A SURVEY OF THE MIRACLES OF THE CHURCH of Rome, proving them to be ANTICHRISTIAN.  
WHEREIN ARE examineda●nd refuted the six fundamental Reasons of JOHN FLOOD Ignatian, published by him in defence of Popish Miracles.  
By RICHARD SHELDON Catholic Priest, and sometimes in the Church of Rome Mr. FLOODS COLLEAGVE.  JEREMY 50. 14. 
Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows, for she hath sinned against the Lord.  
LONDON, Printed by Edward Griffin for Nathaniel Butter, and are to be sold at his shop at S. Austin's Gate, at the sign of the Pied Bull. 1616.   

TO THE RIGHT HONOURABLE WILLIAM Earl of Pembroke, Lord HERBERT of Cardiff, Marmion, and S. Quintin; Lord Chamberlain to his Majesty, Knight of the most Noble Order of the Garter, one of his majesties most Honourable Privy Council.  
RIGHT HONOURABLE  
SUCH is the condition of books (though the lines of them may haply be as apples of beaten gold,) that like houses without covers, they are not reputed perfect, unless they bear in their Fronts the Name of some Potent Patron, whereby they may be shadowed from the blasts of ignorant and malicious Censurers. Our most Christian and victorious Sovereign, having as another David with the flint of God's word, and the slinge of his admirable Spirit, smitten the Goliath of Rome in his forehead, wherewith he lieth prostrate on the ground, groveling in the ignominy of his meretricious enormities; hath by his Princely example, drawn divers of his Worthies to gather up the spoils of his victories; amongst whom, and behind whom, myself as a soldier postliminio in praelium revertens, have (being moved thereunto by the zeal of God's truth) undertaken this task, to reveal the Antichristianisme of his Exwies, I mean his rotten and ragged miracles. Having finished the Treatise, and bethinking myself of a Patron, I conceited th●t the Patronage of such an argument, was meet for the Emperor himself; and also that his shield would be more than needful, for the defence of a poor Soldier against a world of Adversaries. Yet weighing with myself, how his most learned eyes, and victorious hands, are filled with presents of Books from every hand, and of every argument, I resolved not to presume in this kind; and yet for my security and safety, I determined not to departed a latere Principis, whose Princely favour I have already laid up as a crown upon my heart. To your most Honourable Self therefore, who for your rare Virtues are honoured with the grace of being Comes Pallatinus a latere; I have presumed to present this my work, and to lay it into the hands of your most Honourable and Christian Patronage. I nothing doubt of your Noble admittance of the same, such a Humanity is seated in your Noble breast, as in a natural Centre; and such is the nature of the argument handled, that it beareth this affiance with itself, that it will not be unwelcome to so Religious and Christian a Peer of the Church.  
If I be demanded the Reasons of this my Dedication to your Honour; I sum them up thus; Love, Opinion, Religion; Love, for I confess ingenuously, the very first moment I saw your Honour attending upon our Sovereign, your most Noble aspect did present to my apprehensfull view, true Nobility, adorned with a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a panoply of all virtues, which then like a Loadstone drew my mind to love and admiration of your most Noble Person, the which some courteous respects of your Honour to myself have since confirmed. Opinion, and Fama verax, which reporteth your Honour to be a worthy Favourer of learning; an Honourable Maecenas, to all such as desire your Patronage: a noble testimony of true Nobility, brought forth in your birth, nourished by your education, perfected by your affectation and prosecution of all noble studies. Religion, wherein your Honour by the hand of heaven (for this Donum optimum is from above, à Patre luminum) appeareth by imitation, to be another job; sincere, upright, and fearing God; siding to no side, but walking via regia, & via media, before the Christ of our Lord, and Christ our Lord: by which Christian Collar of virtues, (though your place be most Honourable) I may say in Agesilaus his words, Conciliasti loco dignitatem.  
When I weigh with myself, how his most Excellent Majesty, clothed with the zeal of the glory of God's house, after a most learned Premonition with pen, hath in his excellent Declaration pro iure Regio, consecrated himself Pugilem, a Champion to the wars of the Lord: I cannot but be comforted to think, what commanders he would find, who like Isadas, holding lance in one hand, and sword in the other, will be ready ruere in hosts. And would God, the day were come, that the old Romans wisdom were followed, who resolved to fight against Philip in Grecia, lest they should be put to defend themselves against him in Italy: So our Christian Monarch, would be pleased to command the Capitoline jove of Rome to be assaulted, who now by himself in his briefs, and by his Ignatians furiall books, sendeth Sentences most furious into this Kingdom, not to be written with ink but with blood, as his Majesty writeth: which his presumptions, what are they else but incitements to some hellish and furious Ravillacs? At whose head and Crown doth Suarius aim and point in his most furious book? My pen dreadeth to write, what his Majesty hath declared in his most learned Declaration, touching the same point. And may not Clemency itself be awaked with such roars, to do such things as appertain to the severity of justice? Opus alienum, opus eius. What shall we say? Let us pray, Memento Domine jacobi tui & omnis mansuetudinis eius. Let his enemies o Lord be confounded, who project evil to his soul: And grant Lord that the presage which one Worthington, hearing of the happy▪ Inauguration of our most gracious Sovereign, uttered at Valladolid in these words, We are undone, we are undone, james of Scotland is proclaimed King of England. Let it O Lord prove a true prophecy, against them and their jove; let them be undone at home, and abroad; night and day; sleeping and waking; in themselves, and in their posterities; who thirst thus after the blood of thy Anointed Ones, and have made thy house a den of thieves▪ If peaceable Solomon become Lion, by their traitorous provoking, let them impute it to themselves; Sanguis eorum, supra capita eorum. And so most humbly leaving my Book under your honours gracious protection, I pray most hearty the Lord jesus to bless your Honour, with an assured pledge of true happiness in this life, and with fullness thereof in the life to come. Amen.  
Your Honour's most humbly devoted, RICHARD SHELDON.   

The Contents of the Treatise Following.  
CHAP. I. 
A Prelude, showing the Pope's Psendochristianisme, in respect of his lying signs and wonders; the same is declared by divers particulars. Page. 1.  CHAP. II. 
A second prelude, proving briefly and clearly that miracles in these latter times, are no certain tokens of the true Church of God. Page. 32.  CHAP. III. 
A brief Examination of Master Floods Preface, showing the same to be full fraught with vain bragging and ostentation. Page 43.  CHAP. FOUR 
showeth how ill Master Floods argument in defence of their miracles, is grounded upon the opinions of his Adversaries; returneth the dint of his argument against his own Church, and further declareth, how many impertinencies, untruths, & slanders▪ Master Flood hath shuffled up in the same for his best advantage. Pag. 50.  CHAP. V. 
Declareth how idly Master Flood bringeth some miracles (related by the Ancients) to prove their adoration of their Masse-Christ, relics, Images to be lawful. Here Master Flood is put in mind of many of their Churches, vanities and ridiculous fables. Page 65.  CHAP. VI 
Declareth, how weakly and calumniously M. Flood hath joined in his third reason, the reformed Churches for denying their miracles, with the Pagans, for their denying the miracles of Christ, his Apostles, and those of the primitive Church: Page 105.  CHAP. VII. 
Examineth Master Floods fourth reason, grounded (as he speaketh) upon the impiety of us, denying their miracles, but the imputation is returned upon him and his Church; divers of his impious inferences and proofs are discovered, Galeacius his honour is defended; and imputations of incontinency justly retorted upon the Adversaries. The history of Pope joane is briefly handled: And Master Flood who objecteth lies to other, is found himself to be a Liar, and therein a Disciple of his Grand Master Bellarmine. Pag. 119.  CHAP. VIII. 
Discusseth Master Floods fifth reason, (which he groundeth upon the good & profitable conditions of their miracles) showeth the same to be a vain conceit; examineth further how vainly Master Flood attributeth some certain miracles to Antichrist; examineth also their manner of conversion of Countries, and the sanctity of their Preachers. And because Master Flood twitteth the reformed Churches for the allowance of marriage in Priests, the Author showeth largely and clearly even out of Popish principles, that the marriage of such is lawful, and commendable both before God and man. Pag. 156.  CHAP. IX. 
Weigheth Master Floods sixth reason, grounded (as he pretendeth) upon the providence of God: in this many of his blasphemous conceits are discovered; Master Whitaker is defended: Some Popish laughing toys are briefly inserted. Page 214.  CHAP. X. 
In this the Author examineth those special miracles which the holy Scriptures attribute to Antichrist, and doth fasten them upon the Pope and his Church, showing how he fetcheth fire from heaven, and maketh the Image of the Beast to speak. Page 225.  CHAP. XI. 
Examineth all, or most of the Properties and conditions of Antichristian miracles, recounted in holy Scriptures by Christ and his Prophets; and doth most clearly fasten them all, upon the Pope and his. Page 244.  CHAP. XII. 
Discusseth a notable prophecy of Christ concerning Antichrist, in the 24. of S. Mathewes Gospel, and largely showeth the same, evidently to be fulfilled in the Pope and his. Page 251.  CHAP. XIII. 
Examineth a prophecy of Saint Paul, in the 2. to the Thessallonians, 2. concerning Antichrist and his Church, and doth evidently show the same, to be fulfilled in the Pope and his. Page 266.  CHAP. XIIII. 
Examineth another prophesy of Christ in the 7. Chapter of Saint Mathewes Gospel, and proveth the same to be accomplished in the Pope and his Prophets. Page 278.  CHAP. XV. 
Discusseth another Prophecy of Saint Paul, in his first to Timothy the 4. and declareth the same to be fully completed in the Pope and his Ministers. Pag. 282.  CHAP. XVI. 
Containeth two additions, the first of which discovereth the Papists, as in their Miracles so in their Visions (which are usually brought by them for defence of their Religion) to be Supporters of Antichristianisme: Here it is showed, how divors of their Visions contain absurdities against their own principles. And also some few Visions are added, for the Papists to meditate on, and they are such as are related by their own Authors. Pag. 282.   
The Second addition showeth briefly the idle vanity of a late Pamphlet written by one I. G. Priest touching the prodigious birth and miraculous death of his Brother Edmund genning's executed for Treason together with one Swithune Wells in Grayse-Inne fields. Pag. 323.   

THE PREFACE to the Reader.  
COurteous Reader, my salutation shall be with a few advertisements and requests unto thee. First, whereas I often use these phrases, The miracles of Antichrist, Antichristian miracles, or such like, my meaning is not, to give unto Antichrist or his Ministers, power to do wonders, which are in se and substance supernatural: for those be the Mirabilia, which Dominus solu● facit; the Lord only doth, 
Psal. 72. 28.  by his immediate power, unto which all his creatures, and the nothing, out of which his creatures are made, are subject by an obediential power or subjection: but I call the prodigies of Antichrist Miracles, because in the opinion of the seduced, they are such; and because sacred Scriptures, as Antiquity hath expounded and interpreted, do so term them.  
Secondly, I request thee, perusing my twelfth chapter, that thou pass not thy judgement hastily thereon, until thou have read the whole contents of the same, and then as thou shalt find, s● judge; whether I have not, at lest very probably disputed, according to the sense of our saviours prophesy, and Context of the Text; give me leave in this, Fungi vice Cotis, to whet the wits and pens of the more learned, to examine the secrets of that admirable prophesy of our Lord jesus, which I there handle: Quicarpet mea edat sua.  
Thirdly, if in the prosecution of this argument, I do interlace some particulars, and use some phrases which may seem tart to the adversaries palate, the Reader may not be justly offended thereat: for they do incessantly, so a buse all Reformed Clergies, & Christian Majesties, with their calumnious imputations, that there is no end nor measure of their malice: and as for phrases, their pens & mouths can hardly find any bad enough for us. Again, such is the nature of the argument, which I handle in this Treatise, that it cannot be well prosecuted without Tart terms to the adversaries taste. If any other of the Clergy which are Siders to the Pope's faction, do distaste my matter or my style, I shall no more regard their dislikes, than I will the barking of a currish whelp. Such hypocrite-Clerkes what are they else, than the very Scum of this Church, and the excrements, which being, nei●her hot nor cold, God doth cast out 
Apoc. 3. 15.  of his mouth, and would God this Church had, or could spew them out.  
And here I desire the Christian Reader to be advertised, that such Converts as come from Rome (if sincere and converted in their souls) are sure to be beset with diverse sorts of Adversaries: as the Papists and their Siders, the Semi-Brownists or fiery Pre●cifianists, and their Favourers, and to the hard censures of all such; sincere and sound Converts are certain to be subject: The first taxing them as not sound, because themselves playing the hypocrites, and measuring others by their own lasts, do hold them for like dissemblers: loath they are that any reputed learned or honest, should be thought to be sincerely, and in truth, converted to the Church of England, or to be well esteemed of, or provided for by the same.  
The other kind, more unkind; tax and reprove such, because in their preachings and practices, they are firm and zealous for the maintenance of those articles (Christian and Apostolical) Canons (Goodly and Godly) to which they have subscribed. jointly both sorts of them have their eyes set so narrowly and incessantly upon them and their doings, that the least error they may commit either in private conversation, or by lapse of tongue (which as the Apostle delivereth, no mortal 
jam. 3. 8.  man can perfectly rule or tame) shall be made a mountain: but why writ I this? to curry favour, or to beg indulgence at any man's hands? Absit: no man without Arrogancy, can assume that of Christ to himself; Quis ex vobis etc. Who of you can reprove me of sin? yet by the mercies of Christ, such sincere Converts, as England 
joh. 8 4●.  hath of late had from Rome, dare in humility say; Quis 
joh. 8 7.  ex Aduersarijs etc. Which of their Auersaries can reprove them of crime? If they can, we say not to them in those words of Christ; apologizing for the adulterous woman in S. john; He of you which is without sin, let him cast the first stone: But we say confidently, have our adversaries crime or not crime; let him, her, or them, cast peals of stones against us, if they can justly prove that we have in any point whatsoever in doctrine or action, criminally or semi-criminally transgressed against the Laws of God, or against the laws of this Church and Kingdom; let them not spare us; we only desire that they would deal honourably; not come behind and stab, for that is neither Knightly nor Gentleman like, but let them accuse plena in Curia. Thus writing in the defence of sincere and honest Converts, my pen telleth me, in the words of the Apostle, Factus sum insipiens etc. I am become foolish; I confess it: but my Apology shall be the same, the which the Apostle used, Ipsime coegerunt, They (our Adversary,) have compelled me: But why pass I not by the calumny? Because it toucheth the sincerity of our religion, which these by secret whisperings and surmises, seek to stain and wound: and I verily think if in any kind of calumny, in this, that of Austin is most true, Qui negligit famam crudelis est: He who neglecteth his fame is cruel against himself. I hope then that we shall not be reputed contentious, if we call any to answer for their calumnies against us, if they cease not to blemish the integrities of our Faith, wherein (I doubt not, but that I may speak the like of my brethren) I never knew what hypocrisy meant: no, no: we leave that for our Church Papists and Communion-Recusants, we commend that dish as due to such as jointly subscribe and deny etc. subscribe to obtain a Cure, deny to pervert their Cure.  
As for ourselves, who in the fear of God have shaken of jugum Exactoris, the yoke of the Exactor; we 
Isa. 9  have by God's blessings a double staff of comfort, the one firm as the everlasting mountains: Our faith and hope is that we are, filii liberae Children of her that is free, 
Gal. 4. 22.  and Liberti Domini, Freemen of the Lord, which liberty the Lord jesus hath graciously bestowed upon us: from 
1. Cor. 7. 22.  whom we pray, and hope for ●uch a good measure of his grace, that we shall not use this liberty as an occasion of sin; but live more warily, by how much we are hemmed in with Adversaries on every side, Sed ex his omnibus liberabit nos Deus.  
Another staff or cause of comfort under God to such Converts as already are come, or hereafter may happily come, may be, to think, that we have a Prince and Sovereign, who doubtless doth from his very heart, embrace and love those Converts which are in heart converted. There are also of his Subjects both of highest and lowest rank of all sorts (I mean such as are sincere Christian Protestants, and lean to neither side directly nor indirectly) who doubtless do in their hearts love us, and are very glad when they have occasion to do, or hear of any good that is done unto us. What need such then care if either Precisians on the one side, or Popish and Papists on the other, do malign them, Si Deus nobiscum; (& Dij eius nobiscum) quis contra nos.  
But seeing it pleaseth the Popishly affected, (I mean Church Papists, whether Laikes or Clerks) to be so uncharitable and so prone to censure us late Converts; as unsound, and yet in hearts Popish; I desire the Reader to give me leave to Character them out in a word or two in their right colours. What are they else then very Vipers who desire to bring forth a foreign Monarchy (they care not what it be, so it be Papal) with the rent and dissolution of their mother's bowels. Like as the Dogs which have arrows sticking in their thighs, are never at quiet, till they, may have shaken out the arrows from their thighs; so they until they may shakebag off the present Church and State-government, which like arrows penetrate their remorsed consciences; they will never be at rest; for this purpose though they frequent sometimes the Church, they will often withal have secret conference with Ignatians &c. I have often heard Creswell and Parson's (and if I mistake not, Parsons saith in effect as much in his Treatise for mitigation) affirm, that it would not have been good for our late Sovereign by any severe statutes (as by enforcement to communion) to have exasperated Church Papists; because (said they) the remorse and sting of their consciences against which they are compelled both to Church and communion; would when occasion might be offered, lead them praecipites into the ruin of the whole. Thus they. But what toleration will work, who seethe not? whenas gracious connivency hath made them so insolent? yea then, there, and by those means it is to be thought they will prove most perfidious where, when, and by what means, they are most favoured. Further I request the Reader, not to account this voluntary oblation of my Mite, into the box of God's Sanctuary, as the effect of an arrogant desire to see myself oft in print. No, no; I consider the diligence of the Adversaries, who are incessantly clamorous with their pens, against the Tents of the Lord; I consider the diligence of our Sovereign who as the Imperator Augustus hath invited both his Captains and common Soldiers in praelium Domini; And although he hath performed his part so excellently that as Hircius affirmed of Caesar, for his Commentaries, his Majesty seemeth rather to have taken away then to have given others occasion of writing; yet such seemeth to be his Princely zeal that he prizeth as a Sacrifice any service done in this kind; what if by his most learned pen Goliath seem prostratus? his Exwiae to some seem not taken from him, I mean the rags of his miracles and rotten superstitions.  
Thirdly I considered seriously tanquam Classicum Belli that Clangor of God, by the mouth of his holy Prophet: Put yourselves in array against Babylon, round about; 
jerem. 50. 14.  all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. If I amongst the rest of God's Soldiers obey this his voice; and shoot against Babylon the best arrows my simple arm can draw out of the Quiver of God's book; with the bow of his holy Spirit, this my diligence I hope shall not turn to my reproach; let them rather be reproached and reproved, who tumbling as fat as brawns within their sties, will not shoot out one arrow in Print, for fear of reproach; and lest they should be put to defend what they shall commend to press. And what? will they dare to deliver any thing in Pulpit which they are afraid to commend to the Theatre of the world? As the Press is the world's Stage, so is the Pulpit God's Theatre and a Stage for Angels. I see they fear with Arcesila●s, and are worthy to be rewarded with him; but they have the golden Art of supplanting. For my part should I foreknow that this Treatise of mine which is sweet in my mouth might prove bitter in my stomach and belly; yet out it should, my shoulders are of steel armed for all censures. But to all idle drones if never so elegant (who are ready with Bonamicus, Lazarus the Patavine to carp at other men's labours) as Erasmus said to him, Lazare veni for as; so I to these Bon-amici Lazari venite for as, My good friends, and Lazars come ye out, show yourselves, or else, as your hands be tied from writing, so let your tongues be tied also from censuring: or else, be not discontent, if you be reputed by some severe Censurers like Esop's Ass with head ever in manger and yet striking with his heels. It is not enough to bestow a bimestrial Sermon and the same twice or thrice to be said over, and then account yourselves as worthy to be censors over other men's labours: vaevobis, if living of the Gospel and having dividents sufficient for two or three worthier than yourselves, your tongues or pens evangelize no more nor better; no more of this, lest I be twitted as I was once speaking for the free enlarging and increase of a free benevolence etc. What? this man comes lately from Rome, and shall he teach us, what we are to give etc. But for my part I have done, craving pardon if I am overbold in this my free Epistle▪ whereof the period shall be this: He that followeth Avarice cannot be innocent. Further in all sincerity & humility, I pray for the Church in general, that such as halt betwixt God and Baal may be removed è castris Domini: And for myself in particular I humbly beseech our Lord jesus that he would be pleased so to assist me (who am the least of all his Family) with the Graces of his blessed Spirit to the end, that I may never fall from that Grace in which now I stand. In fide vivo jesu fily Dei. Amen.  
Yours in Christ Jesus Richard Sheldon.   

Epigramma de Miraculis Antichristi.  
Parturiêre diù septem tibi, Rómule, montes: ridiculos mures iam peperêre suos.  
Cuitua non odium, vel cui portenta cachinnum non moveant posthâc, is mihi prodigium est.  
VIA-PORTA nou: coll: Ox: olim So.   

A BRIEF PRELUDE, SHOWING THE PSEUDO-CHRISTIANISME OF PAPISTS, in respect of their lying SIGNS, and WONDERS.  

