
These
things
,
with
some
like
,
are
yet
remaining
in
this
your
tale
;
I
call
it
not
a
tale
,
because
I
doe
not
thinke
that
the
like
,
or
as
great
,
may
not
haue
beene
done
by
some
Martyrs
,
for
the
confirmation
of
Christian
Religion
;
but
I
doe
call
this
a
fable
,
because
it
is
not
supported
with
any
sufficient
witnesse
,
and
seemeth
to
haue
been
scraped
(
though
cunningly
)
out
of
her
old
idle
Legend-life
and
Martyrdome
,
in
which
there
are
so
many
fooleries
,
that
impudencie
it selfe
hath
beene
ashamed
of
them
.
None
of
your
Holy
Fathers
as
yet
Breuiar
:
Pij
5.
iussu
editum
.
haue
been
able
to
legitimate
the
Childe
;
indeed
your
Pius
5.
in
his
castigation
of
your
Breuiarie
,
caused
Eusebius
his
seuenth
booke
of
his
Historie
and
the
26
chapter
Euseb.
lib.
7.
cap
:
26.
to
be
prefixed
before
the
fable
,
by
which
hee
would
haue
fastned
the
bastard
vpon
Eusebius
;
but
diligent
scrutinie
being
made
,
it
was
found
that
Eusebius
would
none
of
it
,
which
perhaps
is
the
cause
that
in
your
later
Editions
of
your
Breuiaries
,
Eusebius
is
left
out
;
So
that
now
the
babe
remaines
without
a
Father
;
bestirre
your
selfe
Mr.
Flud
,
perswade
some
of
your
Fathers
to
name
the
childe
;
at
least
some
Hermaphroditian
Padre
&c.
or
else
the
childe
is
like
to
remaine
to
your
deceased
pious
Vice-God
,
to
be
God-father
to
it
;
or
else
if
you
rather
please
,
to
your
voraginous
Iacob
in
his
Golden
Legend
.
How
idle
now
is
your
insultation
against
vs
for
Mr.
Crashawes
priuate
ouersight
,
if
it
be
so
?
But
leauing
your
Holy
Ones
of
Rome
,
to
their
such
kinde
of
miracles
,
let
vs
consider
a
little
whether
any
of
your
Scarlet
Grand-Ones
of
the
same
,
doe
worke
such
miracles
;
which
of
them
doth
not
?
To
pretermit
others
,
Bellar
:
Prefat:
in
Contro
:
de
Sanct:
Beatitudine
.
your
grand
Clerke
Bellarmine
what
a
loude
and
lewde
lye
(
amongst
many
others
of
like
nature
)
doth
he
commit
,
to
print
against
the
reformed
Churches
,
especially
against
Calum
,
thus
:
Nefas
est
enim
apud
eos
,
Episcopum
creari
nisi
vnius
saltem
vxoris
virum
.
It
is
a
wickednesse
not
to
be
spoken
of
amongst
them
,
to
haue
a
Bishop
made
,
who
is
not
at
least
the
husband
of
one
wife
.
The
impudencie
of
this
lewd
and
loude
lye
,
I
referre
to
be
censured
by
the
eye
of
the
whole
world
,
which
cannot
but
obserue
,
that
vnmarried
men
are
made
Bishops
in
the
reformed
See
the
harmonie
of
Confessions
.
Churches
;
yea
and
in
some
of
them
,
if
there
be
any
preeminence
or
precellencie
giuen
for
such
respect
,
it
is
giuen
to
the
vnmarried
.
Mr.
Flud
,
the
Churches
reformed
are
well
pleased
that
your
Synagoguists
and
the
head
of
them
,
should
simulare
castitatem
,
dissemble
chastitie
;
it
is
one
of
the
Notes
of
Antichrist
,
as
I
declare
elsewhere
.
But
call
to
minde
,
what
some
of
your
owne
Authours
haue
reported
long
agoe
of
your
Priests
and
people
,
to
wit
,
that
the
people
of
Parishes
would
hardly
admit
vnmarried
Priests
to
be
their
Pastors
,
for
feare
of
their
assaulting
and
attempting
of
their
wiues
&c.
How
the
case
now
standeth
in
your
popish
Kingdoms
,
you
cannot
be
ignorant
,
and
what
might
be
added
more
in
this
case
I
willingly
pretermit
.
Now
to
you
Mr.
Flud
,
let
vs
consider
whether
you
can
doe
so
great
a
miracle
as
to
make
a
lye
,
and
to
print
Triumph
pag.
99.
num:
10.
the
same
.
In
your
Purgatories
Triumph
thus
you
write
;
Of
these
foure
words
,
Hoc
est
corpus
meum
,
conteyning
not
aboue
foureteene
letters
(
they
conteyne
sixteene
)
you
haue
deuised
aboue
foure
times
fortie
expositions
[
](A12096-e45260-b)b
b
200
Expositions
of
those
foure
words
,
printed
ann:
1577.
apud
Bell:
de
Euchar
:
lib.
1.
cap.
8.
so
different
as
the
Authours
of
the
one
damne
the
Fauourites
of
the
other
to
hell
.
thus
you
there
.
If
some
Parsonian
N.
D.
had
the
calculating
of
this
your
saying
,
hee
might
finde
more
lyes
then
lines
.
Your
lines
are
few
,
but
your
lyes
come
very
nigh
to
two
hundred
.
You
seeme
to
charge
the
Church
of
England
(
for
to
vs
you
speake
)
to
haue
200
contrarie
expositions
,
for
which
&c.
where
was
your
for
head
Mr.
Flud
,
when
you
wrote
thus
?
will
you
say
(
though
you
write
to
vs
)
yet
you
meane
all
the
seuerall
Protestant
Churches
,
whether
they
be
Lutheran
,
Caluinian
,
&
c
?
Admit
you
did
so
,
yet
I
dare
boldly
charge
you
,
that
in
so
saying
you
haue
at
lest
made
and
printed
You
Mr.
Flud
,
that
obiect
such
contrarieties
to
vs
about
the
Sacrament
,
may
read
your
owne
ignominie
in
that
kind
well
expressed
by
Licentiat
.
Boxhornius
lib.
2.
harmo
:
Eucharistica
,
and
by
others
,
Willet
,
&c.
150
miracles
,
if
to
make
and
print
lyes
,
be
to
doe
and
make
miracles
.
I
am
assured
you
cannot
finde
out
halfe
a
hundred
of
seuerall
reformed
Churches
,
who
do
condemne
ech
other
to
hell
for
any
articles
,
much
lesse
for
their
seuerall
expositions
vpon
these
few
words
&c.
If
you
be
your
craftsmaster
shew
vs
the
Authours
,
or
Churches
,
which
do
thus
condemne
ech
others
to
hell
,
or
else
looke
to
it
,
that
your selfe
be
not
condemned
to
hell
for
this
your
shamefullying
.
But
to
presse
you
further
,
where
was
your
forehead
when
you
did
so
egregiously
belye
Bellarmine
himselfe
,
making
him
the
Parent
of
your
conceit
?
All
that
Bellarmine
writeth
,
is
this
:
Nuper
&c.
anno
1577.
prodijt
libellus
Bellar
:
lib.
1.
de
Euchar
:
cap.
8.
in
quo
ducentae
numerantur
hereticorum
&c.
Of
late
there
came
forth
a
libell
,
in
which
there
are
numbred
200
either
expositions
,
or
deprauations
of
these
words
,
This
is
my
bodie
,
notwithstanding
the
chiefest
are
onely
nine
,
whereof
three
are
grounded
vpon
the
Pronoune
HOC
This
;
two
in
the
verbe
Est
,
Is.
Three
in
the
Noune
Corpus
,
Bodie
.
One
in
the
Pronoune
Meum
,
Mine
.
Thus
Bellarmine
commenteth
vpon
his
owne
Note
.
By
which
it
appeareth
Mr:
Flud
,
that
your
lying
is
malicious
;
for
Bellarmine
affirming
that
onely
nine
of
these
200
expositions
are
principall
,
what
probabilitie
is
there
,
that
for
sundry
of
other
the
Petty
ones
,
that
the
Authors
of
them
should
condemne
such
as
should
denie
them
euen
to
hell
for
such
their
deniall
.
Againe
,
seeing
Bellarmine
termeth
the
booke
a
Libell
,
(
which
wanting
name
wanteth
also
authoritie
)
with
what
face
can
you
out
of
a
namelesse
Libell
lay
so
heauy
an
imputation
vpon
all
the
Reformed
Churches
?
I
tell
you
truly
Mr.
Flud
,
you
may
be
ashamed
of
such
your
dealing
,
I
aduise
you
not
to
learne
your
Ladies
this
your
Churches
A.
B.
C
;
Learne
rather
of
some
of
your
Ladies
,
how
many
letters
there
may
bee
in
these
words
,
Hoc
est
corpus
meum
:
Your
Fatherhood
saith
,
there
is
not
Triumph
pag.
99
num:
10.
Mr.
Fluds
skill
in
numbring
.
aboue
fourteene
(
such
is
your
skill
in
numbring
)
&
yet
I
thinke
that
some
of
your
Ladies
,
out
of
that
little
skill
they
haue
in
reading
their
Latine
Primmer
,
will
finde
out
sixteene
;
but
if
you
speake
them
faire
they
will
perhaps
read
for
est
,
est
with
a
tittle
ouer
it
,
lest
you
should
also
be
found
lying
in
so
slight
a
point
.
Perhaps
you
did
number
only
fourteene
,
that
so
both
your
lying
foureteene
,
and
your
foure
times
fortie
,
might
begin
with
the
letter
F
which
is
the
first
letter
of
your
name
&c.
I
will
leaue
to
adde
any
thing
more
in
this
place
concerning
your
lying
,
wherin
your
Becans
,
Gretsers
,
Campians
,
Parsons
,
&c.
are
so
well
nurtured
,
that
they
seeme
all
of
them
in
their
writings
to
contend
for
the
whetstone
.
But
let
vs
goe
on
.
After
calumniating
,
you
Thraso-like
brag
thus
against
Mr.
Crashawe
;
Do
wee
neuer
paint
Christ
&
c
?
Yes
Sir
,
you
doe
it
,
and
too
often
(
against
the
decree
of
the
Elibertine
Elibert
:
Con
:
Can
:
36.
Councell
)
vnlesse
you
did
the
same
for
better
vses
.
what
and
if
you
paint
the
Virgin
Marye
sometime
as
you
talke
?
what
of
this
?
was
there
euer
any
heresie
so
detestable
,
which
had
not
some
intermixion
of
good
with
bad
?
You
goe
on
Sir
,
and
tell
vs
that
you
make
the
miracles
of
your
Church
to
be
rather
Christs
then
his
Mothers
.
It
is
true
Sir
,
we
denie
it
not
,
but
we
are
beholding
vnto
you
,
when
you
tell
vs
in
what
sense
you
grant
the
same
,
for
you
adde
thus
,
done
at
her
request
,
but
by
his
power
.
Well
fare
your
heart
Sir
,
here
is
plaine
dealing
;
whereas
in
the
working
of
miracles
three
Attributes
of
God
doe
seeme
specially
to
concurre
,
his
Wisdome
,
his
Goodnesse
,
and
his
Power
;
his
wisdome
,
by
which
the
miracles
are
conueniently
and
orderly
done
;
his
goodnesse
,
by
which
he
is
moued
to
doe
them
,
and
to
doe
them
profitably
for
the
good
of
his
creatures
;
his
power
,
by
which
he
is
able
to
doe
them
.
The
latter
you
leaue
to
Christ
,
and
the
other
two
,
at
least
originally
,
you
attribute
to
his
mother
,
saying
,
done
by
his
power
,
but
at
her
request
.
And
whereas
Goodnesse
tasteth
best
to
wretched
creatures
,
and
is
most
powerfull
with
man
,
you
attribute
vnto
her
especially
,
Goodnesse
;
thereby
to
induce
your
Blinde-Obedients
,
to
cast
their
greatest
confidence
vpon
her
,
and
to
say
and
sing
vnto
her
;
Salue
Regind
Mater
misericordiae
,
vita
,
dulcedo
,
&
spes
nostra
&c.
All
haile
Queene
mother
of
mercy
,
our
life
,
our
sweetnesse
and
our
hope
&c.
Herein
Mr.
Flud
you
seeme
Turseline-like
to
long
after
Biells
lesson
,
where
he
resolueth
,
how
God
the
Biell
lect.
:
8.
in
Can:
Missa
.
Father
diuiding
his
goods
,
keeping
Iustice
for
himselfe
,
gaue
Mercy
to
the
Virgin
Marye
,
&c.
You
haue
found
power
for
the
Sonne
,
but
what
office
shall
the
Holy
Ghost
haue
in
the
working
of
miracles
?
Let
vs
if
it
please
you
heare
your
full
diuision
;
If
the
miracles
be
done
at
the
Virgins
request
,
what
part
and
office
hath
the
Holy
Ghost
?
doubtlesse
his
office
is
by
inspiration
to
purchase
the
Virgins
motion
,
that
she
may
say
to
her
Sonne
,
fiat
,
let
it
be
done
.
After
your
boasting
and
calumniating
,
you
goe
on
pretending
great
modestie
,
for
thus
you
adde
;
which
There
is
a
glorious
vision
of
brother
Lee
,
who
saw
all
those
who
would
haue
ascended
vp
to
heauen
by
the
red
ladder
,
on
the
top
of
which
Christ
sat
,
to
fall
downe
,
some
at
the
third
step
,
some
at
the
fourth
:
but
those
who
ascended
vp
the
white
ladder
,
on
the
top
of
which
the
Virgin
Marye
sat
,
they
entred
heauen
without
any
difficultie
.
related
in
Spec.
ex
7.
verbo
Iudicium
Dei
ex
Chron:
Lat:
Mino
lib.
6.
cap.
17.
&
Gall.
lib.
2.
cap.
26.
miracles
she
doth
aske
,
not
for
her
owne
honour
,
but
for
his
,
to
establish
in
mens
hearts
that
faith
,
which
doth
beleeue
,
that
not
shee
,
but
he
is
God
;
and
she
only
honourable
for
his
sake
,
and
saued
by
his
blood
,
holy
by
his
grace
,
glorious
by
his
mercie
,
powerfull
by
his
hand
,
why
should
wee
not
thinke
that
the
Deuill
doth
hate
this
faith
?
thus
you
.
Would
God
your
words
and
your
practise
would
consort
.
Put
case
you
make
her
not
a
God
,
but
how
can
you
excuse
it
but
that
you
make
her
a
Goddesse
?
Do
you
not
yeeld
vnto
her
attributes
befitting
a
Goddesse
,
to
redeeme
,
to
saue
,
to
protect
,
to
defend
,
to
rule
,
to
command
all
earthly
creatures
?
How
can
you
say
shee
was
saued
by
Christ
his
blood
,
seeing
that
in
your
doctrine
(
whatsoeuer
the
blacke
Fryers
teach
to
the
contrarie
)
shee
neuer
contracted
originall
sinne
,
nor
committed
actuall
;
you
should
rather
say
she
was
preserued
from
sinne
by
his
Grace
,
rather
then
saued
by
his
Blood
.
How
can
you
say
,
that
she
is
only
glorious
by
his
mercies
,
whenas
your
[
](A12096-e46330-b)*
*
Apud
Valent.
in
3.
Thom.
Valent.
Disp.
1.
q.
2.
de
vnio
:
duar
:
n●t
:
puncto
8.
See
Salmeron
in
Euang.
&
Act
:
tractat
:
6.
Doctors
teach
that
she
merited
at
least
,
ex
congruo
,
out
of
a
congruitie
,
to
be
the
Mother
of
God
,
and
Christs
incarnation
.
Mr.
Flud
,
if
your
faith
were
no
other
then
you
haue
set
downe
,
is
it
not
to
be
maruey
led
that
wee
who
haue
the
same
faith
herein
with
you
,
cannot
with
that
faith
doe
the
same
miracles
as
you
doe
?
surely
there
is
somewhat
in
it
.
It
is
said
(
and
truly
)
that
Sorcerers
and
such
like
,
as
your
Spanish
Saluadores
doe
pretend
(
being
demanded
how
they
do
their
cures
&c.
)
that
they
do
the
same
by
saying
the
Lords
Prayer
,
Creed
,
&c.
But
let
it
be
replyed
vnto
them
,
that
others
saying
the
like
prayers
,
can
not
doe
the
like
cures
;
they
will
presently
answer
you
,
that
though
they
say
the
prayers
,
yet
they
say
them
not
with
like
faith
,
nor
haue
not
that
strong
Confidence
in
the
Pater-noster
as
they
haue
;
Euen
so
it
fareth
betwixt
you
and
vs
,
for
although
we
beleeue
that
Christ
is
God
,
and
not
his
Mother
,
that
shee
is
honourable
for
his
sake
,
saued
by
his
blood
,
holy
by
his
grace
,
glorious
by
his
mercy
,
powerfull
by
his
hand
,
yet
this
faith
in
vs
worketh
no
miracles
,
the
reason
is
wee
haue
not
so
strong
faith
as
you
Baltazar-like
,
to
praise
and
adore
wodden
and
siluered
Ladies
,
at
Loretto
,
Sichem
,
Hall
,
&c.
as
you
doe
,
and
thus
goes
the
game
of
miracles
away
from
vs
,
and
you
haue
them
,
for
which
we
enuie
you
not
.
And
so
let
vs
come
to
your
fifth
argument
.
CHAP.
VIII
.
Wherein
is
examined
Mr.
FLOODS
fifth
Reason
.
Mr.
FLVD
,
pag.
150.
num:
34.
AND
this
is
our
fifth
argument
to
proue
our
miracles
true
,
that
they
are
beneficiall
both
to
the
bodie
and
soule
of
men
,
which
therefore
without
blasphemie
,
may
not
be
giuen
from
God
to
the
Deuill
.
Those
wicked
Spirits
,
doe
seeke
in
their
workes
,
to
make
themselues
(
mirabiles
,
non
vtiles
)
as
S.
Austen
saith
,
wonderfull
not
beneficiall
vnto
men
;
they
desire
to
amaze
and
astonish
,
rather
then
to
relieue
,
and
helpe
senses
.
ANSWER
.
The
force
of
this
your
argument
consists
in
this
,
to
wit
,
that
the
Deuills
and
Antichrists
miracles
shall
bee
only
wonderfull
,
and
not
profitable
or
beneficiall
as
yours
are
.
But
the
edge
of
this
your
reason
is
made
blunt
by
your
Rhemists
,
who
in
their
Annotations
vpon
the
Epistle
Raemist
.
in
2.
Thess.
2.
to
the
Thessalonians
write
thus
,
Satan
whose
power
to
hurt
is
abridged
by
Christ
,
shall
then
be
let
loose
,
and
shall
assist
Antichrist
in
all
manner
of
signes
,
wonders
,
and
false
miracles
,
whereby
many
shall
bee
seduced
,
not
onely
Iewes
:
thus
they
,
being
euicted
euen
by
truth
it selfe
so
to
write
.
Now
if
Antichrist
as
they
say
shall
bee
powerfull
in
all
manner
of
signes
,
why
doth
your
Fatherhood
to
the
aduantaging
of
his
and
your
cause
restraine
his
power
to
the
working
of
some
small
trifles
.
Chrysostome
or
the
Authour
vpon
Saint
Mathew
,
is
so
Hom.
49.
in
Math.
Operis
imperfect
.
confident
that
he
dareth
to
write
,
that
in
the
Antichristian
daies
,
power
of
working
miracles
shall
be
taken
away
from
the
true
Christians
,
and
that
the
same
shall
bee
granted
to
the
false
Christians
,
in
whom
,
and
amongst
whom
,
the
Deuill
shall
haue
such
great
power
permitted
vnto
him
,
(
vt
faciat
signa
vtilia
vt
iam
Christi
ministros
non
per
hoc
cognoscamus
quod
signa
vtilia
faciant
,
sed
quia
haec
signa
omnino
non
faciant
)
that
he
may
doe
signes
profitable
,
so
that
then
we
may
not
know
the
Ministers
of
Christ
,
by
doing
of
such
signes
,
but
that
they
doe
not
any
such
at
all
.
Saint
Gregorie
saith
,
that
the
miracles
Greg.
lib.
34.
in
Iob.
cap.
3.
apud
Pater
:
in
2.
ad
Thessal.
2.
of
Antichrist
shal
be
(
tanta
)
so
great
that
those
of
ours
shall
seeme
few
or
none
at
all
.
And
in
another
place
he
writeth
thus
,
nunc
enim
fideles
nostri
&c.
For
now
our
faithfull
,
suffering
peruerse
things
doe
wonders
;
but
then
the
Ministers
of
this
man
shall
euen
then
,
when
they
inflict
peruerse
things
,
doe
wonders
:
Let
vs
consider
therefore
,
how
great
the
triall
of
mans
minde
shall
then
be
,
whenas
the
godly
See
how
in
the
title
and
your
owne
mens
argument
to
the
25.
chap.
of
S.
Greg.
his
33.
booke
vpon
Iob
Antichrist
is
said
to
doe
so
many
miracles
that
by
many
he
shall
be
taken
for
Christ
.
Martyr
shall
submit
his
body
to
torments
;
and
yet
before
his
eyes
the
very
Executioner
shall
do
signes
:
Whose
inward
virtue
may
not
then
bee
shaken
,
from
the
very
bottome
of
his
thoughts
?
whenas
he
,
who
tormenteth
with
stripes
doth
also
shine
with
signes
and
wonders
?
Thus
Gregorie
,
with
much
like
matter
,
which
might
be
produced
;
wherein
hee
is
not
dissonant
,
from
all
the
Ancients
;
according
to
that
of
Christ
,
that
Antichrist
and
his
,
shall
do
so
many
,
and
so
great
signes
,
that
if
it
were
possible
the
very
elect
should
be
deceiued
.
But
if
Antichrist
and
his
,
shall
doe
no
signes
profitable
,
the
danger
of
the
elect
to
bee
deceiued
by
them
would
not
be
so
great
,
but
seeing
that
Math.
24.
24.
according
to
our
Sauiours
prediction
the
Deuills
will
labour
by
all
meanes
possible
,
by
such
signes
to
deceiue
the
elect
,
it
is
not
to
bee
imagined
,
but
that
they
will
haue
some
of
those
signes
,
which
are
aptest
to
deceiue
,
See
Stapleton
in
Dom.
20.
post
Pent.
loc.
5.
to
wit
signes
profitable
and
beneficiall
.
Whereas
you
say
,
that
it
is
blasphemie
to
ascribe
to
the
Deuill
your
miracles
,
which
are
beneficiall
both
to
body
and
soule
;
I
cannot
thinke
but
that
your
Aduersary
reading
the
same
,
will
smile
at
such
your
vaine
begging
of
the
question
.
Nay
sir
,
though
we
deny
them
to
be
beneficiall
to
your
soules
,
which
are
seduced
thereby
,
notwithstanding
we
cannot
but
account
them
profitable
to
our
soules
;
which
by
them
are
instructed
to
take
your
holy
Father
for
that
man
of
sinne
,
who
was
foretold
should
come
in
the
power
and
efficacie
of
such
signes
.
By
which
you
may
obserue
how
fond
your
Remists
annotation
is
,
in
which
they
write
thus
:
They
that
In
2.
Thess.
2.
now
follow
the
simplest
and
grossest
Heretikes
that
euer
were
,
without
seeing
miracles
,
would
then
much
more
follow
this
great
Seducer
working
miracles
.
This
great
Seducer
then
must
worke
miracles
such
as
are
aptest
to
deceiue
,
to
wit
,
profitable
.
And
to
adde
a
little
more
of
this
kinde
,
I
aduise
you
Master
Floode
to
call
to
minde
,
first
how
the
Deuill
in
times
of
Heathnish
ignorance
is
reported
by
Liuie
,
Elian
,
Apollonius
Tianeus
,
and
others
,
to
haue
done
many
profitable
signes
;
Secondly
,
how
vnder
the
new
Testament
,
the
same
Satan
is
by
Gods
permission
to
transforme
himselfe
into
an
Angell
of
light
,
by
doing
or
pretending
2.
Cor.
11.
14.
to
doe
workes
of
light
,
workes
beneficiall
,
works
profitable
,
workes
beseeming
(
in
the
opinion
of
the
Seduced
)
Antichrist
and
his
in
the
opinion
of
the
seduced
shall
do
miracles
beseem●ng
God
himselfe
.
euen
God
himselfe
;
What
?
may
he
be
able
to
do
some
workes
of
light
,
euen
for
the
time
of
those
1000.
yeeres
in
which
he
is
bound
?
and
shall
it
be
thought
,
that
his
power
will
bee
lesse
in
the
time
of
Antichrist
when
he
shall
be
set
at
libertie
,
and
when
(
as
the
Scripture
saith
)
he
shall
shew
great
rage
?
knowing
his
time
to
bee
Apoc.
12.
12.
but
short
.
If
it
be
an
opinion
receiued
by
all
Diuines
,
that
the
power
of
wicked
Angells
is
so
great
that
they
can
apply
(
corporales
causas
ad
producendos
corporales
effectus
)
corporall
causes
to
produce
corporall
effects
.
Why
shall
it
bee
denied
but
that
they
may
do
by
such
meanes
,
God
permitting
the
same
,
some
beneficiall
and
profitable
effects
?
Aske
Aquinas
and
he
will
tell
you
,
that
Magicians
(
per
Aquin.
1.
q.
110.
art.
4.
ad
12.
priuatos
contractus
)
by
priuate
contracts
,
can
doe
(
mira
&
miracula
quoad
nos
)
as
to
vs
,
wonders
and
miracles
;
and
I
thinke
it
was
neuer
denied
by
any
sound
Philosopher
or
Diuine
,
but
that
the
Magicians
do
,
or
may
doe
sometimes
profitable
wonders
and
beneficiall
effects
:
and
yet
notwithstanding
howsoeuer
the
same
may
seeme
profitable
to
man
,
doubtlesse
Satans
proiect
is
thereby
to
hurt
both
body
and
soule
,
if
not
at
the
present
,
yet
in
the
end
and
winding
vp
of
the
matter
.
Mr.
Floode
pag.
151.
num.
34.
Such
are
miracles
which
Antichrist
shall
worke
,
as
making
the
picture
of
a
beast
speake
,
bringing
downe
fire
from
heauen
,
feigning
himselfe
dead
and
rising
againe
.
For
neither
is
the
Antichrists
miracles
in
M.
Floodes
opinion
.
Deuill
so
courteous
towardes
mankinde
,
that
hee
will
bestow
benefits
on
their
bodies
,
nor
God
so
hard
as
to
let
him
entrappe
their
Soules
by
so
strange
illusions
,
as
multitudes
of
such
miraculous
helpes
and
benefits
are
.
ANSWER
.
What
manner
of
miracles
Antichrist
and
his
ministers
shall
worke
,
the
Scriptures
with
the
Ancient
Sages
of
the
Church
,
haue
sufficiently
declared
vnto
vs
;
It
pleaseth
you
following
Bellarmines
tracke
,
to
cast
a
mist
of
errour
before
your
Readers
eyes
,
by
putting
him
in
minde
of
three
kindes
of
miracles
,
which
(
as
you
pretend
most
vainely
)
shall
be
proper
to
Antichrist
;
euen
4.
modo
;
so
that
by
them
as
by
a
speciall
badge
hee
may
be
knowne
.
The
first
miracle
is
that
hee
shall
make
the
picture
of
a
beast
to
speake
;
Secondly
,
hee
shall
bring
downe
fire
from
heauen
;
Thirdly
,
hee
shall
faine
himselfe
dead
and
rise
againe
.
To
answere
you
and
shew
the
most
childish
vanitie
of
your
conceits
.
Touching
the
first
,
I
challenge
your
fingers
of
legerdemaine
,
for
where
(
I
beseech
you
Sir
)
haue
you
read
that
Antichrist
shall
make
the
picture
of
a
beast
to
speak
?
We
read
indeede
,
that
the
second
beast
which
rose
out
of
the
earth
,
(
by
which
all
with
one
consent
vnderstand
Antichrist
as
he
pretendeth
to
be
a
spirituall
Monarch
)
shall
cause
the
inhahitants
of
the
earth
to
make
the
image
of
the
beast
which
arose
out
of
the
sea
,
and
which
is
described
Apoc.
13.
14.
15
ibidem
v.
2.
3.
in
the
beginning
of
the
chapter
to
haue
had
seuen
heades
and
tenne
hornes
,
being
in
body
like
a
Leopard
,
in
feete
like
to
a
Beare
,
and
in
mouth
like
to
a
Lyon
;
and
further
that
the
said
second
Beast
should
giue
to
the
Image
of
this
first
beast
both
life
and
speach
,
and
should
command
all
the
inhabitants
of
the
earth
to
adore
the
same
.
This
being
so
,
I
doe
now
demand
in
good
earnest
of
your
Fatherhood
,
of
which
of
the
Ancients
haue
you
learned
this
your
literall
theologie
,
that
there
should
in
very
deed
arise
such
a
beast
,
out
of
the
Sea
hauing
seuen
heades
,
tenne
hornes
,
and
in
body
,
feete
,
mouth
,
representing
a
Leoparde
,
a
Beare
,
a
Lion
?
Againe
,
of
which
of
them
haue
you
learned
,
that
there
should
arise
a
pretty
lesse
beast
out
of
the
earth
with
two
hornes
(
like
vnto
a
lambe
)
vpon
his
head
?
which
of
the
ancients
euer
taught
you
that
such
two
beasts
should
in
such
shapes
&
and
formes
succeede
each
other
,
and
in
the
same
shapes
and
formes
be
adored
,
and
worshipped
by
the
inhabitants
of
the
earth
?
Sir
,
bethinke
your selfe
,
what
time
the
inhabitants
of
the
earth
shall
haue
to
assemble
themselues
to
the
place
where
this
picture
shal
be
erected
,
that
they
may
come
and
worshippe
the
same
?
A
Iubily
of
three
yeares
and
a
halfe
will
hardly
serue
the
turne
:
Againe
,
bethink
your selfe
how
great
this
picture
shall
be
,
which
the
Inhabitants
of
the
earth
shall
bee
caused
to
make
,
greater
surely
then
the
cabbage
,
for
seething
of
which
(
as
the
idle
fable
goes
)
a
1000.
workmen
were
a
whole
yeare
in
prouiding
a
caldron
.
Bethinke
your
The
Papists
literall
diuinitie
touching
the
Beasts
Image
.
selfe
what
adoe
there
will
bee
to
raise
vp
and
set
vp
this
picture
,
greater
doubtlesse
,
then
your
Pope
Sixtus
the
5.
had
,
to
reare
his
Pyramis
before
Saint
Peters
Church
in
Rome
.
Bethinke
your selfe
how
the
deuout
feminine
sexe
will
dare
to
appeare
before
a
God
of
so
monstrous
,
so
fearefull
shape
.
Bethinke
your selfe
how
many
sheep
lambes
&c.
are
to
bee
prouided
for
a
Bell
that
hath
so
many
mouthes
.
Consider
how
the
elect
may
be
in
danger
to
be
seduced
by
such
abominable
Idolatrie
,
which
the
very
sense
of
men
will
seeme
to
detest
?
Idolatrie
more
vaine
then
that
of
the
Calecutians
,
which
adore
their
God
in
the
shape
and
forme
of
a
Cat
,
and
equall
with
that
by
which
they
adore
and
worship
the
Deuill
in
a
most
horrible
dreadfull
shape
.
Answere
sir
I
pray
you
;
you
and
yours
,
which
talke
Ignatians
most
fond
in
their
literall
interpretation
of
the
two
beasts
,
they
regard
not
what
they
either
say
or
write
so
they
may
cleare
their
holy
Father
from
being
Antichrist
.
so
much
of
the
madnesse
of
others
may
it
not
iustly
bee
replied
vnto
you
.
Insanitis
si
ita
dicatis
,
you
are
madde
if
you
so
vnderstand
the
Euangelist
and
Prophet
,
that
such
beasts
shall
arise
in
the
very
property
of
forme
and
shape
as
the
Prophet
doth
describe
them
and
rule
the
world
.
What
then
else
are
these
Beasts
thus
arising
,
but
types
,
signes
,
and
formes
representing
two
different
Empires
,
rules
,
or
formes
of
gouernment
,
each
succeeding
other
?
What
else
doth
the
beast
arising
out
of
the
earth
portend
by
his
lambe-like
hornes
but
Antichrist
,
who
pretending
the
lambes
power
(
that
lambes
which
taketh
away
the
sinnes
of
the
world
&c.
)
shall
set
vp
a
forme
of
gouernment
;
which
shall
not
be
the
same
of
the
first
beast
;
but
an
Image-representation
of
the
same
;
one
in
manner
,
forme
,
and
effect
like
vnto
the
first
?
To
this
interpretation
the
very
context
and
consent
of
Scriptures
do
enforce
vs
;
you
will
none
of
it
,
because
it
pearceth
your
holy
Fathers
sides
;
who
hath
indeede
pretending
It
is
cleare
as
noone
daies
,
that
Antichrist
must
pretend
the
lambes
hornes
,
that
is
his
power
,
to
wit
,
to
bee
his
Vicar
;
for
so
wee
●re
of
necessitie
to
vnderstand
the
same
.
the
lambes
power
(
denie
it
if
you
dare
and
say
if
you
dare
that
he
is
not
the
lambes
generall
Vicar
)
substituted
a
Papall
Monarchicall
Gouernment
;
which
is
not
the
same
with
the
first
beast
;
and
yet
is
so
perfect
an
●mage
of
the
same
,
that
both
for
place
,
manner
,
forme
,
effect
,
ending
,
and
rising
vp
it
doth
in
all
respects
punctually
,
represent
it
.
But
leauing
the
examination
of
the
same
to
an
other
occasion
;
by
what
hath
beene
said
you
may
easily
vnderstand
,
how
idle
your
conceit
is
,
in
telling
your
Reader
that
one
of
Antichrists
miracles
shall
be
to
make
a
picture
to
speake
;
why
said
you
not
that
he
should
also
giue
life
vnto
it
;
that
so
it
might
walke
vp
&
downe
,
and
be
thereby
as
a
fit
Monarch
and
Emperour
to
rule
according
to
your
literall
theologie
in
this
place
?
Perhaps
you
thought
not
of
it
,
or
else
you
were
willing
to
passe
by
it
,
to
wit
,
that
Antichrist
should
giue
life
to
the
Image
(
as
Saint
Iohn
speaketh
)
of
the
Beast
;
and
this
,
because
your
Crucifixes
,
which
haue
vsed
to
speake
and
nod
to
your
Saints
had
not
life
in
them
;
but
why
did
you
not
call
to
minde
the
Cherubicall
Angell
,
which
in
the
forme
of
a
Crucifixe
,
spoke
to
Saint
Francis
?
or
why
did
you
not
thinke
of
Saint
Francis
his
Wolfe
at
Eugubium
,
with
whom
your
Saint
made
so
long
a
discourse
?
or
why
did
you
forget
Saint
Anthonies
Satyre
which
●ould
him
of
a
generation
of
Satyres
,
which
hoped
for
saluation
and
desired
his
prayers
?
Oh
Master
Floode
what
a
gallant
Giant-like
monster
god
befitting
Antichrists
idolatrie
,
would
the
Image
of
the
beast
(
arising
out
of
the
Sea
)
be
,
if
besides
speach
which
you
&
yours
giue
him
,
he
might
also
haue
life
giuen
vnto
him
as
the
Prophet
speaketh
;
that
so
hee
might
walke
and
stalke
vp
and
downe
,
and
sit
in
his
throne
of
Maiestie
;
he
would
surely
put
downe
your
Saint
Christopher
were
he
farre
huger
then
your
Idle
Legendists
,
and
your
and
our
most
prophane
Stageists
make
him
.
But
I
let
passe
to
speake
any
more
of
this
miracle
;
I
hasten
to
your
second
,
yet
I
must
not
forget
to
tell
you
of
your
tricke
of
legerdemaine
;
when
you
put
in
this
place
,
picture
for
image
;
the
fraud
is
peculiarly
yours
,
you
could
not
bee
ignorant
that
in
our
common
vse
of
speech
,
the
word
Image
is
,
and
may
be
taken
for
any
manner
of
representation
of
another
thing
;
but
the
acception
of
picture
is
more
strict
,
euer
signifiing
a
representation
made
by
the
Painter
or
Drawer
.
Your
fraud
was
to
deceiue
your
Reader
,
to
make
him
thinke
of
some
picture
or
Statue
&
to
cause
him
to
mistake
the
Prophet
when
he
saith
,
that
the
second
beast
shall
cause
the
Image
of
the
first
to
speake
.
But
I
leaue
you
here
in
this
;
giuing
the
Reader
this
aduertisment
only
that
according
to
the
old
prouerbe
hee
who
would
eate
with
an
Ignatian
had
ne●de
of
a
long
spoone
.
Concerning
the
second
miracle
,
you
attribute
to
Antichrist
,
Antichrists
second
miracle
.
which
is
fetching
fire
from
heauen
,
whether
you
vnderstand
the
same
literally
or
improperly
,
and
by
a
metaphore
,
the
beane
is
broake
vpon
your
holy
Fathers
head
and
crowne
;
If
you
vnderstand
the
same
literally
,
then
not
only
Antichrist
himselfe
but
his
minister
haue
alreadie
brought
fire
from
heauen
.
Concerning
Antichrist
himselfe
,
I
will
here
only
relate
how
twice
he
fetcht
fire
from
heauen
.
First
,
when
your
Holy
Hildebrand
Gregorie
the
7.
accursed
such
as
tooke
part
with
their
Emperour
,
Auent
.
lib.
5.
annal.
Lar●n
:
pag.
362.
then
by
virtue
of
that
curse
a
certaine
Bishop
was
stroken
dead
with
a
fiery
thunderboult
from
heauen
Againe
was
it
not
fire
from
heauen
whenas
certaine
fiery
torches
did
miraculously
appeare
ouer
your
most
holy
Pope
Innocent
celebrating
Masse
before
Lotharius
the
Emperour
?
Touching
the
like
miraculous
bringing
of
fire
from
heauen
by
Antichrists
ministers
,
I
referre
the
See
my
Tenth
Chapter
.
Reader
to
what
I
shall
fully
in
many
examples
adde
of
the
same
,
in
my
reasons
following
taken
out
of
my
first
ground
of
reasons
.
Your
third
miracle
which
you
here
fasten
vpon
Antichrist
,
Antichrists
third
miracles
.
is
,
of
his
feigning
himselfe
dead
and
rising
vp
againe
;
For
my
part
,
I
maruell
whence
you
fetch
this
miracle
;
what
sir
out
of
the
Reuelation
?
where
the
Prophet
saith
,
that
he
saw
one
of
the
heades
of
the
first
Beast
,
Apoc.
13.
3.
as
it
were
wounded
or
slaine
to
death
;
And
doth
this
wounding
or
being
slaine
to
death
,
signifie
a
feigning
onely
?
doth
a
deadly
wound
seeme
to
you
no
other
then
a
dissembling
?
Againe
,
how
idle
is
your
conceit
?
for
by
the
interpretation
of
almost
all
,
yea
your
owne
Authours
also
,
Antichrist
is
signified
by
the
second
beast
;
which
ariseth
out
of
the
earth
,
and
not
by
the
beast
arising
out
of
the
Sea
,
much
lesse
by
any
one
of
his
heads
,
but
lest
of
all
by
that
head
which
was
wounded
euen
to
death
.
No
sir
,
your
Antichrist
commeth
after
the
seuenth
head
,
and
is
the
Eight
,
(
not
as
head
,
because
his
gouernment
is
not
the
very
same
with
the
first
Beasts
,
or
the
heades
thereof
but
as
an
Image
thereof
)
Eight
I
say
in
forme
of
gouernment
,
and
yet
he
is
also
of
the
seuen
,
because
he
exerciseth
the
very
power
of
the
seuen
,
and
yet
is
the
Eight
,
and
is
that
Eight
of
whom
these
words
of
Bellarmine
are
most
truely
and
perfectly
verifyed
;
Erit
Antichristus
Bellar.
lib.
3.
de
Pont.
cap.
15.
&c.
Antichrist
shall
be
the
last
and
supreamest
head
of
the
Impious
,
and
is
the
last
King
which
shall
hold
the
Romane
Empire
,
and
yet
without
the
name
of
Romane
Emperour
.
Surely
Bellarmine
hitteth
the
marke
aright
.
Who
,
I
pray
you
,
hath
now
absolute
command
ouer
the
Romane
Empire
,
and
State
without
taking
the
name
of
Romane
Emperour
?
your
Holy
Father
:
Who
tooke
the
Emperiall
Gouernment
of
the
Romane
State
without
the
name
of
Romane
Emperour
presently
after
the
fall
of
the
seuenth
head
?
your
holy
Father
.
S.
Iohn
tells
vs
fiue
of
the
heads
were
fallen
in
his
time
,
and
that
the
sixt
then
was
.
(
which
I
hope
you
will
not
denie
but
that
it
is
fallen
before
this
)
and
that
the
seuenth
was
shortly
to
come
,
and
to
last
but
for
a
short
time
.
Which
seuenth
cannot
be
your
Papacie
,
it
must
then
of
necessitie
be
a
short
Roman
Imperialtie
or
Empire
which
followed
vpon
the
destruction
of
the
sixt
;
which
can
bee
no
other
then
that
of
the
Gothes
,
which
followed
instantly
vpon
the
destruction
of
the
sixth
that
which
was
in
S.
Iohns
time
.
Now
let
vs
aske
all
your
Historians
who
succeeded
in
Romes
gouernment
without
the
name
of
Emperour
after
the
destruction
of
the
Gothes
and
Lombards
,
and
they
will
all
tell
you
that
your
holy
Roman
(
Pater
Patriae
)
Father
of
the
Church
.
Now
that
this
your
Holy
Father
hath
in
Rome
,
in
the
Roman
Empire
and
ouer
the
Romane
Empire
,
Regall
,
Imperiall
,
and
Sacerdotall
power
,
his
triple
Tiare
and
Crowne
Rocca
his
Scholia
in
S.
Gregor:
eiusque
Parentum
Imagine
dedicated
to
Clem
:
8
doth
euince
the
same
;
the
interpretation
of
which
I
will
here
adde
out
of
Angelus
Rocca
their
famous
Scholiast
vpon
S.
Gregorie
,
his
words
are
these
:
Illud
autem
scitu
dignum
videtur
,
quod
Tiara
tribus
Coronis
&c.
But
it
seemeth
worthy
to
be
knowne
,
that
the
Tiare
adorned
with
three
Crownes
,
representing
(
to
wit
)
Regall
,
Imperiall
,
Sacerdotall
power
,
(
that
is
,
plenarie
and
vniuersall
power
ouer
the
whole
Popes
Turbant
interpreted
by
R●cca
.
world
)
was
not
in
vse
before
Boniface
the
8.
Pope
,
who
was
of
the
most
Noble
Caietane
Familie
.
thus
Rocca
.
By
which
it
is
as
cleare
as
noone
daies
that
the
Pope
of
Rome
,
who
cannot
be
the
seuenth
head
is
the
eight
,
hauing
Regall
,
Sacerdotall
,
and
Imperiall
power
,
ouer
the
whole
world
without
the
name
of
Romane
Emperour
.
Whereas
you
goe
on
idly
,
and
tell
vs
of
the
Deuills
want
of
courtesie
to
mankinde
,
your selfe
should
haue
been
more
courteous
to
haue
spared
your
speech
in
this
kinde
,
which
is
already
sufficiently
answered
.
You
seem
ouer-hardie
to
charge
God
with
hardnesse
,
if
he
should
suffer
mankinde
to
bee
intrapped
in
their
soules
with
multitudes
of
beneficiall
helps
;
what
maketh
you
Sir
thus
blasphemously
presumptuous
?
haue
not
the
Scriptures
most
expresly
expressed
,
that
God
will
suffer
such
as
haue
not
hearkned
to
the
charitie
of
truth
,
to
be
intrapped
,
2
Thessal
:
2.
and
seduced
by
strong
illusions
?
Hath
not
the
spirit
of
God
foretold
,
that
(
vniuersa
terra
admirabitur
post
●estiam
)
Apoc:
13.
14.
the
whole
earth
will
admire
after
the
Beast
,
and
that
the
false
Prophet
shall
deceiue
them
,
who
dwell
vpon
the
earth
by
the
meanes
of
those
miracles
,
which
he
hath
power
to
doe
in
the
sight
of
the
Beast
?
Hath
not
Christ
himselfe
foretold
,
that
many
shall
be
deceiued
,
the
Elect
shall
be
in
hazard
,
that
if
the
times
were
not
shortned
all
Matth:
24.
flesh
should
not
be
saued
?
Which
being
so
clearely
true
,
and
agreeing
to
Gods
iust
prouidence
;
what
mattereth
it
whether
the
deceptions
and
illusions
be
altogether
by
strange
prodigies
of
wonder
;
or
partly
by
them
,
and
partly
by
some
beneficiall
miracles
of
helpe
and
profit
?
And
if
God
permit
Antichrist
and
his
,
to
doe
the
greatest
signes
(
to
bring
downe
fire
from
heauen
)
which
are
most
powerfull
to
seduce
,
why
may
●●
not
be
permitted
to
doe
the
lesse
?
You
see
(
vnlesse
your
Hellen
haue
made
you
starke
blinde
)
that
the
Scriptures
doe
foretell
a
generall
apostacie
and
defection
to
be
effected
by
signes
,
what
blasphemous
idlenesse
then
is
it
in
you
,
to
say
that
Mr.
Flods
blasphemeth
.
God
will
not
be
so
hard
to
mankinde
,
as
to
suffer
it
to
be
entrapped
with
multitudes
of
beneficial
helps
.
He
suffereth
it
to
be
entrapped
,
yea
and
the
Elect
to
be
in
hazard
;
which
cannot
be
without
miracles
of
high
nature
and
profitable
,
great
and
many
,
&c.
Mr.
FLVD
.
pag:
&
num.
ibid.
Now
the
miracles
of
the
Blessed
Virgin
and
other
,
wherewith
God
doth
daily
adorne
our
Churches
,
are
sutable
to
such
as
Christ
wrought
,
and
haue
still
been
done
by
Saints
in
all
ages
since
,
as
casting
out
of
deuills
,
healing
incurable
diseases
,
deliuering
from
dreadfull
dangers
,
and
the
like
,
which
either
deforme
or
afflict
mankinde
;
some
punishments
laid
vpon
blasphemers
excepted
,
which
are
so
few
,
as
they
may
seeme
a
drop
or
two
of
gull
in
a
sea
of
honnie
;
which
is
a
signe
they
proceed
from
a
boundlesse
Ocean
of
goodnesse
,
through
the
sweet
conduit
of
the
intercession
of
his
blessed
mother
.
Yet
the
benefits
which
by
these
miracles
come
to
mens
soules
are
greater
when
by
them
some
are
conuerted
from
heresie
,
others
reclaimed
from
bad
life
,
many
perswaded
to
frequent
Sacraments
,
to
make
sorrowfull
confession
of
their
sinnes
,
restore
things
vniustly
taken
,
satisfie
for
wrongs
offered
,
spend
much
time
in
prayer
,
to
be
bountifull
to
the
poore
,
finally
to
giue
themselues
to
heroicall
exercise
of
Christian
vertues
,
which
things
Catholikes
doe
daily
behold
,
and
haue
cause
therein
to
glorifie
God
.
ANSWER
.
The
more
I
read
in
you
,
the
more
boasting
I
obserue
of
your
multitudes
of
miracles
,
a
fashion
familiar
to
Antichrist
and
his
,
so
not
to
the
Apostles
and
primitiue
Christians
;
if
the
disciples
once
gloried
for
their
power
Luc.
10.
20.
of
miracles
they
were
not
approued
but
reproued
by
Christ
.
How
and
in
what
sort
your
miracles
are
done
,
you
haue
taught
vs
already
;
by
the
Virgins
intercession
,
and
Christs
power
.
Here
you
againe
adde
,
they
proceede
from
a
boundlesse
Ocean
of
goodnesse
through
the
sweet
conduit
of
the
intercession
of
his
blessed
Mother
.
In
that
you
honour
the
Mother
of
our
Lord
Iesus
,
with
the
title
of
Blessed
,
wee
gladly
approue
the
same
;
but
whereas
you
make
her
asweet
conduit
,
by
whose
intercessions
Christ
bestoweth
his
benefits
vpon
mankinde
,
because
therein
you
want
warrant
and
commission
for
your
so
saying
,
we
dare
not
ioyne
with
you
.
Wee
are
taught
by
the
Apostle
,
that
Christ
our
high
Priest
is
euer
at
the
right
hand
of
his
Father
(
interpellans
pro
nobis
)
making
intercession
ad
Rom:
8.
34.
ad
Hebr.
7.
25.
for
vs
.
Why
then
doe
you
obtrude
vnto
vs
another
Mediatresse
?
Doe
you
this
,
because
hee
hath
so
prescribed
?
How
superstitiously
you
teach
concerning
the
Virgins
Mediatorship
.
See
Orat.
Steph.
Archiepisc
.
Patrac
.
in
Con.
Later
.
sub
Leo
10.
Sess.
10.
shew
vs
the
warrant
and
we
will
obey
.
Doe
you
this
because
shee
will
be
ready
to
receiue
some
desperate
wretches
which
Christ
her
Sonne
will
reiect
?
if
you
say
so
,
then
you
make
her
,
not
Christ
,
the
boundlesse
Ocean
of
goodnesse
,
seeing
he
refuseth
some
,
she
receiueth
all
.
But
tell
me
,
those
that
come
to
her
,
must
they
not
of
necessitie
come
with
prone
hearts
and
humbled
Spirits
?
You
cannot
,
nor
dare
not
say
otherwise
:
if
so
,
what
neede
then
of
going
to
her
,
seeing
there
standeth
an
euerlasting
invitation
of
Christ
himselfe
recorded
in
S.
Matth:
11.
28
Matthew
,
Venite
ad
me
&c.
Come
to
me
all
ye
that
labour
and
are
heauy
laden
,
and
I
will
refresh
you
.
I
dare
vndertake
,
that
it
is
as
cleare
and
as
certaine
a
truth
as
any
is
in
the
Gospell
,
that
Christ
doth
not
,
nor
will
not
reiect
any
who
commeth
vnto
him
in
humilitie
of
spirit
,
without
which
it
is
a
meere
vanitie
euen
in
your
Gospell
,
to
goe
either
to
Him
or
to
his
Mother
.
What
needlesse
deuotion
then
is
this
of
yours
to
the
Virgin
,
when
as
you
may
in
full
assurance
of
faith
appeare
before
Christ
himselfe
,
Hebr:
10.
22.
he
requiring
and
commanding
the
same
?
You
compare
your
miracles
with
those
of
Christ
and
his
Apostles
,
wherein
you
shew
your selues
to
bee
of
Antichrist
,
for
both
hee
and
his
shall
doe
the
same
,
pretending
Matth:
24.
the
name
of
Christ
and
power
of
the
Lambe
.
Your
profound
Diuines
,
who
are
not
ashamed
in
diuers
Apoc:
13.
points
to
assimilate
Antichrist
with
Christ
,
why
do
they
in
this
point
of
likenesse
of
miracles
refuse
to
doe
the
same
?
What
else
is
it
,
but
(
conscientia
imbecillitatis
)
a
conscience
of
your
owne
bad
cause
,
knowing
that
the
multitudes
of
your
miracles
are
an
argument
of
the
multitude
of
your
nouelties
;
for
standing
within
your
own
grounds
,
miracles
are
necessarie
for
the
confirmation
of
nouelties
,
but
not
for
further
establishment
of
receiued
truthes
,
data
infidelibus
,
giuen
to
the
incredulous
,
saith
the
Apostle
,
not
to
the
faithfull
.
1
Cor:
14.
22.
Whilest
you
are
talking
of
the
multitudes
of
your
beneficiall
miracles
,
you
except
(
as
I
take
it
to
answer
an
obiection
by
the
way
)
some
few
punishments
laid
vpon
blasphemers
,
which
are
so
few
(
say
you
)
that
they
may
seeme
as
a
drop
or
two
of
gall
in
a
sea
of
honie
;
well
said
you
few
,
for
they
are
so
few
that
you
cannot
mention
any
one
autenticall
related
as
laid
vpon
any
one
for
the
opposing
against
your
superstitions
.
We
are
able
to
relate
many
,
and
those
autentically
,
out
of
your
owne
Authours
,
concerning
dreadfull
punishments
and
most
scelerate
ends
,
which
haue
befallen
your
most
holy
Pontifies
.
But
let
them
passe
;
and
so
I
leaue
you
to
meditate
vpon
the
clemencie
of
your
Virgin
Mother
made
of
wood
at
Sichem
,
who
when
shee
was
stolne
away
,
and
is
not
yet
to
be
found
,
did
not
lay
any
reuengefull
punishment
vpon
such
as
stole
her
away
;
a
good
cause
why
,
shee
had
eyes
which
could
not
see
,
and
hands
shee
had
but
such
as
could
not
strike
,
as
King
Dauid
sings
of
the
Idolls
of
the
Gentiles
.
God
grant
Mr.
Flud
that
true
Christians
neuer
receiue
hurt
from
your
holy
Fathers
bloody
fingers
,
vntill
they
be
hurt
by
the
wodden
fingers
of
your
Goddesse
at
Sichem
,
and
we
shall
nothing
feare
what
you
and
your
Factionists
,
(
I
meane
not
onely
your
Ignatianed
and
the
Church-Papists
,
but
all
those
that
side
with
them
,
as
&c.
)
may
proiect
for
the
ruine
of
this
Church
and
Kingdome
.
To
proceede
,
touching
the
spirituall
benefits
arising
to
mens
Soules
from
your
miracles
,
of
which
you
are
pleased
to
make
so
long
a
beadrole
:
I
for
my
part
could
wish
it
were
true
as
you
write
,
both
for
the
good
of
your
people
as
also
for
our
good
and
no
small
benefit
,
who
are
enforced
often
to
haue
commerce
with
them
.
But
God
wot
Mr.
Flud
it
is
farre
otherwise
;
and
that
truth
may
stand
in
the
mouth
of
two
or
three
witnesses
,
compare
that
which
I
shall
here
write
in
generall
termes
,
with
those
imputations
which
Mr.
Copley
hath
truly
and
ingenuously
laid
vpon
your
congregation
,
and
especially
Mr.
Copley
in
his
Doctr.
Obseruat
.
chap.
11.
and
elsewhere
.
vpon
the
Cheefetaines
of
the
same
.
If
your
miracles
are
so
powerfull
to
conuert
sinners
,
how
commeth
it
to
passe
,
that
at
the
very
Marte
.
Faire
of
such
wares
(
Roma
Sancta
)
holy
Rome
,
sinne
doth
more
vnmeasurably
abound
,
then
at
,
or
in
any
other
Popish
Church
or
Kingdome
.
What
?
is
it
necessarie
that
an
ouerflowing
of
pride
,
enuie
,
hatred
,
malice
,
iniustice
,
rapine
,
murder
,
simonie
,
incest
,
Sodomie
,
should
take
her
beginning
from
Rome
?
Hath
it
not
been
a
crie
of
all
times
,
a
voice
of
all
ages
(
Roma
altera
Babilon
,
Roma
mater
fornicationis
)
Mysterium
iniq●itatis
.
Rome
another
Babilon
,
Rome
the
mother
of
Fornications
?
And
although
your
Seminarists
who
now
come
from
Rome
to
peruert
soules
,
are
wonted
to
speake
and
ple●d
much
for
the
sanctitie
of
that
place
;
the
truth
is
,
they
are
so
taught
,
nay
they
are
commanded
and
coniured
with
promises
to
protest
,
that
they
will
neuer
here
discouer
in
England
what
they
may
haue
heard
of
their
Holy
Fathers
turpitudes
,
his
Purpured
Brethrens
enormities
,
their
Clergies
and
Prelates
abominable
irreligiositie
,
their
Monkes
,
Friers
,
and
Ignatians
impurities
,
and
hypocrisies
.
For
the
experience
that
I
made
in
your
Congregation
,
I
found
the
old
sawe
to
be
verified
,
to
wit
,
the
higher
a
man
climeth
in
your
Ecclesiasticall
dignities
,
the
worse
the
man
is
;
so
that
it
seemeth
your
Chaire
of
Sanctitie
,
to
be
the
very
Seat
of
pestilence
,
the
nee●er
vnto
which
any
may
approch
,
the
worse
hee
Psalm:
:
1.
shall
be
.
You
cannot
be
ignorant
Mr.
Flud
,
how
the
Historians
of
old
,
and
your
owne
,
haue
described
the
ornaments
of
Rome
,
of
your
Consistories
,
Serralls
,
Conclaues
,
Nunryes
,
Brothell-houses
;
witnesse
Mantuan
,
V●bstota
est
lupa●ar
.
Mantuan
.
Iouius
,
Sabellicus
,
Paris
,
Clemangis
,
Dantes
,
Petrarcha
,
Sauanarole
,
Auentine
,
Grotshead
,
Ferus
,
Espencaus
,
and
who
See
Auent
:
lib.
5.
pag.
346.
else
not
?
Yea
Bernard
that
excellent
man
,
who
,
though
dazeled
with
the
mistes
of
the
time
(
non
vidit
omnia
)
saw
not
all
things
,
yet
he
so
liuely
described
and
proclaimed
the
mysterie
of
iniquitie
,
that
in
delineating
Romes
and
the
Romish
Clergies
enormities
,
hee
commeth
behinde
none
.
thus
in
former
daies
.
But
should
Rome
now
be
searched
,
with
no
neerer
and
narrower
a
scrutinie
,
then
was
vsed
here
in
England
at
the
dissoluing
of
your
male
and
female
Sodomites
,
good
God
,
what
abominations
would
be
found
within
her
penetralls
?
Some
say
that
your
now
Holy
Father
Paul
the
V
,
is
not
tainted
crimine
pessimo
;
bee
it
so
;
but
who
cleareth
him
from
the
crime
of
Auarice
?
the
which
whosoeuer
followeth
cannot
be
innocent
.
Who
can
free
him
from
the
sinne
of
Impatience
and
most
wrathfull
outragious
anger
,
which
worketh
not
the
iustice
of
God
?
Who
can
defend
him
from
an
high
point
of
Luciferian
pride
,
who
dareth
to
the
prouoking
of
heauens
vengeance
,
suffer
his
Nephewes
to
haue
their
plate
engraued
with
this
and
like
posie
,
Burghesianae
Aeternitati
dicatum
.
Consecrated
to
the
Burghesian
Eternitie
?
Who
dareth
to
permit
any
,
to
giue
vnto
him
the
name
of
a
Vice-God
?
Who
dareth
to
haue
the
title
of
Pontifician
Omnipotencie
giuen
vnto
him
?
himselfe
to
be
styled
Paulus
Quintus
Optimus
,
Maximus
,
Sanctissimus
,
Aeternus
,
Omnipotens
,
Vice-Deus
.
What
thinke
you
Mr.
Flud
?
Paulus
the
V.
mounted
vpon
mens
shoulders
,
hauing
his
triple
crowned
Regnum
vpon
his
head
,
is
acclaimed
vnto
by
people
vpon
their
knees
,
with
the
said
Title
and
Epithets
of
Diuinitie
?
May
not
we
that
are
grosser-headed
Tramontanes
,
imagine
and
conceit
that
hee
is
adored
as
a
God
amongst
you
?
What
Luciferian
pride
in
him
a
man
of
sinne
,
to
admit
,
yea
to
delight
in
the
same
?
These
your
acclamations
giuen
to
a
sinfull
wretch
doe
farre
passe
those
which
were
giuen
to
the
Sonne
of
God
,
when
he
entred
into
Hierusalem
some
fiue
daies
before
his
passion
;
those
were
as
publike
protestations
of
his
true
Diuinitie
;
and
these
of
yours
are
as
applaudings
of
your
Vice
Gods
forged
Deitie
and
yet
si
Dijs
placet
,
you
doe
not
honor
him
as
a
God
sitting
in
the
Temple
.
Further
,
who
can
excuse
him
for
his
most
shamefull
dilapidating
of
S.
Peters
Patrimonie
?
his
impudent
profusing
of
Church
liuings
,
vpon
his
Nephewes
and
kinred
?
of
which
he
hath
made
no
lesse
then
fiue
Cardinalls
,
a
very
monster
and
Portent
in
your
Church
.
Pius
the
V.
was
so
Saintly
at
his
entrance
into
the
Papacie
,
that
by
no
meanes
he
could
be
induced
to
create
any
one
of
his
kinred
Cardinall
,
for
which
Marphorius
blasphemously
applied
that
vnto
him
,
(
Qui
propter
nos
homines
,
&
propter
nostram
salutem
descendit
de
coelis
)
who
for
vs
men
and
for
our
saluation
came
downe
from
heauen
.
But
not
long
after
being
changed
by
the
working
of
the
chaire
of
Pestilence
,
and
making
one
of
his
kinred
a
Cardinall
,
your
said
foule-mouthed
Marphorius
applyed
vnto
him
,
that
which
followeth
in
the
Creed
:
(
Incarnatus
est
&
homo
factus
est
)
Hee
became
fleshly
incarnate
,
and
was
made
man
,
that
is
,
like
vnto
his
Predecessours
men
of
sin
,
and
sonnes
of
perdition
.
But
this
your
Paul
surpasseth
them
all
(
so
doth
your
chaire
of
Pestilence
make
the
Insidents
(
proficere
in
peius
)
to
proue
worse
and
worse
)
for
hee
hath
made
diuers
Cardinalls
of
his
owne
blood
,
and
vpon
him
who
beareth
the
name
Burghesius
,
Nonus
Homo
fine
.
(
of
his
exhaust
and
spent
Familie
)
he
hath
heaped
such
a
world
of
wealth
,
that
it
passeth
all
measure
;
Him
hee
maketh
as
it
were
the
necke
betwixt
himselfe
the
Head
,
and
the
Church
the
bodie
;
so
that
no
Church
can
be
prouided
of
a
Pastour
,
but
through
his
hands
.
Wherevpon
it
followeth
,
that
there
is
an
infinitie
of
Concurrents
(
at
Rome
where
the
Marte
is
kept
)
of
such
as
seeke
to
chaffare
for
some
Church-liuing
;
(
non
vt
dentur
digniori
)
Not
that
the
same
may
be
giuen
to
the
more
worthy
;
for
present
pay
carries
all
away
,
and
so
goes
the
game
,
whereof
you
Mr.
Flud
cannot
be
ignorant
;
and
such
a
one
is
your
Optimus
Sanctissimus
Vice-Deus
:
to
him
and
his
you
may
sing
,
Gloria
Patri
,
&
nepotibus
in
secula
seculorum
.
I
haue
touched
briefly
some
of
your
holy
Fathers
virtues
,
I
will
pretermit
many
others
as
his
rashnesse
,
effeminatenesse
,
inconstancie
&c.
yet
may
I
not
let
passe
his
Iudas-like
sinne
who
by
a
kisse
betrayed
his
Master
.
When
your
holy
Prouinciall
Garnet
his
Brethren
,
and
Garnet
.
Tesmond
.
Gerrard
.
Holdcorne
.
Cate●by
.
Percy
.
their
Associates
,
were
about
their
pouder
barrells
and
billets
in
Westminsters
vault
;
with
which
they
intended
(
if
the
heauens
had
not
letted
them
)
to
haue
blown
vp
our
Cesar
,
his
progeny
,
and
all
his
worthies
;
this
most
detestable
plot
of
them
was
not
vnknowne
to
your
Ioue
of
Rome
:
yet
then
,
he
(
to
dazell
the
eyes
of
our
State-gouernours
)
must
send
forsooth
a
Breefe
,
by
which
he
chargeth
most
strictly
all
Romane
Catholikes
in
this
Iland
;
not
to
attempt
any
thing
against
his
Maiestie
our
most
dread
Soueraigne
;
and
to
whom
must
this
breife
be
especially
commended
(
as
obteined
by
It
was
colourably
directed
to
Blackwell
intended
for
Garnet
.
his
procuring
)
to
Garnet
forsooth
;
euen
one
of
the
cheifest
Architects
of
the
Pouder
proiect
?
