ANSWER.

M ^r. 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 battell­aray, 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 [Page 45] 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, [Page 46] 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. [Page 47] &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 M ^r. 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 [Page 48] 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 M ^r. Flodd, to giue so great autentikenesse to their narrations, as none can bee more? yea and to adde further; that they haue not bra­zen M ^r. Flud ibidē. 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 [Page 49] 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 [Page 50] 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, vti (que) 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 [Page 51] 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.

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 [Page 60] 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 [Page 61] 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 [Page 60] [...] [Page 61] [...] [Page 62] 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 therebe, 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 Ʋincent? 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 [Page 63] 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, [Page 64] 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. [Page 65] 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.

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 [Page 67] 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 Ʋines 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 [Page 68] 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 [Page 69] 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 [Page 70] 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 cōman­ded 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.

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 [Page 71] (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 M ^r. 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 struckē 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 [Page 72] 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 w ^t 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.

ANSWER.

Here M ^r. 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 [Page 74] 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 [Page 75] 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 [Page 74] [...] [Page 75] [...] [Page 76] 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 M ^r. 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 [Page 77] 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 [Page 78] 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 hear­say? 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, [Page 79] 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. Exē. 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 [Page 80] 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 [Page 81] 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 [Page 82] 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 car­nest 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; [Page 83] 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.

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 [Page 85] 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 alls 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 [Page 86] (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 M ^r. 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 [Page 87] 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) [Page 88] 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 [Page 89] 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 [Page 90] 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 pretēded 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.

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 M ^r. 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 [Page 92] esteeme. But I demand of you in good earnest M ^r. 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, Ʋasquez, 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 [Page 93] 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 a­aloud 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, [Page 94] 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 [Page 95] 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 [Page 96] 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 [Page 97] 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 [Page 98] 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 [Page 99] 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, [Page 100] 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. [Page 101] 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.

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 [Page 102] 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. Nouē. 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 [Page 103] 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 [Page 104] 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.

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.

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, signū 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 [Page 107] 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 M ^r. 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 [Page 108] 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.

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 [Page 110] 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 Demy­god 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 [...] [Page 111] 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 [Page 112] 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 [Page 113] 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.

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 [Page 115] 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 giuē 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 [Page 116] 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, [Page 117] 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, [Page 118] 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 M ^r. 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 [Page 119] 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.

ANSWER.

In this reasonlesse reason, M ^r. 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 [Page 120] 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 [Page 121] 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 M ^r. 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 [Page 122] 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 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 missionē 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 cō ­forts 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 [Page 123] 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 Martyrū 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 [Page 124] 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 [Page 125] 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 [Page 126] 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 [Page 127] 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.

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 Red­hats 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, [Page 129] 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 [Page 130] 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 shalbe 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 [Page 131] 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 Holy­one 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 [Page 132] 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 [Page 133] 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 M ^r. Mason a Fulsarie, as though hee had cited some vnautentike re­cords touching the Ordinations of the Bishops of the Church of England; but M ^r. 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 M ^r. 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 M ^r. 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 [Page 136] [...] [Page 137] [...] [Page 134] 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 M ^r. 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 [Page 135] 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, Ʋenice, 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 [Page 136] 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 M ^r. Flud, should I adde further to speake of the innumerable Brothell-houses, which you haue in the middest of your Cities in Rome, Ʋenice, 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, [Page 137] 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 [Page 138] very middest of Magistrates ouerseeing and indging 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.

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 M ^r. 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 [Page 140] 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 [Page 141] 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 [Page 142] 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, [Page 143] 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 Ʋenice 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 [Page 144] 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) Tell­troth 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 [Page 145] 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 [Page 146] 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. [Page 147] 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 [Page 148] 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.

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 [Page 150] 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 [Page 151] 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 [Page 152] 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 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 M ^r. 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 hereticorū &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. [Page 153] 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, ē 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 M ^r. 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 Ʋirgin Marye sometime as [Page 152] [...] [Page 153] [...] [Page 152] [...] [Page 153] [...] [Page 154] 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 M ^r. 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 [Page 155] 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 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, [Page 156] 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.

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. [Page 157] 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 shalbe (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 [Page 158] 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.

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 [Page 160] 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 [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 [Page 165] 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: eius (que) 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 [Page 166] 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.

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 [Page 168] Mediatresse? Doe you this, because hee hath so prescri­bed? Hovv 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 [Page 170] 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 [Page 171] 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 Regnū 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 [Page 172] 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 Ʋice-Deus: to him and [Page 173] 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 cōmunion 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, [Page 174] 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 M ^r. 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 [Page 175] 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, [Page 176] False, accusers, incontinent, sierce, 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, [Page 177] 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.

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 Hispanorū. 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 [Page 179] 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 thein 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; [Page 180] 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, [Page 181] 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 Ievvell of great value. ayme in their gifts, and what they doe proiect by them.

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 [Page 182] 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 Ʋerrine. 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 [Page 183] 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 [Page 184] 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 [Page 185] 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, [Page 187] 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.

ANSWER.

Nay rather Master Floode, sobrietie cannot containe from Ʋatinian-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; [Page 189] 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, [Page 190] 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 [Page 191] 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 Supposi∣tion. 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 Sup∣position. 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 Suppo∣sition. 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. Cū 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 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) [Page 193] 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 Sup∣position. 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 Suppo∣sition. 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 [Page 194] 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 Sup∣position. 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 [Page 195] 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 Suppo∣sition. 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 Suppo∣sition. 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 Suppo∣sition. 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 [Page 196] 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 Sup∣position. 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 [Page 197] 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, [Page 198] 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 [Page 199] 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 Siluiū 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 [Page 200] 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? [Page 201] 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: [Page 202] 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 M ^r. Flud what defence can you make for your Churches admit­ting Boyes, and Girles, to vowe before they come to [Page 203] 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 [Page 204] 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, [Page 205] 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; fot 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 [Page 206] 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 [Page 207] 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 Infe∣rence. 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 [Page 208] 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? [Page 209] 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 [Page 210] 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. [Page 211] 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.

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 [Page 212] 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 Ʋerrine, 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 [Page 213] 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, [Page 214] 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.

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 [Page 215] of this discouse, 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 [Page 216] 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 [Page 217] 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.

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 [Page 219] 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) [Page 220] 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. questionū 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 [Page 221] 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.

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 [Page 222] 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 [Page 223] 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 frō 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 [Page 224] 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 [Page 225] 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.