CHAP. I.  
ONE Faith, one Baptism, one 
Ephes. 4.  Christ, saith Saint Paul writing to the Ephesians: by which we are evidently instructed, that one and the same Faith, doth now save the faithful of these later ages of the Church, which did save those of the primitive times; likewise as the same Christ, and in the same manner was then, and is now to be believed; the same baptism, and in the same sort, was then, and is now to be practised, and frequented. This Christian axiom, soundeth well in the ears of all reformed Churches, because their total scope and project is, (separating the pure silver of Christian faith, from the dross of popish superstition) to reduce all points of religion, and necessary rites of Christian discipline, to the primitive Antiquity, and prime institution of Christ and his Apostles; But it is too too harsh in the ears of Papists, who by their additions of many novelties, and vain traditions to Christian religion, have above measure, contaminated and corrupted the simplicity of the same: and therefore, being urged with these their novelties, they are constrained to teach, and desperately to affirm, that the primitive Church, the Apostles, and founder's of the same, did at least, implicitly, tanquam in principijs believe all that, which they themselves do now explicitly, and expressly believe, upon the opening and unfolding of their holy Father the Pope: (to whom with their Angelical Aquinas they 
Aquinas 2. 2. q. 1. art. 10.  commonly attribute power to order, ordain, establish and declare the symbol of faith.) And therefore, to uphold this their paradox, divers of them have not been ashamed, to apply to the primitive Church, and her times, that of the Apostle, sapiebat ut paruulus, loquebatur 
1. Cor. 13. 11.  ut paruulus, she was wise as a little one, she spoke as a little one, as not having all points necessary of faith, expressly, and explicitly suggested unto her; but they forsooth, by virtue of the infallible determinations, and decisions of their inerrable judge the Pope, can speak wisely and believe perfectly in every particular conclusion the which it shall please their holy Father to determine; provided it be ex Cathedra, that is with intention and purpose to teach and instruct the universal Church whereof they make him sole Head and Umpire. And although the ancientest Bishops of Rome, and the Primitive Fathers of the Church did hold some points as doubtful, obscure, and apocryphal, yet their Romish Father, hath such a potency, that sitting in Cathedra (tanquam ex tripod) he can clear all, and make that to be an express article of faith, which the ancientest Church, either held for doubtful or else had no express knowledge nor practice thereof. That in this vanity, (wherein they do most egregiously please themselves, and upon which, all Ignatian-papists, build their faith) I do not unjustly impose against them, it is manifest in a few (amongst innumerable other) clear instances. As first, their presumptuous Canonizing into the rank of sacred Scriptures, apocryphal books of errable men, so reputed, and esteemed by venerable antiquity. Again, their vain presumption in defining their metaphysical and paradoxical transubstantiation, by which, (out of those most venerable and sacramental words of Christ, this is my body, by an admirable 
Math. 26. Luk. 22.  kind of logic, never heard of nor dreamt of in the ancient Fathers) they do by transubstantiation place and set their Christ, in such a manner of being, site, and disposition of body, within the round wafers, which they consecrate; that I could never as yet hear any one of them dare to affirm, in what sort Christ is there, whether sitting, standing, or lying; whether prone, or supine, with his face upward, or downward; whether like janus bifrons double-fore-headed, or with as many faces, as there be imaginary parts in the wafer: This only, by the way, I give the Reader to understand, that when their famous Vasquez public Reader of divinity 
Vasquez his chimerical conceit touching transubstantiation.  in the Ignatian schools at Rome was treating of the manner of Christ's being in their sacrament, he did then, and there (not without admiration and astonishment to myself) deliver, that look howsoever, and in what sort, and manner soever, the devout Receiver, will imagine Christ to be there, whether as standing upright, or as sitting or like as hanging upon a cross, he shall so have him truly and really: his reason was, because Christ, is in the sacrament in like sort as man's soul is in his body, totus in toto & totus in qualibet part, whole Christ in every part of the wafer and whole Christ in the whole wafer; so that although the whole face of Christ be in the whole wafer, and in every part of the wafer, and the feet of Christ be in the whole wafer, and in every part of the wafer, yet it is (said he) in the power of the Receiver, to imagine the face, to be in one part, the hands in an other, the breast in the third, and the rest in other parts, in such sort, as might best serve for his devotion. And that this doctrine was there publicly delivered, I call the heavens to witness; but what need I, so to do? when this their superstitious divinity, is so frequently taught, and delivered in their meditations and pulpits: and it is so agreeing to that their principle, that Christ is wholly in every part, and wholly in the whole wafer; that by necessary consequence it followeth thereout, as the intelligent Reader will easily observe.  
Further a third instance I adjoin of their doting and fatuouse indulgences, which are so far from being founded and grounded in any express practice of the primitive Church; that the acutest of themselves confess, and acknowledge; that they were only implicitly delivered, in those words to Peter, whatsoever thou 
Math. 16.  shalt bind, shall be bound; and whatsoever thou shalt lose, shall be loosed: which words, being by their inerrable judge expounded, for their indulgences; thereupon they have coined according to their divinity, a new article of faith. By all which, with infinite more instances, it is as clear as the very heavens, that they do believe many things as necessary points of religion, which the ancient Church never dreamt of. And when upon this point they are urged and told (as Christ taxing the jews errors spoke to them) that ab initio non erat sic, from the beginning it was not so. Abraham non fecit sic; 
Math. 19 8.  Christ, his Apostles, the primitive Church, did not so; then they recurre to their rotten sanctuary: that although the primitive Church did not so expressly, yet they did so implicitly, although they did not so believe in express terms, yet they did so believe (in principijs) in those principles, and premises, out of which their Holy father by his unerring Spirit, hath deducted these new conclusions, and upon whose declaration, we receive and believe them, as the very Oracles of God. But how is this divinity confronted by the Apostle, 
Galat: 1. 8. 9  who hath denounced an Anatheme to him, whosoever shall deliver as matter of faith (for so the Apostle must be understood) beside what was then delivered? how can the Pontficians show me, any commandment of God, by which I am bound to believe new articles of faith, which were not expressly believed, and received in the Apostles times, and primitive Church? by what 
This is catholic faith and profession, which the Apostles have delivered, Martyrs have confirmed, & which the faithful hitherto do keep. Vigil: against Eutich.  principles, can they evince, that the faith which was sufficient for the Apostles, and their immediate scholars, is not sufficient for the faithful of this time? by what scripture, or authority of any ancient Father can they show, that the Pope can deliver new Articles of faith touching manners, which were not believed in the primitive Church? surely by none: and yet they travail eagerly therein; but their issue being fruitless, and they not being able to be delivered of a masculine child, to defend this their paradox, they recurre and run to that vain and fond bulwark of all Heretics, and false Prophets; miracles forsooth, prodigies, visions and wonders must be devised, there they rest, there they triumph and sing: but before the victory; as easily I (by God's assistance) will make it manifest in this my discourse, rest they, triumph they, insult they never so much.  
The manner of the Papists urging of their miracles, prodigies and visions, is so peculiar, and essential to Antichristianisme, and to the great Patriarch of the same, the man of sin and son of perdition; that I suppose there are no passages of sacred Scripture, which do more clearly evince popery to be Antichristianisme, and the Pope to be the man of sin, then that they so egregiously insult for their false prodigies, and triumph for their lying visions; that if it were possible, they would 
Matth: 24. Marc. 13.  draw the very elect into errors and heresies, were they not upheld by the hand of him, qui novit qui sunt cius, 
2. Timoth: 2.  who knoweth his, and were they not taught by his voice 
Ioh: 10.  and fortified by his holy inspirations to flee from the hearing of any Alien in matters concerning faith, religion, and worship of God: but being by his holy word and spirit sufficiently instructed; whensoever they hear the sound of any errors broached from Rome, (though for continuance, they might have a thousand years of age; used in times of error, ignorance and superstitious darkness,) yet if that of Christ, Ab initio non erat sic, from the beginning it was not so, in the Apostles time it was not, in certain ages after it was not so; may 
Matth: 19 8.  justly be opposed against them, they dare constantly avouch such customs to be not christian but heretical; not antiquities, but long inserted novelties; not able to prescribe against Christ his truth, though they come adorned and furnished with as many portents, wonders, and signs, as the man of sin and his ministers, described by the Apostle, shall by the great power and virtue 
2. Thess: 2.  of Satan, be able to work.  
Admirers of visions, Prodigye-devisers, and wonder-workers, even such as should falsely profess Christ, were foretold both by Christ and by his Apostles. First, if we ask the time, they were most to abound, yea as it were to swarm towards, and in the latter times: which 
Matth: 24. 2. Thess: 2. Apocal: 13.  manner of dealing, with daily advantage, and new increment in that kind, is so lively to be found amongst the Popish, that I dare boldly ashrme it, and will stand to justify it, (notwithstanding the infinity of fables rejected by themselves in their old legends and portesses) that in respect of their glorying in visions and miracles, there is no comparison to be made betwixt the former times and these: so that in them, and in their congregation, it is most evident, that the nearer they approach, to the later or latest times, the more they abound with their lying visions, prodigies, wonders: And if they themselves, be not the men that should falsely ptofesse Christ and gloriously vaunt in miracles, and prodigies; let them show unto us, point out unto us, some others that teach here and there is Christ, (by tying Christ's faith and religion to some one See; or by pretending and preaching, some real presence of Christ upon earth) let them (I say) show some manner of men, who glory in the name of Christ, (though most falsely) and yet do prodigies, wonders, miracles, for confirmation of their errors, and heresies: as clear as the heavens it is, that there is no sect which doth, so absolutely rest and confide in their miracles & wonders, as themselves: and to them it doth agree so properly, even 4 to modo, that there was never yet any popish Doctor, who hath written in defence of their heresies and errors, who challengeth not miracles and visions, as peculiar to themselves, and as frequent in their Church alone; making the same as a sure note of true Christianisme, amongst themselves. Wherefore else, doth Bristol in his motives and demands? mountanouse Hill in his quartron of reasons; without all reason, truth or honesty, wholly quartered out of bristol motives, and Gasper Vlenbergius his causes? wherefore else, doth Bellarmine in his notes of the Church? Stapleton, Coster, Baronius, Coccius, Sanders, and all other whatsoever writers for that sect, so triumph upon their miracles, and visions? they have them therefore, and we willingly yield them unto them; for otherwise, we should not esteem them as ministers of him, who without compear or equal, sitting, (that is, ruling 
2. Thes. 2.  and governing) in the Temple (the visible extern house) of God was to come in all power, signs, and lying wonders, (mark the words, observe the mystery) I say it, and repeat it again; who was to come, and to sit in the temple of God, not showing a few miracles, not weak wonders, not with small power, but in all power, signs, and lying wonders, was to bear himself, as in the steed and place of God; was also, to contend with the elect, yea to overcome the Saints; was to persecute and afflict those who embracing the charity of truth, that is, the love of Christ, who is the way, life, and truth, should refuse to accept, or 
Ioh: 14 6.  admit of any other means for salvation, but the name of Christ, which only is given for our salvation, as the holy Scripture delivereth. If it be demanded, whether 
Act: 4.  these sincere professors of Christ, which were to be afflicted by the man of sin, and his manciples, were to oppose miracles, against their miracles; and wonders, 
Exod: 7. 19 & 8. 6. 7.  against their wonders; as Moses did against the Egyptians. To this answering I suppose, agreeing to sacred Scriptures, that either they were to work none at all, or else so few, that in comparison of those which should be wrought by the Antichristian synagogue, they would seem none at all: and this is clearly gathered out of 
Matth. 24. 24. Marc. 13. 12.  holy Scriptures (agreeing to the sense of ancient Fathers) where it is said, that the prodigies and wonders of these Pseudochrists, should be so many, and so great, that if it were possible, the very elect should be perverted: which fear of perverting the elect, how should it take place, if they should have miracle, for miracle; vision for vision; wonder for wonder, to oppose against these pseudochrists and false prophets? Clear therefore it is, that multitudes of wonders, and great wonders were to be towards, and in the later times peculiar to him, who should sit in the temple of God bearing himself for a Vice-God; even as Paul the 5. with blasphemous impudency now doth: suffering himself to be termed in certain Theses of divinity (defended by a Dominican Friar called Caraffa at Naples) by the name Vicedeus, Vice-God: whose blasphemy herein is intolerable: as alike is that of his Burghesian Family; for the eternising of which, those arrogant Nephew-Cardinalls of him, are not afraid to have engraved in their cups and plate this poesy, AETERNITATI BURGHESIANAE DICATUM, Consecrated to the Burghesian Eternity. Is not this more blasphemous than Constantius his Numen, divinity, for which religious antiquity so much condemned him? But we may not forsooth deny eternity to the Family of a Vice-God; to whose predecessor (Gregory the 13.) Stapleton was not ashamed to give, Numen, a Divinity, Godhead. And truly, seeing they will needs have Eternity, Numen, Divinity, Godhead, Omnipotency; seeing they alone will needs sit in the temple of God, overruling all, commanding all; seeing they will needs have wonders and prodigies, and in great store and frequency: for my part I will never deny them unto them, and I doubt not, but withal easily to prove that they have lost charitatem veritatis, the charity 
2. Thess: 2.  of truth, for which God hath given them over to strong illusions to believe these errors and lies.  
Saint Gregory worthily discourseth to this purpose, 
In exposit. job, lib. 34 cap 3. & apud Paterium in 2. ad Thessaly.  whose speech, although it be large, yet I will not omit to set down a great part thereof. Terribili ordine dispositionis occultae etc. By the terrible order of secret providence (saith he) before the old enemy appear in that damned man Antichrist, whom he shall assume, the signs of virtues shall be taken from the holy Church; for prophecy shall be hid, the grace of curing shall be taken away; the virtue of longer abstinence shall be diminished, words of doctrine shall cease, and the prodigies of miracles shall be removed: the which notwithstanding, the divine disposition shall not utterly take away, but shall not so openly, and so frequently show them as in former times. And a little after; therefore for the greatest part, signs of miracles and virtues, shall be withdrawn from the faithful in the holy Church: And then the old enemy shall in that damned man Antichrist, appear, conspicuous against them, by many prodigies; that by how much he is puffed up with his signs, by so much with greater praise, he may be overcome by the faithful (for although signs shall not altogether be wanting to the faithful in that conflict; notwithstanding, his shall be so great, (note these words) that ours will seem few, or none at all) whose virtue shall be stronger than all his signs, spurning with the heel of inward constancy against all that which is so terribly showed by him; but the malignant enemy shall by so much use greater immanity against them, (behold the Roman practice) by how much he shall grieve to see himself despised in the midst of his shining miracles; therefore he will wholly recollect himself for their destruction, and will kindle up all the reprobates with one mind, and like cruelty, to the destruction of the faithful: And so the proud loftiness of Antichrist, over reprobate minds, shall be raised up with the fast (how clear is this in the son of perdition sitting at Rome?) and pomp of secular glory, so that, a sinful man, and yet despising to be esteemed as a man, (that is a pure man only) will lyingly affirm himself to be a God over men; (observe these words, a God over men) (whereupon the Apostle Paul saith,) so that he will sit in the temple of God showing himself, as if he were a God. thus far Saint Gregory with much more to like purpose. And although this Father in this place, do seem to teach that Antichrist shall directly and expressly extol himself above God, (which none of the Popes have yet done, as some Papists may object, and that therefore this Antichrist here described by Gregory cannot be the Pope), For my part I thus resolve the doubt, that all the Father's discourse may most fitly be applied to the Pope's unmeasurable extolling himself above the laws of God, challenging power to dispense in all vows and oaths; challenging power, to annex to base creatures more spiritual efficacy against sins and wicked Spirits, than he himself, and his do give to the Sacraments of Christ: challenging the very name of Vice-god, challenging all that honour and adoration, 
For the Pope's insolent pride, read the dictates of Gregor. 7. in Baron. anno 1175.  which is upon earth given unto him; for that he is a Vice-God, a God▪ substitute upon earth, sitting in the temple of God. But setting this circumstance at this present aside, by this Father's whole discourse, agreeing to sacred Scriptures and his judgement, it is manifest, that to abound with miracles and wonders against that Church, which hath few, or no miracles (in comparison) shall profess Christ, and only Christ, is an evident sign of Antichristianisme; the which, how fitly it squareth to the Romanists, no man cannot but see, whose eyes the 
2. Cor: 4.  God of this world hath not blinded.  
To proceed; Concerning the time, when the miracles of false prophets were to be most flush, and like shoals to flee abroad: the revelation of Saint john hath 
Apoc: 13. v. 2. 11. 13. 14.  it so clear, that nothing can be more clearly or lively expressed: For there, the Prophet delivereth the great power, authority, miracles, and wonders of the Beast, and of the false Prophet, having two horns like the lamb 
Miracles ceased for most part, in the time of Aust: See August. de vera relig. Chrysost. in 1. ad Cor. cap. 2. hom. 6. Greg. hom. 29. in evang.  (which must be towards the later times of the Church, after the substraction of miracles from the true Church, which hath passed long ago) to work great prodigies and wonders; pretending the very power and place of the lamb, as Popes do; yet speaking like the dragon, denouncing, proclaiming blood, ruin, fire, sword, proditions, perditions, against all such, as shall deny his monarchical Papacy; against all such, as shall refuse that power, by which he challengeth authority to dispose of kingdoms, and depose Kings, for the salvation of souls: and this he doth (as if it were with the horns of the lamb) pretend; thereby cloaking and covering his ambitious, lofty, and fastuous spirit. And if your holy Father the Pope, do not (pretending the two horns of the lamb) work prodigies, and wonders sitting in the temple of God, then bring me, o ye Pontificians, some one man, that ever did it, or that is likely to do it in any other sort and manner than the Pope now doth it. Deny it if you can, that he hath spoken like the Dragon, when as, by his bloody sentences, he hath in all Christian kingdoms 
Apoc. 6. & 13.  that ever were, at one time or other, taken peace from the earth, the proper work of the Dragon: and to press you further, was there ever yet any man, who hath deceived the dwellers upon earth, by those miracles which he had power to do in the sight of the Beast, but the Bishop of Rome; who in his profane legends (though termed by their genitors and forefathers, Aureae Legendae, Golden Legends) of doting Metaphrastes, fabulous Lippoman, lying and voraginous jacobus, superstitious Antonine, confuse Vincentius, hath so cloyed the dwellers upon earth, with delusions, lies, and impostures, that for very shame, they have pared out of their Portesses and Breviaries many and sundry of their fabulous histories: and for the derisions and outcries of Christians against them, have exploded no small members of their Golden Legends. May I not fitly use against them those words of the Apostle, what fruit was there in those things whereof you are now ashamed? with which you 
Rom: 6. 21.  are now confounded? and worthily confounded, to consider, that your progenitors, your Pillars of the inerrable Church, should set forth Legends, yea golden Legends, written by Bishops, Archbishops; authorized by public authority, read in your public services, concerning miracles that never were, and of men that never were living upon the face of the earth. Your Didimus Verdicus Claudius Espencaeus telleth us, that your Legends 
●spencae. in 2 a● Timoth. and like digress lib 2. cap. 11.  and Portesses were full of fables, as any stable could be fu●l of dung; and I dare constantly say, more full of vanities and lies then the stable of Augias' was of dung, for that, by thousands of oxen might in time be purged, but the whole congregation of Roman Repurgers have not as yet been able to cleanse your Legends, which have filled and deceived the whole world: yea so fresh is the reviving of their delusions, that I dare boldly say, that all their old Legends, have not any more vain, more pernicious, than some that have been of late, and a fresh published by themselves. In this place, I mention only that of Catharine of Sienna. She forsooth and 
Life of Catarrh: of Sienna.  Christ jesus, by an admirable kind of permutation, did enter change their hearts; so that Christ, had the heart of Catharine, and Catharine that of Christ. Oh you ignorant and desperately superstitious Pontificians! observe you not? understand you not? that this miraculous chaffering of hearts, subverteth a very Principle of Christian religion, (received also by yourselves) which is, that (quod Christus semel assumpsit nunquam dimisit) what Christ did once assume (to wit by hypostatical union) he never left the same: tell us then, I beseech you, did he not assume his carnal and corporal heart, as a principal member of his body? was it not conjoined, and united mediately or immediately by hypostatical union to his divinity? I know you cannot nor will not deny it. Well then, for Catharines' sake did he demisse, and leave his own heart, to interchange for hers? if so, than you must needs admit, that Christ for Catharines' sake, did suffer a partial kind of death, 
Christ changeth his heart for Catharines'.  by separating his soul from his own heart, which was the principallest part of his body, and the chiefest and immediatest seat of life; unless, you will be so desperately mad, as withal to affirm, that Christ also did interchange souls with Catharine, either partly or wholly, and so give her a living heart, and take in lieu thereof her living heart: and surely, if the hearts interchanged, betwixt Christ and Catharine, were but dead hearts, and had not so much, as a vegetative or a sensitive soul in them: for what purpose then, can your senseless souls, and witless hearts dream, that Christ should be so enamoured, with a dead heart of Catharine, as to give her his own living for it? what? was he overtaken with some corrupt passion of love, to long after a dead heart? hath he so forgotten his love and respect to his mother, as to esteem more of a piece of dead flesh from Catharine, then of that heart which he took from her sacred womb? the which also, because heavy in the garden even to death deserved not to be cast off. Christ himself confesseth, that his corporal presence, was a kind of let and hindrance to his Apostles, that the Paraclet and Comforter could not come unto them until he was departed. 
Ioh 16. 7.  And yet now forsooth, he cannot sufficiently love Catharine spiritually, embrace Catharine fully, unless he make a carnal and corporal permutation of heart with her; and take hers for his: When I read in Baronius, 
Quer● Baron. anno to 28 ●● 5.  that fantastical relation of his, how the virgin Mary visited Fulbert in his sickness, and gave him her breasts to suck (perhaps then there escaped some drops of milk from Fubbertus his lips, he being not accustomed to suck, and are those, which are kept in a siluer-image of the virgin Mary, in her Church at Rheims, and are there worshipped) much comforting him thereby; I thought Baronius should have gained the whetstone, but now the case is otherwise, for surely of all prodigies this commutation of hearts, betwixt a young damosel and God, is most exceeding all credit. Surely, we might justly esteem ourselves as bewitched, if we should not think, that the Pontificians are deluded by strong illusions, foretold by the Apostle to believe such lies. Do they not give the world, just cause to make like account of this their Catharines' marks, and signs, in her hands, head, feet, and side? like those of the holy maid of Lisbo, by whom, how the holy Father, Lewes Granatensis her Ghostly Father; and Sixtus Quintus, the Ghostly Father of their Catholic Church, together with the Spanish King, his Prelates, his Priests, and his invincible Armado, were mocked and deluded, the year 88 is not ignorant; and yet let them deny it if they can, but that they held her in admirable veneration, setting up, and worshipping her pictures, in public places, yea in Churches esteeming of her, as of another Catharine of Sienna, like another Asissian Saint Frances; (for he also had the signs and marks of a crucified Saint; walking, not hanging, living, not dying, in deception, not in verity.) But after 88 when her blessings and prophecies proved to be vanities, than the Spanish Sages, and Rome's Ghostly Father well observed how they were overtaken in their follies, (but had they prevailed, as they might according to the chance of wars if God had not withstood them, she had been a Canonised Saint, ere this) and then were they ashamed to see themselves so deluded by an Hipocrite-woman: and doubtless, had some like occasions happened, they had not been so long deceived by their Asissian Frances, and Catharine of Sienna: but the time was then not come for the more open revealing of the man of sin; and for the stronger deception of those, who had forsaken the charity of truth, who therefore deserved so to be deceived, God permitting the same. And notwithstanding, I dare tell them by the way for their comfort that there are divers of their religious black Friars who believe not their Francis (who was a white-Fryer) his signs, and marks: as on the other side, divers of the white Friars, disciples of Francis, believe not, regard not the signs and marks of Catharine, who was a black Nun. This I deliver both out of my own experience, and very credible relation of those who are very well acquainted with the dispositions of Monks and Friars: And if it be answered, that these Friars do so, out of emulation, and bitterness against each other, not because they hold the histories to be doubtful; be it so for this time; but by this their answer, every man may 
joh. 13. 35.  evidently know, that such envious Friars are not the disciples of Christ; but of him, who is the Parent of discord, and by whose envy death entered into the world, and so consequently of the Archministers of him; amongst whom not a few, (tyrannizing like Lions as it is 
Langius. Platina, alij.  written of Boniface 8.) have endeavoured to cast their terror and fear upon the whole world.  
Secondly, I observe, these men (that shall work such wonders and prodigies) to be described both by our Saviour, and by his Apostles, that they shall be false-Prophets & false-christs', preaching the doctrines of devils; the which how to the very hair, it is fulfilled by the Pontificians, I do hereafter declare. Christ speaking of the dangers which his Elect should suffer towards the consummation of the world, saith thus. Then if any man 
Mat. 24. 23 etc. Mark. 13.  shall say, lo here is Christ, or there; believe it not; for there shall arise false-christs', and false-Prophets, and shall show great signs, and wonders, insomuch (that if it were possible) they shall deceive the very elect: behold I have told you before, wherefore, if they shall say unto you, be hold he is (that is Christ is) in the desert, go not forth; behold he is in the secret penetrals, believe it not; for as the lightning cometh out of the East, and shineth even unto the west, so shall also the coming of the son of man be: For, wheresoever the carcase is, there will the Eagles be gathered together. This prophesy and premonition of Christ, I handle largely in my twelfth chapter whitherto I refer the Reader where he shall find the same largely and clearly examined.  
To proceed on; I said before, that these pseudoprophets (which is an other mark of them) were to teach the doctrines of Devils, according to that of the Apostle, Now the Spirit speaketh expressly, that in the later 
●. Tim. 4. 1. 2. 3.  times, some shall departed from the faith, giving heed to seducing Spirits, and doctrines of Devils, speaking lies in hypocrisy, having their consciences scared with a hot iron. By which property of false-prophets, concurring with the former mentioned above, it is more than manifest, who are specified, especially, if we ponder those words of the Apostle, that such should forbid marriage, and command men to abstain from meats, which God hath created to be received with thanksgiving, of those, who did know, and believe the truth: The Papists, would feign cast off this imputation of speudo-prophetisme from themselves, and lay it upon the Eucratites, and Manicheyes. but howsoever these old Heretics might so affirm, clear it is, that herein they are their children, upon whom also, the prediction of the Apostle more justly lighteth, in respect of the circumstance of time; for they, not the Manicheyes and Eucratites, come in the later times: and although the Manicheyes, who did allow marriage in their ordinary Professors, but disavow it in their elect and choice Professors; yet notwithstanding they urged not single life with that vehemency, and tyranny as these holy Fathers do. And truly there is one circumstance in this their doctrine of Devils, and answerable practice, which seriously weighed will make any man detest them herein. It is this: notwithstanding, when they train up their young men in their Colleges and seminaries, they do well understand (I speak both what I know, and also upon most assured relation, and testimonies not to be refused, and God is my witness, that I lie not) and observe by the continual conflict, in which they are often foiled, at least, with impure and morosous cogitations, delectations and desires, that their young scholars have not the gift of continency; yet they will not only suffer, but further also, even persuade them to vow chastity, and continency, and afterward hold themselves in that state in which by reason of their continual lapses they are doubtfully to incur eternal damnation. And this they do in a certain show of hypocrisy, thereby to purchase countenance and credit of their mysteries: a very trick of Antichrist, as it hath been long ago observed by the ancient Fathers, so Hippolytus, so Hierome upon Daniel, 
Hipol. orat. de consummate. mundi. Hierom. in comment. super dan. Damasc. lib. 4. fidei orthodox. Liran in Dan. Hierom. in 1. ad Timeth. 4.  so john Damascene, so Liranus expressly, Simulans primo castitatem Antichristus postea in omnem libidinem ruet: Antichrist dissembling at the first chastity, he shall after rush headlong into all luxury. And this is so clear that our later Pontificians cannot deny, but that Antichrist shall dissemble and pretend chastity, thereby to purchase credit. And as clear I suppose, that there was never yet any man, who ever hath dreamt, that Antichrist should have a wife: either therefore he will pretend chastity, or glory in impudency: but surely chastity he will pretend, and so greatly glory therein, that by that means (to speak with Ribera) he will think all his other vices 
Libertis Apoc. cap. 13. s●ct. 5.  may be covered; and be himself by only opinion of chaslitie, be mounted up to the Monarchy of the world. Courteous Reader, dost thou not think, that this Ignatian forgot himself, when he wrote thus that by only opinion of chastity, Antichrist should purchase empire of the world, which, how it squareth with the Popes it is most facile to declare, if a man would but stand to move that sink. By the way in a word or two, too too fresh is the memory of the impurities of Clement the 8. and yet seldom was he seen to say Mass but he would weep: The impurities of Sixius Quintus I would leave willingly to the relation of some Ignatians, if they would vouchsafe to catalogue them: as for two Gregory's, the 13. and 14. supernacaneous it were; to commend to the world their virginities, their Nephews shall do it for them: Paulius 5. who now reigneth is thought through disposition of nature not to be overpropense that way; but if he be not, his purpured brethren for him are drowned up, even in crimine pessimo: witness that accident which happened not long ago in Rome, when divers young youths, (young succubyes) were burned, but the 
See hereafter.  purpured (Incubyes) escaped. Believe it courteous Reader the abominations which are committed by those purpured Fathers, and the Supreme Fathers of that Synagogue are so detestable, that they pass all narration either of modest or immodest pen: and if our ignorant Pontificians in England, be not acquainted with this, or think that I do of purpose aggravate; God is my witness I do not so. But the true cause, that they are so unacquainted with Rome's impurities and impudicities is, that all their Seminary-Priests, Monks, jesuits whatsoever, have ever most strict charge given unto them before they return into England not to speak of anything, which in any respect, may turn to the dishonour of the Pope, or his purpured brethren. Again, for most part they are so cloistered up, that they have little conversation with those that know the lives & conversations of Cardinals, both intus and in cute; and yet the College is not so even builded but that some stones stand further out, than the rest and so consequently are of better intelligence. And the detestably impure, proud, and luxurious lives of Popes, and Cardinals; is indeed the chiefest cause, why Italy so swarmeth with Atheists, and why few ingenuous Christians entering into it, are ever perverted or drawn to their heresies and Idolatries. I except such youths, as are corrupted in the Fry, or never look without their Seminary-mewes, or else such scioppyes, as for Ceres and Bacchus, are content to serve Pluto. And thus much by the way of their 
Of this matter the Reader may find more in the eight Chapter.  doctrine of Devils, and of their devilish practice of forbidding marriage, under pretence of greater chastity, and Antichristian purity, (I call it Antichristian purity because it is, the immediate root and cause of all impurity, flatly repugnant to the ordinance of God, nature, & the laws of Grace) tying men by laws and vows, to that which their own consciences tell them they cannot keep, and observe. And for this respect I here conclude that both this doctrine and their practice thereof must needs be from the Devil.  
But to discourse more in General, that this mark of teaching doctrines of Devils, can by no means, be applied to the reformed Churches, it is thus to be manifested. Because all that they teach, as necessary to be believed; is positively, truly, and really contained, in the sacred Scriptures, and symbol of the Apostles, as they have been expounded by the most Ancient, and Catholic Church, and therefore by no ways, can their doctrines be called of Devils; unless the Ancient, & Catholic Church, may be apeached of such a crime. But the Papists, through the presumptions of their Popes have made many additaments to faith, of which some for special respects are called doctrines of Devils; and all in general, for that, either they are devised by suggestions of Devils, or approved by them. The which is clearly declared thus; because they wanting testimonies of sacred Scriptures for most of these their heretical patches and additaments; they do often return unto the dead, scraping thence, what horrible testimonies they can get; contrary to the instruction of Christ, who to damned Dives, desirous to go to his living brethren, and to instruct them that they might avoid that danger, into which he was fallen, answered thus; they have 
Luk. 16.  Moses and the Prophets whom if they would not believe, neither would they believe, though any should arise from the dead: yea Papists themselves are so eager, to take testimonies for their heresies, that they can be contented, yea glad, if the Devils (whom they know to be such) do speak in their behalf. Witness Robert Chambers, who produceth for a great miracle, and a worthy testimony of their religious worship of the virgin Mary at▪ Sichem; how certain Devils going out of one Birus cried out thus, live our Lady of Sichem, live our Lady of Sichem; not thus; live the mother of Christ; but thus, live our Lady of Sichem; which Lady of Sichem, we willingly leave to the Devils, and such Papists as Chambers, who glory in such consorts of their superstitious worship. We for our parts only, will ever call blessed and happy, 
Like testimony Coster beggeth from the Devil touching the worshipping of Images Coster dom 3. in Quadrag.  that blessed Virgin who reigneth and ever shall reign with her Son in everlasting glory, not their Loretto or Sichem Ladies. Again, wi●●esse Tilman Bredenbachius who seeking testimony from the Devils for his religion, relateth how the Devils at a certain place called dimpna, testified that upon the command of their great Lord Belzebub, they all went to honour the funerals of Martin Luther. Ah ye besotted Pontificians! how are ye delighted with such delusions, Adlegem & ad testimonium, to the law and the testimony, thence tell us, 
Isa. 8.  what manner of man Luther was; there contending, neither Caietane your Pope's Legate, nor Cocleus your great Theologue, were able to stand out, with that worthy man and of most happy memory: but to the devils you will recurre, and from them you will needs have testimony against that learned man.  
Again, witness that detestable and usual practice of Popish Priests, when they take upon them to exorcize the devils with their sacrament, (God knoweth I belie them not) with their Christ in a pyx. For then, they do ever seem to constrain the devils whom they exorcize, first of all to confess, that Christ himself, is in that very host truly and really; and this they do forsooth, lest the standers by should be scandalised to observe afterwards in the course of their exorcisms, how little esteem 
The story of Magdalen de la Crux exorcised at Corduba is worth noting, she sometimes spoke like the devil, sometime like Christ, yea in the person of Christ. She consecrated an host, which many adored for Christ, to such madness were the Cordubans come. Delrius mag. disq. cities Ribad. lib. 5. vita Ignat. cap. 10.  and regard, the exorcised devils make of that their Christ, and how contemptuously and scornfully the devils do carry themselves, notwithstanding the presence of that their Christ. Herein I appeal to the consciences of divers Priests, who know this that I writ to be most true. In steed of many particulars, which might be related in this kind, hear one of holy Dibdale for them all. This Dibdale exorcizing of Sara Williams, one of the Minian Energumenisses (which were often conjured by holy Weston, alias Edmunds, and divers others, at Denhamhouse, and elsewhere) did to this effect speak to the devil in the foresaid Sara. What dost thou say to the blessed sacrament of the Altar? Oh, saith the devil, it is the very body of Christ, cut it, and thou shall see it bleed. thus the devil to Dibdale; but herein he lied, for all that cut it, see it not bleed; witness that Inquisitor and Friar, who being at Saragossa in Spain to put a certain consecrated host into a pyx, to be carried up and down in 
The great devil exorcized in France, demanded whether Christ's body were in the host, answered it was because he was there.  procession, and finding it too great for the pyx, with a pair of sissers he pared the host, and fitted it for the same; but the host did not then bleed, only the audacious Friar, for such paring and rounding of their Christ, was sharply rebuked by other Inquisitors, and for a certain time removed from his Inquisitorship.  
Again, the same Dibdale did thus demand of the same Sara Williams her devil. What thinkest thou of the blessed Virgin Mary? to which the devil answered, with an Oh, Oh, she had no original sin. I had not a bit of her, neither within, nor without: but, what would the whole rabble of the black Friars with their Saint Antonine Archbishop of Florence, with Aquinas their Angelical Doctor, have said to this devil, if they had heard him 
Anton. part. 1. tital. 8. Aquin. 3. part.  so constantly affirm the Virgin's conception without original sin? surely they would have made less esteem of the devils Oracle, than they did of Brigetts revelations for that purpose; they would (as they do) have produced visions, against visions, illustrations against illustrations, and have set Catharine against Bridget. yea Bernard also should have entered into the lists, to have confronted against Brigetts dreams, and Sara William's devils oracle.  
Another demand, made to Sara William's devil I may not here pretermit; he was demanded forsooth, what was the cause that Campians girdle, which was by nature so contemptible, should so torment and afflict him; to this the devil with admiration and veneration crieth out thus; Tyburn and Jerusalem know the cause thereof, they can tell you. Sundry like fopperies of weston's (alias edmund's) and other popish Priests questions to oppressed persons I could produce, more worthy of laughter and contempt than observation: but by no devil, was that holy father, with his consorts more deluded, then with Mainyes, of whose visions and illustrations whilst I was among the Pontificians, I heard divers vanities related unto me by a grave Priest, and an eye-witness thereof, who is yet living, and whose name I do purposely conceal; who hath often told me, that he hath been even ashamed of himself, to consider how both Weston, Dibdale, and himself, and divers others, were deluded by this Mainye; and amongst many of their delusions, none is worthier of laughter; then that Mainye would sometimes pretend, that the Virgin Mary with a great company of Saints and Angels, did appear unto him in the chamber: at which his words, presently grave Father Edmunds, with his Priests, would not only duck, but even prostrate themselves to the ground, and there adore Mainyes imaginations. At an other time, would Mainye pretend, that all the deadly sins did present themselves unto him in most ugly shapes, and then forsooth, with no small horror, would some of the standers-by tremble; then would they knock their breasts; then holy edmund's gins to inveigh against sin, especially against pride (appearing like a Peacock) with which (if ever any man living upon earth) he was most egregiously, in all hypocrisy and dissimulation, infected, tainted, corrupted. But the whole proceed of edmund's and his Priests, with their Minions and Energumenisses, is largely, and learnedly set down, and confuted by Doctor Harsenet the worthy Bishop of Chichester, and therefore I cease to relate any more of these Ignatian fables, referring the Reader to the same Book.  
As the popish Exorcists, do ever seek testimonies from their indiveled persons, for confirmation of their 
Such a kind of conflict and conjuring, is used by the conjurers themselves. See Austen de civit. Dei, lib. 10. cap 9 and none of the Pontificians can deny, but that Magicians can command the devils in like sort. read Victoria in lus prelection of Magic. q. 6.  heresies; even so, that counterfeit and seeming conflict and warfare, which passeth betwixt the Devils and their Exorcists; the Exorcist conjuring, the devils trembling; the Exorcist commanding, the devil obeying, (not to departed, not to go out of the possessed) but to wander up and down, (like a come aloft jacanapes) within the lists of the possessed body, sometimes in the face, then in the tongue, after in the throat, anon in the great toe, by and by, in those parts, which a modest pen may not mention, (and yet there, and then, will the holy Exorcists fingers sign with their crosses, to drive the devil thence) all these their dealings I say, do ever tend to this project, that the standers-by, may be persuaded of some point of popery, or of the Priest's power over the devils; which their power is so great and powerful, that as yet neither Edmund's, Campian, Sherwin, powerful Cornelius, of old: and of late Wodward, Kempe, Warmington, Colington, Hill, Walpole, Father Thomas, with divers others, could ever clear any one, either possessed person, or seeming so to be. Witness their sundry and late attempts in Hampshire, in London, in the Clinke, in Bread street; yea the holy Dame Lucia at Barbican, at Highgate, in her Spittell-nunrye, hath been with her Ignatians and Ignatianed Priests, and her Nuns, very forward in this kind; but her assaults have proved nothing else but tow and powder. for neither she nor her champions have been able to deliver any, or to clear any. This is only the comfort, which such poor souls, and hypocrites receive from them, whether it be here in England, or at Sichem, or at Loretto, or Sancta Croce in Jerusalem at Rome, that they are, or seem most cruelly to be tormented, and afflicted; and this especially in their holiest places and sanctuaries; as at Loretto, at Sichem; where it seemeth the devils, if any be there, have greatest power, because there they do most afflict the possessed, there they do most scorn the Exorcists, there they do most blaspheme against their religion; and yet there will they not out, despising, scorning, deriding, their nails, their crosses, their relics, their lies, their trumperies. That I speak truth herein, there was of late an Eye▪ example, a man of worshipful 
Mr. Bluett.  estate, and fair revenues, who either was, or seemed to be indiveled. Alas poor man, how often hath he been exorcized in this Kingdom, by Francis Kempe, by Philip Wodwarde, by sundry others, but especially by Mr Warmington? who hath often promised, that he would make the devil speak in Mr bluett: and as this wretched man, hath had many sweeting combats here in England, so it were lamentable to relate, the torment, true or seeming, which he hath had at Loretto, Sichem, Lile, and elsewhere, beyond the seas; and all the consolation which he hath found, is to return worse, (as though the Popish Sanctuaries added strength to his devils) and farther from hope of deliverance, then when he went. And yet our Popish Thrasonical Priests will brag and boast, that they can like a tennis-ball, or like a dog in a sheet, toss and canvas a devil in a possessed woman, and drive him from tongue to toe, from toe to finger, to her great affliction, and their own small ease.  
Being in Spain, in the company of Robert Parsons, I have more than once heard the man impudently affirm, and desperately promise, that he would undertake, 
The like brag● others have made most vainly, wherein they show themselves ministers of that King which is termed by Daniel Impudens fancy, and hath os blasphemum, Revelat.  to make the devil speak in any Bishop, Archbishop, or Arch heretic in England, and yet the man was so full of spiritual magnanimity, that after he had Cavalier-like ranged up and down this kingdom for a short while, for fear of Tyburn he voided the kingdom: A great oversight surely in the man, that being here, he attempted no such matter; for surely if he had been so powerful, he might at the very bar have had store of Arch heretics (so esteemed by him) upon whom he might have showed his conjuring power. But that the courteous Reader may well conceive what credit is to be given to these Exorcists, & their cobats with their devils, I will here relate a true history. A certain Fryer-Priest there was in Italy, who undertook to exorcize a young maid, either seeming, or indeed possessed: but such was this friars manner of exorcizing her, that not once, not twice, but very often, even day by day, he would so well accord with the maid, that he would have carnal knowledge of her body, and yet by no mean, could she agree with the Friar, or endure him, when he would take flagellum Daemonun, the devils scourge (a book of their exorcisms) into his hands: for than would she so roar, and make such ugly faces against him, as if Michael the Archangel had been combating with her: and if any here ask, how it came to pass, that the devil in this young maid, did not reveal the sins of this Friar? marry thus the case stood. The Friar would ever have to do with the maid after his exorcizing, and conjuring of her; and before he would undertake to conjure her again, he would be assured to go to confession, & cry peccavi: the which he did exceeding often, as I have been most credibly informed from 
A notable cozening trick of a Friar with an Energumenisse.  the mouth of his ghostly Father, who is reputed a wise & grave man, who though he often did absolve his Friar, yet deserveth to be excused, because it is a position of divers Pontifician Casuistes, that a Penitent must be still absolved, as often as he shall come, though still with the same sins: and this especially, if there may arise the least suspicion of the sin, by the Priests denying absolution to the Penitent: Now the case passing thus, betwixt the Friar and the maid, to the deception of many: The attentive Reader may well perceive what manner of confession that is, which will please the devil, and what manner of collusions, pass oftentimes betwixt these men and their Energumenisses; as is justly to be thought did pass betwixt Dibdale and his Sara, whom he would often carry a horse back behind him, from place to place, as also some others then did deal with their minions: which thing the Pontificians (though to their great shame) cannot deny. And why might not Dibdale carry Sara Williams behind him, as well as the younger Garnet, executed some years since, was accustomed to carry a woman as his wife, up and down Suffex? It is a world to observe how certain Pontifician souls, especially feminine, dare not present themselves, where any person is exorcized, before they have been at confession; but to such persons, I would commend this general rule to ponder upon, that commonly (especially in Italy) the greatest Conjurers, and to whom such a Province is committed, are notorious sinners, and of the worst spirits, and most rebellious dispositions.  
Another circumstance, whereby we may evidently gather, that the devils have a great hand in popish doctrines, rites, and ceremonies, is this; that the devils themselves (a thing which cannot be denied) are pleased, and delighted with the very same and selfethings, which are most sacred amongst the Pontificians: as for example, their Agnus-deies, their holy water, their blessed incense, their palms, their wax candles, their crosses, and often cross, (their cross and often crosses I say, for otherwise the sign of the cross used in Baptism, and as a ceremony, I cannot see how it should be superstitious, or magical) their stoles, maniples, vestments, yea their consecrated hosts, and sacred Eucharists; with which, that the devils themselves are pleased, and honoured, no man can deny, who hath ever heard of the practices of conjurers; who hath ever read, the sundry enchantments of witches, sorcerers; who hath ever seen the instruments of them, which they use in their mysteries: for they use even popish stoles, maniples, vestments, candles, holy water, consecrated oils, etc. I know what the learned Pontificians will pretend to answer to these things, they will say forsooth, that the devil doth emulate God's honour; true, in such worships 
The devil is delighted with the sacredst things that are in Popery.  as he himself deviseth; but how is it imagineable he should emulate God's honour, in using and respecting those things, which the Popish Church, with bell, book and candle, with all her sacred breath, breathing, & invocating the H: Ghost upon them, doth especially ordain, appoint, and prescribe, to be used against the virtue, power, illusions, & enchantments of the devils. This is that mystery of iniquity, which I desire the learnedest Dowists to unfold; and to show, how the devils can desire to be honoured, reverenced and worshipped, by such things; and themselves to reverence and regard such things▪ as by their Church, with all her power, are blessed & prescribed against them. I challenge all the Adversaries to show if they can, that the devils were delighted and pleased, with the very sacrifices of God in the old Testament; or by any such things, as were blessed by Moses or Aaron; or that now they are pleased with any thing of religion, which the reformed churches deliver, and as they deliver, teach, and prescribe them.  
Furthermore, the devils concurring to the maintenance of popish doctrine and practices, in nothing doth appear more clearly, then in their damnable doctrine of equivocation, which is nothing else, but flatlying, whereof the devil is principal Parent and Author, for he was a murderer and a liar from the beginning, saith the 
Ioh: 8.  Gospel. Here I desire the Reader, to give me leave to relate two equivocating tricks of two Ignatian Priests, one worthy of detestation, the other of laughter.  
There was in the County of Northumberland, a fiery and furious little Priest, well known to myself, and divers others in Rome. This Person attempting with violence to have oppressed a young maid, which came to him to confession, was rejected by her, and upon her outcry, his Clerk (which was in the next room, and 
A notorious perjury of an Ignatian Priest.  attending to help him to mass) comes in with haste, finds him struggling with the maid; upon which sight and accident both the maid and his clerk fell into such a detestation of him, that by one of them he was discovered to the Magistrate, and was thereupon presently taken: being taken, with solemn oath he denieth himself to be a Priest (like as one Komes an Ignatian Priest in the Clinke did the like with solemn oath to the last Lord of Canterbury) but afterward being convicted to be a Priest, by one that dwelled near, and had known him in Rome, he to excuse himself, said that he did equivocate, and that when he denied himself to be a Priest, he meant he was not Priest of Baal, and so this holy Ignatian, (who never ascended into the Sicomore tree to behold Christ, with sincere Zacheus to repent;) thought his credit sufficiently salved. This wicked wretch, not long after was banished, by virtue of that gracious proclamation, which was published presently after the discovery of the powder-treason. Being banished his first entertainment was to be a Ghostly Father for strangers at Notre dame du Hall near brussels; from thence, he was preferred to be Ghostly Father in the Camp amongst the Spaniards, where he profited so well, that thence he hath recollected himself to Lovayne to Saint-iohns' mount, where he lately played the youngster under Father Talbot, hoping after his novice▪ ship to be Ignatianed. Where willingly I leave him, wishing that he may still there continue.  
The other true tale is of one Thomas Cornford, concerning whom, the courteous Reader may observe, that at his examination, before my Lord's Grace of Canterbury, taken the 25. of june 1612▪ he did first give unto himself the name of john Underwood, and so subscribed it; affirming, that he was a married man; and that he had married the daughter of one Robinson, in Irkingburge, where his wife also, then, at the time of his examination remained: he added also, that he had been married unto her twelve years, and that, he had by her, six children: and being examined, about his going to mistress Vaux; his answer was, that being, himself was by condition a Farmer, he went to Mistress Vaux, to entreat her, to move the Lord Vaux; that he himself, might be Tenant to his Lordship, for a certain house and land, lying in Irkingburge, where his wife Robinson's daughter remained. This being in effect, the substance of his answer, at the first of his examinations, he acknowledged and subscribed unto the same, by the name of john Underwood.  
But my Lord's Grace, upon some occasion of business, putting this man off for a time, he, either upon some remorse of conscience, or fearing, lest his condition and estate, might, by some other means be discovered, doth of himself offer, to manifest unto his Grace, his condition and profession; unto which, as it were upon a second examination he is admitted: where, he first, acknowledgeth himself for the space of six year, to have been brought up in the College of Rome; and that there, he took the orders of Priesthood, according to the manner of that Church; and that from thence, some 12. years since, he was sent by mission into England: where by Father Garnet, he was admitted into the society of jesus: he acknowledgeth also, that his name was Thomas Cornford, and so subscribed the same the second time; after, that before, he had subsigned by the name of john Underwood.  
The Reader will here expect, to understand how this ingenious and Saintlike Ignatian, did conciliate and accord, such contrary sayings of his; surely thus he performed his part, and demonstrated himself a worthy Rabbi in the Ignatian Academy of equivocating, cogging, lying: whereas he affirmed himself, to be a married man; his meaning was, that his wise was his breviary; and that he had been married unto it, twelve years; as for his children, which he had by Robinson's daughter, those were his ghostly and spiritual children. But yet, the wily man (being demanded thereof) could not well show, how his wife the breviary, became Robinson's daughter: and here being at a stand, he was helped out by his Grace that in probability, his breviary was Robinson's daughter, because it might be, that the Printers name, who printed it was Robinson. The reason, why he called himself a Farmer, was because he was so to God, according to that text, Red rationem villicationis tuae: Give an account of thy Farmership. And the reason, why he said, that he went to Mistress Vaux, to take a farm of the Lord Vaux; was, because he was ready, to do them any service, for their salvation, and for the spiritual tilling of their souls. Whereas he had denied himself, to have been beyond the seas; his answer was, that he spoke that, with intention, that he had been there, but not, that he was bound, to tell his Grace so much. Thus in effect with much like stuff passed the Holy Ignatians examination; out of which, the intelligent Reader may clearly infer, how egregiously these men, show themselves, to be imps of him, who was (mendax ab initio, a liar from the beginning) and yet forsooth, these men, and none but these, (if, it may so please the Gods) are only sincere, holy, Christian, Apostolical. For my part I cannot but think, that Father Thomas, since his engrafting into Ignatianisme, and Garnetisme, became an Equivocater; for in Rome, he was possessed, with such a doltish kind of simplicity, that it is a kind of miracle, that he should so easily have been transformed into another man: well it may be observed here-hence, how efficacious the Garnetian Academy hath been for training youth in lying, cogging, equivocating.   