O
treachery
of
treacheries
,
and
most
perfidious
treacherie
!
Orcus
it selfe
may
be
astonished
thereat
:
and
notwithstanding
all
this
,
euen
yet
dare
some
,
(
abusing
Clemency
and
vertue
of
affabilitie
,
and
integritie
her selfe
which
is
prone
to
iudge
the
best
of
all
)
to
suggest
,
to
speake
in
the
behalfe
of
the
suspected
Confederates
of
such
Infernall
locusts
,
yea
to
vse
as
instruments
Church-Papists
and
communion
Recusants
,
for
what
further
proiects
,
future
times
and
occasions
may
make
easie
.
O
Lord
be
pleased
to
open
the
eyes
of
those
who
sit
at
the
sterne
,
Giue
them
,
yea
engraue
and
imprint
in
their
soules
a
resolution
neuer
to
giue
credit
to
any
promessos
or
Iuramentos
whatsoeuer
made
by
the
Ignatianed
or
their
disciples
.
Be
pleased
ô
Lord
to
grant
,
that
our
Lyon
may
defend
and
exalt
the
glory
of
the
Crosse
,
that
he
may
sleepe
and
rest
in
securitie
;
in
securitie
yet
apertis
oculis
;
dormiat
vigilans
,
let
him
sleepe
ô
Lord
waking
and
vigilant
,
with
his
eyes
open
against
the
Machauilian
pollicies
of
these
times
;
Cadant
à
latere
,
cadant
à
dextris
,
let
them
fall
both
at
the
left
hand
and
at
the
right
hand
which
intend
ill
to
Sion
,
and
let
all
who
pray
for
the
peace
of
Hierusalem
say
Amen
.
I
could
adde
much
more
in
this
place
,
concerning
the
enormities
of
Rome
and
your
serralls
;
but
I
willingly
omit
so
to
doe
;
whereby
you
may
vnderstand
Mr.
Flood
with
what
great
reason
I
was
moued
to
wish
,
that
your
miracles
would
worke
some
good
conuersions
in
the
Cheeftaines
of
your
Church
;
especially
at
that
place
,
where
the
Marte
of
your
miracles
is
kept
;
and
in
such
other
places
where
like
Markets
are
kept
,
as
at
Brussells
,
Louaine
,
Doway
,
S.
Omers
,
Arras
,
Seuill
&c.
I
will
not
enter
into
particulars
concerning
such
places
,
your
own
consciences
are
best
witnesses
,
what
pernicious
proiects
,
what
calumnious
detractions
,
what
odious
imputations
,
what
abominable
hipocrisies
,
are
there
on
foote
;
I
onely
say
that
the
standing
Stationers
,
and
Assistants
at
your
miracle
markets
and
miracle
forges
,
are
for
most
part
of
lewdest
life
,
and
wickedst
behauiour
,
so
powerfull
are
your
miracles
for
the
working
of
sanctity
in
the
beholders
.
To
proceede
;
you
tell
vs
Master
Floode
of
diuerse
conuerted
from
heresie
(
you
terme
Christianitie
heresie
)
to
your
Catholike
faith
:
Alac
,
what
pittie
that
those
Laddes
were
not
conuerted
who
stole
away
the
Sichimite
Lady-image
?
can
you
tell
vs
any
newes
of
their
conuersion
after
so
many
yeares
,
since
the
pretty
Goddesse
was
stolne
away
?
what
maruell
,
that
none
were
conuerted
by
some
miracles
for
the
defacing
of
your
Idolls
here
in
England
?
O
that
Margaret
Iesop
that
Brusfells-lasse
,
or
lame
Clement
had
liued
sanctified
liues
,
vpon
their
miraculous
pretenced
recuring
!
You
haue
heard
I
am
assured
of
Ginkes
,
who
at
the
time
of
the
sweating
sickenesse
was
condemned
at
Oxford
,
your
Ignatians
and
ignatianed
,
haue
proclaimed
euery
where
,
that
for
the
wronges
then
offered
vnto
this
your
sanctified
Ginkes
(
who
gaue
testimonie
to
your
Poperie
)
God
sent
that
greeuous
punishment
which
tooke
both
Bell
&
Barham
away
;
happie
it
had
beene
,
if
that
your
roling
Ginkes
had
liued
vpon
so
miraculous
a
deliuerance
a
more
sanctified
life
then
he
did
at
Rhemes
,
where
how
vainely
he
liued
you
cannot
but
haue
heard
.
What
?
did
Master
Newtons
late
vision
,
which
he
hath
pretended
to
haue
had
at
Staunford
against
the
Oath
of
Allegiance
,
any
whit
transforme
that
man
into
a
more
sanctified
course
of
life
,
then
he
liued
vpon
the
very
point
when
he
was
honoured
by
the
heauens
with
so
gracious
a
vision
?
Of
what
nature
that
idle
vision
was
the
Reader
may
finde
in
Master
Widrington
,
who
handleth
the
same
,
Disputat
.
Theologica
de
Iuram
.
Fidelitatis
.
cap.
10.
and
doth
in
part
discouer
the
vanitie
thereof
;
I
my selfe
had
examined
the
same
from
toppe
to
toe
aboue
two
yeares
since
,
and
shewed
euery
part
and
parcell
thereof
to
be
meerely
vaine
,
yea
most
of
it
and
the
manner
of
it
,
to
be
flat
repugnant
to
popish
principles
,
which
treatise
ere
this
had
seene
light
had
it
not
beene
that
Master
Newton
the
Visioner
was
reputed
by
those
that
sit
at
the
sterne
of
this
Kingdome
to
be
fitter
for
Bedlam
then
to
haue
any
answere
made
to
his
phantasticke
dreame
.
The
rest
which
followeth
in
this
diuision
,
is
either
wholy
ostentatiue
or
wholy
impertinent
.
That
many
are
perswaded
by
these
your
miracles
to
frequent
your
sacraments
,
and
to
goe
often
to
confession
I
do
not
maruell
thereat
,
for
one
superstition
leadeth
to
another
;
and
none
are
more
tainted
with
sinne
(
and
so
had
neede
to
frequent
confession
)
then
such
of
yours
,
as
are
greatest
listeners
of
miracles
;
they
being
for
most
part
,
such
as
the
Apostle
speaketh
of
;
Men
louers
of
their
owne
selues
,
2.
Tim.
3.
Couetous
,
Boasters
,
Proude
,
Blasphemers
,
disobedient
to
parents
,
vnthankefull
,
vnholy
,
without
naturall
affection
,
Truce-breakers
,
False
,
accusers
,
incontinent
,
fierce
,
Despisers
of
those
that
are
good
,
heady
,
Traitors
,
high-minded
,
Louers
of
pleasures
more
then
Louers
of
God
,
hauing
a
forme
of
godlinesse
but
denying
the
power
thereof
;
Thus
the
Apostle
:
In
which
Catalogue
(
if
the
present
occasion
would
permit
mee
)
I
durst
vndertake
to
shew
by
former
and
late●
examples
,
that
none
can
bee
found
more
culpable
then
your
Thrice-holy
fathers
and
their
purpured
brethren
.
The
very
first
(
to
pretermit
all
the
rest
)
where
the
Apostle
saith
that
they
shall
be
men
louers
of
themselues
,
in
whom
is
the
prophecie
fulfilled
if
not
in
your
Popes
,
who
are
so
wedded
to
their
willes
,
iudgements
and
commandes
,
that
none
may
or
dare
gainsay
them
?
who
are
so
wedded
to
their
owne
lusts
,
that
for
the
exalting
of
their
Allied
they
will
turne
all
topsie turuie
?
who
are
so
eager
to
pleasure
themselues
,
that
for
their
tast
they
must
haue
weekely
fish
,
herbes
,
and
fruites
brought
wellny
from
all
places
of
Italy
:
for
their
cloathing
,
their
softell
arraiments
can
be
had
:
and
haue
continually
such
magnificent
attendance
as
is
farre
vnbefitting
holy
Peters
Successour
;
yeares
would
faile
mee
for
the
declaring
of
their
superfluous
selfe-louing
vanities
in
this
kinde
,
and
would
God
that
by
imitation
,
this
Canker
had
not
spred
it selfe
further
.
Whereas
you
adde
,
that
yours
by
meanes
of
such
miracles
are
moued
to
restore
things
vnlawfully
taken
,
and
to
satisfie
for
wronges
offered
,
I
can
hardly
containe
my selfe
from
laughter
;
Sir
,
whatsoeuer
some
of
your
simple
Deuoutes
may
doe
,
yet
I
am
more
then
most
assured
that
this
manner
of
doctrine
,
is
not
lesse
practised
by
any
then
by
your
Ignatians
and
their
Fauourites
the
Ignatianed
,
which
are
as
Stationers
where
this
miracle-monging
is
.
Call
to
minde
Sir
,
the
wrongs
which
your
holy
brethren
the
Ignatians
and
their
Fauourites
haue
done
,
by
the
way
of
deffamation
,
and
traiterous
stratagemes
to
Popes
,
Kings
,
and
kingdomes
;
to
Churches
,
Colledges
,
Seminaries
;
Vniuersities
,
Sorbones
,
and
Academies
;
to
religious
orders
of
all
sortes
;
to
Prelates
and
other
Clergie
of
all
degrees
;
and
hauing
done
such
wronges
and
being
charged
therewith
most
iustly
,
haue
your
miracles
euer
perswaded
them
to
do
any
satisfaction
or
to
make
restitution
?
no
God
wot
.
Consider
what
your
Ignatian
spirit
is
,
concerning
the
Ignatians
make
no
conscience
to
restore
fame
,
Is
it
not
lesse
wrong
for
a
man
to
haue
his
life
taken
away
by
poyson
then
his
good
name
by
calumny
where
and
when
thee
cannot
answer
for
himselfe
?
Restitution
of
debts
secret
to
Heretikes
is
not
needfull
,
saith
the
Ignatian
.
restitution
of
goods
purloyned
by
your
deuoted
sisters
and
humbled
Penitents
,
from
their
Husbandes
;
you
cannot
but
haue
heard
that
,
whereof
England
,
France
,
Germanie
,
Spaine
,
Italy
is
full
,
some
examples
I
haue
added
.
But
here
by
the
way
because
you
talke
so
much
of
restitution
of
goods
,
I
would
haue
the
Reader
to
obserue
,
that
the
Ignatians
doe
procure
for
such
their
Priests
as
be
sent
into
Countries
which
they
call
hereticall
,
one
speciall
facultie
,
from
their
holy
Father
,
by
which
they
haue
power
to
compound
with
their
Penitents
,
for
all
secret
restitutions
due
to
heretikes
;
I
my selfe
had
the
facultie
granted
vnder
these
wordes
,
(
facultas
componendi
super
restitutiones
occultas
debitas
hereticis
)
Afacultie
,
to
compound
for
such
secret
restitutions
,
as
are
due
to
Heretikes
.
by
which
your
manner
of
proceeding
,
it
may
easily
appeare
what
care
you
haue
of
restitution
,
when
you
can
make
any
benefit
by
compounding
.
Mr.
Floode
pag.
152.
num.
35.
But
a
greater
fruite
reaped
from
our
miracles
,
and
a
clearer
signe
that
they
are
of
God
,
is
the
conuersion
of
Infidells
;
many
Countreies
partly
by
this
meanes
,
partly
by
the
good
life
of
our
religious
Preachers
of
Gods
word
,
haue
beene
in
this
age
wonne
to
Christ
,
to
the
increase
of
the
Christian
name
.
These
miracles
haue
beene
so
cleare
,
and
the
fruit
of
them
so
manifest
,
that
some
learned
Protestants
,
[
](A12096-e49600-b)x
x
Philip
:
Nicl●l
.
de
regno
Christi
lib.
1.
pag.
312.
313.
●14
.
Iesuitae
licet
Idololatrae
sin●
tamen
p●ssunt
per
nomen
Christi
magnas
virtutes
condere
apud
Judos
.
herein
not
vnlike
to
the
Magicians
of
Egipt
,
acknowledged
both
in
the
miracles
,
and
conuersion
the
finger
of
God
.
But
they
adde
that
such
miracles
[
](A12096-e49610-b)z
z
Iesuitae
in
prima
Indoris
conuersi
nesese
Luthoranos
vel
Euangelicos
prebent
ibidem
pag.
53.
are
done
in
confirmation
of
the
Protostant
Gospell
,
which
the
Iesuites
preach
in
those
Countries
.
ANSWER
.
Here
Master
Floode
you
goe
on
in
generall
termes
which
is
not
without
some
intention
of
fraude
;
Perhaps
you
meane
the
west
part
of
the
world
,
called
America
,
conteining
Peru
,
Brasile
&c
,
which
some
abusiuely
call
the
west
Indies
:
if
you
intend
these
,
heare
for
,
answere
;
Victoria
relect.
5
de
Indis
quinta
propositio
in
examinatione
Titult
Hispanorum
.
what
your
famous
and
very
learned
protectour
Victoria
writeth
of
the
same
:
thus
he
concludeth
;
Quinta
conclusio
,
The
sift
conclusion
;
To
me
it
doth
not
sufficiently
appeare
,
whether
the
Christian
faith
hath
beene
as
yet
sufficiently
proposed
,
and
shewed
to
those
Barbarous
people
,
so
that
they
were
bound
vnder
paine
of
new
sinne
to
beleeue
the
same
;
This
I
say
because
(
as
it
is
manifest
by
the
second
proposition
)
they
are
not
bound
to
beleeue
,
vnlesse
faith
bee
proposed
with
probable
perswasion
;
But
I
heare
of
no
miracles
,
nor
signes
;
neither
doe
I
see
any
such
religious
examples
of
life
;
nay
rather
I
see
It
is
affirmed
as
most
certain
of
those
Christians
who
first
found
the
Indians
that
they
vsed
such
cruel
ie
vpon
the
Inhabitants
that
they
called
Iesus
Christ
the
God
of
crueltie
&c.
Diez
with
more
to
like
effect
serm.
in
Dom.
de
passione
part
.
1.
See
Acosta
lib.
de
pr●cura
.
Jud.
salu
.
many
crimes
and
scandalls
,
and
many
impicties
;
wherefore
,
it
doth
not
appeare
,
that
Christian
religion
hath
beene
so
conueniently
and
godly
preached
vnto
them
;
so
that
they
are
bound
to
accept
of
the
same
:
Thus
this
famous
Prelectour
,
by
which
it
is
euident
,
that
howsoeuer
the
Spanish
;
and
Papall
Emperour
,
haue
drawne
them
into
their
subiection
,
they
haue
not
done
the
same
by
the
power
of
miracles
and
integritie
of
life
;
but
only
by
dint
of
sword
;
which
did
so
immanely
and
barbarouslie
make
hauocke
of
them
;
to
the
destruction
of
some
millions
of
them
,
that
no
tongue
is
able
to
expresse
the
immanitie
of
their
doings
.
I
doe
here
professe
ingenuouslie
,
that
whilest
I
liued
a
Romanist
reading
the
outragious
cruelties
,
which
those
most
barbarous
Spaniards
,
did
then
and
there
commit
against
those
wretches
,
I
could
not
containe
from
teares
,
hauing
these
or
like
considerations
offering
themselues
to
my
minde
.
Doth
it
not
appertaine
to
the
iust
iudgement
of
God
to
auenge
such
immane
cruelties
?
haue
not
Christian
Princes
iust
occasion
,
to
wage
warre
against
that
Nation
for
making
such
hauocke
of
mankinde
euen
against
the
law
of
nature
her selfe
?
Can
these
men
be
endewed
with
the
spirit
of
God
,
who
thus
tyrannize
like
Furies
of
hell
?
Are
these
the
speciall
deuoutes
of
the
Masse
?
Are
these
the
cheife
pillours
of
transsubstantiation
?
do
these
challenge
the
defence
of
the
same
to
be
their
peculiar
glorie●
thus
then
;
And
be
it
so
,
let
them
glory
in
their
impieties
?
let
immanitie
,
impietie
,
idolatrie
,
and
treacherie
runne
thus
euer
handy
pandie
together
vnder
a
brauing
robe
.
But
let
great
Britaine
be
thankefull
yea
euer
thankfull
to
the
great
God
of
heauen
,
who
in
88.
deliuered
her
from
the
like
immanitie
(
as
the
Barbarians
suffered
)
which
their
then
imperious
Commaunder
the
Duke
of
Medina
threatned
against
her
:
it
is
well
knowne
,
that
he
intended
a
totall
and
vtter
subuersion
of
all
:
what
they
doe
now
proiect
and
aime
at
,
I
cannot
say
;
yet
I
will
be
so
bold
out
of
my
tender
loue
to
my
Countrey
,
to
write
what
I
haue
heard
some
of
them
beforehand
,
purposing
and
consulting
to
proiect
in
these
our
halcyonian
times
of
peace
and
prosperitie
;
It
were
meere
stupidity
once
to
thinke
that
the
Pope
and
his
Confederates
doe
not
incessantly
expect
an
occasion
for
the
subuersion
of
this
Kingdome
.
which
I
do
the
rather
because
I
doubt
not
,
but
that
our
enemies
doe
desire
nothing
more
,
then
that
we
should
sleepe
in
securitie
the
which
by
this
one
instance
may
appeare
;
when
of
late
by
iust
command
there
was
a
generall
reuewing
and
refurnishing
of
armour
in
this
Kingdome
,
and
trayning
of
men
,
how
did
the
bristles
of
some
corrouce
and
grow
testie
?
Ex
subitaneis
cognostitur
habitus
;
A
habitods
knowne
by
suddaine
actions
;
but
now
I
will
to
what
I
obserued
in
my
trauailes
.
Wheresoeuer
and
whensoeuer
I
heard
(
as
I
haue
done
often
)
some
,
no
small
ones
,
of
those
Countries
,
and
of
those
Courts
,
debate
vpon
eightie
eights
ouerthrow
;
they
euer
resolued
that
Elizabeth
liuing
(
so
they
termed
that
renowned
Queenes
raigne
)
there
was
no
such
like
attempt
to
be
made
,
but
shee
being
dead
,
then
if
varietie
of
Competitours
(
which
they
hoped
for
)
did
bring
confusion
,
it
would
be
good
fishing
;
otherwise
if
their
follow
a
Successour
peaceably
to
the
Crowne
(
as
by
the
gracious
prouidence
of
God
hapned
,
in
our
present
most
dread
Soueraigne
,
to
their
feared
confusion
,
and
our
vnspeakeable
comfort
)
then
they
resolued
,
that
all
meanes
possible
were
to
be
vsed
that
Peace
(
whereof
they
stood
The
mysteric
of
the
Pope
and
his
confederates
against
this
kingdome
.
in
great
neede
;
a
Renowned
Queene
hauing
brought
them
vpon
their
knees
)
might
be
concluded
,
which
being
made
,
men
by
the
secret
endeuours
of
Priests
and
Religious
(
who
might
be
sent
hither
with
more
securitie
then
before
)
we
must
draw
(
said
they
)
if
not
wholly
,
yet
at
least
to
be
our
indirect
fauourers
and
friends
,
some
of
the
Commanders
,
and
those
who
cannot
bee
wonne
by
pretence
of
Religion
,
must
be
purchased
by
gifts
and
large
promises
.
But
aboue
all
we
must
labour
to
shake
hands
with
some
of
those
,
to
whom
the
care
of
the
Nauie
,
the
Portes
,
and
Sea
coasts
is
committed
,
that
if
any
such
like
attempt
hereafter
be
thought
vpon
,
by
the
Pope
or
his
Catholike
Maiestie
,
we
may
finde
some
fauourites
;
till
this
be
done
(
said
they
)
it
is
in
vaine
to
thinke
of
Englands
conversion
,
so
they
termed
her
intended
conquest
and
subuersion
.
Thus
and
in
like
sort
,
they
then
proiected
:
which
my
sterie
of
iniquitie
whether
it
be
now
on
foore
or
not
,
I
cannot
say
,
Loue
causes
ielousie
;
and
where
fraude
hath
euer
been
found
,
treacherie
may
be
suspected
.
I
cannot
say
that
Carrochings
and
Feastings
;
entercoursings
and
complyings
;
fauourings
and
giuings
,
haue
any
such
intent
,
but
Danai
metuendi
etiam
dona
ferentes
.
I
will
not
say
there
are
gifts
or
giuers
,
but
if
there
be
,
(
ex
vno
disce
omnes
)
by
one
learne
all
.
When
I
was
prisoner
in
Newgate
for
profession
of
Poperie
,
the
then
Seniour
Deu
Pedro
sent
vnto
the
prison
,
a
pretty
,
nay
a
pettie
diuident
of
fiue
pounds
to
be
deliuered
It
is
more
then
to
be
feared
that
gifts
may
ballance
and
turne
English
Needels
from
the
North
pole
to
the
South
,
&c.
among
the
Priests
that
were
there
;
it
was
sent
by
one
Richard
Pilson
an
Englishman
,
and
one
of
the
Presidiarie
Souldiers
of
Dunkerke
;
a
man
familiarly
knowne
to
me
in
former
times
at
the
same
place
.
This
man
(
not
knowing
that
I
had
taken
the
oath
of
Allegeance
)
told
me
that
his
Lords
pleasure
was
,
that
if
any
Priest
there
had
taken
the
Oath
of
Allegeance
,
hee
was
to
haue
no
part
thereof
;
which
afterwards
I
found
to
be
true
,
for
diuision
was
made
,
and
I
not
minded
.
The
Diuisioner
,
which
was
Freeman
the
Ignatian
,
and
the
other
Priests
,
thought
that
I
knew
nothing
of
the
grand
Present
;
but
afterwards
,
vnderstanding
that
I
knew
both
of
the
money
,
and
of
the
circumstances
wherewith
it
was
to
be
diuided
;
they
fearing
lest
I
would
make
the
partialitie
knowne
to
the
State
,
gaue
me
a
part
,
and
also
caused
Pilson
to
denie
what
hee
had
before
ingenuously
told
me
.
Thus
much
I
write
by
the
way
,
by
which
we
may
inferre
,
at
what
,
and
at
whom
they
doe
or
would
Highly
to
bee
commended
is
that
honorable
Person
,
who
of
late
refused
a
Iewell
of
great
value
.
ayme
in
their
gifts
,
and
what
they
doe
proiect
by
them
.
Munera
magna
dabit
fallat
fallax
vt
in
hamo
;
Et
piscatorem
piscis
amare
potest
?
Concerning
the
miracles
which
your
Indian
letters
mention
(
of
which
you
specially
intend
,
as
I
gather
by
your
marginall
note
)
I
answer
;
that
your
Ignatians
haue
been
so
bold
of
late
yeeres
to
write
at
home
,
so
many
fonde
and
fabulous
things
of
their
Holy
Father
,
that
they
deserue
no
credit
for
such
narrations
as
they
fetch
from
so
farre
of
.
Againe
you
,
who
of
late
haue
so
gloriously
boasted
of
your
miraculous
childe
,
whereof
I
my selfe
being
amongst
you
could
learne
no
certaintie
:
You
againe
,
who
haue
most
impudently
endeuoured
to
gull
so
iudicious
and
learned
a
Nation
as
this
is
,
with
a
stramineous
miraculous
face
of
the
chiefe
Powder-plot
Artchitect
Garnet
.
You
who
haue
obtruded
vnto
vs
so
See
my
second
addition
in
the
end
of
this
booke
,
about
●●nings
.
many
papers
of
forged
miracles
,
doe
you
now
come
out
with
your
Indian
wonders
?
Wee
cannot
beleeue
you
.
Call
to
minde
that
rule
of
the
Law
,
Qui
semel
est
malus
semper
presu●●tur
malus
in
eodem
genere
mal●
.
Hee
who
is
found
once
ill
(
that
is
,
habitually
ill
)
is
alwaies
prefumed
to
be
ill
,
in
the
same
kinde
of
euill
,
vnlesse
the
contrarie
dee
euidently
appeare
.
Call
to
minde
,
how
gloriously
you
boasted
within
these
few
yeeres
of
the
Great
Sophy
of
Persia
his
conversion
,
by
one
of
your
order
?
Call
to
minde
,
how
euen
in
the
faces
of
your
Aduersaries
,
that
your
holy
Father
Edmundes
(
a
proud
contentious
arrogant
head
of
faction
)
did
with
other
Priests
,
publish
most
fabulous
tales
concerning
the
exorcismes
and
deliuerances
Confession
of
Mr.
Tirrell
Priest
vpon
oath
.
The
examinations
of
Sara
Williams
,
Anne
Smith
,
Friswod
Williams
,
recorded
in
the
Court
records
of
high
commission
,
&c.
of
some
possessed
lasles
,
Maryes
and
Fiddesses
&
c
?
Know
you
not
,
that
the
possessed
ones
haue
discouered
their
forgerie
vpon
oath
and
deposition
?
And
if
it
were
not
so
,
there
are
yet
Priests
liuing
amongst
you
,
(
whom
I
will
not
name
)
who
laugh
in
their
sleeues
at
those
fables
,
and
those
merriments
whereof
themselues
were
eye
witnesses
,
they
professe
ingenuously
that
they
liked
not
your
Father
Edmunds
proceedings
,
though
for
feare
they
durst
not
speake
against
them
.
Demurre
with
due
consideration
,
vpon
those
miraculous
and
prodigious
narrations
,
which
the
famous
Fryer
Sebastian
Michaelis
,
together
with
his
brother
The
admirable
historie
of
Lewes
the
Magician
,
and
Magd●len
,
by
Sebastian
Mich.
Domptius
haue
published
in
Fraunce
,
to
the
euerlasting
confusion
of
Poperie
,
concerning
the
conversion
of
Magdalene
,
obteyned
by
the
diligence
and
praiers
of
the
Papist-Deuill
Verrine
.
Papist-Deuill
I
call
him
,
because
the
Deuill
gaue
himselfe
the
name
of
Verrine
,
and
because
all
his
elegant
and
Fryer-like
discourses
,
tended
to
make
Magdalene
a
Roman
Papist
Conuert
.
Such
Verrines
,
were
fit
to
be
sent
to
Iapan
,
Sina
,
Ormus
,
&c.
to
forward
your
haruest
there
,
for
I
dare
assure
you
that
such
your
prodigious
narrations
are
idle
here
,
for
they
doe
greatly
confirme
vs
in
our
opinions
,
that
your
Holy
Father
is
the
Antichrist
,
and
sonne
of
perdition
,
whereof
2
Thessal
:
2.
S.
Paul
speaketh
.
How
our
Church
esteemeth
of
Fryer
Sebastians
narrations
,
you
may
vnderstand
by
this
:
Our
most
iudicious
and
learned
Soueraigne
,
hath
in
his
wisdome
(
with
the
good
liking
of
his
most
learned
Archbishop
of
Canterburie
)
caused
Fryer
Sebastians
booke
,
to
be
translated
into
our
English
vulgar
tongue
,
by
reading
of
the
same
to
auert
his
people
from
Poperie
;
and
it
is
translated
so
ingenuously
without
the
adding
of
any
annotations
or
caueats
,
(
for
the
booke
of
it selfe
giueth
aduantage
inough
against
Poperie
)
saue
onely
,
that
a
iudicious
and
exquisite
Scholler
in
all
points
for
his
yeeres
,
hath
prefixed
before
the
Translation
,
the
reasons
and
end
of
the
same
.
Demurre
vpon
this
Mr.
Flud
seriously
,
and
then
your selfe
cannot
but
yeeld
,
what
litle
reason
wee
haue
to
regard
your
narrations
,
which
come
from
so
farre
as
Iapan
,
Sina
,
&c.
You
glorie
here
much
of
the
sanctitie
of
your
preachers
and
their
holy
conuersation
(
their
iustice
I
hope
is
more
abounding
then
that
of
Holt
,
Garnet
,
Gerrard
,
Parsons
,
Creswel
,
Walpole
,
Warneford
,
&c.
)
and
you
twit
vs
with
idle
life
and
sole
faith
.
Sir
,
our
faith
is
so
clothed
(
I
speake
not
of
the
Precisians
and
Sectaries
,
neither
of
those
that
are
in
aperto
or
in
secret
such
,
)
with
good
workes
,
that
I
dare
boldlie
say
standing
within
the
limits
of
modestie
,
manie
of
our
men
are
in
no
degree
inferior
to
yours
:
I
doe
suppose
verilie
sir
,
that
if
his
most
excellent
Maiestie
should
offer
for
one
Church
and
Minister
permitted
in
Rome
,
or
Naples
,
or
Millain
,
or
Madrid
,
to
permit
two
,
both
Churches
and
Priests
in
his
City
of
London
;
your
holie
Father
and
the
Spanish
monarch
would
not
,
nor
durst
not
admit
of
the
same
.
Tell
me
in
good
earnest
sir
,
dare
your
Spanish
Monarch
permit
in
Spaine
such
accesse
of
his
subiects
into
the
house
of
our
English
Embassadors
there
,
to
see
our
mens
liues
,
and
heare
their
doctrines
as
is
dailie
tollerated
in
some
places
where
his
Ambassadors
are
.
Perhaps
when
you
twit
vs
with
single
faith
naked
of
good
workes
;
you
meane
such
workes
as
building
of
Churches
,
Chappels
,
Hospitalls
,
Colledges
,
&c.
There
are
sir
,
who
dare
vndertake
to
shew
that
(
due
proportion
of
time
and
place
being
obserued
)
there
haue
beene
as
manie
such
good
workes
done
since
reformation
as
before
;
the
taske
I
leaue
to
them
:
this
I
note
onelie
by
the
way
,
that
the
dilapidations
vsed
by
King
Henry
,
and
the
wicked
appropriating
of
impropriations
haue
cooled
the
deuotions
of
a
great
manie
,
so
to
obserue
such
sacrilegious
hauocke
,
made
of
Testaments
and
Wils
of
our
ancient
Kings
,
Priests
,
Nobles
,
and
all
other
our
predecessors
;
but
as
in
the
Statute
containing
sixe
Popish
articles
,
(
which
your
Popish
called
the
whip
with
sixe
strings
)
he
was
led
awry
with
humane
spirit
and
worldly
policie
:
so
likewise
in
this
dilapidating
and
ill
appropriating
of
Church
estates
;
but
caueat
emptor
&
possessor
,
lest
their
possession
turne
to
their
vtter
ruine
.
Let
them
meditate
vpon
that
of
Salomon
,
It
is
a
snare
to
the
man
Prou.
20.
25.
who
deuoureth
that
which
is
holy
,
and
to
make
inquiry
after
vowes
.
A
snare
which
will
doubtlesse
insnare
their
soules
into
eternall
perdition
vnlesse
they
make
restitution
,
and
restore
vnto
God
that
which
is
his
.
The
miracles
you
speake
of
,
and
the
fruits
of
them
(
say
you
)
haue
been
so
cleere
,
that
some
learned
Protestants
haue
acknowledged
the
finger
of
God
in
them
.
You
tell
vs
of
learned
Protestants
,
yet
you
point
vs
onlie
to
one
in
your
margin
,
and
him
I
take
it
of
no
extraordinarie
note
and
fame
in
our
Churches
;
but
what
if
he
say
as
you
quote
him
?
hath
not
your
Coster
said
Coster
contro.
2.
as
much
of
the
Nouatians
?
It
is
said
(
saith
he
)
that
some
of
the
Nouatians
did
miracles
in
time
past
,
but
that
was
done
for
testimonie
of
the
Catholicke
faith
,
amongst
infidels
,
but
not
for
strengthening
of
their
errors
,
as
hee
who
in
the
ninth
of
S.
Luke
cast
out
Diuels
in
Christs
name
:
thus
he
with
more
to
like
purpose
.
Againe
haue
not
your
Remists
explaned
the
same
more
cleerly
in
these
words
?
miracles
are
wrought
sometimes
by
the
name
Remists
annot.
in
9.
marti
.
v.
38.
of
Iesus
(
whatsoeuer
the
men
be
)
when
it
is
for
the
proofe
of
a
truth
or
for
the
glory
of
God
,
&c.
Againe
a
little
after
;
and
so
also
heretickes
may
doe
miracles
among
the
Heathen
to
proue
any
article
of
the
Christian
faith
.
Thus
they
;
compare
now
this
of
your
men
with
that
which
the
learned
Protestant
writeth
,
for
he
teacheth
no
more
but
that
your
miracles
are
done
(
if
done
at
all
)
in
confirmation
of
some
true
points
of
Christian
religion
for
the
glory
of
Christs
name
.
For
further
clearing
of
this
point
,
I
desire
the
Christian
Reader
to
consider
with
me
,
how
that
the
Ignatian
and
Popish
Preachers
,
doe
at
the
first
of
their
preaching
endeauour
,
or
seeme
to
endeauour
to
laie
for
the
foundation
and
first
corner
stone
Christ
Iesus
,
whom
they
teach
and
proach
to
be
the
onlie
Messias
,
and
that
by
faith
in
him
,
and
true
repentance
;
with
obseruation
of
his
commandements
,
saluation
is
onlie
to
be
purchased
;
and
vpon
this
ground
worke
they
endeauour
to
ouerthrow
all
contrarie
worships
of
Iewes
,
Infidels
,
and
Gentiles
;
And
so
long
as
they
rest
here
,
their
manner
of
preaching
is
Christian
and
Apostolicall
,
for
confirmation
of
which
preaching
to
the
Pagans
,
if
God
be
pleased
to
shew
some
miracles
,
it
is
not
much
to
be
maruelled
at
:
But
hauing
by
such
manner
of
preaching
conuerted
some
to
be
christians
,
then
they
deliuer
their
owne
Additaments
to
this
foundation
;
not
of
hay
and
stubble
,
but
of
brambles
and
bryers
,
then
talke
they
of
Indulgences
,
praying
to
Saints
,
Popes
supremacie
,
worshipping
of
Images
,
with
a
thousand
vanities
;
and
that
we
may
better
conceiue
this
their
practice
with
the
Infidels
,
I
will
in
some
instances
shew
their
manner
of
proceeding
here
in
England
.
When
they
assault
anie
they
doe
not
at
first
inuite
them
to
adoration
and
worshipping
of
Images
,
or
kneeling
to
the
Crosse
;
nay
rather
if
occasion
of
speech
of
them
be
offered
,
they
will
professe
and
protest
,
that
they
The
she
manner
vsed
by
Popish
Priests
to
make
their
new
Proselytes
doe
not
adore
them
,
but
that
they
haue
them
onlie
before
them
in
their
Oratories
and
Churches
,
as
memorialls
and
remembrances
of
Christ
and
his
Saints
;
but
being
fullie
conuerted
,
then
they
impart
vnto
them
the
mysterie
of
adoration
of
Images
;
yet
in
nice
termes
,
at
first
,
to
wit
,
that
they
adore
and
worship
them
not
for
themselue
,
but
for
God
and
the
Saints
whom
they
represent
.
Againe
,
they
doe
not
at
first
teach
to
their
new
conuerts
(
especiallie
if
men
of
some
good
estate
or
discretion
)
the
Popes
absolute
,
and
vnlimited
power
ouer
Princes
and
kingdomes
,
to
depose
or
dispose
of
them
;
no
,
no
,
that
is
a
point
reserued
,
vntill
they
be
of
age
fit
for
solide
meat
,
and
when
they
doe
teach
the
same
,
it
is
done
verie
circumspectlie
,
as
that
Sussex
Ignatian
,
G.
●
.
whom
I
mention
in
my
motiues
who
denied
me
absolution
,
because
I
held
that
the
Pope
had
not
power
to
depose
Princes
,
yet
the
same
equiuocating
Padre
,
the
same
day
,
after
Masses
were
ended
,
we
sitting
at
Table
I
proposing
the
question
vnto
him
,
before
the
gentleman
of
the
house
,
his
wife
and
some
seruants
,
whether
the
Pope
had
power
to
depose
Princes
,
made
this
direct
answer
that
he
could
not
,
nor
would
not
affirme
so
much
;
they
were
not
as
then
capable
of
that
solid
meat
;
but
since
as
I
heare
they
haue
imbraced
it
.
Againe
,
when
they
tell
their
new
conuerts
,
that
their
sinnes
cannot
be
forgiuen
without
a
Priests
absolution
,
doe
they
acquaint
them
with
the
mysterie
of
their
Indulgences
?
no
assuredlie
;
such
excrements
they
leaue
for
solide
meat
and
their
postpasts
.
So
likewise
(
to
contract
much
in
briefe
)
at
their
first
dealing
with
new
conuerts
,
they
auoid
as
much
as
is
in
them
to
debate
those
questions
,
which
are
controuerted
betwixt
them
and
vs
,
and
for
that
their
maine
fundamentall
point
of
their
Popish
Gospell
,
to
wit
their
Popes
Inerrability
and
Infallibilitie
of
iudgement
in
matters
of
faith
:
do
we
thinke
that
they
impart
it
to
their
new
conuerts
?
no
,
no
,
they
rather
teach
him
to
be
subiect
to
generall
Councels
;
and
that
in
their
Church
no
point
of
faith
is
,
or
can
be
declared
without
the
consent
of
a
generall
Councell
;
thus
they
for
the
most
part
doe
deale
with
most
of
those
,
whom
they
seduce
to
their
side
;
first
perswade
,
and
then
teach
as
Tertullian
of
old
wrote
of
the
heretickes
of
his
time
:
All
which
considered
,
their
practice
being
answerable
amongst
the
Infidels
,
it
is
not
to
be
maruelled
if
God
(
who
hath
his
elect
in
all
places
best
known
to
himselfe
)
doth
for
the
confirmation
of
some
fundamentall
points
of
Christian
religion
(
which
they
at
first
truelie
deliuer
)
effect
and
worke
some
miracles
,
whereby
his
elect
out
of
the
thickets
of
Idolatrie
may
be
called
to
the
Pastour
of
their
Soules
.
And
so
I
end
this
discourse
with
a
notable
saying
of
S.
Ciprian
.
To
prophecie
,
to
cast
out
deuills
,
and
to
doe
other
great
wonders
vpon
earth
,
is
a
high
and
Ciprian
de
simp.
Prelat
siue
de
vnit
.
Ecclesiae
.
a
wonderfull
thing
,
yet
he
who
is
found
to
haue
all
these
,
doth
not
therefore
obtaine
eternall
saluation
,
except
he
walke-in
the
obseruation
of
a
iust
and
vpright
way
.
Thus
he
Which
I
desire
you
to
consider
Master
Flud
,
and
so
I
come
to
examine
what
followeth
in
your
reason
.
Master
Floode
pag.
152.
num.
35.
I
thinke
sobrietie
will
smile
at
the
Protestants
felicitie
in
this
point
,
who
may
sit
by
the
fire-side
,
or
lie
quiet
in
their
warme-beds
,
whilest
the
Iosuits
go
into
barbarous
Countries
,
to
worke
miracles
,
to
proue
forsooth
their
Gospell
,
that
Fryers
may
marry
Nunnes
;
and
be
saued
by
idle
life
in
sole
faith
.
I
should
thinke
it
more
probable
,
that
Luther
in
his
nights
conference
with
the
Deuill
,
[
](A12096-e50850-b)a
a
De
missa
Angul
.
did
conuert
and
make
him
a
friend
to
Christ
,
that
now
hee
will
bee
content
to
worke
miracles
,
to
glorifie
and
extoll
his
name
.
ANSWER
.
Nay
rather
Master
Floode
,
sobrietie
cannot
containe
from
Vatinian-like
laughter
,
at
your
Ignatian
felicitie
in
bragging
and
calumniating
;
Of
your
bragging
,
we
haue
alreadie
giuen
some
touches
,
a
few
words
here
.
Whereas
you
glory
of
your
Iesuits
going
into
barbarous
Countries
;
I
pray
you
sir
,
though
they
goe
into
barbarous
Countries
,
yet
they
goe
not
like
Mendicants
or
without
scrip
and
hauing
only
staues
in
their
handes
and
sandalls
vpon
their
feete
;
no
,
no
,
sir
,
they
goe
plentifully
furnished
,
with
all
manner
of
necessaries
,
fauourablie
countenanced
,
and
very
honourably
prouided
for
,
by
those
Marchants
Portugalls
,
or
Spaniards
,
who
conduct
I
haue
heard
some
of
yours
glory
of
the
great
and
honourable
entertainments
yours
haue
there
,
and
they
spoke
by
experience
.
them
into
those
Countries
;
not
to
by
corners
or
deserts
,
but
to
principall
or
royall
Cities
,
or
cheife
townes
of
the
same
;
where
their
wants
cannot
be
great
but
rather
none
at
all
.
Their
manner
of
proceeding
in
those
Countries
,
is
not
vnlike
vnto
that
of
their
brethren
here
in
England
;
amongst
whom
you
shall
hardly
finde
one
of
threescore
,
that
will
reside
in
a
mans
house
of
meane
note
;
No
Sir
,
honourable
houses
are
fit
residences
for
your
men
,
and
seruices
of
esteeme
(
the
reconciling
of
Ladies
,
Nobles
,
Noblesses
,
and
other
Persons
of
worth
)
but
if
there
be
any
worke
of
hazard
,
of
labour
,
or
of
meane
sort
,
that
your
brethren
vse
to
put
ouer
to
some
Secular
Priests
,
their
Pendants
and
Creatures
,
which
either
reside
neere
vnto
them
or
with
them
at
their
pleasures
,
to
go
,
come
,
or
stay
as
they
shall
appoint
.
Whereas
you
talke
of
sitting
by
the
fire
,
or
sleeping
in
warme
beds
,
I
dare
boldly
say
,
number
for
number
;
the
same
is
more
practised
by
your
Priests
and
Ignatians
,
then
by
our
Ministers
,
except
some
few
disordered
ones
;
the
reason
whereof
first
is
,
their
neuer
intermitted
diligence
in
preaching
,
which
cannot
be
performed
without
much
studie
and
labour
,
whereas
few
of
yours
take
care
for
Sermons
;
their
ordinarie
taskes
being
to
heare
some
pretty
tales
at
confessions
,
to
mumble
vp
their
offices
,
and
to
say
their
Masses
.
For
sleeping
in
warme
beds
,
I
dare
vndertake
you
surpasse
for
time
most
of
our
Ministers
;
and
to
speake
more
specially
of
you
Ignatians
,
what
else
is
your
manner
of
liuing
,
then
a
meere
philosophicall
(
I
will
not
say
Epicurian
)
summe
of
contentment
?
All
your
rules
,
orders
,
gouernment
,
disciplines
,
tend
to
this
end
,
that
you
may
enioy
your
contents
;
free
The
Ignatians
hard
&
austere
liues
.
from
sorrow
or
greife
;
for
this
end
your
apparrell
is
conuenient
,
warme
,
sweete
and
soft
;
your
diet
sweete
,
of
the
best
,
wholesome
not
without
often
varieties
of
dishes
,
pasts
,
postpasts
,
antepasts
;
you
ordinarily
feede
thrice
a
day
,
in
the
Sommer
you
haue
your
afternoones
collations
;
For
sleepe
you
haue
seuen
houres
and
a
halfe
in
winter
;
more
vpon
your
recreation
daies
,
and
ordinarily
eight
houres
in
Sommer
:
if
you
were
restrained
from
walking
abroad
,
(
considering
the
pleasantnesse
of
your
Orchards
and
Gardens
)
the
same
were
tollerable
;
but
it
is
not
so
,
for
you
haue
your
often
parambulations
abroad
,
through
cities
;
and
into
the
pleasantest
fieldes
and
vineyardes
;
For
your
studies
and
exercises
you
haue
your
competency
of
bookes
,
and
all
other
conuenient
helpes
;
In
time
of
sickenesse
,
what
doe
you
,
or
can
you
want
,
which
arte
or
nature
may
afford
?
In
breefe
,
your
whole
manner
of
liuing
,
is
a
summe
of
philosophicall
content
.
And
this
I
take
to
be
the
cause
,
why
you
doe
not
willingly
permit
any
(
no
hardly
of
your
priuates
)
to
enter
into
the
secretter
roomes
of
your
most
neete
and
daintily
ordered
houses
;
lest
they
should
obserue
in
you
,
too
great
an
Epicurian
like
care
:
I
doe
assure
my selfe
,
that
there
are
very
few
Ministers
in
England
,
who
would
not
gladly
bee
content
to
be
so
well
prouided
for
as
you
Ignatians
are
;
they
might
haue
been
all
of
them
sufficiently
prouided
for
(
without
that
competencie
of
meanes
which
our
Benificelesse
precisians
prate
of
)
had
not
your
holy
Father
the
lawlesse
Outlaw
when
hee
domineired
in
this
Kingdome
diuided
the
Tithes
of
Parishes
bestowing
the
best
and
fattest
of
them
vpon
his
seruiceable
locusts
&c.
Perhaps
you
will
make
answere
and
say
,
that
though
you
haue
all
these
worldly
contents
,
yet
you
vse
them
moderately
,
and
doe
also
containe
from
voluptuous
pleasures
of
the
flesh
.
What
your
moderation
is
,
all
those
know
who
know
you
;
how
moderate
(
I
pray
you
)
was
your
holy
Padre
Gerrard
,
who
reuelled
it
lustily
in
Sir
Euerard
Digbies
house
whilest
the
poore
Knight
himselfe
,
was
mewed
vp
to
meditate
his
weeke-contemplation
of
your
vaine
exercises
?
What
your
voluptuousnesse
is
it
would
appeare
,
if
particulars
might
be
produced
;
would
God
too
many
of
your
popish
Monkes
,
Fryers
&c.
were
not
acquainted
with
that
nefand
position
of
your
Italian
Cynedes
who
haue
not
been
ashamed
publikely
and
in
print
to
commend
and
extoll
vnnaturall
pleasures
,
which
a
modest
penne
cannot
so
much
as
touch
,
before
the
holy
State
of
matrimony
which
God
hath
instituted
and
approued
?
If
you
would
seriously
consider
,
what
voluptuous
abuses
are
committed
in
manie
of
your
Congregations
,
you
would
haue
litle
cause
to
twit
our
Church
for
that
she
christianlie
alloweth
and
approueth
with
the
Apostle
,
Mariage
to
be
a
thing
honourable
in
all
,
yea
in
Fryers
and
Nunnes
,
comming
to
the
truth
,
and
shaking
off
the
bonds
of
blindnesse
,
wherein
they
had
superstitiously
enthralled
themselues
.
Much
hath
been
said
by
the
learned
of
our
Churches
,
in
defence
of
such
mariages
,
yet
considering
how
vniuersall
the
calumniation
is
,
euen
by
those
Priests
,
Dames
,
Matrones
,
Maides
,
Youthes
,
(
who
are
guiltie
Criminis
pessimi
,
)
and
further
considering
that
some
Protestants
for
some
politike
respects
,
doe
not
greatly
arride
or
approue
of
such
mariages
,
I
haue
purposed
in
this
place
with
the
Readers
patience
,
in
all
possible
breuitie
,
to
shew
the
lawfulnesse
of
such
mariages
,
euen
out
of
popish
principles
,
and
their
dogmaticall
Tenents
.
For
clearing
of
this
truth
,
I
am
first
to
prefixe
some
suppositions
,
and
out
of
them
to
make
my
inferences
.
First
,
I
suppose
as
a
truth
confessed
by
them
all
,
or
Supposition
.
First
most
of
them
,
that
Christ
and
his
Apostles
did
not
prescribe
necessitie
or
vow
of
single
life
,
to
any
of
the
holy
Aquinas
2.
2.
q.
88.
art.
11.
Alij
omnes
.
Canon
.
Apost.
Can.
5.
Gratian
:
causa
26.
q.
2.
cap.
Sors
dist
:
31.
cap.
Quoniam
.
Durand
:
de
Conc
:
Celebr
.
Aquinas
vbi
supra
art
:
2.
Orders
;
as
Presbyterie
,
Decanrie
,
Subdeaconrie
,
either
before
the
taking
,
or
after
the
taking
of
the
same
:
but
that
concerning
the
vow
of
chastitie
either
from
Christ
himselfe
,
or
his
Apostles
,
there
is
no
other
order
then
the
order
of
Counsell
;
which
is
of
this
nature
,
according
to
the
doctrine
of
all
Pontificians
,
(
no
one
Doctour
excepted
)
that
the
vse
,
acceptance
,
and
admittance
of
the
same
,
is
meerely
of
free
choice
and
election
,
not
out
of
necessitie
.
Thus
they
constantly
deliuer
concerning
Euangelicall
Counsells
,
which
they
distinguish
into
a
threefold
number
,
Obedience
,
Pouertie
,
Chastitie
;
of
all
which
their
doctrine
is
with
the
Apostle
,
Preceptum
1
Cor:
7.
25.
Domini
non
habent
,
sed
solum
consilium
.
That
they
haue
no
precept
of
the
Lord
,
but
only
his
Counsell
.
thus
they
.
Secondly
,
I
doe
suppose
,
that
as
the
sonne
of
God
Supposition
.
Second
made
no
limitation
from
mariage
in
any
,
so
doubtlesse
in
that
point
he
had
respect
vnto
his
Fathers
prime
institution
,
who
in
Paradise
made
an
euerlasting
ordinance
approuing
and
commending
the
same
.
This
is
a
truth
confessed
by
all
sides
,
howsoeuer
some
popish
Authors
may
sometimes
seeme
to
denie
it
,
in
that
they
would
seeme
to
fasten
sinfull
impurities
vpon
the
state
of
mariage
it selfe
,
but
being
called
in
question
for
the
same
,
they
crie
peccaui
,
yea
they
will
reuile
you
if
you
seeme
to
lay
such
an
imputation
vpon
them
and
their
Church
.
Thirdly
,
I
suppose
that
which
the
Aduersaries
themselues
Supposition
.
Third
cannot
denie
,
as
being
clearely
to
be
proued
out
of
their
owne
Historians
,
Canonists
,
Diuines
;
to
wit
,
that
the
inhibition
and
restrayning
of
mariage
in
some
Persons
;
first
by
precept
and
law
onely
,
after
by
vow
and
promise
,
was
brought
into
the
Westerne
Church
,
by
the
ordinance
and
command
of
the
Bishops
of
Rome
;
I
say
Westerne
Church
,
for
the
East
Churches
would
neuer
Disi
:
31.
cap.
Al●ter
.
Can.
13.
apud
Gratian.
dist.
37.
cap.
Quoniam
.
Gloss.
in
cap.
Cum
in
preterito
.
dist.
84.
admit
of
the
same
,
as
it
is
euident
by
a
Cannon
of
the
Councell
in
Trullo
flatly
decreeing
against
it
.
Now
it
was
brought
into
the
Westerne
Church
thus
vnder
a
shew
of
godlinesse
,
the
first
shadow
of
it
we
finde
in
Siricius
Pope
commanding
the
same
.
The
like
in
Calixtus
,
and
after
them
in
Gregorie
the
first
;
but
these
preuailed
not
to
make
their
commands
vniuersally
receiued
.
But
when
Gregorie
the
seuenth
(
that
Hildebrand
who
trampled
vpon
the
Crownes
of
Emperours
,
who
exalted
him selfe
aboue
all
that
vpon
earth
is
called
God
)
came
presently
vpon
the
thousand
yeere
;
hee
indeed
preuailed
more
for
the
promise
of
single
life
in
such
as
came
to
the
Clergie
,
then
all
his
Predecessors
could
before
;
and
yet
Auentine
hist:
Boior
.
lib.
5.
pag:
355.
&
p.
346.
alias
.
not
so
vniuersally
,
but
that
he
was
stoutly
gainesayd
by
many
Prelates
,
innumerable
Priests
,
and
the
greatest
part
of
the
Laitie
,
who
were
growne
to
haue
that
perswasion
of
their
Clergies
incontinencie
,
that
they
would
hardly
admit
any
vnmarried
Priests
,
to
be
their
Pastors
;
thinking
otherwise
,
that
their
wiues
,
daughters
,
seruants
would
hardly
liue
in
safegard
from
their
letcherous
assaults
.
So
that
then
in
this
supposition
,
it
resteth
inviolably
true
,
so
true
that
there
is
no
gainesaying
it
,
that
some
Popes
with
their
Italian
Synodes
,
or
some
prouinciall
Councells
of
other
Countries
,
haue
endeuoured
to
establish
the
promise
and
vow
of
single
life
in
their
Clergie
,
notwithsttanding
there
was
neuer
yet
any
[
](A12096-e51610-b)*
*
I
meane
a
true
generall
Councell
;
the
Hellen
of
Trent
is
not
worth
naming
,
being
in
truth
not
Generall
.
Generall
Councell
,
which
by
Canon
decreed
the
same
.
Yea
more
,
neuer
yet
any
Prouinciall
Papall
Synode
,
(
obserue
this
)
which
hath
dared
to
decree
the
same
,
as
a
speciall
institution
of
Christ
himselfe
,
or
of
any
of
his
Apostles
;
they
make
it
onely
an
ecclesiasticall
institution
,
or
ordinance
of
their
owne
.
And
in
this
point
I
am
so
confident
,
that
I
am
assured
no
Aduersarie
can
proue
the
contrary
.
Fourthly
,
I
suppose
,
how
with
ioynt
voice
and
loude
Supposition
.
Fourth
cry
,
euen
to
the
act●●ishment
of
the
Hearers
and
Readers
,
their
owne
Canonists
,
Historians
;
Diuines
,
Fathers
,
Bishops
,
Priests
,
L●ikes
(
yea
euen
those
who
themselues
liued
vnmarried
)
haue
proclaimed
to
the
world
a
confluence
of
heastly
impurities
,
sodomiticall
abhominations
,
sacrilegious
villanies
,
nefand
buggeries
,
to
haue
ouerflowen
and
ouerwhelmed
their
Clergie
and
their
whole
Church
,
occasioned
and
following
by
reason
of
the
more
stricter
obseruing
the
said
law
of
single
life
.
For
the
proofe
of
this
point
,
I
dare
vndertake
to
bring
more
then
a
Iurie
of
their
owne
Classicall
Authors
.
Such
is
the
fruit
of
the
vnprofitable
and
pernicious
tree
planted
Matth:
7.
16.
by
the
Papall
hand
.
Fiftly
,
I
suppose
as
a
doctrine
taught
and
receiued
by
Supposition
.
Fifth
them
all
,
that
no
vow
or
promise
whatsoeuer
is
of
force
Aquin
:
2.
2.
q.
88.
Summista
&
Canonistae
omnes
.
obligatiue
,
by
binding
the
conscience
or
pleasing
to
God
,
which
is
made
of
a
thing
vnprofitable
or
vaine
,
or
which
hindreth
a
greater
good
,
and
that
in
all
such
cases
,
dispensation
or
commutation
and
changing
of
such
vowes
is
lawfull
;
yea
and
in
case
that
a
vow
is
vnprofitable
or
vaine
,
dispensation
by
a
Superiour
is
not
absolutely
necessarie
,
but
only
for
declaration
sake
,
and
to
remoue
scandall
,
otherwise
such
vowes
in
themselues
are
meerly
Aquin
:
vbi
sup
:
ar
2.
ad
5.
&
12.
idle
,
vaine
,
and
of
〈…〉
and
are
securely
to
be
broken
,
faith
Aqai●ns
〈…〉
be
had
.
Suppos
.
6
Sixthly
,
I
suppose
,
〈◊〉
a
〈◊〉
and
good
dispensation
,
Popes
haue
dispensed
with
some
religious
professed
Votaries
vpon
temporall
respects
.
or
a
good
and
effectuall
commucation
of
any
vowes
,
it
is
sufficient
if
there
be
a
just
cause
.
This
is
the
generall
doctrine
of
them
all
yea
their
resolute
Ignatian
Sá
resolueth
〈◊〉
Ad
dispenfandum
sufficit
putari
causam
esse
rattonabilem
.
To
dispense
it
is
sufficient
,
if
the
cause
be
Sa
his
Aphorismes
,
verbo
,
Dispensatio
.
thought
to
be
reasonable
.
Seuenthly
,
I
suppose
,
that
whereas
all
Pontificians
doe
agree
,
that
vowes
and
oathes
may
be
dissolued
,
yet
Supposition
.
Seuenth
it
is
controuerted
amongst
them
,
when
vowes
and
oaths
be
dispensed
,
whether
there
be
a
true
relaxation
and
releasing
of
them
or
not
,
but
onely
a
declaration
that
the
same
binde
not
,
to
wit
,
that
the
matter
of
the
vow
or
oath
being
changed
either
by
circumstance
of
time
,
place
,
end
,
or
condition
of
person
,
the
vow
or
oath
,
which
did
binde
before
,
is
now
changed
and
altered
,
so
that
now
it
bindeth
not
;
as
for
example
.
Such
subiects
as
are
by
oath
for
confirmation
of
their
fidelitie
further
bound
to
their
Soueraignes
,
if
the
said
Soueraignes
happen
to
be
excommunicate
and
denounced
by
the
Pope
(
as
it
hath
hapned
in
this
Kingdome
)
the
question
is
,
whether
such
Subiects
shall
need
a
very
relaxation
or
release
from
such
their
oathes
,
or
rather
only
a
declaration
,
that
such
their
oathes
binde
not
,
the
matter
of
their
oathes
being
changed
,
to
wit
,
they
that
were
Soueraignes
before
,
being
how
none
;
their
Soueraignties
being
taken
from
them
,
by
vertue
of
their
Popes
denunciatiue
excommunication
or
deposition
.
This
and
like
questions
are
indeed
controuerted
amongst
them
,
in
See
Azor
:
his
Institutions
lib.
11.
Tom.
2.
their
Scholastike
Disputations
;
yet
generally
the
learnedst
of
them
doe
hold
,
that
there
is
only
a
declaration
,
no
relaxation
or
release
;
and
their
reason
and
ground
of
this
is
very
strong
;
for
otherwise
(
say
they
)
it
cannot
be
auoyded
,
but
that
the
Pope
shall
be
thought
to
haue
power
to
dispense
in
the
Commandements
of
the
first
Table
,
to
which
the
obligation
of
vowes
and
oathes
doe
appertaine
.
Thus
they
;
and
this
is
a
point
,
which
the
Reader
must
carrie
well
in
his
minde
;
for
if
their
dispensations
be
no
other
then
declarations
,
that
vowes
Nota
bene
.
and
oathes
binde
not
in
such
cases
,
by
reason
of
some
alteration
either
of
matter
or
person
,
or
circumstance
of
matter
and
person
,
then
such
dispensations
are
not
acts
See
Sá
Aphor:
verbo
,
Vot●
.
Irritatio
9.
of
iurisdiction
and
power
,
but
rather
are
effects
and
acts
of
knowledge
;
which
are
sooner
to
bee
found
in
a
learned
Priest
,
then
in
an
ignorant
Prelate
;
out
of
which
supposition
it
may
be
clearely
inferred
,
that
in
case
diuers
learned
men
shall
declare
,
that
such
and
such
vowes
,
or
oathes
doe
not
binde
the
makers
of
them
,
but
rather
that
they
are
hurtfull
,
vnprofitable
,
pernicious
,
that
then
the
consciences
of
such
Vowers
or
Swearers
shall
be
assecured
,
if
they
keepe
not
the
same
;
when
their
Bishops
and
Superiours
be
maliciously
bent
,
and
will
not
graunt
any
dispensation
or
relaxation
for
the
same
.
Eightly
,
I
suppose
as
a
truth
manifest
,
taught
in
expresse
Supposition
.
Eight
termes
by
many
of
their
Cheifetaines
,
and
euidently
deduced
out
of
them
all
;
to
wit
,
that
when
two
vowes
incompatible
(
that
is
,
which
cannot
be
kept
together
)
doe
concurre
,
if
they
be
both
alike
good
,
the
first
is
to
be
kept
,
otherwise
the
better
of
the
two
,
and
that
Sa.
verbo
Vote
.
33.
Alij
.
which
is
necessarie
vpon
command
,
before
that
which
is
voluntarie
,
and
vpon
free
election
.
Ninthly
,
I
suppose
that
,
which
(
though
not
deliuered
Supposition
.
Ninth
by
all
)
is
taught
by
their
most
and
best
learned
;
I
might
say
all
,
to
wit
,
that
any
one
,
who
shall
vow
to
enter
into
some
one
speciall
religion
and
to
continue
in
the
same
;
if
in
the
yeere
of
his
probation
or
tryall
,
hee
shall
finde
himselfe
not
fit
nor
able
for
the
same
,
he
may
freely
and
safely
goe
out
,
and
leaue
of
that
course
of
life
betaking
himselfe
to
marriage
.
Tenthly
,
I
suppose
,
that
which
is
expresly
deliuered
Supposition
.
Tenth
by
some
of
them
,
not
gainesayd
by
any
;
to
wit
,
that
hee
or
shee
,
who
maketh
a
vow
,
which
in
the
roote
and
beginning
of
the
same
is
not
sound
or
valid
,
if
afterwards
he
shall
vpon
an
erroneous
iudgement
thinking
himselfe
Sa.
vbi
supra
7.
&
13.
bound
therewith
,
ratifie
,
confirme
,
and
approue
the
same
;
yet
vpon
a
better
consideration
he
may
perswade
himselfe
that
he
is
not
bound
therevnto
,
but
is
as
free
as
if
he
had
neuer
vowed
the
same
.
Eleuenthly
,
I
suppose
that
he
or
she
who
voweth
any
Supposition
.
Eleuenth
thing
for
an
ill
end
,
and
vpon
a
wicked
cause
,
is
no
whit
tyed
by
such
a
vow
,
or
bound
to
keepe
the
same
Sà
vbi
supra
4.
&
18.
Aquin
vbi
sup
2.
ad
3.
ex
vi
vots
,
by
the
force
of
the
vow
,
and
as
it
is
obligatorie
before
God
;
howsoeuer
by
humane
authoritie
,
they
may
be
compelled
therevnto
.
This
is
a
truth
manifest
in
it selfe
confessed
by
them
all
.
Twelfthly
,
I
suppose
,
that
which
is
deliuered
by
Supposition
.
Twelfth
them
in
all
expresse
termes
,
to
wit
,
that
a
vow
which
is
made
of
an
impossible
thing
,
bindeth
not
;
which
is
not
Sa
,
Azor
:
Nauare
Tolet
:
m●es
.
only
to
be
vnderstood
,
of
that
which
is
physically
and
naturally
impossible
,
as
if
one
Icarus-like
should
vow
he
would
flie
to
Rome
;
but
also
of
that
which
is
morally
impossible
,
as
for
example
,
if
a
man
should
vow
,
he
would
vpon
his
knees
creepe
to
Rome
from
Paris
;
or
that
hee
would
neuer
commit
sinne
at
all
;
or
if
a
woman
should
make
a
vow
that
she
would
neuer
speake
an
idle
worde
;
Or
if
a
man
that
is
by
nature
hastie
,
should
make
a
vow
that
he
would
neuer
speake
one
hastie
word
:
These
vowes
,
and
all
of
like
nature
,
are
in
themselues
voide
,
as
being
of
such
things
as
are
morally
impossible
.
Thirteenthly
,
I
suppose
,
as
an
euident
truth
deliuered
Suppos
.
Thirteenth
also
by
the
Aduersaries
;
that
no
married
Person
either
Husband
,
or
Wife
;
no
Childe
vnder
gouernment
of
Parents
;
no
Religious
Person
vnder
obedience
of
Superiours
,
can
make
any
Vow
,
which
shall
binde
their
consciences
,
without
approuance
of
the
Husband
,
or
Wife
,
allowance
of
Parents
,
or
approbation
of
Superiours
.
Yea
their
Cardinall
Tollet
pronounceth
Tollet
.
lib.
4.
cap.
18.
resolutely
,
When
the
matter
of
the
Vow
is
contrarie
to
those
things
in
which
the
Inferiour
is
bound
to
obey
the
Superiour
,
as
the
Childe
the
Parent
,
presently
the
vowes
are
voide
,
vnlesse
they
be
approued
by
the
Superiours
.
Fourteenthly
I
suppose
,
that
which
is
defended
by
Suppos
.
14
most
of
the
Aduersaries
;
to
wit
,
that
it
is
not
a
verball
vowing
of
the
mouth
,
which
bindeth
any
man
before
God
,
but
that
further
there
is
required
an
expresse
intention
of
him
that
voweth
if
not
to
binde
himselfe
yet
at
Sa:
verbo
voto
6
Aquinas
2.
2.
q.
88.
3.
ad
3.
&
art.
1.
per
totum
alias
.
lest
an
intention
to
vow
,
and
make
a
promise
;
So
that
he
who
shall
with
his
mouth
vtter
wordes
of
a
vowe
,
if
he
had
neither
intention
to
vowe
,
nor
to
binde
himselfe
;
he
is
not
bound
before
God
,
howsoeuer
hee
may
bee
compelled
by
authoritie
of
man
to
obserue
the
same
,
which
he
seemed
to
vow
and
promise
.
These
things
thus
supposed
as
clearely
maintained
by
the
Aduersaries
,
I
doe
out
of
them
deduct
certaine
consequences
(
agreeing
to
the
rule
and
analogie
of
faith
)
which
do
approue
and
commend
the
marriages
of
such
Fryers
,
Nunnes
,
or
Priests
,
who
conuerted
from
Poperie
,
shall
adioyne
themselues
to
the
reformed
Churches
.
Out
of
the
first
,
second
,
third
,
and
fourth
suppositions
Inference
.
1
I
thus
euidently
inferre
;
that
considering
Bishops
Canon
Apost
.
5.
Athanas
epist.
ad
Dracentium
.
See
Brigets
Reuelat.
lib.
7.
reuelat
.
cap.
10.
and
Greg.
lib.
3.
epist.
34.
Priests
&c.
in
the
primitiue
Church
were
indifferently
married
,
and
that
there
is
no
order
nor
command
from
Christ
,
or
from
his
Apostles
,
touching
the
vow
or
promise
of
single
life
in
Clergie-men
;
and
further
,
that
the
same
was
brought
into
the
Church
by
the
Bishops
of
Rome
by
degrees
;
First
,
by
law
and
command
only
,
that
such
as
tooke
orders
should
lead
single
liues
;
afterwards
,
(
because
the
same
law
was
not
well
obserued
by
diuers
Greg.
lib.
1.
Indict
.
9.
epist.
42.
Auentine
saith
that
the
forbidding
of
marriage
in
Priests
was
reputed
by
many
Prelates
&c.
a
pestiferous
heresie
,
Auent
.
lib.
5.
pag.
355.
after
they
had
taken
orders
)
it
was
deuised
by
the
Bishops
of
Rome
(
whereof
wee
haue
example
in
Gregorie
the
first
)
that
none
should
be
admitted
to
sacred
Orders
of
Subdeaconship
who
would
not
at
the
taking
of
the
same
,
promise
to
liue
single
liues
;
and
weighing
further
,
that
to
the
very
astonishment
of
the
heauens
,
and
the
prouoking
of
Gods
wrath
against
mankinde
,
(
by
the
meanes
of
the
said
lawes
and
vowes
(
there
haue
followed
such
Seas
of
most
abominable
and
nefand
sinnes
in
their
Church
;
I
should
thinke
him
or
her
,
sinfully
wicked
,
who
pondering
that
of
the
Apostle
that
the
Church
2.
Cor.
10.
8.
hath
no
power
giuen
her
but
(
in
aedificationem
)
for
edifying
,
shall
not
account
the
holy
Father
of
Rome
most
desperately
malicious
,
who
knowing
what
nefand
abominations
are
practised
by
his
Clergie
,
by
meanes
of
his
said
enforced
lawes
and
vowes
,
will
not
reuoke
the
same
,
and
leaue
the
point
of
marriage
in
the
Clergies
free
choise
,
as
Christ
and
his
Apostles
left
the
same
.
For
is
Aquinas
12.
q.
96.
3.
4.
it
not
an
axiome
in
diuinitie
,
a
principle
in
philosophie
,
that
any
humane
law
,
whatsoeuer
which
is
made
for
the
benefit
of
soules
,
and
auoyding
of
sinne
,
or
iniustice
:
if
the
same
law
proue
afterwardes
to
be
pernicious
,
that
it
ought
to
be
remoued
and
reuoked
?
I
dare
vndertake
there
was
neuer
yet
Lawgiuer
,
who
doth
not
approue
this
;
only
the
Outlaw
of
Rome
because
hee
must
(
according
to
Daniels
prophecie
simulare
castitatem
)
dissemble
chastity
;
he
will
not
do
it
in
this
:
Answere
me
directly
Master
Floode
:
are
there
not
innumerable
Ecclesiasticall
Lawes
and
Canons
in
your
Church
,
some
enacted
by
Generall
Councells
?
some
decreed
by
your
Popes
,
wich
notwithstanding
vpon
some
inconueniences
arising
in
the
keeping
of
them
,
haue
growne
out
of
vse
,
and
haue
become
(
nullae
)
none
,
of
no
force
?
how
many
of
the
Ecclesiasticall
Canons
of
the
Nicene
,
Constantinopolitane
,
Sardike
,
Laterane
,
and
other
Councells
haue
beene
cashired
either
by
expresse
order
,
or
conniuency
of
your
Popes
?
what
;
shall
inconueniences
remoue
lawes
established
by
supreame
and
vniuersall
authoritie
?
and
shall
not
such
a
confluence
of
most
abominable
impurities
,
cause
your
holy
Father
to
remoue
an
vnnecessarie
Law
of
his
owne
hatching
and
bringing
foorth
?
How
haue
I
heard
your
great
Statesman
Parsons
in
presence
of
some
of
the
Spanish
(
muy
Poderosos
seniores
)
most
mightie
Seniours
,
inueigh
most
bitterly
against
some
of
the
ancient
lawes
of
this
Kingdome
,
especially
that
,
concerning
triall
by
a
Iewry
of
twelue
,
for
some
inconueniences
which
his
Fatherhood
conceiued
to
be
in
it
?
wherupon
he
in
his
booke
of
reformation
,
vpon
Englands
conuersion
,
did
Dictatour-like
decree
an
amendment
of
the
same
;
especially
in
that
point
,
because
in
case
of
triall
for
life
and
death
,
amongst
vs
in
England
no
man
is
permitted
to
haue
his
Aduocate
or
Counceler
,
though
in
all
other
ciuill
causes
,
so
much
is
allowed
.
But
this
we
must
leaue
to
the
Lawyers
(
whom
it
concerneth
)
who
are
to
defend
the
equitie
of
their
Lawes
:
this
I
obserue
and
inferre
,
if
Parsons
thought
a
law
of
so
great
antiquity
,
(
he
constantly
affirmed
the
same
to
haue
been
brought
in
by
William
the
Conquerour
,
for
the
ruinating
and
subuersion
of
the
English
)
worthy
either
of
correction
,
or
remoueall
,
for
some
temporall
inconueniences
arising
Apud
Eneam
Siluium
de
Gestis
Conc.
Basil
.
Multisaluarentur
in
Sacerdotio
coniugato
qui
in
sterili
damnantur
.
See
Panor
.
cap.
Cum
olim
de
Cleric
.
coning
.
thereout
?
why
shall
not
the
losse
of
innumerable
soules
(
for
as
one
of
your
owne
said
,
multisaluarentur
&c.
Many
would
be
saued
in
a
married
Priesthood
who
are
damned
in
a
barren
Presbiteracie
)
be
a
sufficient
cause
to
remoue
so
vnnecessarie
and
wicked
a
Law
?
which
as
it
is
cause
of
eternall
perdition
to
many
;
so
I
boldly
and
constantly
affirme
it
is
cause
of
sinne
in
wellny
all
,
who
vndergoe
the
same
;
and
this
I
confidently
set
down
,
both
in
respect
of
what
I
know
by
experience
;
and
what
I
haue
heard
from
diuers
others
,
who
haue
been
intimely
acquainted
Hieron
:
in
dan.
Lyran.
Hipol
:
de
consum
.
with
your
votaries
.
But
be
it
as
it
will
,
I
doubt
not
but
that
of
some
ancients
speaking
of
Antichrist
must
bee
accomplished
in
your
Pope
;
Simulabit
castitatem
vt
plurimos
decipiat
;
He
will
dissemble
chastitie
,
that
he
may
deceiue
very
many
;
which
case
standing
thus
,
the
Pope
continuing
obstinate
in
his
tyrannical
enforcing
of
such
a
law
,
I
wish
Pontifician
Priests
and
others
to
call
to
minde
,
that
doctrinall
and
resolute
position
,
which
is
Sa.
verbo
lex
.
See
Azor.
Tom.
4.
lib.
5.
Siluest.
generally
taught
by
all
their
Diuines
,
Canonists
,
and
Summists
,
to
wit
;
that
lex
humana
&c.
a
humane
law
bindeth
not
in
conscience
,
when
it
is
either
vniust
,
or
it
is
vnprofitable
,
or
when
it
is
not
for
the
common
good
,
or
when
it
bringeth
great
hurt
,
or
when
it
is
very
hard
to
be
kept
,
for
thou
it
is
reputed
in
the
law
to
be
impossible
;
thus
they
,
so
that
if
the
Pope
and
his
Ministers
shall
still
continue
in
their
tyrannicall
enforcing
of
such
lawes
,
they
may
bee
condemned
and
contemned
;
yea
further
,
who
may
iustly
condemne
those
,
which
take
orders
in
that
Church
,
if
at
the
taking
of
the
same
,
they
doe
vse
some
amphibologicall
equiuocation
or
mentall
reseruation
(
such
as
his
Ignatian
Proctours
doe
teach
their
blinde
Obedients
to
vse
towards
their
Soueraignes
&
his
lawfull
Magistrates
)
thereby
to
delude
,
and
deceiue
such
tyrannicall
proceeding
,
for
what
is
it
else
then
(
arte
artem
fallere
)
by
honest
Arte
to
deceiue
that
wicked
mans
practise
?
Secondly
I
inferre
out
of
the
5.
6.
and
7.
suppositions
;
Inference
.
2
which
haue
that
avowe
prouing
either
idle
,
vnprofitable
,
or
vniust
,
or
nociue
and
hurtfull
to
the
common
Where
necessitie
vrgeth
,
dispensation
is
excusable
,
where
vtilitie
moueth
dispensation
is
laudable
;
profit
I
say
common
,
not
priuate
.
Bernard
.
de
cons.
lib.
3.
good
;
and
in
speciall
if
hurtfull
to
the
spirituall
good
of
the
Vower
;
the
same
may
be
for
such
respects
dispensed
withall
or
changed
:
And
as
wee
haue
it
in
the
sixth
supposition
,
It
is
sufficient
for
a
dispensation
or
change
,
if
the
cause
be
thought
and
reputed
lawfull
:
and
further
as
we
haue
it
in
the
seuenth
supposition
,
this
dispensation
is
rather
to
bee
called
a
declaration
of
the
inualidity
or
nullitie
of
the
vowe
,
then
a
relaxation
or
release
of
the
obligation
of
the
same
;
So
that
if
the
Prelate
or
Superiour
be
wilfully
bent
;
that
he
will
not
dispense
(
as
he
is
bound
and
ought
,
otherwise
he
sinneth
greatly
)
then
the
declaration
of
learned
men
,
touching
the
vnprofitablenesse
,
hurtfulnesse
&c.
of
such
a
vowe
shall
be
sufficient
,
for
clearing
and
appeasing
the
conscience
of
such
votaries
.
Now
what
shall
we
thinke
to
be
a
iust
cause
for
a
dispensation
of
a
vowe
,
if
that
may
not
be
so
reputed
,
which
Popes
,
Prelates
,
Synodes
,
Doctours
,
the
generall
voice
,
and
noice
of
all
people
doe
repute
to
be
such
;
as
they
doe
in
this
case
of
Nunnes
and
Priests
marrying
?
What
?
said
not
that
your
pious
Pius
the
second
thus
?
That
as
marriage
was
taken
away
from
Priests
vpon
certaine
Pius
apud
Plat.
reasons
so
there
were
more
reasons
to
haue
the
same
restored
to
them
againe
.
This
said
your
Pope
vpon
consideration
of
the
horrible
enormities
committed
in
yout
Church
:
which
saying
of
his
hath
been
receiued
with
applause
of
deuines
,
Canonists
,
Princes
,
Emperors
,
and
the
voice
See
Fricius
lib.
4.
de
Eccles.
in
Apologia
pro
matr
.
sacerdes
.
of
all
people
.
Much
might
be
said
in
this
kind
but
the
matter
is
cleere
,
I
goe
on
.
Thirdlie
,
out
of
the
eight
supposition
thus
I
do
most
Inference
.
Third
cleerlie
inferre
,
that
whereas
there
meet
two
vowes
together
in
a
Frier
,
Priest
,
Monke
,
or
Nunne
:
the
one
and
first
which
they
made
to
God
in
baptisme
;
the
other
which
vpon
an
erroneous
conceit
,
and
inforced
law
,
they
made
to
man
:
in
case
these
two
vowes
are
incompatible
,
and
cannot
be
both
kept
,
(
as
they
are
in
him
or
her
who
vpon
due
examination
and
long
triall
finde
themselues
not
to
haue
the
gift
of
continencie
)
then
doubtlesse
the
better
and
more
necessarie
of
these
two
must
take
place
;
which
without
all
controuersie
is
that
,
which
was
made
to
God
in
Baptisme
.
Now
by
vertue
of
that
law
such
as
haue
not
the
gift
of
continencie
,
are
bound
vnder
paine
of
damnation
to
hearken
to
the
Apostle
declaring
and
commanding
thus
(
melius
est
nubere
quam
vri
)
It
is
better
to
marry
then
to
burne
,
and
thus
1
Cor.
7.
9.
Qui
non
continet
nubat
;
He
or
she
who
containeth
not
let
him
or
her
marry
;
The
Apostle
doth
not
say
he
that
cannot
containe
let
him
marrie
;
but
thus
,
he
that
doth
not
containe
let
him
marry
;
that
is
who
hauing
made
triall
of
himselfe
or
of
her selfe
,
and
findeth
by
daily
experience
either
of
often
lapses
or
else
of
morosous
desires
(
which
is
burning
)
let
such
a
one
marrie
:
and
this
is
the
very
case
August
.
de
virgin
.
cap.
34
Cyprian
.
ep.
11.
lib.
1
Bern.
in
serm.
ad
Clerum
.
de
conuers
.
whereof
S.
Austen
,
Cyprian
,
Bernard
,
and
some
others
haue
spoken
;
inueighing
and
exlaiming
against
such
as
made
pretenced
vowes
and
kept
them
not
;
affirming
that
it
was
better
for
them
to
marrie
.
And
here
I
answer
an
obiection
by
the
way
which
may
be
thus
made
:
By
our
first
vowe
in
Baptisme
we
are
bound
to
keepe
all
after
promises
or
vowes
;
which
we
may
make
either
to
God
or
man
.
It
is
true
indeede
,
in
such
vowes
and
promises
that
are
iust
,
and
in
such
things
that
a
man
hath
liberty
to
vow
;
now
in
case
a
man
or
a
woman
cannot
containe
or
hath
not
the
gift
of
chastitie
(
which
is
euident
they
haue
not
if
they
doe
not
containe
)
then
they
It
is
impossible
for
him
to
containe
who
hath
not
the
gift
of
continency
haue
not
libertie
to
vowe
;
for
in
such
cases
the
law
of
God
prescribeth
and
commandeth
marriage
;
reiecting
such
sinfull
vowes
which
the
votaries
cannot
obserue
,
but
are
by
them
more
and
more
enthralled
in
the
bondage
of
sinne
.
If
they
reply
and
say
,
it
was
indeed
in
the
votaries
free
choice
,
whether
he
would
vowe
or
not
;
but
hauing
vowed
,
he
is
absolutely
tied
to
the
performance
of
the
same
,
and
is
no
more
at
his
owne
libertie
:
I
answer
thus
cleerlie
,
and
returne
the
argument
against
themselues
:
If
there
may
be
no
error
in
vowing
,
then
downe
falleth
My
faculty
for
dispensations
,
&c.
was
deliuered
in
these
words
.
Facultas
,
&c.
A
faculty
to
dispense
with
all
vowes
and
oathes
;
excepting
those
of
perpetuall
chast●ty
and
religion
.
After
was
added
power
to
dispense
in
simple
vows
of
chastity
,
&c.
1.
Tim.
5.
11.
to
the
ground
all
their
pretensed
power
of
dispensing
and
changing
of
vowes
;
and
if
there
may
happen
error
in
other
vowes
,
why
not
in
the
vowes
of
chastity
,
where
presumption
of
vowing
is
most
frequent
?
(
sed
victoria
rarissima
)
but
the
victory
most
rare
and
seldom
?
If
our
Pontificians
could
shew
vs
out
of
the
word
of
God
,
that
a
promiscuous
and
indifferent
liberty
of
vowing
chastity
were
allowable
in
all
sorts
of
people
,
then
they
should
say
somewhat
to
that
purpose
;
but
concerning
this
we
may
take
a
scantling
out
of
that
which
S.
Paul
ordereth
touching
yonger
widdowes
:
(
which
all
the
aduersaries
generally
vnderstand
of
vowing
Nunnes
)
that
they
are
not
in
any
case
to
bee
accepted
or
admitted
before
they
be
threescore
yeereold
,
(
a
competent
and
sufficient
time
for
triall
and
probation
)
wholly
to
dedicate
themselues
to
God
by
renouncing
of
the
world
.
O
Mr.
Flud
what
defence
can
you
make
for
your
Churches
admitting
Boyes
,
and
Girles
,
to
vowe
before
they
come
to
sixe
times
three
yeeres
old
.
How
expresly
is
their
practise
against
the
holy
Apostles
ordinance
?
He
will
haue
none
admitted
before
they
be
threescore
yeere
old
,
and
after
long
triall
;
you
admit
yong
girles
of
fourteene
yeeres
of
age
,
and
are
not
ashamed
to
permit
them
to
professe
after
a
yeeres
probation
;
yea
more
then
this
,
(
for
the
consummating
of
your
impietie
in
this
kinde
)
though
such
yonger
probationers
in
the
yeere
of
their
tryall
doe
finde
themselues
continuallie
buffeted
with
temptations
on
all
sides
;
yea
and
oftentime
to
be
most
vnconsolablie
afflicted
,
yet
rather
then
such
shall
depart
from
you
,
if
they
may
proue
beneficiall
to
your
Monasteries
,
or
at
least
for
auoiding
of
scandall
,
they
shall
haue
strange
incouragements
giuen
them
,
to
continue
in
that
wicked
course
,
whereby
their
Soules
are
very
likelie
eternallie
to
perish
.
Fourthly
,
out
of
the
ninth
supposition
,
I
euidentlie
Inserence
.
Fourth
deduce
;
if
it
be
lawfull
for
one
who
hath
vowed
to
enter
into
some
one
religion
,
not
to
stand
to
the
keeping
of
his
vowe
,
if
in
time
of
his
triall
and
probation
he
finde
not
himselfe
fit
for
the
same
:
Why
then
shall
it
not
be
lawfull
for
any
Monke
,
Frier
,
Priest
,
or
Nunne
,
after
they
haue
made
their
vowes
,
if
they
by
experience
find
themselues
altogether
vnfit
,
and
that
they
were
both
in
time
of
their
probation
,
and
at
the
time
of
their
vowing
deceiued
by
some
delusion
;
why
(
I
say
)
shall
it
not
be
lawfull
for
them
to
vse
such
remedies
against
those
temptations
as
God
hath
appointed
?
Standing
within
the
obligation
and
nature
of
a
vowe
,
what
difference
can
be
found
betwixt
that
which
is
simple
,
and
that
which
is
solemn
?
Your
Celestine
affirmeth
,
Extra
:
qui
cleriti
.
that
a
simple
vow
bindeth
no
lesse
before
God
then
a
solemne
one
doth
:
The
summe
is
,
neither
simple
nor
solemne
vow
pleaseth
God
,
which
is
begun
with
sin
;
prosecuted
and
consummated
with
sinne
;
and
if
such
please
not
God
,
assuredly
they
cannot
binde
the
conscience
of
any
man
:
For
(
to
vse
Caluins
wordes
,
si
in
humanis
Lib.
iustitut
.
cap.
devotis
.
contractibus
&c.
If
in
humane
contracts
,
those
onely
promises
doe
binde
vs
,
in
which
those
to
whom
we
promise
will
haue
vs
bound
,
it
is
absurd
,
that
wee
should
bee
enforced
to
performe
those
things
which
God
doth
not
require
at
our
handes
:
thus
he
.
Now
cleere
it
is
,
that
God
doth
not
require
,
nor
neuer
will
require
continencie
or
chastitie
from
those
,
to
whom
he
hath
not
giuen
the
gift
thereof
;
and
that
he
giueth
not
the
gift
thereof
to
all
it
is
euident
by
that
of
the
Apostle
vnusquisque
&c.
Euery
one
receiueth
1.
Cor
7
7
37.
See
S
Hi●rum
in
cap
19.
Math.
S.
Chrys●st
.
his
proper
gift
from
God
one
after
this
sort
an
other
after
that
manner
.
Now
Master
Flood
,
put
case
that
diuers
of
your
Monkes
,
Fryers
,
and
Nunnes
,
haue
vowed
chastitie
;
and
yet
afterwardes
by
a
lamentable
experience
finde
that
they
haue
not
the
gift
thereof
,
but
doe
incessantly
burne
(
as
it
is
certaine
some
of
your
owne
Ignatians
do
)
what
will
you
haue
such
to
do
?
will
you
transuert
the
words
of
the
Apostle
,
and
say
let
them
rather
burne
,
then
marry
?
if
you
should
so
say
,
you
should
shew
your selfe
to
be
but
a
very
simple
Theologue
.
Perhaps
you
will
reply
and
say
,
that
although
God
doe
not
giue
the
efficacious
and
congruous
gift
of
continencie
to
all
that
vowed
;
so
that
infallibly
they
shall
thereby
containe
:
notwithstanding
,
he
giueth
them
all
,
or
profsereth
to
them
all
,
sufficient
grace
,
whereby
they
may
bee
able
to
containe
;
so
that
they
haue
a
posse
to
containe
,
although
they
shall
not
thereby
effectually
containe
.
If
thus
you
answere
,
I
aske
of
you
,
where
haue
It
is
the
vngracious
v●ice
of
the
vnprofitable
seruant
;
that
God
reapeth
where
hee
soweth
not
,
and
gathereth
where
he
hath
not
strawed
Math.
25.
24.
you
learned
of
such
a
dallying
of
God
with
his
Graces
,
towards
your
votaries
?
Whence
learned
you
to
impose
so
blasphemous
an
immanitie
and
crueltie
vpon
God
,
that
he
will
require
a
reall
performance
,
and
an
effectuall
effect
of
continencie
in
your
Priests
,
and
yet
giueth
them
not
an
efficacious
gift
of
continencie
to
performe
the
same
?
but
onely
a
posse
,
a
power
,
a
possibilitie
;
which
infallibly
,
shall
neuer
take
effect
:
let
this
bee
recorded
,
as
one
amongst
the
rest
of
your
blasphemous
positions
.
Fiftly
I
deduce
,
out
of
the
tenth
and
eleuenth
suppo
,
Inference
.
5
sitions
;
in
which
it
is
set
downe
,
that
what
vowe
soeuer
is
tainted
with
an
ill
end
,
or
which
is
made
vpon
a
sinnefull
and
erroneous
occasion
,
though
ratified
by
a
continued
custome
,
is
notwithstanding
vnpleasing
to
God
;
now
the
occasion
of
such
vowing
in
your
Priests
is
wicked
,
The
endes
of
popish
votaries
vowings
.
and
naught
;
for
it
is
vpon
an
erroneous
iudgement
and
opinion
in
most
of
them
,
that
holy
Orders
and
the
vow
of
chastirie
are
so
annexed
together
,
by
Christs
institution
,
that
they
cannot
be
seuered
:
or
that
matrimoniall
estate
of
life
is
so
impure
and
vncleane
,
that
it
cannot
well
consort
with
Priestly
puritie
:
or
else
vpon
an
apprehension
,
that
thereby
they
shall
be
more
honourable
and
regardable
to
their
Laitie
:
or
with
some
such
like
respects
;
all
which
are
meere
phansies
and
sinfull
vanities
.
Againe
,
your
Priests
by
the
vowing
and
performance
of
vnnecessarie
vowes
,
doe
approoue
the
Popes
tyrannicall
and
Antichristian
Supremacie
,
which
is
no
lesse
,
then
a
point
of
impietie
against
Christ
.
So
that
whensoeuer
it
shall
please
him
to
open
their
eies
,
that
they
may
see
the
errours
in
which
they
formerly
walked
;
doubtlesse
they
are
no
more
tyed
to
such
vowes
then
all
archers
are
tyed
to
Robbinhoods
lawes
of
archerie
;
and
lesse
then
S.
Paul
being
conuerted
was
to
the
ceremoniall
lawes
of
the
Iewes
.
I
doe
not
by
this
reproue
those
who
comming
from
Rome
do
liue
in
single
life
:
but
I
constantly
maintaine
,
that
if
they
do
continue
still
in
single
life
,
by
vertue
of
their
erroneous
vowe
,
founded
vpon
Papall
superstitious
commaund
;
they
doe
therein
greiuouslie
transgresse
:
by
which
I
inferre
how
idly
politike
,
He
partaketh
with
sinne
that
doth
by
act
or
practise
maintaine
a
law
of
sinne
.
that
Doctour
was
,
who
aduised
a
Priest
(
who
was
conuerted
from
the
Church
of
Rome
)
thus
;
that
as
hee
euer
tendered
his
credit
,
he
should
not
marrie
:
which
his
idle
counsell
did
make
so
deep
an
impression
in
the
Conuerts
minde
(
the
Doctour
was
then
in
a
place
of
great
note
)
that
whereas
before
,
he
was
doubtfull
whether
to
marry
or
not
;
he
resolued
fully
to
make
vse
of
his
Christian
libertie
;
and
to
enter
into
that
course
of
life
;
being
not
a
little
scandalized
at
the
Doctours
aduise
,
as
in
like
sort
another
Priest
,
was
at
the
censure
of
some
other
,
who
greatly
reprooued
him
for
that
euen
at
the
same
time
,
when
he
was
conuerted
,
hee
entered
into
the
holy
state
of
matrimonie
.
Further
to
touch
some
other
speciall
ends
,
&
motiues
,
which
moue
your
religious
to
vow
;
they
are
doubtlesse
vaine
and
superstitious
:
the
superstition
of
which
being
opened
vnto
them
,
the
inualidity
of
their
vowes
is
thereby
also
opened
;
so
that
they
may
for
some
honest
ends
,
as
to
make
vse
of
their
christian
liberty
,
to
procreate
children
,
to
shake
off
Antichrists
yoke
,
&c.
lawfully
and
freely
enter
into
the
state
of
matrimonie
.
How
idle
an
end
is
that
,
whereby
you
make
a
single
life
to
be
more
satisfactorious
for
sinnes
,
then
the
other
?
How
vaine
that
,
that
no
man
entring
into
the
estate
of
marriage
,
can
so
carefully
looke
to
the
charge
of
soules
as
those
which
are
vnmarried
?
How
pernicious
an
end
is
that
,
and
most
iniurious
to
Christs
death
and
passion
?
(
which
is
indeed
the
cheifest
end
,
all
your
votaries
aime
at
)
by
which
you
teach
them
,
that
by
meanes
of
a
solemne
profession
of
your
vowes
;
they
are
made
as
cleare
and
free
from
all
their
sinnes
,
as
the
childe
or
Adult
Person
which
is
presently
taken
See
Azor
:
instit
.
tom.
2.
lib.
12.
cap.
5.
from
the
font
of
Baptisme
.
This
is
a
high
point
of
your
superstition
,
to
equalize
your
solemne
vowe-profession
,
with
the
Sacrament
of
Baptisme
.
Yea
some
of
your
Doctours
grant
that
,
to
this
your
owne
pretended
tradition
of
solemne
vowing
,
which
they
denie
to
baptisme
;
to
wit
,
that
so
often
as
a
professed
Person
shall
renew
in
his
or
her
minde
their
former
profession
ratifying
and
approuing
the
same
,
they
are
thereby
anew
expiated
,
and
made
cleare
from
all
their
sinnes
;
so
potent
a
lauer
,
and
sacrament
it
is
.
By
the
which
it
is
most
cleare
,
that
all
your
professours
haue
their
vowes
grounded
vpon
most
superstitious
ends
.
Let
vs
now
make
application
to
some
of
your
Religious
,
especially
your
Nunnes
.
The
Apostle
decreeth
,
that
younger
women
and
widowes
should
marrie
,
and
that
the
Juniores
viduas
nubere
volo
.
1
Timoth.
5.
Church
shall
admit
none
into
the
number
of
Church-widowes
,
(
you
and
yours
commonly
interpret
this
of
your
vowing
Nunnes
)
before
the
age
of
threescore
.
This
is
the
Apostles
speciall
decree
;
wisely
weighing
how
rare
the
gift
of
continencie
is
,
especially
to
widowes
.
Compare
now
this
together
with
your
presumptuous
doctrine
,
who
to
draw
young
boyes
and
girles
to
make
profession
of
chastitie
,
before
they
can
conceiue
what
chastitie
is
,
yea
to
make
profession
of
chastitie
,
when
as
some
of
them
,
know
themselues
to
be
luxuriously
vnchaste
;
doe
gilde
ouer
your
Vowes
of
profession
,
with
such
incomparable
perfection
,
that
you
equalize
it
with
Baptisme
.
But
this
your
end
being
so
pernicious
;
the
motiues
and
inducements
so
superstitious
,
who
can
doubt
,
but
such
(
to
whom
God
shall
be
pleased
to
reueale
his
truth
)
as
haue
made
in
your
Church
superstitious
Vowes
,
but
that
they
are
as
free
from
them
,
and
the
All
your
Authors
confesse
vna
voce
,
that
vowes
made
for
a
sinfull
end
are
not
to
be
kept
.
obligation
of
them
before
God
,
as
if
they
had
neuer
made
them
?
for
they
are
(
ipso
iure
,
iure
diuino
nullae
)
euen
by
Gods
owne
law
,
of
no
force
and
validitie
,
and
so
in
all
lawes
ought
to
be
(
nullae
)
voide
and
none
,
and
of
no
force
.
Sixthly
,
out
of
the
twelfth
Supposition
I
euidently
Inference
.
Sixth
inferre
,
that
such
as
haue
not
the
efficacious
and
effectuall
gift
of
continencie
,
they
are
in
the
case
of
impossibilitie
;
and
so
consequently
,
are
no
more
bound
to
keepe
such
Vowes
,
then
those
who
haue
made
Vowes
of
things
apparantly
impossible
;
whether
naturally
or
morally
impossible
,
it
little
mattereth
:
as
also
it
is
no
matter
whether
the
impossibilitie
be
apparant
or
not
;
it
is
sufficient
that
the
conscience
of
the
Votarie
,
telleth
him
,
by
his
often
conflicts
,
falls
and
foyles
,
that
he
hath
not
the
gift
of
continencie
.
Neither
shall
it
helpe
you
to
answer
and
say
,
that
such
haue
the
gift
of
continencie
,
in
a
remote
power
,
possibilitie
,
or
sufficiencie
,
to
be
able
to
keepe
it
,
though
infallibly
they
shall
neuer
therby
actually
and
effectually
keep
it
:
for
this
your
answer
besides
that
it
is
blasphemous
against
the
goodnesse
and
wisedome
of
God
,
so
it
is
also
idle
in
it selfe
.
For
,
what
would
you
thinke
of
that
man
,
who
should
make
a
Clocke
,
with
wheeles
,
barres
,
hammer
,
bell
,
hand
,
and
all
other
parts
and
instruments
belonging
to
the
same
,
and
yet
hee
should
so
place
and
order
them
together
,
that
they
should
infallibly
neuer
strike
?
would
you
thinke
him
wise
,
if
hee
should
say
he
had
made
a
Clock
,
which
had
a
posse
,
a
sufficient
ablenesse
to
strike
,
though
infallibly
it
should
neuer
strike
,
as
being
disorderly
placed
?
Or
what
would
you
thinke
of
such
a
ones
wisdome
,
if
he
should
be
offended
,
that
the
Clocke
did
neuer
strike
?
Make
you
application
Mr.
Flud
,
and
see
how
blasphemously
you
speake
,
and
write
of
God
.
He
giueth
,
(
for
so
you
all
generally
teach
)
to
all
Monkes
,
Priests
and
Nunnes
,
such
sufficiencie
of
grace
,
whereby
they
may
be
able
to
conteyne
,
yet
he
so
proffereth
these
his
graces
,
in
such
circumstances
of
time
,
in
such
condition
of
place
,
or
in
such
proportion
to
others
,
or
in
such
disposition
of
the
bodie
or
minde
of
them
,
to
whom
the
graces
are
proffered
,
that
infallibly
they
shall
not
,
nor
will
not
effectually
and
actually
conteyne
therewith
,
no
not
one
of
all
them
,
to
whom
grace
onely
sufficient
is
offered
.
Againe
;
what
would
you
thinke
of
the
wisdome
,
iustice
,
and
goodnesse
of
that
Magistrate
,
which
should
commaund
some
Citizen
,
to
a
needlesse
peece
of
worke
?
for
example
,
to
goe
and
keepe
sentinell
in
a
time
of
no
danger
,
and
should
for
that
purpose
,
furnish
him
with
Musket
,
and
all
other
things
belonging
to
that
charge
;
yet
should
keepe
his
doores
shut
vp
so
fast
,
that
the
poore
Citizen
could
not
possibly
stirre
abroad
.
Would
you
commend
his
wisdome
,
goodnesse
or
iustice
,
if
afterwards
hee
should
tell
the
Citizen
,
that
hee
gaue
him
a
Musket
&c.
wherewith
to
keepe
sentinell
?
he
gaue
him
a
sufficiencie
to
doe
it
,
and
therefore
because
he
did
not
effectually
and
actually
performe
so
much
,
hee
shall
be
punished
for
so
treasonable
an
offence
?
make
you
the
application
Mr.
Flud
.
God
giues
all
your
Votaries
a
remote
sufficiencie
,
and
power
,
to
be
able
to
conteyne
,
and
yet
doth
not
so
congruously
,
and
effectually
moue
and
excite
them
,
that
they
shall
and
will
actually
and
really
conteyne
;
and
yet
hee
damneth
them
to
euerlasting
punishment
,
because
they
doe
not
actually
and
effectually
conteyne
,
which
they
neuer
can
doe
without
his
efficacious
grace
,
which
notwitstanding
hee
denieth
vnto
them
.
I
tell
you
Mr.
Flud
,
that
though
the
windowes
of
heauen
were
opened
to
showre
downe
graces
vpon
your
Votaries
,
yet
if
God
by
his
speciall
hand
actually
excite
not
their
wills
and
mindes
,
to
make
vse
,
and
to
take
hold
of
such
graces
,
they
are
like
vnto
the
Citizen
which
is
commanded
to
keepe
Sentinell
,
and
yet
hath
his
dores
so
shut
vpon
him
,
that
he
cannot
possibly
stirre
abroad
.
Perhaps
you
will
answer
,
that
when
the
graces
be
offered
and
proffered
,
the
will
is
able
to
make
vse
of
them
,
and
by
them
actually
to
conteyne
;
beware
of
that
Mr.
Flud
,
for
it
is
deepe
Pelagianisme
so
to
affirme
;
and
to
make
the
vse
and
application
of
grace
to
be
from
mans
will
,
and
not
effectually
and
efficaciously
from
grace
it selfe
.
Seuenthly
,
out
of
the
thirteenth
Supposition
I
euidently
Seuenth
Inference
.
inferre
;
that
seeing
all
are
seruants
to
Christ
,
and
vnder
his
obedience
,
it
cannot
be
,
that
any
may
be
admitted
to
vow
any
thing
,
which
is
against
his
command
,
Now
his
command
is
rather
to
marrie
then
to
burne
:
his
expresse
precept
is
that
those
which
conteyne
not
must
marrie
:
and
that
onely
those
are
to
conteyne
,
which
haue
the
gift
thereof
.
But
hee
who
findeth
by
a
long
continued
experience
that
hee
can
not
get
it
(
as
an
infinitie
of
your
Priests
,
Fryers
and
Nunnes
,
doe
)
such
a
one
doubtlesse
is
to
looke
vpon
Gods
expresse
command
;
and
not
to
tye
himselfe
with
any
priuate
law
of
Vow
,
for
performance
of
that
,
for
which
he
wanteth
strength
and
abilitie
.
Lastly
,
out
of
the
foureteenth
supposition
,
I
do
most
clearely
inferre
,
that
all
such
,
who
at
the
taking
of
Orders
Eight
Inference
.
in
the
Papall
Church
,
doe
vow
with
their
mouthes
onely
,
and
haue
no
intention
to
binde
themselues
therewith
;
that
all
such
are
free
from
keeping
of
such
verball
promises
;
howsoeuer
whilest
they
liue
in
those
Churches
,
they
shall
be
compelled
to
the
keeping
of
the
same
.
Now
that
many
so
doe
in
that
Church
,
it
may
easily
be
supposed
,
considering
the
frequencie
of
their
doctrine
and
practise
of
equiuocation
;
especially
in
the
point
when
violence
is
offered
against
a
mans
libertie
;
or
else
See
Azor.
an
vniust
question
is
proposed
to
be
answered
,
as
in
this
case
both
doe
happen
.
This
being
so
;
all
those
,
who
haue
so
deceiued
by
their
owne
arte
,
the
Pope
and
his
Officers
,
are
doubtlesse
no
more
tyed
to
single
life
,
then
any
other
thing
,
whereof
they
neuer
made
any
promise
or
vowe
at
all
.
And
in
the
Reformed
Churches
,
if
any
should
disrepute
a
Conuert
for
marrying
vpon
or
after
his
conuersion
,
such
a
one
sheweth
himselfe
either
to
be
a
politike
Christian
,
or
an
vnconstant
Neutrall
.
Gods
cause
needs
no
vnchristian
policie
,
to
bolster
vp
the
same
.
If
it
be
said
that
the
Papists
are
scandalized
therewith
;
alac
,
what
is
there
in
the
reformed
Churches
wherewith
they
are
not
scandalized
?
But
wee
must
say
of
them
as
Christ
said
of
the
Scribes
and
Pharisies
,
Coeci
Matth:
13.
14.
sunt
&
duces
coecorum
;
and
so
I
end
this
discourse
with
those
two
excellent
axiomes
of
Law
,
Turpevotum
quod
scelere
impletur
.
Dishonest
is
that
vow
which
is
kept
with
crime
.
Againe
,
In
malis
promissis
rescinde
sidem
.
In
bad
promises
breake
thy
fidelitie
.
Keep
them
not
,
neither
with
Iudg:
11.
Mar:
6.
Act:
23.
Iepthe
,
Herod
,
nor
those
,
which
vowed
to
kill
S.
Paul
.
Thus
Mr.
Flud
I
haue
cleared
out
of
your
owne
principles
the
lawfulnesse
of
mariage
in
your
Votaries
;
if
occasion
doe
require
it
,
I
doubt
not
but
that
according
to
the
analogie
of
faith
,
I
shall
be
able
to
defend
these
,
to
strengthen
and
enlarge
them
.
Out
of
which
you
may
easily
iudge
,
how
idle
your
calumniation
is
in
obiecting
against
vs
that
we
allow
your
Professionists
being
conuerted
to
marrie
.
Let
vs
see
what
followeth
.
Mr.
FLVD
.
ibidem
.
That
Fryers
may
marrie
Nunnes
,
and
be
saued
by
idle
life
in
sole
faith
.
&c.
ANSWER
.
Your
idle
girde
at
marrying
wee
haue
largely
answered
already
;
now
to
your
other
two
calumnies
of
idle
life
and
sole
faith
.
Touching
the
first
,
let
Luthers
,
Melancthons
,
Bezaes
,
Caluins
,
Peter
Martyrs
labours
which
they
did
vndergoe
being
conuerted
,
be
compared
with
those
of
them
,
whilest
they
liued
in
Poperie
,
and
they
will
seeme
as
a
handfull
to
a
heape
.
As
touching
the
doctrine
of
sole
faith
,
you
doe
egregiously
Ignatianize
,
that
is
,
calumniate
;
for
all
the
Churches
reformed
doe
giue
the
Anatheme
to
all
those
,
who
teach
sole
faith
,
that
is
faith
iustifying
to
be
voide
of
the
fruit
of
good
workes
.
Yea
your selfe
being
a
Rabbie
cannot
be
ignorant
,
how
your
Tridentine
Synode
giues
Conc.
Trid.
Sess
.
6.
Can:
28.
the
Anatheme
to
vs
,
because
wee
teach
,
and
constantly
teach
,
that
true
faith
,
iustifying
faith
cannot
be
voide
of
good
workes
.
After
you
haue
generally
twitted
the
reformed
Churches
for
receiuing
of
Monkes
and
Fryers
,
then
you
begin
particularly
to
dispute
thus
grauely
against
Martin
Luther
.
I
should
thinke
it
more
probable
,
that
Luther
in
his
nights
conference
with
the
Deuill
,
did
convert
and
make
him
a
friend
to
Christ
,
that
now
he
will
be
content
to
worke
miracles
,
to
glorifie
and
extoll
his
name
.
thus
you
argue
for
want
of
better
matter
.
Wherein
Mr.
Flud
,
you
behaue
your selfe
like
a
wrangling
Lawyer
,
who
careth
not
what
he
saith
,
so
hee
may
thereby
disaduantage
his
Aduersaries
cause
.
You
call
it
a
nights
conference
,
when
as
that
worthy
man
deliuereth
it
as
a
nights
conflict
,
by
which
the
Deuill
endeuoured
to
draw
him
to
despaire
;
&
withall
declareth
by
what
arguments
(
euen
the
chiefest
grounds
for
your
massing
sacrifice
)
hee
did
repulse
his
wicked
suggestions
.
And
can
you
thinke
it
to
be
an
argument
of
reprobation
,
if
a
man
be
assaulted
by
Satan
,
Who
like
a
roaring
Lyon
goeth
about
seeking
whom
1
Pet:
5.
Matth:
4.
he
may
deuoure
?
Was
not
the
Sonne
of
God
assaulted
by
Satan
?
Did
hee
not
assault
him
with
arguments
taken
out
of
Scripture
,
to
moue
him
to
presumption
?
And
might
not
the
Deuill
also
produce
arguments
either
true
or
false
,
thereby
to
haue
led
Luther
into
despaire
?
Christ
repulsed
him
by
reasons
;
so
also
did
Luther
;
which
reasons
you
must
sticke
too
,
or
else
your
Masse
will
to
the
ground
.
But
with
what
face
doe
you
produce
Luthers
conference
with
the
Deuill
,
when
as
your
Dominican
Fryers
haue
published
to
the
view
of
the
world
,
how
the
Deuill
called
Verrine
,
did
in
a
possessed
person
,
labour
by
all
meanes
possible
to
perswade
Magdalene
to
become
a
Popish
Conuert
?
With
what
forehead
doe
you
obiect
this
vnto
vs
,
whenas
the
Superiour
of
the
Nunnes
of
Brussells
,
doth
bring
ten
wicked
Deuills
,
Robert
Chambers
pag.
214.
which
were
cast
out
of
one
Catherine
Buis
by
vertue
of
the
Image-Lady
at
Sichem
,
to
cry
out
thus
vnto
her
,
with
a
redoubled
note
,
Viué
nostre
Dame
du
Sichem
:
Viué
nostre
Dame
du
Sichem
:
Liue
our
Ladie
of
Sichem
,
Our
Ladie
of
Sichem
liue
.
Here
you
haue
Satan
with
your selues
,
ioyne
in
one
manner
of
worship
to
that
Image-Ladie
of
Sichem
,
calling
her
their
Ladie
.
Are
not
you
ashamed
to
impose
thus
against
vs
,
when
as
your
Denham
Deuill-dalliances
,
conferences
&
dispute
,
both
by
night
&
day
,
are
so
learnedly
published
by
the
Bishop
of
Chichester
?
What
meane
you
so
to
calumniate
Luther
,
whenas
in
diuers
of
your
Saints
legends
,
it
is
to
be
found
,
how
the
Vita
Elzearij
comitis
,
vita
Hilarionis
,
Antonij
&c.
Deuill
did
assault
them
with
conferences
at
their
departing
out
of
the
world
?
you
might
Master
Flood
,
if
malice
had
not
blinded
you
,
haue
considered
,
that
,
that
worthy
man
,
would
neuer
haue
published
this
dispute
to
the
world
,
if
hee
had
taken
the
same
to
haue
beene
a
friendly
conference
:
you
should
rather
commend
his
humilitie
,
for
laying
open
his
infirmities
to
the
world
,
and
Satans
wiles
;
that
others
by
his
wisedome
,
patience
,
and
constancie
,
might
in
like
cases
know
how
to
behaue
themselues
.
And
to
answere
a
further
instance
,
which
many
of
yours
vrge
against
that
man
;
as
you
cannot
thinke
those
texts
of
Scripture
,
which
Satan
brought
against
Math.
4.
Christ
to
be
warrantable
in
that
sense
,
in
which
they
were
brought
by
him
,
so
howsoeuer
Satan
did
produce
true
reasons
and
arguments
to
haue
moued
Luther
to
despaire
,
although
the
same
are
not
good
in
that
sense
they
were
brought
against
him
;
yet
they
are
good
,
and
sufficient
in
their
true
and
naturall
sense
,
against
the
idolatrous
communion
of
your
Church
,
and
your
Massing
sacrifice
;
&
so
your
calumniation
falleth
to
the
ground
,
as
likewise
the
pedantlike
inference
of
yours
.
When
you
shall
proue
that
your
miracles
and
prodigies
,
turne
to
the
direct
glory
of
Christ
,
(
otherwise
then
that
they
are
inducements
to
vs
to
abhorre
Antichrist
)
rather
then
to
the
honour
of
the
Image-Ladies
and
Roode-Lordes
,
Creature-gods
,
which
haue
eyes
and
see
not
,
hands
and
smite
not
;
in
whom
there
is
no
spirit
of
life
,
then
you
might
bee
thought
to
speake
to
purpose
;
till
that
time
wee
will
esteeme
them
as
they
are
,
Antichrists
Characters
and
signes
;
now
let
vs
examine
the
last
and
worst
of
all
yours
reasons
.
CHAP.
IX
.
Wherein
is
examined
Master
Floods
6.
reason
.
Master
Floode
pag.
152.
num.
36.
MY
sixth
&
last
reason
is
,
the
prouidence
of
God
,
most
desirous
of
the
saluation
of
mankind
,
not
permitting
them
to
be
tempted
aboue
their
power
[
](A12096-e54780-b)b
b
1.
Cor.
10.
much
lesse
will
he
lend
his
infinite
power
to
Sathan
,
to
tempt
men
[
](A12096-e54800-b)c
c
Iacob
.
1.
Deus
intentator
malorum
.
that
they
may
be
damned
.
Some
few
toies
and
trifles
,
God
doth
permit
to
trie
the
constancie
of
his
faithfull
,
as
were
the
miracles
the
Donatists
did
brag
of
,
[
](A12096-e54810-b)d
d
August
.
de
vnitate
Eccles.
cap.
16.
strange
visions
that
their
sacred
sisters
saw
sleeping
,
or
dreamed
of
waking
:
Those
which
Antichrist
shall
worke
are
greater
,
yet
the
vanitie
of
such
signes
,
a
constant
faith
with
competent
diligence
may
easily
discouer
;
but
the
Catholike
miracles
are
great
,
many
,
and
most
witnessed
,
as
hath
beene
prooued
.
Such
I
say
they
are
,
that
our
Aduersaries
in
the
end
,
are
forced
to
graunt
that
they
are
true
miracles
,
done
by
Gods
owne
hand
,
which
no
power
vnder
his
omnipotencie
can
worke
.
ANSWER
.
This
your
last
reason
hath
so
many
ignorances
and
fond
applications
in
it
,
that
I
maruell
you
were
not
ashamed
to
commit
it
to
the
presse
;
you
ground
it
vpon
Gods
prouidence
towards
mankinde
,
most
desirous
of
the
saluation
thereof
;
so
that
hee
doth
not
permit
the
same
to
be
tempted
aboue
its
power
.
To
shew
the
vanitie
of
this
discourse
,
let
mee
aske
you
what
you
meane
when
you
say
that
God
is
most
desirous
&c.
do
you
meane
by
(
most
desirous
)
Gods
efficacious
will
,
and
by
mankinde
all
people
and
nations
of
the
world
?
if
so
(
as
so
you
must
and
doe
)
then
how
blasphemous
are
you
,
to
make
God
so
impotent
,
that
hee
doth
not
bring
that
to
passe
,
whereof
hee
is
most
desirous
,
and
hath
an
efficacious
will
to
doe
?
concerning
the
other
part
,
how
vainly
doe
you
applie
that
of
Saint
Paul
to
mankinde
,
which
the
Apostle
specially
intendeth
of
the
faithfull
;
yea
and
if
you
will
vnderstand
the
same
of
Gods
aide
,
and
succour
1.
Cor.
10.
against
finall
temptations
,
it
is
onely
to
be
vnderstood
of
the
elect
.
How
ignorant
a
Rabbie
in
diuinitie
are
you
,
to
affirme
,
that
God
doth
not
giue
ouer
any
into
a
reprobate
sense
?
that
he
doth
not
permit
any
to
be
enthralled
euen
in
the
bondage
and
slauerie
of
sinne
?
how
vnacquainted
are
you
with
sacred
Scriptures
,
which
often
inculcate
the
contrarie
?
When
you
say
that
God
much
lesse
will
lend
his
infinite
power
to
Satan
to
tempt
men
,
that
they
may
bee
damned
;
I
maruell
,
that
you
a
Diuine
know
not
how
to
speake
like
a
Diuine
:
God
cannot
lend
his
infinite
power
vnlesse
he
lend
himselfe
.
Surely
you
are
confident
of
the
excellency
of
your
miracles
,
that
you
thinke
they
cannot
be
done
by
Satan
,
God
permitting
;
vnlesse
God
lend
his
infinite
power
in
a
peculiar
and
proper
sort
for
Satan
to
worke
thereby
.
God
worketh
with
all
his
creatures
intimely
and
immediately
with
a
generall
concurse
;
and
more
is
not
needfull
,
for
the
effecting
of
any
of
your
prodigies
.
When
you
said
that
God
will
not
lend
his
power
to
Sathan
to
tempt
men
whereby
they
may
be
damned
;
against
whom
doe
you
dispute
?
you
beate
the
aire
;
and
fight
with
your
owne
shadowe
.
Some
ignorants
there
may
be
,
who
may
teach
that
God
purposely
without
any
prescience
of
any
sin
at
all
hath
ordained
some
for
damnation
,
and
doth
appoint
Satan
of
purpose
to
tempt
such
,
that
they
may
be
damned
.
There
may
be
some
such
peruerse
Diuines
,
as
I
doubt
there
are
;
but
what
of
these
?
all
Gods
Churches
doe
detest
them
;
all
the
whole
current
of
sacred
Scripture
doth
condemn
them
;
and
all
honest
minded
people
,
which
cannot
endure
Gods
infinite
iustice
,
and
goodnesse
to
be
blasphemed
,
doe
hate
and
execrate
them
.
For
my selfe
,
I
say
(
Perfecto
odio
oderam
illos
)
with
Dauid
,
I
hate
them
as
Psal.
139.
22.
the
Lords
enemies
with
a
full
and
perfect
hate
.
But
that
you
may
consider
,
vpon
how
sandy
a
ground
you
haue
builded
this
your
last
reason
;
call
to
mind
how
your
owne
Remists
translate
Saint
Paul
writing
to
the
Thessalonians
of
Antichrist
,
and
his
miracles
;
thus
they
2.
ad
Thess.
2.
v.
9.
10.
11.
12.
there
read
;
whose
comming
is
according
to
the
operation
of
Satan
,
in
all
power
and
lying
signes
and
wonders
.
And
in
all
seducing
of
iniquitie
to
them
that
perish
,
for
that
they
haue
not
receiued
the
charitie
of
the
truth
;
that
they
might
be
saued
:
Therefore
,
God
will
send
them
the
operation
of
errour
,
that
they
may
beleeue
lying
,
that
all
may
bee
iudged
,
which
haue
not
beleeued
the
truth
,
but
haue
consented
to
iniquitie
:
thus
they
translate
the
Apostle
.
Where
now
is
your
forehead
Master
Flood
,
who
write
the
flat
contradictorie
of
this
?
and
dare
twit
Gods
prouidence
,
that
he
will
not
permit
such
things
,
whereof
the
holy
Apostle
so
clearely
pronounceth
?
and
so
I
obserue
how
idly
you
applie
that
of
Saint
Iames
Deus
intentator
malorum
,
God
is
no
tempter
of
Iam.
1.
●
euill
;
for
though
God
doe
tollerate
and
permit
these
things
,
yet
he
is
not
the
Tempter
,
but
Satan
,
Antichrist
and
his
Ministers
.
Further
the
Reader
may
obserue
,
how
toyishly
you
come
in
with
your
toies
and
trifles
,
and
tell
vs
a
tale
out
of
Saint
Austen
,
of
the
Donatists
dreames
and
visions
;
Newtons
vision
and
phantastick
delusion
.
you
should
rather
haue
tould
vs
of
Master
Newtons
vision
at
Staunford
,
against
the
Oath
of
allegiance
,
of
which
your
Gatehouse
Candidates
were
so
iocond
,
that
they
consulted
whether
it
were
not
meete
to
send
the
same
to
a
Person
of
very
great
and
high
note
,
thereby
to
make
him
a
popish
Conuert
.
But
lest
you
should
be
taken
after
tripping
,
to
halt
altogether
,
you
confesse
a
little
after
,
that
Antichrists
miracles
indeede
shall
be
greater
,
notwithstanding
they
shall
be
such
that
the
vanitie
thereof
a
constant
faith
with
competent
diligence
may
easily
discouer
.
It
is
the
Mat
24.
24.
2
Thessal
.
2.
Apocal.
13.
truest
sentence
of
yours
,
in
your
whole
booke
:
Antichrists
miracles
indeede
shall
be
greater
,
and
such
as
may
be
discouered
;
for
alreadie
,
(
though
they
be
great
,
strong
,
many
,
as
che
scriptures
speake
)
yet
they
are
discouered
;
and
by
them
the
man
of
sinne
is
reuealed
.
And
he
who
will
be
pleased
to
read
but
what
your
owne
men
Canus
,
Espencaeus
,
Lyra
,
Baronius
,
Halensis
,
with
diuers
others
,
yea
Popes
,
haue
deliuered
concerning
some
of
your
lying
signes
,
and
wonders
,
whereof
your
legends
and
Portesses
haue
beene
full
,
will
easily
discouer
Antichrists
pawes
to
bee
in
them
:
I
dare
vndertake
out
of
your
owne
legends
and
popish
Authours
,
to
discouer
diuers
hundreths
of
miracles
,
which
you
your selues
will
acknowledge
either
in
part
,
or
wholy
,
to
bee
forged
,
or
else
such
as
by
themselues
will
appeare
whose
brattes
they
are
.
Whereas
you
adde
insulting
lie
,
that
your
Catholike
miracles
are
many
,
and
great
,
and
most
witnessed
;
wee
ingenuously
See
S
Gregory
in
Iob
lib.
33.
cap
25.
lib.
34.
cap.
3.
confesse
it
in
part
,
for
so
the
holie
Scriptures
haue
deliuered
,
that
those
of
Antichrist
shall
be
such
;
but
when
you
adde
that
your
aduersaries
doe
confesse
,
that
they
are
done
by
Gods
owne
hand
,
before
we
can
yeelde
thereunto
,
we
must
needs
examine
your
proofe
which
thus
followeth
.
Mr.
FLVD
,
pag.
153.
num.
37.
Now
their
last
refuge
is
,
that
which
your
greate
Champion
master
Whitaker
betakes
himselfe
[
](A12096-e55420-b)e
e
Whitaker
de
Eccles.
p.
348.
nen
ignoro
vera
miracula
non
nisi
diuina
visieri
posse
.
vnto
,
to
wit
,
that
true
miracles
which
none
but
God
can
doe
,
though
knowne
to
be
such
[
](A12096-e55430-b)f
f
Ex
neutro
genere
miraculotam
,
sufficiens
testim●nium
aut
certum
argumen
tum
c●lligitur
.
doe
not
demonstrate
the
truth
of
religion
,
be
giueth
this
desperate
reason
,
[
](A12096-e55440-b)g
g
Constat
deum
non
modo
veris
sed
&
falsis
doctoribus
vim
tribuere
hutusmodi
miracula
fa●endi
,
non
tamen
quo
c●nfirmet
eorum
falsa
dogm
it
a
sed
quo
tentet
eos
ad
quos
mittantur
to
wit
that
God
doth
giue
power
to
worke
true
miracles
to
false
teachers
,
not
to
confirme
their
false
opinions
(
saith
hee
)
but
to
tempt
those
to
whom
they
are
sent
.
Can
any
doctrine
be
more
dreadfull
or
harsh
in
a
Christians
eare
then
this
?
How
can
any
man
know
,
that
God
doth
not
allow
that
doctrine
,
which
false
Prophets
say
he
doth
allow
,
and
shew
his
broad
seale
for
their
saying
?
But
this
master
Whitaker
cannot
deny
,
but
that
Catholikes
in
the
day
of
iudgement
may
haue
that
plea
,
which
a
learned
and
ancient
Father
thought
inuincible
,
which
he
sets
downe
for
our
comfort
in
these
words
.
[
](A12096-e55460-b)h
h
Ricard
.
de
Sancto
victore
lib.
1.
de
Trinit.
c.
2
domine
si
error
est
quod
eredin
.
us
a
te
decepti
sumus
.
O
Lord
,
if
it
be
an
error
which
we
beleeue
,
we
are
deceiued
by
thee
,
for
thou
hast
confirmed
these
things
vnto
vs
,
with
such
signes
and
wonders
,
which
could
not
be
done
but
by
thee
:
Protestants
will
grant
that
we
are
deceiued
by
God
,
by
the
wonders
and
miracles
which
our
teachers
say
,
that
he
wrought
and
worketh
by
them
,
to
confirm
this
truth
,
yet
say
they
we
must
be
damned
.
ANSWER
.
When
you
haue
but
an
inch
granted
,
you
will
take
an
ell
;
you
may
be
ashamed
of
your
impertinencies
.
But
to
answer
your
inference
;
That
verie
learned
and
reuerend
Clarke
Master
Whitaker
(
as
I
gather
out
of
your
marginall
notes
,
for
I
haue
not
his
booke
)
saith
onlie
that
God
may
worke
some
true
miracles
,
by
false
teachers
,
though
not
to
confirme
their
doctrine
,
but
onlie
to
proue
and
make
triall
of
his
seruants
;
you
translate
his
word
tentet
,
tempt
,
wheras
it
is
euident
,
he
hath
it
here
for
to
trie
or
proue
.
Now
master
Flud
if
master
Whitaker
must
be
put
to
his
purgation
for
this
his
saying
;
what
then
will
become
of
Moses
,
who
saith
in
expresse
termes
thus
,
euen
as
much
as
master
Whitaker
doth
if
not
more
:
Deut.
13.
v.
1.
2.
3.
&c.
If
(
saith
Moses
)
there
shall
arise
in
the
middest
of
thee
a
Prophet
or
a
dreamer
of
dreames
,
and
shall
tell
thee
a
signe
or
a
wonder
,
and
the
signe
or
wonder
come
to
passe
,
whereof
be
speaketh
to
thee
;
saying
let
vs
goe
after
other
Gods
(
which
thou
hast
not
knowne
)
and
let
vs
serue
them
.
Thou
shalt
not
hearken
vnto
the
words
of
that
Prophet
,
or
dreamer
rf
dreames
;
for
the
Lord
your
God
tempteth
you
,
to
know
whether
you
loue
the
Lord
your
God
withall
your
heart
and
withall
your
soule
.
Thus
Moses
speaking
the
same
which
master
Whitaker
doth
.
Now
cry
out
against
Moses
,
master
Flud
,
&
say
vnto
him
;
can
any
doctrine
be
more
dreadfull
and
harsh
in
a
Christian
mans
eare
then
this
?
what
harshnesse
or
dread
sir
,
if
God
be
pleased
for
the
triall
of
his
elect
(
he
still
vpholding
them
)
to
permit
some
false
Prophet
to
doe
some
great
miracles
;
which
to
them
may
seeme
and
appeare
a
true
miracle
,
though
indeed
it
be
not
aboue
the
extraordinary
course
of
nature
?
Call
to
mind
what
I
haue
alreadie
cited
out
of
your
owne
Remists
;
who
ingenuously
confesse
,
that
some
false
Prophets
may
doe
some
true
miracles
for
confirmation
of
some
Catholike
point
of
doctrine
;
which
when
they
doe
,
will
they
not
say
further
,
and
brag
,
that
such
miracles
are
done
also
for
the
confirmation
of
their
errors
,
and
false
doctrines
?
And
is
not
this
the
dailie
practice
of
yours
?
so
voluminous
Coccius
,
so
great
Bellarmine
,
so
Stapleton
so
Bristow
with
his
Pedanty
,
D.
Hill
,
who
quartered
his
idle
reasons
,
wholly
out
of
Bristowes
Motiues
and
Vlenbergius
his
causes
,
so
that
most
superstitious
Costerus
worthilie
and
wittilie
was
termed
by
maiesty
foulemouthed
and
shamelesse
Coster
.
Call
to
minde
how
Stapleton
that
vndanted
Pillar
of
your
Synagogue
speaking
of
Antichrists
miracles
hath
these
words
:
Et
sivera
sint
prodigia
,
quoad
actus
supernaturales
,
Promptua
moral
.
in
dom
24.
post
pent
.
loco
4.
&c.
Although
the
miracles
be
true
,
in
respect
of
the
supernaturall
actions
,
notwithstanding
they
shall
be
no
other
thenlying
;
because
they
shall
serue
alye
:
Certainly
for
the
greater
triall
of
the
faithfull
;
(
For
therefore
heresies
must
be
,
that
1
Cor.
11.
those
who
are
tried
may
be
manifest
)
not
only
Antichrist
himselfe
and
his
ministers
,
but
all
sorts
of
heretickes
(
God
permitting
)
shall
be
able
to
doe
miracles
as
well
,
and
no
otherwise
then
the
magicians
did
.
And
Stapleton
not
content
with
his
owne
bare
assertion
,
draweth
authoritie
to
the
same
out
of
S.
Austen
,
who
discoursing
vpon
those
words
of
S.
Mathew
(
there
shall
arise
false
Prophets
)
hath
much
for
this
purpose
.
Admonet
haec
dominus
,
&c.
Our
Lord
doth
admonish
these
things
,
that
we
may
vnderstand
that
certaine
August
lib.
83.
questionum
q.
79.
wicked
men
shall
doe
also
certaine
miracles
,
such
as
the
Saints
cannot
doe
;
and
yet
they
are
not
to
be
thought
to
bee
of
better
place
with
God
.
And
a
little
after
,
whereas
therefore
the
Magicians
doe
certaine
things
which
the
Saints
neuer
doe
,
they
are
done
for
a
different
end
,
and
vpon
a
diuerse
title
;
for
they
doe
these
things
seeking
their
owne
glory
,
these
doe
seeking
the
glory
of
God
.
And
those
doe
as
it
were
by
certaine
priuate
contracts
and
benefits
,
granted
from
the
powers
in
their
kind
;
For
it
is
oftentimes
granted
by
diuine
law
vnto
the
Diuels
,
that
they
may
performe
some
things
(
euen
by
that
priuate
right
of
miracles
)
to
those
,
whom
according
to
their
demerits
they
haue
subdued
vnto
themselues
,
but
these
by
a
publike
administration
by
the
command
of
him
to
whom
euery
creature
is
subiect
.