A SECOND PRELVDE SHOWING BRIEFLY THAT miracles are not certain tokens of a true RELIGION.  
CHAP. II.  
NOtwithstanding, for further confirmation of this truth, I will (by God's assistance) show that miracles are not certain and infallible tokens of a true religion, especially after the establishment of Christian religion in the world, and that there is no other sure and certain Anchor for truth but the infallible word of God, by which, and according to which all miracles which may happen are to be examined, with which if they agree they may be approved, if otherwise they are to be rejected and detested as the Devils own inventions; for as a worthy man saith, all truth is to be suspected, which the authority of sacred Scriptures doth not confirm; without which (to speak with Saint Hierome) whatsoever is brought, it is as easily contemned, as it is brought. Agreeingly too which, Saint Austen disputing against the Donatists, contendeth 
August. de unit. Eccles. cap. 16.  most earnestly, that therefore this thing or that thing is not to be held for true, because Pontius or Donatus have miracles, have visions; or because Catholics have miracles, have visions, in the Catholic Church: in which discourse enlarging himself, and showing out of scriptures, that false-phophets were to do miracles he addeth thus. Nun legimus etc. Do we not read, that even of the Lord God himself, many were heard in the high places of jury; which high places notwithstanding, did so greatly displease God, that such Kings as did not subvert them, were blamed, and such Kings as did overthrow them, were greatly praised? and a little after; Exaudinntur ergo etc. Therefore many are heard and by diverse means, not only Christian Catholics, but even paynims, Heretics, and jews, given to diverse superstitions, but they are heard either of seducing Spirits, (who notwithstanding can do nothing, but what they are permitted by God, secretly disposing what is to be given to every one) or of God himself, either for a punishment of their malice; or for asolace of their misery, or for awarning to seek everlasting salvation. And a little after: Quaecunque miracula 
Note.  etc. What miracles soever are done in the Catholic Church, they are therefore to be approved because done in it, but not therefore is the Catholic Church manifested, because they are done in it. Thus he. Now come our Papists 
Aliquando etc. Sometimes great deception is made by Priests in feigned miracles for game which ought to be rooted out as these were by Daniel Lira. in Dan.  (which will only be Catholics) and say that therefore their miracles are true because they are done in their Catholic Church, which reason if it may hold, than all those fond lies and imaginations, must be believed which their golden Legends relate, & if they grant any to be false, and delusory which are done by men in their Catholic Church, than it will needs follow, that the credit of all the rest will be cracked, according to the general and true saying; A lying man deserveth not to be believed, although he tell the truth; and that of their Cannon law, he who is found once evil, is always presumed to be evil in the same kind of ill. But how devysing, and cozening in miracles concerneth Popish Catholics, let Canus speak, Nostriautem plerique etc. Very many of ours, 
Canus de locis lib. 11. cap. 6.  either follow their affections, or of set purpose do so feign many things, that I am not only ashamed of them, but they also greatly vex me. Thus he; with much to like purpose, where he addeth somewhat which is little for the credit of those dialogues which are commonly attributed to Gregory the Great. Again Leonard Aretine, doth justly tax this abuse of his brethren the Pontificians, he chargeth them with devising of dreams, visions, fantasies, and miracles, (which were never done) to deceive and make gain of their simple Auditory. Doth not Antony a Saint of their Church, and Archbishop of Florence peremptorily tax the visions and dreams of some devised to prove the Virgin mary's immaculate conception? And if this had not been the practice of Pontificians even to the depravation of their seruicebookes, Breviaries, etc. would Pius the 5. have acknowledged 
Pius in pr●fat. Breviar. Rom: reformat.  corruption in the Breviaries, to the eternal ignominy of his Church? Ask venerable Bede what a lie was devised and fathered upon Melito, to prove the Virgin 
Beda: in retract. in Act. Apost.  mary's corporal assumption? the Rhemists themselves, have taken up the lie, and though they observe the credit of Melito to be cashiered, yet they have devised 
Annot●●. in 1. act. Apost.  a new trick to corrupt Dionyse who notwithstanding is counterfeit. Is it not clear as the heavens, that for very shame they have exploded divers of their old Monks fictions out of their Legends? surceasing therefore, to add any thing more for confirming of this just imputation against them that their Church hath been a Forger in her miracles, visions, and prodigies; I make this inference, that seeing she hath been found false so often, she deserveth not credit, although she should tell truth.  
Saint Austen in his book of the city of God, so little 
August. 10. lib. decivit. cap. 16.  esteemeth of miracles, though wrought by Angels, against Christian truth, that against them he boldly pronounceth 
See Origen. contra Celsum. lib. 1.  thus: If (saith Saint Austen) those Angels, which desire sacrifice to be done to themselves, should by wonderful facts, move the minds of men, and those who do forbid the same, and do command sacrifices only to be done to God, should not vouchsafe to do those visible miracles, truly then, not by sense of body, but by reason of the mind, their authority were to be preferred. This doctrine of Austen is confirmed by the like of Saint Chrysostome, who expounding those words of Christ, if you shall have faith as 
Chrysist. supra ill●a Math. si 〈◊〉. 'tis fidom ut granum.  a mustard seed etc. saith thus: where as these things are not now done in the Church, may we think therefore that Christians are void of faith, God avert it that we should speak such bad things of the people of God: justifying faith is present, and not wanting, but the faith of miracles hath ceased. Thus there. But if Chrysostome, be the Author of the imperfect work upon Matthew as it is commonly cited by the Pontificians, and is of great authority, than he goeth further; for he writeth thus, speaking of the later times. Wherefore, if a man should long to know where the 
Chrysist. homil. 49. in Math. operis imperf.  true Church is in the midst of so great confusion, whither shall he return but to the Scriptures? heretofore also by signs, the true and false-Christians were known; how this? False Christians indeed, either could not do the signs as true Christians did, or else could not do such as true Christians did; but the miracles they did, were vain, causing wonder, but having no profit, as we have often expounded, but true Christians did perfect signs, having always some profit, and by these things were known true and false Christians, but now the working of signs is altogether taken away, but it is rather found, that feigned things are done, with those who are false Christians; but even as Peter expoundeth it in Clement, the power of doing full and perfect signs, is to be given to Antichrist: Thus far there, with much more to like purpose; showing that the only Anchor in time of confusion, and Antichristianisme, are the Scriptures, not miracles, not wonders as our Antichristians would now have; resting for those things, which the reformed Churches condemn, upon traditions forged, and miracles feigned. But yet in this later part of Chrysostom's discourse, (being thereunto urged by the force of truth) the Rhemists themselves do concur; who upon the Epistle 
Annotat. in 2. ad Thess. 2. vers. 9 & in Apoc. cap. 13. vers. 3. in mark.  to the Thessalonians writ thus. Satan whose power to hurt is abridged by Christ; shall then be let lose; and shall then assist Antichrist in all manner of signs, wonders, and false miracles, whereby many shall be seduced, not only jews: Thus there. And again upon the Apocalypse, they affirm the like: by all which it is most manifest, that the working of miracles, and wonders can be no certain argument, for truth, seeing that both Heretics and Schismatics, yea Antichrist, and his Ministers shall have full power to do the same: the which yet I further strengthen with the authority of Ignatius and justine. Ignatius 
Ignat epist. ad Hieronem.  hath thus: Quisquis dixerit etc. Whosoever shall speak beside those things which are appointed, although he may seem worthy of credit, although he may fast, although he may keep virginity, although he may do signs, although he may prophesy, let him be esteemed of thee, as a Wolf under a sheeps skin, endeavouring the corruption of the sheep. Thus Ignatius: agreeing to whom justine affirmeth, that 
Justin. ad Orthodox. q. 5.  if any miracles be done in the conventicles of Heretics, that their errors may not thereby be more confirmed, then if any man would teach the impiety of Gentiles to be grateful to God, because he causeth his sun to rise on them, and doth sprinkle them, with dew from heaven. According to all which Austen in his treatise upon Saint john calleth the miracles 
August. tract. 13 & 14. in Ioh  and visions of the Donatists, mere Fables, and the Donatists who gloried & triumphed in them, mirabiliarios, mirabiliarians, as the Pontificians now do in their prodigies deserving like name.  
Doctor Stapleton a late Achilles of the Popish Synagogue, will not deny, but that Heretics shall and will 
S●●plet prompe moral. in 24. ●●minic. divis 4.  do miracles, especially in the later times of the Church; and this virtue he ascribeth confidently and peculiarly to Antichrist, and his Ministers; which Ministers he would gladly make the reformed Churches of these times to be; but the good man speaketh it faintly, as it were against his own conscience, as it may be observed in part of his words, which are these: The deception made by Antichrist, and heretics, which are his forerunners, shall be so great in signs & wonders, that the very strongest in faith shall be in hazard▪ unless they shall beware of this, which is foretold: especially because such, before the coming of Antichrist, shall be much more bitter than the former, even as at this day we see, for so great, and such, are the heresies of these times, that deservedly they ought to seem the very next to Antichrist, the which also we have in a certain Oration of this argument, endeavoured (what? hast thou only endeavoured?) to show. What sayest thou Stapleton, art thou so constant, that the precursors of Antichrist, and the next heretics before him, shall work miracles and wonders? why then dost thou, even in this place, deny them (whom thou callest antichrist's precursors) to work any miracles, as thy brethren the Dowists do also in their Annotations upon the second Epistle to the Thessalonians? why dost thou speak so 
Annotat. 2. chap. v. 9  faintly, that thou hast endeavoured to show, that the heretics of these times are the immediate precursours of Antichrist? was not thy Oration of set purpose laboured, with all thy wit and eloquence, to prove the same? why then, dost thou not speak more confidently, according to thy presumptuous spirit there? but I tell thy Dowistes for thee confidently, that thou hast endeavoured it so well in that Oration, that myself (as small a scholar as I am) dare undertake to retort all thy demonstrations, against the popish synagogue and the Antichrist of the same; who although he be already the man of sin, and son of perdition, working prodigies, and wonders in his ministers; yet he hath not as yet put on Panopliam Antichristi, the whole complete armour of the most damnable Antichrist, which he will then do, when in his synagogue, his universal, absolute▪ monarchical, and direct tyrannte, over all and in all; spirituals and temporals; subjects and Sovereigns; Faith and discipline shall be decreed; I say direct, because indirect he already most arrogantly assumeth; but when the malice of those men of sin, and children of perdition, shall be complete and consummate; then also, not only by desire, by liking, by sentence, but even by brief, by decree, by definition, he shall assume and challenge direct Monarchy of the world; which misery how fast it higheth on, I leave to some other place and time to be debated and discussed; that it is not already completed, I am sure there wanteth no good will in Popes, no desire in their Canonists, no good affection in their State-Ignatians.  
The authorities, which I have produced out of Fathers, agreeing to the holy Scriptures do evince, that miracles and wonders, are not infallible tokens of truth; but for further illustration of this point, I will make the same clear by reason. My reason is an express conclusion of their famous Victoria, and it is this: Eadem opera etc. The same works, or the like, are done by Art Magic, 
Victoria relect. 12 de Magia. q 4. propos. 1.  and by Graces freely given; and thus it is proved; for to Graces (gratis datis) freely given, it belongeth to cast out devils, to take up serpents, to restore health, to speak with tongues, as is manifest in the last of Mark, and first to the Corinthians 12. but these things are done by the Magicians, therefore the same works are common to both. thus far he: how truly in every respect, ipse viderit, let him look to it: it is sufficient for me, that their so famous a Praelectour, doth teach that by Arts Magic, the same works are done, which are done by the gift of working miracles. And yet the Lovanian Professor Stapleton adventureth 
Prompt. m●ral in Dominic. 24. post penned. divisi 4  further, and herein I desire his Duacene-successours to descend him from error, thus he teacheth: Although the miracles, which the false prophets shall do, be true prodigies (quoad actus supernaturales) in respect of the supernatural actions themselves; notwithstanding they shall be but lying, because they shall serve for a lie; certainly, for the greater proof of the faithful, not only Antichrist himself, and his immediate precursours, but all heretics, like as the Magicians (God permitting them) may be able to do miracles. thus he. This Doctor speaketh most truly of miracles to be done by God's permission, both by Heretics and Magicians; but I cannot but marvel at his Divinity, where he teacheth, that the actions and acts themselves of such prodigies, should be supernatural; surely his head was supernatural, when he dreamt such divinity; for I never yet read any learned Christian, who durst teach that the prodigious acts of Magicians, or Heretics, except they be extraordinarily endued with a miraculous faith, and do them by the immediate power of God, should be in themselves (that is in their substance and nature) surpassing the bounds, limits, and force of natural causes: for I never learned otherwise, no not in Rome, but that all miraculous works done by Magicians and Heretics, were ever done, by the secret, hidden, quick and speedy application of natural causes; the virtues of which are well known to Satan, who is the chief and principal Agent in such mysteries. And the truth of this is grounded upon this principle, that no creature whatsoever, can create; now if either good or bad Angels, could produce any things, which were in substance, essence, or nature, supernatural, than they might create; and although they would pretend to use natural causes for such effects, they should do nothing; for betwixt a supernatural effect, action, and operation, and a natural cause, there is no proportion, but infinite disproportion; and it is only God, who by his omnipotent power can use any creatures, by their subjecteth and obediential power to him, to the effecting of whatsoever he shall please: therefore, good and bad Angels, Heretics and Magicians, all they do in these their prodigies, is by secret application, and means of natural causes, God in his good pleasure, permitting them so to do, for the deception of those, who deserve to be deceived. But leaving Stapletons' supernatural acts, to be defended either by his Duacenes, or some Ignatians, which are by his will to succeed him in 
See my motives under the title of dangerous Spirits.  his Library at their first College in Oxford. I do out of the adversaries mouth evince, that heretics, devils, magicians, may do works supernatural, therefore according to their own position, to do such things, can be no certain proof of true Religion, and true Preachers: we must rather recurre ad legen & ad testimonium, to the law and testament, as God himself hath instructed 
Isaiae 8. joh. 5. 39  and commanded us. And if I would here stand to enlarge my discourse, I could easily show, that ancient Magicians and paynims have wrought as prodigious works for confirmation of their erroneous rites, as Pontificians have done for proof of their superstitions; and this in as clear, open, and public a manner, yea more certain. For popish miracles have certain properties, making them of less credit than those of the paynims: as for example, they are seldom or never seen to be done, by any indifferent witnesses, but are commonly first done, then spoken of; few there are, which see the evils from which their persons pretend to be delivered; but fewer see their deliverance. At Sichem, Loretto, Nostre dame du hall, and elsewhere at their miracle-stages, a man may live many a year, before he shall see any one miracle done in public view, and sight of the Church: but many forsooth, come from far places, pretending deliverance, and these commonly are poor, are commonly women, and some such creatures; and their deliverances be commonly from some infirmities, which the devils may perform, and this lightly always upon their vows: in which kind, if one by chance or physic recover, for a hundred who perish, by and by as it were with sound of trumpet, there must be a miracle, a prodigy: truly, their follies and vanities herein, with an indifferent and an unpartial eye being considered, will either procure laughter, or compassion, they are so many, so manifold.  
But in all brevity, I will parallel a few of their prodigies, with the paynims wonders: They forsooth pretend, that a certain wooden Crucifix spoke thus to their Angelical Doctor Aquinas, bene scripsisti de me Thoma, thou hast written well of me Thomas, (well perhaps because he taught, and constantly taught, that it must be adored with adoration of latria, the very same wherewith Christ is to be adored) what reward dost thou 
Aquinas part. 3. q. ●5 art. 3. 4.  desire? to which he replied, none other but thyself. But Valerius telleth us of a more certain speech of the image 
Valerius lib. 1. cap. 8.  of Fortune, made not to one but to many of the Dames of Rome, when they did dedicate it: rite me consecrastis, rite me vidistis: Ye Matrons, you have rightly consecrated 
See Austen 10. the civit. relating miracles of heathens like these of Papists.  me, you have rightly seen me. They much glory, how the house of Loretto was first carried by the hands of Angels into Dalmatia, thence over the Adriatic Sea into Italy; where it was first placed in a most dangerous wood, (where innumerable Pilgrims visiting the same lost their lives, as likewise going to Sichem not long ago, many were both spoiled and lost their lives, so potent Patronesses be their wooden Images) but afterwards the second time, it removed to a piece of land, which belonged to two brothers, who seeing the great gain by offerings and donations which came to that place, began to contend about the same, each of them desirous to make it proper to himself: upon which contention, as Turseline reporteth, the holy house removed itself from that ground, and placed itself in the midst of a common high way, where now it standeth, and is with divine worship honoured and adored. Thus they fable of their house of Loretto. All which notwithstanding if it were true, there is no more done, then what may be acted by devils and magicians: For their own Cannon law, as it is expounded by Turrecremate Driedo, 
Turrecremat. Driedo apul Victoriam rel●ct. de mag●●.  and Victoria, hath in the chapter, Episcopus, causa 26. q. 1. that the devils are able, to carry bodies up and down in the air, (visibly or invisibly as the Cannon must be interpreted): and therefore, by their ministery, this might be done, if God would so permit. But the obscure natale, and birth, as I may so speak, of that house, maketh me absolutely to judge, that it is wholly spurious. for were it true and sound, how is it possible, that the Historians of those times should not specially, and with all circumstances deliver the first and happy happening of such a blessing? to me such a doubtful and obscure beginning is an evident argument of bastardy.  
To proceed, they vainly deliver, how Christ took Catharine of Siennaes' heart from her, and gave her his own. So Clement in his itinerary, reporteth how Simon 
Clement. in Itiner●ri●.  Magus took the proper figure and face from one Fraustianus, and gave him his own. They teach I cannot tell how often, and how frequent changes they have of their Eucharist by stabs, by blows, into true flesh, into blood, and sometimes into the form of a young child (which is mendacious and doth not in truth show Christ as he is, for Christ now is no child:) But who is ignorant how many transformations the old paynims had made by their Gods and Goddesses, and related with as good credit as these of the Pontisicians? And yet perhaps our Pontisicians have more Gods than the paynim, because the number of their Patrons, which they make as Petty gods, do surpass the number of Gods worshipped by the Pagans, which may easily be believed, if we do but call to mind how Trithemius a black Monk doth reckon unto us divers thousands of his order for Saints, and consequently for divine Patrons, and Demy▪ Gods. But to conclude this my Prelude, and to leave of further adding of any authority from man, for confirmation of what I have said, I adjoin that which Moses delivereth in God's name in his book of Deuteronomie, the thirteenth Chapter, vers. 1, 2, 3. If there arise among you a Prophet, or a dreamer 
Verses 1. 2. 3.  of dreams (and give thee a sign or a wonder, and the sign and the wonder which he hath told come to pass) saying let us go after other gods, which thou hast not known, and let us serve them: Thou shalt not hearken unto the words of the Prophet, or unto that dreamer of dreams; For the Lord your God proveth you, to know whether you love the Lord your God with all your heart and with all your soul. Thus God by the pen of Moses. And so I come to join and enter into the lists with Mr. Flodd.   

CHAP. III. Wherein is examined Mr. FLOODS petty Preface.  
Mr. john Flodd in his Purgatories triumph to Sir Edward Hobby chap. 5. pag. 143. numb. 25.  
SOme of your writers seeing our relations to be authentical, as none can be more, have not brazen faces to deny the stories, yet their heart and tongue is no less impious, not fearing to affirm that these miracles are miracles of the devil, and antichrist's lying wonders: which fancy though I find it not in your book, yet I will seek to confute it, knowing it to be one of the false notes your Ministers often sing unto you.  
Six arguments occur unto me, which show the vanity of the conceit, and how inexcusable Protestants are, who reject our miracles upon this silly fancy.  