Out
of
all
which
the
iudicious
reader
may
obserue
,
how
impertinent
Master
Fluds
exclamations
are
;
as
likewise
he
may
easilie
discerne
,
how
impertinentlie
he
alleadgeth
the
saying
of
Richard
de
Sancto
victore
.
Who
speaketh
onlie
of
those
miracles
which
were
done
by
Christ
,
his
Apostles
,
and
other
saints
,
for
confirmation
of
the
chiefest
points
of
Christian
religion
;
not
for
defence
of
any
Popish
nouelties
;
and
yet
neither
is
this
his
saying
(
if
meant
of
other
miracles
)
so
victorious
,
that
it
may
preuaile
against
truth
deliuered
in
sacred
writ
:
for
that
indeed
is
the
touchstone
which
must
trie
all
visions
,
dreames
,
miracles
,
and
signes
whether
they
be
sounde
or
not
,
for
whatsoeuer
are
not
according
and
agreeing
with
the
same
,
must
and
ought
to
be
cashiered
,
and
exploded
.
Those
words
of
yours
when
you
speake
thus
;
Protestants
will
grant
that
we
are
deceiued
by
God
,
&c.
are
verie
obscure
and
darke
,
perhaps
you
meane
strictly
;
then
as
the
words
sound
we
doe
ingenuouslie
graunt
that
by
Gods
secret
permission
the
efficacy
of
error
doth
worke
in
your
Churches
;
in
which
miracles
are
done
for
the
deceiuing
of
such
who
haue
not
beleeued
the
truth
,
nor
receiued
the
charity
of
truth
;
and
yet
we
doe
not
say
you
are
deceiued
by
God
,
as
though
he
reioyced
in
your
perdition
,
but
you
are
deceiued
by
Satan
,
who
hath
such
power
permitted
vnto
him
,
to
worke
vpon
the
children
of
misbeliefe
.
We
most
humbly
pray
that
God
would
be
pleased
to
illustrate
your
vnderstandings
,
in
the
true
knowledge
of
Iesus
Christ
,
and
to
take
away
from
you
these
darke
scales
of
error
and
illusion
.
Mr.
FLVD
,
pag.
154.
num:
37.
The
best
is
,
we
firmely
beleeue
,
God
is
not
Satan
,
nor
a
tempter
of
men
;
much
lesse
will
he
worke
miracles
to
deceiue
them
:
lest
of
all
,
lend
the
diuels
his
omnipotency
to
draw
such
as
desire
to
serue
and
loue
him
for
euer
to
hell
.
This
is
our
comfort
grounded
vpon
an
infinite
goodnesse
,
which
is
so
great
that
we
cannot
enuy
you
the
mirth
you
take
in
reading
our
miracles
,
and
rosting
your
Grabs
by
the
fire
side
,
to
driue
away
your
melancholly
fits
:
God
send
you
greater
comfort
in
the
next
world
and
that
you
may
not
there
eat
sowre
crabs
,
and
worse
meat
[
](A12096-e56080-b)i
i
Caput●spidum
suget
.
I●b
.
10.
with
Infidels
,
deriding
the
miracles
of
Christ
,
in
that
dreadfull
fire
that
hath
no
end
.
ANSWER
.
The
vpshot
of
your
reasons
if
it
be
your
best
refuge
as
you
seeme
to
speake
thus
;
The
best
is
we
firmely
beleeue
God
is
not
Satan
&c.
If
this
be
your
best
,
then
it
will
proue
no
better
,
then
the
knowledge
which
the
Deuill
himselfe
hath
,
and
yet
trembleth
;
What
if
God
lend
not
Satan
his
omnipotent
power
,
yet
he
granteth
to
this
deceitfull
Behemoth
so
great
power
,
as
none
vpon
earth
can
be
compared
with
it
;
it
is
great
inough
to
deceiue
your
Holy
Father
,
his
Purpurats
,
and
all
other
of
your
congregation
,
who
are
so
sharpely
set
vpon
miracles
,
that
they
seem
to
dote
vpon
them
;
yea
and
you
doe
in
many
of
your
legends
,
recommend
such
fooleries
,
that
no
man
reading
of
them
can
abstaine
from
laughter
,
so
that
if
wee
sit
by
the
fire
,
and
laught
at
your
miracles
,
as
you
vainly
,
scoffe
at
Sir
Edward
,
you
may
thanke
your selues
for
the
same
in
your
publishing
of
such
risible
stuffe
.
For
example
,
will
not
Sobrietie
it selfe
(
to
vse
your
owne
phrase
)
laugh
and
smile
,
to
heare
out
of
your
booke
of
Confor
:
of
one
Fryer
Francis
who
dranke
a
spider
in
a
chalice
and
presently
rubbing
his
shinne-bone
,
after
Masse
the
Spider
came
thereout
.
Who
can
containe
from
laughter
to
read
how
A●idius
Bishop
of
Bisontium
was
vpon
holy
Thursday
carried
vpon
the
Deuils
backe
in
the
forme
of
an
Ethiopian
from
Bisontium
to
Rome
and
how
hee
carried
with
him
to
the
Pope
one
of
his
slippers
which
the
Ethiopian-deuill
had
taken
from
him
then
and
at
that
time
when
he
had
perswaded
the
Pope
to
commit
fornication
;
and
how
the
Bishop
hauing
done
his
message
to
the
Pope
and
moued
him
to
repentance
,
said
Masse
in
his
steed
,
was
carried
againe
to
Bisontium
by
Saterday
Easter
eue
vpon
the
Deuills
backe
.
Speculum
out
of
Sigebert
in
Chronolog.
ad
annum
411.
Who
can
abstaine
from
laughter
to
heare
Seuerinus
Se●er
.
vi●a
Hyacinth
.
relating
how
a
young
maide
praying
for
her
calfe
(
that
was
newly
dead
so
that
the
Butcher
was
fleying
of
it
)
vnto
the
Polonian
Saint
Hyacinthus
so
soone
as
she
returned
from
prayer
the
calfe
reuiued
.
Who
can
hold
from
laughing
,
to
heare
Costerus
relate
very
grauely
in
his
Postills
in
Dom.
3.
Quadrag
.
how
a
young
maide
being
of
fiue
yeares
olde
was
possessed
with
a
Deuill
because
shee
ate
milke
contrarie
to
her
Fathers
command
;
and
how
when
the
Deuill
was
cast
out
at
Saint
Peters
in
Rome
hee
cried
out
aloud
thus
,
This
girle
shall
suffer
no
other
purgatorie
in
the
next
life
then
this
she
hath
suffered
from
me
.
Who
can
abstaine
from
laughing
to
heare
the
same
Cester
ibidem
.
Coster
relating
how
a
Deuill
promised
to
cease
from
tempting
a
certaine
Eremite
if
he
would
sweare
to
him
that
he
would
neuer
bowe
his
knee
to
a
certaine
Image
of
the
virgin
Mary
?
Who
will
not
laugh
to
heare
of
such
often
sweating
,
bleeding
,
weeping
,
bowing
,
nodding
and
speaking
of
your
Images
?
Who
will
not
smile
to
heare
when
your
Sacrament
Downham
de
Antich
.
god
was
lost
in
a
medow
,
how
it
was
found
by
a
light
from
heauen
,
and
by
the
adoration
and
worshipping
of
beasts
and
horses
about
it
,
all
kneeling
vpon
both
knees
,
sauing
onely
one
blacke
horse
,
which
was
possessed
by
a
Deuill
,
and
was
a
theeues
horse
,
hee
would
onely
bend
one
knee
?
Who
can
do
other
then
laugh
to
heare
how
the
virgin
Maryes
Statue
fearing
the
Tartars
cried
pittifully
to
Saint
Hyacinth
to
cary
it
ouer
Boristhenes
to
Craconia
which
he
did
?
Seuerin
.
lib.
de
mira
.
Hyac
.
1.
cap.
13.
Who
will
not
laugh
heartily
,
to
read
,
what
your
S.
Dunstane
found
raking
in
the
ashes
of
Saint
Editha
?
Againe
,
how
he
held
the
Deuill
by
the
nose
,
with
a
paire
of
tongues
vntill
he
cried
Oh!
as
in
like
sort
,
who
can
read
without
laughing
how
your
Saint
Dominike
,
made
the
Deuill
appearing
vnto
him
in
the
forme
of
an
Ape
,
to
hold
his
candle
vntill
the
Deuill-ape
burnt
his
fingers
?
None
I
thinke
can
do
other
then
laugh
,
to
heare
how
the
Deuill
himselfe
was
carried
out
in
your
holy
Parisian
Genouefaes
closestole
;
as
likewise
,
who
smileth
Legend
.
Gen.
not
to
thinke
,
how
holy
Martin
putting
his
finger
into
the
mouth
of
a
possessed
Person
,
the
Deuill
was
so
tormented
therewith
,
that
he
hauing
no
other
passage
,
was
glad
to
flee
away
at
the
fundament
conduit
.
Would
not
Melancholie
it selfe
laugh
,
to
heare
how
S.
Francis
stood
preaching
to
the
beasts
and
fowles
of
the
field
,
they
standing
very
demurely
and
listning
to
his
doctrine
?
To
heare
how
grauely
hee
disputed
with
the
Wolfe
at
Engubium
?
How
hee
made
a
league
or
truce
betwixt
the
people
of
Engubium
,
and
that
religious
and
intelligent
Wolfe
?
To
heare
how
hee
brought
his
Cade-Lambe
with
him
to
Masse
,
and
how
the
same
did
euer
pronely
adore
and
worship
at
the
time
of
eleuation
?
Bellarmines
Asse
left
haye
but
once
and
came
and
worshipped
,
but
S.
Francis
his
Cade-Lambe
worshipped
and
adored
daily
their
Masse-Lambe
.
Who
can
doe
other
then
laugh
to
read
in
your
Speculo
Exemp
:
how
certaine
Monkes
were
rosted
like
geese
vpon
spitts
in
Purgatorie
?
Or
who
conteyneth
from
laughing
to
heare
how
that
when
the
people
would
not
heare
your
S.
Anthonie
preach
,
he
went
to
the
Sea
,
preached
to
the
fishes
,
and
how
some
of
the
fishes
spoke
to
him
,
others
bowed
,
all
heard
deuoutly
.
as
Sedul
:
the
Apologist
for
your
booke
of
Conformities
,
relateth
.
May
wee
not
smile
to
thinke
,
how
the
Irish
Patriarke
S.
Patricke
,
made
a
sheepe
to
bleat
in
the
belly
of
the
fellow
that
had
stolne
the
same
?
I
should
make
no
end
if
I
should
seeke
to
adde
more
of
this
kinde
;
these
are
sufficient
,
to
giue
the
iudicious
Reader
to
vnderstand
with
what
reason
many
of
your
miracles
are
rather
to
be
derided
then
admired
.
To
proceed
,
howsoeuer
your
simpering
modestie
telleth
vs
,
that
you
desire
to
serue
and
loue
God
,
yet
your
words
are
but
winde
,
so
long
as
you
set
vp
your
Bethell
calues
,
and
leaue
the
worship
which
God
hath
prescribed
,
deuising
so
abominable
a
one
,
as
surpasseth
for
impietie
all
which
as
yet
haue
been
heard
of
,
fitly
compared
to
that
of
the
Mexicans
,
who
adored
their
God
in
the
forme
of
paste
.
Boter
.
For
your
conclusion
,
which
is
an
Ignatian-like
prayer
,
mixt
with
the
gall
of
your
malice
,
I
cannot
tell
whether
you
deserue
thanks
or
not
.
We
rather
aduertise
you
to
take
heed
lest
by
your
subiecting
your selfe
to
that
(
Caput
Aspidum
)
Triple
Crowned
Monarch
,
who
sitteth
in
the
Temple
of
God
,
bearing
himselfe
as
if
he
were
God
,
you
enthrall
your
soule
in
the
guilt
of
eternall
perdition
.
As
for
vs
,
who
lay
no
other
foundation
for
our
saluation
,
then
Iesus
Christ
;
wherein
we
may
transgresse
his
most
holy
precepts
,
we
are
most
heartily
sorry
,
and
doe
with
prostrate
soules
,
beseech
his
goodnesse
,
that
hee
will
be
pleased
,
so
to
illustrate
our
vnderstandings
,
and
to
correct
our
affections
,
that
we
may
more
and
more
increase
in
his
faith
,
and
alwaies
do
those
things
,
which
are
most
acceptable
in
his
sight
.
Amen
.
CHAP.
X.
Wherein
is
examined
the
speciall
miracles
of
Antichrist
.
Certaine
reasons
shewing
Popish
miracles
to
be
Antichristian
.
HAuing
thus
shewed
the
imbecillitie
of
your
reasons
,
I
referre
what
I
haue
done
to
the
iudicious
Reader
.
Yet
for
further
confirmation
of
the
Truth
,
I
will
by
Gods
assistance
,
adde
certaine
reasons
out
of
holy
Scripture
,
to
proue
the
very
contradictorie
of
your
proposition
,
to
wit
,
that
your
Popish
miracles
are
no
other
then
Antichrists
lying
wonders
.
But
before
I
deliuer
my
reasons
,
I
am
to
prefixe
some
few
Suppositions
,
which
our
Aduersaries
themselues
cannot
denie
.
I
suppose
first
that
the
furest
and
certainest
way
,
to
Suppos
.
1
finde
out
the
nature
of
Antichristian
miracles
,
is
to
search
the
Scriptures
,
and
there
to
examine
what
those
qualities
and
properties
are
,
which
they
doe
fasten
and
attribute
to
the
miracles
of
Antichrist
and
his
Ministers
.
Secondly
,
I
suppose
,
that
in
most
places
of
holy
Suppos
.
2
Scripture
,
where
any
mention
either
expresse
or
implicite
is
made
of
Antichrist
or
his
Ministers
,
and
their
miracles
,
the
specialties
and
speciall
kindes
of
such
miracles
,
are
no
where
so
specified
as
in
the
Reuelation
;
so
that
what
we
may
learne
of
them
in
other
places
and
passages
of
Scripture
,
must
be
(
ex
adiunctis
)
by
circumstance
of
the
places
,
and
context
of
Scripture
,
in
which
the
miracles
of
Antichrist
and
his
,
are
in
generall
termes
deliuered
.
Thirdly
,
I
suppose
,
out
of
the
consent
of
all
,
whether
Suppos
.
3
ancient
or
moderne
,
that
the
Apocalypse
is
a
booke
wholy
mysticall
,
which
doth
(
excepting
some
few
doctrinall
rules
and
exhortations
to
virtue
)
in
types
,
figures
,
formes
,
and
resemblances
,
describe
and
foretell
the
future
euents
of
the
Church
.
Now
the
nature
of
these
typicall
and
figuratiue
prophecies
is
such
,
before
they
are
fulfilled
and
accomplished
,
that
no
man
can
tell
well
without
speciall
reuelation
,
what
to
make
of
them
;
or
how
out
of
them
to
draw
any
firme
or
solid
argument
;
but
the
same
being
accomplished
,
there
presenteth
it selfe
vnto
the
serious
meditator
,
such
a
clearnes
of
truth
,
that
out
of
them
not
only
coniecturall
,
but
euen
necessarie
arguments
may
be
gathered
for
this
purpose
.
I
suppose
fourthly
,
that
in
the
very
obscurest
passages
Suppos
.
4
of
that
hidden
booke
,
if
it
happen
(
as
it
often
doth
)
that
the
vnderstanding
of
some
principall
part
thereof
,
is
made
cleare
,
by
reason
that
some
part
of
the
Vision
is
accomplished
and
fulfilled
;
then
the
other
parts
and
adiuncts
of
that
Vision
,
are
to
be
interpreted
and
explaned
by
the
same
,
prouided
,
that
he
who
expoundeth
,
hath
a
carefull
eye
to
other
parts
of
Scripture
,
and
the
analogie
of
faith
;
as
also
to
examine
carefully
and
diligently
,
the
autenticall
Histories
of
those
times
,
in
which
the
principall
part
of
the
vision
is
accomplished
.
As
for
example
,
in
the
thirteenth
of
the
Reuelation
,
we
haue
the
arising
vp
of
two
beasts
described
;
The
first
out
of
the
Sea
,
with
diuers
heads
and
hornes
and
Diademes
vpon
the
same
:
The
second
out
of
the
Earth
,
hauing
two
hores
like
the
Lambe
,
with
other
particulars
,
describing
him
to
be
rather
a
pretended
spirituall
Gouernour
,
than
a
Temporall
Monarch
.
Now
wee
haue
in
Apoc:
13.
12
,
14
,
15.
this
same
13.
Chapter
in
the
12
and
other
verses
,
it
most
clearely
described
,
that
this
second
Beast
is
so
linked
,
and
ioyned
to
the
first
,
that
they
seeme
both
to
make
but
one
totall
,
compleat
and
monarchicall
Gouernment
,
the
one
being
subsidiarie
and
helping
to
the
other
:
and
this
is
deliuered
by
most
of
the
Pontificians
,
who
will
haue
Antichrist
himselfe
to
be
signified
by
the
first
,
by
the
other
,
either
a
multitude
of
his
false
Prophets
,
or
else
some
one
most
notorious
and
immediate
Precursor
of
his
,
as
Viega
with
diuers
others
.
By
which
it
is
most
Viega
in
Apoc.
cleare
,
euen
by
the
confession
of
the
Aduersaries
,
that
by
these
two
Beasts
,
is
signified
,
the
whole
Antichristian
Gouernment
,
both
in
head
and
members
,
which
also
seemeth
to
be
deliuered
by
the
Prophet
himselfe
;
who
Apoc:
17.
7
,
8
,
9
,
10
,
11
,
&c.
declaring
how
the
Beast
was
described
by
the
Angell
that
appeared
vnto
him
,
maketh
mention
of
one
onely
Beast
,
including
and
conteyning
the
latter
in
the
former
.
Now
that
we
may
come
to
know
,
what
manner
of
false
Prophet
,
or
false
Prophets
are
signified
by
the
second
Beast
,
working
miracles
and
prodigies
,
for
the
seruice
of
the
first
Beast
;
wee
are
to
search
what
manner
of
Gouernment
,
Rule
,
and
Monarchie
;
and
where
,
in
what
place
,
and
what
time
is
signified
by
the
first
,
that
had
heads
and
Diademes
vpon
it
:
the
which
wee
may
very
easily
performe
,
seeing
it
pleased
God
by
his
Angell
,
to
interpret
the
same
vnto
his
Prophet
S.
Iohn
.
By
whose
interpretation
,
together
with
that
which
Pontificians
themselues
doe
deliuer
,
wee
may
easily
come
to
know
what
Gouernment
or
Monarchie
is
described
by
the
first
:
which
being
knowne
,
the
vnderstanding
of
the
other
will
be
facill
and
easie
;
the
examining
of
which
,
I
refer
till
anon
.
These
things
thus
supposed
,
I
come
to
my
reasons
,
which
I
ground
vpon
three
seuerall
heads
or
foundations
.
The
first
shall
be
out
of
the
very
specialties
of
Antichrists
miracles
,
described
in
S.
Iohn
.
The
second
head
shall
be
out
of
certaine
qualities
and
conditions
,
which
the
holy
Scriptures
doe
fasten
vpon
Antichristian
miracles
.
The
third
shall
be
out
of
some
cleare
circumstances
of
holy
Scripture
,
by
which
we
are
pointed
both
to
Antichrist
and
his
miracles
;
which
performed
,
the
Courteous
Reader
may
not
expect
more
in
this
place
concerning
this
argument
;
and
withall
hee
may
vnderstand
that
wee
are
not
chiefly
to
proue
the
Pope
to
be
Antichrist
by
his
miracles
,
but
that
truth
being
otherwise
euicted
and
convinced
,
wee
confirme
the
same
position
by
the
Antichristianisme
of
his
miracles
.
I
might
adde
a
fourth
head
of
such
places
as
point
vs
to
Antichrist
,
but
make
no
mention
of
his
miracles
;
but
of
them
hereafter
if
occasion
require
,
some
of
them
I
haue
examined
in
my
first
Prelude
.
Out
of
the
first
ground
,
thus
I
argue
.
First
reason
.
Whosoeuer
in
himselfe
,
and
in
his
Ministers
hath
done
those
speciall
miracles
,
which
S.
Iohn
describeth
in
the
thirteenth
Chapter
of
his
Prophecie
,
hee
hath
in
himselfe
and
in
his
Ministers
done
Antichristian
miracles
.
But
the
Pope
of
Rome
,
both
in
himselfe
and
in
his
Ministers
hath
done
those
miracles
described
by
S.
Iohn
verses
13.
15.
in
the
13
of
his
Prophecie
,
Ergo
the
Pope
of
Rome
in
himselfe
,
and
in
his
ministers
hath
done
Antichristian
Miracles
.
The
Maior
or
first
proposition
,
I
suppose
as
manifest
,
confessed
by
all
,
gainesaid
by
none
.
The
second
or
Minor
,
thus
I
proue
.
The
miracles
described
by
S.
Iohn
in
the
13
chapter
of
his
Prophecie
,
and
in
the
13
and
15
verses
,
are
two
.
The
one
,
to
make
fire
to
come
downe
from
heauen
vpon
earth
,
in
the
sight
of
men
.
The
other
,
that
hee
should
giue
life
to
the
Image
of
the
Beast
,
so
that
the
Beast
should
speake
:
But
the
Pope
of
Rome
and
his
,
haue
done
these
two
,
Ergo.
That
the
Pope
and
his
,
haue
done
these
two
,
thus
I
make
it
manifest
.
And
to
begin
with
the
first
,
which
is
to
make
fire
to
come
downe
from
heauen
vpon
earth
,
in
the
sight
of
men
.
If
wee
vnderstand
this
according
to
the
plaine
sense
of
the
wordes
(
as
probably
wee
must
)
like
as
Elias
caused
fire
1
Reg:
18.
38.
2
Reg:
1.
12.
to
come
downe
from
heauen
,
against
the
false
Prophets
;
vpon
and
against
the
fiftie
seruants
;
then
cleare
it
is
,
that
the
Pope
and
his
,
haue
caused
fire
to
come
from
heauen
.
For
what
else
then
fire
from
heauen
,
when
Constantine
the
Pope
making
tryall
of
the
Archbishop
of
Rauennas
Caution
at
S.
Peters
memorie
,
the
same
was
scorched
and
made
as
blacke
as
a
burnt
cole
?
What
other
then
fire
from
heauen
,
were
those
torches
which
gaue
light
from
out
of
the
clouds
to
Zacharie
Pope
as
he
iourneyed
to
Rauenna
?
What
else
then
fire
from
heauen
was
that
which
burnt
Tilman
:
lib.
2.
Sac.
Collat.
cap
:
26.
the
house
of
a
Lutheran
Matrone
,
because
she
commanded
an
ouen
to
be
heated
vpon
the
day
of
the
Virgin
Maries
assumption
?
What
else
then
fire
from
heauen
,
when
as
to
shew
the
force
of
Excommunication
,
bread
hath
been
excommunicated
,
and
therevpon
scorched
and
made
blacke
as
a
dead
burnt
cole
,
as
we
may
read
in
your
Speculo
exemplorum
?
What
other
then
fire
from
heauen
,
was
and
is
the
miraculous
Arras
Candle
?
What
else
then
fire
from
heauen
,
was
that
splendent
light
(
like
vnto
that
of
your
young
Saint
Bently
in
Rome
)
which
appeared
to
a
Monke
attending
at
Masse
?
Like
was
that
when
your
Specul
.
v.
fletus
ex.
5.
Sacrament-god
skipt
from
a
mules
backe
hanged
in
the
aire
with
resplendant
and
fiery
beames
ouer
it
and
round
about
it
.
What
else
then
Fire
from
heauen
,
was
that
,
Spec.
v.
Euchar.
ex.
26.
when
a
certaine
Bishop
being
excommunicate
by
your
Pope
,
for
taking
part
with
Henry
the
4.
he
was
as
Auentine
reporteth
from
the
mouth
of
another
,
stroken
with
Auent
.
lib.
5.
a
thunderbolt
from
heauen
?
What
else
then
fire
from
heauen
,
consumed
the
sacrifice
of
those
boies
at
Apamea
,
when
they
setting
bread
vpon
a
stone
,
and
imitating
the
Priest
in
saying
the
Allpotent
transsubstantiating
fiue
wordes
,
their
bread
was
suddainely
consumed
with
fire
?
as
Bredenbachius
relateth
.
What
other
then
fire
from
heauen
;
when
your
Saint
Edmunds
candle
was
so
strangely
lighted
by
his
prayers
to
the
Virgin
Mary
?
What
other
then
fire
from
heauen
,
is
that
your
Saint
Liadan
.
lib.
2.
de
fug
.
Ido
:
cap
:
1.
See
Spec:
ex
:
●
:
Imag
exem
.
8.
&
9.
Authonies
fire
,
whereof
you
draw
signes
and
shaddowes
vpon
your
Churches
walls
,
to
keepe
Passers
by
from
fouling
of
them
?
An
example
of
this
fire
see
in
Lindanus
.
A
glorious
and
resplendant
Fire
it
was
from
heauen
,
which
to
shew
the
sanctity
of
the
Pope
Eugenius
,
and
the
Baron
.
an
:
1145.
●
:
24.
holinesse
of
yout
Masse
,
shined
ouer
and
vpon
his
head
whilest
he
celebrated
Masse
;
yea
the
Armenian
Legates
saw
doues
(
that
is
Angell-doues
)
from
the
fire
and
in
the
fire
ascending
vp
and
downe
vpon
your
holy
Fathers
head
.
Torches
of
fire
,
and
from
heauen
were
those
,
which
appeared
whilest
your
holy
Innocent
celebrated
Masse
in
the
presence
of
Lotharius
the
Emperour
.
Was
it
not
fire
from
heauen
,
which
so
gloriouslie
shined
vpon
the
bodies
of
those
,
who
were
slaine
by
the
Albigians
neere
to
the
towne
Lauallis
at
a
place
called
Mountioy
,
the
sight
Mons
Gaudij
.
whereof
greatly
amazed
the
beholders
as
Altisiodore
relateth
?
From
heauen
surely
came
that
fire
,
which
pointed
out
in
a
meddow
your
Sacrament
Eucharist-god
;
which
had
beene
lost
by
a
carelesse
Priest
,
as
he
went
to
housell
a
sicke
person
.
Other
such
like
I
could
relate
,
these
are
sufficient
to
shew
,
that
Popes
and
their
Ministers
,
haue
How
powerful
is
their
excommunication
?
whenas
comming
on●ly
from
an
Abbot
it
can
cast
a
crow
for
stealing
a
ring
into
a
horrible
and
languishing
feuer
not
to
be
cured
but
by
absolution
.
Spec.
exem
.
Excommunicat
.
exem
.
4.
caused
fire
to
come
downe
from
heauen
;
and
this
if
we
vnderstand
the
same
in
the
literall
sense
,
&
as
the
words
sound
:
but
if
we
vnderstand
the
same
wordes
in
a
mysticall
sense
,
and
doe
by
fire
according
to
vse
of
Scriptures
,
and
fittest
application
meane
,
either
the
fire
of
vengeance
and
reuenge
by
excommunication
;
or
else
the
fire
of
heauenly
gifts
and
graces
,
in
this
sense
also
;
it
is
most
euidently
cleare
,
that
both
the
Pope
and
his
doe
in
the
opinion
of
men
make
fire
to
come
downe
from
heauen
.
What
other
then
such
a
mysticall
fire
from
heauen
,
is
their
thunderbolt
of
excommunication
?
by
which
they
dethrone
and
cast
down
euen
to
hell
,
whom
they
please
?
What
else
then
mysticall
fire
from
heauen
,
are
those
graces
and
blessings
which
the
Pope
,
yea
euery
Priest
can
fetch
from
heauen
,
by
saying
certaine
prayers
appointed
Oratio
ad
bened
cendum
quodcunque
.
in
your
Ritualls
?
yea
they
are
so
powerfull
,
that
they
can
call
downe
,
and
pray
downe
the
Graces
and
presence
of
the
holy
Ghost
vpon
what
Creatures
soeuer
they
shall
please
:
witnesse
your
Pontificall
and
Rituall
bookes
.
These
things
which
I
haue
here
deliuered
are
very
true
,
and
you
cannot
deny
them
,
out
of
which
it
followeth
by
most
cleare
consequence
,
that
in
the
sight
and
opinion
of
the
men
of
your
Church
,
the
Pope
and
his
,
doe
make
fire
come
from
heauen
,
whether
wee
vnderstand
the
same
mysticallie
or
literally
;
and
so
wee
see
the
first
Antichristian
miracle
accomplished
in
your
Church
.
Now
to
the
second
.
Before
I
declare
my
second
argument
,
I
note
that
the
Prophet
himselfe
,
doth
not
call
Antichrists
making
the
image
of
the
beast
to
speake
,
either
a
miracle
,
or
a
wonder
,
neither
doe
I
thinke
it
is
to
be
esteemed
as
a
miracle
in
strict
termes
,
and
strict
manner
of
speaking
;
vnlesse
we
may
call
it
a
morall
miracle
,
that
is
a
miraculous
effecting
of
that
,
which
was
morally
impossibly
by
wonderfull
restoring
of
a
collapsed
and
decayed
estate
,
but
speaking
of
the
same
as
most
doe
wee
will
call
it
a
miracle
.
This
Antichristian
miracle
then
,
is
described
by
the
Prophet
in
the
fifteenth
verse
thus
,
to
wit
;
that
hee
Apoc.
13.
shall
giue
life
or
breath
to
the
Image
of
the
Beast
;
so
that
the
Image
of
the
Beast
,
should
speake
,
and
cause
that
as
many
as
would
not
worshippe
the
Image
of
the
beast
should
bee
killed
.
Here
the
Pontificians
especially
their
great
Augustine
Bellarmine
,
do
triumphantly
inferre
,
that
seeing
neuer
any
Pope
did
make
any
Image
of
a
Beast
Bell.
lib.
de
.
Pont.
3.
cap.
15.
to
speake
;
or
propose
any
such
Image
to
be
worshipped
,
that
consequently
their
Pope
cannot
be
Antichrist
.
But
weighing
this
their
triumphant
inference
(
before
the
victorie
)
I
cannot
but
exclaime
and
call
the
very
heauens
to
witnesse
against
their
wilfull
obstinacie
and
impudencie
herein
,
who
here
will
rest
and
insist
vpon
the
plaine
and
literall
sense
of
the
wordes
,
vnderstanding
them
as
they
sound
,
whereas
the
whole
context
of
Scripture
,
together
with
their
owne
principles
must
of
necessitie
enforce
them
,
to
some
mysticall
and
figuratiue
interpretation
of
the
wordes
:
for
to
dispute
out
of
their
owne
groundes
,
must
not
the
Image
of
the
beast
be
the
same
(
at
least
genere
in
kinde
)
in
shew
,
resemblance
,
and
representation
,
which
the
beast
it selfe
is
in
veritie
and
truth
of
the
thing
?
Now
is
it
not
a
confessed
truth
by
themselues
,
(
clearely
also
to
be
euinced
out
of
Scripture
)
that
by
the
beast
,
with
so
many
heades
and
hornes
,
with
Diademes
vpon
them
,
are
signified
some
manners
of
State
,
Rule
,
Gouernment
or
Monarchie
?
if
so
;
then
most
assuredly
,
the
Image
representatiue
,
and
significatiue
of
such
a
beast
,
must
bee
some
state
,
gouernment
,
Empire
or
Monarchie
,
in
semblance
and
shew
representing
the
same
:
to
say
that
the
Image
should
be
representatiue
,
in
the
nature
of
other
Pictures
,
or
statues
,
such
as
hange
vpon
walls
,
or
are
placed
in
publike
places
,
is
meerely
a
vanitie
.
How
improbable
and
morally
impossible
,
that
the
whole
world
should
be
brought
to
adore
a
picture
of
such
a
beast
,
whether
it
be
massie
of
siluer
and
gold
,
or
drawne
in
collours
?
Consider
Master
Floode
,
the
forme
of
such
an
Image
,
it
must
bee
made
with
seauen
heades
,
tenne
hornes
,
with
Diademes
vpon
them
;
Apoc.
13.
1.
2.
3
in
the
forehead
must
be
written
the
name
of
blasphemy
;
in
body
it
must
be
like
a
Leopard
,
in
feet
like
to
a
beare
,
in
mouth
shewing
a
Lyon
;
this
is
the
goodly
Image
after
which
the
whole
world
must
wonder
,
and
which
it
must
adore
;
for
the
holy
Ghost
saith
expressely
,
that
he
who
maketh
this
image
,
will
cause
and
compell
the
first
Beast
to
be
worshipped
,
and
an
image
of
the
Beast
which
was
wounded
to
be
made
and
to
be
worshipped
.
Now
most
euident
it
is
,
that
the
first
beast
whereof
the
image
is
to
be
made
,
is
of
this
and
more
monstrous
proportion
,
then
I
haue
described
.
Further
(
to
speake
according
to
their
owne
principles
)
is
it
not
a
likely
thing
,
that
Antichrist
who
(
as
they
say
)
shall
be
an
vtter
enemie
to
all
Idolatrie
,
who
shall
worship
no
God
publikely
,
saue
only
the
God
Maozim
in
secret
;
that
he
should
set
vp
,
so
ill
fauoured
,
so
ill
shaped
,
and
so
monstrous
an
Image
,
compelling
all
to
worship
the
same
?
and
the
Refusers
thereof
,
to
be
slaine
?
is
this
agreeing
to
your
owne
principles
M.
Floode
,
or
is
it
likely
to
agree
with
Antichrists
pollicie
,
pride
,
hipocrisie
?
fie
fie
vpon
such
fictions
.
Further
,
if
this
be
to
be
vnderstood
literallie
of
the
making
of
some
image
representing
the
first
beast
,
a
Leopard
,
Lyon
,
and
Beare
,
why
then
doth
the
false
Prophet
with
two
hornes
,
cause
the
inhabitants
of
the
earth
(
meaning
all
vnder
his
obeisance
)
to
make
the
same
?
why
rather
doth
he
not
require
Image-makers
,
Painters
,
or
Statuaeries
?
belike
the
Image
was
so
massie
and
huge
,
greater
then
that
of
Nebuchodonozor
,
so
that
the
Inhabitants
Dan.
3.
of
the
earth
must
be
required
to
make
the
same
;
And
if
it
be
so
massie
,
yea
if
it
be
a
materiall
Image
,
how
is
it
possible
,
it
should
be
carried
vp
and
down
from
one
Kingdome
to
another
;
so
that
in
three
years
and
a
halfe
,
the
whole
world
may
worship
the
same
?
If
it
be
to
be
carried
,
Master
Flood
,
prophecie
vnto
vs
the
manner
,
whether
like
your
Pope
vpon
mens
shoulders
,
or
like
your
Loretto
goddesse
,
transported
miraculouslie
by
the
hands
of
Angells
.
Perhaps
you
will
answer
and
say
,
that
though
the
Massic-image
or
principall
picture
it selfe
,
be
reared
vp
in
one
place
,
yet
the
Inhabitants
of
the
earth
shall
be
enforced
euery
one
of
them
,
to
haue
some
pretty
Images
,
and
representations
of
the
same
.
Be
it
as
it
will
,
I
pray
you
to
rest
merry
with
your
conceit
of
your
materiall
Image
,
for
my
part
I
professe
ingenuously
I
am
tyred
to
be
put
to
dispute
against
these
your
vanities
.
The
true
meaning
therefore
of
this
place
is
thus
;
to
wit
that
the
second
Beast
which
hath
two
hornes
like
the
Lambe
,
that
is
pretendeth
by
a
two-fold
power
of
iurisdiction
Claues
Potestatis
&
S●ientiae
.
and
doctrine
,
to
be
the
Lambes
(
that
is
Christs
)
vicar
;
shall
cause
and
compell
the
in
habitants
of
the
earth
,
to
make
some
kinde
of
Rule
,
Gouernment
,
Monarchie
,
Empire
,
like
to
the
first
,
wherof
it
is
an
image
●●
representation
.
Now
it
resteth
to
be
proued
whether
the
Popes
haue
done
this
or
not
:
the
which
because
it
is
a
point
manifest
,
and
(
in
confesso
)
confessed
I
will
dispatch
it
in
a
word
or
two
.
What
the
Image-state
,
or
Image-Empire
is
,
we
shall
easilie
know
if
we
can
first
find
what
the
first
State
and
Monarchie
was
,
signified
by
the
first
Beast
,
arising
out
of
the
sea
:
the
nature
and
property
whereof
it
pleased
the
Angell
to
declare
to
S.
Iohn
in
the
17
:
of
his
prophecy
,
where
agreeing
to
the
interpretation
Apoc.
17.
of
all
ancient
and
moderne
Interpreters
whether
Pontifician
or
of
the
reformed
Churches
;
by
the
Beast
is
signified
a
State
,
Rule
,
and
Monarchie
,
which
was
Romane
,
hauing
her
chiefest
shew
,
glorie
,
and
pompe
in
Rome
,
taking
denomination
from
the
same
,
signified
by
the
name
of
Babilon
the
great
:
which
is
so
clearely
deliuered
by
the
Angell
to
Saint
Iohn
,
that
he
doth
as
it
were
with
finger
demonstrate
so
much
;
saying
,
the
woman
which
thou
sawest
(
sitting
vpon
the
scarlet
coloured
beast
)
is
that
great
Apoc.
17.
18.
Citie
,
which
raigneth
ouer
the
Kings
of
the
earth
.
Which
great
Citie
,
who
of
the
ancient
or
moderne
learned
,
did
enterpret
to
be
other
then
Rome
?
So
then
we
haue
it
proued
and
confessed
,
that
a
State
and
Gouernment
of
Rome
and
in
Rome
is
signified
by
the
first
Beast
;
now
we
are
to
examine
,
when
the
States
and
Gouernments
signified
by
the
first
Beast
were
ended
,
so
that
the
first
Beast
became
dumbe
,
being
wounded
or
destroied
;
for
it
is
most
cleere
that
the
first
States
and
Rules
must
remoue
and
giue
place
,
before
the
second
which
are
the
Images
of
the
former
,
can
succeede
into
their
roome
.
Of
whom
shall
we
learne
this
?
marry
from
the
Angell
himselfe
;
who
in
the
17.
Chapter
describing
the
durance
of
the
Vers.
10.
11.
Beast
,
in
seauen
Kings
,
that
is
seauen
gouernments
each
succeeding
other
,
speaketh
thus
:
And
there
are
seauen
Kings
,
fiue
are
fallen
,
and
one
is
,
and
the
other
is
not
yet
come
,
and
when
he
commeth
he
must
continue
but
a
short
space
.
And
the
beast
that
was
and
is
not
he
is
the
eight
and
is
of
the
seauen
,
and
goeth
into
perdition
;
thus
the
Angell
.
To
consider
vnto
what
shifts
the
Pontificians
are
here
put
,
it
would
make
the
Sumners
Asse
to
breake
his
halter
;
some
of
them
say
,
that
by
these
fiue
Kings
are
to
be
vnderstood
those
fiue
Romane
Emperors
,
who
after
Nero
held
the
Empire
to
wit
Vespasian
,
Titus
,
Galba
,
Otho
,
Vitellius
,
by
the
one
that
was
when
S.
Iohn
wrote
,
Domitian
,
by
him
that
was
to
come
shortly
after
,
and
to
continue
but
a
short
time
,
Nerua
Traiaenus
.
The
vanity
of
this
conceit
needeth
no
refutation
;
Viegas
relateth
it
as
the
opinion
of
Victorinus
and
vtterly
reiecteth
it
;
yet
himselfe
,
as
if
he
were
hired
to
play
the
Popes
foole
,
produceth
a
farre
worse
,
which
might
make
(
to
vse
Master
Fluds
phrase
)
sobriety
it selfe
to
smile
.
The
grand
Clarke
after
he
had
(
being
thereunto
enforced
by
euidence
of
truth
)
confessed
,
that
by
Babylon
and
by
the
woman
is
signified
Rome
it selfe
,
and
Romes
Gouernment
;
yea
and
for
further
cleering
of
this
same
,
sheweth
that
the
Angell
by
the
seauen
hills
did
vnderstand
those
hills
,
on
which
Rome
standeth
to
wit
Palatine
,
Quirinall
,
Auentine
,
Coelian
,
Viminall
,
Esquiline
,
Ianicular
;
yea
,
and
that
by
these
seauen
hills
seauen
Kings
are
signified
;
yet
afterwards
comming
to
declare
what
manner
of
Kings
these
seauen
are
,
he
saith
,
that
by
the
seauen
kings
are
signified
the
seauen
ages
of
the
worldt
he
first
from
Adam
to
Noah
,
the
Viegas
inter
,
pretation
of
the
7.
Kings
.
second
from
Noah
to
Abraham
,
the
third
from
Abraham
to
Moyses
,
the
fourth
from
Moyses
to
Dauid
,
the
fift
from
Dauid
to
Christ
,
the
sixt
from
Christ
to
Antichrist
,
the
seauenth
from
Antichrist
vntill
the
end
of
the
world
.
Thus
he
:
what
coherence
courteous
Reader
betwixt
the
seauen
hills
,
on
which
Rome
stands
,
and
the
seauen
ages
of
the
world
,
whereof
fiue
were
welnigh
past
before
the
walls
of
Rome
were
thought
on
?
so
that
Rome
could
not
well
stand
vpon
fiue
of
them
which
were
ruinated
before
her
foundation
stones
were
laid
.
I
will
not
loose
time
to
dispute
against
this
their
idle
conceit
,
common
amongst
them
.
Yet
I
cannot
(
wishing
my
pen
were
able
as
a
trumpet
to
sound
in
the
eares
of
all
Christians
)
but
obserue
,
how
Viegas
the
grand
Ignatian
,
commenting
vpon
the
17
of
Viegas
sect.
2.
Reuelation
,
doth
most
impiously
blaspheme
against
Christ
himselfe
.
This
profound
Clerke
,
hauing
shewed
in
the
beginning
of
the
chapter
,
how
by
the
seuen
heads
are
signified
(
Omnes
Reges
Impij
&
Idosolatrae
)
all
the
impious
and
idolatrous
Kings
;
Towards
the
latter
end
of
the
Chapter
,
he
dareth
to
say
,
that
vnder
the
signification
of
the
sixth
King
,
Christ
is
signified
.
Now
if
by
the
Angells
interpretation
,
the
seauen
Heads
,
Hills
,
and
Kings
,
signifie
the
same
things
;
what
blasphemie
for
Viegas
,
to
bring
in
Christ
vnder
the
signification
either
of
Heads
,
Hills
,
or
Kings
?
What
is
Antichristian
Theologie
if
this
be
not
?
Who
euer
yet
read
in
the
Ancients
,
but
that
by
the
heads
,
hills
,
and
Kings
in
this
place
,
such
senses
were
to
be
gathered
,
which
might
better
fit
Antichrist
,
then
Christ
Iesus
our
Lord
and
Sauiour
:
And
who
(
that
is
in
his
senses
)
can
otherwise
interpret
these
heads
,
hills
,
and
Kings
;
then
of
such
as
shall
bee
seruiceable
to
the
Beast
?
who
beareth
them
,
and
of
whom
they
are
parts
and
members
?
With
what
for
head
then
,
can
they
interpret
Christ
,
and
his
gouernment
by
Christian
Kings
and
Emperours
,
to
be
signified
by
the
sixth
King
?
And
if
I
mistake
it
not
,
there
is
a
mere
impossibilitie
in
it
,
for
how
doth
the
Angell
say
to
S.
Iohn
,
that
the
sixth
was
when
he
wrote
?
Were
there
then
Christian
Kings
and
Emperours
,
who
ruled
vnder
Christ
,
and
professed
his
Regall
authoritie
?
not
any
God
wot
.
I
am
wearied
in
tracing
of
their
follies
;
let
vs
then
consider
,
what
the
true
meaning
of
the
Prophecie
is
,
as
it
shall
please
God
to
assist
with
his
grace
.
By
cleare
consequence
then
of
the
Prophecie
,
agreeing
to
that
which
is
recounted
in
ancient
and
autenticall
Histories
,
we
are
inforced
by
euidence
of
truth
,
to
interpret
the
seuen
Kings
(
signified
by
seauen
Hills
of
Rome
)
for
seuen
kindes
and
sorts
of
Gouernments
;
whereof
fiue
,
to
wit
,
of
Kings
,
of
Consulls
,
of
Dictatours
,
of
Decemvires
,
of
Tribunes
,
were
past
;
the
sixth
,
of
Emperours
was
then
;
the
seuenth
,
to
wit
,
the
vsurped
Regall
rule
of
the
Goshes
,
was
to
succeed
,
but
to
continue
for
a
short
time
.
This
being
so
,
then
by
ineuitable
consequence
it
is
must
needs
follow
,
that
the
next
Rome-Gouernment
,
which
succeeded
the
Emperiall
(
which
was
and
ruled
whilest
S.
Iohn
wrote
)
and
the
seuenth
,
that
of
the
Gothes
and
Longobardes
,
but
wounded
&c.
must
be
the
Antichristian
gouernment
,
after
which
wee
inquire
.
Here
I
demaund
in
good
earnest
of
the
Pontificians
,
what
forme
of
Rome-Gouernment
succeeded
the
Emperiall
,
and
that
of
the
Gothes
,
and
by
whose
meanes
?
What
?
was
it
not
Papall
?
was
it
not
by
the
Popes
authoritie
and
power
,
pretending
for
the
effecting
of
the
same
,
the
Lambes
Vicarian
power
?
Of
long
time
they
pretended
an
idle
donation
of
Constantine
,
but
the
same
being
found
to
be
(
Palea
)
trash
and
ille
gitimate
;
the
Anchor
they
afterwards
euer
stucke
vnto
,
the
hornes
they
euer
leaned
vnto
,
are
the
Lambes
,
that
is
,
the
double
power
of
the
Lambe
,
of
gouernment
and
doctrine
for
these
hornes
and
in
respect
of
them
it
is
,
that
their
Diuines
,
Canonists
,
Fryers
,
Ignatians
,
Monkes
,
Summists
doe
all
(
plenis
b●ccis
concrepare
Papae
suprematum
)
with
open
mouthes
proclaime
the
Popes
absolute
Imperiall
Gouernment
;
as
Roman
;
in
Rome
and
which
cannot
be
seuered
from
Rome
:
so
that
the
Lambes
hornes
,
that
is
,
the
Lambes
power
is
so
fixed
and
fastned
to
Rome
,
that
it
may
not
be
remoued
thence
.
For
this
is
a
decree
amongst
them
more
inviolable
,
then
any
Persian
or
Median
law
,
that
whosoeuer
is
Bishop
of
Rome
hath
the
Lambes
hornes
,
the
Lambes
power
,
and
no
other
Bishop
whatsoeuer
can
weare
the
same
hornes
,
haue
the
Lambes
power
,
no
not
though
the
whole
multitude
of
Christians
would
endeuour
the
same
;
so
that
the
Lambes
hornes
are
the
Popes
,
and
none
but
his
.
Now
that
the
Pope
did
giue
life
to
the
image
of
the
Beast
after
the
sixth
and
seuenth
head
;
and
after
the
Beast
was
wounded
,
either
by
the
Gothes
and
Vandalls
,
or
by
the
Henries
and
Frederikes
(
if
wee
should
so
interpret
)
it
is
confessed
,
and
thus
it
may
bee
made
manifest
.
First
,
in
that
hee
hath
by
his
double
pretended
Vicarian
power
of
the
Lambe
,
brought
himselfe
and
his
Papall
Seat
to
that
Imperiall
and
Monarchicall
forme
of
Gouernment
,
According
to
B●ronins
iudgement
no
Prince
which
for
extent
and
absolute
manner
of
commaund
,
passeth
those
of
old
Rome
,
of
the
first
Beast
,
and
ought
to
be
stiled
a
Monarch
but
the
Pope
.
Ad
ann.
1097.
n
:
30.
31.
his
heades
:
yea
he
causeth
all
those
to
be
killed
,
which
will
not
worship
this
his
supremacy
,
which
is
no
other
then
a
very
Image
and
representation
of
Romes
former
gouernment
:
so
liuely
,
that
they
may
both
seeme
to
haue
beene
spit
out
of
the
Dragons
mouth
at
the
same
time
.
But
if
wee
will
not
interpret
the
Pope
by
his
pretended
Vicarian
power
,
to
haue
made
the
Image
of
the
first
beast
to
speake
in
himselfe
,
and
in
his
owne
Papall
Imperiall
gouernment
;
then
secondly
wee
may
vnderstand
it
thus
,
that
he
maketh
an
Image
of
the
first
beast
to
speake
,
in
such
seeming
Image-Emperours
,
as
hee
hath
substituted
vpon
the
wounding
of
the
beast
in
one
of
his
heades
;
I
said
Image-Emperours
;
for
they
are
no
other
then
Images
and
shadowes
of
Imperiall
dignitie
;
for
so
much
as
concerneth
Roman
Emperial
dignitie
or
the
command
ouer
Rome
:
I
said
truely
they
are
no
other
then
Images
,
and
shadowes
for
so
much
as
concerneth
Romes
soueraigntie
.
For
what
are
these
Emperours
else
then
Homines
Papae
,
The
Popes
liege
men
?
are
they
not
to
be
destituted
at
his
pleasure
;
and
to
bee
instituted
at
his
pleasure
?
so
that
none
of
them
can
speake
Romanus
Augustus
,
vntill
they
shall
haue
renounced
all
right
and
title
to
Rome
,
and
to
Saint
Peters
Patrimony
,
as
they
speak
.
But
for
my
part
I
cannot
thinke
that
the
Popes
making
of
the
Image
of
the
Beast
to
speake
,
is
to
be
vnderstood
thus
;
for
there
are
some
strong
reasons
against
it
,
which
yet
are
for
the
former
.
First
,
the
Prophet
saith
,
that
the
Apoc.
13.
False-prophet
should
cause
all
to
be
killed
,
who
would
not
worship
the
Image
of
the
beast
;
the
which
as
it
hath
beene
plentifully
accomplished
,
vpon
such
as
haue
denied
his
Supremacie
and
Papall
gouernment
:
so
wee
doe
not
finde
that
he
hath
been
so
carefull
to
cause
any
to
be
killed
for
denying
the
dignitie
of
his
nominall
Emperours
.
It
is
apparant
hee
keepeth
them
vp
only
to
cloke
his
Antichristianisme
,
which
was
not
to
appeare
before
the
remoouing
of
the
Emperiall
dignitie
from
Rome
;
so
that
Apoc.
13.
15.
he
laboureth
still
tooth
and
naile
to
vphold
some
nominall
Emperours
,
lest
the
ignominie
of
his
Antichristianisme
,
should
be
more
liuely
discouered
.
Apoc.
13.
16.
Secondly
we
finde
,
that
all
both
great
and
small
,
free
and
bound
,
are
to
professe
subiection
to
the
Image
of
the
Beast
;
the
which
as
it
was
neuer
fulfilled
touching
subiection
to
his
nominall
Emperours
either
of
the
Franckes
or
Germaines
;
so
it
is
most
fully
compleated
in
the
Romane
Image-monarchie
of
the
Pope
where
it
is
an
Article
of
faith
,
that
all
Creatures
are
bound
vnder
paine
of
forfetting
Bonif.
vnam
sanctam
,
de
maioritate
&
obedientia
.
saluation
,
to
be
subiect
to
the
Bishop
of
Rome
.
Thirdly
we
finde
,
that
the
tenne
Kings
,
which
had
not
receiued
power
in
the
Prophets
time
,
but
were
to
receiue
the
same
presently
vpon
the
dissolution
of
the
beast
;
we
finde
I
say
,
that
these
tenne
Kings
were
to
giue
their
power
vnto
the
beast
,
whose
wound
was
healed
,
and
whose
Image
was
made
,
vntill
the
wordes
of
God
were
fulfilled
.
Now
as
this
hath
neuer
beene
accomplished
towardes
their
nominall
Emperours
,
who
haue
scarsly
in
Germany
,
(
for
without
Germany
they
are
sans
terre
)
a
few
free
common-wealths
at
their
command
;
so
it
hath
been
most
perfectly
compleated
in
the
Romane
Papall
State
,
where
iust
at
the
very
time
,
when
the
Pope
made
the
Image
of
the
beast
to
speake
in
his
Papall
gouernment
;
those
tenne
Kings
,
which
came
out
of
the
same
Empire
with
him
vpon
the
dissolution
of
the
heads
,
gaue
their
power
vnto
him
;
subiecting
their
thrones
and
their
kingdomes
to
his
command
.
And
this
exposition
seemeth
more
cleare
,
if
we
doe
withall
consider
,
that
these
Kings
which
were
at
the
first
her
deuoutes
,
were
afterwardes
to
fall
into
so
great
disliking
of
her
,
that
they
would
by
degrees
make
her
desolate
,
eate
her
flesh
,
and
in
the
end
consume
her
with
fire
;
the
which
how
in
part
it
is
alreadie
performed
,
the
conditions
of
England
,
Denmarke
,
Sweueland
,
Scotland
&c.
doe
declare
and
make
manifest
:
For
as
the
Countries
with
their
Soueraignes
,
were
at
the
first
together
with
all
other
kingdomes
of
the
west
subiected
to
the
Pope
;
so
now
they
are
become
his
fatall
enemies
.
And
here
we
are
not
(
for
further
confirmation
)
to
leaue
vnconsidered
,
how
the
subiection
to
the
Pope
when
he
made
the
Image
of
the
Beast
to
speake
,
was
so
vniuersall
that
all
kinreds
and
Nations
were
subiect
to
his
power
,
as
it
is
described
in
the
13.
of
the
Reuelation
,
yea
they
were
with
him
to
fight
against
the
lambe
and
to
ouercome
the
lambe
,
that
is
to
take
away
as
it
were
from
open
view
and
knowledge
the
true
and
intire
profession
of
Christianitie
;
which
accordingly
happened
,
as
it
is
manifest
;
and
the
Papists
themselues
doe
glory
,
that
all
Kings
and
kinreds
,
all
Nations
and
Kingdomes
,
were
then
subiect
at
lest
,
to
the
Pope
,
when
hee
first
came
to
make
more
speciall
vse
of
his
vniuersall
Supremacie
;
which
was
vpon
the
decay
of
the
beast
,
as
is
most
manifest
.
And
as
his
extent
grew
then
on
by
degrees
to
be
vniuersall
;
so
by
degrees
as
by
experience
it
is
euident
,
it
hasteneth
to
bee
confined
within
Saint
Peters
pretensed
Patrimonie
;
Lord
Iesus
say
Amen
.
There
is
a
third
speciall
miracle
,
which
some
Pontificians
would
gladly
for
the
clearing
of
the
Pope
ascribe
to
Antichrist
;
It
is
,
that
Antichrist
should
feigne
himselfe
dead
,
and
by
the
Arte
of
the
Deuill
should
raise
himselfe
vp
againe
,
which
as
yet
say
they
none
of
the
Popes
haue
done
;
ergo
they
are
not
Antichrist
.
Alas
good
Sirs
,
into
what
plunges
are
you
driuen
?
your
Viegas
with
many
other
of
yours
,
doth
for
very
incongruitie
of
the
miracle
relect
the
same
,
and
how
filly
the
conceit
is
,
it
thus
appeareth
:
For
first
,
the
Prophet
doth
not
say
that
the
Beast
was
wounded
,
but
that
one
of
his
heades
was
(
quasi
occisum
)
as
it
were
slaine
,
by
which
we
must
of
necessitie
vnderstand
,
one
of
the
Kings
,
and
Kingly
gouernments
expounded
in
the
17.
of
the
Reuelation
,
to
haue
beene
so
neere
vtter
ouerthrowing
,
that
it
seemed
dead
;
and
yet
was
raised
againe
.
Doth
not
your
vulgar
reading
expresly
say
,
(
plaga
mortis
eius
curata
)
the
wound
of
death
was
cured
;
that
is
,
a
mortall
wound
was
cured
;
but
it
saith
not
,
he
was
reuiued
after
he
was
dead
.
Againe
,
how
incongruous
is
your
Bellarmine
,
and
your
Rabbies
in
their
declaration
?
who
say
,
that
Antichrist
shall
feigne
himselfe
dead
,
and
yet
should
be
raised
vp
,
by
the
power
of
the
Deuill
?
What
Sirs
?
if
Antichrist
doe
but
counterfeit
,
and
dissemblingly
shut
his
eyes
,
what
neede
shall
hee
then
haue
of
the
Deuills
Arte
,
to
raise
him
vp
againe
?
Againe
,
what
falsaries
are
those
,
who
say
Antichrist
counterfeits
his
wound
,
when
as
the
holy
Ghost
saith
expresly
,
that
one
of
the
Beasts
heades
was
as
it
were
slaine
?
that
the
wound
was
(
plaga
mortis
)
a
mortall
wound
,
that
the
wound
was
cured
?
And
all
the
world
admired
after
the
beast
?
but
seeing
our
Aduersaries
,
would
needes
hereout
drawe
an
argument
,
to
cleare
their
Pope
;
let
vs
endeauour
out
of
the
true
meaning
of
the
same
,
to
shew
him
to
be
Antichrist
:
For
clearing
of
which
:
Wee
must
vnderstand
according
to
the
exposition
of
the
Angell
himselfe
to
S.
Iohn
in
the
17.
Chapter
,
by
the
head
,
which
was
wounded
,
one
of
the
seuen
Kings
;
and
so
by
comparing
the
3.
4.
5.
6.
7.
and
8.
verses
of
the
13.
Chapter
,
with
the
8.
and
11.
verses
of
the
17.
Chapter
,
wee
shall
clearely
finde
,
that
the
King
or
kingly
state
wounded
,
must
probably
bee
that
,
vnder
which
Saint
Iohn
wrote
his
prophecie
;
which
being
so
,
I
doe
in
good
earnest
demand
of
the
Pontificians
,
by
what
Rome-gouernment
succeeding
after
the
Emperial
was
the
wound
cured
?
wounded
as
the
7.
but
recured
as
the
eighth
?
for
so
saith
the
holy
Ghost
;
And
the
beast
that
was
,
and
is
not
,
Apoc.
17.
11.
euen
he
is
the
eight
,
and
is
of
the
seauen
,
and
goeth
into
perdition
.
Now
I
demand
in
good
earnest
,
what
Rome-gouernment
,
other
then
that
of
the
Emperours
,
hath
been
wounded
as
it
were
to
death
,
and
yet
recured
againe
?
what
mortall
wound
can
be
better
thought
vpon
(
then
either
that
of
the
Gothes
and
Longobardes
?
or
that
of
the
Henries
,
and
Frederikes
)
if
we
think
of
that
of
the
Gothes
and
Longobardes
,
cleare
it
is
the
wound
was
cured
by
the
Popes
,
by
their
meanes
and
procurations
,
and
for
their
owne
good
and
their
reuiuing
againe
.
But
what
if
a
man
would
leaue
the
former
,
and
vnderstand
this
wounding
,
of
those
woundes
,
which
your
If
we
make
the
Pope
the
seuenth
head
then
we
are
to
take
him
ruling
Rome
with
his
intermixt
hornes
of
the
Lambe
at
Constatines
relinquishing
the
same
.
Papall
Rome-gouernment
receiued
from
the
Henries
and
Frederikes
,
in
your
Alexanders
and
Gregories
,
and
make
them
the
7.
head
?
for
then
were
your
Popes
brought
so
low
vpon
their
knees
,
that
they
seemed
dead
,
yet
(
see
the
Fate
of
Rome
for
reigning
)
on
a
suddaine
they
were
so
reuiued
,
raised
vp
,
and
their
deadly
woundes
healed
,
that
one
of
them
,
Gregorie
the
7.
made
Henry
the
4.
dance
his
leasure
three
daies
and
nights
bareheaded
and
bare-footed
at
Canusium
:
the
other
Alexander
the
3.
set
his
foote
vpon
the
necke
of
Frederike
Barbarossa
,
in
the
sight
of
all
Venice
at
Saint
Markes
Church
doore
;
and
thereupon
it
was
that
the
whole
world
admired
after
the
Beast
,
that
was
and
is
not
;
that
was
the
eight
and
is
of
the
seuen
,
Apoc.
17.
8.
and
yet
is
not
,
because
sixe
of
his
heades
are
quite
abolished
;
and
yet
is
in
the
seuenth
and
in
the
eight
.
For
my
part
I
referre
this
to
bee
censured
by
the
more
learned
,
I
haue
called
Antichrist
both
of
the
seuen
and
the
eight
:
of
the
seuen
because
in
his
Papal-spirituall
Monarchie
,
whilest
the
Gothes
ruled
,
hee
next
succeeded
the
Emperiall
,
in
which
hee
was
wounded
afterwardes
;
but
his
wound
being
cured
,
he
so
trampled
downe
the
Henries
and
Frederikes
,
and
all
succeeding
Emperours
,
that
hee
ioyned
the
Scepter
and
the
keyes
together
.
And
whereas
before
hee
pretended
by
vertue
of
the
lambes
hornes
,
that
is
Christs
Vicarian
power
,
to
bee
absolute
and
supreame
in
spiritualls
,
hee
was
so
reuiued
and
animated
by
the
curing
of
his
deadly
woundes
;
that
since
he
hath
challenged
an
absolute
Monarchie
both
in
spiritualls
and
temporalls
;
so
that
by
this
meanes
we
haue
an
eighth
Beast
(
Antichrist
in
his
perfection
)
which
was
of
the
Gregory
dareth
to
call
him
that
challengeth
to
be
vniuersall
Bishop
Antichrist
Greg.
epist.
76.
lib.
4.
seuen
;
of
the
seuen
for
his
spirituall
Supremacie
and
vniuersall
Episcopacie
in
spiritualls
in
time
of
the
Gothes
:
Eighth
for
his
Monarchicall
and
Emperiall
Papacie
in
temporalls
;
In
the
first
he
pretendeth
,
and
pretended
like
the
lambe
with
the
lambes
power
;
In
the
second
he
roareth
like
the
Dragon
,
his
lambe-like
pretences
sound
in
all
their
pulpits
;
his
Dragon-like
roares
,
haue
filled
all
Kingdomes
and
prouinces
;
so
that
hee
hath
fought
against
the
Saints
,
and
for
a
time
hath
ouercome
them
.
These
pointes
though
cleare
in
themselues
,
yet
Apoc.
13.
7.
may
seem
darke
and
obscure
vnto
vs
;
but
let
the
Intelligent
Reader
compare
this
my
discourse
,
with
the
Euents
of
things
,
and
accordingly
iudge
.
That
which
I
haue
here
breifly
set
done
,
I
shall
(
if
God
please
,
and
occasion
doe
require
it
)
more
amply
declare
and
confirme
;
and
so
I
come
to
my
second
ground
of
my
reasons
,
which
is
the
generall
qualities
,
and
properties
of
Antichristian
miracles
,
deliuered
in
the
holy
Scriptures
;
out
of
which
I
argue
thus
.
CHAP.
XI
.
Wherein
is
examined
the
generall
properties
of
Antichrists
miracles
.
FIrst
,
out
of
the
greatnesse
&
quantirie
of
them
,
they
Reason
.
1
must
be
great
for
quantity
,
and
many
for
number
;
for
so
our
Sauiour
hath
foretould
in
Saint
Mathewes
Math.
24.
24.
Mark
.
13.
22.
Gospell
and
other
passages
of
Scripture
;
and
the
ioynt
voice
of
the
Ancients
doe
deliuer
as
much
.
Now
which
of
the
Pontifician
,
can
or
will
denie
their
miracles
to
be
many
?
which
of
them
doth
not
exult
and
insult
against
vs
for
the
greatnesse
of
them
?
doth
not
Master
Floode
heere
,
both
for
number
and
excellencie
compare
them
,
with
those
of
the
primitiue
Church
?
this
point
is
cleare
;
I
goe
on
.
Secondly
,
I
argue
out
of
another
condition
of
Antichristian
Reason
2
miracles
,
that
they
shall
be
(
mendaeia
&
falsa
)
lying
and
false
.
The
miracles
of
Antichrist
are
called
in
Scripture
mendacia
,
lying
,
not
because
all
of
them
shall
be
fictious
or
forged
;
nor
because
all
of
them
shall
indeed
tend
to
the
perswasion
of
lyes
;
but
also
in
this
respect
they
are
called
mendacia
,
mendacious
,
lying
,
because
many
of
them
shall
be
counterfet
;
for
Antichrist
and
See
Bellar.
lib.
3.
de
Pont.
cap.
15.
2
Thessal.
2.
10.
his
,
amongst
many
great
miracles
they
shall
doe
,
shall
also
pretend
many
false
and
counterfet
ones
,
(
in
fallacia
erroris
)
in
the
deception
of
errour
,
saith
the
Apostle
.
And
I
suppose
,
there
is
no
Pontifician
will
denie
this
;
so
likewise
no
ingenuous
Pontifician
can
denie
,
but
that
there
is
store
of
mendacious
and
counterfet
miracles
related
by
the
Legendaries
of
their
Church
.
Many
are
the
wonders
See
Canus
Lec
:
lib.
11.
cap.
6.
Lira
in
Dan.
which
are
recounted
in
the
booke
of
Franciscan
Conformities
:
but
how
many
of
these
are
derided
,
and
scorned
by
many
learned
of
that
Church
?
Great
are
the
miracles
and
many
,
which
our
late
Ignatians
doe
father
vpon
their
Founder
Ignatius
Loiola
;
but
small
esteeme
The
great
superstitious
Vicount
of
Sussex
reading
the
tale
of
S.
Francis
his
preaching
to
the
Wolfe
at
Engubium
laughed
heartily
at
the
same
.
is
made
of
them
,
either
by
the
Benedictines
,
or
by
White
or
Blacke
Fryers
,
and
by
their
superstitious
Allies
,
in
name
the
Iesuattes
.
I
my selfe
haue
heard
diuers
laughing
at
the
Ignatians
policie
,
who
so
long
after
the
day
,
begin
to
set
Ignatins
his
miracles
vpon
the
stage
;
the
reason
doubtlesse
is
,
lest
if
they
had
produced
them
sooner
,
some
might
haue
been
found
liuing
who
knew
the
Souldier
,
and
could
haue
reproued
their
forgeries
.
The
matter
is
plaine
,
I
need
not
stand
vpon
it
,
for
there
would
be
no
end
if
any
should
stand
to
relate
an
infinitie
of
lying
narrations
,
which
many
of
themselues
deride
.
Thirdly
,
I
argue
out
of
the
effect
of
Antichristian
miracles
,
Reas.
Third
to
wit
,
that
many
shall
be
seduced
by
them
,
yea
the
Matth:
24.
very
elect
if
it
were
possible
,
and
that
for
them
the
whole
Mar.
13.
2
Thess.
2.
10.
Apoc.
13.
world
should
admire
after
the
Beast
,
the
which
how
it
is
accomplished
in
the
Roman
Synagogue
,
(
where
there
is
such
a
confluence
of
people
of
all
Nations
after
their
miracles
;
where
all
the
world
admireth
the
Romane
Papacie
,
for
the
number
and
greatnesse
of
their
miracles
)
who
seeth
not
,
who
obserueth
not
?
Fourthly
,
I
argue
out
of
the
manner
,
by
which
the
Antichristian
false
Prophets
doe
their
miracles
,
to
wit
,
Reason
4
they
shall
doe
them
in
the
very
name
of
Christ
himselfe
,
Many
saith
Christ
(
speaking
of
them
)
shall
come
in
my
Matth:
24.
5.
23.
24.
Marc
:
13.
6.
21.
22.
Luc:
17.
22.
23.
name
,
to
wit
,
as
pretending
his
faith
,
his
power
:
for
by
no
meanes
it
can
be
vnderstood
,
in
that
sort
as
the
Pontificians
commonly
expound
it
;
that
is
,
that
many
shall
come
in
the
name
of
Christ
pretending
themselues
to
be
Christ
,
and
denying
Christ
himselfe
.
For
if
such
a
thing
were
prophecied
by
Christ
,
how
could
his
infinite
wisedome
haue
added
,
that
the
very
elect
should
be
in
great
danger
to
be
seduced
by
them
?
What
?
are
the
elect
such
inconstant
reedes
,
to
be
shaken
with
that
which
euerie
common
Christian
at
the
first
sound
would
abhorre
,
hate
and
detest
?
No
,
no
sir
,
Antichrist
and
his
shall
come
in
the
name
of
Christ
,
pretending
his
doctrine
;
they
shall
make
an
apostacie
from
Christ
,
yet
not
professe
the
same
by
denying
Christ
,
their
working
shall
be
as
the
Apostle
termeth
it
(
mysterium
iniquitatis
)
a
mysterie
2
Thess.
2.
7.
10.
See
Apoc:
7.
5.
of
iniquitie
(
in
fallacia
erroris
)
in
the
deception
of
errour
.
Now
manifest
it
is
,
that
the
miracles
done
in
the
Pontifician
Church
,
are
pretended
to
be
done
in
the
name
of
Christ
,
and
therefore
it
is
,
that
so
many
are
seduced
by
them
;
therefore
it
is
,
that
when
some
Christians
of
the
reformed
Churches
doe
heare
of
the
same
,
they
do
as
it
were
in
some
sort
begin
to
stagger
,
to
heare
that
Rome
doth
flourish
with
the
glory
of
miracles
,
which
they
pretend
to
be
done
onely
in
the
name
of
Christ
.
This
indeed
is
a
dangerous
blocke
,
at
which
the
very
Elect
might
be
in
danger
to
stumble
;
were
they
not
vpheld
by
him
who
hath
promised
that
no
man
shall
take
his
sheep
Ioh:
10.
28.
out
of
his
hands
.
Fifthly
,
I
argue
out
of
an
vniuersalitie
of
Antichristian
Reason
Fifth
miracles
,
which
shall
be
done
by
Antichrist
and
his
ministers
in
all
places
,
for
the
whole
world
must
admire
after
Apoc:
13.
13.
them
;
they
must
be
done
(
in
conspectu
hominum
)
in
the
fight
of
men
and
view
of
the
world
.
Now
the
same
is
punctually
performed
,
or
pretended
to
be
performed
by
the
Pontificians
;
who
haue
in
all
such
Countries
as
obey
their
Pope
,
some
Miracle-Sanctuaries
;
as
for
example
,
at
Burgis
,
Compostella
,
Montserrato
in
Spaine
;
at
Lile
,
Sichem
,
Arras
,
Mechline
,
Hall
in
the
Low-Countries
;
at
Rhemes
,
Shallon
in
France
:
And
in
England
,
time
was
,
we
had
the
Ladies
of
Ipswich
,
Walsingham
,
&c.
It
bootes
not
to
adde
of
other
Countries
,
the
point
is
cleare
.
Sixthly
,
I
argue
out
of
the
specialtie
of
the
Ministers
Reason
Sixth
of
these
miracles
;
It
is
apparant
in
holy
Scriptures
,
that
they
are
not
to
be
the
ordinarie
followers
of
Antichrist
,
Matth:
24.
24.
Mar.
13.
22.
Luc:
17.
2
Thess:
2.
Apoc:
9.
13.
but
they
are
to
be
his
speciall
Deuoutes
,
and
as
it
were
sworne
slaues
.
Now
in
Poperie
it
is
most
cleare
,
that
their
Miraculists
,
are
Monkes
,
Fryers
,
Abbots
or
Bishops
,
such
as
are
by
a
more
speciall
bonde
and
linke
more
then
ordinarie
people
or
Priests
,
tyed
fast
in
slauerie
and
subiection
to
the
Sea
of
Rome
.
This
point
is
cleare
,
so
cleare
,
that
I
vndertake
there
is
not
any
of
their
Church
(
if
zealous
)
who
will
dare
to
attribute
the
ordinarie
working
of
miracles
to
any
that
are
not
,
at
least
in
profession
deuoted
to
their
Holy
Father
.
For
this
cause
they
cannot
endure
to
heare
that
Ignatius
the
blessed
Martyr
and
Patriarke
of
Constantinople
,
did
any
miracles
,
because
he
did
oppose
against
the
Popes
,
arrogating
iurisdiction
ouer
the
Churches
of
Bulgarie
.
Seuenthly
,
I
argue
out
of
the
circumstance
of
the
Reason
7
time
when
Antichristian
miracles
are
to
be
most
rife
.
The
time
is
pointed
out
vnto
vs
in
holy
Scriptures
,
at
2
Thess:
2.
Apoc.
13
&
17.
the
dissolution
of
the
Roman
Empire
,
and
at
the
setting
vp
,
and
in
the
time
of
another
Monarchicall
Rome
Gouernment
in
steed
thereof
;
which
,
that
it
is
now
accomplished
,
See
aboue
in
my
first
ground
of
reasons
.
who
seeth
not
?
The
Romane
Emperour
being
a
meere
Nominall
,
a
very
shadow
of
the
Imperiall
dignitie
resting
in
the
Bishop
of
Rome
,
who
is
his
absolute
Lord
,
the
Emperour
his
Substitute
;
the
Pope
the
Liege
,
the
Emperour
the
Liegeman
;
and
hath
in
the
opinion
of
the
Pope
,
his
Purpuratts
,
and
other
,
no
more
Soueraigntie
in
Rome
,
then
the
King
of
Spaine
hath
.
And
hereout
ariseth
another
consideration
of
time
,
to
wit
,
that
at
the
very
time
when
Antichrist
his
ministers
shall
doe
many
and
great
miracles
,
then
the
true
Christians
shall
worke
either
none
at
all
,
or
else
so
few
,
that
in
comparison
of
the
great
multitudes
,
that
Antichrist
Seé
aboue
saepe
.
and
Greg.
lib.
33
&
34.
mor.
in
Job
.
christ
and
his
shall
do
,
they
will
seeme
none
at
all
.
Now
cleare
it
is
,
that
the
Popish
Church
aboundeth
with
wonders
,
and
doth
with
insultation
twit
and
reproue
the
reformed
Churches
for
want
of
the
same
;
and
this
is
a
very
expresse
Antithesis
or
opposition
,
which
is
to
be
betwixt
the
true
Christians
and
the
false
in
the
time
of
Antichrist
,
Chrys●st
.
vel
Author
.
imperf.
in
Mat.
hom.
49.
Greg.
sapissime
.
the
false
shall
exult
in
their
miracles
,
which
to
the
true
seruants
of
Christ
shall
be
matter
of
tryall
and
probation
.
and
hereout
,
Eightly
,
I
argue
thus
.
In
the
time
of
Antichrist
such
Reason
.
Eight
people
as
shall
be
of
his
damnable
profession
,
shall
be
eager
and
greedie
after
miracles
,
in
which
his
chiefe
ministers
Apec
:
13.
2
Thess:
2.
and
false
Prophets
shall
egregiously
exult
.
Contrariwise
,
the
true
Christians
shall
recurre
only
vnto
the
Scriptures
,
rest
onely
vpon
Christs
promises
and
assurance
of
their
faith
,
according
as
S.
Iohn
saith
,
Hic
est
fides
&
patientia
Sanctorum
:
Here
Saints
must
vse
their
Apoc.
13.
10.
faith
and
patience
.
This
is
now
clearely
accomplished
in
the
Popish
Synagogue
,
the
disciples
whereof
are
greedy
and
most
eager
after
miracles
;
which
appeareth
by
their
most
tedious
Pilgrimages
.
Contrariwise
,
those
of
the
reformed
Churches
,
are
very
well
contented
to
want
the
same
,
relying
onely
vpon
the
assurance
of
their
faith
in
Christ
and
his
promises
,
deliuered
in
sacred
Scriptures
,
and
confirmed
by
such
miracles
as
are
there
recommended
.
and
so
hereout
,
Ninthly
,
I
argue
,
that
in
Antichrists
time
,
those
that
reason
.
Ninth
are
his
,
as
they
are
eager
after
miracles
,
so
they
shall
also
be
very
prone
to
beleeue
them
,
the
which
is
so
apparant
in
all
the
whole
popish
Congregations
,
that
I
dare
boldly
say
,
that
if
they
were
not
bewitched
(
fascinations
erroris
)
2
Thessal
:
by
the
spirit
of
errour
,
they
would
be
ashamed
to
be
so
ouer-credulous
of
euery
tale
that
is
told
them
.
I
confesse
ingenuously
,
when
I
was
amongst
them
,
and
was
ouer-zelous
for
all
doctrinall
points
of
Poperie
,
yet
I
should
sometimes
be
amaz'd
,
to
obserue
such
an
ouer-credulitie
in
many
of
them
;
such
an
admiring
after
new
wonders
;
and
I
was
not
sometimes
without
trouble
of
minde
,
and
some
scruple
,
to
consider
how
both
men
and
women
,
otherwise
of
honest
conuersation
and
zelous
profession
in
that
kinde
,
would
giue
credit
to
such
trifles
,
as
I
knew
in
my
knowledge
and
reading
,
to
be
mee●●a●ities
and
fables
,
and
so
reputed
of
,
by
their
great
Clerkes
.
When
I
considered
these
things
,
then
I
could
not
diuine
from
what
Spirit
such
illusions
might
arise
,
to
obserue
the
best
and
most
zealous
of
that
profession
to
be
commonly
most
inueigled
in
that
kinde
;
but
now
I
obserue
it
was
no
other
then
what
S.
Paul
hath
foretold
,
that
God
should
permit
such
to
beleeue
2
Thess:
2.
11.
Apoc:
13.
3.
lyes
;
and
that
as
S.
Iohn
hath
foretold
,
they
should
admire
after
the
Beast
and
his
wonders
.
I
could
here
adde
very
many
particulars
,
especially
of
English
Papists
who
are
most
prone
and
inclinable
to
beleeue
any
tale
that
is
told
them
of
any
of
their
martyrs
,
witnesse
the
fabulous
narration
of
the
shining
face
of
Frier
Buckley
,
vpon
London
Bridge
;
as
also
of
the
miraculous
stopping
and
staying
of
the
horse
that
drew
the
hurdle
,
witnesse
the
prodigious
standing
of
a
pixe
with
an
host-Christ
in
it
,
vpon
a
table
in
a
Chamber
,
A
purseuant
searching
the
chamber
round
about
,
and
yet
could
not
see
the
God
.
Witnesse
the
glorious
end
of
mistrisse
Line
taken
in
Fetter
lane
and
executed
some
15.
yeeres
since
.
Witnesse
their
many
miraculous
escapes
of
some
of
their
Priests
,
as
they
pretend
;
witnesse
Doctor
Norris
his
impassible
Agnus
Dei
that
the
fire
would
not
touch
,
&c.
Thus
I
haue
cleerly
(
though
briefly
)
fastened
all
the
generall
qualities
and
conditions
of
Antichristian
miracles
recounted
in
holie
Scriptures
vpon
the
Popish
,
so
intirelie
and
fast
,
that
I
dare
vndertake
neither
you
master
Flud
nor
any
other
shall
be
able
to
remoue
them
.
I
vndertake
further
that
all
other
circumstances
of
the
same
recounted
in
Scripture
will
easily
and
with
great
facilitie
be
iustly
applied
to
your
Popish
miracles
.
And
so
I
come
to
examine
some
speciall
passages
of
sacred
Scripture
,
by
which
as
by
a
line
of
truth
,
we
are
led
to
the
finding
out
of
Antichristian
miracles
;
and
excepting
two
I
will
especially
examine
some
that
are
not
much
looked
into
by
others
;
all
I
cannot
stand
to
examine
,
yet
this
I
confidently
adde
,
there
is
not
any
one
passage
of
Scripture
in
which
there
is
mention
made
of
Antichrist
or
of
his
ministers
,
which
may
not
be
applied
and
fitly
be
laid
vpon
the
Pope
and
his
,
and
so
consequently
all
the
adiuncts
and
properties
of
them
,
will
in
like
sort
adhere
to
him
and
his
.
CHAP.
XII
.
Wherein
is
examined
a
Prophecy
of
Christ
in
the
foure
and
twentith
of
S.
Mathew
.
THE
first
place
I
produce
out
of
S.
Mathew
,
where
Mat.
24
26.
it
is
most
expresly
foretold
by
our
Sauiour
,
that
the
Antichristian
false
Prophets
,
which
should
doe
great
signes
and
wonders
,
should
also
teach
Christ
to
be
(
in
penetralibus
)
in
penetralls
,
in
secrets
:
the
which
prophecie
as
it
is
most
fitly
and
necessarily
fulfilled
in
the
Pope
and
his
Prophets
,
so
by
ineuitable
consequence
it
followeth
that
their
miracles
are
those
,
which
are
foretolde
by
Christ
and
his
Apostles
,
to
be
Great
,
Many
,
Mendacious
,
Antichristian
.
Now
for
cleering
of
this
place
,
and
to
proue
that
it
doth
punctually
concerne
the
Papists
;
I
must
intreate
the
Reader
to
beare
with
my
prolixitie
:
I
confesse
ingenuously
I
doe
herein
vndertake
a
hard
prouince
.
And
Pet.
mart
l●c
.
Class.
4
:
lec
:
10.
although
no
man
(
that
I
know
)
hath
with
any
examination
so
commented
vpon
this
Text
,
as
I
vnderstand
and
take
it
;
yet
Peter
Martyr
,
Caluin
,
and
Mousieur
Plessis
,
Caluin
.
doe
giue
a
touch
and
glance
at
the
same
,
so
sensing
it
as
I
doe
.
And
herein
I
hope
that
I
shall
not
be
censured
by
any
ingenious
Christian
of
nouelty
:
for
although
my
Pless
.
de
Sacrament
.
lib.
4.
cap.
9.
such
sensing
of
this
place
seeme
new
,
yet
so
long
as
it
is
(
secundum
rationem
fidei
)
according
to
the
analogy
of
faith
:
so
long
as
it
is
for
the
confirmation
of
a
receiued
point
of
faith
,
and
against
idolatrie
;
it
cannot
but
be
well
accepted
of
.
I
confesse
that
it
is
new
,
(
noua
cudo
sed
vt
vetera
astruam
)
but
for
the
strengthning
of
a
most
ancient
truth
:
let
it
at
least
be
taken
as
an
occasion
to
moue
the
learned
,
more
narrowly
to
examine
and
sift
this
place
;
let
my
reasons
be
weighed
and
censured
as
they
shall
be
found
by
the
vnpreiudicate
Reader
.
For
the
declaration
of
this
point
that
the
Papists
are
here
pointed
at
by
Christ
,
for
their
teaching
of
him
(
according
to
their
transubstantiating
diuinity
)
to
be
in
secrets
,
penetralls
,
chests
Tabernacles
,
&c.
I
am
to
make
a
supposition
out
of
S.
Austen
,
which
is
receiued
by
them
all
;
to
wit
,
that
the
sacred
Scriptures
are
euer
literally
to
be
vnderstood
;
according
to
the
plaine
and
ordinary
sense
of
the
words
,
whensoeuer
the
same
doth
not
containe
any
absurdity
,
nor
imply
any
impossibility
,
as
the
literall
vnderstanding
of
this
place
doth
not
;
but
cleerly
declareth
vnto
vs
,
a
Popish
practice
daily
acted
in
their
Churches
.
The
ancient
expositors
of
S.
Mathews
Gospell
,
either
the
primo
primi
,
or
secundo
primi
,
as
I
may
so
call
them
,
who
liued
in
the
purer
times
of
the
Church
;
Because
in
their
daies
this
prophecy
of
Christ
was
not
compleate
(
for
before
transubstantiation
was
hatched
,
the
secret
and
mysticall
presence
of
Christ
in
secrets
,
and
priuate
chambers
,
was
not
preached
nor
beleeued
)
doe
vnderstand
this
text
mystically
,
of
the
priuate
conuenticles
and
assemblies
of
heretickes
,
and
schismatickes
,
pretending
Christs
Church
to
be
with
them
;
which
yet
cannot
stand
,
for
this
one
or
two
instances
if
there
were
no
other
in
this
passage
:
first
,
our
Sauiour
should
not
then
haue
deliuered
any
speciall
property
and
condition
of
the
great
Antichristian
Synagogue
,
which
was
to
be
vniuersall
,
not
to
be
confined
within
any
one
kingdome
,
which
yet
that
he
doth
;
all
,
yea
all
,
and
of
all
sides
doe
ingenuously
confesse
.
Againe
,
if
the
prophecy
were
so
to
be
interpreted
,
of
the
mysticall
and
spirituall
presence
of
Christ
in
priuate
places
,
then
it
would
most
of
all
concerne
the
true
Church
of
Christ
;
which
in
the
time
of
Antichrist
according
Apoc.
12.
6.
and
13.
7.
to
the
sense
of
all
and
of
all
sides
,
is
to
flie
into
the
desert
,
to
liue
obscurely
and
hiddenly
as
welnigh
ouercome
;
yea
it
would
most
neerly
haue
touched
the
Romane
Church
her selfe
,
in
the
daies
of
her
purity
,
when
she
made
the
mount
Soract
without
,
and
the
Cripts
within
Euseb.
hist.
vita
Siluestri
.
the
City
,
to
be
her
chiefest
Sanctuary
,
and
Assyle
against
the
fury
of
those
times
.
There
are
some
,
who
thinke
that
our
Sauiour
did
in
this
his
prediction
point
at
Theudas
mentioned
in
the
Acts
of
the
Apostles
,
or
Iudas
the
Galilean
or
such
like
;
Acts
5.
36.
37.
but
their
mistaking
is
not
worthy
of
confutation
,
for
besides
that
Theudas
was
at
least
twenty
yeeres
before
Christs
preaching
;
so
all
circumstances
of
the
text
doe
euince
,
that
the
prophecy
cannot
be
interpreted
of
any
so
base
and
contemptible
leaders
:
no
no
,
Christ
pointeth
vnto
vs
Antichrist
the
great
and
his
false
Prophets
.
Here
by
the
Readers
patience
,
I
will
shew
how
Maldonat
the
grand
Ignatian
shuffleth
this
text
ouer
with
a
very
short
cut
;
as
though
he
were
surprised
(
examining
the
same
)
with
some
fit
of
a
feare-feauer
,
his
words
vpon
it
are
these
,
and
onely
these
,
Posuit
duo
pro
omnibus
&c.
Christ
put
(
saith
he
)
or
mentioned
only
two
contrary
places
for
all
,
the
desert
,
and
the
Penetralls
;
that
is
,
the
inwardest
and
most
retired
part
of
the
house
,
that
he
might
signifie
in
what
manner
soeuer
,
in
what
habit
soeuer
,
in
what
place
soeuer
another
Christ
should
come
,
he
should
not
be
beleeued
;
further
to
examine
and
search
of
the
desert
,
and
Penetralls
it
is
not
the
part
of
a
sober
Interpreter
.
Thus
Maldonat
:
most
of
which
his
words
,
especially
those
,
in
what
habit
soeuer
,
in
what
place
soeuer
,
in
what
manner
soeuer
,
if
they
were
throughly
examined
;
they
would
make
little
for
the
Popish
Gospel
of
Christ
,
vnder
the
habit
of
bread
in
a
mysticall
manner
,
but
reall
in
their
Boxes
,
Pixes
,
Eucharist-arkes
:
but
omitting
them
all
,
I
especially
obserue
those
words
of
his
,
It
is
not
the
part
of
a
sober
Interpreter
to
examine
more
of
the
desert
and
Penetralls
,
then
his
Father-hood
bestowed
vpon
vs
.
What
he
feared
,
I
will
by
Gods
assistance
performe
;
which
done
the
reader
may
easily
obserue
,
that
this
deuise
of
Maldonat
was
(
ex
conscientia
imbecillitatis
)
from
a
conscience
of
his
owne
weake
cause
;
hee
wilily
obseruing
,
that
if
the
same
text
,
were
narrowly
sifted
,
and
examined
,
it
would
vtterly
ouerthrow
their
desert-pilgrimages
,
pixc-adorations
,
his
boxe
and
Eucharist-worshippes
.
For
clearing
of
this
point
,
wee
are
diligently
to
examine
,
what
is
the
genuine
and
naturall
sense
of
the
word
(
penetralibus
)
secrets
,
in
this
place
.
The
latine
word
,
according
to
their
vulgar
edition
signifieth
(
as
also
Maldonat
confesseth
)
intimam
maximeque
reconditam
domus
partem
,
the
most
inward
,
and
retired
part
of
a
house
;
but
seeing
Saint
Mathewes
Gospell
was
first
written
in
Hebrew
(
which
edition
is
either
lost
or
of
doubtfull
authoritie
)
and
after
,
it
was
translated
into
the
Greeke
tongue
,
either
by
Saint
Mathew
,
or
Saint
Iames
,
or
Saint
Iohn
as
the
ancients
herein
are
diuersly
conceited
:
Let
vs
consider
diligently
what
is
the
natiue
signification
of
the
Greeke
word
vsed
in
this
place
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
is
the
Greeke
word
,
hath
in
Authors
diuers
significations
;
yet
taken
in
any
of
them
in
this
place
,
it
Stephanus
in
Thes.
Scapula
in
dict.
maketh
against
the
Papists
Idolatry
.
For
it
is
indifferently
taken
to
signifie
either
first
,
a
secret
closset
or
close
and
lockt
parlour
;
or
secondly
,
a
very
hutch
,
chest
or
ampere
,
such
as
victualls
are
vsually
put
in
&
preserued
;
or
thirdly
,
a
coffer
,
Arke
or
boxe
,
such
as
treasure
is
laid
vp
and
conserued
in
:
this
is
cleare
;
because
as
the
learned
know
;
that
of
Stephanus
is
most
true
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
passim
See
Stephanus
his
Thesaurus
and
his
Greeke
Concord
:
obuium
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
euery
where
to
bee
found
and
very
common
in
Greeke
Authours
;
now
that
the
later
worde
is
taken
in
the
three
significations
aboue
mentioned
by
me
,
it
is
very
manifest
;
and
so
as
cleare
,
that
the
first
is
vsed
in
the
same
significations
;
and
so
in
this
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
in
penetralibus
)
in
penetralls
,
in
secrets
,
may
be
taken
in
any
of
those
significations
;
but
doubtlesse
it
is
most
cleare
,
that
the
very
signification
intended
by
Christ
,
is
,
that
which
we
see
now
most
agree
with
the
accomplishment
of
the
Prophecie
amongst
the
Papists
;
who
in
the
three
significations
of
the
word
,
doe
teach
Christ
to
be
amongst
them
;
either
as
a
spirituall
food
and
viction
,
in
their
tabernacles
,
amperes
●iutches
;
or
as
a
mysterie
in
their
lockt
closets
priuate
Chappells
;
or
as
a
treasurie
saide
vp
in
boxes
,
borne
in
pixes
.
carried
about
them
as
most
rich
ornaments
and
treasures
.
And
to
thinke
,
that
Christ
in
this
place
did
aime
at
this
their
Pseud●christianisme
,
I
am
induced
thereunto
,
by
this
one
reason
if
there
were
no
other
;
that
seeing
the
pseudochristian
Synagogue
,
was
to
teach
and
doth
teach
(
to
the
perdition
of
innumerable
soules
and
high
contempt
of
Gods
Maiestie
)
a
corporall
,
carnall
presence
of
Christ
vpon
earth
in
Arkes
,
secret
clossets
,
boxes
,
coffers
,
there
to
be
eaten
;
yea
sensibly
to
be
eaten
,
as
Berongorius
his
recantation
hath
it
:
It
cannot
be
thought
,
but
that
Christ
would
in
some
place
foretell
the
same
;
and
no
where
more
likely
,
then
in
that
very
place
,
in
which
so
many
other
properties
,
practises
,
and
conditions
of
the
great
Antichrist
and
his
are
foretould
,
as
in
this
Reason
.
1
Chapter
they
are
.
Christ
answereth
his
disciples
question
concerning
his
owne
comming
made
vers.
3.
See
Luc.
17.
22.
23.
Closets
are
in
the
sense
and
vse
of
all
nations
not
any
places
for
any
conuersation
,
but
to
preserue
and
keepe
any
daintiest
necessaries
for
mans
vse
,
they
are
reputed
secret
storchouses
.
My
first
reason
that
these
wordes
of
Christ
are
literally
to
be
vnderstood
,
against
some
who
would
pretend
to
teach
a
secret
corporall
presence
of
Christ
himselfe
(
not
another
Christ
)
vpon
earth
;
I
frame
out
of
a
double
reason
of
Christ
himselfe
,
which
hee
maketh
against
them
.
First
,
beleeue
them
not
(
saith
Christ
)
if
any
shall
say
behould
he
is
in
the
penetralls
,
in
the
secrets
(
or
as
the
Remists
interpret
it
,
in
closets
.
)
For
at
the
lightening
commeth
out
of
the
East
,
and
shineth
into
the
west
,
so
also
shall
the
comming
of
the
sonne
of
man
be
;
thus
argueth
Christ
:
now
as
cleare
as
the
very
heauens
it
is
,
that
this
of
Christ
is
to
be
vnderstood
of
Christs
corporall
,
and
reall
comming
in
person
to
iudgement
:
which
granted
,
then
our
infinitely
wise
Sauiour
,
(
who
without
blasphemie
may
not
bee
impeached
of
an
impertinent
discourse
)
must
needes
be
thought
to
oppose
this
his
publike
comming
in
person
against
some
secret
,
reall
presence
of
him
,
before
that
time
,
pretended
by
the
false
Prophets
.
For
if
hee
should
haue
spoken
this
only
against
the
priuate
Conuenticles
of
Heretikes
and
Schismatikes
,
pretending
his
Church
,
and
spirituall
or
mysticall
presence
to
be
amongst
them
;
then
shall
he
be
thought
thus
to
argue
:
If
any
false
Prophet
,
shall
teach
you
any
false
doctrine
,
or
seeke
to
draw
you
to
any
priuate
Conuenticle
,
beleeue
them
not
,
for
my
comming
at
the
latter
day
to
iudgement
shall
not
be
secret
,
but
publike
,
in
glory
;
like
as
the
lightning
which
shineth
from
the
East
,
and
appeareth
vnto
the
West
:
and
shall
such
maner
of
arguing
beseem
the
infinite
wisdom
of
the
Father
?
who
dare
say
so
?
but
vnderstanding
the
same
as
the
truth
,
and
the
Text
requireth
,
then
is
the
reason
most
diuine
,
befitting
the
infinite
wisdome
of
God
,
thus
.
If
any
shall
teach
you
,
that
I
am
in
any
secret
place
,
or
desert
,
here
or
there
,
for
you
to
make
pilgrimage
vnto
me
,
or
to
worship
and
adore
mee
in
your
priuate
closets
,
or
in
the
retiredst
,
and
most
priuate
part
of
the
house
,
(
my
house
is
the
Church
or
Temple
)
beleeue
them
not
;
for
I
shall
not
be
corporally
and
presentially
(
thus
I
interpret
according
to
Christs
ordinarie
power
and
prouidence
)
present
vpon
earth
,
vntill
like
as
the
lightning
appeareth
from
the
East
vnto
the
West
,
so
also
I
shall
appeare
in
Glorie
and
Maiestie
,
filling
with
glory
the
heauens
euen
from
East
to
West
.
And
this
exposition
as
consequent
,
is
confirmed
by
the
comparison
or
second
reason
,
which
our
Sauiour
maketh
against
the
false
Prophets
,
thus
:
Wheresoeuer
the
dead
bodie
is
,
there
will
the
Eagles
be
gathered
together
.
Matth:
24.
28.
Touching
which
saying
of
our
Sauiour
,
all
interpretations
being
seriously
weighed
;
that
of
Chrysostome
with
Chrysost.
in
hunc
locum
.
many
of
the
Ancient
and
moderne
writers
,
will
be
agreeing
vnto
the
truth
,
to
wit
,
that
like
as
the
dead
bodie
being
openly
exposed
in
the
fields
,
the
Eagles
by
naturall
instinct
doe
repaire
to
the
same
to
prey
thereon
;
so
likewise
where
hee
himselfe
should
be
in
presence
,
there
should
not
be
wanting
multitudes
of
Angells
,
assisting
and
ministring
vnto
him
,
and
by
spirituall
contemplation
feeding
on
him
:
So
that
our
Sauiour
argueth
thus
,
If
any
false
Prophets
shall
teach
,
that
I
shall
be
obscurely
in
some
hidden
manner
vpon
earth
,
in
Coffer
,
Celler
,
or
Desert
,
beleeue
them
not
;
for
like
as
the
carcase
is
neuer
without
Eagles
,
so
for
hereafter
my
presence
after
my
ascension
,
shall
neuer
be
without
multitudes
of
Angells
,
assisting
and
ministring
vnto
mee
.
And
surely
if
wee
Act:
7.
&
9.
2
Cor:
12.
Apoc:
1.
&
2.
&
saepe
.
search
the
Scriptures
wee
shall
finde
,
that
those
extraordinarie
apparitions
,
which
our
Sauiour
made
after
his
ascension
,
to
some
vpon
earth
,
were
neuer
but
of
himselfe
,
as
in
glory
;
neuer
without
the
presence
and
attendance
of
Angells
.
And
so
I
come
to
another
reason
of
this
my
exposition
.
My
second
Reason
I
make
thus
:
Our
Sauiour
in
this
Reason
2
place
,
for
the
fore-instruction
of
his
faithfull
,
giueth
vnto
them
certaine
cleare
and
euident
signes
,
which
should
Behold
I
haue
told
you
before
.
Matth:
24.
25.
happen
before
his
comming
to
iudgement
,
and
by
which
they
should
be
armed
against
the
wyles
and
tyrannies
of
Antichrist
.
Now
signes
that
they
may
be
according
to
their
nature
and
kinde
,
significant
,
they
must
be
facill
and
easie
to
be
vnderstood
,
and
must
be
taken
as
they
sound
,
vnlesse
it
be
otherwise
expressed
.
And
for
this
cause
,
as
all
other
signes
in
this
chapter
,
deliuered
by
our
Sauiour
,
are
literally
to
be
vnderstood
(
as
the
Pontificians
themselues
do
interpret
them
)
so
neither
is
there
any
reason
,
why
this
passage
should
not
be
also
literally
vnderstood
,
it
being
of
so
great
consequence
,
as
concerneth
the
perdition
and
saluation
of
many
soules
.
And
to
adde
a
confirmation
to
this
reason
;
if
these
words
of
Christ
were
onely
to
be
vnderstood
mystically
,
against
the
assemblies
of
Heretikes
and
Schismatikes
,
challenging
Christs
Church
,
and
spirituall
presence
to
be
only
with
them
;
I
cannot
see
for
my
part
,
what
certaintie
for
the
faithfulls
instruction
,
might
be
gathered
out
of
this
signe
,
which
yet
is
the
importanst
of
all
the
rest
.
For
,
is
it
not
most
euident
by
a
neuer
intermitted
experience
since
Christs
time
,
that
euery
seuerall
Congregation
of
Heretikes
or
Schismatikes
,
as
it
challengeth
to
it selfe
,
the
power
and
mysticall
presence
of
Christ
,
so
it
obiecteth
to
all
other
,
the
lacke
of
the
same
?
yea
and
the
most
Orthodoxe
Church
of
Christ
it selfe
,
hath
her
ebbs
and
flowes
;
and
then
was
shee
purest
,
when
in
criptts
,
desorts
,
secret
woods
,
and
holes
shee
made
her
assemblies
.
Therefore
to
preach
Christ
present
in
secrets
,
in
this
sense
,
cannot
be
a
note
,
propertie
,
or
signe
of
the
great
Antichristian
Synagogue
,
as
by
all
it
is
supposed
and
granted
to
be
,
and
is
by
the
faithfull
to
be
taken
according
to
Christs
forewarning
.
A
third
reason
I
deduce
,
out
of
the
energie
and
propertie
of
certaine
words
here
vsed
by
our
Sauiour
.
I
obserue
Reason
3
the
word
,
Behold
,
thrice
repeated
,
which
as
it
is
an
Aduerbe
of
Admiration
,
so
it
is
alwaies
demonstratiue
of
some
singular
matter
worthy
admiration
,
worthy
beleefe
,
as
is
cleare
throughout
the
Scriptures
:
So
that
,
as
S.
Iohn
Baptist
pointing
the
sonne
of
God
to
his
disciples
,
said
,
Behold
the
Lambe
of
God
,
see
the
Lambe
of
God
,
Ioh:
1.
36.
&c.
so
these
false
Prophets
,
doe
pretend
to
inuite
their
disciples
and
followers
to
behold
and
see
Christ
in
the
deserts
,
secrets
,
closets
,
&c.
which
is
egregiously
acted
by
the
Papists
.
I
obserue
also
,
the
Aduerbs
here
and
there
,
which
euer
doe
designe
some
speciall
circumstances
of
place
,
as
through
the
Scriptures
it
is
apparant
;
and
if
to
them
we
adioyne
the
specialties
of
the
places
,
in
the
secrets
,
in
the
desert
,
the
force
of
the
Preposition
in
,
and
the
verbe
substantiue
is
,
(
He
is
in
the
desert
,
He
is
in
the
penetralls
)
my
intent
will
more
easily
appeare
,
that
the
false
Prophets
do
pretend
some
secret
corporall
presence
of
Christ
,
requiring
faith
and
beleefe
,
and
sigh
also
,
with
beholding
of
him
;
which
is
clearely
con
firmed
by
our
Sauiours
doubled
precept
and
charge
,
beleeue
them
not
and
goe
not
out
;
as
if
hee
should
say
,
the
false
prophets
will
inuite
you
both
to
goe
out
and
to
behold
,
and
to
beleeue
,
that
is
,
to
see
me
in
that
secret
manner
as
they
shall
preach
,
and
yet
also
to
beleeue
the
hidden
mystery
of
my
presence
which
they
teach
:
but
looke
to
it
,
behold
I
haue
foretold
you
,
neither
goe
out
to
see
me
in
any
mysticall
or
hidden
forme
or
shape
,
nor
yet
beleeue
their
mysterious
diuinity
teaching
my
carnall
presence
tending
and
leading
to
Idolatry
.
My
fourth
reason
,
that
this
prophecy
is
thus
litterally
reason
.
Fourth
to
be
vnderstood
is
this
;
because
so
vnderstood
,
it
is
most
euidently
fulfilled
,
and
compleated
in
the
Roman
Synagogue
;
who
make
it
a
prime
mystery
,
yea
the
corner-stone
of
their
religion
,
to
preach
and
teach
Christ
to
be
so
in
penetralls
,
secrets
,
boxes
,
closets
,
&c.
A
prophecy
vntill
it
be
fulfilled
,
is
as
a
riddle
,
or
a
booke
sealed
;
but
once
fulfilled
it
is
no
longer
a
hidden
,
but
a
manifest
truth
.
Now
that
it
is
compleated
in
the
Romane
Synagogue
,
it
is
ouer
manifest
:
For
this
cause
they
cry
out
dayly
;
Behold
he
is
in
the
Tabernacles
of
our
Churches
;
Behold
he
is
in
the
Penetrals
and
secrets
of
our
Sepulchers
;
Behold
hee
is
in
our
Eucharist-arks
;
and
miraculous
Hostes
at
Meclines
,
at
Brussels
,
&c.
Behold
he
is
in
our
lockt
Coffers
,
and
arkes
;
borne
vpon
the
backes
of
white
ambling
Palfreyes
,
preceding
our
Holy
Father
when
hee
maketh
his
remoucalls
:
Behold
hee
is
in
our
secret
Chappels
,
locked
Coffers
,
priuate
closets
;
you
must
behold
(
cry
they
)
the
outward
accidents
,
but
beleeue
the
inward
mystery
;
the
true
and
corporal
presence
of
Christ
;
you
must
see
and
beleeue
,
behold
and
admire
.
And
for
the
further
clearing
of
this
matter
,
and
to
confirme
Al
circumstances
of
the
prophecy
fulfilled
in
the
Papists
.
that
this
point
is
fulfilled
in
the
Romane
congregation
,
I
adde
some
few
obseruations
concerning
diuers
other
,
yea
most
circumstances
of
this
prophecy
.
obseruation
.
First
First
I
obserue
,
that
these
false
prophets
were
for
the
confirmation
of
this
their
Pseudo-Christianisme
,
to
doe
many
signes
and
wonders
;
so
saith
Christ
(
Dabunt
signa
&
prodigia
magna
)
they
shal
giue
great
signes
and
prodigies
;
Mat.
24
25.
So
doe
the
Papists
;
the
case
is
cleere
.
I
proceede
.
Secondly
I
obserue
,
they
should
seduce
many
,
so
saith
Christ
(
seducent
multos
)
they
shall
seduce
and
deceiue
many
;
obseruation
.
Second
Mat.
24
11.
which
is
most
fully
accomplished
in
the
Romane
Synagogue
;
in
which
no
one
point
of
doctrine
,
doeth
more
tye
and
binde
their
disciples
,
then
this
point
;
Behold
he
is
in
the
Penetrals
,
hee
is
in
our
Church-tabernacles
;
For
this
cause
,
if
any
man
would
indeuor
to
draw
them
from
that
confusion
of
errours
,
they
will
ordinarily
obiect
thus
;
Alacke
you
haue
taken
from
vs
Christs
true
corporall
presence
,
and
would
feed
vs
only
with
tropes
and
figures
;
how
then
shall
wee
come
to
you
?
how
can
wee
forsake
Christ
truely
and
corporally
present
,
and
feede
onely
vpon
your
bread
and
wine
,
which
you
only
haue
?
Thus
they
,
and
yet
they
doe
heerein
egregiously
calumniate
our
Sacraments
.
For
,
for
as
much
as
doth
concerne
(
rem
Sacramenti
)
the
vertue
and
efficacy
of
the
Sacrament
of
grace
,
and
of
reall
communion
of
Christ
by
grace
;
we
teach
and
beleeue
Christs
reall
presence
,
onely
we
deny
his
carnal
fleshly
presence
,
and
their
transsubstantiatiue
diuinity
.
There
haue
been
heretofore
some
as
Iudas
and
Theudas
;
as
Simon
and
Menander
,
who
called
themselues
Christ
:
and
the
Helcesaeans
,
as
Theoderet
writeth
of
them
,
taught
two
Christs
,
the
one
in
heauen
,
the
other
vpon
earth
;
and
England
(
in
this
most
vnhappy
)
hath
seen
a
most
wretched
Hacket
,
making
himselfe
Christ
;
but
these
or
few
of
these
except
Simon
,
did
any
wonders
or
prodigies
for
confirmation
of
their
impieties
;
and
further
they
no
sooner
appeared
,
but
they
vanished
away
;
together
with
their
disciples
:
But
this
Graund
Antichrist
,
and
his
here
spoken
of
,
were
so
to
preuaile
,
that
the
world
was
to
bee
shortned
,
lest
by
their
seducements
,
no
flesh
should
bee
saued
,
Mat.
24.
24.
the
very
elect
being
in
hazard
to
be
withdrawen
from
Christ
by
them
.
Thirdly
I
note
,
that
these
false
prophets
,
were
to
seduce
obseruation
.
Third
many
,
not
onely
by
their
miracles
and
wonders
;
but
further
they
should
adde
great
tribulations
,
and
afflictions
to
inforce
the
same
:
For
so
much
importeth
the
speech
of
our
Sauiour
,
who
presently
vpon
his
doublecharge
,
Goe
not
out
,
Beleeue
it
not
,
mentioneth
tribulation
,
saying
thus
;
after
the
tribulation
of
those
dayes
,
and
Verse
29.
in
the
21.
verse
before
,
ayming
at
the
tribulation
in
these
dayes
,
at
least
in
figure
;
he
protesteth
that
the
tribulation
of
them
should
be
so
great
,
as
the
like
had
not
beene
since
the
beginning
of
the
world
.
Whereby
he
instructeth
his
faithfull
;
that
the
elect
who
would
not
be
drawen
to
beleeue
their
speudo-Christ
to
be
in
secrets
,
closets
,
deserts
,
should
for
the
same
suffer
great
tribulation
;
the
which
how
it
hath
beene
performed
by
the
Romanists
;
the
Bohemian
,
French
,
English
,
Italian
and
Spanish
Fire-immanities
,
with
their
French
,
English
and
Dutch
Masacres
,
acted
or
intended
;
doe
euidently
complaine
,
and
proclaime
.
Fourthly
I
note
,
and
gather
out
of
our
Sauiours
obseruation
.
Fourth
speech
,
that
these
false
prophets
were
to
teach
Christs
presence
to
be
here
and
there
,
vp
and
downe
,
that
is
,
in
many
hidden
and
secret
places
at
once
,
and
at
the
selfe
same
time
:
which
as
it
was
neuer
performed
by
any
other
;
so
it
is
punctually
acted
by
the
Papists
;
who
at
the
selfe
same
time
do
preach
Christ
to
be
in
so
many
places
here
and
there
euen
in
one
Church
,
that
it
is
not
possible
for
any
of
their
worshippers
,
if
hee
will
adore
any
one
,
but
that
hee
must
at
the
same
time
turne
his
backe
vpon
three
or
foure
other
Christs
eleuated
here
and
there
,
in
the
corners
and
Chappels
of
their
Church
;
or
reserued
in
the
tabernacles
of
their
Church
.
Further
,
it
is
not
vnworthy
of
obseruing
,
that
our
Sauiour
specialising
and
nominating
the
places
in
which
these
false
prophets
should
teach
his
presence
to
be
;
hee
neuer
mentioneth
City
,
Towne
,
nor
villages
;
but
only
the
secrets
,
Penetrals
,
closets
,
deserts
;
instructing
vs
,
that
the
presence
which
these
false
prophets
wold
teach
of
him
,
should
bee
mysterious
,
mysticall
,
and
not
such
as
is
ioyned
with
conuersation
amongst
men
.
By
all
which
,
and
more
that
might
be
said
,
it
is
as
cleare
as
noone
dayes
,
that
whether
we
interpret
the
words
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
penetralibus
)
for
in
the
secret
closets
,
or
for
storehouses
,
or
of
chests
and
cubbards
,
or
for
boxes
and
chests
,
to
lay
vp
treasure
in
,
or
for
arks
or
cellars
;
in
all
these
significations
,
they
doe
touch
the
Papists
,
who
in
all
these
manners
of
places
and
secrets
,
doe
proclaime
their
Pseudo-Christ
to
be
,
either
as
a
spectacle
to
be
beheld
,
or
as
a
secret
to
be
beleeued
and
admired
,
or
as
a
treasure
to
bee
sought
after
and
visited
,
or
as
a
Christ-God
to
bee
adored
and
worshipped
,
with
vowes
,
sacrifices
,
inuocations
,
pilgrimages
.
And
so
I
conclude
these
my
proofes
;
yet
before
I
passe
from
this
argument
,
I
am
to
answere
some
few
obiections
,
which
may
be
made
against
this
exposition
;
I
will
answere
onely
the
chiefest
,
the
rest
will
fall
of
themselues
.
First
it
is
obiected
,
that
our
Sauiour
in
this
prophecy
,
First
obiection
doeth
foretell
of
some
false
prophets
,
which
should
come
and
deny
him
to
be
the
Messias
,
and
should
teach
another
Christ
:
This
obiection
falleth
easily
,
by
all
that
which
I
haue
Answere
.
said
;
and
is
refuted
by
the
ioynt
consent
of
all
those
,
who
do
apply
this
prophecy
to
all
Schismatickes
and
Heretickes
,
because
they
pretend
Christs
Church
,
and
spiritualll
presence
to
be
onely
with
them
.
For
it
is
most
euident
,
that
all
such
haue
contended
to
haue
Christs
true
Church
with
them
,
and
the
true
Church
of
that
Christ
who
suffered
vnder
Pontius
Pilate
,
Christ
Iesus
our
only
Lord
and
Sauiour
.
Let
Theophilact
in
this
point
speake
for
all
:
Si
venerint
inquit
Impostores
,
&c.
Christ
Theophilact
.
in
24.
Matth.
saith
if
Impostoures
shall
come
,
saying
Christ
is
come
,
but
is
in
the
desert
,
or
is
hid
in
some
house
,
or
in
the
promptuaries
of
the
same
,
or
in
the
more
inward
places
of
it
,
bee
not
deceiued
,
for
the
comming
of
Christ
,
shall
not
neede
any
one
to
shew
the
same
,
for
it
shall
be
manifest
vnto
all
,
euen
as
the
lightening
is
.
Thus
Theophylact
agreeingly
to
our
Sauiours
reasons
,
against
the
false
prophets
in
the
27.
and
28.
verses
,
which
I
haue
examined
heere
before
in
my
first
reason
,
and
to
that
I
referre
my
Reader
.
And
in
S.
Luke
our
Sauiour
saith
,
that
the
false
prophets
shall
pretend
to
shew
the
son
of
man
.
See
S.
Luke
17.
ver.
22.
23.
24.
Secondly
it
is
obiected
thus
;
Christ
fore prophesieth
Second
obiection
.
of
some
false
Preachers
,
who
should
teach
him
to
be
present
amongst
men
,
as
conuersing
with
them
,
in
humane
shape
,
though
in
secret
,
in
clossets
,
or
abroad
in
the
desert
,
but
this
maketh
nothing
at
all
against
the
Papists
,
who
teach
Christ
onely
vnder
the
forme
of
bread
and
wine
(
not
in
humane
shape
)
to
be
present
in
their
boxes
,
clossets
,
penetrals
:
To
this
I
answer
diuerse
wayes
,
and
each
of
them
sufficient
.
First
,
our
Sauiour
(
to
insist
vpon
his
expresse
words
)
First
Answer
.
speaketh
nothing
at
all
,
touching
his
pretended
conuersation
in
humane
shape
amongst
men
;
neither
doth
hee
vtter
any
words
,
by
which
the
same
may
bee
gathered
;
he
onely
foretelleth
his
faithfull
,
that
they
should
be
inuited
by
certaine
false
prophets
,
to
behold
him
as
present
in
penetrals
,
secrets
or
closets
,
and
this
as
we
euidently
gather
in
some
admirable
sort
;
requiring
faith
.
(
Beleeue
them
not
,
saith
Christ
)
now
I
hope
the
Papists
will
not
denie
,
but
that
all
this
is
fulfilled
with
their
Christ
in
their
Secrets
,
Closets
and
Tabernacles
;
whereof
Parsons
was
so
Parsons
against
Reports
of
the
right
hon.
L.
Cooke
.
chap.
10.
pag
236.
well
perswaded
,
that
reioycingly
he
relateth
out
of
Walfingham
,
the
answer
of
King
Henry
the
third
of
England
,
to
King
Lewis
of
France
,
called
the
Saint
:
For
whereas
King
Lewis
said
,
hee
had
rather
heare
many
Sermons
,
then
many
Masses
;
King
Henry
replied
and
sayd
,
that
for
his
part
,
he
had
rather
heare
many
Masses
,
then
many
Sermons
;
and
yeeldeth
this
reason
,
that
hee
had
rather
see
his
friend
,
then
heare
any
man
,
though
neuer
so
eloquently
discoursing
of
him
:
then
I
hope
Christ
is
to
be
seene
in
the
Popish
Penetrals
,
though
with
a
behold
,
requiring
beleefe
and
admiration
.
Secondly
,
I
answer
;
touching
conuersation
;
that
Second
Answer
.
the
Pontificians
cannot
denie
,
but
for
their
parts
there
is
conuersation
betwixt
themselues
,
and
this
their
Christ
;
for
they
are
presentially
with
him
,
they
see
him
,
they
handle
him
,
they
speake
to
him
,
they
adorne
him
,
they
locke
him
vp
,
and
carrie
him
about
,
they
walke
to
him
,
they
watch
with
him
and
for
him
,
they
cloath
him
and
beare
him
;
and
they
do
all
seruices
to
him
,
as
to
a
Christ
present
.
As
for
their
Christs
part
,
I
hope
they
will
not
denie
,
but
that
he
knoweth
himselfe
to
be
with
them
;
that
hee
heareth
them
and
their
praiers
,
hee
seeth
them
and
their
gestures
;
he
weareth
their
ornaments
and
clothings
,
he
doth
secretly
worke
with
his
graces
in
their
soules
,
and
doth
oftentimes
many
miraculous
and
prodigious
effects
,
and
cures
amongst
them
:
is
not
this
a
kind
of
conuersation
?
yes
doubtlesse
,
because
it
is
of
an
Intelligent
pretended
Christ
,
with
his
intelligent
and
vnderstanding
Deuoutes
.
If
it
bee
obiected
,
that
their
Christ
doth
not
speake
vnto
them
with
vocall
words
,
or
sound
of
mouth
;
alac
,
that
is
but
one
point
of
conuersation
,
and
the
same
may
be
supplied
by
signes
,
and
some
motions
and
gestures
,
which
the
Priests
make
vpon
him
or
about
him
,
as
well
as
a
certaine
Gentlewoman
at
Chichester
,
was
Mist
.
●
.
wonted
by
signes
to
vnderstand
,
what
sinnes
a
dumbe
boy
of
hers
had
done
,
and
so
make
for
him
a
confession
vnto
the
Priest
,
who
gaue
thereupon
the
boy
his
absolution
.
M.
Mang
.
Howsoeuer
it
be
,
if
there
want
no
other
poynt
of
conuersation
,
then
speech
,
it
can
onely
be
said
,
that
the
conuersation
is
manke
and
defectiue
,
with
a
mute
Christ
,
but
not
;
that
it
is
none
at
all
.
If
they
should
say
,
they
see
him
not
properly
,
that
cannot
be
;
for
standing
within
their
own
principles
;
I
dare
vndertake
to
shew
,
that
there
is
as
intime
and
intire
a
vnion
betwixt
the
accidents
of
bread
&
wine
,
and
Christs
bodie
;
as
there
is
betwixt
mans
soule
and
his
body
;
so
that
as
properly
,
and
as
truely
,
as
a
man
may
be
sayd
to
be
seene
by
his
outward
shape
,
(
although
his
soule
or
his
humane
nature
be
not
seene
)
so
properly
and
truely
may
Christ
in
their
doctrine
be
said
to
bee
seene
in
the
formes
of
bread
and
wine
.
Thirdly
,
I
answer
,
that
although
some
readings
haue
,
Third
answer
.
that
these
false
prophets
should
teach
Christ
to
be
in
Paenetrals
,
as
the
vulgar
;
and
Closets
,
as
the
Remists
;
or
priuate
The
Remists
interpret
closets
.
I
desire
of
them
to
know
what
humane
conuersation
is
vsed
in
closets
,
if
they
cannot
tell
,
let
them
but
aske
their
Dames
and
Ladies
for
what
purposes
they
haue
closets
:
surely
for
their
Penates
,
preserues
,
conserues
,
but
by
no
meanes
for
men
to
haue
any
conuersation
with
them
,
or
with
their
Attendants
.
Matth
24.
v.
3.
Luke
17.
22.
23.
24.
Chambers
;
as
other
,
in
all
which
manner
of
places
,
the
Papists
teach
Christ
to
bee
:
notwithstanding
the
Greeke
word
vsed
by
the
Translatour
,
doth
properly
signifie
a
hutche
,
or
ampire
to
put
victuals
in
;
or
a
chest
to
lock
treasure
in
,
into
which
places
if
they
would
needs
thrust
Christ
(
as
they
doe
)
what
conuersation
may
bee
imagined
to
be
had
there
,
I
referre
to
the
Papists
themselues
to
consider
:
and
so
I
shut
vp
this
discourse
,
making
the
application
of
it
thus
:
I
hauing
prooued
,
that
the
Pope
and
his
are
the
false
prophets
,
of
which
our
Sauiour
in
this
place
doth
foretell
:
it
followeth
by
euident
consequence
,
that
the
miracles
heere
spoken
of
,
are
also
his
and
theirs
,
and
so
consequently
,
diuellish
Antichristian
;
the
contradictory
proposition
of
that
which
Mr.
Flua
deliuers
,
and
so
the
Christian
Reader
may
obserue
,
what
excellent
diuinity
may
be
gathered
out
of
this
prophesie
of
Christ
,
by
which
he
answereth
the
demand
of
his
Disciples
,
concerning
his
comming
,
and
the
signes
thereof
,
by
which
his
diuine
answer
wee
haue
found
out
both
the
Popish
Psendo-Christianisme
,
in
their
teaching
of
Christ
,
to
be
in
Penetrals
and
Closets
,
and
in
their
vaunting
of
their
many
,
and
great
prodigious
miracles
CHAP.
XIII
.
Wherein
is
examined
a
prophesie
of
S.
Paul
.
THe
second
place
,
shall
bee
that
of
S.
Paul
to
the
Thessalonians
,
where
the
Apostle
affirmeth
in
expresse
2.
Thessal.
2.
termes
,
that
hee
who
shall
extoll
himselfe
aboue
all
that
is
called
God
,
(
the
Apostle
saith
,
not
aboue
all
that
is
God
,
but
aboue
all
that
is
called
God
)
as
the
Bishop
of
Rome
doth
,
that
he
,
who
should
sit
in
the
Temple
of
God
;
bearing
himselfe
as
if
he
were
a
God
,
(
that
is
,
challenging
by
vsurping
Tyrannie
,
absolute
gouernment
of
the
same
,
&
worship
and
adoration
in
the
same
)
as
the
Pope
doth
;
that
he
,
who
shall
come
vpon
the
destruction
of
the
Romane
Empire
(
as
S.
Iohn
speaketh
)
as
the
Pope
Austin
.
Chrysost
Hierom.
Tertul.
&
alij
.
of
Rome
doth
,
that
to
him
and
his
Ministers
,
shall
bee
giuen
all
the
power
of
Sathan
,
to
worke
lying
signes
and
wonders
,
for
the
seducing
of
such
as
perish
.
This
place
is
a
cleere
prophesie
concerning
Antichrist
and
his
and
their
miracles
,
the
place
also
is
well
knowen
,
hauing
beene
discussed
by
sundry
Diuines
,
who
doe
generally
apply
the
same
to
the
Pope
and
his
.
A
word
or
two
,
how
euery
iot
and
title
of
this
Apostolicall
prediction
fitteth
his
Holinesse
.
First
of
all
,
This
Aduersarie
is
to
come
presently
vpon
the
desolation
and
ruine
of
the
Romane
Empire
,
according
to
the
common
opinion
of
the
ancient
Fathers
,
&
Hiero.
q.
11.
ad
algas
.
A●gust
.
de
Ciuit.
lib
20.
cap
19.
Tertull.
lib.
de
resurrectione
Carnis
alij
plerique
.
to
succeede
in
the
Latine
or
Rome-Gouernment
.
Behold
then
the
Popes
first
Mornarch
of
Rome
,
when
the
Romane
Empire
was
dissolued
into
diuerse
Kingdomes
:
Behold
him
acknowledged
by
the
Canonists
,
professed
by
the
Ignatians
,
beleeued
by
the
Papists
,
to
haue
beene
for
these
1000.
yeeres
well-nie
sole
and
only
the
absolute
independant
Monarch
of
Rome
,
which
is
now
accounted
as
part
of
Peters
Patrimonie
;
no
part
nor
member
neither
head
,
nor
arme
of
the
Empire
.
Behold
the
8.
Monarch
(
which
both
Pontificians
and
Protestants
interpret
for
Antichrist
)
succeeding
the
seuen
in
the
same
place
;
and
like
vnto
them
in
the
manner
of
beginning
,
and
in
forme
of
gouernment
.
I
said
in
the
same
place
,
for
all
the
seuen
Kings
being
all
heads
of
one
Beast
,
are
to
rule
and
reigne
in
the
same
place
:
Cleare
it
is
that
the
first
,
second
,
third
,
fourth
,
fifth
,
sixth
and
seuenth
did
rule
and
reside
in
Italie
,
yea
in
Rome
it selfe
;
there
also
must
the
eight
rule
,
presently
vpon
the
destruction
of
the
former
;
which
that
the
Pope
doth
and
hath
Dist.
63.
cap.
Ego
Lodo
:
Adri●
in
epist.
ad
Fred.
done
he
himselfe
doth
glory
thereof
,
and
we
willingly
yeeld
vnto
him
that
he
is
(
vltimus
Rex
Romanorum
)
the
last
King
of
the
Romanes
,
without
the
name
of
Emperour
.
Secondly
,
this
mirabilist
,
must
be
a
man
of
sinne
;
If
Man
of
sinne
.
a
man
of
sinne
for
his
priuate
conuersation
,
the
heauens
themselues
will
witnesse
,
what
Portents
and
Prodigies
for
wickednes
that
meretricious
See
did
beare
&
bolster
at
and
after
the
time
of
the
dissolution
of
the
Empire
;
(
&
inimici
nostri
sunt
testes
)
and
our
enemies
themselues
will
be
witnesses
,
Baronius
,
Platina
,
Genebrard
,
Bellarmine
,
others
.
But
if
he
be
called
a
man
of
sinne
,
because
by
his
wicked
lawes
,
and
tyrannicall
gouernment
,
hee
should
occasion
sinne
in
others
,
good
God
,
what
nefand
sinnes
hath
his
law
for
celibacy
brought
into
their
Church
?
What
most
abominable
Regicides
,
rebellions
,
treasons
,
ciuill
commotions
,
prophanations
of
Churches
,
ruine
of
Kingdomes
,
hath
the
arrogant
Supremacie
of
this
Capitoline
Ioue
both
in
spiritualls
and
temporalls
,
brought
into
the
Christian
common-wealth
?
Who
can
expresse
the
inundation
of
corruption
,
and
presumption
,
which
his
Dallila
of
indulgences
,
hath
bred
in
the
Church
of
God
?
What
tongue
can
expresse
the
enormity
of
simony
,
of
all
sortes
,
which
hath
ouerwhelmed
the
Church
by
reason
of
their
most
vaine
pompous
and
magni●icent
eleuating
of
their
Seruants
,
and
their
purpured
brethren
,
together
with
their
carnall
,
and
for
most
part
sottish
Nephewes
?
And
what
may
we
not
thinke
he
may
attempt
by
his
wicked
lawes
,
whenas
Bellarmine
their
great
Achilles
dareth
thus
to
write
?
yea
in
his
booke
of
recognitions
(
which
should
be
the
best
but
is
the
worst
he
euer
made
)
to
wit
,
that
the
authoritie
of
the
Pope
is
so
great
,
Bellar.
lib.
4.
de
Pont.
cap.
5.
lib
recog
in
recog
lib.
de
Pont.
cap
19.
Isa.
5
20.
that
though
he
command
by
his
lawes
any
thinges
,
that
are
vices
,
as
vertues
;
yet
the
whole
Church
is
bound
to
obey
the
voice
of
their
Pastour
,
and
to
receiue
the
lawes
as
lawes
of
vertues
,
thus
he
;
incurring
the
malediction
of
the
Prophet
accursing
those
who
call
euill
good
,
and
good
euill
.
By
this
we
may
iustly
inferre
,
that
as
this
B●atissimus
Pater
is
the
man
of
sinne
,
so
is
he
also
the
sonne
of
perdition
,
because
by
his
most
sinnefull
lawes
,
and
superstitious
commandes
,
he
is
cause
of
perdition
to
innumerable
of
his
owne
Congregation
.
I
do
not
say
all
of
his
congregation
,
but
I
speake
of
those
which
are
formally
his
;
subiect
to
the
Pope
as
he
is
Pope
,
and
drinking
of
the
cuppe
of
his
abominations
.
For
it
being
so
,
that
in
his
Church
there
yet
soundeth
that
confession
of
Saint
Peter
,
Math.
16.
16.