ANSWER.  
Mr. Flodd, you having answered, as yourself thought, sufficiently, (though God wots very slenderly & in iugulum proprium) such reasons, as Sir Edward Hobby had alleged against your Lipsian vanities and prodigies, out of an overplus of your learning, you marshal as in battle-array, six arguments, against such ministers (as you say) who admitting your narrations to be true, sing notwithstanding, that your miracles are no other than the Miracles of the Devil, and antichrist's lying wonders. When I had read this your vaunting proposal of six arguments, and observed how like a flood you made precipitate haste to enter into a dispute of this kind, and found with all that Sir Edward had passed by your arguments with a scornful nod, not deigning them so much as a look; I, who am not unacquainted with the boasting ostentation of Popish spirits, when any of their books or pamphlets pass unanswered, thought it my part being moved with zeal of God's truth, to cast my small mite into God's box, and to enter into the lists with you, and so to renew our old acquaintance which both at Rome, S. Omers, and elsewhere, hath been seasoned with divers disputes, concerning sundry objects: and now again if it please you, let us make trial of our forces, what each of us can say for his assertion: I ingenuously confess that I am one of those Priests or Ministers who do sing this note, that your miracles are no other than the devils miracles and the lying prodigies of Antichrist, which by God's assistance in this my discourse and answer to your six arguments; I will make most manifest. I purpose to examine your reasons, as they lie sentence after sentence: In the viewing of which I am sorry to observe so many false imputations, slight impertinences, heinous blasphemies, shuffled up together; that there are hardly any lines (if examined by the level of sacred Scripture and moral truth) will pass for currant.  
And to dig up, not your fountain but your puddle à capite; where like a flood, you calumniously overflow, in the petty preface to your six reasons, speaking thus; some of your writers seeing our relations to be Authentical etc. which of our writers I beseech you do hold your relations to be authentical? Why name you not them? if you had said some of our Preachers, I would have let it pass, observing it to be too true, that in the Church of England there are some secret jamnes & Mambres, who covertly resist the truth, and equivocate for your purpose. But you pointing at Writers I cannot divine whom you should mean, especially that you speak thus indefinitely without any rescription or limitation, that they see your relations to be authentical, which is equivalent with this all your relations to be authentical; had you said some of your relations or narrations to have been true, at lest in some part, you might have found those, who would have so averred with you, for otherwise, your Synagogue should not be that Apostating Church, which is to do signs and wonders, if it were possible even 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 observe what your forehead is, to begin thus. But when you add of your own (as none can be more) may I not here justly thwart you thus? Imperet tibi Dominus, The Lord rebuke thee. What? no relations more authentical? Apage sis: I would have thought, that all human relations should have attended as handmaids, and not have stalked cheek by jowl with the everlasting records of sacred Scriptures: I pray you Sir be contented, that they may rest in the lowest degree of human authority; your Sichem, Lile, Arras, Laure●tane and Hallensian relations, have hardly human credit even with diverse of your own Priests, Friars, & Monks, yet Inhabitants of Babylon: I call yourselves to witness herein that I lie not; divers of your Priests are doubtful what credit to give unto them; yet they admit and esteem of them, tanquàm pias fraudes ad faciendum populum, as pious frauds to persuade the people. Some five years since, at my second visiting of Sichems' Sanctuary, I did in great earnest with a kind of conjuring, in God's 
Of like, Vives 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 answer was (charging me to conceal his secret, which I will do by God's assistance by concealing of his name) that for his part, he had seen nothing for the time he was there, neither did he give credit to any of the former relations: And knew I (said he) how to live elsewhere, I would not abide here: thus he, though doubtless in profession a rank Papist, but magna est veritas & prevalet: Truth is great and prevails. As for Hall, this I can boldly affirm, that none of those quarters are less credulous of the incredible narrations there, than the Inhabitants themselves. Ludunt alios, nummos ut lucrentur.  
And Lipsius who professeth to write such things, which at the command of the Archbishops of Meclines, had been examined by the Bishop of Antwerp Miraeus, and such other relations as he received from his Countryman Numan etc. is he able, to bring but one eye witness, as Miraeus, Homas, Numan or any like? who beheld the doing of any such miracles? no, they are lucifugae, nightbirds; for my part, I confess ingenuously, though in my often travails in those Countries, I was very inquisitive, yet could I never meet with one man or woman, who could affirm himself to have been an eye-witness, 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. Paul's rule (non fidelibus sed infidelibus 
1. Cor. 14.  etc. tongues are signs not for the faithful but for the incredulous) seem to require, some miracle to be done in their open sight, & not all to be related only, (as they are) upon hear 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 Diva S●●. cap. 3. & 4.  dare not give any credit to the same, as to a miracle. Thus it was; the picture, first was found by a poor shepherd, who for the taking up of the same was prodigiously affrighted; but being set up into the old tree again, (from which Dagon-like it was cast down) it was again taken away, the second time and is not yet known how or by whom, and is as yet still missing. The people thereabouts, notwithstanding repaired for the space of six years to the place, where the Picture stood, craving help, (O prodigious throne of great juno!) and 
Sichems' numen cell etc. and is stolen away not yet restored.  obtained the same; at last one of the Senators of Sichem (A Senator like as if one of our Country Labourers, or Rustics should be so termed) set up an other new picture of wood in room of the former, upon the same old rotten tree, where it also now standeth, and is there adored and worshipped. When I think seriously, of this manner of substituting, of one picture for another, and by so grave a person as a Senator of Sichem, I cannot but suspect some legerdemain. What Mr. Flodd? the poor shepherd, took up, out of a religious devotion, the poor picture which lay basely upon 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.  private worship) and to make thereof a domestical Penate; and yet he is prodigiously affrighted, from his so godly an attempt? And yet notwithstanding about the year 1580 the same Image perished, uncertain by what way, or means, save only that there is suspicion that thieves took the same and committed the crime. Observe a prodigy! A religious and devout Orator is affrighted, because he would have taken home, the Goddess to have worshipped her and yet the same Goddess, is in despite stolen away by (they cannot tell whom) thieves, Robbers, Malefactors, and no revengeful numen punisheth 
Predones  them for such a sacrilege? O fatuas Gentes, quibus talia rapiuntur ab arboribus numina, O fatuous people, whose gods are thus stolen from trees! When I think, of these lipsian vanities, I do not marvel, that in the very front of this Chapter, he prefixeth this sentence: Miracula divina consideranda sunt, non discutienda, divine 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, Ye Protestants! you must not examine these miracles I writ, you must only admire and consider them, for otherwise, in vain you shall read them. What is this lipsian caveat, but trepidatio cordis ex causae imbecillitate, a trembling of his heart, out of an imbecility of the cause? This considered, and much more, which might be added in this, and like causes; what reason hath Mr. Flodd, to give so great autentikenesse to their narrations, as none can be more? yea and to add further; that they have not brazen 
Mr. Flood ibidem.  faces to deny the stories, yet their heart, and tongue, is no less impious, not fearing to affirm; that these miracles, are miracles of the Devil, and antichrist's 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 dissolving of your six philosophical arguments, which (you said truly) occurred not as second or after-considerations, but as dreaming impressions, to your conceitful apprehension; & the opposing of sundry arguments taken out of sacred Scripture against them, shall by God's assistance make manifestly to appear: and further how inexcusably guilty you are, and wedded to the papal fleece which give credit, to so devilish and Antichristian narrations, and how your six occurrent arguments wherewith you seek to confute (as you speak) our silly fancies, shall prove impious Beast which had two horns like to a Lamb, and spoke like a Dragon: Edetque Signa magna adeo ut faciat ignem e Coelo discendere in conspectu hominum, & seducet Incolas 
Apoc. 13.  Terrae propter signa quae datum est ei ut faciat in conspectu Bestiae: In which places as we see this Traffic of Miracles is plainly called, Operatio Satanae, and a seduction of those who must perish. By these I do appeal unto the divine light of your Lordship's conscience, whither you do not think that we ought to content ourselves with Moses, the Prophets and Apostles, following Christ's own precept Scrutamini Scripturas, to search the Scriptures, for the doctrine of Salvation, and to contemn this ridiculous and impious profession of pretended Miracles: I appeal to your Lordship, as you will be answerable to him who hath said of that light which he hath given you: Est lux vera quae illuminat omnem hominem venientem in mundum, Whether you do not think that those who in this Sunshine of God's word; would ground their belief upon Miracles, do not justly merit that answer of Christ to the Scribes and Pharisees, demanding miracles, Generatio mala & adultera signum quaerit, and whither you Lordship do not hold all those who believe such poor and childish conceits be not justly given over to themselves as the Apostle saith; ut credant mendacio qui non crediderunt veritati.  
So I will conclude this point of Miracles and Idolatrous worship with two short observations, first for that exterior splendour and show of Religion by so many pilgrimages, holy days and festival evenings and others devout like exercises which do blind simple people, I say it is the common mark and mask both of Idolatrous service, the very pretended zeal and holy pretext of Balaam when he came to sacrifice upon the mount of Balaac, did bewray his Treachery, he cried to build him seven altars, while as Abraham who was so faithful & sincere a sacrificer, that the Spirit of God doth honour him with this Testimony, Abraham believed the Lord, and it was imputed to him for Righteousness: the first father of all the faithful when he went unto the mount to offer his son Isaac, he did content himself 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 providing it be in uprightesnesse and faith, the immolation of contrite and faithful prayers, as the Prophet David saith (contrary to Balaam, who would have no less than seven Altars) Quoniam si voluisses sacrificium dedissem, utique holocaustis non delectaberis, Sacrificium Deo est spiritus contribulatus: So that it is ordinary to false worship to cloak and cover their devotion with more specious shows than are commanded by the word, or used by simple or true Professors, because as the Italian saith, Per coprir un gran mal bisognia un gran mantello, there is need of a side cloak to hide a great evil. Secondly I say, of such opinion maintained of miracles and popular credulity, as it was in Gentilism said by Numa Pompillius, Patres consilio valere decet, populo superuacanea est calliditas: The fathers of states should be wise, and subtle, but the people simple: so it is now said in Christian superstitions, that ignorance is the mother of Devotion, & that Apocrypha speech of Esdra, Hac narrabis Populo, & has abscondes, holden for good Scripture, it is the special Stratagem whereby the devil doth lead men into the snares of idolatry to cry for miracles, and to depend upon them: They have been only ordained by God to beat and break down the hardness of infidelity 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, than they lost the light of their fiery pillar which conveyed them to it; they had no sooner passed jordan, than the Manna ceased to rain down food upon them. These extraordinary things were to comfort and confirm them in the wilderness, the unspeakable wisdom of God knows that a custom of miracles working, were to make us vilipend his most glorious miracles: So as we must say that as he had been a senseless jew, who would have refused to go forward into Canaan, because he wanted the pillar to convey him, and the Manna to feed him, even so must we esteem him a foolish Christian, who being entered into the clear light of Christ's Gospel, because he sees not the power of miracles which in the beginning of that Christian Progress was granted to Saint Peter and Paul, for conducting of the first believers through the wilderness of Gentilism, or of Pharisaical pride, and for comforting them to reject stoutly the yoke of their spiritual Pharaoh, because of this he will refuse to be guided by the Ark of God's word, wherein are comprehended the whole mysteries of his law; and without the which there is no way to the heavenly Canaan, certain he must be counted more than mad.    

CHAP. FOUR The impeietie of Papal Indulgences, the open Pollution of the caelibate, and other pregnant vices of Rome, against the credit of all Christian profession.  
I Come next to speak of that which I did observe touching Indulgence, and dispensation, wherein I need not to be tedious and longsome, the case being so notorious, only summarily and truly relate to your Lordship, of things which I did see, three or four, that did most specially offend me. There can be no more said concerning this abuse now adays, than our fore beeres have said many years ago, Omnia venalia Rome: and certainly no less; if we should speak uprightly: That is to say Rome is a common staple of Pardons for all the sins and crimes that can be committed, and those sold at so high a rate, which is the reason why one should think the Camera de Componendis, within Saint Peter Palace one of the richest houses in Christendom. This moved a fine jest in a certain Germane, who having some dispensation to purchase at Rome, which he looked to have granted to him gratis, but finding an ordinance on the back of it for payment of one hundred Ducats, took a pen and blotted out the date wherein was said Datum Romae, putting in the place of it Emptum Romae swearing, that because they had liberty of Conscience in Germany, that he would rather take it upon his liberty, then buy it so dearly. I did see their divers Monasteries or Conuentuall houses of religious persons, wherein live great numbers, which houses be no way endued with rents nor provided, but only referred to voluntary charity: for help whereof, the Pope doth grant them some privileged Altars, with extraordinary Indulgences, and a peculiar Festival day, upon the which, thither the whole people resorteth, but chiefly profligat and debaushed persons: as, Whores, Bawds, idle Rascals, Charlatanes' Coosoners, who for the offer of some gross alms, bring back with them so many Pardons of sins, so many soul Masses by redemption from Purgatory: enduring which time of the Visitation of this Altar, the people entering at one door, and issuing out at an other, all the day long, without intermission, there is no other voice to be heard at the first port, but calling out aloud, Fate unabellissima divotione: Make, Sirs, a brave devotion; by the which is meant▪ to give a sat Offering Conferring this voice with that which is to be heard in their Camera de componendis, it resembleth in my ears that cry of the two Daughters of the Horseleech, mentioned in the Proverbs of Solomon, Duae sunt sanquisugae filiae quae semper clamant affer, affer: all which devotion consisteth in the multitude of those who bought the Pardons, being so under the name of Religious exercise, a Trade of abominable impiety: for while I was curious to ask the Priests of those Altars, upon the importance of their privileges; I did receive no other answer, but what was once granted by the Pope was absolutely good and effectual for all. Again, I saw this, which fell forth during my being there: The Duke of Nevers came there in great and glorious state, extraordinar Ambassador from the French King to the Pope, who, according to the custom of that Seat, with such personages, did grant him Indulgences very large and bountiful, that one would have thought the ports of hell was not able to prevail against them: and when the Duke's Medals and Beads came to be blessed upon the Pope's Altar, according to the form, there was no famous Whore in Rome who had not also numbers put in for her, saying, (which I have heard with mine ears) The French Indulgences should procure them both English and Spanish money. This kind of Merchandise and public sale of sins is used in so lewd and vile a manner, that the most simple man in the world would count it to be a scurvy ridiculous invention of insatiable avarice. During my being at Rome, there happened to die there a rich Venetian Merchant, who left in Legacy a good sum of money to that Church, standing upon the Monte di Trinita, for celebration of his Funerals, and services for his soul, the same day which was appointed for those Funeral Offices, I did find myself soon in the morning upon that Mount, because it is a fresh and delectable walk, when a number of Friars, with great Torches, coming to enter into the Church, was demanded of a Gentleman of Rome, who was beside me, whither they did go? to whom one of them did answer, Andiamo cavare del purgatorio Lánima di quel mercadante Venetiano chimorse láltro iorno: which is to say, translated sincerely we go to hale out of Purgatory the soul of that Venetian Merchant, who died the last day. The Gentleman replied in bitter speech against the Pope, calling him Cuillione, & Morbidotto, which be ignominious & contemptible words, because (saith he) he doth not keep in Purgatory to the world's end all those wretched souls of Venice, who do so disturb the Apostolic Seat: for it was in the mean time of those late broils betwixt the Pope and the Venetians. Can any jest in the world be more worthy of derision? then this or any thing more like the pitiful Idolatry of the Gentiles, where the Priests made the senseless people to think there was no way to make their gods propitious, but by their rich Offerings. This sort of doing is so frequent there, that we see no other business: and if it be true which they hold, Quell che fa sua santita è fatto, that which the Pope's Holiness doth, is done, certain all those of those Countries must be in heaven before their feet be cold, as we say, because the most wicked and godless among them never departe● this life, but laden with Pardons. And this far I think is enough to prove, that the abuse is not only authorized, but as it were married with Religion, seeing upon the means thereof they do found Cloystrall societies. And this only speaking de facto, for to reason Quo iure, these are practised, it is Theological, always the most learned among them have said to me touching the Pope's power, Il nostro signore è dio soptala terra, Our Lord the Pope he is God upon earth, he may dispense what he will: Yea (say they) if the question were to marry the King of Spain to an heretical Princess, the Pope will first dispense him to marry his own Sister. Is not this to go above the power of God, who hath said of his holy Law, that a jot thereof shall not perish nor be changed? Well, to urge Theological Arguments I will not, but I remit your Lordship to search the Scriptures, to see who it is there that doth sit in the Church of God, and exalt 
Dan. 11. 2. Thes. 2.  himself above all that is called God. And now I appeal to the divine light of your Lordship's conscience, whether you do not think that the contemplation of so gross things; first, such Ethnic Idolatry, that while Paul and Barnabas being alive, did tear their clothes, and run upon the people, because they would have adored them, saying, they were but men like unto themselves. Now so much adoration must be done to the Statues of their dead bodies, that one shall not enter within Saint Peter's Church at Rome, but we must kneel to salute him where he sits in brass, we must lay our head under his feet, and kiss every one of his ●oes severally. Then such impious and base avarice in this trade of Purgatory and Indulgences, that in their Camera de Componendis there sitteth Simon Magus, under the name of Simon Peter, making sale of the Spirit of God for money, of the mercies of God, of remission of sins, and the Kingdom of heaven, and that with such insatiable hands, that if ever I, who came from a remote Country to honour the Apostolical Seat, would give him largely for dispensation, he would willingly embrace it, as who knows what I did pretend: to be the more assured, I appeal to your Lordship's conscience, whether you think those were not sufficient to breed doubts of Religion in any man, in whom God hath left a spark of his fear, or one grain of right knowledge. Assuredly they moved me to great jealousy, and they were to me (as the first sight of the Angel was to the poor Ass of Balaam) terror albeit (I confess sincerely) the strong opinion which I had drunken so long before, & the plausible show of things, did for a while violently hold me into the same way, as Balaam did force his Ass to go on, after the first sight of the Angel.  
But when I begun to look upon the manners of the 
The Manners of Rome.  people, and to consider what were the faults which were so ordinarily and easily pardoned (which is the third thing in number of those which I most narrowly observed) what shall I say? I know not how to speak the truth, and therewith to provide that my pen be not slandered for contumelies and Philippicke passions, always I shall so limitate myself, that I shall not blot so grave a purpose with an humour of railing or shamelessness: In the day of visitation and punishment, I shall begin at my sanctuary, saith the Lord, and wherefore is this? because Regis ad exemplum totus componitur orbis, as the Prelates be, so are the people, the example of the Rulers makes the manners of the multitude, as the Spirit of God doth testify by the Prophet Daniel, Egressa est 
Dan. 11.  iniquitas à Senioribus & ab ijs qui videbantur regere populum: Iniquity hath gone out from the Elders and those who seemed to govern the people: For this cause in a just censure of the manners of Rome, it cannot be avoided, first to look upon the Court, wherein is to be seen such fastuous and intolerable pomp, and such a degree of glory as hath never been usurped by any earthly Monarch, to behold the majesty of the Papal carriage, borne one men's shoulders, auro fulgens & smaragdis, shining amidst gold and jewels, those who bear him treading upon fine cloth, wherewith the Church pavement is covered, accompanied with a fearful guard, the thundering of Canons, the sound of trumpets, and all sorts of musical instruments: at whose presence, numbers of Princes, stately Ambassadors, great parsonages, and multitudes of people do fall to the ground, saluting him holy, holy, as if he would not only be Christ's Vicar upon earth, but also emulator of his divine glory in the Heavens, and be worshipped like that glorious Lamb, before whom numbers do fall down to cry holy, holy, holy, that upon the sight thereof I was indeed amazed, as if it had been a vision, and demanding a French Gentleman (who had newly also arrived with me, and was a zealous Papist) how he did esteem of that which he had seen; he answered me in the terms of (be God) that he thought it far different from the carriage of him who said, Regnum meum non est de hoc mundo, and who said to his Disciples, Exemplum de di vobis ut quemadmodum ego feci it a & vos faciatis, which answer I have many times since thought to be as pertinent, as if the holy Spirit had inspired it into him: For if the kingdom of the world be called the kingdom of sin and what reason had Mr. Flood to frame his first argument, out of the uncertainty of his adversaries opinions? judge ye etc.  
But put case Mr. Flood, that our Divines were concerning this point of your Pope's being Antichrist equally divided, or just so as you affirm they are; what? would the same make their doctrine of the Pope's being Antichrist, to be only a fancy? See then how you may be whipped with your own rod: Are you a rabbi in jezreel and dispute so? what then will become of the feast of Conception, instituted in the honour of the immaculate and unspotted Conception of the ever blessed Virgin Mary? Are not there many of your Doctors, who affirm, yea affirm not without the reproaching of others with the note of error, heresy, etc. that the blessed Virgin was not conceived in original sin? And are there not against them others, who peremptorily affirm, that she was conceived in original sin? this being so, shall your feast of Conception, which is endowed with so many Papal indulgences, be a fancy? God forbidden.  
Again, what will become of your making, adoring, and worshipping of the Image of God the Father, as he 
Abul. in deut. Duar. alij. Bell. de Imag. lib. 2 cap. 8. Nic. act. 5. 6.  is in the Deity himself? Are there not many of your Divines, who condemn the same? Doth not Bellarmine affirm it to be in opinion, in opinion? Did not your second General Nicene Synod condemn, and inhibit the same? what then, shall your general making thereof, and adoring the same, be a fancy? God forbidden it; for if so, it would prove not only a fancy, but a most damnable impiety, as in truth it is.  
Further, what then Gentle Sir, will betide the inerrable Rule of your Faith, the unappellable judge of all controversies? Is it not a dogmatical position affirmed by your Canonists, delivered by most of your Scholastickes, peremptorily maintained by all the learned Ignatians, the Goliasses of these days, that the Pope is the absolute and unerrable judge of faith, that he is above a General Council, that he alone may with some provincial Council 
Gerson de Auferibilit. Patae Conc: Constant. & Basil. omnes pene Anuq.  define faith? And yet is there not a whole army of your Divine, both of this time, and of former ages, who resolutely deny the same? who teach your Popes to be subject, yea corrigibly subject to a General Council, and that defining without approvance, and consent of the same, he may err even in matters of faith, deceive and be deceived. Call to mind, what the councils of Pisa, Basill, Constance, yea and the 8. General Synod, have decreed; what the Sorbone of Paris have done and taught concerning your Pope's overhaughty presumptions in this kind? may I now say to you? now judge ye whether all the Romish faith, which dependeth upon the Inerrability of this judge be not a fancy, a dream a lie?  
Lastly, to pretermit divers other instances; what will you say to your Ignatianed disciples here in England? who peremptorily refuse to take the oath of Allegiance, concerning the avowing or disavowing of which, what a general division is there in your learned Clergy of England? 
It is to be suspected that the Ignatians and Ignatianed, when they take the Oath of allegiance do egregioushe equivocate.  The Candidate Martyrs are tooth & nail against it, divers of your learned Confessors are for it; nay I boldly affirm it, the learnedst of your Clergy in England are for it, at lest to tolerate the taking of it in the Laity! this uncertainty considered, shall I retort upon you thus? and say now judge ye, whether they who refuse the Oath refuse it, not upon a fancy? God forbidden I should do so; no no, they refuse it not upon a fancy in your opinions, but upon that grounded resolution according to your principles, that the Pope is an absolute Monarch and Christ's Vicar upon earth, to command ye to deprive Princes if they prove Irregular and will not be at his beck and ordering.  
These things which I have here produced, if you compare them in your own weights and balance, with your now judge ye, you will easily observe, how idle your inference is, but let us observe how you flourish it.  
Mr. FLOOD.  
Now be you judge, whether one may with a safe conscience, upon a fancy, or upon a confessed uncertain conjecture, deny the broadseale of God, despise his hand writing, which the eyes and all senses of body testify to be his? Asubiect, that should condemn the Kings warrant or his command, under the broadseale, what jury would acquit him, of the plea that he had a fancy, or a conjecture that it was counterfeit? To give to the Devil, the works that sense and reason judge to be Gods, is the most heinous sin, which may be, which the jews did commit 
u Athanas. tract. in illud se quis dixerit.  when they said of Christ, in Belzebub the Prince of the Devils doth he cast out Devils: 
x Math. 13.  A sin never to be pardoned in this world, nor in the next. Is it wisdom to adventare to commit such a sin, upon a conjecture! If conjectures might suffice, the pharisees could have alleged diverse for their blasphemy against Christ: Reason teacheth, that such smokes must vanish away, at the shining of clear truth, that fearful surmises yield to the evidence of sense. This then is the first reason, to prove them inexcusable that they have but a coniectur all defence, of so bainous a crime.  

ANSWER.  
Here is a deal of impertinent tautology, flourished over with a few thetoricall withered flowers, fit for the fire then to be answered with pen: I have already showed and evinced, that we give no such warrant upon a fancy or conjecture, as you pretend and repeat so often, for lack of better substance: we hold it, if not as a point of faith, yet at lest as a Theological conclusion, certain and assured, that your Pope is the self Antichrist: and by God's assistance I will evince that his miracles are not Gods but Satan's, signed with his counterfeit seal. 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 kind of eloquence, that you seem to me, as if you were predicating in your chair, to your blind ●bedients at S. Omers. I cannot but smile, to observe your elegancies; Sir, where I pray you, have you learned, that point of divinity, that the eyes and all the senses 
M. 〈…〉.  of the body, are capable to apprehend, to be judicious, or indicative of God's handwriting, of God's broadseale? and to be able to distinguish the same, from Satan's mendacious prodigies? I had thought, this had been the office of faith, or of some gift of the holy Ghost, not of the senses; But seeing you talk so much of senses, and the evidence of all senses, did all Lipsius his senses, or all your senses or any others senses, (whom you know) ever evidently feel and perceive the hand writing of God at Sichem? or the broadseale of the Goddess at Hall, Loretto, Montserratto? no, no; not all your senses, nor all the senses of any man living, had ever evidence of those your pretended Gods handwritings. All your evidence hath been 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 words of men, dead men, Fullanos, unknown, individuals, individua vaga.  
You say, that sense and reason testifies your miracles to be God's works; again, that fearful surmises must give place to the evidence of sense, what M. Flood, were you in your senses, when you wrote thus? perhaps in some musing rapt hands under armpits, as your wont is.  
To confirm this your elegancy, you tell us, that no jury would acquit that subject, who upon a surmise should deny the King's broadseale, whereby you seem to put his Majesty of Great Britain in mind, how undefensibly guilty, your Ignatianed disciples are, who upon a bare arrogant precept of the Pope, without any  instruction, refuse to give him assurance by oath, of their temporal allegiance, against all papal pretences and presumptions in that kind? Ah M. Flood, I fear, your mystery in this kind, is too too damnable; is it not this? yes, certainly it is: james of Great Britain 
T●e Pa●ist Ignatian doctrine and practice is agreeing to that of the old Friars 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 Britain; but only in (opinion hominum haereticorum) in the opinion of men heretics; 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 only precariò, at our Holy Father's pleasure; to him therefore we may not yield or swear obedience, but dependantly from the Pope; he now forbiddeth us to swear, therefore without peril of eternal damnation we may not swear. M. Flood this is the mystery; answer me is there any of your disciples who would refuse to swear allegiance to his Majesty, were this clause added, so long as his Holiness shall allow and permit him for King? no there is not one, no not one; evident than it is to all senses that our most Gracious Sovereign reigneth in your opinions, precariò, tanquam homo Papae, ad nutum & beneplacitum Pontificis; as at his Holiness pleasure, benevolence, and goodliking. This is the damnable doctrine you teach; what project you would thereout make, who cannot judge, that remembreth the 5. of November? Is not this to deny the King's broadseale? nay, is not this to deny him to be King? for take away from him, the natural, absolute, and sacred allegiance of subjects, and wherein shall his kingly dignity consist? What jury will then acquit you? Ah times! when as such as you are, and your disciples, shall dare to shroud themselves etc.▪ shall dare to pass in betwixt wickets and great Gates, Exulent utinàm Egiptij ne pereant Christiani. For now the Transalpine detestable and most devilish Art of poisoning is on foot, who? or what? can be sure? so long as so many whom prudent jealousy must suspect, are, and range, intra castra Christianorum, in the midst of Christians, what security can there be, if the Lord of heaven do not miraculously protect? Aspice dowine de sede sanctatua & besiege Christum tuum. To proceed: whilst you preconize thus fond, of the evidence of your miracles to all senses, you play the Divine as pithily to make the denying of these your broadseales, to be the most heinous sin that can be committed. It cannot be denied Sir but to blaspheme the works of God, as the Scribes and pharisees did, those of our Saviour, is a most heinous offence; so likewise for you to compare your vain trumperies to the admirable works of our Saviour is a grievous sin, not excusable. But call to mind Sir, that rule of law qui semel invenitur malus semper presumitur 
In regul. juris.  malus in eodem genere mali, He who is once found to be evil (that is deliberately and maliciously evil) is always presumed to be evil, in the same kind of ill; If this be an axiom unrefusable, applauded by your Civilians, admitted by your Canonists? what then may we presume of your Church, who hath often been found purposely playing false-play with her prodigies? Are you not ashamed of your voraginous jacob? voluminous Vincent? 
E●●enc. lib. 1. digress. cap. 11. produceth the complaints of divers of your own Bishops and Doctors. Agobert lindam: Vives.  fabulous Metaphrast? for divers of their fabulous narrations? That ancient Genovyse Legend, written by your voraginous Prelate, for the excellency of it called aurea legenda, the Golden Legend; how many copper Fables are in it, now exploded by yourselves? Remember that rule, whereof I now put you in mind; have not your own Popes found such fabulous stuff in your Portesses, that for shame they have razed them out? witness your famous Sorbonist Espencaeus; witness the whole world which seethe the Fables razed out; where then is your forehead, that you dare to compare your forged vanities, with the most venerable miracles of our Saviour? as I said before, so now again with the Archangels words imperet tibi Dominus, the Lord rebuke thee. You 
Epist. judae  will reply and say, these corruptions, have crept into other Churches; but the Roman hath been uncontaminate. What? Rome uncorrupt? which pretendeth S. Peter's body to be in more places? Rome uncorrupt? 
The Roman Church her fal●e fingers  which glorieth in Constantine's Baptisterie? where you pretend Constantine was cured of a corporal leprosy? Rome uncorrupt? which tells us of a great horrible Dragon, a Dragon (as your Legend saith) so malicious for 
Leg. Silu.  Constantine's conversion to Christianity, that out of hate thereof he did day after day, destroy with his venomous breath 300. men, (marvel that Constantine himself, that women and children escaped) and yet this prodigious beast, by Silvester (having two Priests accompanying him) had his chaps tied up with a small thread, and so was starved and destroyed. Rome uncorrupt? when as in it, is allowed and read the Frantiscan prodigious book 
Your Roman Darling alloweth sermons discipul● your sp●cula exemplo●um in which are innumerable fantastic lies & dotages.  of conformities; in which how many vanities are there, which you the Ignatians, the Dominicans, and all your learned smile at? witness that admirable miracle of the spider, which Friar Francis drunk up in the Chalice, and which came out of his shinnebone, he after Mass rubbing the same. Witness Father Francis his large Sermon, at Eugubium to the devout Wolf with much like trumpery in the same to be read and found even to the astonishment of the Reader. Rome uncorrupt? which showeth the pictures that bowed and did reverence to the dead body of Pope Formosus when it was brought into Saint Peter's Church, your Baronius is not ashamed to approve the fable. Rome uncorrupt? whose Ignatian cheifetaines (Aquaviua himself) now approve unto the world, a mendacious Legend of Ignatius his miracles, amongst which at this present, I glance only at that blasphemous one, where you make the mystery of the blessed Trinity, to be revealed unto him, in that very form and fashion, in which you have pourtraited and drawn the same in your Church of the English College 
An impious fiction of t●● Ignat●●●s and blasphemous against ●he most sa●●ed Trinity.  at Rome? to wit, The father is painted in the form of a very old hoareheaded-man: the son is drawn out as nailed upon a cross; which cross the Father holdeth before him; having the form of a dove expressing the holy Ghost drawn upon his b●est, over the top of the cross: and even in this sort and fashion, as your Ribadinera hath caused it to be expressed in the miraculous pictures of Ignatius his life, was the mystery of the holy 
Doth not C●ster publish most id●e dotages in his Postilles? and yet in Rome under your Pope's nose he is read and approved.  Trinity revealed unto him; Ah blasphemy of all blasphemies; doth the infinite majesty of God, Trine and one, so reside, and represent itself upon the eternal Throne? what? was this the secret of the most glorious Godhead which was revealed to S. Ignatius? Doubtless some like Hobgobbline as deceived their Francis in a Cherubicall Crucifix, beguiled also (if it be not a fiction) your holy Ignatius, eager and hungry after some vision.  
Rome not corrupt? when as the Roman Predicant Friars, have been so impudent, as publicly to preachin 
Chap. 1.  pulpit, that there grew such amorous love betwixt Christ and Catharine of Sienna his sweet spousess, that there was a true interchange of hearts betwixt them? which impious vanity of theirs I have already refuted.  
I could particularise in sundry like instances, but these are sufficient, to show how inexcusable M. Flood is, who dareth to compare their trash with the most venerable miracles of Christ. Is it not true, that if one untruth could be found in the Gospel the whole credit thereof were at an end? what credit then, may we give to your Roman Church, which hath played falsefingers so often? It was foretold by S. john, that your Adulterous Mother, should have her mouth full of blasphemies which 
Apoc. 13 6.  to her confusion we now observe. And so ceasing to add any more about this your first reason, I note by the way, another unreverent, if not sacrilegious speech of yours, when you thus write. If conjectures would suffice, the pharisees, could have alleged divers for their blasphemy against Christ. And is not this a jolly Ignatian, who rather than he will seem not to have sufficiently refuted us, will yield conjectural proofs to the pharisees against Christ? Sir, bethink yourself of those conjectures against Christ, and I dare assure you, that the jews will account themselves beholding unto you for the same. But let us now come to your second reason, and examine whether there be more modesty or pith in it then in your first, thus you frame it.    

CHAP. V Wherein is examined Mr. Floods second reason showing him to pervert the Father's meanings.  
Mr. FLOOD.  
THe second reason is, that Protestants have no more reason to condemn these as antichrist's wonders, than the miracles reported by ancient Authors, long before Antichrist appeared, according to their own account: For those ancient miracles, are thunder claps, that shake the foundation of your Gospel, no less than ours of this present age.  
Call to mind the points of our faith you most impugn in your letter, you shall find most famous miracles to confirm them, recorded by most grave and learned Fathers: What Lipsius of Lovayne, did ever write wonders either more for number, or greater for quantity, done at the shrine of any Saint, than those, that Saint Austen in his 22. book of his City of God hath registered, as most certainly wrought by the relics of Saint Stephen 
x Plurimi conficiendi sunt libri nec tamen omnia colligi poterunt lib 22. the civit. cap. 8. ? Read that book Sir, and I dare say, that you will there find either miracles that may convert your heart to some fear of God, or else matter for senseless infidelity to drive away melancholy fits with loud laughing. You may behold histories as incredible to human reason, and yet no less seriously told by Saint Austen, than these are, of our blessed Ladies in both her chapels, which Lipsius doth recount.  