Tues
Christus
filius
Deivius
;
Thou
art
Christ
,
the
son
of
the
liuing
God
;
and
also
that
in
it
,
there
are
the
holy
Scriptures
(
though
not
without
many
corruptions
)
in
it
there
is
the
Apostles
Creede
(
though
in
some
Articles
peruersly
interpreted
)
in
it
the
Sacrament
of
Baptisme
,
(
though
not
without
many
superstitious
circumstances
)
for
substance
thereof
truely
administred
;
In
it
there
are
many
Priests
,
and
Preachers
,
who
though
in
other
points
doe
teach
the
Doctrines
of
that
Church
,
yet
they
doe
oftentimes
in
the
vehemencie
of
spirit
,
in
their
Sermons
deliuer
,
that
saluation
is
onely
to
bee
had
by
faith
in
Iesus
Christ
,
that
no
man
is
or
can
be
without
corruption
of
sinne
;
with
many
such
doctrines
to
like
purpose
.
It
is
not
a
thing
vnpossible
,
yea
it
is
morally
probable
,
that
God
hath
of
his
Elect
in
the
very
thickets
of
that
idolatrous
Congregation
,
who
being
led
by
Gods
spirit
doe
willingly
embrace
that
onely
which
is
sound
,
and
for
the
rest
do
grone
vnder
the
burthen
of
humane
traditions
,
herein
not
vnlike
to
those
seuen
thousand
,
or
many
of
them
,
of
whom
God
spake
to
the
Prophet
Elias
,
1.
Reg
19.
18.
Reliqui
mihi
&c.
I
haue
reserued
to
my selfe
seuen
thousand
who
haue
not
bowed
themselues
to
Baal
.
To
proceede
,
this
man
of
sinne
,
must
exalt
himselfe
Exalt
himselfe
.
Vers.
4.
aboue
all
that
is
called
Good
(
The
Apostle
doth
not
say
all
noted
before
that
is
God
,
but
that
is
called
God
)
Now
that
the
Bishop
of
Rome
,
is
(
supremum
in
terris
Numen
)
the
supreame
power
or
diuinitie
vpon
earth
,
not
onely
to
direct
earthly
Gods
,
and
such
as
are
called
Gods
vpon
earth
(
as
Princes
,
Emperours
,
Magistrates
&c.
)
but
further
Psal.
82.
1.
6.
Exod.
22.
28.
Ioh.
10.
34.
also
by
a
coercitiue
power
,
to
punish
them
,
to
roote
vp
and
to
plant
,
to
build
and
to
destroy
;
It
is
a
very
prime
Principle
and
a
most
fundamentall
Article
of
their
Church
.
The
Apostle
saith
he
must
exalt
himselfe
aboue
all
that
is
called
God
:
which
the
Pope
so
singularly
acteth
that
I
dare
vndertake
,
there
is
none
of
all
his
Presidiaries
shall
be
euer
able
,
to
shew
,
that
this
his
arrogant
,
absolute
,
and
vnbounded
Supremacie
in
temporalls
and
spiritualls
,
ouer
Kings
and
kingdomes
,
was
yet
euer
giuen
vnto
him
by
any
generall
humane
consent
,
no
not
of
his
owne
Church
,
before
he
had
exalted
himselfe
thereunto
:
no
nor
since
hee
hath
exalted
himselfe
.
It
is
well
knowne
how
Gregorie
the
7.
was
the
first
,
who
●oared
out
those
ambitious
Dictates
of
his
owne
inuention
,
by
Vers.
4.
Dictat
.
Greg.
7.
apud
Bar
:
ann.
1175.
which
he
exalteth
himselfe
aboue
all
that
is
called
God
vpon
earth
,
whose
spirit
,
those
who
haue
succeeded
after
him
in
the
Panacy
(
as
much
as
hath
lyen
in
them
)
they
haue
imitated
,
and
do
as
occasion
requireth
put
in
practise
.
A
most
honourable
and
gainefull
merchandise
doubtlesse
,
to
be
so
vniuersall
a
Dictator
ouer
the
whole
world
,
that
hee
shal
be
able
to
vnking
whom
hee
shall
please
,
and
to
dispose
of
the
Kingdomes
of
the
world
to
whomsoeuer
he
shall
iudge
meet
,
that
is
,
take
from
those
who
will
not
adore
him
,
and
giue
to
those
who
fall
down
Math.
4.
and
worshippe
him
;
as
of
late
hee
attempted
(
ex
plenitudine
Bulla
.
Pij
Quinti
.
potestatis
)
out
of
the
fulnesse
of
his
power
,
to
haue
depriued
our
most
famous
Queene
both
of
life
and
Kingdome
,
and
to
haue
giuen
her
Kingdome
vnto
that
Monarch
,
who
fell
downe
and
worshipped
for
it
.
And
doubtlesse
,
our
now
dread
SOVERAIGNE
,
(
whom
the
Lord
of
heauen
and
earth
bee
pleased
euer
to
defend
and
protect
as
the
apple
of
his
eie
)
may
looke
for
no
other
from
Romes-Pope
,
and
his
deuoutes
,
if
God
by
his
mightie
arme
doe
not
crosse
their
perfidious
plots
and
designements
;
I
say
plots
and
designements
,
for
who
will
thinke
,
but
that
both
the
Lion
and
the
Beare
sleepe
with
their
eyes
open
,
expecting
euer
when
they
may
deuour
and
how
they
may
deuour
.
Thus
then
it
resteth
cleare
that
the
Pope
hath
exalted
himselfe
aboue
all
that
is
called
God
or
worshipped
.
To
proceede
he
sitteth
in
the
temple
of
God
,
shewing
himselfe
as
if
hee
were
God
(
so
doe
the
Remists
read
this
2.
Thess.
2.
4.
place
)
:
By
which
words
what
else
can
fitly
bee
vnderstood
,
but
that
he
shall
assume
vnto
himselfe
as
God
(
that
is
,
in
Gods
steede
)
the
absolute
and
independant
gouernment
of
the
temple
of
God
?
that
is
the
vniuersall
Catholike
Church
?
ouertopping
all
,
by
an
vnbounded
Supremacie
,
and
vnexhausted
dependancie
:
so
that
of
this
Ioue
(
omnia
sint
plena
&
de
plenitudine
eius
omnes
accipiant
)
In
the
Romane
Synagogue
the
Pope
is
all
in
all
for
power
&
iurisdiction
Con
:
Later
.
Sess
.
10.
Bell.
de
Pont.
lib.
1.
cap.
9.
all
must
be
full
,
and
receiue
from
his
fulnesse
.
All
which
is
so
precisely
and
punctually
the
state
of
his
holinesse
;
that
there
is
no
power
nor
iurisdiction
in
their
Church
,
which
is
not
from
him
;
and
is
so
dependantly
at
his
pleasure
,
that
he
may
with
or
without
cause
,
take
the
same
from
whom
he
shall
please
validly
and
effectually
.
For
he
is
a
Ioue
amongst
them
,
a
very
absolute
Monarch
,
subiect
only
to
God
.
But
,
I
note
the
wordes
of
the
Apostle
,
that
hee
must
Beare
himselfe
and
shew
himselfe
.
shew
himselfe
,
and
beare
himselfe
as
God
;
which
is
most
punctually
performed
by
the
Pope
for
this
his
vnbounded
supremacie
,
and
vnlimited
Independancie
;
is
assumed
by
the
Popes
themselues
:
For
howsoeuer
the
Ancient
Church
for
orders
sake
did
account
him
to
be
the
first
Bishop
in
(
ordine
)
order
,
at
least
of
the
West
,
yet
I
dare
All
those
ceremonies
,
which
are
for
adoration
,
acclamation
,
&c.
and
for
deportations
of
his
Holines
vpon
mens
shoulders
are
by
his
owne
approu●ng
or
appointment
.
See
Lib.
1.
Ceremon
:
sect.
5.
vndertake
there
was
neuer
any
Councell
or
Father
of
the
first
sixe
hundred
yeeres
,
that
gaue
him
any
degree
or
sort
of
that
Supremacy
and
vnlimited
independancy
which
he
now
challengeth
,
(
he
now
challengeth
I
say
)
For
though
most
of
his
Parasites
,
both
Canonists
,
Monkes
,
Friers
,
and
Ignatians
,
doe
giue
him
as
much
as
he
desireth
,
yet
(
I
speake
what
I
know
)
there
are
very
many
of
the
learned
of
that
Church
,
which
doe
grone
and
sigh
to
thinke
of
this
his
arrogant
presumption
,
and
both
for
his
challenge
and
practice
,
but
yet
they
dare
not
say
Domine
cur
ita
facis
;
Lord
why
dost
thou
so
?
I
note
againe
,
the
Apostle
saith
he
shall
shew
himselfe
as
a
God
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
as
if
he
were
a
God
,
that
is
he
shall
not
beare
himselfe
for
God
who
made
heauen
and
earth
but
for
a
Vicarian
God
,
a
God
substitute
,
an
Antichrist
,
or
a
Vice-Christ
.
Cleere
it
is
as
noone
daies
,
that
Antichrist
shall
not
beare
himselfe
for
the
absolute
and
one
onely
God
,
who
made
heauen
and
earth
;
for
if
so
,
where
is
then
mention
made
of
such
apparate
and
order
for
publike
sacrifices
,
as
are
beseeming
to
such
a
one
,
bearing
himselfe
as
God
himselfe
?
If
so
,
how
then
shall
he
Dan:
11.
38.
39.
Matth:
24.
worship
the
God
,
Maozim
with
Gold
and
siluer
and
pretious
stones
?
If
so
,
what
danger
should
the
elect
be
in
,
to
be
seduced
by
him
,
if
he
shall
deny
both
the
God
of
heauen
and
Iesus
Christ
his
only
Sonne
?
If
so
,
why
and
how
according
to
the
Pontificians
,
shall
he
cause
an
image
of
the
Beast
like
a
Leopard
,
Beare
,
and
Lyon
to
bee
made
and
worshipped
?
If
so
,
how
can
his
comming
be
a
mistery
?
How
in
fallacia
erroris
,
in
deceiueablenes
of
error
?
Further
I
obserue
the
word
of
the
Apostle
,
that
he
sitteth
;
if
this
wee
vnderstand
of
absolute
gouernement
,
as
it
is
most
probable
,
then
I
haue
spoken
thereof
already
;
but
if
we
take
the
same
literally
,
so
also
the
Pope
sitteth
as
God
,
as
a
God
;
I
haue
beheld
him
with
mine
owne
eyes
,
often
sitting
vnder
his
Throne
in
the
material
Temples
of
Rome
,
God
like
,
as
a
God
,
hauing
as
great
outward
adoration
giuen
vnto
him
,
not
only
by
the
people
but
by
the
purpured
brethren
,
by
the
Priests
and
others
who
assist
at
the
altar
,
as
is
giuen
by
them
vnto
Christ
,
whom
they
beleeue
&
adore
as
presentially
there
present
,
the
difference
only
is
they
adore
their
Sacrament-Christ
,
as
true
Christ
,
their
Pope-Christ
,
as
a
Vice-Christ
;
Antichrist
,
a
Christ-substitute
.
The
Apostle
saith
,
The
Temple
of
God
,
which
we
must
not
so
vnderstand
,
that
he
shall
sit
in
the
Temple
of
God
and
yet
not
defile
and
prophane
the
same
:
for
how
is
it
possible
that
Autichrist
should
fit
in
the
Temple
of
1
Machab.
1.
52
Ioseph
.
li●
.
Antiquit.
lib.
de
Bell
:
Iudaico
saepissime
God
against
God
,
and
yet
not
prophane
it
?
But
as
the
Temple
of
Ierusalem
,
was
called
Gods
Temple
,
and
the
Temple
of
God
,
though
most
impiously
prophaned
first
by
Antiochus
,
and
after
by
Caius
:
so
shall
the
visible
Church
in
which
Antichrist
shall
sit
,
be
still
called
the
Temple
of
God
,
though
most
impiously
and
sacrilegiously
prophaned
by
him
;
yea
so
prophaned
by
him
with
such
abhominations
,
that
doubtlesse
whosoeuer
shall
therein
partake
with
him
shall
for
the
same
perish
eternally
.
And
so
we
may
see
how
idle
that
bragging
instance
See
Chrysost.
Theodor.
Ambr
:
Oecumen
:
Aquinas
,
and
others
in
2
Thess:
2.
of
the
Papists
is
;
when
they
obiect
vnto
vs
,
that
we
make
the
Pope
to
be
Antichrist
,
and
yet
to
sit
in
the
Church
of
God
,
and
(
so
say
they
)
we
make
their
Church
to
be
the
Church
of
God
;
but
how
vaine
(
I
say
)
is
this
instance
?
we
confesse
indeed
,
that
their
Church
is
the
Church
of
God
,
but
prophaned
,
yea
impiously
,
sacrilegiously
,
prophaned
:
so
that
all
who
partake
formallie
and
willingly
with
the
Pope
,
in
his
prophanations
,
shall
eternally
perish
.
I
said
formally
and
willingly
,
for
I
doubt
not
to
affirme
,
but
that
there
are
very
many
,
who
grone
after
a
reformation
of
that
Church
,
and
hope
for
a
redemption
,
making
welnigh
as
small
account
of
many
of
their
Tridentine
Decrees
as
I
do
.
That
there
are
many
such
in
Popish
kingdoms
,
I
refer
my selfe
to
the
Ignatians
,
&
other
Professionists
consciences
,
who
know
how
many
there
are
in
their
Churches
,
which
can
neuer
be
setled
in
their
minde
,
without
continual
doubtings
,
concerning
diuerse
points
of
popery
;
as
adoration
of
their
Sacrament
,
adoration
of
Images
,
vse
of
Indulgences
,
praying
to
Saints
,
Iustification
of
workes
;
the
Popes
vnbounded
Supremacie
worshipping
of
relikes
sacrifice
propitiatory
for
the
dead
,
Transsubstantiation
&c.
To
proceede
,
this
man
of
●mne
must
beare
himselfe
as
a
God
,
in
the
temple
;
which
argueth
that
he
will
challenge
and
assume
vnto
himselfe
,
some
Godlike
and
diuine
worship
;
the
which
,
that
we
may
vnderstand
how
it
is
acted
by
the
Pope
,
wee
are
to
consider
how
the
true
Lord
,
and
true
God
is
honoured
by
his
Saints
and
Seruants
in
the
temple
.
The
holy
Prophet
declareth
the
same
thus
;
Omnes
Apoc.
7.
11.
12.
autem
Angeli
&c.
But
all
the
Angells
stood
in
sight
of
the
Throne
,
and
of
the
Elders
,
and
of
the
foure
liuing
creatures
,
and
fell
downe
before
the
throne
,
vpon
their
faces
and
worshipped
God
,
saying
Amen
;
Blessing
,
and
Clarity
,
and
Wisedome
,
and
Thanksgiuing
and
Honor
,
and
Power
,
and
Fortitude
,
be
to
our
God
for
euer
and
euer
.
Thus
the
Prophet
;
&
is
there
any
one
iot
of
this
honor
&
adoration
which
is
not
giuen
to
Romes-vice-God
by
the
Papists
,
and
by
The
Pope
making
a
Cardinall
saith
,
Creote
&c.
or
thus
:
Sis
frater
nester
&
Princeps
Orbi
his
creatures
the
Purpured
?
They
when
they
first
acknowledge
him
,
(
I
meane
the
Cardinals
)
for
their
holy
Father
&
Pope
,
do
they
not
the
same
by
adoration
?
he
sitting
in
a
chaire
,
they
one
after
one
adoring
:
for
vntil
their
adoration
be
finished
and
compleated
,
he
is
not
compleate
Pope
,
by
adoration
he
is
made
Pope
,
and
being
made
he
is
adored
.
And
for
as
much
as
is
conteyned
in
the
12
verse
,
doe
they
not
fully
yeeld
vnto
him
euery
point
thereof
?
What
generall
acclamations
are
made
to
him
,
by
all
in
the
Temple
,
and
of
that
Temple
?
calling
him
,
Beatissimus
,
Sanctissimus
,
Diuinissimus
,
Supremum
in
terris
Numen
,
most
Blessed
,
most
Holy
,
most
Diuine
,
the
supreamest
Numen
vpon
earth
:
and
in
like
Benedictio
.
Blessing
.
sort
,
his
Holinesse
,
his
Sanctitie
,
his
most
Holie
Holinesse
,
&c.
he
hath
then
Benediction
,
Blessing
&c.
As
for
Charitie
,
Glory
,
or
Magnificence
,
which
is
the
second
attribute
giuen
to
God
by
his
Saints
and
Seruants
;
Claritas
.
Claritie
.
do
they
not
yeeld
the
same
to
their
Holy
Father
?
What
glory
?
then
at
that
time
,
and
in
that
place
,
where
the
Lord
of
heauen
is
pretended
to
be
worshipped
,
to
haue
him
borne
vpon
mens
shoulders
,
and
so
mounted
euen
in
S.
Peters
Church
,
vntill
he
come
to
the
Throne
,
where
his
Maiestie
is
to
sit
,
there
to
be
worshipped
with
adorations
,
genuflexions
,
and
acclamations
:
Liue
Holy
Father
,
Liue
most
Holy
Father
?
What
Claritie
,
by
making
and
creating
Kings
,
to
giue
Kingly
authoritie
,
where
none
was
before
?
What
glory
,
Suar
:
lib.
3.
c.
23.
teacheth
that
the
Pope
hath
power
to
chastise
Kings
euen
with
death
,
and
he
maketh
this
doctrine
an
article
of
faith
.
to
depriue
Kings
of
that
Regaltie
and
those
Crownes
which
the
hand
of
heauen
had
set
vpon
their
heads
?
What
claritie
,
to
be
able
to
create
,
yea
to
create
Princes
ouer
the
wholeworld
,
which
he
doth
in
creating
Cardinals
,
making
them
his
Brethren
and
Princes
ouer
the
world
?
What
Claritie
,
as
a
Monarch
to
summon
all
Councells
?
as
a
supreme
Head
,
to
sit
and
gouerne
all
Councells
,
Generall
and
Prouinciall
?
to
make
or
vnmake
them
?
dissolue
or
confirme
them
as
he
shall
thinke
good
?
What
Claritie
,
to
be
a
Monarch-Exlex
,
Outlaw
,
to
make
lawes
Outlaw
.
for
all
,
great
and
small
,
high
and
low
,
and
to
be
tyed
to
none
himselfe
?
This
Claritie
was
not
vnthought
vpon
by
the
Bishop
of
Modrusium
,
when
he
sang
thus
in
the
Councell
of
Laterane
,
to
a
iouiall
and
a
Iuuenall
Pope
Leo
the
10
:
Ecce
venit
Leo
de
Tribu
Iuda
radix
Dauid
&c.
Behold
the
Lyon
of
the
Tribe
of
Iuda
is
come
,
We
have
Cone
.
Later
.
Sess.
6.
in
●rat
:
Ep.
Modrus
.
expected
thee
a
Sauiour
,
O
most
blessed
Leo.
thus
there
,
with
more
like
stuffe
.
The
third
Attribute
,
giuen
to
God
by
his
Saints
,
is
Sapientia
.
Wisdome
.
Wisdome
;
touching
which
,
who
is
ignorant
that
the
Papists
make
the
Pope
,
the
fountaine
of
all
Christian
wisdome
?
the
Rocke
,
Pillar
,
and
Fountaine
of
Inerrabilitie
in
the
whole
Church
,
whether
it
be
for
articles
of
doctrine
and
profession
,
or
lawes
of
discipline
?
Yea
Bellarmine
and
most
of
the
Ignatians
,
giue
vnto
their
Holy
Father
this
Inerrabilitie
,
not
onely
as
he
is
Pope
,
and
as
hee
teacheth
Bella●
:
de
Pont:
lib.
4.
cap.
6.
Alb
Pighius
lib.
4.
hierar
.
c.
8.
their
whole
Church
;
but
further
also
,
that
as
hee
is
a
priuate
Person
he
cannot
be
an
Heretike
:
and
for
this
purpose
I
will
here
insert
a
true
tale
.
There
was
in
Rome
a
Courtier
,
who
vpon
an
occasion
affirmed
,
that
the
Pope
might
erre
in
faith
;
being
a
man
of
great
note
,
hee
was
convented
before
some
Cardinalls
to
answer
for
himselfe
,
to
whom
he
affirmed
as
much
as
before
;
whervpon
the
Cardinalls
replyed
vnto
him
,
and
said
,
that
hee
was
an
Heretike
for
so
saying
;
to
whom
the
Courtier
thus
answered
for
himselfe
;
Pope
Paul
being
at
dinner
,
said
in
my
hearing
,
that
he
did
beleeue
,
he
should
recouer
Placentia
before
he
died
,
and
yet
he
did
not
,
and
so
I
am
assured
he
erred
in
faith
;
O
said
the
Cardinalls
,
we
thoght
you
had
meant
the
Pope
might
erre
in
the
Christian
faith
;
no
truly
,
replyed
the
Courtier
,
I
could
not
so
thinke
,
for
,
for
ought
that
I
can
see
,
I
cannot
say
whether
the
Pope
or
any
of
his
Cardinalls
haue
any
iot
therof
at
all
or
not
.
And
this
his
last
answer
is
doubtlesse
best
;
for
a
man
who
hath
liued
amongst
them
,
will
hardly
by
their
liues
iudge
,
that
they
haue
any
faith
at
all
,
whether
christian
or
morall
.
Thanksgiuing
,
is
the
fourth
Attribute
giuen
to
God
by
Gratiarum
actio
.
Thanksgiuing
.
his
Saints
wherein
how
egregiously
the
Papists
do
flatter
their
Pope
,
their
Epistles
S●nodicall
and
Dedicatorie
;
their
Orations
and
acclamations
Gratulatorie
,
doe
euince
.
Doe
they
not
acknowledge
him
,
to
take
away
the
sinnes
The
arrogancy
of
the
Pope
,
requiring
acclamations
of
Thanksgiuing
,
when
England
was
reconciled
to
him
by
Card.
Poole
.
Aemilius
lib.
7.
post
medium
.
of
whole
Kingdomes
?
Let
vs
call
to
minde
,
how
Cardinall
Poole
the
Popes
Legate
,
did
vnder
King
Philip
and
Queene
Marie
,
reconcile
this
Kingdom
of
England
to
Rome
;
wherevpon
there
followed
and
were
required
great
Gratulatorie
acclamations
of
Thanksgiuing
vnto
his
Holinesse
.
Is
it
not
recorded
how
the
Cecillian
Legates
,
with
a
pitifull
miserere
,
did
cry
to
his
Holinesse
,
Qui
tollis
peccata
mundi
miserere
nostri
&c.
Thou
who
takest
away
the
sinnes
of
the
world
haue
mercy
vpon
vs
;
Thou
that
takest
away
the
sinnes
of
the
world
giue
vnto
vs
peace
?
Doe
not
Kings
,
Emperours
,
Patriarkes
,
Primates
,
Archbishops
,
Bishops
,
Abbots
,
Priors
,
Generalls
,
Absolute
and
Vicarian
,
with
gratefull
acknowledgment
,
confesse
him
to
be
their
Holy
Father
,
their
Patrone
,
Protectour
,
and
that
they
doe
all
(
ex
plenitudine
eius
accipere
)
receiue
from
his
fullnesse
?
The
case
is
cleare
.
I
passe
on
.
The
fifth
Attribute
of
praise
giuen
to
God
,
is
Honour
;
Honor.
.
Honour
.
the
which
being
coincident
with
some
of
the
former
already
handled
,
I
passe
it
ouer
as
cleare
.
The
sixth
is
Power
.
And
is
not
this
giuen
vnto
him
,
Potestas
.
Power
.
whenas
their
Decretall
article
of
Boniface
standeth
amongst
them
in
absolute
force
as
a
point
of
faith
,
Subesse
Romano
Pontifici
omni
humanae
Creaturae
definimus
,
declaramus
,
De
maiorit
.
&
Obed.
cap.
Vnam
Sanctam
.
pronunciamus
omnino
esse
de
necessitate
salutis
.
Wee
defiae
,
wee
pronounce
,
we
declare
,
that
it
is
altogether
necessarie
to
saluation
,
that
euery
humane
creature
be
subiect
to
the
Bishop
of
Rome
.
How
vniuersall
is
his
power
and
iurisdiction
?
For
charge
mounting
vp
to
the
heauens
,
commanding
Angells
.
For
blessing
,
piercing
Purgatorie
,
and
deliuering
soules
.
Yea
according
to
their
owne
principles
,
in
his
absolute
power
he
is
able
to
deliuer
all
soules
out
of
Purgatorie
flames
,
and
Antonine
affirmeth
Anton:
part.
3.
titul
:
22.
cap.
5.
the
like
:
pittie
,
his
charitie
is
not
as
absolute
as
his
power
.
For
punishment
,
penetrating
hell
it selfe
,
coniuring
,
commanding
the
Deuills
by
his
Exercists
;
augmenting
and
increasing
their
paines
and
torments
in
infinitum
,
Flagellum
Daemo
.
if
they
proue
refractarious
.
For
glory
,
heauen
seemeth
beholding
to
his
power
;
for
his
Canonizing
and
Sainting
,
(
with
the
vnspeakable
Charges
of
those
who
desire
it
)
Saints
and
Saintesses
:
as
of
late
Spaine
did
their
Didacus
;
Polonia
,
Hyacinthus
;
and
the
whole
multitude
of
Ignatians
hauing
already
procured
their
Father
Ignatius
to
be
Beated
and
Beatified
,
doe
continually
expect
They
expect
the
same
for
their
Zauerius
Gonzaga
.
and
desire
to
haue
him
Sainted
and
Canonized
,
that
as
now
they
say
,
Beati
Ignati
orapro
nobis
,
Blessed
Ignatius
pray
for
vs
;
so
then
they
may
say
,
Sancte
Ignati
ora
pro
nobis
,
Saint
Ignatius
pray
for
vs
.
The
seuenth
Attribute
is
Fortitude
,
the
which
that
it
Fortitudo
.
Fortitude
.
is
giuen
to
the
Popes
by
the
Romanists
,
who
can
doubt
,
who
hath
heard
of
that
fundamentall
article
of
their
Church
,
by
which
they
make
the
very
Persons
of
their
Popes
,
to
be
that
very
Rocke
vpon
which
their
Church
is
Bell:
de
Pent
,
lib.
1.
cap.
10.
Matth:
16.
built
;
and
against
which
the
Gates
of
Hell
cannot
preuaile
:
so
now
as
there
is
no
power
vpon
earth
which
may
be
compared
with
that
of
Leuiatban
,
and
the
Gates
of
Hell
;
so
neither
is
there
any
Fortitude
which
may
be
compared
with
that
of
their
Popes
;
which
hath
been
so
forcible
,
that
it
hath
by
reason
of
the
Popes
most
arrogant
Supremacie
,
beaten
from
it
most
of
the
Churches
of
the
world
.
For
,
for
this
cause
,
and
for
this
Papall
Fortitude
,
the
Persian
Christned
Churches
do
reiect
the
Communion
of
Rome
;
the
Aethiopian
doe
detest
it
;
the
Muscouian
execrate
it
euen
as
they
doethe
Deuill
himselfe
;
the
Arabian
condemne
it
;
the
Armenian
scorne
it
;
all
Reformed
Churches
of
Sueueland
,
Denmarke
,
Norway
,
Low-Countries
,
France
,
Germanie
,
Scotland
,
Ireland
,
England
,
doe
refuse
and
accurse
it
.
And
though
for
this
cause
,
the
Papall
Fortitude
hath
often
thundred
out
her
Anathemes
and
Excommunications
against
them
,
notwithstanding
by
Gods
blessings
,
they
stand
,
grow
,
and
increase
,
maugre
the
spite
and
force
of
this
Roman
Rocke
.
Thus
I
haue
briefely
shewed
,
(
omitting
an
infinitie
of
particulars
to
confirme
the
same
)
how
all
the
diuine
Attributes
,
giuen
by
the
creatures
to
the
Creator
,
are
in
a
kinde
of
imitation
giuen
by
their
Papists
to
their
Creator
the
Pope
,
of
whom
they
are
begotten
,
and
from
whom
they
take
their
name
.
And
as
they
giue
him
these
Attributes
,
so
they
haue
not
been
afraid
to
giue
vnto
him
the
name
of
God
;
so
their
Extrauagant
boldly
,
Dominus
Extrauag
.
Cum
inter
Joh
:
22.
Glossa
.
Deus
noster
,
Our
Lord
God
.
Caraffa
in
his
Theses
more
mincingly
terming
their
now
Pope
Paul
the
5.
Vice-Deus
,
Vice-God
;
and
as
they
giue
him
this
honour
,
so
they
doe
beleeue
that
he
shall
haue
it
(
in
secula
seculorum
)
for
euer
and
euer
,
vntill
the
end
of
the
world
;
for
they
doe
make
his
Seat
to
be
Sedem
aeternam
,
an
euerlasting
Bell:
de
Pont:
lib.
4.
cap.
4.
Matth:
16.
Seat
,
against
which
the
Gates
of
Hell
shall
neuer
be
able
to
preuaile
.
So
then
,
to
summe
vp
all
this
,
the
Papists
song
vnto
their
Pope
,
sitting
in
the
Temple
of
God
,
vpon
his
Throne
,
in
the
presence
of
his
Elders
and
liuing
creatures
,
thus
it
is
:
Benedictio
&c.
Blessing
,
Claritie
,
Wisdom
,
Thanksgiuing
,
Honour
,
Power
,
and
Fortitude
,
to
our
God
for
euer
and
euer
:
This
man
then
sitting
in
the
Temple
of
God
,
is
honoured
as
God
;
if
then
Hee
and
his
,
doe
signes
and
wonders
,
doubtlesse
they
must
bee
such
,
whereof
the
Apostle
speaketh
,
and
so
consequently
,
2
Thess:
2.
mendacious
,
Antichristian
.
CHAP.
XIIII
.
Wherein
is
examined
another
prophecie
of
Christ
in
the
seuenth
of
Matthew
.
THE
third
place
is
that
of
Saint
Matthew
,
Many
will
say
to
me
in
that
day
:
Lord
,
Lord
,
haue
we
not
Mat.
7.
12.
13.
prophecied
in
thy
name
,
and
in
thy
name
haue
cast
out
diuels
,
and
in
thy
name
done
many
wonderfull
workes
?
And
then
I
will
professe
vnto
them
,
I
neuer
knew
you
;
depart
from
me
ye
workers
of
iniquity
.
That
all
these
things
here
spoken
,
by
these
false
prophets
,
are
vttered
and
acted
now
by
the
Popish
Monks
,
Friars
,
&c.
No
man
can
be
ignorant
,
who
daily
heareth
them
chaunting
out
their
doing
of
wonders
,
and
casting
out
of
diuels
in
the
name
of
Christ
,
and
by
the
power
of
Christ
.
Two
things
rest
to
be
proued
;
first
,
whether
they
bee
operarij
iniquitatis
,
the
workers
of
iniquitie
here
spoken
of
.
Secondly
,
whether
it
be
probable
that
our
Sauiour
in
this
place
,
doe
aime
at
Antichristian
false
prophets
,
or
rather
at
some
true
Prophets
and
teachers
,
who
teach
his
doctrine
truly
,
confirming
the
same
by
miracles
,
and
yet
liue
very
wickedly
.
Concerning
the
first
,
that
the
Popish
mirabilists
,
are
workers
of
Iniquitie
,
I
referre
the
Reader
to
what
I
haue
saide
already
:
but
that
they
are
the
speciall
workers
of
iniquitie
,
heere
mentioned
by
our
Sauiour
,
it
may
thus
appeare
:
first
,
because
our
Sauiour
in
this
place
seemeth
most
to
reproue
the
iniquity
of
sacrilegious
iniustice
:
now
what
greater
iniquitie
of
iniustice
amongst
the
Preachers
and
Prophets
,
then
the
iniquitie
of
symony
:
which
maketh
such
a
generall
inundation
in
all
Popish
Churches
,
that
there
is
hardly
a
man
to
be
found
,
who
receiueth
any
benefice
,
dignity
,
&c.
at
lest
from
the
Holy
Romae
omnia
venalia
D●us
ipse
Diabolus
ipse
.
See
Tax
.
cam
.
Apostal
.
See
Nonus
Homo
his
orat
.
to
Christ
:
Prin.
most
truly
describing
this
kinde
of
iniquitie
.
Acts
8.
23.
Fathers
hands
,
or
his
Deputy-nephewes
,
Cameriers
,
or
other
Substitutes
(
non
numerata
pecunia
)
paying
not
for
the
same
.
Againe
who
hath
enacted
all
those
Lawes
,
which
are
so
nigh
and
cosin
germans
to
Symony
:
but
the
Holy
Father
,
and
his
mirabilists
?
Againe
,
which
of
all
their
Popes
doe
euer
enter
into
the
Papacy
,
without
diuers
contracts
of
bargaines
,
bets
,
layes
,
promises
,
&c.
and
is
not
this
(
Iniquitas
maxima
)
the
greatest
iniquitie
that
may
be
,
which
maketh
their
hearts
and
minds
(
as
Simons
was
)
full
of
gall
and
bitternesse
,
that
is
,
of
enuy
and
malice
,
the
bitterest
weed
of
iniquity
which
can
grow
in
the
heart
of
man
.
Secondly
,
our
Sauiour
also
in
this
place
,
seemeth
specially
to
reproue
the
iniquitie
of
fraud
and
deception
,
as
if
hee
should
say
vnto
the
false
prophets
;
you
glory
in
your
miracles
and
wonders
as
done
in
my
name
,
and
for
my
glory
:
but
it
is
farre
otherwise
,
for
by
them
you
practise
a
highest
point
of
iniquity
;
to
wit
,
by
fraud
and
deception
,
to
draw
my
faithfull
to
the
base
worship
and
seruitude
of
Creatures
,
and
thereby
seeking
your
owne
glory
,
to
inthrall
them
in
the
bondage
of
your
owne
traditions
.
This
is
fully
compleated
in
the
Popish
Church
.
Thirdly
,
if
our
Sauiour
doe
by
these
words
,
workers
of
iniquity
,
comprehend
workers
of
all
manner
of
wickednesse
;
then
let
vs
aske
the
great
Fauourers
,
and
Pillars
of
Rome
what
manner
of
wickednesse
it
is
which
doth
not
reigne
amongst
them
.
Let
vs
aske
Cornelius
Mus
,
Bishop
of
Bitontum
,
in
his
Oration
to
the
Tridentine
Fathers
:
the
great
Parisian
Clerkes
,
as
Clemangis
,
Genebrard
,
and
Bernardus
serm.
33.
in
Cant.
lib.
de
considerat
.
sepe
Albert
in
Ioh.
10
Auentine
sepissime
.
lib.
5.
&
7.
hist.
Alij
apertissime
.
How
the
Popes
are
(
as
Simon
Magus
)
chaind
in
obligatione
iniquitatu
,
Marcelius
2.
Pope
pronounceth
thus
;
I
see
not
(
saith
he
)
how
those
who
hold
this
high
place
can
bee
saued
.
Onuph
.
in
vit.
Mart.
2.
Espensaeus
;
their
Analists
,
as
Baronius
,
Auentine
;
their
Theologues
,
as
Holcot
,
Albertus
,
with
diuers
others
;
especially
Saint
Bernard
the
(
Didimus
veridicus
)
Tell-troth
,
who
so
deploreth
the
most
loathsome
,
and
most
incurable
diseases
in
the
Church
,
as
it
will
astonish
a
man
to
read
him
.
See
his
Sermon
vpon
the
conuersion
of
Saint
Paul
,
his
protestations
and
lamentations
in
the
Councell
of
Rhemes
,
especially
his
66.
Sermon
vpon
the
Canticles
:
where
he
delineateth
the
abominable
turpitudes
of
the
Roman
See
and
Clergie
;
&
so
cleare
it
is
as
nothing
can
be
clearer
,
that
since
Bernards
time
,
they
haue
so
profited
in
peius
;
that
if
euer
,
that
of
one
of
theirs
were
found
true
,
it
is
now
punctually
true
,
to
wit
,
that
their
Church
is
come
to
that
perfection
of
vertue
,
that
it
seemeth
worthy
to
be
ruled
,
and
gouerned
onely
by
reprobates
.
Touching
the
second
,
our
Sauiour
in
this
place
,
aymeth
and
pointeth
at
Antichristian
prophets
,
I
proue
it
thus
:
First
,
because
without
doubt
in
the
12.
and
13.
verses
(
which
are
so
connexed
by
a
continued
discourse
to
the
15.
and
16.
verses
)
hee
meaneth
the
same
false
prophets
which
he
doth
in
these
:
now
that
in
these
,
hee
intendeth
Antichristian
false
prophets
it
is
confessed
Pontif.
paene
omnes
.
See
Staplet●
in
Promtu
.
Moral
.
&
Cathel
.
by
the
aduersaries
;
who
are
most
eager
to
fasten
the
same
imputation
,
not
vpon
any
of
their
owne
,
but
vpon
such
whom
they
call
Heretikes
,
and
whom
they
make
Antichristian
,
at
least
as
forerunners
of
Antichrist
.
Secondly
our
Sauiour
professeth
,
that
he
will
say
vnto
them
at
the
day
of
Iudgement
,
that
he
neuer
knew
them
:
the
which
as
it
is
easily
vnderstood
of
Antichristian
false
prophets
,
who
nether
in
life
,
nor
in
doctrine
were
euer
approued
by
Christ
:
So
it
is
hardly
to
bee
applied
to
such
true
Prophets
which
preach
his
truth
sincerely
,
and
confirme
the
same
by
miracles
,
though
their
life
and
conuersation
be
wicked
:
what
?
will
not
Christ
?
nor
neuer
did
Christ
acknowledge
his
doctrine
and
miracles
in
wicked
persons
?
Obserue
how
hee
speaketh
of
true
teachers
and
wicked
liuers
.
Super
Cathedram
Moysis
,
&c.
Vpon
the
chaire
of
Moses
there
sate
Scribes
and
Pharisees
,
doe
what
they
say
;
but
doe
not
what
they
doe
.
Thirdly
I
suppose
,
the
Papists
must
needs
so
interpret
this
place
;
for
in
so
long
a
continuance
of
their
Church
(
whereof
they
so
greatly
glory
)
I
doe
not
thinke
,
they
will
name
any
one
of
their
Church
,
who
hath
done
wonders
in
the
name
of
Christ
,
and
cast
out
diuels
in
his
name
,
whom
they
will
professe
to
be
(
operarium
iniquitatis
)
Matth.
23.
2.
a
worker
of
iniquity
.
No
,
it
is
abundantly
sufficient
in
their
Church
,
that
their
Ioue
may
canonize
any
one
for
a
Saint
,
if
it
can
bee
proued
that
he
did
wonders
,
and
cast
out
Diuels
in
the
name
of
Christ
:
let
them
name
but
one
if
they
can
,
whom
their
Pope
and
his
hath
neglected
to
account
and
esteeme
as
holy
and
Saintly
,
if
he
haue
prophecied
in
Christs
name
,
done
wonders
and
cast
out
diuells
in
the
same
,
they
cannot
doe
it
.
Let
this
therefore
remaine
,
as
an
vnremoueable
cognisance
to
the
Pope
and
his
Prophets
,
that
they
are
(
operarij
iniquitatis
)
workers
of
iniquity
:
and
although
they
preach
Matth.
7.
13.
in
the
pretensed
name
of
Christ
,
though
in
the
same
they
cast
out
diuels
,
and
doe
many
wonders
;
yet
notwithstanding
their
miracles
are
to
be
accounted
Antichristian
,
&
their
casting
out
of
diuels
a
Satanical
conspiracy
,
And
so
concluding
this
discourse
,
I
would
God
were
pleased
to
giue
them
grace
to
apprehend
(
and
by
it
to
amend
)
that
terrible
denouncement
which
is
threatned
against
such
as
they
are
,
Ecce
ego
ad
prophetas
,
Behold
(
saith
the
Ier.
23.
32.
Lord
)
I
am
against
those
prophets
,
who
dreame
alye
,
and
shew
the
same
;
and
haue
seduced
my
people
in
their
lye
and
in
their
miracles
,
when
I
had
not
sent
them
,
nor
had
commanded
them
,
saith
the
Lord
.
CHAP.
XV.
Wherein
is
examined
a
second
prophesie
of
S.
Paul
.
THe
fourth
place
is
taken
out
of
S.
Pauls
prophesie
to
Timothie
thus
.
Now
the
Spirit
speaketh
expressely
,
that
in
the
latter
times
1.
Tim.
4.
1.
2.
3.
some
shall
depart
from
the
faith
,
giuing
heed
to
seducing
spirits
,
and
doctrines
of
Diuels
.
Speaking
lies
in
hypocrisie
,
hauing
their
consciences
seared
with
a
hot
iron
:
Forbidding
to
marry
,
and
commanding
to
abstaine
from
meats
,
which
God
hath
created
to
be
receiued
with
thankesgiuing
,
of
them
which
beleeue
and
know
the
truth
.
This
holy
prophesie
,
which
is
so
expresse
and
so
cleere
,
may
thus
cleerely
bee
fastened
vpon
the
Pontifician
Church
.
The
circumstance
of
time
in
those
words
(
in
the
latter
times
)
most
euidently
thus
:
for
if
the
Pontificians
themselues
doe
apply
this
prophesie
onely
to
the
Manichees
,
Encratites
,
Patritians
,
who
were
many
hundreds
of
Remists
in
1.
Tim.
4.
in
their
Annotat.
Pontificij
omnes
.
yeeres
before
these
times
,
and
of
whom
there
is
now
hardly
any
shadow
in
the
Churches
;
much
rather
in
respect
of
more
laternesse
of
time
,
it
may
bee
applied
to
the
Popish
Church
in
Gregory
the
seuenths
time
,
when
marriage
in
Priests
was
more
strictly
forbid
then
euer
before
;
for
the
inhibitions
made
against
Priests
marriage
by
Siricius
and
Calixtus
,
were
but
flea-bitings
,
in
comparison
of
the
thundering
commands
,
which
Gregory
the
seuenth
roared
out
.
I
say
,
that
the
Pontificians
did
apply
the
prophesie
onely
to
the
Manichees
,
Encratites
,
Tatianites
,
Patritians
,
and
such
like
of
old
;
which
their
application
I
cannot
see
how
it
will
iumpe
with
those
,
who
vnderstand
this
prophesie
of
the
times
of
Antichrist
,
as
some
doe
.
Guilliaudus
maketh
the
argument
to
the
fourth
chapter
thus
,
Guilliaudus
in
Epist.
ad
Timoth.
in
cap.
4.
Argumente
.
(
Errores
Antichristi
predicit
the
Apostle
foretelleth
the
errours
of
Antichrist
.
)
Thus
hee
:
how
agreeingly
to
his
owne
glosse
after
,
I
referre
to
some
Burgundian
to
answer
for
him
;
yet
doubtlesse
his
argument
is
very
true
;
for
for
howsoeuer
the
Encratites
and
Manichees
did
forbid
marriage
in
some
sort
,
as
Antichrist
and
his
do
:
notwithstanding
there
are
some
circumstances
of
the
text
,
which
cannot
so
fitly
be
applied
to
those
ancient
Heretikes
:
as
first
,
the
circumstance
of
time
,
In
the
latter
times
,
by
which
words
,
the
Apostle
doubtlesse
aimeth
at
the
times
2.
Thessal.
2.
of
the
Apostasie
and
defection
,
mentioned
by
himselfe
in
the
second
to
the
Thessalonians
.
Secondly
,
the
Apostle
sayth
,
that
those
who
shall
teach
these
doctrines
,
shall
therein
attend
to
Seducing
Spirits
,
insinuating
thereby
,
that
they
shall
be
led
to
the
same
by
pretence
of
visions
,
miracles
and
prodigies
,
done
by
spirits
of
errour
,
the
Diuels
themselues
:
which
is
egregiously
acted
by
the
Pontisicians
,
who
do
not
ground
this
their
inhibition
against
marriage
&
eating
of
meats
,
vpon
the
word
of
God
,
but
rather
vpon
such
visions
,
miracles
&
wonders
,
as
they
pretend
for
the
same
:
we
doe
not
read
that
the
Encratites
and
Patritians
were
so
attentiue
after
visions
and
miracles
,
or
did
so
glorie
in
them
,
as
the
Pontificians
now
doe
;
yea
,
they
are
so
shamelesse
oftentimes
,
as
to
mooue
their
pretended
possessed
persons
,
or
See
first
chapter
aboue
.
(
as
they
pretend
)
the
Diuels
in
them
,
to
deride
the
marriage
of
Priests
.
The
note
of
lying
hypocrisie
,
with
seared
consciences
,
howsoeuer
it
may
bee
imputed
to
those
ancient
Heretickes
;
yet
verily
,
it
cannot
be
doubted
,
but
that
the
Pontifician
Leaders
and
Commanders
doe
heerein
surpasse
them
:
what
els
doth
searing
of
conscience
denote
and
designe
,
then
a
most
obstinate
and
obfirmed
resolution
in
their
doctrins
?
which
in
the
Popes
&
theirs
is
so
past
all
measure
,
as
the
world
can
witnesse
;
that
although
their
own
more
temperate
Professours
,
Cardinals
,
Emperours
and
Caesars
,
Kings
and
Potentates
,
Princes
and
Magistrates
,
Prelates
and
Priests
,
the
Laity
of
all
sorts
,
doe
(
considering
the
horrible
enormities
of
their
votaries
)
require
,
that
the
Law
of
Celibacie
bee
remooued
,
and
the
vse
of
marriage
bee
left
indifferent
,
notwithstanding
most
of
their
more
peruerse
Popes
:
(
yea
,
all
of
them
at
lest
,
to
auoyd
scandall
,
and
to
preserue
the
dignity
of
their
Church
)
are
so
wedded
to
the
Darling
,
that
the
knot
is
indissoluble
;
so
be
their
consciences
seared
with
the
hot
iron
of
obstinacie
and
impudencie
,
that
they
waigh
not
,
though
an
infinity
of
soules
perish
through
their
vnnecessary
law
of
vowed
Celibacy
.
Neither
do
they
regard
what
the
Christian
world
inueigheth
against
them
:
assuredly
,
that
of
Epiphanius
is
fulfilled
,
They
reiect
marriage
not
lust
,
Epiphanius
aduersus
Origenist
.
heres
42.
for
sanctitie
is
not
in
honor
with
them
,
but
hypocrisie
.
Further
,
what
may
we
more
fitly
vnderstand
by
their
speaking
lies
in
hypocrisie
,
then
a
professed
dissembling
of
greater
sanctity
,
both
for
chastitie
and
abstinence
,
then
is
amongst
them
,
in
which
sense
;
good
God
,
how
punctually
are
the
Papist-leaders
and
Teachers
noted
by
the
Apostle
?
how
patly
and
in
euerie
respect
,
doth
hee
poynt
at
the
Ignatians
?
who
professing
greater
sanctitie
then
others
,
doe
farre
come
behinde
all
others
(
at
lest
in
the
point
of
abstinence
)
in
that
Church
,
there
being
no
Order
nor
Degree
of
the
Romane
Church
,
which
keepeth
lesse
fasting
and
abstinence
then
the
Ignatians
doe
,
their
speciall
promises
are
for
obedience
to
their
Superiours
and
Generals
,
and
by
them
,
by
a
secret
vow
,
to
goe
whithersoeuer
he
shall
command
,
and
to
do
whatsoeuer
he
shall
command
:
Videant
Reges
.
The
Apostle
saith
,
that
these
false
Teachers
were
to
depart
from
the
faith
,
which
as
it
is
fulfilled
in
the
ancient
heretikes
,
so
more
absolutely
in
the
Romane
Popes
;
whose
Clem.
Alex.
3.
Stromat
.
Tertul.
de
monogamia
.
Athan.
Epist.
ad
Dracont
.
Chryso
.
in
1.
ad
Timoth.
hom
.
10.
Hieron
.
against
Iouinian
Con.
Aney
.
●an
.
9.
Gangr
.
4.
ad
Hebr.
1.
3.
departure
from
the
faith
in
this
point
,
appeareth
thus
:
For
whereas
it
is
cleere
as
the
very
heauens
,
that
in
the
Apostles
time
,
&
for
long
after
,
marriage
was
as
a
thing
good
,
godly
,
Christian
,
allowed
and
permitted
in
the
Cleargie
:
so
that
it
was
honourable
in
all
,
according
to
the
Apostles
doctrine
;
They
haue
in
a
pretended
shew
of
more
sanctitie
(
but
in
truth
in
very
hypocrisie
)
imposed
:
First
,
the
Law
of
Celibacie
vpon
their
Cleargy
:
Secondly
,
the
vow
of
Celibacie
vpon
them
;
as
though
that
married
Clerkes
were
vnfit
to
administer
at
the
Altar
,
or
to
preach
the
word
of
God
,
and
that
marriage
in
them
were
not
honourable
or
allowable
:
the
which
what
is
it
else
,
then
a
meere
departure
from
the
faith
,
first
receiued
,
first
established
?
Let
vs
aske
S.
Chrysostome
what
the
ancient
Church
,
nay
,
what
the
Apostle
thought
of
marriage
in
Priests
?
Cuius
rei
gratia
,
&c.
For
what
cause
doth
the
Apostle
Chrysostemus
in
Titum
.
hom
.
2.
See
him
hom.
10.
in
1.
ad
Tim.
mention
these
manner
of
men
?
(
to
wit
married
)
hee
doth
intend
vtterly
to
stop
the
mouthes
of
Heretikes
,
who
condemne
marriage
shewing
the
same
to
be
without
fault
,
yea
,
the
same
to
be
so
precious
a
thing
,
that
with
it
any
man
may
be
promoted
to
the
throne
of
Episcopacie
.
And
in
his
tenth
homilie
vpon
the
first
to
Timothy
,
speaking
of
marriage
in
Priests
,
he
hath
these
expresse
words
:
Licet
enim
eam
rem
honeste
ac
Chrysost.
in
illa
verba
;
Sed
mansuetum
&c.
licite
capere
si
quis
velit
.
It
is
lawfull
for
any
man
if
he
will
lawfully
and
honestly
to
take
the
same
thing
:
meaning
marriage
,
yea
marriage
in
Bishops
:
For
in
the
same
place
he
speaketh
according
to
the
Apostles
intent
of
Bishops
:
See
him
,
and
the
like
is
to
bee
obserued
in
many
of
the
Ancients
,
declaring
the
practise
of
the
Church
in
this
kinde
:
yea
their
holy
Briget
taketh
and
receiueth
the
Briget
.
lib.
7.
Reuel
.
cap.
10.
circa
medium
.
same
as
a
diuine
reuelation
from
the
Virgin
Maryes
own
mouth
,
part
of
which
reuelation
the
Reader
may
finde
in
the
Appendix
here
following
:
in
the
second
part
of
the
sixteenth
Chapter
.
It
resteth
to
be
shewed
and
proued
,
whether
the
Papists
doe
deliuer
the
same
doctrines
of
Deuills
,
which
the
Apostle
here
condemneth
;
which
that
they
doe
,
for
the
first
point
I
thus
make
manifest
.
To
insist
vpon
the
Apostles
expresse
wordes
,
he
saith
onely
,
that
the
Heretikes
should
forbid
marriage
&c.
which
that
the
Popes
and
Papists
doe
,
it
is
a
case
as
manifest
as
noone
daies
:
And
their
euasion
of
this
imputation
is
not
worth
a
rush
.
For
they
answer
that
the
Apostle
intendeth
onely
such
Heretikes
as
doe
forbid
marriage
,
because
of
naturall
vncleanesse
in
the
same
.
Their
instance
is
most
vaine
;
nay
rather
the
Apostle
purposely
abstaineth
from
mentioning
any
such
circumstance
of
the
heresie
,
that
so
in
his
prophecie
,
hee
might
as
well
inuolue
those
Heretikes
which
would
teach
marriage
to
be
vncleane
to
the
Vsers
and
Practisers
of
it
,
against
pretensed
commandes
;
as
also
those
who
would
condemn
it
as
vncleane
in
it selfe
.
If
the
Apostle
had
intended
the
Manicheyes
only
,
or
such
like
,
he
might
easily
haue
expressed
the
circumstance
of
their
heresie
;
but
he
did
not
so
;
ayming
doubtlesse
at
all
those
,
who
should
forbid
and
inhibit
marriage
in
those
,
and
to
them
,
to
whom
God
had
commended
or
allowed
it
;
and
therefore
he
vseth
rather
the
words
forbid
,
as
if
he
should
say
these
Heretikes
will
disaprooue
of
marriage
in
respect
of
their
own
commandes
in
those
,
and
to
those
,
to
whom
they
shall
forbid
the
same
.
And
if
the
Papists
doe
seriously
bethinke
themselues
they
shall
finde
,
that
the
ancient
Manicheyes
doe
iumpe
with
them
in
this
their
heresie
about
marriage
in
their
August
.
epist
.
74
Clergie
;
for
as
the
Papists
doe
allow
marriage
in
their
Laickes
,
but
vtterly
forbid
it
in
their
Clerkes
;
so
did
the
Manicheyes
allowe
marriage
in
their
ordinarie
Professours
,
whom
they
did
call
(
Auditores
)
Hearers
,
but
vtterly
forbidde
and
reprooue
the
same
in
their
speciall
ones
,
whom
they
called
Electi
,
their
chosen
and
Elects
.
So
that
here
we
haue
the
Papists
expresly
iumping
with
the
Manicheyes
in
this
point
.
I
note
specially
,
that
the
Apostle
saith
they
shall
forbid
marriage
,
by
which
,
he
euidently
insinuateth
,
that
the
holy
Spirits
intention
is
,
to
note
and
ayme
at
such
Gouernours
and
Rulers
of
the
Church
,
who
should
against
Genes.
1.
22.
the
Apostles
and
Gods
ordinance
,
lay
their
command
vpon
celibacy
and
single
life
forbidding
marriage
.
Now
this
is
the
very
selfe
thing
,
which
the
Bishops
of
Rome
haue
done
.
For
vpon
that
(
concerning
which
the
1.
Cor.
7.
Apostle
had
no
precept
but
onely
counsell
)
they
haue
laide
their
imperious
commandes
in
their
clergie
,
forbidding
them
to
marry
,
yea
and
against
their
owne
principles
,
haue
laid
a
precept
vpon
a
Counsell
;
commanding
and
requiring
most
strictly
all
those
,
who
take
orders
to
vow
chastitie
;
which
according
to
their
owne
principles
God
left
in
counsell
and
free
election
,
and
which
the
Apostle
had
onely
power
to
counsell
and
perswade
.
Their
pretensed
ground
of
this
their
doing
,
to
wit
,
because
celibacy
and
single
life
is
in
perfection
surpassing
matrimoniall
state
,
is
vaine
:
for
wee
are
not
to
consider
celibacie
and
single
life
&
matrimoniall
state
as
they
are
in
speculation
;
but
as
they
are
in
action
,
practise
,
and
vse
;
and
so
considered
,
cleare
it
is
,
that
celibacy
or
single
life
is
not
to
be
preferred
before
matrimoniall
state
in
him
or
her
,
who
haue
not
the
gift
of
continencie
,
nay
rather
in
them
it
is
wicked
and
damnable
,
though
laudable
and
highly
to
be
commended
in
those
,
who
haue
the
gift
:
So
that
the
perfection
of
either
of
these
two
states
of
life
,
is
from
the
minde
,
according
to
that
of
most
learned
Nazianzene
:
Mens
est
&c.
It
is
the
mind
which
giueth
Greg.
Naz.
in
Epitaph
.
Sor.
Gorgonia
.
perfection
either
to
marriage
or
to
virginitie
.
And
so
to
conclude
this
point
,
celibacy
or
single
life
with
continuall
burning
is
a
damnable
state
;
marriage
with
continency
is
holy
and
honourable
in
all
:
And
so
it
resteth
proued
concerning
the
first
point
(
the
other
part
I
remit
to
some
other
occasion
)
of
these
false-prophets
doctrine
,
that
euery
circumstance
and
part
thereof
is
very
aptly
and
punctually
applied
to
the
Papists
and
their
Popes
;
wherby
it
also
followeth
,
that
if
they
doe
miracles
for
confirmation
of
the
said
points
,
that
the
same
are
lying
,
mendacious
,
Antichristian
;
which
is
the
proposition
I
haue
endeauored
in
all
this
treatise
to
proue
and
declare
;
and
haue
by
Gods
Grace
brought
to
this
issue
;
that
in
the
question
I
haue
satisfied
my
owne
iudgement
and
conscience
;
and
I
doe
most
heartily
pray
,
that
the
same
may
tend
to
the
profit
and
good
of
Gods
Church
;
and
to
the
confusion
of
her
Enemies
,
which
are
more
wise
in
their
generation
then
the
children
of
light
are
in
their
kinde
.
CHAP.
XVI
.
An
Appendix
touching
the
vanity
of
certaine
Popish
miraculous
visions
which
are
usually
brought
by
Papists
for
defence
of
their
Religion
,
but
being
examined
are
found
to
be
against
the
same
.
IT
is
an
old
and
a
true
saying
,
he
shall
neede
a
long
spoone
who
must
eate
with
the
Deuill
,
and
therfore
to
greate
purpose
the
Apostle
calleth
his
workings
and
practises
with
men
Astutias
,
crafts
,
subtelties
,
deceits
,
the
2.
Cor.
2.
11.
which
will
more
easily
appeare
if
wee
doe
but
obserue
what
manner
of
men
he
hath
deceiued
,
and
in
what
sort
he
hath
deceiued
them
;
to
wit
,
by
Fables
of
visions
,
fictions
of
miracles
,
and
strange
prodigies
;
of
which
their
itching
eares
haue
beene
ouercredulous
,
listening
and
longing
after
them
euen
with
a
kinde
of
greedinesse
.
Secondly
if
we
consider
in
what
time
,
to
wit
,
when
the
vigilancie
of
the
Pastours
beganne
to
slacke
and
they
began
to
slumber
,
then
the
Deuill
began
to
sow
his
cockell
and
Math.
13.
25.
darnell
where
good
wheate
had
beene
sowed
before
,
euen
in
the
Lords
fielde
,
where
hee
himselfe
had
cast
his
seede
before
.
And
lest
the
Pontificians
should
be
thought
now
of
late
onely
to
haue
entered
into
these
kindes
of
courses
I
will
(
hauing
alreadie
spoken
sufficiently
of
miracles
)
take
paines
in
this
place
as
in
an
Appendix
,
to
shew
in
a
few
examples
how
their
Progenitours
haue
endeuoured
to
drawe
Ancient
and
venerable
men
into
these
Iusts
,
and
to
impose
Fables
of
visions
vpon
them
,
thereby
the
more
to
countenance
the
bad
cause
,
which
they
haue
vndertaken
to
maintaine
.
First
I
will
beginne
with
a
Fable
,
which
is
somewhat
corruptly
cited
out
of
venerable
Bede
,
and
is
produced
for
proofe
of
their
Purgatory
flashes
,
but
the
Christian
Reader
will
vpon
the
scanning
of
it
finde
it
to
bee
but
a
fiction
,
yea
and
the
Pontificians
themselues
must
so
account
thereof
,
vnlesse
they
will
go
contrary
to
their
owne
religion
.
I
will
not
afford
to
set
downe
with
all
those
solemne
words
,
with
which
Costerus
that
famous
Ignatian
,
doth
cite
out
of
Bede
,
in
substance
it
is
thus
;
One
Drietelmus
Coster
dominica
5.
post
pentec
.
Bed
.
lib.
5.
histo.
Aug.
cap.
13.
Coster
hath
the
very
like
history
dom.
3.
post
.
pasca
.
out
of
Boniface
Arch.
mogunt
.
ep.
ad
Cadelburg
.
a
married
man
,
sodenly
falleth
vpon
an
euening
into
a
traunce
(
dyed
in
the
euening
and
was
reuiued
in
the
morning
,
saith
Coster
)
who
told
afterwards
strange
things
to
the
standers
by
:
Hee
saith
that
at
first
he
was
carried
by
a
beautifull
Angell
,
towards
the
East
;
where
hee
first
seeth
a
place
full
of
many
soules
,
one
while
tormented
with
extreame
cold
,
another
while
plunged
into
most
accensed
and
kindled
fire
;
thence
hee
is
carried
a
little
further
,
where
hee
obserueth
many
firy
bals
arising
out
of
a
horrible
depth
,
which
balls
hee
interpreted
to
be
soules
,
tormented
by
the
diuels
in
hell
fire
;
and
whilest
hee
was
beholding
these
horrors
,
with
great
astonishment
,
his
good
Angell
leaueth
him
;
in
whose
absence
,
he
obserueth
the
diuils
to
laugh
,
(
I
neuer
reade
in
true
diuinity
,
that
Diuels
had
leasure
in
their
torments
to
laugh
,
but
of
such
stuffe
their
Legends
are
full
)
and
to
cast
soules
vp
and
downe
like
wilde-fire
bals
;
they
approached
also
vnto
him
,
but
durst
not
touch
him
:
Then
presently
like
a
resplendent
starre
,
appeareth
vnto
him
his
good
Angell
,
and
carrying
him
further
into
the
East
,
sheweth
vnto
him
a
place
,
glorious
for
light
,
pleasant
for
flowers
:
in
which
were
diuers
soules
full
of
ioy
,
and
walking
in
white
garments
.
Secondly
,
he
sheweth
vnto
him
a
place
of
greater
ioy
and
happinesse
,
in
comparison
of
which
,
the
former
seemed
but
as
a
sparke
:
Now
Drietelmus
hauing
seene
all
that
he
was
to
see
,
and
being
to
returne
againe
to
his
body
,
and
to
relate
vnto
others
,
what
hee
had
seene
,
the
Angell
expoundeth
vnto
him
his
vision
,
which
is
thus
:
the
first
place
is
purgatory
,
where
all
those
are
punished
,
which
haue
not
fully
satisfied
(
O
vanity
of
vanities
!
who
can
euer
fully
satisfie
Gods
iustice
,
though
in
Purgatory
?
)
for
their
sinnes
,
and
these
shall
be
all
saued
at
the
day
of
iudgement
.
The
second
place
,
is
hell
,
out
of
which
no
man
(
the
deliuery
of
Traianes
soule
by
Gregory
,
was
not
yet
heard
of
by
Bede
)
can
euer
be
deliuered
,
which
is
once
cast
into
it
;
In
the
third
place
(
here
I
will
vse
Costers
words
onely
)
Full
of
sweet
flowers
are
receiued
those
soules
,
who
haue
liued
here
well
and
godly
;
and
are
not
of
this
perfection
,
that
Coster
.
ibidem
.
they
may
presently
goe
vp
into
the
highest
heauen
,
al
which
also
at
length
,
after
the
last
iudgement
had
by
God
,
shall
come
to
eternall
glory
:
but
those
who
are
perfect
in
all
there
wordes
,
thoughts
,
and
workes
,
(
and
who
are
those
,
holie
Coster
?
are
there
any
of
your
Ignatians
such
?
)
they
presently
,
shall
be
admitted
to
that
most
glorious
state
of
the
blessed
,
so
soone
as
their
soule
goeth
out
of
their
body
;
and
this
is
the
place
which
thou
sawest
a
farre
off
,
doe
thou
now
goe
,
and
take
thy
body
,
and
be
carefull
how
thou
carriest
thy selfe
for
heereafter
.
Thus
farre
profound
Costerus
out
of
Bede
;
who
if
he
had
beene
more
circumspect
,
hee
would
not
haue
inserted
(
as
he
doth
many
like
,
into
his
dunsticall
Homilies
,
for
most
part
stolen
out
of
others
)
this
vision
so
presuiudiciall
to
his
own
religion
.