ANSWER.  
This your reason flowing à comparatis, is void of reason: for whilst you in the beginning thereof are in your generals, first you tell us like miles gloriosus, that such miracles as are recounted by ancient Fathers before Antichrist appeared; even according to our own account, do like to yours of these times shake the foundation of our Gospel. Secondly you bravingly invite Sir Edward to call to mind 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 ever etc. These be bragging flourishes, your proof in particular is; first pretended out of Saint Austen thus, who in his 22. book of his City of God (say you) hath registered wonders as great for number, and quantity, as certainly wrought by the relics of Saint Stephen, as ever any Lipsius of Lovayne did write done at the shrine of any Saint. Having added thus out of Austen, as if you had got the victory you invite Sir Edward, not without most bitter taunts to the reading of the same; you tell him of loud laughing and melancholy fits; and you yourself may be told justly, culpa carere oportet qui in alium paratus est dicere.  
To this your reason, which is not worth one blue point, to the matter we have in hand: First I deny your proposition; for the miracles related by the ancient Fathers, and yours, differ genere generalissimo: your proof out of Saint Austen serveth not your turn. First, what if I should say that all you bring out of that book is none of Saint Austin's? can you evince the contrary? no assuredly, you cannot; For if you object and say that the said book hath been reputed for S. Austin's for many hundreds of years before this age, I grant it: And were not (I beseech you) these books, to wit; of Questions upon the old and new Testament; the book of 83. Questions; the book de fide ad Petrum; the book de mirabilibus sacrae Scripturae; the book de vera & falsa penitentia; the books de moribus Ecclesiae; de salutaribus documentis; the book called Hypognosticon; his manuale, his Soliloquia, with his book the visitatione infirmorum, with sundry other books, epistles very many, Sermons innumerable, reputed to be that Fathers for many hundreds of years 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, Possevine, Sixtus S●nensis, Remists, Lovanists, etc. If these your Champions, may cashier so many of his works, because in them there are some things found not beseeming, or contrary to Austen; why then may not some contrarieties which are to be found in this book from other of that Father be a just cause to call the credit of it in question?  
But I deny not the book to be his; yet if I should affirm that he is corrupted by some falsefingers in this Chapter you cite, and some others, I should not want reason for so saying; for doth not Vines in his Preface protest, that there was such corruption in the manuscripts he had, that he could not know the true reading of Austen, but divinando & coniecturis, by deuining and conjectures? And if you now in this light of the Gospel, dare by command of a Council, corrupt, not only the ancient Fathers, but even your own late Authors, by adding and taking away words, sentences, yea whole paragraphes, and chapters? Why may not we think the same Spirit to have been & reigned in your cloistered 
Vives saith there is no doubt but that in th●s 8. chapter of the 22. book many things have been added by those who wi●● their filthy hands have defiled all the writings of noble Authors, Vives annot. in 22. lib. August. decivit. cap. 8.  once, when they might do the same without any touch of infamy? What? could they set forth whole books 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 think that this Father is corrupted in this place, if some of his Epistles and his book of retractations be his, see after.  
But I will admit the book to be S. Austin's, and that the words and sentences cited by you are all his: He relateth, that there were divers miracles done at the memory of S. Stephen; what of this? nay more, suppose that he had affirmed, which he doth not, that the said miracles were done by the relics of S. Stephen; shall this shake the foundation of our Gospel? might not God use the relics of S. Stephen to work miracles, in that sort, and as he did, use 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 himself by his Angels, or by the Martyrs. Act. 5 15.  recounteth? We are of S. Stephen's faith, we honour his memory, and have a day for the same, (as those Christians had) we are nothing envious, that God should do miracles by the bones and ashes of his servant whose honourable remembrance we celebrate in our Churches; therefore for you to prove that we despite the miracles done at S. Steephens memory, i●, opus cui impar Achilles, you cannot ever do it. No, no Sir, had we been with S. Austen, we would not have refused to have assembled with him at the blessed memory of that Saint, there to have praised and magnified his Lord & Master, for whose testimony he was stoned. Sir, we ingenuously acknowledge, that it was a godly custom of the ancient Christians there to assemble for divine worship of God, where the memories of his servants were; there they prayed, there they praised, there they professed even to the astonishment of the Infidels: and where is it more likely, that God should put forth his arm to do signs and wonders, so long as the same were behoufull and necessary for the planting of his Church, then at such places, and such assemblies, where his name was so christianly and religiously called upon, and his son jesus▪ so constantly professed? I said Sir, that had we been with S. Austen we would willingly have associated ourselves with him, yet wicked and sinful it were to do the like now with you in Rome, either at S. Peter's in your Vatican, or at S. Paul's without gates, or at S. Stephen's memory upon one of your hills where you assemble yourselves, putting (I boldly write what I have observed) more confidence in the intercession and prayers of those Saints, then in the mediation of jesus: so did not S. Austen, so did not his people.  
Further had we now S. Stephens body with us, or the body of the blessed Apostle, or of the ever blessed virgin Mary, we would not refuse to make our assemblies at them, by them, or nigh to them, for the love we bear to them, whose ashes they are; for the hope we have of their resurrection at the last day; but rather than we would abuse them as you do; by committing open idolatry in adoring and worshipping of them, as you do; in putting any trust or confidence in them for blessings, for deliverances as you impiously do; we would do with them, as Luther, wished had been done with all other 
Luther. serm. do Cruse.  relics before corruption came in; to wit bury them low in the ground, but decently, as becometh the dust and ashes of God's servants; wherein, we should not want the warrant of God himself, who lest the jews should commit Idolatry with Moses his body, hath so 
Deut. 34. 6.  disposed of the same, that even until this day locus est ignotus, 
Jud. Epist.  the place is unknown where it was buried. The Devil contended with Michael for it, and about it, for what end think ye, but only that the jews might have so abused it, as you now do the bodies and relics of God's servants? Saint Anthony the Eremite, (whose life S. Athanasius as you deliver did write) would approve our doing herein: He knowing how superstitiously the Egyptians were given to worship the dead bodies, of such 
Athanas. in vita Anton.  as they honoured living, gave most strait charge, that his body should so carefully be buried, that it might not be abused after his death by any such superstitious uses, as were then growing up. What would that blessed man have said, had he known the detestable practices, which 
Yet we find in your forged Legends that your Saints have commanded their bodies to be religiously buried and to be honoured after burial. Robert's the Monk executed at Tyburn, the night before gloried that he should after death be honoured as a Saint.  are now afoot amongst the Papists? who are not content to repair to the places, where such things remain, but they must further and above carry about them, some small pieces of earth and dust, thereby hoping for assured deliverances from all dangers, making the same their hope and refuge. I know diverse of their Popish herein England, and elsewhere, who continually wear about them little pretty carved wooden Images, made of the wood of that tree whereon their Sichimesse Image stood (from which it fell, to which it was fastened again, and from which it was last of all lost or stolen, and as not yet heard of) yea, they set up those pretty babes in some places of their gardens and orchards, and to them do make daily pilgrimages, yea they do vow pilgrimages, thereby hoping for many blessings.  O fatuas Gentes, quibus talia numina. 
To conclude, this is the sum of that which may be answered to that unto which you direct Sir Edward in S. Austen; first, we acknowledge that at the memory, 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 prove intercession or prayers to that Saint; no, no; there is no mention made of intercession or prayers to him; but, put case, M. Flood, that it might be thought in those times, that some of those miracles were obtained by the prayers of that Saint (I do not say the prayers of living to that Saint) to God, what could you infer thereout, but an extraordinary blessing which may not be drawn into an ordinary example?  
But Mr. Flood, admit we grant all you desire (which yet by no means I may) that the Christians of those times did pray to S. Stephen, and did think they received some benefits by such their prayers, must this their action, be a necessary example for us, that we may or aught to do like? Can such a practice make it an absolute Rule of manners, according to the analogy of faith to all future ages? Must the private practice of some primitive Churches, tie all the universal Church, and this for all ages? If so; what then will become of your Church, which out of an opinion of liberty, doth not administer the sacrament to the Laity under both kinds, which the ancient Church ever did, out of an opinion of necessity grounded upon Christ's command and institution? Why then doth not your Church minister the sacrament of the Eucharist to Infants newly baptised, as the ancient Church did, out of an opinion of necessity for their salvation? Why then doth not your Church continue profestivall night▪ Vigils, which Antiquity both approved and required?  
Time was in the old Law, when it was not only behoveful, but also necessary for such as were strucken with serpents, if they would be cured, to behold the brazen Serpent; but afterwards when the same was abused superstitiously, call to mind how good King Ezechias 
2 Reg: 18.  was commended for destroying and abolishing the same. Again, time was when it was not unlawful to eat of such meats, as had been offered to Idols; but afterwards 
1 Cor: 8.  when the same eating was grown scandalous, and a sign distinctive, than the same became abominable. So likewise, although we put case and admit, that the Christians did recurre unto the memories of Saints in former times, hoping to be aided by their intercessions 
●oth not Saint Austen lib. de civit 8. cap. 27. relate a custom used by some Christians at Martyrs tombs with yet as he, so we reject: but you in steed thereof have brought in more vain, which Vives there reproveth.  to God; yet now the case is so altered, by reason of a sea of abominations, and detestable idolatry, which thereby hath overflowen the whole Church, that there is very just cause to command such a practice and custom to surcease; and herein, there should not want the warrant of the Church of Rome herself, who in divers like cases hath so proceeded: some instances I have already set down, and more I could produce. These things I writ, supposing what is related out of S. Austen be truly his; but so oft as I consider what he writeth in his 7. Retractations, I can hardly so think; for there interpreting, in what sense he had in his former works denied the ordinary working of miracles in the Church, 
7. Lib. 1. Retract. cap. 14.  he saith thus; And this I have said, because not such great ones, nor all such are done now, not because there are non● done even now. He would never have written thus sparingly of miracles, if there had been so many done at the memory of one Saint, especially so many as your marginal 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 margin must needs be corrupted.  
Mr. FLOOD.  
You cannot endure the adoration of the divine Sacrament, which you blasphemously call a 
(a) Let: pag. 54.  breaden Idol, in a shavelings hand. Saint Chrysostome writeth, 
b Lib. 6. de sa cerd. cap. 4.  that a certain venerable old man, to whom many mysteries were revealed, had told, that in the time of sacrifice, he once beheld a multitude of Angels, with shining garments, compassing the wonderful table round about, who with reverence in honour of him, who lieth thereon, bowed their heads, as soldiers do in presence of their King. And though these blessed Spirits, be not ever seen, yet the majesty of him, that is daily sacrificed is such, 
c Quod credere abunde licet vel ex tanto illo sacrificio quod tum peragitur.  saith S. Chrysostome, that we may believe they are in this humble manner continually present. Now S it Edward, you may send your Ministers to preach to these Papists, and bid them as you bid 
d Let: pag 106.  us very gravely, leave their ducks, and lucks, and apish toys, and serve God in spirit and truth.   

ANSWER.  
Here Mr. Flood imposeth against us two points; the one that we cannot endure the adoration of the divine Sacrament: the other, that we blasphemously call it a breaden Idol etc. Against us he frameth his argument out of Chrysostome, which done he cometh out with a vain Io triumpho, bidding Sir Edward to send etc.  
Concerning the first, I answer thus. First, if we did either believe, as they teach, that Christ's 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 deliver, in perfect shape and human form, (ex vi concomitantiae) by necessary concomitancy, under the forms of bread and wine, then might we adore and worship him, though not principally placed there for that end. Or secondly, if we did believe, as they do, concerning the adoration of images, to wit, that the same adoration and worship may be given to the image respectively, for the persons sake, as is to be given to the Prototypon or person whom it representeth; then doubtless we would adore and worship this divine image, being certainly instructed according to the doctrine of the Fathers of the second Nicene Council, and sense of holy scriptures, that it is the 
Synod. Nic. 2. act. 6.  livelyest and perfect image, sign and representation, which the Son of God left with his Church of that his most dreadful sacrifice upon the Cross, by which we 
What we adore in the Sacrament.  were redeemed; the which so often as we have in remembrance by celebrating the divine mysteries, we do in the use of them, worship and adore, with prone bodies and prostrate heart●, the same sacrifice of our redemption, that is our Redeemer himself.  
But we holding their first position to have been forged in their Synagogue, when their God making-transsubstantiation some thousand years after Christ was hatched; and accounting their second to be no other than a heathenish and paganlike point of Sophistry, we dare not imitate their doings. Yet their Reverences (who incessantly taunt with obloquys the Church of England with imputation of irreligiosity in this kind) may understand, that as we Christianly and religiously use and worship the holy Sacrament of Baptism, so we do reverence this venerable mystery of the Lords Supper; yea and at, and in the mystery we use religious adoration and divine worship, not to the Elements as they do not to Christ corporally and carnally present as they philosophize; but to use the words of the Fathers of the first Nicene general Council, 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 intentive to the bread and cup that is proposed, but by faith, we understand the lamb of God, who taketh away the sins of the world to be laid upon that Table. How placed upon that table? in grace, virtue, efficacy, and by a sanctifying power; in like sort as the same Council teacheth, a heavenly fire, the sanctification of the Holy Ghost, the very power of God to be in baptism; which manner of speaking I find reverently alleged and approved, by the most learned and reverend jewel of the Church of England, whom I read citing those most Reverend Nicaene Fathers thus: Baptism 
Jewel art. 5.  must be considered not with our bodily eyes, but with the eyes of our mind, thou seest the water, think thou of the power of God, that in the water is hidden; think thou that the water is full of heavenly fire, and of the sanctification of the Holy Ghost▪ Thus he truly citeth the judgement of those most learned Sages: So it is, that we by faith considering the power of Christ ●orking in and by his divine mysteries, do by faith with prone hearts, yea and religious outward worship adore Christ, as present in efficacy, power, and virtue of sanctification, though he be personally distant, as far as the highest heavens are from the sacramental table. And in this manner of declaring I speak more confidently, because that most learned jewel writeth thus; Doubtless it is our duties to 
J●w. art. 8. pag. 404.  adore the body of God in the word of God, in the sacrament of baptism, in the mysteries of Christ's body and blood. 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 soul's food. To declare the same more particularly in this mystery, we are to understand that the Son of God, who by a personal conjunction hath united human nature to himself, hath also been pleased to make a sacramental respect, relation, conjunction, yea unton, (if I may so speak of bread and wine, which we religiously use according to his institution in the divine mysteries) to himself both God and man: so that when we religiously use them in the mysteries, we do not take Christ as absent in his Divinity, or as absent in the efficacy of his Sacraments, but powerfully working in them and by them, sanctifying our souls, consigning, sealing, and ratifying his promises unto us. here-hence it is, that whilst we religiously use his Sacraments, and with a Christian faith consider these things, we cannot but with reverent and religious demeanour 
The reason of our kneeling when we receive the Sacrament.  and carriage, both inward and outward take the same, and yield divine worship to him▪ whose invisible hand is here efficaciously working and effecting the salvation of our sonles: so that in the actual and present use of these holy signs and symbols, we do believe and confess, that Christ jesus both God and man, is really, truly, and effectually working in us, yea united to our souls by faith and religious use of his sacred symbols and Sacraments. And is not this that (I need not cite any Doctors of the Church of England, whose doctrine is most clear in this point) which Caluin plainly delivereth 
Caluin. lib. 4. Institut: cap. 17.  thus: In sacra sua coena etc. He commandeth me in his sacred Supper, under the symbols of bread and wine, to receive his body and blood: I nothing doubt but that he truly reacheth unto me the same, and I truly receive the same, thus he in his Institutions.  
And upon the sixth and twentieth of S. Matthew, he 
Caluin. in 26. Matth.  ingenuously acknowledgeth, that our souls are fed with the substance of his flesh, so that we are made one with him.  
Thus we religiously and christianly believe and practise, notwithstanding we are not afraid to call the practice 
See Isa: Caussab: ad Card: P●ron: observat. 5. Respon: Reg: what our Church holdeth.  of Papists, a wicked superstition to a breaden Idol. For if by consent of all Learned, that is to be reputed an Idol, which being but a creature hath divine worship and adoration given unto it, than your bread and wine proposed, which are creatures in themselves, and so called by the Ancients after consecration, being adored with 
Iren. lib. 4. c. 34. Theodoret. dialog. A●ij.  divine adoration and worship, cannot but be reputed an Idol. We would not account your Sacrament an Idol, if you taught the same to be only an Image representative, and in efficacy exhibitive of Christ absent, but because you make it an Image contentive of Christ substantially, and naturally present, it being not so; this your image must needs be Imago inanis, a vain Image, which as your Bellarmine delivers, is properly an Idol if adored and worshipped, as yours is. You Mr. Flood (that 
Bellar. lib. 2. de Imag. cap. 5. Lactant. Arnol. Orig: Euseb. & Theodoret. August. de Civit. lib. 7. Maximus Tirius serm. 38. Di● Chrysost. orat. 12. Exod: 32.  are learned, as I take it in the Ancients) cannot but have observed, how the Fathers call the Images and Statues of the Heathens, Idols, because they gave unto the same, being but Creatures, divine adoration and worship; and yet notwithstanding they were persuaded, that (quaedam numina habit abant in illis) certain Deities did inhabit the same; yea some of them were persuaded as the Israelites of their golden Calf, that the Lord God of heaven and earth did inhabit and reside in their Statues.  
So you vainly teach and believe, that (sanctissimum numen) that Christ jesus doth corpoally reside and inhabit in your bread and wine, making an Idol thereof; in which respect, we desire your patience not to be offended if we call the same your Clerks handy work; & your Priest's mouth work a breaden Idol, you adoring the creature for the Creator. For should we otherwise esteem of any thing which the hand and mouth of a Creature can make, which the mouth and stomach of a Creature can unmake as you all teach. And which (if we believe ancient Rabanus) the power nutritive doth 
Rab. apud Wald. lib. 2. de sacra. cap. 29. Orig: hom. 15. in Math. Jsichius in Leuit.  convert into nourishment of the body; if Origen, the power digestive doth cast in secessum into the privy. which daily experience telleth that the thief can steal, the fire consume, the mouse eat, should I say we otherwise esteem of this than as of a Creature, you might rather esteem us for idiotizing Idols, then reasonable creatures. But to you, and yours, who are so full of your imputation of madness to others, may we not say as Chrysostome 
Chrysost. hom. 57 in Gen.  to Laban; O excellentem insipientiam etc. O excellent folly such are your Gods, that any man may steal them! Or in like sort as God by the mouth of jeremy, reproved the Babylonians, O excellentem etc. so we you; O excellent madness, such are your Gods that a man may make them. But o most superexcellent impiety, such are your Gods 
Isichius in Leuit.  as they may be burned! By this you may see M. Flood how little reason, you have to say, we blaspheme, when as we call your bread and wine, or as you speak your divine sacrament, being adored, a breaden Idol. Remember 
Num. 21.  Sir, how the brazen Serpent which was made by God's special appointment, yea and religiously used by his command, yet afterwards came to be abused to be made an Idol, so that the religious King Ezechias destroyed and burned the same: Call to mind what Damascene 
2. Reg. 18.  delivereth▪ how certain Christians committed Idolatry in worshipping the Image of Christ: In Epiphanius you may read (related also by your Bellarmine) how 
Damas'. lib. de▪ haees. Bell lib. 2. de Imag. cap. 16.  Carpocrates was reputed an Idolater, for worshipping of Christ's 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 avert that I should account the Image itself to be an Idol but rather a worthy remembrance) no other than Idols, even so you, (if you did imitate Christ's institution in your sacramental action which you do not) are worthily reputed to commit Idolatry in giving divine worship to that, which ought to have no other than a religious and reverent use, which we most willingly yield unto the same, as by practice of our Church may and doth appear most clearly.  
To proceed, when you come to prove that your divine sacrament ought to be adored, through penury of sacred Scripture, and some direct command of the ancient Church, you run to a vision related by S. Chrysostome and that by a hearsay; you indeed telling the tale, deliver the same as though Saint Chrysostome had heard it from the venerable visioners mouth but it was not so; he heard only (quendam) a certain one some one (he nameth him not) that reported it of an other old man; and this if you would not have read so in Chrysostome himself, you might have 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 Enlightened Saint himself. For my part, as I find 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 upon a hear-say? But, put the case to be so, and the vision to be true; do you not think that the glorious spirits have that illuminated sharpness of eyesight, that they always do (wheresoever they be) behold the face of the Father, Son, and holy Ghost? always behold the face of the Son both God and man? What marvel then, if they adore the son, whom they behold powerfully and divinely working ●pon the mystical table, being in his divine essence God head and Person present, yea his very humanity is not there absent to the blessed spirits, whose spiritual eyes require no corporal presence, nor luminous space to behold what they see, but always and every where, they behold the divine face, yea and the human face of Christ also, God and man, from which they are never absent, But Chrysostome saith; they bow their heads in reverence of him who lieth thereon. O well instanced, for, yet now at last we have the manner of sit● and disposition of their Christ's body, upon the Altar; the perplexed knot is now untied, Christ lieth forsooth; but why resolveth he not, whether he lie prone or supine? with what proportion of his parts and members? whether Christ's head be where his toe is? whether his elbows be where his knee is? and so throughout as your Vasquez, and most of your Scholastickes do deliver.  
But it is observable in this vision, how these Papists as M. Flood calleth them, do but only duck like Soldiers in presence of their Emperor, Ah Sir! where is that prone adoration befitting Angels in the presence of their 
You should do well to tell the Spanish Gallants that will not kneel to your Eucharist God how a certain soldier adoring the same let fall his cloak into the mire and yet it was not bemired Spect. Exemp verbo Eucharist. Exen. 9  God? especially God elevated? that is presented purposely to be adored? Surely they are like, unto the Spanish, Italian, and French Gallants, whereof many hold it sufficient to bow their heads and to scrape a little with their legs, when your God is elevated in your Mass▪ Or else they might have a Papalike privilege, whose fashion is, often only to bow when others adore at the presence of your God: I think with your good leave we may imagine, that these your Angell-Papists had feet for else it cannot be well conceited, how they should bow their heads, for if they had no other than heads and breasts, it cannot be imagined that the bowing of their heads was any other, than the hanging down of their heads somewhat sullenly in their bosoms: It may be you will grant they had legs, but kneeled not because they soared and hung in the air about the altar, or in that they had no fit subject, nor cushions to kneel upon; be it as you please, your Visioner was not his Craftsman (though he had many revelations) in this one so to mistake.  
Out of this one mystery, and once revealed, and to one, your Chrysostome goeth on to infer thus; that we may believe, like blessed Spirits though they be not ever seen, to be in like humble manner continually present, and this for the Majesty of him who is daily sacrificed: What Sir▪ must we understand this your Chrysostom's inference only of your Massetime, when your Christ is sacrificed? or else also, whensoever your Christ is closely locked up in your Church Tabernacles? If your counterfeit Chrysostom's reason of majesty hold for massetime, why may not reason of necessity serve for other times, when your God hath need of Attendants, to defend him from Rats, Mice? yea and sometimes from such Persons as he was who of late broke some and took some of your Gods, from the Tabernacle of the Benedictine English Monks in Loreyne: you cannot be ignorant, but that such an accident happened; The person who did the same hath since ingenuously confessed unto me, with many obtestations and execrations against himself, if he spoke not truth, to wit; that he himself being doubtful about the truth of the Sacrament, your Transubstantiation, and real presence; did the same: praying most earnestly and hearty, that God would be pleased for the satisfying of his conscience to show some miracle either upon him or against him, he desiring nothing more, than assurance of truth, and he had this resolution; that if God had then showed some token upon your Sacrament, he had stayed with you: but seeing nothing was done notwithstanding such his usage of your Sacrament (whereof your Monks can best relate the manner by reason of such broken and scattered pieces as we●e left behind) he resolved finally to return back again to the Church of England, where he now liveth soberly and Christianly and tells no news of any attendant or defendant Angels; surely had there been any he had smarted for it. This your counterfeit Chrysostome telleth 
Lib. 6. de Sacerd.  us, that (per id tempus etc.) at the time of the sacrifice Angels do sit with the Priest yea Potestatum &c. The whole Order of the Powers doth move clamours and shoutings etc. That the place is full of quires of Angels etc. If this be so, surely heaven must needs be very naked and empty of Angels, and blessed Spirits; or else there are not so many Quires and troops of Angels attendant upon your millions of Altars as this your Author vainly pretendeth. Besides, if these your Angels do familiarly aside and sit down at the sacrificing altar, with the Priest, how comes it to pass that your said Chrysostome saith that Angelividentes etc. The Angels beholding (your sacrifice) are surprised with honour, and dare not freely look upon the same in respect of the brightness which thereout shineth? What coherence is here familiarly to aside with the Priest? and yet so overtaken with horror and dread that they dare not freely behold the same? What Sir? the blessed Angell●, who ever behold the eternal Majesty of God? who intuitively contemplate the divine essence & God's face, do these conceive such horror and dread of your sacramental Gods that they dare not (libere intueri) freely behold the same (propter emicantem inde splendorem) for the splendour arising therefrom? O blasphemous voice of vanity, your best defence for your forged Author, must be he doth hyperbolise. unumquodque est quid in suo genere, sic vos in Ignatiano, so he that corrupted Chrysostome. But seeing you are delighted with such a tale, to make it as a foundation of your bread-worship I will give a short glance at a few tales nay true histories which shall fit your purpose, and show your Romanists vanity in their bread worship and transubstantiating divinity. Where were these your Papist Angels, that none of them did smite in sunder that lewd Priest, who being carried to punishment, did in Rome as he passed by a Baker's shop say over all the bread that was in the same those alpotent five words, by which he consecrated all the bread, that was there? you have heard what perplexity fell to the Romanists thereupon.  
Not long since, there was in these parts a pair of 
The Papists sacrament▪ god hath needed the attendance of Papist-Angells.  counterfeit Friars now returned again to you; of which two, the julian one, related to me often, that in the Carmelitane Cenobies some mad Friars would (to quit themselves of drinking sour wine) go and use the words of consecration over the barrels and vessels 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 Monks.  so that it might not be used or touched. The truth of this tale, be with the Author of it julius; but if it were true, marvel that no one of all the powerful Attendants Order did avenge so damnable Impiety. Perhaps those blessed Spirits, were pleased to be present at such a dreadful sacrifice and did excite applauding clamours for so divine a work, to have a new consecrated God within a hogshead; a kind numen never thought on before: What? were all these Angels keeping sentinel in Italy, when as not long ago in Scotland the Ape of a great Princess, caught out of the hands of a Priest at Sacrifice your sacrament, and eat it: for which the Ape had surely died, had not the Princess interceded for his life.  
You bid Sir Edward send some of his Ministers to preach to these Papists Angels: nay rather in good earnest 
The negligence of M. Floods Papist-angells.  we advise you to persuade some of them to look better to their charge than they have done heretofore; Tell them of their often negligence heretofore committed, by suffering the Sacrament to fall to the ground in Germany, France, Spain, and England; you cannot forget, but that it fell to ground in the English Church at Rome; you cannot but have heard, how a fly fell into a 
Liber Conformit.  consecrated chalice, like unto that Spider of Friar Francis; only the difference was, that of Friar Francis was 
A flic-heretike.  drunk up by the Friar and came out of his shinbone, he rubbing the same, the other though pursued hotly yet escaped; had she been caught she had been burnt for an Heretic.  
Put them in mind of their error, that they suffered the people Romanists in Germany, to trample with their feet such their sacrament Gods as were made and consecrated by married Priests: And how negligent they were, to suffer Gregory the 7. that helbrand of Civil 
Benno Cardinal. in vita Hildebr.  commotion, and wars, throughout all Christendom, 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 Marsh, did in Rome strike the sacrament-God out of the Bishop's hand as he carried the same in public procession, through the streets; for 
My motives 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 Heretics 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 privy, then to suffer it to come into the hands of Heretics.  
If they will not be vigilant against Heretics (as they have not been) at lest let them be careful against Conjurers and Nigromancers, or else conjure them to tell you, 
Con Later. can. 20. Con. Brac. 3.  how it cometh to pass, that the Devils themselves are delighted to have your sacrament God presented & offered unto 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 worms.  
To conclude this point, and to pretermit many tales of like kind, which might be added; I think your order apointing certain Deacons with flyeflaps to drive away flies when your Pope celebrateth, were very superfluous 
Constitut. lib. 8. cap. 12. Turrian Durant.  if there were such Quires of Angels, attending upon your sacrament-god: Clement whom you make Author of this flyeflap ceremony seemeth not to have been of your faith herein.  
Mr. Flood pag. 146. num. 28.  
The sight of the bleeding wafercake at Brussels, seemeth to have made your ears glow, 
e Lett. pag. 106.  but what stories of like miracles might you read, were you conversant in ancient Ecclesiastical histories? A miracle done by Saint Basill in this kind, to omit others, a grave 
f Cyrus' Theodor. Prod●●mus. who lived ann 440. in Epigram D. Basilij.  Author above 1200. years ago wrote in verse, which one thus turned into English:  
Beholding bread and in the cup red wine,  
The jew did laugh at mysteries divine:  
Which when Saint Basill saw, both kinds of food  
Reached out, which strait turned into flesh and blood.   

ANSWER.  
If Sir Edward's ears did glow to hear the fond narrations of your wafercake at Brussels, his Christian zeal therein is to be commended, and the impudency of Fablers with very spite to be reproved; who still 
M●torran. lib. 10 hist. Belg. ad▪ An. 1581.  harp upon the same lying string already exploded by public proclamation of the Senate of Brussels. I perceive Sir, you are willing upon an old hearsay to take up the fable to which none can give testimony by a clear sight say. There be who in time of their blind zeal were at Brussels, where also they made as diligent scrutiny and inquiry after the prodigious Wafer-cake as possibly might be, and yet they could not understand any one good circumstance for the certainty thereof; only cer●a●e doubtful rumours, as many, and as contrary, as were the Relators. I have observed one essential circumstance of all your miracles, your Mirabilists seem to play boo peep and all's hid in their miracles. And as I have heard of some, who have been said every morning to find gold in their old shoes, until they made that their good fortune known (for thereupon the●r kind Robin left them) even so you have miracles, wonders, cures, restitutions, resuscitations in your Churches, chapels▪ hills, woods, valleys, vaults: until you made your good fortune known and gloried therein (as in a note of your Church you do) whereupon presently, all is passed away as a blast of wind.  
Many were the prodigies, and sundry were the Oracles which were of old done and delivered by Apollo, juno, etc. 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 vicinity or neighbouring only of a Saints dead body, was able to stop their mouths, and to bind 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 deliver no Oracle, their mouths are stopped, their hands are bound. How unlike are these of yours to those of Christ and his Apostles, which were done in the sight and face of the Adversary, yea upon the enemy himself, so that there could be no exceptions against them.  
Sir, your hearsay of the wafer-cake, the bleeding thereof, and miracles done thereby, is like your hearsay when you writ thus: That you have heard, how those 
Purgat. trium. pag. 138.  potent and pious Princes, the Archduke and his Lady, did (producing witnesses of the same) show your miraculous 
A notorious untruth of M. Flod.  Creature john Clement cured at your Ladies of Sichem (as Lipsius doth report) unto the R: Honourable Earl of Hartford when he was there in Embassage for his Majesty: y●● you add, that it was very probable, thus Sir Edward was then present at the same sight, he attending upon the Earl in the same Embassage: but I think Sir Edward's Nick-Groome in his Purgatories knell, hath curried you well 
Pag: 236.  and handsomely for this Ignatian like overreaching. I will not here relate the answer or the letter which the R: Honourable Earl wrote to refute this vanity of Mr. Flood; I rather refer the Reader to that Book, and wish him to read the chapter wherein the Lipsian miracles are morterized. For my part I must confess, I never read a more fit kind of refutation of Lipsian prodigies, for 
Purge Knel. cap: 5.  Nick-Grome hath curried them, even so as a lad aught to be dealt withal.  
You proceed, and tell Sir Edward very wisely thus, that if he were acquainted in ancient Ecclesiastical histories, what might he not find of like kind with your Lipssan miracles? Now the Vicar of St. Fools be your Ghostly Father. If Sir Edward might find, why do not you relate some authentical one? why tell you us only of an Epigram written I cannot tell by whom?fetched out of the grave of oblivion? why may not we make this Epigram (filium populi) a bastard as well as your ancient Amphilochius (out of whom Harding and who else not of your side have fetched arguments for private mass etc.) is now found to be a very Spurye of some idle Monk, by your own Cheifetaines?  
Your Rabbis of Babylon have raked out of all corners, whatsoever obscure Manuscripts they could get, and have obtruded the same unto the world under the title of Bibliotheca Sanctorum Patrum, when as in many it is 
forged Fathers  no other than Pseudotheca Falsariorum. You are not ignorant sir, how your Roman Papacy hath her chiefest corner stones from out of certain Decretal 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 affirm them to be of undoubted truth for their Authors. Some of them he in plain terms accounteth supposititious: many of your learned Doctors affirm 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 Imps as indeed they are. If these books of so long credit in your Church, are now found to be spurious, what shall we think of this your lame and heavy Prodromus, which cometh out so long after the Fair?  
But to show some pretty tricks of this your falsary; How silly is he in his invention? he seemeth to affirm that Basill did reach out mysteries divine, when the jew 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 prodigy far otherwise, and in commendation of the jew, but he speaks nothing of the jews laughing at the mysteries, but affirms how he coming in to behold the Christians fashion, observed (Infantom partiri in manibus Basilij) An Infant to be divided in Basills' hands. (O vanity! Christ as an Infant is now become the Eucharistioall sacrifice of the Cross) which after he had seen, he approached himself amongst other Christians, and there was given to him an Host, which was truly made flesh, part whereof he carried home, told to his wife all he had seen, and so he and his whole family became Christian. How do these reports accord? compare them M Flood, and you shall find, that the testimonies do not agree; your Epigrammatist tells us not what manner of flesh it was, but Durant does; that it was made truly flesh. Durant tells us, that he carried relics, (cuius seruans reliquias) part of that he took home to his wife, which your relation hath not; he had surely a strong stomach to eat a piece of Christ's flesh in the form of flesh, and to carry part of it home with him; perhaps it was either sodd, baked or roasted; pity that the host did not appear in the form of the Infant which S. Basill divided, that so he might have carried home with him a little Babe for his wife to play withal.  
This tale of yours is related also by counterfeit Amphilochius; 
Amphilo. vita Basil.  what if out of him your Cirus Prodromus too●e ●he same? then down to the ground falls the credit thereof. And as I think, the credit thereof cannot be great, though Prodromus be the first Author of it. For all the narration depends upon the jews honesty, who affirmed himself to have seen such and such things. A weak ground for you M. Flood to build so principal a point of faith thereon: and unworthily is he termed a grave Author, who upon so slight a testimony, 
A feigned tale of a jew.  would commend to all posterity so prodigious a narration. Your grave Author should have done well to have told us from whom he had the tale; again in particular to have declared, whether the flesh were a piece of dead flesh, such as is sold in the shambles, or whether it were a living lump. Again of what part of man it seemed to be, whether a piece of a leg arm, face, o● thigh. etc. so prodigious a miracle deserved a more particular enarration than is made by your Author.  
But having done with the Author I demand of you M. Flood, whether this flesh were Christ's flesh or not; if so, than it was personally united to the God head; if not, than your poor jew had neither Christ's true flesh, nor a true Sacrament of his flesh, as is too too manifest: the latter to affirm were mere vanity, the former blasphemous impiety. But you who dally thus profanely with metamorphizing of Christ's flesh, call to mind what the Adam of all your Scholastikes, Alexander Hales 
Alexand. Hal: part 4. q. 53. apud Suar●m. Mark the Heresiarch caused blood to appear in the cup. Iren. count heres. lib. 1. c. 9 Suarez in 3. Tho. disput. 62. sect. 2. How the devil may deceive according to the opinion of the Scholastikes in 1. part. Aquin.  affirms, that by the operation of the devil (a bold devil 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 devil dare be so bold with your Sacrament as to touch it, and carry it from one place to another. And to abide within the principles of your scholastike Divines, is there any thing here related by you, which might not have been done by the power of Satan; either by transfusion of species into the air, or by casting some cloudy or aery resemblance; or else by corrupting and deceiving the fantasies of the beholders?  
Further it seemeth admirable to me, how Basill so grave and learned a Father, would think of doing so strange a miracle, and yet not once invocate the name of God, but only reach out the mysteries, and so (vi extensionis) 
The laics of old touched the Sacrament, now for fear 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. Again, it seemeth strange, how he reached both the kinds of foods 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 he reached out both the foods, he did surely reach them out to some who were ready to receive the same, which condemneth your halfe-communion, in that you do contrary to Christ's institution, deny the Cup to the Laity, reaching to them but one of the foods only. But how did he reach out both to a jew laughing & scorning? perhaps the jew laughed not at first, but at the second, or else he laughed at both, because both were given at once? & did it beseem Basill to give the holy mysteries to a jew laughing? etc. You tell us that you omit divers others of like kind, perhaps 
Johan. D●acon: vita Greg. lib. 2. cap. 41.  that former tale of S. Gregory and the Baker's wife; or else perhaps the tale when a fellow had stolen away a pyx, in which your Sacrament-God was, and how he to hide the same thrust it into his breeches, whereupon 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 unseemly, and deserveth a save reverence before the tale can be mannerly told. You mean withal perhaps the Sacrament, which fell in Rome upon the ground and left an impression in the hard stones of the same: over which there is made a small grate of iron, and through it superstitious women thrust their beads, to touch the same impression in the stones, and having so done, do often most fond buss and rebusse their beads.  
You should not have left out the tale of the woman, which threw your Sacrament God to the Swine, and how the Swine adored the same; and when she roasted 
Speculum exemp. in discip▪ verbo Eucharistia.  it how blood issued thereout, and how when she (to conceal her offence) went and hid the sacrament in the ground, she prevailed not, for whithersoever she went blood followed her from the same: whereupon she was moved to repentance, and did afterwards great penance all her lifetime for her so grievous a sin. I have done with this your miracle, yet I cannot but propose one question to you; the pretended blood of the Sacrament-God at Brussels, is it true blood of Christ or not? if so; than it must be living, being personally united to your God, how then doth the fresh colour thereof decay, and it appear like dead blood? if it be not the true blood of Christ, what then do you therein 
Their Sacrament Christ become an Ignatian and can equivocate  adore? or, doth it beseem Christ, so to delude and equivocate by making show of that which is not? How vain are these men, they neither adore God's blood, nor the sacrament of his blood, but a forged resemblance of his blood.  
Mr. FLOD pag: 146. num: 28.  
Our miracles, that concern the keeping of Christ's Image with honourable esteem, seemeth to you to confirm Idolatry; but what say you of that miracle, which Eusebius reporteth 
Lib. 3. ●ist. cap. 14.  of the image of Christ, erected by the woman which was cured of her flux, by the touch of his garment? under which a strange herb growing, assoon as it touched the hem of the garment of the Image, it had virtue to cure all diseases.   

ANSWER.  
Now we are to come to oppose against the fondest point of idolatry, which is in Popery: for although in their Mass, abominable idolatry is committed, yet because 
The idolatry of Papists most horrible.  in it they pr●tend to have Christ totally and personally present, they may seem to have some pretenced excuse for their impiety therein. But for their worshipping and adoring Pictures with divine worship, to wit, the Image of the Trinity with (I conceive horror to write it) the self same adoration, wherewith the most glorious and dreadful Trinity itself is to be adored, 
Aquinas in 3. q. 25. Thomist. pene omnes. Vasquez Valent. Suarez.  their impiety herein is most inexcusably fond. For as they all pretend, they give the adoration of the prototipon and thing itself to the image, because the image doth represent the thing itself. O profound Divinity! as though the consideration of representing, were more than a mere relation, a nothing, (à part re●) but is only when it is thought on; and howsoever it be thought upon, it is infinitely far inferior in dignity, than the divine Persons it doth represent: and so in no respect to 
The ground of popish Idolatry about Images founded upon a relation.  have the same adoration with the persons themselves. But Mr. Flood wipeth his mouth, and would seem to conclude all their worshipping of Images in an honourable esteem of them; for so be his words: Our miracles that concern the keeping of Christ's image with honourable esteem. But I demand of you in good earnest Mr. Fl●d, is your adoration of the Pictures of GOD (cultu latriae) 
Cultus latriae.  with the worship of servitude and service? the worshipping of the Images of the blessed Virgin mary (cultu hyperduliae 
Cultus hyperduliae. Cultus duliae. ) with the worship of high service? the worshipping of the pictures of Saints (cultu duliae) with the worship of service, only an honourable esteem? The least of these cannot be less than a serviceable esteem: there must needs then be more than an honourable regard: for honoramus cuius seruitium aspernamur, we honour those whose service we disdain. He who shall read what your 
Aquin part. 3. Bellarm: lib. 2. de Imag.  Angelical Aquinas, Bellarmine, Vasquez, Suarez, Valentia, and most of your learned Doctors do resolutely deliver in this case, cannot be so purblinded as not to find, but that your Church giveth more than an honourable esteem to your Images. An honourable esteem or regard to the images of Christ pourtraited or drawn according to truth, was never denied by any Oxthodoxe Christian of the reformed Churches. Our practice is clear in this point, for we keep such if they be without circumstance of superstitious use or signification, with due regard. I except only such humorous Precisians whom Majesty hath excellently described to be no other than Protestants run out of their wits. These indeed cannot endure the sight of a Picture representing Christ crucified; I myself not long since having in my Parlour the picture of Christ upon the Cross drawn i● paper, together with the pictures of his most excellent Majesty, our Queen, our late Prince Henry, Prince Charles etc. I was by divers reputed not to be a sound Protestant for having the same picture of Christ. To my face a Minister (in practice very unconformable to the orders of the Church) made a scornful demand whose picture that of Christ should be. But leaving them, I demand of you M. Flood, is your religious creeping to a wooden Crucifix upon Good-Fridayes with fixed and prone countenance, prostrate bodies, three several genuslexions, and religious kissing of the same; Is this (I say) only an honourable esteem? that it is not so, may appear by the three several invitations which your Priest maketh to the people, when he uncovereth the Crusifixe which is to be adored. The fashion of your Romanist Church is to keep your Images all the year uncovered in their faces at , but in lent you veil them for most part thereof with red or white; but after passion Sunday, you cover them with black veils especially your Crucifixes, that you are to adore (herein you imitate both Grecians and Romans, 
Polidor. lib. 2. cap. 23.  these ever covering their Images, those having them always naked etc.) Now upon your Good-friday the Priest standing at the left end of your Altar, & beginning to uncover the same, maketh three gradations with his hands and three with his feet and at three several times 
The Papists superstition on Good friday.  doth uncover it; but at each uncovering, he singeth a-aloud unto the people and Clergy thus: (Ecce lignum Crucis) Behold the wood of the Cross; the Clergy and People falling or kneeling prostrate upon the ground, answer and sing aloud (venite adoremus) Come let us adore: This is done three several times; and so presently followeth the creeping to the Cross, laid upon a fair cushion with a linen cloth thereupon; to which cross the Priest first creepeth, he only having charge, before he doth the same to pull off his shoes because the place is holy in which the wooden Crucifix lodgeth. This being your practice answerable to your doctrine, with what face M. Flood do you call this your doing an honourable esteem only? Well said Polidore of your Churches practise 
Polid. lib. 6. cap. 13.  about Images, haec pars pietatis eò ventum est ut parum differat ab impietate. This part of piety is come to that pass that it little differeth from impiety. So he, though in profession a zealous Papist.  
But that we may the better answer your argument, out of Eusebius, and distinguish the use of Images, we are to consider three principal ends which may be 
Three principal ends of Images.  made of them.  
The first end that they may be thankful remembrances of those to whom we are in duty bound.  
The second, that they may be as moral or historical instructions to the beholder.  
The third, to have them for religious worship and adoration.  
Touching the first I see no cause why it should be reproved, it being practised by all nations, towards their Sovereigns and Magistrates, both living and departed; only it is expedient, that great care be had, that the pictures be drawn (especially in Persons and matters of religion) according to the very truth of the history, not as it is now practised in Popery, according to the Painter's fancy: whereof we have amongst them a very late and fresh example to their shame and confusion. It is not unknown to England how upon the death of the Archpowder-Traytor Garnet, there was a pretended miraculous straw carried up and down with his face made miraculously upon it; The same was seen, & reseene; viewed, and reviewed by diverse of all professions; high, and low; and for aught that I could ever hear, it could not be very perfectly discerned by any: I am assured many notorious Papists have affirmed as much, yea the Great Gage of Bently (a man full of faith in their Church) looking upon it very carefully could 
divers zealous Papists of very good rank amongst them have told me that the face in the straw was so obseure that they could very hardly discern it.  not perceive it. But what followed? The strawye face was carried over into Flaunders, where it so mounted in clearness, that at Mounts and elsewhere, some she's Painteresses looking in their monasteries through 〈◊〉 Ignatian spectacles have drawn the face most gloriously▪ as adorned with shining celestial beams round about it; with a crown upon the head, a Cherub upon the chin, a star on the forehead, all the proportion of the face clear and perfect. Out of this one learn their false-dealing in all; what may future ages beholding so glorious a face conjecture thereout, else, but a notorious and prodigious Ignatian likely. Fie upon such impudent dealing frons meretricis facta est vobis, nescitis erubescore, 
An impudent engraved lie of the Ignatians.  you are become impudent and cannot blush, and dare Rome approve these things even in the face of the Adversary?  
But to your argument out of Eusebius, all the Phenician woman did in the erecting of that brassy Image of Christ before her doors, was nothing else, but to make a grateful remembrance & monument to her Deliverer; wherein she was not to be condemned, as neither some other Christians, which did the like. You might have observed this out of Eusebius, who censuring this woman's 
Eusebius lib. 7. hist. cap. ●8.  fact writeth thus: It is not to be marveled, that ethnics receiving some benefits from our saviour, did such things; for we have seen the pictures of Peter and Paul, and Christ drawn in colours, and kept by some: which seemeth to me, to have been observed out of an heathenish custom, by which they were accustomed so to honour those, whom they thought worthy of honour, and reputed for their deliverers; so Eusebius passeth his judgement; And that the laudable Christian woman did not adore or worship it, is apparent for that she placed the same before her doors; and that the After christians did not worship nor adore the same, it is also clear by that which Nicephorus hath, to 
Niceph. lib. 10. cap. 30.  wit, that it was so neglected standing (sub dio) open to wind and weather, that it was so defaced, that there was no resemblance nor show in it, whose it should be: had they been then of your now Roman faith, they would have erected some Church or Chapel over the same, and the miraculous herb, with far more reason, than you have done lately at Hall, Sichem, Lile, Montserratto, Garganum, Arras (and where not▪) for some of your feigned Dioses. As for the herb whereof Eusebius maketh mention, though some give little credit to the same; 
Bodin. method. histor. joh. 9 6.  I see no great reason why it should be denied; For Christ who did open the eyes of the blind with earth and spittle, might also if it pleased him, impart power to a simple herb to work like admirable effects: But as the blind man cured would have hardly been thought to have had his eyes, at lest the eyes of his understanding opened, if he should have adored with divine worship the earth and spittle, wherewith his eyes were opened; so likewise would the Christians of Phenicia have been thought infatuated with the Spirit of Paganism, if they should have adored the herb or Image, for the cures done thereby. Did the Christians adore Peter's shadow? 
Act. 5. 15. & 19 12.  did they worship Paul's napkines? because cures were done thereby? What Sir? may all those Creatures be worshipped by which God doth bestow his benefits? then undoubtedly the Sun, and Moon, the other 
If religious worship may be given to Creatures by which God worketh miracles, than also some kind of worship may be given to the Sun and Moon etc.  Planets and heavenly Orbs may be worshipped, with some kind of worship, by which God doth cumulate benefits upon mankind. The heathenish sacrifices and superstitions were all founded upon this principle; yea those who now in the Indies worship the Devil; the reason is, because by him they receive some benefits: In sum Sir, as no kind of worship can be without superstition, if given to creatures by which God imparteth natural benefits; so neither may any be given to such creatures, by which God is pleased to work any supernatural effects, as he doth in case of miracles.  
Thus is all you have produced out of Eusebius clearly refuted, and retorted upon your own head.  
Now to speak 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 practice of the best and most reformed Churches.  
Concerning the second end for moral and historical instruction, I do not consider any intrinsical malice in the same, yet considering the proneness of men's hearts to superstition, whereof Saint Austen discourseth 
August. in Psal: 113.  very excellently; I cannot but account it a point of great danger to have the same drawn or set up in the house of God, where God's worship and adoration is only to be given to himself: 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 divinae excellentiae etc. It is the nature of the divine Excellency, that it be singular and incommunicable, and therefore it is all one to do any thing against the divine Reverence, and to communicate divine Reverence to another, thus he: So that the placing of Pictures and Images as religious objects in God's house, especially, if placed as upon altars; cannot be without danger of having divine reverence given unto them.  
Our adversaries object against us the authority of Gregory the Great, who in his Epistle to Serenus reproveth him for defacing of certain Images, which the people did adore; but if his authority be good against the 
Greg: epist. lib. 7. epist. 54. Aug. in Psal. 113. Arno●: contra Gent: Lactan: F●rm: institut. Epiphan. in epist. ad joh. Hieroselimit.  defacers of images, than it must be also currant & sound against the worshippers of Images, for he is as earnest against them as either Serenus, Austen, Athanasius, Arnobius, Lactantius, or as Epiphanius, who in like sort as Serenus, pulled down another Image placed in a place of prayer, imitating therein the holy zeal of good King Ezechias.  
You tell us that Images are the Idiot's books; I doubt not but historical Images may be allowed in some places for the simple and learned to look upon; if they be such pictures, as are drawn according to the truth of history not according to the Painter's fancy, otherwise they will lead into error; as for example, what do your people learn by having the sacred Trinity pourtraited and drawn as you do? I could tell you of divers of your English-papists, who thereby were fallen into the very heresy of the Anthropomorphytes; and when I told them of their error, they could very hardly be drawn from it, thinking it to be the faith of the Roman Catholic Church, by whose authority such pictures were allowed.  
What I pray you, may your Simples learn by observing how you trick up with gowns and kirtles; with crowns and garlands; with bracelets, chains, and rings, some of your Goddesses in your Churches and chapels? will they not think that your Saints are so attired in the heavens? that the soil is cold? and whereas 
The vain attiring of Popish Pictures.  they observe how some of your Saintesses have gowns and kirtells made of such Dames refuses, as an honest woman would hardly wear; yea to see the Queen of heaven so attired; will they not think that heaven is very poor; either having no silks, or else wanting Tailors to make new gowns for the Queen herself? Again, what may your Ignorants learn, when they shall behold our Saviour pictured as in Saint Andrew's Church at Bourdeauz as ascending up into the heavens upon the back of an Eagle? will they not infer that he mounted not up to the heavens by his own power, but rather by the help of an Eagle one of the living Creatures which are attending about the throne as we have it described in the Revelation of Saint 
Apocal. 4. 7.  john?  
As concerning the third end of Images to wit adoration, I have in a few words already showed the iniquity of the same: M. Flood himself dareth not to call the child by its own name, but giveth it only the name of honourable esteem. But here I add further that the Bishops of Rome shall have this special privilege, to 
Polid. lib. 2. the Invent. cap. 23. citat. Plutar. in vi●a Numa. & Clement. Macro: lib. 1. Saturnal: cap.  have brought the adoration of Images into the Church. That so Rome popish may be like to Rome heathenish in all things. Rome at first had no pictures at all in their Temples, Numa his decree forbidding the same; after they came in as monuments only of the worthies, as when Hercules overcame Geryon. This being obtained, in short process of time, by cunning of the Archflamines and false Priests they came to be worshipped: Even so in Rome Christian, at beginning no pictures were to befound in Churches, as is clearly to be gathered out of Origen disputing against Celsus: It may be 
Orig. contra Ce●sum. lib. 7. versus Finem.  thought they crept in to be in some credit not long before the time of Gregory the Great, and shortly after, within less than an age, that which he detested, came to be good by public decree, of his Successors; especially in the time of Baniface the 3. who set open the Pantheon of Pagans in Rome, and in it, instead of the Images of false Gods; set up the Images of all Saints, making the Image of the blessed Virgin to be chief; 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. Again, whereas by reason of the abuse of Images, divers councils 
Synod. 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 privilege, to have been condemned by the first General Council that was assembled about them, and by others that followed both in East and West: So have your Pope's Constantine, Gregory 2. and 3. Zachary, Stephen, Adrian, with others this prerogative, that for the adoration and worshipping of Images they have prevailed against councils General, 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 prevailed; yea and if what some Greek Authors do relate be true, not without many lying prodigies to confirm the same: yea Bellarmine is not ashamed to confess, that then the Roman Empire was taken away 
Bell lib. 2. de Imag. cap. 12.  from the Emperor, by which S. Paul's prediction according to the Father's exposition was in part fulfilled, that the Roman Empire which letted the coming of Antichrist, should be taken away and so that man of sin 
2. Thessaly. 2. Austen. Tertul. Hierom. alij.  come to be revealed.  
I here observe, how our Adversaries to infringe and diminish the authority of one of those councils which did condemn 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 Author's report of him, yet for wickedness especially in Lucifer's sin he came behind a Pope of yours called Constantine; who was tooth and nail for adoration of Images, who also was the first that would suffer an Emperor to kiss his feet; he came also far behind that Monster of cruelty Irene the Empress, who not content with the regency of the Empire under her Son Constantine, but aiming at all, and projecting marriage with Charles the Emperor, she most barbarously murdered her own Son Constantine the young Emperor; whose impiety the heavens and earth seemed to detest by Eclipses and Earthquakes: and yet this glorious Dame was the chiefest Establisher of adoration of Images; under whom, and by whose command the profane Nicene Council approved the worshipping of Images, though in a far more 
Conc. Nis: Idolo: sub. Irene.  moderate sort than you now either teach or practise▪ Let not then the wicked life of Constantine, be more hurtful to our cause, than the barbarous immanity of your Irene, the luciferian pride of your Constantine be against yours, no nor let not Henry the eights vices (a note often sung by yours) be more prejudicial to our Churches then those of Gregory the 13. Clement the 7. and Sixtus the 5. to yours; you cannot justly lay any such imputations of vice to any of our Sovereigns or Prelates, which indeed established Christian religion and reformation amongst us; as we can to your Kings, Emperors, Popes, Purpurates, and Prelates. As for Henry the 8. we are not tied to defend him in all points, he was for his faith more yours then ours: as it evidently appeareth by the Statute of his six Articles which are part of the very substance and marrow of Popery. Had he been as he should, he would never to the eternal perdition of innumerable Souls have so disposed of Church livings, and impropriations; he would never have put to death some worthy Christians as he did, those I mean who professed the Gospel of Christ and denied your Pope's supremacy.  
Mr. FLOOD. pag. 146. num. 28.  
No less wonderful is the miracle recorded by 
h De passione Imag. Saluat. in Berito alleged by the second Nicene Council act. 4.  S. Athanasins, and by 
i Lib: 1. de gloria Mart: cap. 22.  Gregorius Turonensis of two images of Christ, which upon violence offered by the jews unto them, did miraculously bleed. These and innumerable other most authentical miracles, wrought and written for the confirmation of the chiefest points of our Catholic faith, before the supposed Antichrist was in the world, do manifestly confute the wicked blasphemy, by which you would make our Catholic miracles to be his.   

ANSWER.  
You go on and say thus; No less wonderful is the miracle recorded by S. Athanasius. What Mr. Flood? have you wilfully stumbled into like error with that, whi●h with so foul mouth you censured falsely in a learned Knight in your projected overthrow? and for which in 
Pag. 134. Triumph Pag: 36.  your Purgatories triumph, you spend much battology to prove him either guilty of ignorance, or of intended fraud to deceive the Reader. Yea in your Triumph you 
Pag. 34. v. 7.  speak thus unseemly and untruly in print, and would 
It was well said by one, a Knight a liar deserves to have his spurs struck off from his heels.  make him culpable of that which in a Knight is most dishonourable. How gross then is either your ignorance, who by profession are a Padre in jesreel; or else how inexcusable is your Ignatian-like fraud, to deceive the Reader by citing under the name of that Grand Athanasius of Alexandria (for to no other can your agnomination of Saint be fitted, and him I know you mean a Treatise, which your own 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 happened? if lately, than some hundreds of yee●● after the Patriarch 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 entreat 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 wives name was Irene? If you cast your account rightly, you shall find no less than 400 years distance betwixt Great Athanas of Alexandria, & the Empire of Constant: & Irene. Your Legendary fond and contrary to the truth of History, makes this Irene wife to Constantine, whereas she was only daughter in law to Constantine the Elder by marriage of his son Leo, and mother to Constantine the younger; but a barbarous and most inhuman mother. She reigned with her son Constantine when the second Nicene Pseudosynode was celebrated in the 8 year of their Empire: so that the Bishops of that Pseudosynode relating this miracle as lately happened in Beritum, it is to be presumed that the same either happened, or was feigned to have happened, in some of those former years, in which Irene the Empress reigned with her son Constantine, according as your Legendaries title pretendeth. And to confirm what I have said, we may not think that Baronius 
Baron in Annot. in Martirolog. Roman. Novem. 9  would have foregone such a narration, as the work of Great Athanasius, but that he saw such repugnancies in it, that it could not stand, and yet as loath to forego it wholly, he would feign find a Father for it in some Bishop in Syria. Alas good Sir, what Bishop in Syria could be so ignorant, as not to know that Irene was not wife to any of the Constantine's, as your Legendary pretendeth? Further refutation of this fable shall not need, only I request 
The tale of the Image crucified at Beritum most idle.  the judicious Papist to read the tale itself, and he will find such improbabilities, nay such impossibilities in it, (as especially how the Image, so great a one, should be forgot by the Christian who left the house; and again how it should continue unespied by the jew that dwelled in the house, until it was espied by one of his neighbours) I say he will find such impossibility in it, that he will never give credit to the same.  
What you add out of Gregory Turonensis, it is not worth a rush, the Author is very fabulous. But put case M. Flood we admit both your tales and miracles, what can you infer thereout against us? 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 Sacramental image, that is the sacrament of his body, or else any other Image of his, which Christians of those times might make and keep only as monuments and remembrances of their deliverer? what I say if Christ did show some prodigious miracles against them? was this any thing to confirm your idolatrous worship of images? It is one thing Sir to have a picture of Christ burnt or defaced in despite of Christ, or to be defaced in despite of Idolatry committed upon the same, whereby Christ is dishonoured. Good King Ezechias burnt and defaced the brazen Serpent 
The different end for which jews & Christians deface popish Images.  in hate of the Idolatry, 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 have been made, his sin had been without excuse.  
Yourselves may in your vain practice give an example. When you cause a vomit (in which it is doubtful whether the sacramental species be decayed or not) to be burnt: if you should do the same in contempt of 
The host being vomited, was burnt at Aus●re in France about the year 1526 The like done in the Roman College of the English.  your Sacrament-God, your sacrilege 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 be produced out of your own practice in burning old worm-eaten Images, Agnus Deies, in which, by long wearing in sweeting bosoms vermin may breed: in all these you think you commit no sacrilege, because your intention and end is pious as you think. Bourbon ransacked Rome. The Goths did the like. The Turks may perhaps do the like; but assuredly Christian Princes shall do the like. Their ends were divers, whereout it followeth, that their actions are different, commendable in some, culpable in other. Even so the jew he burneth and defaceth the images or sacraments of Christ; we likewise burn your images, not all, but such as have been special objects of idolatry: but here is the difference, the jew doth what he doth out of hate and contempt of Chris●, we out of love to Christ and hate of idolatry: the jew because he would not have Christ glorified; we, because we will not have Christ dishonoured by your idolatrous worships, but him only honoured, exalted, glorified. To whom only, with Father and Holy Spirit, be all honour and glory given, both now & in secula seculorum. Amen.  
And so I will end with this reason, not fearing to tell you, that all your shutting up thereof is nothing else but an Italian brag with a few elegant terms. You challenge to yourself all authentical miracles, such as were done before the supposed Antichrist: they are rather ours, kind Sir, for we only strive for Antiquity, rejecting your Novelties, and therefore in all right the miracles of antiquity are ours, and these of novelty yours, who are the Novelists and servants to the Beast, started up in the room of the decayed Roman Empire. And so let us come to your third reason, which you thus frame without all reason.    

CHAP. VI Wherein is examined Mr. FLOODS third Reason.  
Mr. FLOD pag: 149. num: 29.  
AND hence is declared a third reason, that your spite against our miracles, forceth your Doctors to join against ancient Christians, and Catholic Fathers, with Infidels and Heretics, and to deny and deride the same miracles they did.  

ANSWER.  
This your glorious Mayor is a forceless charge, and though it be third in order, a mystical number and a number of perfection, yet it is far weaker than any of your former, I repulse it with a denial, let us see your proof.  
Mr. FLOOD, pag. and number same.  
Your Osiander 
k Cent: 4. pag. 326. Diaboli simulata fuga volverunt vulgi superstitionem confirmar●.  saith, that the devils vanishing away at the name of Christ and sign of the Cross, made by julian, frighted by his sudden appearance, in a fearful shape was counterfeit, to bring the superstitious worship of the same, as though it had force to drive away devils, wherein he doth shake hands with julians' Magicians, who likewise would have it a voluntary, not forced flight of that memorable miracle of the buried Corpse of the Martyr Babylas, and of the devils forced confession, that he could not give answer in his Idol, by reason of Babylas being so near, which S. Chrysostome 
l Lib. 4. contra Gentes.  so much urgeth against the Infidels. The same Author with whom your 
m Cent. 4. column. 1446.  Centurists join, saith 
n Cent. 4 p. 377. Respensum ha●d dubie ide● á Satana datum, ut paulatim cultum Idololatricum reliquiarum in Ecclesiam in vehere●.  that it was an answer given by the devil, without doubt to bring into the Church the idolatrous worship of relics.   

ANSWER.  
SIR, your proof is a mere calumniation, you cannot justly join Osiander and the Centurists with the Heathens, who derided the miracles of Christiaus: suppose you could prove that they had derided them, yet because they do it not (eadem mente & eadem ratione) upon the same motive and reason, you may not justly join them together. Some of your own Papists deny the miracles done at Sichem, so do also the Heretics (as you call them) what, will you join these together? Some of your own more moderate Brethren, I mean Ignatians of your own order, do censure many of yourselves to be busy Statists; so likewise do most Seculars, 
The Devil dissembleth with crosses, sometimes seemeth to fear them, sometimes is pleased with them. It is pretty to think how he held both S. Edmund. his hands that he could not make the sign of the Cross. vita Edw:  and well nigh all other Regulars amongst you. What will you join these together? they do it not (eadem mente nor eadem ratione) upon the same motive or same reason; the former out of pity, the other out of envy, to speak to your palate and taste. What if the Centurists do affirm as you relate them? will you become a Patron for Satan, as though he could not equivocate? That Satan can dissemble, even with crosses, is so notorious a thing, as if you were not wholly ignorant in Histories, you could not deny it. Doth he not dissemble, when Enchanters and Conjurers in their most detestable exercismes, do please him with Crosses in the air, upon the ground, upon wooden or leaden tables? Yea he can dissemble even with the Sacrament. God himself; read your G●and Laterane Council for this purpose.  
The devil (God permitting) can doubtless for some 
Conc. Later. can. 20.  wicked purpose fly the sign of the Cross as affrighted therewith; which utterly overthroweth Bellarmine's resolution, who determineth that (ex instituto Dei, & ex opere operato, signum crucis valet contra damonem) that the sign 
Bellarm: lib. 2. de Imag. cap 30.  of the Cross by the very institution of God, and as their phrase is, ex opere operato, by the very force of the sign, is of 
Bellarmine's eigthth Sacrament.  power against the Devil to drive him away. The which, besides that it is manifestly found not to be so by the Conjurers and Enchanters; the same also bringeth in to the 
Bell: ubi supra §. Existimo. & §. Dices. Perhaps Reg●lus his Ass wa● taught this doctrine of Bellarmine, for it made the sign of the Cross with his foot against the Devil that would have entered into him. Vinc. lib. 10. hist. cap. 29.  Popish Church an eighth Sacrament (for here is God's institution, a visible sign, a spiritual effect ex opere operato.) It is also against his own resolution in this Chapter, where he affirmeth, that the sign of the Cross hath not an infallible effect against the Devil. Let this be numbered amongst one of Bellarmine's contradictions, and the former amongst his blasphemies.  
But admit we grant that your Histories are true, and that Satan's flight at the sign of the Cross made by julian was enforced; what if God for the confusion of that Apostata, and for the glory of the Cross, which julian out of spite and hate of Christ despised, did put that terror into Satan by the sign of the Cross, that he was affrighted therewith? I think Sir there is no Orthodox Christian who will deny, but that God might do it for such an end, and so Nazianzen is to be interpreted. Nay I tell you more Mr. Flood, the Church of England is no enemy to the sign of the Cross, for she commandeth the same religiously to be used in the administration of the sacrament of Baptism, neither shall you find any of the learned and Orthodox Divines of the church of England to condemn the ancient Orthodox Christians use of the Cross in testimony of Christ against infidels, but your magical abuses thereof. As, for that which you cite out of S. Chrysostome touching the body of Babilas Martyr, I answer for the Centurists as before; yet for my part I cannot but think, that as that learned Father relateth it, his silence was enforced. What hereout can you infer? adoration of relics? a notorious vanity; O! you will argue à contrario thus; The Devil was put to silence by the presence of the blessed Martyr Babylas his body, ergo we may adore and worship his and all other relics. Did S. Chrysostome make this inference? no Sir, he referred all the glory to Christ, for whose testimony he suffered, and so do we. But should we according to your principles worship such creatures, napkins, shadows and bodies, by which God is pleased sometimes to work miracles, we should be turned from the Creator to the creature we should adore the Sun and Moon, the Planets etc. the which how heinous a sin it is, S. Paul will teach you in his Epistle to the Romans. 
Ad Rom: cap. 1.   
I have satisfied your reason; yet before I leave you, I must tell you of one trick of Legerdemain. You say that the Devil vanished away at the name of Christ and sign of the Cross etc. I think Sir, if you search into the 
Nazianz. orat: 1. in julia.  history, you shall not find that julian did invocate or call upon the name of Christ, when he made the sign of the Cross; but if you can so find it, your argument for the Cross will be of less force; for my part I think no Orthodox Christian can deny, but that the name of jesus and Christ, used faithfully and without any superstitious end or circumstance, is terrible to Satan, whatsoever some say to the contrary.  
Mr. Flood pag. same, num. 30.  
But what need I speak of particular miracles, in general of all the miracles done at there likes and by the intercession of Martyrs, which were so many as Theodoret ᵒ writeth, their 
Lib 8. adversus Gracoes.  Temples over the world, no less in the primitive Church, than now, were full of tables and pictures of hands, feet, ●ies, heads, and other parts of the body, hung up as tokens of miraculous cures, obtained by the Martyrs' intercessions: These miracles Theodoret urgeth against Infidels, whereof Saint Chrysostome saith 
p Sententiae nostrae abunde sidem faciunt quotidiana quae à ●●ar●yribus eduntur miracula. Lib. ●. contra Gentes.  that the miracles done by Martyrs do suffice abundantly, to witness the truth of Christianity.   