For
who
is
so
blockish
,
that
doth
not
here
out
obserue
foure
places
?
who
so
blind
as
not
to
see
here
a
double
heauen
of
the
Papists
?
a
twofold
state
of
their
blessed
?
further
who
in
those
wordes
(
they
C●ster
his
foure
places
for
souls
departed
;
&
his
two
heauens
.
are
not
yet
of
that
perfection
to
come
into
the
bighest
heauen
)
doth
not
obserue
that
their
Saints
in
the
first
heauen
may
merit
,
and
by
good
worke
obtaine
greater
perfection
?
who
obserueth
not
also
,
that
wise
Costorus
hath
a
heauen
,
in
which
the
blessed
doe
not
see
God
?
againe
who
noteth
not
,
that
this
vision
supposeth
,
that
in
this
mortall
life
,
men
may
bee
perfect
,
in
all
their
wordes
,
workes
and
thoughts
?
and
so
presently
after
death
,
mount
vp
into
the
highest
heauen
?
the
which
position
,
(
with
diuers
others
)
as
it
is
contrary
to
their
doctrine
,
by
which
they
teach
,
no
man
to
bee
void
of
veniall
sins
;
so
it
is
expresly
against
Gods
word
,
affirming
,
that
the
iust
man
falleth
seuen
times
a
day
and
riseth
againe
;
it
is
also
Prou.
24.
16.
most
opposit
to
that
of
Saint
Iames
,
who
teacheth
that
wee
all
doe
offend
in
many
things
;
but
these
men
perfect
in
Iacob
.
3.
2.
all
their
workes
,
yea
thoughts
and
words
,
are
free
from
all
sinne
,
and
so
need
not
so
much
,
as
to
aske
forgiuenes
of
their
daily
trespasses
,
as
they
are
commanded
in
our
Lords
Prayer
:
much
more
might
bee
obserued
in
this
vision
contradicting
their
owne
principles
both
in
Phylosophy
and
Diuinitie
.
But
I
will
adde
no
more
,
but
only
tell
them
,
that
this
vision
carrieth
with
it
not
any
whit
the
more
credit
,
because
holy
Briget
hath
the
like
in
her
Briget
lib.
4.
reuelat
.
cap.
7.
reuelations
;
she
deliuereth
forsooth
a
double
varietie
of
places
for
soules
damned
,
and
a
triple
varietie
of
places
for
the
soules
to
bee
purged
:
but
because
her
narration
is
long
,
and
it
were
too
too
prolixe
,
to
trouble
this
short
Treatise
,
with
so
impertinent
and
hereticall
fables
and
baubles
;
I
will
onely
point
the
Reader
to
the
place
,
where
hee
may
see
them
.
Notwithstanding
I
will
not
omit
in
this
place
,
to
adioyne
some
of
that
illuminated
Saintesses
visions
,
considering
that
her
reuelations
bee
of
late
reprinted
at
Antwerpe
,
with
Paul
the
fifthes
priuiledge
:
but
hee
hath
so
dealt
with
Brigett
,
that
she
hath
not
bin
priuiledged
from
false
fingers
;
and
therefore
in
diuers
things
,
she
is
made
to
speake
diuersly
,
from
what
she
did
in
her
former
Editions
;
so
playeth
the
illuminate
vice-God
,
with
the
illuminated
spousesse
of
Christ
.
Brigett
in
the
fourth
Booke
of
her
reuelations
telleth
vs
,
how
the
Virgine
Mary
appeared
to
her
,
declaring
Brig
.
li.
4.
c.
139.
with
how
many
gracious
fauours
,
she
would
cherish
Gregory
Ibidem
cap.
139.
140.
141.
142.
143.
the
eleuenth
(
a
Pope
prophane
,
worldly
,
impure
,
disobedient
,
carnall
,
if
Brigets
owne
reuelations
bee
of
credit
)
and
in
the
vpshot
,
the
Virgine
telleth
Brigett
,
that
she
would
pray
to
her
sonne
,
vt
ipse
dignetur
misereri
&
vnire
spiritum
suum
sanctum
,
cum
interno
sanguine
cordis
eiusdem
Gregorij
Papae
)
that
hee
would
vouchsafe
,
to
haue
mercy
,
and
to
vnite
his
holy
Spirit
with
the
internall
bloud
of
the
heart
of
the
said
Gregory
Pope
:
belike
heere
is
some
hypostatical
vnion
thought
vpon
,
betwixt
Gregory
the
Popes
bloud
and
the
holy
Ghost
.
For
I
beseech
the
Pontificians
to
tell
me
,
what
new
vnion
could
the
Virgine
pray
for
,
betwixt
Gregories
bloud
,
and
the
holy
Ghost
,
except
vnion
hypostaticall
?
ah
vaine
,
and
detestable
impieties
!
And
heere
I
cannot
omit
to
set
downe
what
Gallonius
recordeth
of
renowmed
Philippe
Nerius
,
the
Galloni
.
in
vita
ad
ann.
1595.
founder
of
the
congregation
of
the
Oratory
in
Rome
:
This
man
forsooth
,
being
to
bee
bowelled
after
his
death
,
(
if
hee
was
a
Saint
like
Sauerius
,
why
might
not
his
guts
be
kept
for
relikes
,
as
well
as
the
rest
of
his
body
?
)
the
Physicians
found
that
two
of
his
brest
ribbes
the
4.
and
the
fift
were
broken
and
yet
so
reared
vp
in
bending
,
that
in
their
height
,
they
exceeded
the
bignesse
of
a
mans
fist
;
a
diuine
remedy
(
say
these
wise
Physicians
without
doubt
)
Gallon
.
ibidem
.
that
so
,
the
Holy
Fathers
heart
,
might
haue
roome
to
leape
,
and
moue
vp
and
downe
in
the
loue
of
God
:
heare
his
words
,
habuit
ea
initium
,
a
nimia
diuini
amoris
vi
,
summoque
cordis
eius
ardore
,
quo
inter
contemplandum
,
vel
maxime
afficiebatur
.
The
same
(
to
wit
the
breaking
of
his
ribs
)
tooke
beginning
from
the
too
too
great
force
of
diuine
loue
,
and
very
great
heat
of
his
heart
,
with
which
he
was
specially
affected
in
time
of
his
contemplation
.
And
to
make
this
more
credible
,
This
oath
of
these
Physicians
is
as
desperate
as
that
of
Baronius
,
pag.
following
.
and
the
miracle
more
wonderfull
,
he
bringeth
out
certaine
Physicians
,
not
only
to
affirme
,
but
euen
by
word
and
writing
with
sacred
oath
,
to
confirme
the
same
,
that
the
breaking
of
the
said
Fathers
ribbs
hapned
vnto
him
diuinitus
,
diuinely
by
miracle
;
and
that
for
diuers
causes
;
(
primo
,
ne
contemplationi
vacans
,
ex
diuini
caloris
vi
,
abundantiaque
repentina
morte
extingueretur
:
deinde
,
vt
cor
ardentissimos
amoris
aestus
sustinens
,
angustiorem
locum
sibi
acquireret
:
tum
,
vt
pulmones
,
facilius
&
praeter
consuetudinem
,
dilatarent
se
:
postremo
,
vt
beneficio
loci
angustioris
,
tantum
noui
aeris
,
pulmones
ad
cor
deferrent
,
quantum
ad
illud
refrigerandum
satis
esset
.
)
First
,
lest
giuing
himselfe
to
contemplation
,
by
the
force
and
aboundance
of
diuine
loue
,
he
should
by
sodaine
death
be
extinguished
;
(
maruaile
how
The
blasphemie
of
this
man
is
intollerable
,
as
likwise
that
of
Turseline
,
who
saith
that
when
a
brother
put
his
finger
into
a
hole
nigh
Sauerius
his
heart
,
there
issued
out
blood
and
water
.
Tursel
.
vita
Sauer
:
lib.
6.
cap.
4.
the
Virgin
Marie
and
S.
Paul
escaped
death
,
if
their
ribbs
were
not
broken
,
and
raised
vp
.
)
secondly
,
that
the
heart
susteyning
the
most
ardent
heats
of
loue
might
obteyne
a
more
ample
place
:
thirdly
,
that
the
lights
,
might
aboue
custome
,
more
dilate
themselues
:
lastly
,
that
by
the
helpe
(
how
many
tautologies
of
miracles
bee
here
?
)
of
a
more
large
place
,
the
lights
might
bee
able
to
bring
so
much
fresh
ayre
to
the
heart
,
as
should
bee
needefull
to
refresh
the
same
.
What
miraculous
stuffe
haue
wee
here
not
onely
affirmed
,
but
by
sacred
oath
confirmed
?
not
by
one
,
but
by
two
Physicians
?
where
was
their
reuerence
of
the
euer
dreadfull
name
of
God
,
so
rashly
to
prophane
it
?
but
they
may
seeme
excusable
,
because
perhaps
they
were
feed
,
and
by
fees
they
liue
.
But
inexcusable
needs
must
purpured
Baronius
be
,
who
with
oath
affirmed
,
Gallon
.
in
vita
ann.
1550.
that
this
his
Holy
Father
Philip
Nerius
vpon
a
certaine
night
,
as
he
was
walking
,
and
falling
into
a
certaine
ditch
,
was
presently
caught
by
the
haires
of
his
head
by
an
Angell
,
and
so
deliuered
.
How
prodigall
was
Baronius
of
his
oath
,
absolutely
to
sweare
a
thing
to
be
true
,
which
hee
could
no
otherwise
know
,
but
by
the
telling
of
his
Holy
Father
Nerius
?
In
like
sort
wastfull
of
their
oathes
were
Cardinall
Tarrusius
,
with
diuers
others
,
who
with
sacred
oath
affirmed
,
that
this
holy
Father
was
borne
vp
on
high
in
the
ayre
,
when
he
eleuated
the
hoste
;
and
yet
they
could
haue
no
other
knowledge
thereof
,
then
by
Philips
owne
relation
,
because
it
so
seemed
to
him
.
I
will
not
trouble
my selfe
,
to
glaunce
at
any
more
vanities
,
so
plentifully
described
in
that
Booke
of
Nerius
his
life
.
His
esteeme
is
so
little
in
some
popish
Countries
(
the
Ignatians
secretly
opposing
against
him
,
with
a
holy
emulation
,
ad
maiorem
Ribad
.
in
vita
Ignatū
.
Dei
gloriam
,
and
to
the
greater
glory
of
their
Ignatius
,
who
was
lifted
vp
into
the
ayre
;
who
had
the
mysterie
of
the
Trinitie
reuealed
to
his
vnderstanding
(
like
M.
Newton
)
who
had
Christ
appearing
vnto
him
in
the
forme
of
a
litle
childe
,
not
in
,
but
ouer
the
hoaste
)
that
I
would
hold
it
but
lost
labour
,
for
any
man
to
trauaile
much
against
his
prodigious
miracles
;
who
was
also
so
saintly
,
and
so
specially
eleuated
,
and
abstracted
in
time
of
Masse
,
that
he
had
no
helpe
to
keep
himselfe
from
abstractions
and
eleuations
of
his
soule
;
nisi
in
vnam
itiam
rem
incubuisset
,
vt
animum
à
diuinis
auocaret
.
Vnlesse
he
did
wholy
giue
himselfe
Galonius
in
vita
ann.
1551.
to
call
away
his
minde
from
diuine
matters
?
what
a
holy
man
was
this
?
hee
must
be
distracted
with
sinne
,
lest
he
be
abstracted
by
grace
.
He
was
another
brother
Didacus
,
What
a
Philip
was
this
,
who
was
able
by
his
sense
of
smelling
,
to
distinguish
and
discerne
vices
and
vertues
?
Galon
:
in
vita
.
Stapleton
.
Prōpiua
:
of
whom
Stapleton
writeth
,
that
hee
could
neuer
heare
God
named
,
but
he
would
presently
be
abstracted
in
his
soule
(
I
maruell
how
oft
this
Didacus
thought
vpon
God
;
I
maruell
also
,
that
Gods
Spirit
should
be
so
confounded
by
the
name
of
God
)
and
eleuated
into
some
ecstasis
of
minde
;
wherefore
(
saith
Stapleton
)
his
brethren
durst
neuer
mention
God
vnto
him
,
if
they
minded
to
haue
any
conference
with
him
:
pittie
,
for
by
this
meanes
they
could
neuer
talke
with
their
Saint
of
GOD
.
For
another
vision
of
like
nature
,
for
their
priuate
masse
,
I
will
looke
backe
into
some
corrupt
antiquitie
,
(
that
the
Reader
may
obserue
,
how
of
old
the
mysterie
of
iniquitie
began
to
worke
)
it
is
cited
by
noble
Harding
,
Harding
artic.
1.
in
his
answere
to
the
challenge
of
Bishop
Iewell
;
and
by
him
is
falsly
fathered
vpon
Amphilochius
:
it
is
thus
briefely
.
(
intermitting
a
multitude
of
Mr.
Hardings
solemne
words
)
Saint
Basill
forsooth
,
(
not
content
,
nor
fully
satisfied
with
the
institution
of
Christ
,
nor
with
the
Liturgies
of
S.
Iames
or
S.
Peter
)
had
a
pange
of
deuotion
come
vpon
him
,
wherewith
he
desired
,
to
celebrate
the
diuine
mysteries
,
proprijs
sermouibus
,
with
his
owne
proper
words
:
for
which
purpose
presently
vpon
his
prayers
,
that
the
holy
Ghost
might
better
fill
him
,
and
fortifie
him
,
hee
was
for
six
daies
in
a
Trance
(
in
all
which
time
it
is
a
wonder
,
that
there
is
no
mention
of
his
filling
with
the
Holy
Ghost
,
nor
of
any
Vision
he
saw
)
the
six
daies
being
ended
,
and
the
seuenth
come
,
Basill
began
to
minister
to
God
,
(
that
was
to
say
Masse
,
saith
Harding
)
and
began
to
write
&c.
(
what
before
his
Vision
?
)
but
on
a
night
,
our
Lord
and
his
Apostles
came
in
a
Vision
to
Basill
,
and
laid
bread
vpon
the
Altar
to
be
consecrated
;
and
stirring
vp
Basill
,
said
vnto
him
:
secundum
postulationem
tuam
,
repleatur
os
tuum
laude
,
according
to
thy
desire
let
thy
mouth
be
filled
with
praise
:
Basill
is
not
able
to
abide
the
vision
,
(
tell
me
,
wise
Mr.
Harding
how
he
doth
abide
it
at
the
Altar
?
)
highes
him
to
the
Altar
,
and
there
begins
his
Masse
.
Repleatur
os
meaum
laude
&c.
let
my
mouth
be
filled
with
praise
&c.
&
post
finem
orationum
,
exaltauit
panem
,
sine
intermissione
orans
,
&
dicens
,
respice
Domine
Iesu
,
&c.
and
after
the
end
of
prayers
,
he
lifted
vp
the
bread
(
what
Mr.
Harding
bread
after
eleuation
and
consecration
?
)
without
intermission
,
praying
and
saying
,
looke
downe
vpon
vs
Lord
Iesus
Christ
out
of
thy
holy
Tabernacle
,
and
come
to
sanctifie
vs
that
sittest
aboue
with
thy
Father
,
and
art
here
invisibly
present
with
vs
;
vouchsafe
with
thy
mighty
hand
to
deliuer
vnto
vs
,
and
by
vs
to
all
thy
people
,
Sancta
,
sanctis
,
Holy
things
,
to
the
Holy
;
to
which
the
people
answered
,
One
holy
,
One
our
Lord
Iesus
Christ
,
with
the
holy
Ghost
,
in
glory
of
God
the
Father
,
Amen
.
How
many
things
are
here
worthy
obseruing
against
the
Pontificians
,
if
the
Historie
were
true
?
As
first
,
that
the
hoste
is
called
bread
after
consecration
?
that
it
is
not
adored
neither
by
Basill
,
nor
by
the
people
,
and
with
such
other
like
.
Afterward
,
Doctour
Harding
commeth
to
speake
thus
.
Now
let
vs
consider
what
followeth
most
appertayning
to
our
purpose
(
obserue
it
well
courteous
Reader
)
Et
diuidens
panem
in
tres
partes
,
vnam
quidem
communicauit
timore
multo
;
alter
Turrian
autem
reseruanit
consepelire
secum
;
tertiam
vere
,
imposuit
columbae
aureae
,
quae
pependit
super
altare
.
And
diuiding
the
bread
into
three
parts
,
one
he
receiued
with
great
feare
;
the
second
he
kept
to
burie
with
himselfe
;
the
third
he
put
into
the
siluer-Doue
which
hangd
ouer
the
Altar
.
But
what
doe
we
heare
?
surely
enough
to
euince
Mr.
Hardings
miracle
for
a
fable
;
or
else
downe
must
his
Transsubstantiation
.
For
,
is
it
imaginable
,
that
S.
Basill
,
a
man
of
rare
wisdome
,
and
singular
sanctitie
,
should
be
so
presumptuously
madd
,
if
he
did
beleeue
their
Transsubstantiation
,
their
corporall
and
carnall
presence
of
Christ
in
the
bread
,
to
offer
to
burie
,
(
consepelire
secum
)
and
to
interre
together
with
his
owne
carkase
,
so
precious
a
lewell
,
the
glory
of
heauen
,
his
very
God
?
(
although
they
write
in
Bennets
life
,
that
he
doted
so
much
,
as
to
cause
such
a
thing
to
be
done
)
who
(
I
say
)
can
imagine
this
,
that
once
thinkes
of
S.
Basills
wisdom
and
pietie
?
so
that
we
see
,
that
part
of
the
Vision
,
which
the
profound
Doctour
thought
made
most
for
himselfe
,
doth
vtterly
subuert
his
Transsubstantiation
,
and
by
necessarie
consequence
his
priuare
Masse
,
for
which
he
purposely
bringeth
it
,
and
falsly
fathereth
it
vpon
Amphilochius
.
For
Baronius
himselfe
,
with
other
Pontificians
,
denie
the
life
to
haue
bin
written
by
Amphilochius
Bishop
of
Iconiam
.
Touching
the
prohibition
of
mariage
in
their
Priests
,
I
must
needs
adioyne
a
Vision
out
of
their
illuminated
S.
Briget
;
the
same
is
well
worthy
consideration
,
it
doth
so
clearely
discouer
vnto
vs
,
the
Papists
Manicheisme
.
Lib.
7.
reuelat
.
cap.
10.
circa
medium
.
Virgo
Maria
sic
loquitur
&c.
The
Virgin
Marie
speaketh
thus
to
Brigett
;
After
Christ
instituted
this
new
Sacrament
of
the
Euchrist
,
and
ascended
vp
into
heauen
,
then
that
[
](A12096-e72770-b)*
*
Quod
antiquissimum
&c.
That
which
is
most
ancient
is
most
true
.
Tertull
:
de
prescript
.
ancient
law
was
yet
kept
,
that
Christian
Priests
did
liue
in
carnall
matrimonie
;
and
notwithstanding
,
many
of
them
were
the
freinds
of
God
,
because
they
did
beleeue
with
simple
puritie
,
that
the
same
did
please
God
,
to
wit
,
that
Christian
Priests
might
keepe
wiues
and
liue
in
matrimonie
;
as
the
same
in
the
old
time
of
the
Iewes
,
had
pleased
him
in
the
Priests
of
the
Iewes
:
and
this
was
so
obserued
by
Christian
Priests
for
many
yeeres
:
but
this
ancient
custome
and
obseruation
,
did
seeme
very
hatefull
and
abominable
to
the
whole
heauenly
Court
,
and
to
me
who
did
beare
his
body
&c.
And
therfore
God
himselfe
by
the
infusion
of
his
holy
Spirit
,
into
the
heart
of
the
Pope
,
who
then
ruled
the
Church
,
did
giue
another
Law
,
concerning
this
,
more
gratefull
and
acceptable
vnto
himselfe
,
infusing
Christ
was
wise
as
a
little
one
,
the
Pope
as
a
perfect
one
.
into
the
heart
of
the
Pope
,
that
hee
should
ordaine
throughout
the
vniuersall
Church
,
that
Priests
who
should
haue
so
worthy
an
office
,
as
to
consecrate
this
precious
Sacrament
,
should
by
no
meanes
liue
in
the
contaminous
and
carnall
matrimonial
delectation
,
&
after
it
is
added
,
That
no
Pope
may
permit
Priests
to
liue
in
marriage
,
and
great
punishment
is
is
threatned
against
it
:
&
after
it
is
added
again
thus
;
that
if
S.
Gregory
himself
had
appointed
such
a
thing
,
he
should
neuer
Ibidem
.
haue
obtained
mercy
at
Gods
hands
,
vnles
before
his
death
,
bee
should
with
humility
haue
reuoked
the
sentence
.
What
a
do
we
haue
in
this
vision
?
first
,
that
the
ancient
Law
of
marriage
,
was
obserued
and
kept
for
many
yeeres
by
such
Christian
Priests
,
as
pleased
God
,
liuing
in
it
:
by
which
it
is
euident
,
that
the
Christian
marrying
of
Christian
Priests
,
was
more
ancient
then
popish
continency
:
Secondly
I
obserue
,
that
this
Law
of
Priests
marrying
was
altered
,
because
the
Popes
God
did
infuse
into
the
hearts
of
The
Popes
for
bidding
of
marriage
the
doctrine
of
diuels
.
1.
Tim.
4.
if
we
beleeue
Briget
.
Popes
to
change
and
alter
the
same
:
but
what
was
the
cause
?
marry
,
heare
flat
Manicheisme
;
because
(
saith
the
vision
)
Priests
should
not
liue
(
in
matrimonials
contaminosa
delectatione
)
in
matrimoniall
contaminous
and
polluted
delectation
:
for
which
the
virgine
sayd
,
that
the
law
of
marriage
,
for
Priests
,
was
hatefull
,
both
to
her selfe
,
to
her
sonne
,
and
to
all
the
heauenly
Court
;
yea
so
hatefull
,
that
towards
the
conclusion
of
the
vision
thus
it
followeth
,
Nullus
Papa
potest
,
&c.
No
Pope
may
permit
marriage
to
Priests
vnder
paine
of
damnation
.
What
stuffe
is
heere
?
Spectatum
admissi
risum
teneatis
amici
?
I
desire
the
Readers
to
containe
their
laughter
,
the
Popes
power
is
curbed
and
limited
,
and
that
from
heauen
:
yea
,
and
Gregory
the
Saint
is
so
curbed
,
that
if
hee
should
offer
to
dispense
with
Priests
to
bee
married
,
hee
should
infallibly
,
(
vnlesse
he
would
reuoke
his
Law
)
bee
damned
:
away
with
this
doctrine
of
Diuels
,
so
contrary
to
the
Popes
absolute
power
,
which
may
dispence
in
vowes
,
so
contradictorious
to
Brigets
owne
narration
:
the
Saintesse
acknowledgeth
,
that
in
the
Primitiue
Church
,
Priests
liued
in
marriage
,
and
that
liuing
in
it
,
they
were
the
friends
of
God
,
because
they
did
beleeue
with
simple
purity
,
that
they
might
so
doe
:
but
afterwards
,
the
case
was
altered
vpon
secret
reuelation
in
the
Popes
heart
,
(
well
saith
shee
,
secret
reuelation
,
for
the
Pope
had
no
such
reuelation
from
the
Scriptures
nor
the
ancient
Church
)
who
commanded
Priests
not
to
marrie
,
nor
liue
in
marriage
:
after
which
Law
,
it
is
not
,
in
the
holy
Fathers
power
to
grant
marriage
,
or
the
vse
of
marriage
to
any
Priest
,
vnlesse
hee
will
bee
damned
,
which
may
not
happen
,
in
the
men
of
sin
and
children
of
perdition
.
Sometimes
when
I
haue
thought
with
my selfe
of
the
strange
paradoxes
,
which
are
in
these
reuelations
of
Briget
,
I
haue
wondred
how
men
of
iudgement
should
giue
credit
to
the
same
,
if
the
strong
illusions
of
Sathan
did
not
powerfully
worke
in
them
:
foolish
is
that
,
where
Christ
telleth
Briget
,
that
hee
is
Trinus
&
vnus
,
Three
and
one
.
And
little
for
the
Popes
credit
is
that
,
where
Christ
himselfe
describeth
the
Pope
to
bee
worse
then
Lucifer
,
more
vniust
then
Pilate
,
more
immane
then
Iudas
more
abominable
then
the
Iewes
themselues
:
how
vaine
is
that
,
in
the
title
of
the
first
chapter
of
the
booke
,
of
the
heauenly
Emperour
,
which
hath
thus
,
that
God
ordained
the
world
to
be
ruled
with
a
double
power
,
to
wit
,
Ecclefiasticall
and
Laicall
,
which
are
principally
designed
in
Peter
and
Paul
;
but
in
the
chapter
it selfe
,
good
God
?
how
fondly
is
Christ
brought
thus
speaking
?
Ego
autem
habui
duos
optimos
famulos
,
vnus
eoxam
erat
Clericus
,
alter
Laieus
,
&c.
I
had
two
excellent
seruants
,
one
of
them
was
a
Clerk
,
the
other
a
Laicke
,
the
first
was
Peter
my
Apostle
,
hauing
the
office
of
a
Clerke
,
the
second
was
my
Apostle
Paul
,
as
a
Laick
:
what
an
excellent
inference
may
heereout
be
inferred
for
the
Popes
power
to
gouerne
the
whole
Church
as
a
Clerke
?
and
the
whole
world
as
a
Laike
?
For
Peter
and
Paul
(
say
they
)
both
died
at
Rome
,
who
then
shall
bee
their
Successour
but
the
Bishop
of
Rome
?
which
being
so
,
I
maruell
why
Briget
in
her
extrauagant
reuelations
,
and
in
her
heauenly
Emperour
,
touching
a
certaine
Prince
that
was
to
bee
deprined
of
his
kingdome
,
doth
not
send
the
admonition
to
the
Pope
,
but
to
the
Princes
Cap.
80.
cap.
61.
of
the
Kingdom
,
that
they
should
take
armes
against
their
Prince
and
depriue
him
:
why
is
there
no
mention
made
of
the
Pope
,
if
hee
bee
cheefe
vmpire
in
all
such
affaires
?
some
will
perhaps
obiect
,
that
such
fooleries
as
these
,
either
are
not
in
Brigets
reuelations
,
or
else
that
they
are
not
authorized
by
the
Romane
Church
:
but
let
such
vnderstand
,
that
they
are
both
in
Briget
,
and
that
her
booke
also
is
authorized
,
as
a
booke
of
diuine
reuelations
.
One
thing
amongest
someothers
,
the
late
Answer
plan
Edition
hath
scraped
out
:
In
the
fifth
of
six
reuelations
(
which
were
set
before
the
booke
of
reuelations
,
after
the
approbatorie
Epistle
of
Cardinall
Turrecremate
,
with
subsignation
of
the
Scribe
and
Notary
)
it
was
thus
written
:
Sicut
Iohannes
Euangelista
&c.
Euen
as
Iohn
the
Euangelist
wrote
those
things
which
before
saw
were
to
come
from
my
Spirit
,
so
Matthias
thy
Father
,
and
Ghostly
Father
,
(
whom
I
haue
made
a
master
)
from
the
same
Spirit
vnderstandeth
,
and
writeth
the
spirituall
truth
of
sacred
Scripture
:
Againe
,
presently
after
the
prologue
thus
it
is
written
.
Benedictus
Deus
aquo
hic
liber
inspiratus
est
immediatè
,
&
diuinitus
reuelatus
.
Blessed
be
God
,
from
whom
this
booke
was
immediately
inspired
,
and
diuinely
reuealed
.
By
which
you
may
see
of
what
authority
her
reuelations
are
,
when
both
shee
and
her
master
Matthias
were
both
immediately
inspired
from
God
himselfe
.
See
Lib.
6.
revelationum
,
chap.
89.
for
the
sayd
purpose
.
This
which
I
haue
deliuered
out
of
Briget
,
I
haue
found
written
in
that
Edition
of
hers
,
which
was
printed
at
Nuremberg
the
yeere
15
17.
by
the
great
care
and
diligence
of
the
Fathers
of
her
Originall
Monasterie
in
Zuasthenes
,
in
which
is
added
a
curse
,
both
at
the
beginning
and
ending
of
the
same
Edition
,
against
all
other
reuelations
,
pretended
to
be
of
Briget
,
and
which
are
not
contained
in
that
booke
.
Further
,
I
will
with
patience
of
the
Reader
,
adde
yet
one
other
prodigie
touching
the
merits
and
power
of
Saints
,
for
the
aiding
of
soules
in
purgatory
,
this
is
,
of
their
prodigious
Christine
,
whose
wonderous
life
wholly
to
relate
,
were
(
oleum
&
operam
perdere
)
but
lost
labour
.
Surius
23.
Iunij
Thom.
Cant.
in
vita
Christina
.
Carthus
.
lib.
4.
de
nouiss
.
Tilmanus
lib.
8.
collat.
cap.
7
It
is
at
large
described
,
by
Surius
,
by
Cantiprat
:
by
Dionyse
the
Carthusian
.
Tilman
Bredenbach
hath
as
much
of
it
as
concerneth
our
purpose
,
and
yet
neither
will
I
trifle
the
time
so
much
,
as
to
write
at
large
,
what
Tilman
hath
;
pretermitting
therefore
the
birth
of
this
Cbristine
,
and
the
circumstances
of
her
education
,
she
at
length
became
such
a
delightfull
,
and
so
enamoured
a
Spousesse
of
Iesus
Christ
the
sonne
of
God
,
that
Tilman
dareth
thus
to
write
,
that
although
her
vertues
were
not
much
knowen
,
yet
Christ
tooke
great
pleasure
in
her
:
so
that
he
applieth
that
of
Isay
the
Prophet
to
Christ
(
touching
the
knot
of
loue
,
betwixt
Christine
and
him
.
Gloriatur
apud
Isaiam
Dominus
,
secretum
meum
mihi
;
est
enim
,
verecundus
amator
Dominus
,
The
Lord
doth
glory
thus
by
the
Prophet
Isay
,
my
secret
to
mee
;
for
the
Lord
is
a
bashefull
Isay
24.
16.
or
blushing
louer
(
saith
superstitious
Tilman
)
Demurre
(
courteous
Reader
)
vpon
this
wise
conceit
of
Bredenbach
,
my
secret
to
me
,
and
the
Lord
is
a
shamefast
,
or
bashfull
Louer
;
This
Christine
being
by
excesse
of
contemplation
brought
to
her
end
,
and
carried
into
the
Church
to
be
buried
,
she
remained
for
the
space
of
part
of
the
masse
(
which
was
song
for
her
)
quiet
and
at
rest
:
a
little
after
she
beginneth
to
moue
in
the
coffine
,
and
so
strongly
,
that
instantly
,
with
a
kinde
of
horrour
of
all
earthly
things
,
she
mounteth
from
vnder
the
herse
where
she
lay
,
vp
to
one
of
the
beames
of
the
Church
,
where
she
abideth
quiet
vntill
Masse
was
done
:
in
the
meane
while
,
all
who
were
present
(
except
her
Sister
)
at
such
an
vncouth
and
horrible
sight
,
were
runne
away
:
Masse
being
done
,
the
Priest
commandeth
Christine
to
come
downe
;
shee
obeyeth
his
command
,
goeth
home
and
eateth
with
her
Sister
some
meate
,
by
which
shee
was
greatly
refreshed
;
then
she
reuealeth
part
of
that
,
which
she
had
seene
in
her
trance
;
out
of
which
,
I
partly
obserue
,
how
that
when
she
was
before
God
,
it
was
put
to
her
choise
,
whether
shee
would
stay
in
glory
still
with
him
,
or
else
returne
againe
into
the
world
(
ibique
in
corpore
mortali
,
absque
illius
detrimento
poenas
perferre
,
ijsque
omnes
illas
animas
,
quas
in
locis
purgatorijs
miserabatur
,
liberare
ac
eripere
)
and
there
in
a
mortall
body
without
any
detriment
of
the
same
,
suffer
paines
,
by
them
to
deliuer
,
and
saue
all
those
soules
,
which
she
with
great
pittie
,
had
seene
in
the
paines
of
purgatorie
.
And
withall
,
with
her
good
example
to
moue
sinners
to
amendment
of
life
and
repentance
.
The
Saintesse
accepteth
of
the
condition
to
returne
to
her
body
,
and
to
become
a
Satisfactresse
and
Deliueresse
for
those
Soules
,
which
she
saw
in
Purgatorie
:
which
she
performed
so
fully
,
that
she
would
oftentimes
,
stand
naked
,
in
hard
frozen
waters
,
she
would
often
torment
and
afflict
her selfe
vpon
wheeles
and
gibbets
of
execution
,
shee
would
often
cast
her selfe
into
hoate
burning
fornaces
and
ouens
:
and
yet
neuer
in
any
of
these
(
like
the
three
Dan.
3.
22.
children
in
the
Babilonian
fornace
)
sustaine
any
corporall
damage
:
and
yet
notwithstanding
,
satisfie
for
the
soules
in
Purgatory
.
As
for
giuing
example
of
good
life
and
repentance
,
she
performed
it
so
well
,
that
shee
would
often
for
very
horrour
of
men
and
the
smell
of
them
,
flee
from
their
conuersation
:
shee
would
often
clime
vp
to
the
toppes
of
houses
,
Churches
,
and
trees
,
hanging
vpon
the
twigges
thereof
;
and
like
a
bird
skipping
from
one
bough
to
another
;
in
which
places
,
shee
would
be
in
such
vehement
and
fiery
panges
of
deuotion
,
that
her
whole
flesh
would
melt
(
maruaile
she
melted
not
away
)
and
soften
;
and
bee
so
foulded
vp
together
,
like
a
soft
ball
of
waxe
of
around
sphericall
forme
;
in
which
manner
of
prodigious
liuing
,
shee
continued
vnto
her
death
,
if
you
please
to
beleeue
Tilman
Bredenbachius
,
Cantipratensis
,
Surius
the
Cart
husian
,
and
others
.
Courteous
Reader
,
what
shall
I
say
?
or
how
may
I
sufficiently
declaime
against
the
follies
of
these
men
?
who
will
giue
credit
to
such
impi●●●●s
and
abominations
?
Familiar
was
the
Deuill
in
those
Countreyes
where
the
twelue
cubited
man
(
as
Iacobus
à
Voragine
measureth
his
length
)
or
the
twelue-footed
man
(
as
he
is
measured
by
Petru●de
Natalibus
)
went
(
as
their
lying
Legend
hath
)
to
speake
with
the
Deuill
,
and
to
become
his
seruant
:
and
in
the
end
serued
him
a
long
while
,
vntill
Christ
in
the
shape
of
a
childe
,
appeared
vnto
him
;
if
it
please
you
to
beleeue
their
Records
or
our
Comedians
,
who
sometimes
are
pleased
,
so
to
act
this
fable
and
superstitious
Legend
.
But
surely
we
may
thinke
,
that
the
Deuill
was
more
familiar
amongest
them
,
where
Christine
could
,
and
did
hoppe
vp
and
downe
from
twigge
to
twigge
,
could
,
and
did
,
cast
her selfe
into
hoate
burning
fornaces
,
and
heated
ouens
,
and
yet
sustaine
no
damage
;
and
who
are
those
,
who
beleeue
these
things
?
Papists
;
and
those
,
who
onely
(
if
it
may
so
please
the
Gods
)
would
be
counted
Catholike
,
Orthodoxe
,
Christian
;
but
are
in
truth
Cacolike
,
Pseudodoxe
,
Antichristian
.
And
so
here
I
leaue
them
to
their
lying
Legends
;
yet
before
I
end
,
I
will
take
paines
out
of
their
own
Authours
,
to
adde
some
few
Visions
,
which
are
egregiously
against
themselees
;
and
are
most
likely
to
carry
truth
with
them
.
Certaine
visions
and
predictions
against
POPERIE
.
PHilip
Commineus
a
graue
Authour
,
and
of
worthy
credit
,
shall
relate
the
first
;
This
man
writeth
how
one
Hierome
Zananorole
,
a
famous
Preacher
in
Florence
;
did
foretell
the
comming
of
Charles
King
of
France
into
Commi
.
in
vita
Carol.
lib.
8.
cap.
25.
&
52.
Italy
;
and
how
he
should
safely
arriue
thither
,
and
returne
with
victory
;
notwithstanding
the
small
number
of
his
Souldiers
,
in
comparison
of
the
enemies
and
the
infinite
opposition
which
was
to
be
made
against
him
.
And
withall
he
foretold
,
that
because
he
did
not
reform
the
Church
,
according
as
appertained
to
his
office
;
that
therefore
,
God
would
seuerely
punish
him
;
which
Commineus
interpreteth
to
haue
beene
fulfilled
,
in
that
hee
presently
lost
,
by
suddaine
death
,
his
Heyre
apparant
,
the
Dolphine
of
France
;
and
himselfe
also
soone
after
,
ended
,
with
a
most
miserable
and
wretched
death
.
I
beginne
with
this
Vision
,
because
it
agreeth
with
another
of
Christ
himselfe
to
Briget
;
commanding
her
his
Lib.
6.
reuelat
.
cap.
26.
Spousesse
to
write
to
a
certaine
King
to
reforme
the
Church
;
which
saith
Christ
had
so
farre
gone
from
him
,
that
except
his
mother
had
made
intercession
for
it
;
there
would
haue
been
no
hope
of
mercie
:
but
the
king
was
(
as
Briget
deliuereth
Christs
commandement
)
to
Ibidem
.
gather
together
wise
and
spirituall
men
,
such
as
had
his
spirit
;
and
with
them
to
consult
,
how
the
wall
of
his
Church
might
be
reedified
:
this
diuine
vision
,
I
relate
,
that
the
Pontificians
may
remember
,
that
the
reformation
of
the
Church
belongeth
to
the
temporall
Magistrate
,
hauing
wise
,
and
spirituall
men
,
(
not
onely
their
Nothing
more
execrable
in
the
sight
of
God
,
nothing
more
pernitious
to
religion
then
imposition
of
handes
vpon
the
vnworthy
.
Lib.
4.
Reuelat.
cap.
140.
141.
142.
143.
Bishops
)
associated
and
ioyned
in
Councell
with
him
.
Great
is
the
charge
of
Kings
to
doe
this
,
and
great
and
immense
is
their
danger
,
if
they
neglect
it
;
who
in
nothing
can
neglect
it
more
,
then
if
they
suffer
liuings
or
imposition
of
handes
to
bee
laid
vpon
the
vnworthy
.
And
may
wee
not
thinke
,
that
such
a
reformation
,
would
haue
beene
acceptable
to
Christ
,
if
performed
vpon
Gregory
the
eleuenth
,
against
whom
,
Christ
reuealed
so
many
dreadfull
threatnings
to
Briget
;
So
,
iustly
,
may
we
not
think
that
a
reformation
would
now
becom
the
Romane
Synagogue
;
when
not
onely
the
Personall
sinnes
of
Popes
and
Cardinalls
,
are
become
most
abominable
;
but
the
very
state
,
office
,
and
function
of
that
See
,
(
and
yet
it
is
not
at
the
highest
,
vntill
shee
shall
by
decree
of
her
Councell
haue
obtained
absolute
,
direct
Monarchie
,
in
all
temporalls
and
spiritualls
)
is
become
most
execrable
:
so
that
,
ratione
officij
,
by
the
reason
of
their
office
and
Papacy
,
all
Popes
are
become
children
of
perdition
and
destruction
:
not
onely
because
destroying
others
;
but
also
because
by
reason
of
their
office
,
they
are
as
men
destroyed
themselues
.
And
here
(
to
salute
Paul
the
5.
by
the
way
)
was
there
euer
any
time
,
in
which
that
See
was
in
worse
condition
?
no
surely
,
neuer
worse
in
respect
of
pride
;
which
now
is
so
great
,
and
intollerable
,
in
that
See
,
that
Paul
the
fifth
is
not
content
,
with
all
other
Popes
at
their
first
entrance
to
make
vnto
himselfe
a
new
triple
and
monarchicall
crowne
,
but
hee
further
suffereth
and
permitteth
his
Nephew
Cardinalls
,
and
other
his
kinred
,
to
haue
engrauen
in
their
vessells
of
siluer
and
gold
this
too
too
ambicious
poesie
;
Eternitati
Burghesianae
dicatum
;
Dedicated
,
to
the
Burghesian
Eternitie
:
Hee
can
also
bee
content
to
haue
his
papall
power
,
called
the
Pontificious
omnipotency
;
and
himselfe
a
most
seuere
Challenger
,
and
Pursuer
of
the
same
;
yea
,
a
(
Vicedeus
)
Vice-god
.
Neuer
worse
in
respect
of
couetousnesse
,
with
which
virtue
this
most
holy
one
of
Rome
,
is
so
ouertaken
;
that
hee
is
thought
not
to
come
behinde
Sixtus
the
5.
nor
Iohn
the
22.
for
his
auarice
.
Neuer
worse
,
in
respect
of
those
worst
sinnes
which
crie
for
vengeance
from
heauen
;
at
which
this
holy
Father
can
greatly
and
manifouldly
winke
,
in
his
purpured
Cardinalls
:
witnesse
,
that
late
accident
,
when
no
lesse
then
15.
boyes
the
purpured
brethrens
Ganymedes
,
were
discouered
;
whereof
two
were
burnt
,
the
rest
escaped
but
the
purpured
Incubyes
were
neuer
called
in
question
.
Neuer
worse
,
in
respect
of
corrupt
affection
to
his
carnall
kinred
,
whereof
,
hee
hath
aboue
the
wont
of
carnall
Popes
cardanalized
diuers
,
to
the
boulstering
vp
of
the
Burghesian
faction
,
and
eternitie
.
Neuer
worse
,
in
respect
of
presumption
of
spirit
,
witnesse
that
his
bold
attempt
against
the
Venetians
,
which
in
the
end
,
turned
to
his
confusion
:
witnesse
,
that
his
imperious
command
,
and
headlong
censure
,
without
any
instruction
at
all
against
the
oath
of
Allegiance
,
which
,
if
it
were
to
the
full
looked
into
,
might
greatly
weaken
his
power
in
this
Kingdome
,
otherwise
it
will
infallibly
increase
it
,
to
the
ruine
of
this
Church
.
Neuer
worse
,
in
respect
of
bloody
attempts
,
against
Christian
Princes
:
witnesse
,
that
neuer
to
be
forgotten
,
neuer
to
be
sufficiently
deplored
and
detested
powder-treason
:
(
which
notwithstanding
beyond
the
seas
,
I
haue
heard
called
and
approued
,
as
a
Romane
zeale
,
zeale
of
holy
mother
the
Church
)
of
his
speciall
Minions
,
and
dearest
manciples
,
with
more
then
hellish
fury
attempting
the
same
,
to
the
vtter
ruine
of
this
Kingdome
.
And
yet
,
notwithstanding
all
these
Papall
ornaments
,
of
such
detestable
vices
,
he
forsooth
,
and
he
onely
must
bee
the
Vicar
of
Christ
,
he
onely
a
Vicegod
,
he
only
an
vnerrable
Iudge
in
all
controuersies
of
faith
,
and
religion
.
But
who
●●n
doubt
?
but
that
hee
is
in
the
same
esteeme
before
heauens
consistorie
,
as
Annas
and
Caiphas
were
,
after
they
had
reiected
,
and
crucified
Christ
?
as
Innocent
the
4.
was
?
concerning
whom
Mathew
of
Paris
writeth
a
very
Par.
in
Henrico
3.
strange
vision
,
(
worthy
of
the
holy
Fathers
noting
)
made
vnto
a
certaine
Cardinall
,
whose
name
that
Authour
of
purpose
concealed
:
In
effect
it
was
thus
,
that
Innocent
the
fourth
was
presented
before
the
seate
of
Gods
maiesty
;
and
was
there
accused
by
a
glorious
woman
,
who
carried
the
forme
of
a
temple
in
her
hand
,
vpon
which
,
this
word
CHVRCH
was
written
:
and
when
Innocent
cast
himselfe
downe
prostrate
,
to
begge
mercy
;
the
Matrone
more
instantly
vrged
against
him
,
and
accused
him
of
three
things
;
Prime
cum
in
terris
&c.
First
Two
prodigious
visions
.
whereas
God
had
founded
his
Church
free
vpon
earth
,
hee
had
made
her
a
handmaide
.
Secondly
,
the
Church
was
founded
to
be
a
saluation
for
sinners
,
but
this
man
hath
made
it
a
Sanctuarie
for
Bankers
.
Thirdly
,
the
Church
was
founded
in
firmnesse
of
Faith
,
Iustice
,
and
Truth
:
but
this
man
,
hath
made
Faith
and
Manners
to
decay
,
hath
taken
away
Iustice
,
and
darkened
Truth
:
Giue
mee
therefore
(
saith
the
Matrone
)
iust
iudgement
against
him
.
To
which
things
when
Innocent
was
not
able
to
reply
,
he
was
taken
away
:
whose
end
,
of
what
sort
afterwardes
it
was
,
his
desperate
life
may
speake
.
But
more
clearely
it
appeareth
in
the
Vision
of
the
Bishop
of
Lincolne
,
who
summoned
him
to
iudgement
;
concerning
which
,
Ralph
of
Chester
writeth
,
that
the
very
night
,
in
which
Innocent
died
,
there
was
heard
a
voice
in
the
Popes
Court
summoning
him
thus
:
Veni
Miser
ad
iudicium
Dei
,
Come
thou
Miser
to
the
iudgement
of
God
:
and
most
fitly
did
the
name
Miser
agree
vnto
him
,
who
to
his
seruants
and
fauourites
,
being
round
about
him
,
and
deploring
his
death
spake
thus
;
Why
weepe
you
,
you
wretches
and
misers
?
doe
I
not
leaue
you
all
riche
?
●hat
else
doe
you
desire
,
or
require
?
and
so
breathed
out
his
corrupt
soule
.
This
vision
sheweth
how
tyrannicallie
Popes
haue
oppressed
the
Temple
of
God
,
in
which
they
sit
,
exalting
themselues
,
but
doubtlesse
the
patience
of
God
will
at
last
strike
home
,
and
then
how
great
the
blow
shall
be
against
them
,
let
vs
heare
their
Briget
(
rather
then
the
Prophet
and
Euangelist
)
declaring
the
same
.
Roma
est
quasi
ager
,
&c.
Rome
(
saith
Christ
)
●
as
a
field
ouergrowne
with
cockle
and
darnell
;
therefore
it
must
first
be
Lib
4.
Reuelat.
cap.
57.
purged
with
a
sharpe
yron
,
then
clensed
with
fire
,
and
afterwards
ploughed
with
a
yoke
of
oxen
:
therefore
I
will
deale
with
it
,
as
he
doth
who
remoueth
plants
(
how
then
is
Rome
the
eternall
See
of
the
Church
?
)
into
another
place
:
for
such
a
punishment
is
due
to
that
City
,
as
if
the
Iudge
shold
say
,
Flay
off
the
whole
skinne
,
draw
all
the
blood
out
of
the
flesh
and
cut
all
the
flesh
into
peeces
,
and
so
breake
the
bones
,
that
all
the
marrow
may
fall
out
:
thus
their
Briget
,
and
Spousesse
of
Christ
;
how
much
to
their
content
,
let
themselues
demurre
.
But
we
haue
a
more
firme
propheticall
speech
which
warranteth
vs
,
that
the
purpured
whore
(
by
which
the
Romane
Church
is
denoted
)
which
sitteth
vpon
Apoc.
17.
many
waters
,
gouerneth
many
peoples
,
shall
be
desolated
and
ruinated
,
by
such
Princes
as
had
first
drunke
of
the
cup
of
her
whoredomes
:
and
this
is
so
cleere
a
truth
touching
Romes
destruction
by
such
Kings
,
that
the
Pontificians
themselues
cannot
deny
it
;
only
they
would
shift
it
off
from
themselues
and
their
Popes
,
and
lay
it
vpon
some
one
singular
man
,
who
shall
raigne
three
yeeres
and
a
halfe
and
then
destroy
Rome
,
and
with
fire
consume
it
:
wisely
indeede
,
Antichrist
raigning
three
yeeres
and
a
halfe
,
shall
cause
many
peoples
,
Kings
,
and
kingdomes
to
drinke
of
the
cup
of
his
whoredomes
,
and
yet
the
same
kings
and
kingdoms
within
the
space
of
the
same
three
yeeres
and
a
halfe
,
shall
vtterly
desolate
and
ruinate
Antichrist
and
his
Antichristian
kingdome
.
Surely
the
Pontificians
thus
aduocating
for
their
Po●●●
are
to
be
pitied
;
for
if
they
should
not
so
say
,
of
necessary
it
would
follow
that
they
were
seruants
of
the
man
of
sinne
,
and
sonne
of
perdition
.
The
cause
which
maketh
them
so
eagerly
to
contend
,
for
this
their
Romane
supreme
Monarchy
,
is
,
because
they
account
the
verie
pith
and
marrow
of
religion
,
to
consist
in
the
continued
succession
of
Bishops
in
that
See
:
wherein
their
glorying
is
but
vaine
:
for
I
dare
binde
my selfe
to
shew
,
that
there
is
a
better
and
a
lesse
interrupted
succession
,
in
the
Churches
of
England
,
then
can
bee
shewed
in
the
Romane
Church
.
Alasse
,
for
them
,
it
is
enough
if
they
can
shew
Church-walls
,
Idoll-Bishops
,
&
dumbe
Ptelates
,
(
&
yet
for
forsaking
the
communion
of
such
,
they
wil
condemn
vs
as
hereticks
&
Schismaticks
)
This
follie
the
saying
of
a
graue
father
redargueth
,
non
ille
de
ecclesia
,
&c.
Hee
doth
Ambros
.
lib.
6.
in
lutam
.
not
seeme
to
goe
out
of
the
Church
,
who
corporally
goeth
out
;
but
he
who
leaueth
the
foundations
of
Ecclesiasticall
truth
;
we
went
from
them
in
body
,
but
they
from
vs
in
minde
,
we
went
from
them
in
place
,
but
they
from
vs
in
faith
;
we
left
with
them
the
foundations
of
the
walls
,
they
left
with
vs
the
foundation
of
Scriptures
.
Which
agreeth
well
with
that
Prophecy
which
by
some
is
cited
as
of
Hildegard
but
by
others
is
deliuered
out
of
Hylarie
,
it
is
thus
.
Vnum
vos
moneo
,
canete
Orat.
contra
.
Auxent
.
See
another
prophecy
of
Hildegardis
related
in
my
motiues
out
of
Theodorick
.
nieme
pag.
49.
Antichristum
,
&c.
One
thing
I
admonish
you
,
beware
of
Antichrist
;
you
are
not
well
affected
with
the
loue
of
walls
,
you
doe
ill
worship
the
Church
in
couers
,
and
buildings
:
you
doe
ill
vnder
these
pretend
the
name
of
peace
:
Is
it
doubtfull
,
that
Antichrist
shall
sit
in
these
?
Mountaines
,
and
woods
,
and
lakes
,
and
prisons
,
are
more
safe
to
me
:
for
in
these
Prophets
remaining
,
haue
by
the
spirit
of
God
prophecied
.
This
prophecie
seemeth
well
for
the
Papists
who
glorie
so
much
(
intemplo
Domini
)
in
the
Temple
of
the
Lord
,
the
Romane
Church
,
the
externall
succession
,
and
yet
but
rotten
,
broken
,
often
interrupted
by
Schismes
,
as
the
Ponficians
themselues
cannot
deny
.
Another
prophecie
and
vision
I
haue
for
the
Papists
Lib.
Reuelat.
6.
cap.
72.
to
delight
themselues
withall
,
it
is
taken
out
of
their
Briget
,
who
bringeth
Christ
speaking
thus
vnto
her
.
Filius
dei
loquitur
,
&c.
The
sonne
of
God
speaketh
to
Briget
.
There
are
two
spottes
in
my
Church
,
one
is
that
few
are
absolued
without
paying
of
mony
,
the
second
is
that
Parish-Priests
dare
not
absolue
sinners
from
all
their
secret
sinnes
,
but
affirming
that
themselues
cannot
absolue
them
,
in
certaine
cases
reserued
to
Bishops
;
they
doe
send
such
sinners
to
the
Bishops
,
who
are
so
long
in
examining
and
discussing
,
vntill
such
secret
sinnes
come
to
be
made
manifest
:
wherefore
those
who
haue
zeale
of
soules
,
must
wholsomly
oppose
against
such
things
;
least
their
soules
through
shame
or
obduration
doe
die
in
mortall
sinnes
.
This
vision
maketh
but
little
for
the
Romane
abuses
in
reseruing
cases
;
which
is
growne
so
intollerable
,
especially
since
the
Tridentine
decrees
,
that
it
cannot
sufficiently
be
detested
:
the
Collegiates
and
fellowes
of
Iesus
societie
haue
lost
nothing
by
such
reseruations
;
for
therby
(
hauing
greater
priuiledges
then
others
haue
)
they
make
increment
in
their
wealth
,
by
marchandizing
of
soules
:
the
which
how
well
they
performe
,
setting
aside
some
other
examples
,
the
curteous
reader
may
obserue
by
two
fresh
ones
.
Not
long
since
,
the
mother
of
Cardinall
A
payre
of
Ignatians
deluded
.
Sforsa
being
like
to
die
,
did
,
through
the
mediation
and
intercession
of
an
Ignatian
her
gostly
Father
bestow
vpon
the
Ignatians
Colledge
a
1000
Crownes
,
and
gaue
her
schedule
for
the
same
:
the
ghostly
father
hauing
gotten
the
bill
,
higheth
him
home
,
(
looking
for
thanks
)
sheweth
it
to
his
fellow-fathers
,
who
considering
the
bill
,
found
that
it
was
not
specified
in
the
same
,
what
manner
of
crownes
should
be
paid
unto
them
:
they
therefore
perswade
the
ghostly
marchant
to
returne
vnto
the
Lady
,
and
to
intreat
that
the
crownes
might
be
specified
to
be
French
crownes
,
and
of
gold
,
but
in
returning
such
was
the
Fathers
lucke
,
that
he
meeteth
with
Cardinall
Sforsa
(
his
mother
through
weaknesse
being
not
to
be
spoken
withall
)
who
cunningly
insinuateth
himselfe
into
the
Fathers
businesse
,
which
hearing
he
seemeth
to
applaude
the
same
,
and
to
like
very
well
of
the
suite
:
with
which
words
the
good
Father
was
so
●ulled
,
that
he
deliuered
the
former
bill
to
the
Cardinall
,
desiring
him
to
procure
his
Mother
to
make
of
ordinarie
Crownes
,
Crownes
of
gold
:
the
Cardinall
no
sooner
got
the
bill
,
but
with
an
Ignatian
tricke
of
equiuocation
hee
rent
it
,
and
so
the
Ignatian
lost
his
errand
.
The
like
hapned
in
Naples
;
there
was
a
Noble
Woman
of
great
substance
,
much
addicted
to
the
Ignatians
;
who
vpon
speciall
intreatie
of
her
Ghostly
Father
an
Ignatian
,
gaue
vnto
them
towards
their
buildings
a
1000
Crownes
,
with
which
bill
the
Ignatian
going
home
,
he
is
commanded
by
his
Superiours
,
to
returne
vnto
her
againe
,
and
to
intreat
of
her
,
that
shee
would
make
that
1000
Crownes
,
to
be
1500
:
the
good
Ladie
hearing
his
request
,
was
somewhat
amated
therewith
;
but
lothe
to
offend
,
telleth
the
Father
,
that
if
he
will
stay
vntill
her
Steward
come
home
,
shee
will
take
care
,
that
hee
might
haue
his
desire
;
wherevpon
the
good
Father
deliuereth
backe
againe
vnto
her
the
bill
,
which
shee
taketh
;
but
vpon
the
returne
of
her
man
,
and
some
consultation
had
with
him
,
she
altreth
her
minde
,
and
sendeth
the
bill
of
a
1000
Crownes
which
shee
had
receiued
from
the
Ignatian
,
vnto
a
certaine
Congregation
of
Theatines
,
which
was
then
arising
in
Naples
:
and
so
the
good
Ignatians
nose
was
wyped
of
his
golde
,
and
the
poore
Theatines
their
Antagonists
very
well
contented
therewith
.
Some
such
other
forfeitures
vpon
their
aduentures
,
might
be
deliuered
;
they
aduenture
so
much
,
that
it
is
no
maruell
if
they
often
loose
their
aduentures
.
Their
aduentures
in
this
kinde
,
are
very
frequent
,
and
great
;
as
England
,
Genoua
,
Rome
,
Venice
,
Flanders
,
very
well
knowe
.
But
leauing
them
to
their
gainefull
trade
,
I
will
returne
to
the
Vision
,
which
me
thinkes
clearely
checketh
the
horrible
abuses
of
the
Pontifician
Bishops
,
in
the
reseruations
of
their
cases
:
their
metaphysicall
defences
of
these
their
dealings
this
place
serueth
not
to
handle
:
onely
,
agreeing
to
the
instruction
of
this
Vision
,
there
haue
not
as
yet
risen
vp
amongst
them
any
zelous
reprouers
and
reprehenders
of
these
Pontifician
abuses
;
and
therefore
those
two
spots
(
which
our
Sauiour
so
greatly
condemned
)
remaine
still
in
their
Church
,
to
the
destruction
Dist.
40.
Cap.
Si
Papa
.
and
perishing
of
many
soules
:
but
of
this
no
maruaile
,
for
it
is
agreeing
to
their
Canon
,
Si
Papa
.
If
the
Pope
should
lead
innumerable
soules
to
hell
,
yet
no
man
may
iudge
his
fact
,
nor
condemne
his
proceedings
:
which
yet
was
not
obserued
by
the
Prelates
of
the
French
church
,
in
the
time
of
King
Hugh
,
when
as
at
a
Synode
gathered
Sinod
.
Rhem.
sub
Hugone
.
at
Rhemes
,
they
did
by
the
mouth
of
their
famous
,
eloquent
,
and
learned
speaker
Arnulphus
,
condemne
the
Pope
in
diuers
things
,
and
resolutely
determine
,
that
the
Pope
himselfe
,
if
hee
would
not
heare
the
Church
,
might
be
reputed
as
an
Ethnike
and
Publicane
.
Daies
and
yeeres
would
faile
me
,
if
I
should
stand
to
recount
all
visions
,
which
might
be
produced
against
themselues
out
of
their
owne
Authors
.
I
haue
heard
some
learned
wish
,
that
a
masse
of
their
visions
might
be
published
together
,
to
the
reprouing
of
their
folly
,
and
reducement
of
many
to
the
Church
of
God
:
I
concurre
,
in
part
only
,
in
iudgement
with
such
.
For
I
thinke
that
such
a
course
might
perhaps
be
profitable
with
the
iudicious
and
intelligent
Papists
,
if
they
would
take
this
as
a
principle
with
them
,
that
,
that
Religion
cannot
be
of
God
,
which
needeth
to
be
supported
and
borne
vp
with
lyes
and
fictions
;
which
are
of
such
a
dangerous
consequence
in
matters
of
religion
,
that
as
a
holy
Father
hath
said
,
If
but
one
lye
only
,
could
be
found
in
the
holy
Scriptures
,
it
would
be
sufficient
to
discredit
the
whole
.
But
as
for
their
superstitious
Idiots
,
who
are
delighted
with
nothing
more
,
then
such
vanities
,
I
suppose
by
tryed
experience
,
that
little
fruit
would
be
gathered
thereby
.
Such
a
worke
(
to
publish
such
a
masse
of
fooleries
)
would
be
exceeding
laborious
to
the
Authour
;
all
which
may
well
be
supplied
,
if
painefull
and
zelous
Ministers
,
would
with
discretion
and
choice
,
eftsoones
publish
some
of
their
fooleries
in
Pulpit
;
I
said
with
choice
and
discretion
;
because
I
would
wish
that
such
things
should
be
cited
out
of
their
owne
Authours
,
who
are
full
fraught
therewith
;
and
not
taken
out
of
such
trifling
Pamphlets
,
as
Plutoes
trauailes
,
and
such
like
.
I
heartily
wish
that
such
Preachers
,
at
least
Doctors
,
who
liue
amongst
Popish
or
Semipopish
people
,
would
be
more
careful
what
imputations
they
lay
against
them
.
They
are
exceedingly
scandalized
,
when
any
lyes
or
such
doctrine
as
they
teach
not
,
is
imputed
to
them
.
A
famous
Predicant
of
a
Funerall
erred
egregiously
in
this
kinde
within
this
yeere
&c.
I
was
ashamed
to
heare
him
&c.
And
here
I
cannot
by
the
way
but
maruaile
,
with
what
wisdome
any
man
dare
presume
to
licence
,
vnder
the
shadow
of
Maiestie
,
such
stuffe
,
which
although
in
part
true
,
yet
for
substance
is
vaine
.
But
let
the
courteous
and
christian
Reader
be
perswaded
,
that
we
neede
not
to
deuise
any
thing
in
this
kinde
against
our
Aduersaries
,
their
workes
are
so
replenished
with
such
fooleries
,
against
their
owne
principles
of
Religion
;
that
a
scholler
shall
finde
it
a
harder
matter
to
relate
them
all
,
then
to
confute
them
;
the
first
being
impossible
,
the
second
most
facill
and
easie
.
And
here
concluding
,
I
giue
the
Reader
to
vnderstand
,
that
although
lying
signes
,
wonders
,
and
prodigies
in
sholes
and
multitudes
,
are
signes
and
markes
of
Antichristianisme
,
especially
in
these
later
timer
;
neuertheles
the
mighty
hand
of
God
doth
neuer
so
forsake
his
Church
,
(
to
leaue
altogether
the
rodds
of
sinners
vpon
the
shoulders
of
his
seruants
)
but
that
sometimes
,
hee
doth
with
miraculous
deliuerances
assist
them
:
but
this
he
doth
apparantly
,
openly
,
clearely
,
euen
in
the
sights
,
and
to
the
confusion
of
their
Aduersaries
;
whenas
all
their
miracles
,
prodigies
,
wonders
,
are
secret
,
hidden
,
from
a
farre
of
,
by
heare-say
.
For
how
else
,
but
by
the
mightie
hand
of
God
,
was
the
Church
of
Bohemia
,
protected
and
defended
in
the
time
of
King
Sigismund
,
and
Pope
Martin
?
who
laboured
and
proiected
by
the
vtmost
of
their
powers
,
the
ruine
of
that
Christian
flocke
?
For
my
part
I
dare
compare
those
holy
warres
,
of
those
Christians
,
with
those
of
the
Machabies
:
yea
,
if
we
had
them
fully
and
perfectly
recounted
vnto
vs
,
wee
should
finde
them
to
equallize
,
if
not
to
excell
their
victories
:
what
can
we
thinke
,
but
that
the
right
hand
of
God
did
powerfully
ayde
them
,
when
their
Iudas
Machabeus
,
renowned
Iohannes
Trosnoue
surnamed
Zisca
,
did
eleuen
seuerall
times
,
notwithstanding
their
huge
forces
,
foyle
and
ouerthrow
them
?
Was
it
done
by
meanes
of
humane
strength
?
no
,
no
,
our
Aduersaries
will
tell
vs
the
contrarie
.
And
to
particularize
in
some
,
doth
not
Pope
Aeneas
Syluius
cap.
48.
Pius
the
2.
in
his
Historie
of
Bohemia
tell
vs
,
that
when
a
threefold
potent
Armie
,
was
gathered
against
these
poore
Christians
,
(
a
very
handfull
of
souldiers
)
one
out
of
all
Saxonie
,
and
the
Territories
thereunto
adioyning
;
the
second
out
of
rich
and
warlike
Franconia
;
the
third
out
of
Bauyre
,
Sueuia
,
and
the
Prouinces
of
the
Rheyne
,
with
valiant
Captaines
appointed
ouer
them
,
did
in
three
seuerall
parts
,
with
all
violence
assault
those
poore
Christians
,
intending
their
vtter
ruine
:
doth
not
(
I
say
)
Pope
Pius
the
second
tell
vs
,
that
presently
vpon
the
sight
of
the
Christians
,
(
without
doubt
Gods
terrour
being
in
them
)
they
did
flee
before
them
;
yea
(
saith
Pius
)
non
visum
hostem
fugerunt
,
before
they
saw
the
enemy
,
they
fled
,
and
flew
so
hard
,
that
they
ceased
not
to
flee
,
vntill
the
Christians
ceased
to
pursue
them
;
by
occasion
whereof
their
bag
and
baggage
was
left
to
the
Christians
,
and
an
happie
occasion
also
giuen
them
to
make
spoile
of
many
popish
towns
,
&
to
impose
tributes
vpon
them
.