ANSWER.  
Here M. Flood you flinch, for (qui agit in generalibus agit dolose) he who pleadeth in generals pleadeth deceitfully: If you will speak adrem, you must urge particulars, not only the things themselves but most principally the end and circumstance of the miracles; to wit, that they were done for to confirm those questions which are now controverted betwixt you and us: 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 proof and confirmation of Christianity; that is, faith in jesus Christ and obedience to his laws; not any immoderate honouring or superstitious invocation of Saints, or adoration of their relics: that is your inference only etc.  
Do you think Sir, that the Church of England is so ignorant, as not to acknowledge that the infinite wisdom of God, is not tied to any of his creatures, but that he may work miracles when he 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 prove those miracles related by Theodoret (who I doubt not, overreached in some) and those expressly set down by Chrysostome, were they expressly for this end, to prove adoration of relics, and invocation of Saints. What if you can prove 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 infer thereout? not your intended purpose; to bind the present Church to practise the like, under judgement of damnation.  
What Si●, if miracles be done in any Church will you thereupon infer, that all circumstances of the said miracles, 
Church's particular have erred.  are to be admitted? that all rites, and customs, all laws and doctrines, of such Churches, are to be allowed and approved? beware what you do.  
In the jewish Synagogue, even in Christ's time, was there not a pond, at which by an ordinary course admirable 
joh. 5.  cures were effected? will you thereout infer that all rites, and worships used at the same season, in that Church were approvable, and allowed? you cannot do it justly.  
Again, what say you now to the Greek Church? especially, that of the Muscovites? wherein their demi-god Saint Nicholas worketh so many miracles? Will you deny them? you cannot, standing in your own principles; will you thereupon have all their rites, ceremonies, decrees, and dogmatical doctrines approved? 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 Latin faith, even as they detest the Devil himself. Call to mind what miracles are recounted (with as great credit as any of yours) to have been done in the Greek Church even when she was at odds with your Roman darling, and would by no means acknowledge subjection to the same?  
Read Saint Luke and there you shall find one doing 
Cap. 9  miracles in the name of jesus; who, notwithstanding adhered not to jesus.  
Think of that which venerable Bede approvingly 
Bed. lib. 3. hist. cap. 25.  relateth, when the Britons in the controversy of Easter opposed against Augustine, the authority 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 holiness you profess to imitate, and to follow his rules and precepts, confirmed from God by wonders; I may answer thus; that at the last day, many who shall say unto him, Lord have we not 
Luc. 7.  prophesied in thy name, and cast out Devils and done many wonders? he shall say unto them, depart from me ye worke●● of iniquity I know you not. By which it is evident in this 
The Council of Cabilon. can. vlt. condemneth the custom 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 Lass Mistress S. to sing in their Quire. Hist. Socrat. lib. 7. cap. 17.  your Wilfrids' judgement, with Augustine, and Bede; that though miracles be done by any Church or Bishop, that thereupon may not be inferred a justifying of all such practices and customs as may be used and allowed in such a Church or congregation. God (sir) is able to distinguish the silver from the dross, & doth not always for a small intermixtion of dross reject the silver, but is pleased to pass by some errors for ends best known to his infinite wisdom. You cannot but have heard, or read when a certain jew desired to be baptised by a Nonatian Bishop, how presently upon the instant of baptizing, all the water vanished away: This was not done to confirm any jot of novatianism; but, whereas the jew had been baptised before, as was afterwards known; God would not have his Sacrament of baptism, though ministered by an Heretic, to be profaned by damnable iteration of the same.  
To proceed, I observe those words of yours speaking of Martyrs, their temples over the whole world, no less in the primitive Church then now, were full of tables, and pictures of hands, feet, heads, eyes, and other parts of the body, hung up as tokens of miraculous cures. Pretermitting that this your fashion came, not by any imitation from the jewish Church, but from the heathens; brought first 
Polydor. lib. 2. the Invent. cap. 23.  into Italy by Hercules, as Polydore relateth out of Macrobius.  
I do observe two vanities in you: First, whereas you say that your Temples now are no less full of tablets etc. then those of the primitive days, you have committed a gross error against your own Church. For if you look into the ancient Fathers cited by me often in this treatise chap: 2. and 8. you shall find that such an overplus of miracles in temples in the last age, which is ours; is an evident argument of the Antichristian Synagogue.  
Secondly, I observe an other vanity, when you glory for the multitude of your tablets of hands etc. A● most vain shift of antichrist's Synagogue! dare yo● thus brag in the presence and view of your Adversaries? do we not know sir, that whereas one (if any) waxed arm, hand, eye, foot, head etc. is hung up in toke● of some pretenced cure, that there are scores, nay hundreds, which hang up as oblations, and vows for desired cures, not obtained, but expected and hoped for? I convent your conscience herein, whether this be not true: 
The lying vanity of Popish Tablets.  yea it is most certain, lippis & tonsoribus notissi●●. Which of your Pilgrims, having himself, or any of his friends any disease, or infirmity, doth not offer up some one of those tablets! and do you use to take them down if you hear not of their miraculous curing? your conscience and all the world knoweth you do not. What marvel then, you have such multitude of tablets etc. Be it your privilege, among some prodigies you shall and must have many lying wonders: And as Erasmus merrily twitted your abuses, tell us not only of your cures, but also of your whole multitudes, which vow and pilgrim it, without any good at all.  
About some 19 years since, I took ship at Genere in Italy, to pass to Alicant in Spain; the ship was great, the number of Passengers about some 300. when we came into the golf of Marsiles, for some 7. or 8. nights together, through the extremity of most tempestuous weather, we were in great danger to have perished; but when the tempest was past, and a great calm expected, (which the Mariners presaged, by a light vaporous 
A pretty devise of a Friar.  fire hanging about the top of the mast, and it did so happen) and that the third day after we were becalmed; A certain Dominican Friar a man of great credit in Spain; conferred with the Captain and chief Passengers of the ship about a vow to be made for our safe arrival at Alicant. It was concluded by all, as with one 
Brother of Baldwine the Ignatian.  voice (though myself thought it needless as I could Master Baldwine who was then in my company) thus; that one by lot should be chosen to go the pilgrimage vowed to the Lady of Mountserratto; and that to the charges thereof, every one should contribute a portion as he should think meet, both for the expenses of the Pilgrim, and for a great votary candle of wax there to 
After the vow made we wandered up and down for divers days neither master nor mariner guessing where we were.  be offered: All was done, whereupon after some seven or eight days further wandering up and down the gulf, at last we light upon a small creak in the Island of Maiorica, where our ship was lodged for some six weeks: But myself, M. Baldwine, & diverse others left the ship and on foot passed over the Island to the City of Maiorica, where next morning we took boat for Peninsula in Spain, where we arrived the next day about three of the clock in the afternoon; the ship remaining still with a creak in her tail, but after some six weeks it arrived whether beaten and much wasted at Allicant. Thus was the manner of our vow made wilily by the Friar, when we were past danger, thus was the manner of deliverance by our vow; and I doubt not but that as yet a great wax candle as a monument of the same remaineth in the Lady's Chapel at Montserratto in Spain; And this you may add, M. Flood to make up your number of tokens of miraculous and wonderful deliverances. And here concluding, I tell you that if a Congregation of your Cardinals could resolve (Good news for your order if it had been accepted) to Paulus the 3. that all houses of Conuentuall Monks ought to have been dissolved, for abuses committed in them, then assuredly the Churches reform have done singularly well, in defacing your Tablets and pictures, the rotten remnants of most damnable impiety, considering what impious superstitions have been cloaked by them, and are yet where the light of the Gospel shineth not.  
M. Flood pag. 148. num. 30.  
Of those miracles (I say) M. Robert Abbot's 
q Demonst. 1. de Ant: cap. 11. pag. 223.  blusheth not to write, that the primitive practice was superstitious, and those miracles the froth of the ancient Church, of which saith he, the Babylonian Venus was bred, that afterward broke forth into all manner of abominable fornication: Thus they reject the miracles by which Christianity was bred in men's hearts, many Countries converted to Christ, the Church of God enlarged over the earth, which Church they must grant was a Venus, bred of some and froth. What writing is intemperate if this be sober? What can be blasphemy against the holy Ghost if this be not? To assign the miracles, by which the world was made Christian, to the Devil, making his some and froth the seed of Christianity?   

ANSWER.  
For as much as concerneth your injurious calumniating M. Abbots that learned Doctor, and now very Reverend Bishop of Salisbury, I nothing doubt, but that he will out of a Christian magnanimity spernere se sperni. As for his saying, if it be arightly understood, I cannot see but that it is warrantable: He doth not impeach any of the ancient authentical miracles, for so much as they tend to the proof of Christianity, and glory of Christ; but in these respects, and circumstances, precisely and expressly; either first, for their doubtfulness and uncertainty; or secondly, because some immoderate zeal of the vulgar was intermixed therewith; or thirdly, for some in direct consequences, which were superstitiously 
August de civit. lib. 8. cap. 14. & 26. Espenc. de Christ▪ mediatore cap. 12.  inferred thereout: The Platonists indeed (as S. Ansten proveth) gave not only a divine worship to the one chief and supreme God, whom they professed to be the cause of all other things; but also they did acknowledge under this God and from this God, certain degrees of Creatures, which they did worship with a kind of divine worship; as those spiritual Creatures and Substances which we call Angels; and also the souls of such their worthies, as were departed from human conversation and were assumpted into the number of their Gods. Now this Platonical doctrine having overspread those parts and provinces where Christianity first began; The vulgar and unlearned of such as were converted to Christianity, by reason of their former inveterate customs (agreeing as they thought to truth and reason) were prone and inclinable, to give a divine kind of honour, to such worthy Christians, as being departed out of this mortal life, by so glorious sufferings for the testimony of Christ, were assumpted to the celestial paradise of his Glory; In which point if they were somewhat carried astray by human affection, shall it be counted so heinous an offence to impute the same unto them? we charge them not with any high point of superstition, but of that which is termed by your gloss (quando traditioni humana religionis nomen applicatur) when 
Gloss. apud Aquinat. 22 q. 93. art. 1. corp.  the name of religion is given to human tradition, as this their practice, & religious overweening of human creatures, was grounded upon man's tradition; and that such an over-diligence in worshipping of Creatures may be reputed superstition, I infer out of your Angelicalls doctrine 
Aquin. ibidem.  thus. Alto modo potest contingere falsitas in exteriori, ex part colentis etc. In another manner (saith he) falsity (that is of religion) may happen in outward sort, from the part of him who worshippeth, and this especially in the common worship, which by the Ministers of the Church is exhibited in the Person of the whole Church▪ for even as he should be accounted a falsary, who should propose as from another, those things which were not committed unto him; even so, he incurreth the vice of falsity, or false dealing, who as on the Church's part, giveth worship to God, against the manner of worship appointed of the Church, by divine authority, and acoustomed in the Church; whereupon Ambrose saith, he is unworthy, who otherwise celebrateth the mystery then as Christ delivered; thus Aquinas: out of which discourse, I evidently infer, that all such manner of worship, is to be esteemed and reputed vicious in the Church, which is not commended to the Church, by divine authority from Christ or his Apostles, as it is more than assured that this willworshippe of those Christians was not: as neither your Mass▪ celebrating (to note this by the 
Let your mass be compared with Christ's institution and there will be found no show of parity betwixt them.  way) is any whit agreeing with that which christ delivered, and therefore therein both in your Aquinas and Saint Ambrose his judgement, you do very unworthily.  
And why I pray you Sir, should you be so eager against M. Abbots? or so nicely scrupulous as to be afraid to think, that any superstition might creep into any of the ancient Churches? In this to press you to the purpose; what think you of that custom of the Ancients, who out of an opinion of necessity to Salvation, did distribute unto infants instantly as they were baptized 
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 approve it? yea this custom 
August. lib. 1. contra julia: lib. 1. de p●ccat. m●r. & remis. cap. 20. Cipr. de lapsis.  did so universally infect the whole Church that it is yet on foot amongst the Grecians. Secondly was it not a point of superstition (I argue to you) for the Ancients, out of an opinion of necessity, to distribute to the Laity the Sacrament in both kind? you now do censure the same as heretical superstition; therefore standing 
Both these customs the Church of Rome doth now Anathematize.  within your principles in the Ancients it could be no less than superstitious folly out of their ignorance. Again, the Ancients allowed and required the Laity, receiving the Sacrament of our Lord's body, to take the same into their hands, but he who should now require the same, should be reputed blasphemously irreligious, or sacrilegious: you know that your Popes have commanded, 
You may read in divers cap. de consec. where your Laikes are inhibited out of fear of God's heavy judgement to touch Corporals, Patens, etc. Auth●r: op: imperf. hem 49. cited by Aquin. 22. q. 98. art. 4. Contra.  that no Lay person presume to touch your Patens and Chalices with their hands, much less the Lords body; Ergo the Ancient Church was irreligious in so unreverent handling and delivering the Lords body, or else you are over superstitious in your needless, and will-curiositie.  
Again, doth not the Author (operis imperfecti) upon Matthew make mention, how certain superstitious people did carry pieces of the Gospel about their necks, by the same hoping to be delivered from dangers, this was tolerated in some private Churches.  
Further the Ancients, yea the Fathers of the second Nicene Council, were in your opinion over superstitious, in that they durst not make nor suffer to be made the Pictures of God the Father, of the Deity, or the blessed Trinity, yea as Aventine reporteth, your Boniface the 
Auent: lib. 7. hist. pag. 462.  eight, did condemn to the fire as Anthropomorphites some for painting the Trinity in the form of an old man, a young man; and a Dove. But you have cast off that fear, for you have hardly either Church or Chapel, in which some such pictures are not to be seen and adored.  
Again, did not S. Paul himself err in your judgement, 
1 Timoth: 5. 9  when he charged, that a Widow should not be admitted, before she were (60 annorum) threescore years old; and giveth a reason of his command, danger and peril of incontinency; but your Church is so over-prudent above and against the Apostle, that she not only admits Widows, but she also receiveth girls, maids, yea corrupt ones also, after they have passed fifteen years of age, whereupon follow those enormous impieties wherewith your Church is  even to the astonishment of the heavens.  
Again, you cannot but grant that a great part, yea the greatest part of your representative Church, to wit, the Great councils of Basill and Constance, did err in their very dogmatical decrees and decretory processes; what Sir? might such assemblies so err, and yet no small error at least of material superstition creep into some of the Ancient Churches, before that general councils could be assembled, for the clearing and deciding of doubts?  
Doth not our Saviour in his seven Epistles sent to the seven Churches of Asia (by which as Antitypes, all 
Apoc: 2. & 3.  future Churches are expressed, as both the ancient and modern learned Expositors of the same do affirm) foresignify, the declinations of some particular Churches, which must make way for the general apostasy and defection; and if, as S. Paul the Apostle affirmeth, 
2 Thess. 2.  the mystery of iniquitte did work in his times, what marvel if some ages after, some foam and froth of superstition might grow upon some particular Churches, by reason of the many mutations, changes of Prelates, which then through persecution happened? Which foam and froth might afterwards, as a superstitious sperm, breed your Babylonian Venus when the time of the general apostasy was complete.  
You proceed, and impeach that very learned Doctor, and our Church, that we blasphemously impute to the Devil those miracles, by which the world was made Christian. The blasphemy shall be yours Mr. Flood, having forgotten that, which every child amongst us knoweth, to wit, that the world was converted by the word of God powerfully preached; which word containeth the doctrine and history of our Saviour jesus. You leaving these fountains of life, and seeking after dry cisterns of human authority and fallible narrations, 
Eymeric. direct. Inquisit. 2. part. q. 9 Johannes de S. Au●emaro his Gospel.  what do you else, then blaspheme? As johannes de Parma brought in a new Euangile, called by your Predecessors (evangelium aeternum) the everlasting Gospel, which was no other than Abbot joachims' dreaming dotages; so now johannes de S ● Audemare, will tell us of a new Euangile, by which the world was converted; which is no other than a pack of human inventions (for most part) and fallible narrations cashired by many of their own ingenuous and moderate Papists.    

CHAP. VII. Wherein is examined Mr. FLOODS fourth Reason.  
Mr. FLOOD, pag. 148. num. 31.  
THE fourth reason is the impiety of this devise, which I touched before. For this conceit doth much impair both the love of God in his servants, and his fear in his enemies, seeing neither the one may expect from him miraculous helps, nor the other dread extraordinary punishments: The Devil only in this Age must rule the roast, and be thought the Author of all wonders. If God, when Heretics blaspheme his Mother, and play with her nose, strike their tongues out of their heads, and their best noses from their faces, heresy teacheth them to turn their hearts, that want tongues, and their faces without noses against heaven, and call the Author of that miracle Devil. So that if Atheists can keep themselves friends with the Devil, they need not by this doctrine greatly fear Gods miraculous power.  

ANSWER.  
In this reasonless reason, Mr. Flood taxeth our Church with impiety, for attributing the prodigies of their Synagogue to Satan. who would think then that this Sophy in this his reason should incur gross impieties? His proof that we commit impiety, he frameth thus; Because our imputing their prodigies to Satan doth impair God's love in his servants, and fear in his enemies; doth make his providence to be defective, ●hat neither one may expect miraculous helps, nor the other dread extraordinary punishments; this is the substance of his trivial proof: which ended, he runs round and round about with his elegant skirmishes, hurting not so much as any man's nose, but showing the idleness of his own heart in so trivial a pen.  
He objects impiety to us, but I advise him to look unto it that his proofs against us fall not out to be blasphemous impieties. for  
First, is it not a point of high tempting impiety, to bind the hands of God to the ordinary acting of miraculous 
Mr floods first point of blasphemy.  helps, and sending extraordinary punishments; or else his providence must be thought defective, and the love or fear of his servants impaired? I think Sir, the holy Scriptures, which are (ratio omnis veritatis) the ground of all truth; and the Ancient Fathers do teach it to be a point of tempting infidelity, for any man to expect, as a necessary office of God's providence, miraculous helps or punishments? What was the Israelites 
Exod 32.  sin in the desert? was it not a murmuring for God's ordinary providence towards them, wherewith they were not contented, and their earnest craving and expecting some miraculous helps? which their craving and expecting, the holy Scriptures term lust and concupiscence, but your Ignatian Divinity, Christian love. This their lustful desire God did hear, and granted their requests, he sent them water out of the rock●, Quails in great plenty; but what followed, (dum adhuc escae.) whilst the meat was in their mouths, the wrath of God fell upon them, and the chief 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 furnace, were not acquainted with your Ignatian Divinity, 
Dan: 3. 16. 17.  but the Tyrant was, who jumping in your doctrine, said thus, Who is God, that shall be able to deliver you out of my hands? But those blessed servants replied not saying, we 
As we are to pray that we be not led into temptation, so the sin of Achas and others may teach us that we ought not to tempt God. Isa. 7. It is the devils Divinity to tempt God. Matth: 4.  must expect some miraculous deliverance from our God, or else his providence is defective, and our love will be impaired towards him; but thus, (Non oportet nos etc.) We may not answer thee in this point, Behold our God whom we worship is able to deliver us out of the furnace of fire, and out of thy hands O King, but if he will not, be it known to thee, O King, that we worship not thy Gods, neither do we adore the Golden Statue thou hast erected. Doth this their answer sort with your Divinity? no God wots. Many like instances out of holy writ might be produced, but I am more than assured that you cannot justly produce the example of any one Saint, who would have thought God's providence defective, or that his love to God ought justly to be impaired, if in time and occasion of great dangers, God should not send him some miraculous help. I go on with your impieties.  
Secondly, is it not a point of impiety, for a sinful 
Second blasphemy of M. Flod.  wretch to reprove that manner of providence, which God hath prescribed for himself toward, his Church, after the planting of the same? Now if we ask the Ancient Fathers, and the Scriptures, they will tell us that after the planting of the Church, and establishing the Gospel (which I hope is accomplished before these times) the ordinary use of miracles should cease. Hear 
August. de ver● Relig. cap. 25. Gregor. hom 29. in evang. Chrysost. Alij.  S. Austen for this purpose most excellently; Since the Catholic Church hath been diffused over the whole world, neither are those miraculous things, permitted to endure until our times, lest the mind should always seek visible things, & by the custom of them, mankind should wax cold, at the new appearance whereof, it was all on fire. thus he So that you Mr. Flood, requiring miracles now in these times as necessary (to avoid defect in God's providence) to conserve love & fear in men's hearts, seem to be one of those prodigious ones, which S. Austen twitteth, who will not believe, credente mundo, the whole world believing. Like 
Lib. 22. de Civit. 8.  to what I have cited out of S. Austen, you may find in Gregory, Chrysostome, Aquinas, others. yea your 
d Bellar de notis Eccl●s cap. 14. Nota 11.  Bellarm●ne 
Gregor. apud P●ter in 2. ad Thessaly 2 & lib. 27 moral. 11.  laying his chiefest foundation for his Note of his Church by miracles, affirmeth thus directly, Miracula sunt necessaria ad novam fidem vel extraordinari am missionem persuadendam. Miracles are necessary to persuade a new faith, or an extraordinary Mission. If this Bellarmi●ian foundation be true, take you heed jest your over eager contention for your miracles, put this persuasion in your Readers mind, that you persuade necessity of miracle, because your Faith is new and your Mission extraordinary, out of order. Which conceit (I ingenuously confess) the very reading of this your reason at first glimpse did put into my mind, whilst I was yours, and wholly yours in my ignorance.  
Thirdly, is it not a point of highest impiety, to give by so pretended an occasion inducements for Christians 
Mr. Floods hird blasphemy.  to fall into despair even then, whenas most special comforts shall be most needful? Now that this your doctrine 
Temptation trieth and examine h● Christian B●sil hom. 〈…〉 annos Call to mind th● practise of Da●●d in the de●. Joh upon th● dunghill. Ios●h in prison. D●uid, Jeremi●, Is●y, etc. none of, them challenged as a necessary point of Gods help miraculous deliverances. Apoc. 13. 10.  so doth, I make it thus manifest. This your doctrine doth require, yea challenge from God, if he will not have his providence reputed defective, then to send greatest miraculous deliverances to his friends, and severest extraordinary punishments to his enemies, in the time of Antichrist, and even when he shall be in his greatest ruff Whereas the holy Scriptures in that time do especially require from the servants of Christ (fidem & pati●ntiam) faith and patience. Hic est fides etc. Here (saith the book of Revelation pointing at the days of Antichrist) is the faith and patience of the Saints, that is, in these times, their faith and patience is tried and exercised. Here they must not glory in the faith of miracles, but in the faith of expectation and hope. Here they must not look for present miraculous helps, but with patience bear whatsoever that cruel Tyrant shall impose upon them. Doth not Gregory the Great say, that 
Greg: lib. 32. Mor. cap 12. related approvingly by Bell: lib. 3 de Pont. cap. 15.  in those times etiam tortores ipsorum Sanctorum Martyrum tunc prodigia & signa facturos. Yea (saith he) the executioners and torments of the holy Martyrs shall do prodigies and signs. How? even in the very sight and presence of the tormented. But we stand not upon Gregory's authority, but we produce unto you, that of our Saviour himself, that in the days of Antichrist, the false Prophets 
Math: 24.  shall do so many signs and wonders, that if it were possible the very elect (that is, all the elect, both learned and unlearned, high and low, simple and prudent) should be in danger to be seduced and drawn away by them. We produce that of the Apostle, that the coming of Antichrist 
2 Thessaly: 2.  shall be with all power, and signs, and lying wonders. We point you to the Revelation, where Antichrist and his 
Apoc: 13. 12. 13. 14.  false Prophets, are described to do so many signs, prodigies and wonders, that thereby the whole earth shall admire after the beast etc. This being the case of those times according to the tenant of sacred Scriptures, and joint consent of Ancient Fathers, how blasphemous is Mr. Floods Divinity to persuade Christians in the time of antichrist's ruff (before high destruction by the breath of Christ's mouth) to look for many miraculous helps and deliverances? Yea, how blaspherrous is his impure 
Mr. floods 4. blasphemy.  mouth, who as it were in express terms to confront against Christ, yea and to give etc. to the sacred Scriptures, he dareth thus to write, that Antichrist and his, 
Flood pag. 152. num: 30.  shall do no other than a few toys, and trifles which God shall permit him to do to try the constancy of his faithful. And so let this be your fifth blasphemy (that so you may have above a mess in the first service) to wit, that 
Mr. Fl●d fifth blasphemy.  for so much as lieth in you, you make way for Antichrist, and are one of his john Precursors. For what do you else then make way for Antichrist, by taking away one of his chiefest marks and Characters, by which he is to be known according to the express tenant of Scriptures, and sense of all the Ancient Church? And if the true Christians should (when Antichrist shall be in his glory) have power to oppose miracle against miracle, so that for number and greatness of miracles they might contend with Antichrist, and his false Prophets, as Moses did with the Egyptian Magicians: if this shall 
Exod: 7. & 8.  be so Sir, than I beseech you what great danger should the Elect be in, to be seduced by his signs, prodigies and lying wonders? in as much danger surely as Moses and the Israelites were, when his Serpent devoured the Serpents of the Magicians; or when he did such prodigies, that the very Magicians themselves confessed the finger of God to be with Moses against them. But leaving these impiety, justly retorted upon your own Fatherhood, let us trace you in your elegant footsteps.  
How idle is that you add, that if this be so, than the Devil shall rule all the roast: Not so good Sir, for although S. Paul say, Antichrists coming shall be in omni 
2 Thessaly: 2.  potentia, in all power, his meaning is not, that God shall leave to have a careful providence over his Elect. He granted and permitted power to Satan over and against job. He granted to Antiochus, over and against the Church of the jews; yet the Devil did not rule the roast in those times. Think of those, and take them for resemblances of the powerful times of Antichrist; who was powerfully, and above measure to vex the bodies of God's servants; but God shall so inwardly illustrate with faith and patience, the hearts of his said servants, 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 bear them up. To proceed. It may seem lost labour to answer your braving eloquence, when you go on thus; If God when Heretics blaspheme his mother etc. If you understand Sir, that the Reformed Churches do approve any to blaspheme the euer-blessed Virgin Marie, the mother of our Lord jesus, your calumniation is most impudent: for my part I know none such, should I know them I would execrate their communion; and (to confess ingenuously the inward of my Soul) I little regard any of 
The most holy Mother of Christ always to be blessed by us and all Generations.  those fond Disciplinarians, who speak coldly of her, or of her due blessed praises. Sir, you may understand, that the Orthodox of the Church of England, do with honourable remembrance make mention of her in their public assemblies, as desirous to be accounted children of those generations, which (according to her own glorious prophecy) were to call her Blessed. We adore 
Luc. 1. 48. Epiph. heres. 79. contra Collirid.  only (to speak with ancient Epiphanius) the Father, Son, and Holy Ghost, est tamen in honore apud nos Maria, Notwithstanding Mary is in honour with us. We are not ignorant that it is (maximum scelus honorè Creatoris impendere Creaturae) the greatest wickedness, to give the honour of the Creator to the Creature: we therefore dare not adore her with divine worship, neither dare we associate her as a secondary Mediatrisse with her son, in the work of our redemption; but we place and honour her as amongst the redeemed ones: amongst them; and above all them calling her blessed, for those great things, which the Lord respecting her lowliness or humility hath done unto her; and for this both the lips and heart of my house shall ever call her blessed.  
But if you make us 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 up and abominably adore, to be defaced, and removed; we cannot but marvel at your impudence. Do not you rather blaspheme, who after the corporal assumption of her, believed in your Church, do yet juno or Pallas-like furnish her with many wooden noses upon 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 blasphemy if this be not? What is religion if our defacing of such idolatrous puppets be not? Sir, we deny not, but that the blessed Virgin Mary's pictures may according to the truth of history be drawn and kept with a civil due respect and use, but such as are adored by you we reject as Idols, and we deface them, as being subjects whereon the mighty majesty of God is blasphemed, and the reverence of his mother dishonoured. Durst your Adrian Pope command, that your sacrament-god, 
Adrian. quodlibet. 3. pag. 63.  should be rather cast into the privy then suffered to fall into the hands of Heretics who would abuse the God; why then, may not lawful authority command such Statues or Images to be defaced or removed, by which the infinite majesty of God is blasphemed, and the reverence of his blessed mother dishonoured? You sir, that are so grand a Theologue, and dare gravely in writing call the wooden noses of Schem, Hall, etc. the noses of the ever blessea Virgin, look you to your blasphemy, for what you speak so gravely, your blind Obedients believe grossly, to wit, that the ever blessed Virgin monsterlike hath many noses, one at Sichem, another at Hall etc. but leaving you to the meditation and adoration of them; for your pains in this your discourse, we will leave you the nose of john Swickius & Risselman his tongue (if you can tell where they are) as fit to make relics of as many, which you worship and adore.  
But if Swickius had his nose whift off and Risselman his tongue struck out, what else may we therein observe, but first, God's just judgement in suffering you to be deluded by some miracles and signs of the beast? Secondly, to have the faith of his servants to be tried? and also 
I fit M. Floods tale with mother out of Spec. verbo Imago ex 7 when two Soldiers were strangely punished for casting a none at an Image and striking of Christ's arm, at which blow blood emaned and the virgin's picture pulled itself in pieces and rend her stony garments for horror of the fact. Vinc. Bellnac. lib. 7. cap. 110. Motives pag 79 Gregor. 3. lib. ep 30.  such wicked lads as you describe those to have been, to have their just guerdon and reward, not so much for their blasphemy as for their other sins; And yet for my part I cannot but think, that those lewd Soldiers did exceed in their sacrilegious insultations (as being perhaps endued with some disciplinarian Spirit) even against the Person of the blessed virgin herself. Howsoever it happened it maketh nothing for you against us, we do not allow any so to do in your Churches, and kingdoms where such idolatry by authority is allowed and commanded. But show us M. Flood, where any one of our Church removing & defacing your Idol's, by the command of authority hath sustained any hurt? so much as a finger's ache; but I put you in mind in my Motives, how it fared with some of your Workmen at Dow●y who being appointed to trim up and remove a centaine Statue etc. were very strangely smit from heaven? tormenta paucorum exempla sint omnium. Yea ancient Gregory relateth, how prodigiously some were punished with death, who being by papal authority commanded, digged up bones of Saints (which slept in rest) that they might be worshipped with your superstitious manner of translation and adoring.  
M. Flood pag. 149. num. 31.  
Our Adversaries themselves, namely M. Chrashaw 
t jesuits Gospel.  do confess, that such is the Athcisme and profaneness of men, that never since the planting of the gospel miracles were more needful, might they be expected Why may they not be expected if they be so needful? Is God's power or his love less to mankind since Luther's preaching? If his providence never faileth his children in so weighty affair as marriage, as the same M. Crashaw 
u Life of Galeacius cap. 21.  saith, why should they think, the same defectine in working miracles, so necessary to maintain his religion, against profaneness? why should God be bound, under pain of being thought Antichrist, not to work miracles?   