Thus
in
effect
Pope
Pius
,
who
yet
relateth
vnto
,
vs
a
more
potent
deliuerance
of
those
Christians
;
for
when
vpon
such
a
shamefull
ouerthrow
,
the
Papists
were
ashamed
;
the
Pope
and
Emperour
together
,
gathered
another
greater
(
the
greatnesse
whereof
you
may
inferre
,
because
it
had
foure
thousand
horse
in
it
)
army
,
and
then
againe
therewith
assaulted
them
;
but
Iulian
the
Cardinall
,
who
was
generall
for
the
Pope
,
ouer
the
whole
Army
,
had
no
sooner
entred
into
the
limits
of
those
Christians
,
but
presently
(
totis
castris
trepidatum
est
,
&
priusquam
hostis
vllus
in
conspectu
daretur
,
faeda
fuga
coepta
)
There
fell
a
dread
and
trembling
ouer
the
whole
Campe
,
and
before
any
enemy
was
to
be
seene
,
a
filthy
flight
was
begunne
.
Who
did
this
,
but
the
Lord
of
hostes
?
like
as
of
old
he
did
in
the
Campes
of
the
Madianites
,
and
Amalakites
in
the
behalfe
Iud.
7.
of
his
people
.
And
this
flight
(
notwithstanding
all
,
that
the
Cardinall
could
doe
)
gaue
great
spoile
,
and
left
infinite
riches
to
the
oppressed
Christians
;
and
so
ill
was
there
successe
against
that
people
of
God
,
that
cessatum
est
à
bellis
,
there
was
a
cessation
of
warre
,
and
by
Popish
cunning
they
did
afterwards
seeke
to
subuert
them
.
That
these
things
,
which
I
haue
written
bee
true
,
touching
these
Christians
deliuerances
;
inimici
nostri
sune
iudices
:
Our
very
enemies
are
Iudges
and
witnesses
.
And
may
wee
not
admire
the
like
prouidence
of
God
,
towards
the
Christians
in
Fraunce
,
especially
at
Rochel
,
when
God
in
his
sweete
prouidence
,
caused
the
Sea
to
yeeld
vnto
them
,
vpon
their
shores
(
like
as
he
did
Manna
in
the
desert
)
abundance
of
fish
,
when
as
through
extreame
want
,
they
were
wel
nigh
the
point
to
haue
surrendered
?
who
else
but
GOD
hath
discouered
and
brought
to
light
,
diuerse
desperate
attempts
against
our
late
Soueraigne
of
happy
memory
?
whose
finger
else
,
but
Gods
,
did
confront
against
the
Spanish
ostentation
,
and
Romes
curses
in
88.
Whose
prouident
arme
else
,
but
Gods
did
bring
to
naught
the
powder-vndermining
which
was
carried
so
warily
and
charily
;
sealed
with
so
many
Sacramentall
oathes
,
and
protestations
;
that
had
not
God
reuealed
it
,
England
had
beene
blowne
vp
,
in
her
ruines
.
But
why
doe
I
stand
to
recount
these
miraculous
deliuerances
of
God
?
what
?
to
make
them
necessary
arguments
of
the
truth
,
of
our
holy
religion
?
No
,
no
:
but
to
confront
against
the
Aduersaries
,
and
to
shew
vnto
them
that
our
deliuerances
,
haue
beene
mighty
and
publike
;
euen
in
the
sight
of
the
enemy
,
but
their
miracles
are
alwaies
in
huggermugger
,
brought
from
farre
off
,
and
beleeued
by
heare
say
.
There
he
other
more
infallible
markes
of
true
religion
,
propounded
in
sacred
Scripture
,
the
which
I
dare
constantly
challenge
,
as
more
specially
to
be
found
amongst
the
reformed
Churches
,
then
amongst
the
Popish
:
as
first
,
a
great
token
of
a
true
Church
it
is
,
to
haue
in
it
those
,
who
with
great
zeale
and
sinceritie
,
are
desirous
to
heare
the
word
of
God
;
according
to
that
of
Christ
,
Oues
meae
vocem
meam
audiunt
;
My
sheape
heare
Iohn
10.
my
voyce
:
Christ
saith
not
,
my
sheepe
haue
heard
,
or
shall
heare
my
voyce
;
but
thus
,
in
the
present
tence
:
My
sheepe
heare
my
voyce
,
denoting
thereby
vnto
vs
;
that
to
heare
the
word
of
God
,
ought
to
bee
the
daily
,
and
neuer
intermitted
worke
of
Christians
:
in
which
,
how
farre
the
Popish
congregations
,
are
surpassed
by
the
Christian
Churches
,
no
man
can
so
well
tell
,
as
hee
who
hath
been
amongst
both
:
for
my
part
I
must
needs
confesse
that
the
zeale
of
Christians
heerein
,
is
incomparably
more
,
then
the
deuotion
of
Papists
.
Againe
,
in
this
saith
Christ
all
men
shall
know
that
you
are
Iohn
13.
35.
See
Delrius
his
Pref.
in
Mag.
disquisit
.
discoursing
vpon
the
hate
their
order
findeth
.
my
Disciples
,
if
you
loue
one
another
:
How
well
this
precept
is
obserued
amongst
the
Pontificians
,
the
must
bitter
oppositions
betwixt
Scotists
and
Thomists
;
the
enormous
emulations
and
most
horrible
detractions
in
the
Court
of
Rome
,
betwixt
Popes
and
Cardinalls
;
the
neuer
ceasing
calumnious
contentions
betwixt
Friars
,
white
and
blacke
;
betwixt
Monkes
white
and
blacke
;
betwixt
all
Monkes
,
Friars
,
and
the
Ignatians
;
betwixt
Ignatians
,
and
the
Seculars
;
doe
cleerely
euince
and
demonstrate
:
God
is
my
witnesse
that
I
speake
out
of
my
conscience
,
what
I
haue
obserued
;
as
for
mutuall
loue
and
charity
,
there
are
more
signes
to
bee
found
in
the
Protestants
of
the
reformed
Churches
,
(
when
I
name
Protestants
,
I
meane
the
Zelous-ones
not
Semi-popish-ones
,
not
Semi-Atheists
)
then
can
be
shewed
amongst
the
Papists
.
Againe
,
patience
and
meekenesse
(
if
sincere
,
vnfained
)
is
an
admirable
signe
of
true
Christian
religion
.
Now
let
all
the
Pontificians
&
Ignatians
lay
their
heads
together
,
and
giue
me
one
instance
of
such
Christian
patience
practised
in
their
Churches
;
as
I
will
shew
practised
by
this
Church
,
State
,
and
Kingdome
of
England
:
I
meane
that
incomparable
patience
,
meekenesse
,
and
spirit
of
compassion
,
by
which
the
Papists
were
tolerated
to
breathe
in
this
Kingdome
,
vpon
discouery
of
the
Powder-treason
:
Had
the
like
attempt
beene
acted
in
any
of
the
Popish
dominions
;
fire
and
reuengeful
sword
,
would
haue
massacred
not
onely
the
Actors
and
Abbettours
,
but
euen
all
those
,
who
by
suspicion
,
might
haue
beene
thought
to
haue
had
any
knowledge
,
consent
,
or
approuance
of
the
same
.
And
herein
I
dare
speake
what
I
know
,
that
many
Papists
(
though
otherwise
,
I
dare
say
for
them
,
innocent
in
the
fact
)
did
thereupon
expect
vtter
ruine
to
themselues
and
their
religion
:
yea
did
not
the
Arch
Traitour
Garnet
himselfe
presage
so
much
to
his
order
,
if
the
plot
should
happen
to
bee
discouered
.
Therefore
let
it
stand
proued
,
that
the
Church
of
England
is
guided
and
directed
by
the
Spirit
of
God
,
which
could
in
such
a
sodaine
,
shew
it selfe
so
mercifull
and
meeke
,
against
such
who
with
sangnefreddo
cold
bloud
,
as
the
Italian
phrase
is
,
would
make
bon-fires
with
vs
if
wee
were
in
their
powers
:
and
yet
notwithstanding
,
great-fauourers
and
receiuers
of
Ignatians
there
are
,
where
the
Foxes
lye
and
lodge
(
who
would
haue
laughed
if
Westminster
had
beene
ouerturned
)
and
who
as
yet
,
shadowed
vnder
pufft
wings
tiffiny
,
and
fardingals
,
doe
(
as
may
be
doubted
)
plot
some
like
enterprises
,
to
the
ruine
of
this
Church
and
Kingdome
;
but
beware
of
securitie
,
O
yee
Christian
Brittans
!
beware
of
securitie
.
Again
,
humility
is
laid
as
a
ground-work
for
Christian
religion
,
to
be
built
vpon
;
by
which
,
humility
,
and
pouertie
of
spirit
(
not
outward
base
garments
,
coules
,
weedes
,
girdles
,
in
not
sparing
of
the
flesh
)
to
vse
the
Apostles
phrase
,
is
to
be
vnderstood
:
now
this
pouertie
of
spirit
,
Coloss.
2.
23.
must
be
especially
regarded
towards
God
;
whereof
,
the
Papists
are
so
depriued
,
that
their
very
doctrine
in
one
respect
,
leadeth
them
to
that
pride
,
and
presumption
of
spirit
,
which
Christ
detested
in
the
Pharisee
.
Let
all
their
Catechismes
be
searched
,
and
they
will
define
vnto
you
,
that
the
sinne
of
presumption
is
,
when
a
man
looketh
for
saluation
without
merits
(
their
owne
merits
they
meane
)
by
which
doctrine
,
it
is
as
cleere
as
noone
dayes
,
that
in
respect
of
saluation
,
their
Popish
may
,
and
ought
to
hope
for
the
same
,
partly
by
their
owne
merits
:
and
what
is
this
else
,
but
a
kind
of
presumption
,
euen
to
iustle
with
God
?
and
with
him
to
remember
their
merits
.
But
the
reformed
Churches
,
are
so
farre
from
leading
a
man
into
this
presumption
of
his
owne
merits
;
that
I
may
say
it
and
truely
saie
it
,
that
it
is
,
as
it
were
the
summe
of
our
holy
Christian
,
and
Catholike
doctrine
,
to
bring
a
man
to
a
perfect
apprehension
and
acknowledgement
of
his
manifolde
iniquities
and
corrupt
nature
;
&
by
the
acknowledging
of
the
same
,
to
bring
him
to
such
an
humiliation
and
depression
of
himselfe
,
and
within
himselfe
;
that
for
remission
of
his
sinnes
,
and
saluation
,
he
can
looke
for
no
other
meanes
,
but
the
only
,
and
alone
merits
of
Christs
death
and
passion
(
And
yet
this
not
without
store
of
Christian
good
workes
to
admonish
the
wise
,
and
cauilling
Papists
by
the
way
)
applied
vnto
his
soule
,
by
a
liuing
and
sincere
faith
;
in
which
respect
our
Christians
are
,
or
may
bee
euer
preserued
in
perfect
humiliation
of
their
soules
,
and
pouertie
of
spirit
.
As
for
humilitie
towards
man
,
good
God
,
who
obserueth
not
,
that
the
Papists
haue
lest
thereof
?
to
particularize
(
though
in
time
of
persecution
as
they
pretend
)
do
not
they
in
exccesse
of
apparell
surpasse
,
at
least
equalize
our
worst
and
disorderedst
Protestants
?
I
haue
often
heard
both
Ignatian
,
and
Secular
Priests
affirme
,
the
excesse
and
curiositie
of
fashions
,
to
haue
beene
farre
worse
amongst
Papists
then
Protestants
:
and
if
they
did
not
or
would
not
affirme
it
,
who
seeth
it
not
?
whence
I
doe
demand
of
the
Papists
,
haue
wee
our
daily
innouations
of
fashions
?
not
from
out
of
France
?
where
,
as
likewise
in
Italy
,
the
vanity
and
excesse
in
apparell
is
too
too
vnmeasurable
;
and
for
brauing
ostentation
,
what
people
vnder
heauen
come
nigh
by
many
degrees
,
to
the
Hesperian
Nation
.
But
to
reflect
vpon
their
first
point
of
doctrine
in
this
consideration
,
by
which
they
affirme
that
hee
committeth
the
sinne
of
presumption
,
who
hopeth
for
saluation
without
merits
,
it
is
so
far
from
assecuring
their
soules
with
Christian
comfort
,
that
it
doeth
rather
cause
vnto
them
endlesse
afflictions
,
and
torment
of
minde
,
which
I
could
confirme
by
many
examples
out
of
their
owne
histories
.
Neuerthelesse
to
shew
how
pernicious
this
their
doctrine
is
,
for
a
man
any
whit
to
rest
vpon
his
owne
merits
,
I
will
relate
(
perhaps
a
fable
)
onely
one
story
,
Coster
conc
.
dom.
10.
post
pente
.
which
Coster
produceth
solemnly
in
his
Homilies
.
Thus
it
was
.
A
certaine
holy
Eremite
,
liuing
in
a
desert
,
being
neere
his
end
;
sendeth
for
a
certaine
Abbot
dwelling
neere
by
,
to
come
vnto
him
and
to
housell
him
:
hee
commeth
,
and
vpon
his
comming
,
by
the
ringing
of
a
certaine
bell
,
a
famous
theefe
and
a
notorious
malefactour
,
draweth
neere
to
the
doore
of
this
Eremites
Sell
;
where
seeing
the
Eremite
vsing
such
deuotion
,
he
in
his
conceit
thinking
him
to
be
a
very
holy
and
blessed
man
;
wished
(
so
loudly
,
that
the
Eremite
heard
him
)
that
hee
were
like
vnto
him
in
holinesse
;
which
wishing
of
the
theefe
,
when
the
Eremite
heard
he
contemned
him
,
and
said
within
himselfe
,
that
he
had
well
wished
,
that
he
had
beene
in
holinesse
like
vnto
himselfe
;
and
so
continuing
in
such
kinde
of
thoughts
of
his
owne
merits
,
the
Eremite
dyeth
:
vpon
and
for
his
death
,
the
Monke
that
came
along
with
the
Abbot
,
greatly
lamenteth
;
and
returning
together
with
the
Abbot
,
in
the
way
they
finde
this
theefe
(
of
whom
we
spake
before
)
sodenly
slaine
by
some
wilde
beast
:
at
sight
of
which
heauy
chance
,
the
companion
of
the
Abbot
laugheth
;
for
which
,
being
reprehended
by
the
Abbot
,
hee
thus
excuseth
himselfe
,
that
God
had
reuealed
vnto
him
,
the
different
endes
of
these
two
;
of
the
Eremite
,
that
he
was
damned
,
for
pleasing
and
contenting
himselfe
in
his
owne
iustice
;
and
that
was
the
cause
,
why
he
so
heauily
bewailed
his
death
:
of
the
theefe
and
malefactour
,
that
he
was
saued
,
for
that
he
did
with
humility
acknowledge
himselfe
a
sinner
,
and
for
saluation
rested
and
confided
onely
in
the
mercies
of
God
;
and
that
was
the
cause
,
why
hee
so
greatly
reioyced
at
his
death
.
This
story
is
related
by
Coster
,
as
many
other
like
ones
(
to
the
reproouing
of
sundry
Pontifician
positions
)
though
he
bringeth
them
against
vs
Christians
.
How
dreadfull
is
that
vision
,
related
in
the
great
glasse
of
examples
?
by
which
it
is
deliuered
:
how
vpon
Speeul
.
Mag.
Exemp.
verbo
damnatus
.
exem
.
2
that
day
when
Saint
Bernard
dyed
,
it
was
reuealed
vnto
a
certain
Eremite
,
that
thirty
thousand
dyed
,
whereof
one
onely
with
Bernard
,
went
directly
to
heauen
;
and
three
others
to
purgatory
,
which
vision
if
it
should
bee
true
,
what
may
be
thought
of
those
assecurances
,
which
they
giue
in
the
Popish
Church
,
to
all
such
as
dye
in
the
same
,
with
the
copious
furniture
of
their
Sacraments
and
their
owne
merits
?
Againe
,
workes
of
charity
intended
and
instituted
for
the
releeuing
of
the
poore
,
are
great
tokens
of
true
Christianity
,
when
they
are
done
purely
and
meerely
for
the
loue
of
God
.
The
Papists
doe
bragge
much
of
this
,
but
vainely
;
for
taking
quantity
of
time
for
quantity
,
there
are
who
dare
vndertake
to
shew
as
many
workes
of
piety
(
especially
for
hospitals
and
schooles
of
learning
)
done
in
the
reformed
Churches
,
as
in
any
like
time
of
popery
:
and
yet
such
as
were
done
there
with
them
,
were
done
alwaies
with
conceit
of
merit
;
to
cause
Friers
to
pray
for
themselues
,
or
the
souls
of
their
friends
departed
;
or
were
mixt
with
some
like
respect
of
selfe
loue
,
whereas
all
like
workes
done
in
Reformed
Churches
,
haue
beene
done
for
no
other
end
,
but
to
releeue
the
poore
,
further
godlinesse
,
and
please
God
,
their
doctrine
excluding
all
manner
of
merit
,
and
hope
therein
,
and
all
manner
of
feare
of
purgatory
flashes
.
Lastly
,
a
signe
of
true
Christianity
,
(
especially
towards
the
end
of
the
world
)
is
frequent
and
deuout
meditation
in
holy
Scriptures
,
the
which
is
so
plentifully
performed
by
zealous
Christians
,
such
as
are
touched
with
care
of
saluation
,
in
the
Reformed
Churches
;
that
there
is
no
comparison
to
bee
made
betwixt
them
and
the
Laikes
of
their
Churches
:
who
are
so
farre
from
daily
meditating
therein
,
that
they
dare
not
,
nor
may
not
,
without
speciall
leaue
,
read
in
vulgar
tongues
,
any
parts
or
parcels
of
the
same
,
which
causeth
great
ignorance
of
sacred
Scriptures
in
their
Laikes
:
as
also
,
the
ignorance
of
their
Clerkes
therein
is
very
grosse
,
as
by
many
particulars
might
bee
shewed
one
late
one
I
will
not
heere
omit
.
There
was
of
late
(
and
yet
perhaps
is
)
conducted
vp
and
downe
London
,
a
Champion
of
the
Papists
,
by
a
certaine
Knight
:
this
Champion
disguised
Cauiliere-like
,
either
by
accident
or
of
set
purpose
,
is
brought
to
the
house
of
a
certaine
Knight
,
where
entring
into
disputation
about
the
Sacrament
,
he
went
rashly
so
farre
,
as
to
teach
that
the
very
flesh
of
Christ
is
rent
and
torne
in
the
Sacrament
by
the
teeth
of
the
receiuers
.
(
Which
his
manner
of
speech
and
defence
,
did
not
please
the
Knight
his
Guide
and
Leader
,
he
holding
the
contrary
.
)
He
also
so
profoundly
discoursed
vpon
the
Scriptures
,
that
he
would
needes
defend
,
that
by
the
word
Phase
,
(
which
is
interpreted
,
transitus
Domini
,
the
passing
of
the
Exod.
12.
11.
Lord
)
was
signified
,
the
passing
of
the
children
of
Israel
through
the
red
sea
.
And
is
not
this
a
iolly
Champion
,
to
be
carried
vp
and
downe
the
City
,
to
encounter
either
with
Protestants
or
Ministers
,
indefence
of
Popish
religion
?
doubtlesse
,
they
are
vnstable
in
faith
,
yea
,
already
lost
from
faith
,
to
vse
Tertullians
phrase
,
who
are
deluded
by
such
;
they
are
ouerladen
and
ouercome
with
sinne
,
which
are
drawen
away
by
such
:
but
let
them
still
reioyce
in
such
,
Vt
insipientia
eorum
manifesta
fiat
,
That
their
folly
may
bee
made
manifest
:
The
which
God
of
his
2.
Timoth.
3.
infinite
mercy
,
vouchsafe
to
grant
and
guide
the
hearts
of
such
as
sit
at
the
sterne
,
carefully
and
vigilantly
(
as
they
doe
)
to
looke
after
such
predicables
and
transcendents
which
dare
to
come
,
sit
,
rest
,
walk
&
remaine
nigh
the
very
predicament
of
substance
it selfe
,
to
the
perdition
of
diuerse
vnstable
soules
:
he
also
vouch
safe
to
open
the
eyes
of
all
such
,
as
by
Popish
illusions
and
miracles
,
haue
beene
drawen
to
leaue
the
charity
of
truth
,
of
him
,
that
is
Via
,
Veritas
&
Vita
,
the
Way
,
the
Truth
and
Iohn
14.
6.
Life
:
To
whom
,
with
the
Father
and
holy
Ghost
,
be
all
Praise
and
Glory
for
euer
.
Amen
.
A
second
Addition
,
shewing
the
vanity
of
a
late
pamphlet
,
in
which
the
life
and
death
of
one
Edmund
Gennings
Pseudo-Martyr
,
is
gloriously
set
downe
.
COurteous
Reader
;
about
the
time
I
had
finisht
this
my
discourse
,
it
pleased
a
very
Reuerend
Father
of
this
Church
,
the
Right
Reuerend
Bishop
of
Bathe
and
Wels
,
to
shew
me
a
petty
transmarine
pamphlet
in
print
,
gloriously
bedeckt
with
imagery
representing
vnto
the
gazing
Reader
in
pictures
,
the
birth
,
life
,
attachment
,
arraignement
and
execution
,
of
one
Edmund
Gennings
,
who
together
with
one
Swithune
Wels
(
a
merry
Cricke
,
and
boun
Companion
;
)
was
according
to
the
Iustice
of
the
Lawes
of
this
Kingdome
,
put
to
death
in
Grayes-Inne-fields
,
the
yeere
of
our
Lord
God
1591.
Hauing
cursorily
runne
ouer
the
pamphlet
,
I
should
haue
reputed
the
same
,
the
worke
of
some
childish
Punie
,
orignorant
Wilson
;
but
that
I
obserued
cleerely
by
the
two
letters
prefixed
in
the
Front
of
the
booke
,
and
by
some
other
circumstances
,
very
cleere
,
that
the
Authour
of
the
same
,
was
Iohn
Gennings
,
a
Reuerend
Priest
amongst
them
,
and
Brother
to
Saint
Edmund
their
pretensed
Martyr
.
Both
these
,
Iohn
and
Edmund
,
were
well
knowen
to
me
:
concerning
whom
and
the
pamphlet
,
(
the
contents
whereof
doe
so
square
with
the
vanitie
of
Popish
miracles
I
haue
heere
handled
)
I
thought
good
to
adde
these
few
obseruations
.
First
,
that
neither
Edmund
nor
Iohn
conuersing
amongest
their
fellow
Collegiates
,
were
euer
reputed
to
be
of
any
note
of
Sanctity
;
what
the
learning
of
Iohn
is
,
I
cannot
say
;
but
if
a
man
may
take
a
scantling
of
his
sufficiency
by
this
simple
work
,
it
must
needs
be
reputed
very
I
take
it
,
that
the
insufficiency
of
the
book
,
is
the
cause
why
our
Papists
do
denie
any
such
thing
to
be
in
print
.
slender
.
The
learning
of
the
Pseudo-Martyr
was
verie
small
,
his
short
staying
in
the
Colledge
,
not
suffering
him
to
be
better
furnished
;
and
againe
,
the
weaknesse
of
his
constitution
was
a
great
hinderance
vnto
him
in
that
kinde
;
who
otherwise
also
was
not
very
capable
of
learning
.
His
daily
infirmities
were
a
cause
that
he
was
made
Prefect
of
the
Infirmarie
(
that
is
,
appointed
to
bee
an
Ouerseer
of
the
sicke
)
whereby
hee
was
freed
from
certaine
scholasticke
burdens
and
duties
which
were
incident
to
others
:
His
effeminate
constitution
and
complexion
,
with
carriage
incident
to
the
same
,
made
him
to
be
beloued
of
the
bearded
Iuuentus
,
yea
and
the
weaknesse
of
his
constitution
was
a
reason
,
that
hee
was
by
dispensation
made
Priest
before
hee
was
24.
yeeres
of
age
;
for
such
is
their
fashion
whom
they
finde
precipitate
for
Englands
mission
;
though
they
bee
imberbes
to
hasten
them
away
,
by
giuing
vnto
them
the
dignitie
of
Priest-hood
:
and
no
maruell
that
the
Martyr
hasted
for
England
,
whose
daily
sicknesse
and
continuall
infirmities
,
hastened
him
to
the
graue
in
a
strange
Countrey
,
if
he
had
stayed
at
Rhemes
any
longer
.
This
is
all
in
effect
,
which
can
bee
said
touching
his
carriage
,
for
that
small
time
he
was
in
the
Colledge
,
and
these
bee
the
beginnings
of
their
Martyr
,
and
I
thinke
that
he
who
shall
reade
the
pamphlet
set
out
by
his
Brother
,
(
who
I
doubt
not
did
amplifie
what
he
could
,
and
set
all
his
praises
vpon
the
tenter-hookes
)
may
not
finde
any
speciall
poynt
worth
noting
,
commending
either
his
learning
or
his
Sanctitie
.
When
I
obserue
,
how
they
haue
rashly
set
him
forth
for
so
glorious
a
Martyr
,
I
cannot
but
thinke
of
an
other
like
Saint
,
who
was
sent
from
Rhemes
about
the
same
time
into
England
:
This
was
one
Waterson
,
who
whilest
Gennings
was
Prefect
of
the
Infirmary
,
serued
vnder
one
Master
Maior
in
the
Sacristy
,
hauing
charge
to
keep
the
same
cleane
,
and
to
see
that
Candells
,
water
,
wafer-breades
,
wine
,
and
Masse
vestiments
should
be
in
readinesse
,
for
those
who
were
to
say
Masse
.
This
Waterson
being
of
a
very
rough
constitution
,
fitter
to
make
a
Ploughman
then
a
Scholler
;
ouergrown
in
yeares
;
not
able
to
make
good
construction
in
Latine
;
no
,
nor
to
expound
ordinarie
and
vulgar
Latine
;
being
found
not
fit
for
Logicke
subtelties
,
was
put
to
study
,
their
positiue
Grosseries
,
cases
of
diuinitie
I
should
say
:
in
which
kinde
of
learning
,
he
made
such
speedie
progresse
;
that
vpon
a
suddaine
he
was
Priested
&
sent
ouer
into
England
;
the
which
was
not
done
without
the
offence
and
dislike
of
diuerse
in
the
Colledge
;
and
others
in
England
also
:
such
was
the
mans
sufficiencie
and
his
conuersation
,
in
good
fellowship
&c.
But
obserue
what
followeth
;
being
come
into
England
,
so
inconsiderate
and
Goodfellowlike
was
his
carriage
,
that
he
did
not
long
escape
the
hands
of
Iustice
,
&
being
taken
was
according
to
the
lawes
executed
for
his
demerites
;
whereupon
their
notes
were
so
on
a
suddaine
changed
,
concerning
the
sanctitie
of
life
,
and
glorie
of
the
death
of
this
their
Martyr
,
that
it
was
a
wonder
worthy
laughter
to
heare
them
.
Yea
they
were
not
ashamed
to
giue
out
diuers
rumours
of
miraculous
accidents
which
happened
before
,
at
,
and
after
his
death
;
more
then
this
our
Pamphleter
can
,
after
so
long
consideration
finde
out
for
his
Saint-brother
.
Which
considering
I
cannot
but
obserue
this
point
,
that
it
mattereth
not
with
the
Pope
and
his
Assecles
,
of
what
life
and
conuersation
their
Saints
be
,
so
it
can
be
prooued
that
they
die
stoutly
and
obstinately
,
for
the
testimonie
of
his
vnlimited
supremacie
:
and
it
is
worthy
noting
,
that
they
doe
most
exalt
and
extoll
those
feruent
and
fiery
Spirits
,
who
doe
giue
to
their
Romane
Ioue
absolute
power
to
depose
and
dethrone
Princes
;
and
do
speake
very
coldly
,
of
such
their
Martyrs
,
as
die
for
refusing
to
take
the
Oath
of
Allegiance
;
if
being
questioned
about
the
Popes
power
to
depose
and
dethrone
Princes
,
they
answere
more
moderately
,
and
temperately
then
others
doe
.
And
here
,
I
aduise
the
weake
Reader
,
or
any
that
may
be
popishly
affected
;
not
to
prize
too
highly
this
promptnesse
in
popish
Priests
to
suffer
death
for
the
glory
of
their
Vice-Christ
.
There
were
of
old
the
Circumcellions
A
Costro
verbo
Martirium
.
Aug.
ad
Quodunlt
.
haer
:
69.
stellae
erraticae
,
wandring
starres
;
nominated
of
that
accursed
Planet
Donatus
,
Donatists
:
these
were
so
eager
after
the
opinion
of
Martirdome
,
that
if
they
could
not
finde
Authoritie
which
would
kill
them
,
they
would
destroy
themselues
or
kill
each
other
.
The
Deuill
hath
neuer
wanted
his
Martyrs
;
yea
he
hath
so
preuailed
&
bewitched
many
,
that
they
haue
beene
cruell
Butchers
to
themselues
,
out
of
an
apprehension
of
their
own
miserable
estate
,
accounting
the
most
terrible
of
all
terribles
,
death
;
to
be
the
next
way
,
and
best
meanes
for
and
to
their
felicitie
.
The
learned
and
vnlearned
cannot
be
ignorant
,
but
that
many
Ancient
worthies
,
Greeke
,
and
Romane
,
Infidel
and
faithfull
,
haue
by
daily
meditation
of
deaths
power
and
the
sting
thereof
,
and
by
consideration
of
the
benefits
,
that
arise
from
honorable
deaths
,
so
armed
their
mindes
,
against
the
terrours
of
death
,
that
neither
death
her selfe
,
nor
the
immanitie
of
most
cruell
torments
,
could
euer
containe
them
,
from
atchiuing
,
or
attempting
such
honourable
enterprises
,
in
which
,
they
saw
their
glorious
memories
,
should
remaine
registred
for
all
future
posterities
.
And
yet
in
this
they
were
for
the
most
part
led
by
a
humane
Spirit
:
of
such
efficacie
is
Sacra
fames
gloriae
.
I
doe
specially
note
,
that
the
condition
of
popish
Martyrs
of
these
times
;
was
liuely
forelineated
in
the
Martirians
;
who
so
gloried
in
the
number
of
their
Martyrs
,
that
for
their
bragging
in
this
kinde
,
Antiquitie
worthily
termed
them
Martirians
:
For
as
those
Heretikes
Epiphan
,
haeres.
80.
purchased
a
constancy
and
fortitude
to
contemne
death
by
their
meditations
,
and
Enthusiasticall
exercises
;
so
likewise
these
of
Rome
,
appeare
euidently
not
to
haue
this
their
obstinacie
to
death
from
the
Spirit
of
God
,
but
As
the
Martirians
did
superstitiously
bury
the
bodies
of
their
Martyrs
and
sing
praises
to
them
,
so
do
the
Papists
the
very
like
.
doe
purchase
the
same
,
by
their
quotidian
and
daily
exercises
,
in
their
Seminaries
and
Colledges
,
appointed
specially
and
ordinarily
for
the
same
purpose
.
For
,
as
at
their
entrance
and
admission
into
the
Colledge
;
they
sweare
to
come
into
England
whensoeuer
they
shall
bee
sent
;
so
for
euer
after
whilest
they
are
in
the
Colledge
they
are
admonished
by
their
Rulers
and
Superiours
,
to
arme
themselues
against
death
,
which
the
lawes
here
,
haue
appointed
for
such
their
comming
into
this
Kingdome
:
so
that
it
is
no
maruell
,
if
so
long
and
serious
fore
apprehensions
and
meditations
,
doe
obfirmato
and
make
obstinate
their
mindes
for
the
constant
suffering
of
death
,
which
is
no
more
then
is
daily
and
vsually
to
bee
seene
,
euen
in
the
prophanest
and
vilest
Malefactours
that
come
to
die
brauely
,
(
as
the
phrase
is
)
at
Tiburne
.
And
to
argue
against
them
more
clearely
,
if
contempt
of
death
be
to
be
admired
,
it
is
then
most
highly
to
bee
esteemed
in
such
poore
and
simple
Persons
,
whom
their
Such
worthy
examples
are
most
frequent
in
Acts
and
Mo●uments
of
simple
men
&
women
of
all
sorts
and
of
all
ages
since
Antichrists
time
.
Papall
commandes
,
and
most
immane
inquisitions
haue
by
the
cruellest
death
of
fire
,
taken
away
in
Spaine
,
Italy
,
France
,
England
,
and
where
not
?
For
their
constancie
,
as
that
in
popish
Priests
cannot
be
attributed
to
any
politike
or
humane
set
exercises
for
such
an
end
:
No
,
no
,
it
must
needes
bee
the
spirit
of
God
,
which
speaketh
in
them
,
and
enableth
them
to
beare
patiently
and
ioyfully
those
immane
Torments
,
and
deaths
most
cruell
and
shamefull
,
which
the
Pope
your
holy
Father
hath
decreed
against
them
.
This
I
haue
spoken
by
the
way
only
as
by
a
touch
,
lest
any
weakelings
should
bee
scandalized
at
their
obstinate
sufferings
.
But
let
such
euer
carry
that
of
Ciprian
in
their
mindes
:
Non
poena
sed
causa
facit
Martirem
,
It
is
neither
death
nor
the
manner
of
death
which
maketh
a
Martyr
,
but
the
cause
.
Which
cause
of
death
(
if
euer
in
any
)
then
in
these
Pseudomartyrs
,
is
most
farre
from
giuing
them
the
crowne
of
Martyrdome
.
For
setting
aside
a
million
of
reasons
which
might
bee
produced
to
shew
the
iniquitie
of
their
cause
,
I
onely
at
this
present
obserue
this
one
;
If
antiquitie
did
deseruedly
hold
and
decree
,
that
such
should
not
bee
reputed
Martyrs
who
moued
with
a
seditious
Spirit
were
killed
destroying
the
Idolls
of
the
Heathen
the
very
obiects
of
Conc
:
Elib
.
can
.
60.
The
fathers
adde
this
reason
of
their
decree
that
no
such
thing
is
written
or
allowed
in
the
Gospell
,
no
such
thing
read
to
haue
beene
done
by
the
Apostles
.
their
idolaty
,
which
not
God
,
but
the
Deuill
had
raised
and
erected
:
yea
if
they
thought
him
worthy
of
death
,
who
at
Nicomedia
,
Diocletian
,
and
Maximian
being
then
there
)
did
rent
in
sunder
the
cruell
Edict
which
those
Emperours
had
published
against
the
Christians
,
for
the
vtter
ruine
and
extirpation
of
them
,
of
their
Temples
,
and
of
all
diuine
worship
.
If
I
say
,
Antiquity
reputed
such
worthy
of
death
,
and
would
not
honour
them
as
Martyrs
,
who
so
attempted
;
with
what
face
then
,
are
your
Popes
Souldiers
,
to
bee
accounted
Martyrs
who
seeke
the
ruine
and
destruction
of
their
naturall
Soueraignes
,
whom
the
hand
of
heauen
hath
set
ouer
them
,
and
doe
endeauour
to
rent
in
sunder
,
not
their
Edicts
,
but
that
knot
and
band
of
Allegiance
of
their
Subiects
,
wherein
consisteth
their
Regall
authoritie
?
For
as
cleare
as
the
Heauens
it
is
,
that
if
there
be
no
Subiects
,
there
can
be
no
Soueraigne
;
and
Subiects
there
cannot
bee
,
As
all
Kings
are
but
as
Viceroy●s
vnder
the
great
God
of
heauen
,
so
likewise
all
such
as
are
vnder
the
Ioue
of
R●me
to
be
dethroned
by
him
can
be
no
other
then
his
Viceroyes
.
where
full
and
bound
Allegiance
is
denied
,
as
it
is
by
all
those
who
hold
and
affirme
,
that
the
Pope
hath
power
to
dethrone
our
Gracious
Soueraignes
:
so
consequently
as
cleare
as
light
it selfe
it
is
,
that
in
their
opinions
Paul
the
5.
is
King
of
England
and
our
most
Gracious
Soueraigne
(
whom
God
of
his
mercy
protect
as
the
apple
of
his
eye
)
his
Viceroy
and
Substitute
.
Touching
the
Contents
of
this
Pamphlet
,
there
is
nothing
worthy
a
Schollers
view
;
there
are
onely
some
pretty
gazing
bookes
for
their
blinde-Obedients
;
to
them
we
will
leaue
them
:
that
which
I
minde
to
examine
are
onely
some
three
idle
miracles
thrust
in
,
for
want
of
better
matter
;
I
relate
not
the
speciall
words
of
the
Pamphlet
,
in
respect
that
I
haue
not
at
this
present
the
Pamphlet
by
me
.
The
first
is
a
grand
one
,
at
the
Martyrs
birth
,
hee
was
The
first
miracle
of
M.
Fd
:
Gennings
.
forsooth
borne
with
a
tooth
,
with
which
sucking
his
Mothers
brest
,
he
did
so
afflict
and
torment
her
,
putting
such
fearefull
presages
in
her
minde
thereby
,
that
shee
was
inconsolably
troubled
:
But
behold
,
she
being
thus
perplexed
,
a
Romish
Doctour
,
a
Prophet
entreth
in
,
and
perswadeth
her
to
be
of
good
cheere
,
for
without
all
doubt
(
said
he
)
this
ominous
tooth
of
the
childe
,
doth
forebode
that
he
shall
trauaile
beyond
the
Seas
,
and
shall
returne
againe
,
to
your
,
and
all
his
friends
comforts
.
What
a
vanitie
is
this
?
it
were
a
sinne
to
loose
time
in
refuting
of
it
:
many
there
haue
been
borne
with
a
tooth
or
teeth
in
their
head
,
and
yet
no
omen
made
thereof
.
There
was
in
my
Parish
of
Ebbenye
in
Kent
,
a
woman
borne
with
two
teeth
in
her
mouth
,
yet
shee
neuer
trauailed
beyond
one
or
two
Seas
,
neither
fell
it
out
,
that
shee
was
any
great
comfort
to
her
Parents
;
shee
is
dead
and
hath
left
behinde
her
,
children
to
her
husband
,
for
whose
teeth
he
is
put
carefully
to
prouide
;
and
this
was
the
Omen
of
hir
two
teeth
.
And
I
thinke
(
if
all
be
true
I
haue
heard
)
Mr.
Gennings
mother
tooke
no
comfort
but
great
griefe
at
her
Sonnes
returne
,
though
not
so
great
,
as
the
mother
of
Garnet
(
the
younger
executed
at
Tyburne
)
did
;
for
shee
hearing
of
her
Sonnes
death
,
therevpon
came
to
be
distracted
in
her
witts
.
Such
comfort
receiued
Garnetts
Mother
at
his
death
;
but
perhaps
he
was
not
borne
with
a
tooth
in
his
mouth
,
as
Mr.
Gennings
was
.
Here
I
wish
the
Reader
to
weigh
,
vnto
what
shifts
these
auguring
Papists
are
driuen
;
to
mee
,
it
is
a
most
cleare
argument
of
the
badnesse
of
their
cause
,
that
they
do
so
hunt
after
prodigies
and
miracles
for
the
stilting
vp
of
the
same
.
The
second
wonder
I
obserue
in
this
Pamphlet
,
is
,
The
Martyrs
second
miracle
another
Prodigie
,
si
dijs
placet
.
His
belly
being
opened
,
his
bowells
cut
out
,
and
his
heart
in
the
Executioners
hand
,
yet
the
Martyr
cryeth
out
,
Sancte
Gregori
ora
pro
me
.
Holy
Gregorie
pray
for
me
.
Surely
it
had
beene
a
greater
prodigie
,
if
his
heart
had
cryed
so
;
or
that
his
tongue
being
cut
out
,
he
had
so
cryed
:
but
how
impious
are
these
men
in
their
prodigies
?
what
?
were
christians
euer
taught
by
the
example
of
Christ
,
command
of
Luc.
23.
46.
Act.
7.
59.
Scriptures
,
practise
of
any
Orthodoxe
seruant
of
God
,
at
their
departure
hence
,
to
commend
their
soules
into
the
hands
of
any
creature
?
Search
the
Scriptures
,
inquire
of
the
Ancients
,
and
learne
vs
out
of
them
such
a
manner
of
practise
.
If
euer
,
surely
then
,
we
are
to
commend
our
soules
into
the
hands
of
our
Creatour
,
when
by
his
Summons
we
are
cited
hence
.
Imperet
vobis
Dominus
&
obstruat
ora
loquentium
iniqua
.
You
haue
in
your
Legendaries
,
in
your
vitis
Patrum
,
in
your
Rosarie
beatae
Virginis
,
many
most
idle
tales
;
how
diuers
Penitents
,
by
doing
some
acts
of
superstition
to
a
Crosse
,
to
an
Image
;
by
praying
to
some
Saints
,
especially
the
Virgin
Marie
,
haue
beene
prodigiously
and
miraculously
deliuered
:
all
these
things
are
feigned
to
bring
the
worship
of
the
Creature
in
steed
of
the
Creator
.
But
this
which
your
Gennings
did
,
what
was
it
more
or
aboue
that
which
is
ordinarie
with
superstitious
,
languishing
,
and
panging
soules
in
the
agonie
of
death
?
what
else
was
this
then
an
argument
that
life
was
not
quite
extinguished
,
nor
his
soule
departed
,
when
the
Executioner
had
your
Martyrs
heart
in
his
hand
?
I
hope
M.
Gennings
that
your
skill
is
not
so
slender
in
Philosophie
,
as
to
make
the
bowells
of
any
man
,
so
absolute
and
totall
a
receptacle
of
the
soule
,
as
that
it
is
so
most
specially
resident
in
the
same
,
that
it
may
not
without
a
speciall
miracle
,
for
an
instant
or
a
short
moment
,
continue
in
the
heart
,
head
,
and
tongue
,
at
the
renting
out
of
the
bowells
of
mans
bodie
.
The
summe
is
,
had
your
Brothers
tongue
,
or
heart
cryed
out
,
Sancte
Gregori
ora
pro
me
,
after
his
soule
had
been
departed
,
we
might
haue
reputed
the
same
a
Prodigie
of
the
Deuill
,
but
not
a
miracle
of
God
:
I
say
,
a
prodygie
of
the
Deuill
,
for
I
doubt
not
to
call
such
manner
of
invocations
no
other
than
Satans
instigations
.
What
did
your
Gennings
more
(
nay
he
did
lesse
)
then
that
Deuill
which
being
coniured
to
depart
out
of
a
possessed
woman
,
and
at
his
departing
to
say
the
Pater
Noster
,
and
Aue
Maria
,
he
added
more
and
aboue
,
out
of
his
owne
deuotion
,
thus
:
Ah
Holy
Marie
,
pray
Ifingrenius
apud
Powel
:
de
Ant.
nota
.
17.
for
all
those
that
visit
this
thy
Chappell
;
Ah
holy
Marie
,
pray
for
them
.
And
that
yee
may
be
assured
that
it
was
the
Deuill
who
so
prayed
,
he
made
his
invocation
in
Latine
,
a
point
aboue
the
possessed
womans
reach
.
And
as
this
Deuill
prayed
so
heartily
to
the
Virgin
,
for
such
as
should
superstitiously
visit
her
Chappell
;
so
I
doubt
not
to
interpret
,
but
that
the
Deuill
(
whereof
Caesarius
maketh
Cesar
:
lib.
5.
cap.
36.
mention
)
which
hauing
serued
a
certaine
souldier
in
the
habit
of
a
faire
young
man
,
a
long
time
,
at
his
discharging
out
of
his
seruice
,
required
a
Bell
to
be
bought
with
the
wages
,
which
hee
accepted
for
his
seruice
;
and
the
same
Bell
to
be
hanged
vpon
the
top
of
an
old
Chappell
,
to
call
the
people
together
:
I
doubt
not
(
I
say
)
to
interpret
,
that
this
Deuill
by
such
his
erecting
of
a
Bell
,
aymed
at
some
such
superstitious
worship
,
as
your
Martyrs
(
Sancte
Gregori
)
was
,
not
at
any
such
worship
of
God
,
as
the
holy
Scriptures
command
and
commend
vnto
vs
.
The
third
miracle
which
I
obserue
in
this
martyrs
The
Pamphlet
mentioneth
onely
these
3.
miracles
.
Legend
hapned
thus
;
A
certaine
namelesse
Virgin
there
was
,
who
longing
after
some
of
the
martyrs
flesh
,
approched
full
of
faith
vnto
the
basket
into
which
the
martyrs
quarters
were
cast
,
readie
to
be
carried
away
and
to
be
set
vpon
London
gates
;
but
not
knowing
how
to
obtaine
her
desire
,
she
presumeth
onlie
to
lay
her
fingers
vpon
one
of
the
Saints
consecrated
thumbes
;
whereupon
presentlie
(
obserue
the
miracle
deseruing
a
Baronius
to
annalize
it
)
that
consecrated
thumbe
which
she
touched
Baronius
fableth
the
like
of
a
tooth
for
the
taking
of
which
out
of
Cesarius
his
head
three
kniues
were
broken
,
which
tooth
after
prayer
came
presently
out
very
easily
.
Baroniu
An.
11
38.
I
am
sure
that
neither
my selfe
some
others
nor
Mr.
Copley
to
whom
Iohn
Gennings
was
familiarly
known
euer
heard
thereof
.
inuisiblie
to
all
the
standers
by
,
did
miraculouslie
yeeld
it selfe
into
her
Virginall
hands
,
with
which
she
ioyfullie
departed
keeping
the
Iewell
close
and
secret
vnto
her selfe
,
vntill
the
ariued
beyond
the
seas
where
and
when
she
made
the
miracle
knowne
to
Iohn
Gennings
brother
to
the
said
Saint
Edmund
martyr
;
thus
in
effect
hapned
the
prodigie
,
concerning
which
and
the
manner
of
it
,
I
obserue
these
points
.
First
I
cannot
without
a
kind
of
detestation
thinke
of
the
leuitie
and
pronenesse
which
is
in
Papists
,
to
admit
of
a
miracle
grounded
vpon
so
weake
a
testimonie
of
a
maid
,
a
simple
maid
,
a
namelesse
maid
,
a
maid
concealing
,
till
she
were
beyond
the
seas
;
and
there
so
couertly
setting
her
miracle
to
sale
,
that
for
ought
I
could
euer
heare
there
were
none
made
acquainted
with
it
vntill
now
when
this
idle
narration
was
to
be
made
publicke
.
Voraginous
Iacob
relateth
in
the
Legend
of
S.
Austen
how
a
great
friend
of
that
Fathers
bought
of
a
Monke
for
a
round
summe
of
mony
a
pretensed
finger
of
the
same
father
,
which
neuerthelesse
was
found
to
be
counterfet
though
wrapped
vp
neatlie
and
charily
in
a
faire
peece
of
silke
;
what
?
could
a
Monke
for
some
lucre
and
gaine
deceiue
?
and
might
not
your
virgin-maid
haue
It
cannot
but
be
maruelled
at
,
how
the
thumbe
was
neuer
missed
if
the
quarters
were
set
vp
vpon
the
gates
of
London
,
&c.
some
sinistrous
respect
to
delude
?
you
know
how
ordinarie
a
thing
it
is
for
poore
maids
to
be
put
to
their
shifts
beyond
the
seas
,
and
to
make
the
best
vse
they
can
of
their
wits
,
and
all
little
enough
:
I
doe
assure
my selfe
that
if
the
virgin-maide
had
spoke
of
the
miracle
before
the
quarters
of
their
martyr
had
been
either
rotten
,
taken
,
or
consumed
away
;
that
the
whole
narration
would
haue
been
found
a
lewd
tale
of
a
lewd
lasse
:
it
is
wel
for
the
credit
of
your
narration
master
Gennings
that
you
now
come
out
with
the
thumbe
,
when
the
whole
arme
and
hand
from
which
it
miraculously
came
are
rotten
or
consumed
,
for
ought
I
could
euer
heare
.
But
to
shew
further
the
vanitie
of
this
narration
,
I
obserue
secondly
that
this
miracle
was
not
to
confirme
any
point
of
the
Romane
faith
to
the
aduersaries
,
but
that
it
was
only
a
spirituall
dallying
of
God
with
the
virgin-maide
,
who
longed
after
some
of
the
martyrs
flesh
:
how
more
glorious
had
it
been
for
your
Church
,
and
more
for
the
confusion
of
the
aduersaries
,
if
the
miracle
had
been
done
toto
inspectante
populo
,
the
eyes
of
all
the
people
beholding
it
:
pitty
it
is
that
the
claritie
of
your
miracles
is
not
more
perspicuous
,
they
are
done
by
your selues
,
vpon
your selues
,
and
your selues
alwayes
,
or
for
most
part
witnesses
.
Yea
more
,
this
miracle
was
not
onely
not
shewed
to
the
people
;
but
it
was
by
miracle
,
yea
by
as
many
miracles
,
as
there
were
persons
there
present
to
behold
it
,
(
and
yet
did
not
or
could
not
behold
it
)
the
same
was
miraculously
hid
from
them
:
and
for
this
I
note
thirdly
,
that
whereas
the
standers
by
did
not
obserue
or
could
not
obserue
the
miraculous
parting
of
the
thumbe
from
the
hand
,
the
same
is
to
be
imputed
to
Gods
speciall
power
(
or
to
the
diuels
ministery
by
Gods
permission
)
by
which
their
senses
were
bound
;
or
secondly
,
some
mist
cast
before
them
;
or
else
thirdly
the
virgin
and
the
thumbe
were
made
strangely
and
prodigiouslie
inuisible
,
so
that
the
standers
by
could
not
apertis
oculis
,
behold
so
sensible
and
apparant
an
action
done
before
them
and
in
their
sight
.
Oh
how
deere
a
Spousesse
was
this
to
haue
so
many
prodigies
done
at
one
time
,
and
in
the
same
place
to
satisfie
her
longing
after
the
martyrs
flesh
!
yea
and
further
,
to
haue
the
eyes
of
her
fellow-Catholikes
bound
vp
,
that
they
could
not
behold
the
blessing
God
then
bestowed
vpon
her
.
I
say
this
,
because
I
may
not
doubt
but
that
diuers
Papists
were
then
present
at
the
very
punctualdoing
of
the
miracle
,
though
her
desire
,
she
presummeth
onlie
to
lay
her
fingers
vpon
one
of
the
Saints
consecrated
thumbes
;
wherereupon
presentlie
(
obserue
the
miracle
deseruing
a
Baronius
to
annalize
it
)
that
consecrated
thumbe
which
she
touched
Baronius
fableth
the
like
of
a
tooth
for
the
taking
of
which
out
of
Cesarius
his
head
three
kniues
were
broken
,
which
tooth
after
prayer
came
presently
out
very
easily
.
Baron
in
An.
1138.
I
am
sure
thhat
neither
my selfe
some
others
nor
Mr.
Copley
to
whom
Iohn
Gennings
was
familiarly
known
euer
heard
thereof
.
inuisiblie
to
all
the
standers
by
,
did
miraculouslie
yeeld
it selfe
into
her
Virginall
hands
,
with
which
she
ioyfullie
departed
keeping
the
Iewell
close
and
secret
vnto
her selfe
,
vntill
the
ariued
beyond
the
seas
where
and
when
she
made
the
miracle
knowne
to
Iohn
Gennings
brother
to
the
said
Saint
Edmund
martyr
;
thus
in
effect
hapned
the
prodigie
,
concerning
which
and
the
manner
of
it
,
I
obserue
these
points
.
First
I
cannot
without
a
kind
of
detestation
thinke
of
the
leuitie
and
pronenesse
which
is
in
Papists
,
to
admit
of
a
miracle
grounded
vpon
so
weake
a
testimonie
of
a
maid
,
a
simple
maid
,
a
namelesse
maid
,
a
maid
concealing
,
till
she
were
beyond
the
seas
;
and
there
so
couertly
setting
her
miracle
to
sale
,
that
for
ought
I
could
euer
heare
there
were
none
made
acquainted
with
it
vntill
now
when
this
idle
narration
was
to
he
made
publicke
.
Voraginous
Iacob
relateth
in
the
Legend
of
S.
Austen
how
a
great
friend
of
that
Fathers
bought
of
a
Monke
for
a
round
summe
of
mony
a
pretensed
finger
of
the
samme
father
,
which
neuerthelesse
was
found
to
be
counterfeit
though
wrapped
vp
neatlie
and
charily
in
a
faire
peece
of
slike
;
what
?
could
a
Monke
for
some
lucre
and
It
cannot
but
be
maruelled
at
,
how
the
thumbe
was
neuer
missed
if
the
quarters
were
set
vp
vpon
the
gates
of
London
,
&c.
gaine
deceiue
?
and
might
not
your
virgin-maid
haue
some
sinistrous
respect
to
delude
?
you
know
how
ordinarie
a
thing
it
is
for
poore
maids
to
be
put
to
their
shifts
beyond
the
seas
,
and
to
make
the
best
vse
they
can
of
their
wits
,
and
all
little
enough
:
I
doe
assure
my selfe
that
if
the
virgin-maide
had
spoke
of
the
miracle
before
the
quarters
of
their
martyr
had
been
either
rotten
,
taken
,
or
consumed
away
;
that
the
whole
narration
would
haue
been
found
a
lewd
tale
of
a
lewd
lasse
:
it
is
wel
for
the
credit
of
your
narration
master
Gennings
that
you
now
come
out
with
the
thumbe
,
when
the
whole
arme
and
hand
from
which
it
miraculously
came
are
rotten
or
consumed
,
for
ought
I
could
euer
heare
.
But
to
shew
further
the
vanitie
of
this
narration
,
I
obserue
secondly
that
this
miracle
was
not
to
confirme
any
point
of
the
Romane
faith
to
the
aduersaries
,
but
that
it
was
only
a
spirituall
dallying
of
God
with
the
virgin-maide
,
who
longed
after
some
of
the
martyrs
flesh
:
how
more
glorious
had
it
been
for
your
Church
,
and
more
for
the
confusion
of
the
aduersaries
,
if
the
miracle
had
been
done
toto
inspectante
populo
,
the
eyes
of
all
the
people
beholding
it
:
pitty
it
is
that
the
claritie
of
your
miracles
is
not
more
perspicuous
,
they
are
done
by
your selues
,
vpon
your selues
,
and
your selues
alwayes
,
or
for
most
part
witnesses
.
Yea
more
,
this
miracle
was
not
onely
not
shewed
to
the
people
;
but
it
was
by
miracle
,
yea
by
as
many
miracles
,
as
there
were
persons
there
present
to
behold
it
,
(
and
yet
did
not
or
could
not
behold
it
)
the
same
was
miraculously
hid
from
them
:
and
for
this
I
note
thirdly
,
that
whereas
the
standers
by
did
not
obserue
or
could
not
obserue
the
miraculous
parting
of
the
thumbe
from
the
hand
,
the
same
is
to
be
imputed
to
Gods
speciall
power
(
or
to
the
diuels
ministery
by
Gods
permission
)
by
which
their
senses
were
bound
;
or
secondly
,
some
mist
cast
before
them
;
or
else
thirdly
the
virgin
and
the
thumbe
were
made
strangely
and
prodigiouslie
inuisible
,
so
that
the
standers
by
could
not
apertis
oculis
,
behold
so
sensible
and
apparant
an
action
done
before
them
and
in
their
sight
.
Oh
how
deere
a
Spousesse
was
this
to
haue
so
many
prodigies
done
at
one
time
,
and
in
the
same
place
to
satisfie
her
longing
after
the
martyrs
flesh
!
yea
and
further
,
to
haue
the
eyes
of
her
fellow-Catholikes
bound
vp
,
that
they
could
not
behold
the
blessing
God
then
bestowed
vpon
her
.
I
say
this
,
because
I
may
not
doubt
but
that
diuers
Papists
were
then
present
at
the
very
punctual
doing
of
the
miracle
,
though
their
blinded
eyes
saw
it
not
.
And
so
I
end
to
speake
any
more
of
this
Pamphlets
miraculous
narrations
:
yet
I
desire
the
Reader
to
obserue
with
me
how
relike
forgerers
haue
beene
heeretofore
found
in
ancienter
times
;
so
that
now
such
kinde
of
cousenage
may
not
be
thought
altogether
strange
.
That
Rome
it selfe
hath
had
counterset
relikes
,
Laurentius
Valla.
de
Ementit
.
donat.
Constant
.
Greg.
l.
3.
ep.
30.
Valla
will
confirme
vnto
vs
.
That
the
Church
of
Constantinople
is
also
deluded
by
false
relikes
,
I
gather
thus
out
of
Gregory
,
who
in
his
Epistle
to
Constantia
Angusta
writeth
constantly
,
and
peremptorily
,
that
the
Church
of
Rome
,
had
not
diuided
,
nor
durst
neuer
diuide
,
or
cut
the
bodies
or
relikes
of
the
Apostles
;
how
then
commeth
the
Church
of
Constantinople
to
haue
had
Bell.
lib.
2.
de
Sanct.
Beatitud.
cap.
3.
any
of
Saint
Peters
relikes
,
as
Bellarmine
writeth
,
and
the
publike
fame
goeth
.
Againe
that
the
Graecian
Churches
were
ordinarily
abused
with
false
relikes
;
wee
may
Greg.
l.
3.
ep.
30.
gather
out
of
his
said
Epistle
to
Constantia
,
where
herelateth
how
certaine
Grecians
,
being
found
to
digge
vp
the
bones
of
certaine
dead
men
,
answered
,
that
they
intended
to
carry
them
into
their
own
country
for
relikes
.
That
France
hath
beene
abused
,
Turonensis
will
tell
vs
,
Gregorius
Turon
.
apud
Azor.
lib.
9
Institut.
cap.
8.
who
relateth
that
a
certaine
Impostor
came
out
of
Spaine
,
pretending
to
bring
with
him
the
relikes
of
Saint
Felix
,
and
Vincentius
.
As
for
Affricke
Saint
Austen
will
tell
vs
(
if
the
Booke
be
his
)
how
it
was
abused
and
deluded
by
August
.
de
oper.
Monach.
cap.
28
Monkes
,
carrying
false
relikes
vp
and
downe
.
Further
concerning
this
point
,
Gregory
and
Austen
will
cleerely
Greg.
lib.
12.
ep.
31.
Interrogat
.
9.
Respons.
ad
August
.
confirme
vnto
vs
,
that
a
whole
Church
&
Congregation
,
did
worship
and
honour
counterfet
relikes
;
and
lastly
,
Sulpicius
in
the
life
of
Martin
,
doeth
witnesse
,
that
the
bones
of
a
notorious
malefactour
and
theefe
,
were
honoured
,
as
if
they
had
beene
of
a
Saint
and
Martyr
.
By
this
,
&
more
which
might
be
added
in
this
kinde
,
it
doth
appeare
,
how
forgery
hath
beene
on
foote
,
and
practised
about
relikes
;
and
for
my
part
in
this
speciall
narration
of
Master
Gennings
,
I
doubt
not
to
affirme
,
but
that
his
Virgin
lasse
hath
played
a
tricke
of
legerdemaine
,
about
his
Brothers
thombe
;
to
which
his
tale
I
thinke
,
that
as
much
credit
may
be
giuen
,
as
to
the
merry
Genouyse
Priest
,
who
comming
out
of
Greece
pretended
to
haue
brought
with
him
Moses
hornes
,
which
hee
wore
when
hee
descended
from
Mount
Sina
:
or
else
,
to
that
merry
Frier
who
proferred
to
shew
in
a
box
,
as
an
admirable
relike
,
one
of
the
holy
Ghosts
fingers
.
What
then
shall
we
say
to
this
pretensed
finger
of
this
Virgin
maide
,
whence
had
shee
it
?
or
what
might
it
bee
?
may
wee
say
,
that
because
the
Lowe-countries
was
the
place
,
where
she
first
vented
her
Saints
thombe
,
that
perhaps
she
might
haue
lighted
there
,
vpon
some
one
finger
of
those
,
which
the
mercilesse
,
inhumane
and
Barbarous
Spaniards
,
were
wonted
to
cut
from
the
hands
of
those
people
;
for
greedinesse
to
haue
their
rings
?
The
distance
of
time
,
will
seeme
not
to
accord
with
this
saying
;
and
yet
,
why
might
not
some
of
the
Flemings
haue
reserued
carefully
some
of
those
thombes
or
fingers
;
and
so
the
holy
maide
hit
vpon
one
of
them
?
Or
shall
we
say
,
that
it
might
bee
a
thombe
of
some
one
other
of
their
Priests-Martyrs
here
at
Tiburne
?
or
else
a
thombe
taken
from
some
body
,
appointed
for
the
Anatomists
.
The
truth
is
a
man
may
hardly
diuine
whence
the
forged
flesh
was
taken
;
assured
I
am
for
the
reasons
I
haue
already
added
;
and
further
,
because
I
heare
not
of
any
prodigious
effects
,
wrought
by
the
miraculous
peece
(
as
the
powerfull
custome
of
their
Saints
relikes
is
)
that
it
is
counterfet
and
forged
:
But
before
I
end
,
I
would
aduise
Master
Gennings
to
make
triall
by
the
diuells
Oracle
,
in
some
of
their
exorcised
Energuminisses
(
as
their
wont
is
)
whether
it
be
the
thombe
of
a
Iohn
or
a
Ioane
,
or
an
Edmund
;
you
may
bee
well
assured
Mr.
Iohn
,
if
it
bee
Saint
Edmunds
,
and
not
a
forgery
of
your
namelesse
Ioane
that
it
will
make
(
like
the
relikes
of
your
Briants
and
Campians
)
the
great
diuell
himselfe
to
cry
oh
.
It
would
be
very
fitting
that
you
would
be
pleased
to
make
triall
of
it
vpon
Mr.
Bluet
,
if
your
many
exorcismes
vsed
vpon
,
and
ouer
him
,
haue
not
before
this
time
killed
both
the
great
Diuel
himselfe
,
and
that
most
wretched
creature
his
miserable
habitacle
.
As
for
the
poore
deluded
Maide
Virgin
,
if
a
wicked
spirit
had
gotten
power
ouer
her
for
her
wicked
forgery
,
then
it
will
concerne
you
Master
Gennings
to
cast
out
the
diuell
out
of
her
soule
,
and
coniure
him
at
his
going
out
to
tell
all
your
blinde-Obedients
at
Brussels
,
and
Saint
Omers
(
as
the
diuell
cast
out
at
Saint
Peters
in
Rome
out
of
a
wench
possessed
,
for
disobeying
her
Father
in
eating
a
little
Costerus
Postil
.
dom.
3.
in
Quadragess
.
milke
did
there
and
then
)
that
the
maide
should
passe
by
Purgatory
,
and
suffer
no
other
Purgatory
in
the
next
life
.
For
as
the
poore
wench
in
Rome
deserued
to
be
freed
from
Purgatory
,
she
suffered
so
this
in
life
:
so
by
a
double
title
,
your
Virgin
maide
deserues
to
passe
by
the
fire
of
Purgatory
,
and
mount
vp
immediately
to
heauen
.
But
leauing
such
phrases
,
I
pray
to
God
to
grant
you
both
,
and
all
other
seduced
,
heere
in
this
life
,
his
holy
purgatory
of
repentance
,
and
true
faith
in
Iesus
Christ
.
This
my
discourse
concerning
the
vanity
and
Antichristianisme
of
Popish
miracles
,
I
haue
by
the
assistance
of
our
Lord
Iesus
,
brought
to
an
end
:
he
be
pleased
to
grant
it
such
successe
,
that
it
may
turne
to
the
glory
of
his
most
blessed
name
,
and
the
benefit
of
his
Church
Amen
.
Deo
soli
Honor
&
Gloria
.