ANSWER.  
What M. Crashaw may write in this particular we cannot but approve, seeing that it is agreeing to that prophetical saying of our Saviour speaking of the later times which are these; That charity should wax cold, iniquity 
Math. 24. 12. Luc. 18. 8.  abound, and faith should be so scarce that the Son of man coming should hardly find any upon earth: Whereout, although human reason would infer as you do concerning miracles, yet seeing it hath not pleased his infinite Wisdom so to determine, we wretched worms who are not of his Council, dare not presume to think to the contrary. We leave that to your presumptuous Red-hats and their Grandsire, who not content to be of the Lords-councell will challenge to have upon earth the same Consistory with him, yea and by dispensings, addititions and diminutions to amend what in his Laws may be thought defective and amiss.  
And if you look back into former ages you shall find, how not long after the planting of the Gospel, the whole Christian world was most extremely corrupt, as Saint Cyprian, Saluianus, and Eusebius do deliver. And 
Cipria. lib. de lapsis, Saluian. lib. de provid. Euseb. hist. lib 8. cap. 1.  yet the Fathers of those times did not expect, that God by extraordinary miraculous punishments, should reform the same: They judge rather how God (celests censura iacentem fidem, & pene dormientem er exit) by a heavenly censure, did awake the faith lulled and almost asleep; which heavenly censure they interpret to be those tragical 
Cyprian.  persecutions, which Diocletian, Decius, and others raised in the Church. Again, when at aftertimes in your Church, the same was welny overwhelmed with monstruos impieties, did God send miraculous helps, prodigies etc. no, he sent amongst you the Spirit of schism, and division, as the many schisms in your Church can witness: He sent amongst you, the Barbarian sword, which well-nigh devoured you: He sent among you, a dreadful Spirit of dissension, betwixt Popes, and Emperors; papals, and imperials; Guelphs and Gibelines; Synod, and Synod; councils, and councils; so he tamed your impieties. And surely, if prodigies and punishments may be thought necessary, where may they be thought more needfully to fall then upon your Papal Caucasus and purpured Olympus? The scarlet Fathers whereof, do so exceed in those sins, which cry vengeance from heaven, that no tongue can be able to express them: which one of your great Clerks and learned Cardinals seriously considering broke forth into that dreadful speech, that the Church was come to that 
Your learned Nonus homo describeth well the present State of the Papacy.  pass, that it seemed worthy to be ruled only by Reprobates. The like sayings full of dread I have heard from others, lamenting, the most lamentable condition of the Roman Hellen.  
Sir, if you will consider how your man of sin, hath been the chiefest source and cause, from whom all tragical calamities have light upon the Church, you might easily judge, that if God's providence do require extraordinary miraculous punishments for the revenging of sin, they should be thought worthily to begin from the heads of your house.  
What hath divided the East Churches from the west? the South from the West? but that most ambitious supremacy of your Popes, and the necessary dependency from them?  
Who is that wicked (Paterfamilias) Master of the Family. 
Luc. 12. 45.  whereof our Saviour speaketh and threateneth 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 jovian dictator, hath smitten with his thunderboult of excommunications and Anathemes, at one time or other most of the Orthodox Churches of the world?  
Who but your holy Father, hath ruinated the Empires both of East and West? and instead thereof, hath reared an effeminate Papacy? By his means have the 
MENARDUS Prince of Tirol was wont to call the Popes, effeminate Antichrists and prodigious Eunuches. Auent. lib. 7. bist B●ior: pag. 444.  proud Soliman's entered into the East Empire; yea and your Holies dividing of the west Empire, hath made way for the said Turks to ruinated Hungary, Transiluania, and to pluck the feathers off from the Germane Eagle. What is he, who hath set Christian Princes so together that they have not been able to withstand the common enemy? and who is he who yet shall be Author of greater commotions, by which the Tyrant of the East (if God defend not) shall have a gap made him to overrun the remainder of Christendom? Is not this he, your Pope? Oh that Christian Princes, would open their eyes! O that they would brandish their sword, to abate the Pride of this Capitoline jove, and bring him into order! This and no other is the last of the Roman 
Bell. lib. 3. de Pont. cap. 15. This agreeth to that of Saint Ambrose Antichrist shall restore the Roman liberty under his own name Ambros. in epist. ad Thes.  Emperors; Hear how Bellarmine to his own confusion hitteth the mark; Erit Antichristus supremum & ultimum caput Impiorum, & est ultimus Rex qui imperium Romanum tenebit tamen sine nomine Imperatoris; Antichrist shallbe the chiefest and last head of the impious, he is the last King who shall hold the Roman Empire but without the name of Emperor. Thus he most truly; but of this elsewhere. Happy, yea thrice-happy than are such Princes into whose hearts God shall put to make this whore desolate, and to consume her flesh with fire; For till she be ruinated, the mystery of iniquity will be still on foot, and thereby consequently an infinity of all manner of miseries will overwhelm the Christian world.  
Again, who but your Pope hath cut in sunder the very heart strings of the Church? who hath ruinated the Prelacies and Clergies? Surely his dividing of bishoprics, Archbishoprickes; his granting commendaes; his desolating of Parish churches; his impropriating & appropriating of Church's tithes: what hath it wrought, but the ruin of the Church in very many? and this he did, to cherish the locusts of Monks, Friars, and Nuns, fit manciples for his own turn. It is imputed to King 
How pernicious to the Church Popes have been ask Pelagius in Planct. lib. 2.  Henry the 8. the granting of Parsonages and impropriations to the Laity; it cannot be denied but he did so; but who led him the dance? who else but your Holy-one who had taken before from the ordinary Pastors and Curates, the principal Tithes bestowing the same upon his Abbey-locusts; and had reserved the other for such as did attend the Cure; but it was not so ab initio; it was brought in by the man of sin, and is now held on foot by men of sin, who sacrilegiously keep the Church's tithes to the eternal perdition of their own Souls, and the ruin of their Posterity; my hearty prayer shall ever be, that such impropriations may be to the unjust usurpers of them, as thorns in their sides to compel 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 Atheistical impieties of your Popes and Romanists might be discovered; 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 undertake to show that all things considered he was better than a hundredth of other their Popes.  not often avenged them by miraculous punishments; you can easily call to mind what manner of prodigy was in the judgement of your Ignatian Society that holy one Sixtus the 5. but I pretermit to speak of him; or those prodigious impieties, which your society objects against him; by that which I have said the judicious Reader may observe, how idle that inference of yours is, when you thus write; Is Gods power or his love less towards mankind since Luther's preaching? this your (is) is so idle, that it is fit for you to put again up into your budget and reserve it for your blind Obedients at Saint Omers. I say before that God had not often nor ordinarily avenged your holy Sires impieties, yet it cannot be denied, but that God hath sometimes avenged them with his furious rod. I could out of your own Authors, put you in mind of disastrous ends of some of your Popes your Bonifacies, your Beneaicts, your Siluesiers, 
G●nebra. Plat. Baron.  Anastasies, julies', Alexander's, Sabinian, john's, Paul's, and your Gregory's and ● famous Peter Aleisius son of Paul the 3. was met withal.  
What think you of that prodigy from heaven which Glaber relateth thus in effect; one Fulco an Earl of 
Glaber. lib. 2. hist cap. 4. The temple of S. Idoc with the sacred things in it were quite burnt Avaunt. 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 enough) a special Legate àlatere from your Pope john of that time: what followed? he came, he consecrated the same; which done instantly (the day having been very fair and bright-shining before) there arose such a tempest, as though heaven and earth would have rend in sunder by which your new sacred Church was overturned, and by the devils ministry execrated, defaced.  
Call to mind, what prodigious punishments happened 
Gregor epist 30. lib. 3 mentioned above. You cannot but have heard how a late Papist Monarch was consumed to death with lice, a just gu●rdon either for his ●u●ury, or his ●ury against God's Saints you know whom I mean a Grand friend of yours and the tale is true.  to those who by command 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 Paul's Church; without the City of Rome; felt they not Gods revengeful hand, smiting them with sudden death? Think of that judgement, which happened to the workmen at Douai when upon command they were to remove one of our Dioses made of stone, I have related the same in my Motives.  
And concerning the ends of some of your late Cheeftaines, I think you shall not have any cause to rejoice either in Allens end, Parsons, Sanders, Garnets', or Holts; with some other such like; but enough of this kind. And so here I would end with a scorn to all the rest which followeth in this division saving that you provoke me justly by your gibing at Master Crashaw for affirming truly that God is never wanting to his servants in the affair of marriage; and further by your reproachful scorning, that famous Galeacius, for his keeping of two maid servants in his house, for his daily attendance, whereof you affirm, that it is one of the greatest miracles, which our Gospel did ever beget, that Galeacius should keep such flax in his house, and converse so many years together domestically with them, and yet abstain from scorching of them. Wherein I first tax that your rash judgement, you having forgotten that of our Saviour, Nelite judicare & non iudicabimini etc. judge not 
Matth: 7. 1.  and ye shall not be judged. This your headlong censure, putteth me in mind of as wicked a one, which ye used against that most Reverend man and Martyr of God, Bishop Craumer, as if he should have poisoned 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 cruel fire, could not burn the heart of that blessed man, when it was cast into the same.  
A like you calumniate, when you make Mr. Mason a Fulsarie, as though he had cited some unautentike records touching the Ordinations of the Bishops of the Church of England; but Mr. Flood 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 Canterbury his Grace in Mr. Costines office near the D. Commons. Where also of late, certain of your Priests of the Clinke, did diligently view, peruse and consider the same, that so for the time to come, you may (if it please you with your Mr. Fitzherbert, D: Smith, & some others) leave to harp any longer of that lying string, as though there were no true ordination in the Church of England. I dare boldly make proffer, to enter into dispute with you or any of your side, and undertake 
The Ordination of Bishops in the Church of England more Orthodox than that of the Popes.  to show that the Ordination used in the Church of England is more Orthodox and sound, than the Ordination of your Popes themselves in your Roman See is, or hath been of later times; and yet neither will I, nor can I deny but that there is in your Church true Ordination and Priesthood, howsoever most egregiously infected with your superstitions. But not to add more of this; seeing you idly tell us of so great a miracle done in our Church in the person of Galeacius, give me leave to tell you truly and to purpose, of some such kind of miracles done in your Church which you would fasten so willingly upon us. You enforce us Mr. Flood to discover some of your miracles. Are there not great miracles begotten by your Ignatian Gospel here in England, that your Priests with jolly Dames should be shut up in secret places, (I mean such places as your Priests are 
The Ignatians and their Favourites forbear not in particulars and by name to personate, though falsely. We therefore are to be excused if containing ourselves in generals, do not nominate any in particular.  hid in, whilst the Messenger is searching your houses) and yet there should be no burning, nor scorching of such flax? 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 flax scorched? Is it not a great miracle, that Priests should whilst their fair Females are confessing upon their knees, behold, look, meditate, feel with their hands their fair necks; struck their vermilion cheeks of such their Penitents, should take their hands into theirs and daily with them, and yet be no scorching or burning of such flax? Is it not a miracle, that some of your devoted Priests, should desire to behold the length, thickness etc. of some of their fine Dames feet, and legs, and yet there be no scorching? Is it not a miracle that your Priests should stand nigh to the beds of their Ghostly 
Popish miracles in M floods phrase.  children, and etc. and yet there be no scorching? Is it not a miracle, that a Priest of yours should (others also intent it) in the time of a search, run into the bed where one of your fair Females lay, so to avoid the search, and yet there be no scorching fire and flax being so near together? Is it not a miracle that some very chief Ignatians and Ignatianed amongst you, should often do and speak things very unseemly, and yet they never scorch nor burn any of that flane wherewith they are daily conversant? I could go on with many like demands; 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 be very domestically and privily conversant with Ladies, Dames, Matrons, 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 have heard glory of the miraculous chastity of their Priests, attributing the miracle to the blood of Christ, whereof they daily drink, which is (say they) (Vinum germinans Virgins) wine breeding Virgins. 
Zach: 9 17.  But I dare confidently affirm, both by what I know, and by what I have most credibly heard, that there are many of these wine virgins, who do often more or less, do, say, speak and move unseemly matters. I appeal to their consciences, whether this that I say to their charge be not true.  
Thus in a little you have heard of your English Martyrs chastities, but should I pass over into your hotter Climates, in steed of miracles we should have prodigies. What? can you deny but that it is a prodigy, that those Religious once should not scorch any, who at Naples, milan, Venice, yea Rome do sometimes, not without 
Tramontane prodigies in M. floods phrase.  connivency of their Superiors, (who had rather they should do so then within their Cloisters burn in abominable Sodomy, whereto they are most prone) leave their habits, and search after home or prostituted Courtesans, with them to satisfy their lusts, and so return to their arks again? Perhaps you will answer, these scorch not but rather return scorched, whereby they set on fire nefando igne, the greatest part of the new grown flane of their own cloisters and houses; be it so, for so it is.  
Is it not a prodigy, that in your English Colleges both in Spain and Italy there should he such stains Criminis possimi? it is rather a prodigy that at Douay where Commons are so short, there should be scorching A greater miracle that at Rheims in the prime planting of your Seminary there should have been any scorching: was there none? Ah miracle of the Ignatian Chastity?  
It was not a prodigy in Italy in Romulus his City, whenas within less than these two decades of years, a dozen and upwards of fair boys were found guilty Criminis pessimi: but with whom? (oh Miralce) with the purpured Red-hatts. Some two of the boys, if I misremember not, suffered for their sins and for the sins of the Fathers, but the Purpured ones escaped. Concerning whom, a certain Father Confessarie, (who ingenuously and very dexterously found by confession of the youths who were their Abusers) spoke thus boldly to the Pope (seeming desirous to reform so abominable abuse) Padre Santo, é bisogna di cóminciare da casa vostra. Holy Father, it is needful to begin with your own house. Which answer upon further declaration of the mystery so daunted his Holiness, that thereupon his tongue was mute from further inveighing against the same, and his hands bound from doing further justice, and so some of the delinquent boys were not further looked into, but escaped. Oh Mr. Flood, should I add further to speak of the innumerable Brothell-houses, which you have in the midst of your Cities in Rome, Venice, Naples, Milan, Auenion, & c? If I should add how your Scarlet-Ones, your Bishops, Mountsegniours, do caroche up and down in the open streets and to their Vineyards the Paradises of their pleasures, I should put the Reader to cry out aloud, Miracle upon miracle, Prodigy upon prodigy. These, these are those whereof the blessed Apostle speaketh, Maculae convinantes 
Epist: judae 11.  sine timore, spots feasting without fear. And would God they would content themselves with natural courses, and not fall without fear into those damnable and unnatural abuses, whereof the Apostle writeth so dreadfully 
Epist: ad Rom: cap. 1. 26. 27.  in the first to the Romans. Can your Romanists object any like matters against any of the late Reformers of the Church of England, would they be silent? No God wots; and therefore they idly twitt us with this imputation, that some Monks, Friars, Priests, Nuns, who come from their deformed Synagogue do betake themselves to the honourable state of Wedlock, despising those idle vows of theirs, which they made in the time of their incredulity and ignorance. This is the greatest bullbegger they seem to object against such Converts as come from them; concerning which the Reader may observe hereafter in this my discourse, how 
This handled fully in my eight Chapter.  justifiable and laudable both in the sight of God and men this their carriage is.  
And here at the ending of this discourse, I crave pardon of the Reader for that I have (though in terms modest) discovered some little of their Sodomitical filth. We are thereunto justly provoked by the impudency of some of them, who stick not even by name to traduce and calumniate some worthies of the reformed Churches. They cannot blame me, if they call to mind, what themselves and their Predecessors have and do daily very opprobriously object against Caluin, Luther, Beza, etc. yea if they call to mind, how themselves most shamefully and impudently endeavour to blemish the credits of some great Persons; I will not particularise, lest I should be thought to thirst after the occasions and inducements of blood. There are Dames of high rank, and Nobles of like condition, who if they knew how they are traduced by the Ignatians and Ignatianed in this kind, they would have little heart to show them or their Favourites any favour at all, either direct, or indirect. But God in whose hands the hearts of Princes are, and who standeth in the midst of the Gods, in the very midst of Magistrates overseeing and judging 
The Ignatians have are ●lued rule and order, where they can to convey Lay-Iesuits into the Courts of Princes: and it is certain as the practice of popery now is, that an Ignatian-Papist cannot certainly be discovered 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 run over all the Predicaments, prevail, (which God avert) we may expect not Marian, but Neronian times, fire and faggot should be our laureall Guerdon. For if now they never sleep from attempting disloyal cruelties; we shall be then most assured to taste of their fierce immanities', and yet when their fury is spent, and we chastised and corrected, our heavenly and merciful Father will be pleased to cast the rod of his fury into endless punishment; grant refreshing here present for a time, and after everlasting peace shall be restored, as I most humbly pray and confidently hope.  
Mr. FLOD pag: 142. num: 32.  
W●re this true, we might pardon the same Mr. Crashawe for saying 
t jesuits Gospel, pag. 30. 31.  that we always paint Christ in our Churches as a Child, but the Virgin is a woman and commanding Mother; that we say, that all the miracles be Hers, as though he being a child, could not, or in the presence of his Mother would not work miracles. He might add with as great truth, that we say that he dare not, for she being a shrew will rap him on the fingers, did he stretch out his hand to do any miracle before her. But though these be senseless slanders, yet were your Protestant fancy concerning miracles true the B: Virgin Marie, might seem to have reason, to hold Christ's hands from doing any miracles, whilst he is a child, lest you make him Antichrist when he cometh to be a man: She is wise to work all the miracles herself, whom her Sex may warrant from being thought the man of sin: Yet blessed Virgin be not over bold with miracels, lest they give us a Pope Marie to be Antichrist, as they have done a Pope joane.   

ANSWER.  
I think the judicious Reader having perused this your Comedian like vagary, will not think of an Ignatian Theologue, but of some Comical Poet lately come from acting in the Black Friars.  
If Mr. Crashawe (for I have not his Book by me) say as you relate him, he is doubtless to be understood of such Tablets, in which you for most part jointly draw Christ with his Mother, having him ever in her arms as a little child: If he say that you ever paint her as a commanding mother, he might so say and truly, for your such manner of painting him and her doth put him in mind of the law of nature, which ever commandeth children, especially such young ones, to be obedient to Parents. Also Mr. Crashaw (I doubt not) spoke according to the apprehension, which your ordinary people make of such your manner of painting the mother and the son. Again, he cannot but have read, those superstitious and fantastic kind of meditations, which some of your Friars etc. have made upon those words of the Evangelist, jesus autem descendit in Nazaret, & ibi erat subditus illis. But jesus went down with them unto Nazaret, and there was subject to them.  
Further, if Mr. Crashaw affirm, that you teach that all the miracles done in your Church are Hers, he meaneth that you call them hers, because obtained 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 do not your Divines teach it, and your Concionists preach it, as an elegant divine Scripturian conceit, that the Virgin mary is the same betwixt Christ and his Church, as the neck is between the head and the body; so that, as no defluence or influence passeth from the head to the body, but by the neck; so neither are any graces or spiritual influences granted from Christ to his Church, but they pass by the hands of his Mother's intercessions: Doth not your practice approve the same? For whensoever any of your Friars, Monks, or Priests do publicly preach to the people, do they not always premit (but pretermit the Lords prayer) the ave Marie to the blessed Virgin Marie, thereby to obtain both present graces for that time, and future graces for the time to come, by her prayers and intercessions? Do not you say as much but a few lines after? When you making no exception of miracles, do indefinitely 
Num: 33.  affirm, that the miracles of your Church are done at her request, but by his (that is, her Sons) power, so that yourself now affirm, what you reproved in Mr. Crashawe.  
Your other Comedian like arguing in this division, savoureth not a jot of a Divine; but I must needs tell you; first, that howsoever you paint the Mother and her Son, for so much as you give to the Creature, that which is due to the Creator, you commit horrible Idolatry therein. Secondly, your manner of writing is Pagau-like, blasphemous, when as you make colours drawn 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 blind Obedients to that horrible superstition which is so frequent in your Temples, to praise, adore and invocate your silvered and gilded Gods, as Balthasar did his silver and golden Gods; and as long as you this do, it mattereth not three blue 
Dan: 5. 4.  points, whether your prodigies be done by such your Mother, or her painted Son, or not, they are over the lying wonders of Antichrist, and are seducements for that Idolatry, which S. john in the Revelation doth express and point at, and doth declare to have been practised 
Apoc: 9 20.  most especially at that time, when the Great Star fell from heaven (which is your Pope) and the Locusts out of the bottomless pit (which are your Friars and Monks) overswarmed the whole earth: for even at their appearing, and in the time of their flourishing, the worshipping of Idols of Gold and 
Saint john in the 9 of his Revelation pointeth expressly at Popish Idolatry.  Silver, the works of men's hands began to be most rife in you Synagogue; then began especially adoration of devils by sorcery; then followed murders for the maintenance of your Pope's supremacy; then were on foot fornications and adulteries by reason of your Pope's unnecessary and sinful laws for his Clergies Celibacy; then was theft reputed religion, when as your law less men of sin (encouraged thereunto by the writings of your Mendicants as Alexander of Hales, Aquinas &c.) did rob the Pastors of their greater tithes, by appropriating them to the use of his manciples which now (I will not say his manciples but herein his disciples) men of large consciences do hold to the ruin and perdition of their souls: with which lethargy of sacrilege they lie so enchanted that they will not be cured, charm the Charmer never so wisely; nay which is more, the poor Vicar-Incumbents have not this favour from the Impropriatists (at the same rents) to farm the parsonage-tithes, as Laikes do.  
Your conclusion, with a gravity beseeming your levity, doth advise the Picture virgin not to be overbold with miracles, lest she be reputed a Pope-Marie Antichrist, as there hath been a Pope joane Antichrist. Sir, pardon me herein if I say that you seem like to Walihams' calf that went nine miles to suck a cow, and when he came thither the Cow proved a Bull; perhaps in your Calvish meditation you thought for your pains in advertising the Picture-mother to have sucked her dug as your Fulbert is reported by your Baronius to have done, but you are mistaken for you have light upon a Bull, which with his horns will shake in pieces the mount of your Holy Father's Supremacy. You were not well advised M. Flood to stir this puddle of Pope joane, whereout the ignominy of your unerrable See is so lively discovered.  
You, with your Lipsius' glory for your Hallian and Sichem miracles; your Turseline tells us of the prodigious translation of your Loretto-house, from Bethleem, by many stops and stays of the same by the way: But Sir I (who am none of the Great Clerks) dare to challenge you or any of yours in this, that standing within your own principles (touching the credit of human history) there is far more reason for us, to believe that there was a Papisse joane, than you should believe the removal of the house wherein Christ was nourished in his infancy, from Bethlehem to Loretto, or for you to believe the miracles reported to have been done at Hall, or Sichem.  
What M. Flood? shall a history of Popisse-Ioane be carried by your own Authors for divers hundreds of years together? shall the same be related, without any express contradiction of any Historian for those hundreds of years? shall the same be received with consent of Peoples and Nations? shall there be public Monuments thereof in streets, as at Rome? in a glorious Cathedral Church, as at Sienna? where your eyes might have seen (when you and I traveled through that City) amongst the Image rank of Popes the very Female picture, and portrait of Pope joane; what? shall all these things be so with much more, and yet the same 
The history of Pope joane briefly examined, I wish the Reader if he desire fully to be satisfied in this tale of Pope joane to read M. Cook's book written purposely of the same subject.  narration not be true? durst your own Authors, to the everlasting ignominy of Peter's See, have devised such a tale? no, no; the verity of the thing enforced them thereunto; and doubtless had not God awaked some of his Servants to have revealed other ignominies of your Roman Helen, this very tale would have run on still for currant: For you cannot be ignorant, how the same tale was not flatly gainsaid by any of yours, until it was objected to your shame by some of the reformed Churches; then, and not before, did your Onuphrius, Baronius and others exercase the very quintessence of their wits, to take credit from the history. Their denial of the history, resteth upon some few general heads of arguments which I with the Readers patience will briefly lay down and by Gods help fully confute.  
Their first head is, because some Authors about those times, and some presently after, have not related the same, ergo it was not so: What an idle ergo is this? what reason have you to think, that all Historians were so untender of your Romane-darlinges credit, as to relate such an eternal ignominy of their dear Mother? Let us argue à simili thus? john Chattel, as it is presumed by the instigation of some of your Order, attempted the murdering (with stroke of a knife) of King Henry the 4. of France, how many of your Order, or of your devout friends, will be forward to commend the same to posterity?  
Again, will all acobine Predicants, be eager to commend to future ages how a jacobine Friar did treacherously murder his dread Lord and Sovereign? Do all your Popish H●storians, relate the nefand and execrable ends of some of your Popes? as john the 12. Boniface the 8. Anastasius, Benedict, Gregory 7. Sabiman, Silvester etc. The presumptuons arrogancy of your Pope Alexander the 3. who at Saint Marks Church door in 
This of Alexander and Fredrick is painted in the Pope's vatican Paliace in Rome.  V●nice; did in the face of the whole City tread and trample upon Frederick the emperors neck: do all your Historians relate it? the same indeed is reported by some, and it is drawn out in pictures at Venice and yet your grand Baronius would willingly bring the same into doubt, as he doth this of Pope joane. Your Garnet, Tesmond, Hall, with other of their complices attempted, the blowing up by Gunpowder of our dread Sovereign, his gracious Queen, the Princes, and Princess of their bodies, together with all the worthies and honours o● our Kingdom: how many be there trow ye of your Order or of your devoutes, that will commend to posterity their most hellish attempts? the process made against the Traitors and the just execution and judgement of them?  
By infinite like instances which might be produced it may easily appear how idle the first ground of your arguments is. Some of the Historians Syn-Chronists of the same times with your joane, durst not; most of them, out of a dear love to your Darling would not do it: and it is a petty wonder, that any one (veridicus) Telltruth could be found, who had the heart to commit to posterity, so infamous and prodigious a note of ignominy to your Church: and doubtless both love of truth, and evidence of truth persuaded them to make public so great a paradox as it might then seem; and this I hold to be the reason why some of them relate it somewhat frearefully, and some of them would seem willing to cast some mists of doubt upon the tale, thereby to salve your unerrable Sees sore and wound, but it may not be.  
Your second general defence, or head of arguments is; because, some succeeding Popes, after this supposed joane, had very hateful Adversaries in the Empire; marvel, that none objected the same to those Popes. To this I answer, as Grammar School boys are wont to do when their fellows boult out any stollid and blockish arguments; Nunquam tam stolidum argumentum audivi, I never heard a more blockish reason. Sir, those Adversaries of your Popes, were enemies to their Persons not to your Church; In the objecting of this ignominy, they should have rather stained their Darling-mother-Church, than the Popes, and have bewrayed their ownenest; what sir? did those adversaries object all other criminous ignominies of precedent Popes such as yourself cannot deny? Had your joanes Child lived whereof she was delivered processioning to Saint john Lateranes; perhaps some might have objected to his confusion so spurious a birth? or had your joane been mounted to your See from out of some of the great Roman Families; then some one might have objected the same to their shame; but as she was delivered of a spurious child, so for any thing can be said to the contrary, she was also a spurious joane herself: so that there was not any of her stock, which might have been twitted with her ignominy; so that the discovering of the same by your own Historians, should have brought no greater profit to your Church, than shame, by revealing their dear Mother's turpitude. Doth not your Bergomensis and some others relating the History affirm, that in respect of the most shameful turpitude of the tale, she was not numbered in the Catalogue of your Popes, as 
Paris lib. de potest. Papae. Plat. in vitis Genebrard. Chronic. Baren. Annals.  in like sort your famous joannes Parisiensis saith of Ciriacus Pope, and your Platina, Genebrard, and Baronius deliver of some others, the point is clear, I go on.  
A third ground of your defence is the impossibility or unlikelihood of the tale, why unlikely? In respect of her wickedness? not so; for john the 23. Silvester the 2. Boniface the 8. Alexander the 6. john the 12. Sergius, Sabinian, with divers other most wicked Popes (of your own approving) for wickedness of life have by many degrees surpassed her: Why impossible? In respect of her sex? Alac good sir, might not she as well live in the habit of a man undiscovered, as your Euphrasina, Mariana, Melania, with some others whereof your Legendists 
How divers women have lived 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, live for many years together in Monasteries with your Monks undiscovered. Why might not the same happen in the Church of Rome as well as in the Church of Constantinople, as by yours hath been objected against the same? because they admitted eunuchs to Episcopacy.  
The likeliest matter to have discovered her sex might have been want of a beard: but your Church had taken order for that before, for your mass-priests and Monks used to be shaven.  
Again, Physicians will tell you, and that truly, that as there be ways to procure the growing of hair where nature had not determined the same, so likewise there are ways to hinder the growing of hair where nature had otherwise appointed it: whereof your Papisse joane being so singularly instructed in all human literature could not be ignorant; and it is to be presumed that she having resolved to live in that sort; she used her most cunning means to conceal her sex, both to avoid 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 have deserved. Add to this, that there be women who by nature appear Semibarbatae, half bearded, upon whom the Italian prover begoeth Da donna barbata í huomo raso dio mi guarda, From a bearded woman, and a shaven man, God deliver me. Why might not your joane be of some such constitution? Why might not she, beardless by nature, live in Rome amongst breadlesse by Art; as well as some of your mincing women of late years, being of the age of thirty (pretending to be younger) pass the searches at our Ports and live in Flaunders in the habit of men? as though they were men amongst bearded men? The case is clear: some of your Gallant Maids which come to you to be Nuns, know well how to case themselves in the habit of Gallant youngsters; Ipsae viderint, whether any of them did scorch, or be scorched, as your phrase is against Galeacius.  
A fourth ground of your reasons, ariseth out of some contrarieties which are in Authors, touching the time of this joanes sitting. What of this? they are all generally agreed, that she sat betwixt Lee the 4. and Benedict the 3. the year of our Lord 855. or 856. or the reabouts. Shall their variety concerning the time of her Papacy overthrow the truth of the history? beware of that: For how familiar a thing is it in your Historians and Cronologists, to vary in the setting down of the order and sit of your Popes? shall such variance make the matter doubtful? if so; what then will become of the succession of your Rocks? whereon your Church is builded? What will become of Saint Peter's being and dying at Rome, (whereon your Papal supremacy is founded) concerning which Authors are so divers and so various? The Septuaginta-Translatours Sir, and others, do they not differ in the account of the world's age some hundredth of years? what shall we therefore play the Atheists, and either deny Moses credit, or the worlds creation?  
Concerning the birth, life, and death of our Saviour, is there no variance in Authors? shall we therefore blaspheme, and call the truth of Christianity in doubt? Touching the death of the ever blessed Virgin Mary, is there not great variety and contrariety in Authors? what? shall we therefore say she is not dead? we may not; for than your practice touching her corporal assumption after her death would be found superstitious.  
Thus by the way I have refuted in a few words your grounds for your denial of Popisse joane. In the conclusion hereof I will advertise you, that if you will needs deny the history to take up (and to content yourself therewith) that answer, which your Onuphrius makes: 
Onuph: Annot. in Plat. in Pap: joh. 8.  you have great reason to listen unto him (though he be a very fresh writer within less than an age) for he amongst your Authors denying this history is the bellwether. He thus saith and proveth out of Luitprandus 
Luitprand. Ticin: lib. 6. cap. 6. 7.  (an ancient Historian and an obedient child of the Church of Rome) how that john the 8 was a most notorious, luxurious, and impudike Person, who not contenting himself like a common Bull to abuse other men's wives, he further kept in his Serralls apart for his lecherous use, three most impudent Strumpets, Rainera, 
The best popish defence can be made concerning Pope-Ioane.  Anna, and Stephana. (Onuphrius guilefully to make his tale seem more currant calleth one of them joane) with whom he lived in most detestable sort; in hate whereof, for his effeminateness the Romans termed him by the name of joane. And so was the fair child named and a Pope-Ioane devised. This is your Onuphrius conjecture, and the same seemeth more likely, because Aventine a 
Auent. hisi. lib. 4 pag. 285.  no great Favourite of Popes seemeth so to have conjectured, save only that Aventine calleth the Strumpet Theodora. For my part though I refuse Auentines conjectural authority herein; as your men do reject him in a world of his other narrations, yet I advertise you Master Flood to stick unto it, for of all your defences it seemeth most likely; and yet I ingenuously confess I am somewhat doubtful whether I should so advise you or not: For in very truth it seemeth more infamous for your Church, to have had such a Pope-Iohn then such a Pope-Ioane as the Historians relate. In the first there should have been a succession in a Person most abominable; In the other no succession but only as it were a See-vacancy, an Interregnum, In the first the keys of David; should have been in the hands of a lewd Beast and Monster; in the other the keys and all power should for a time have resided in the Church, for whose use and good it is, and there should have been only a material error, in the choice of one sex for another; and that for a short time only: But I will leave you to your choice betake you to which answer you will: I must see what followeth whether it be as idle as your former, or worse.  
Mr. FLOOD, pag. 130. num. 33.  
But is it not a miracle think you, that men endued with reason, should let such lewd lies pass to the Print? Do we never paint Christ as perfect man redeeming the world upon the Cross, and judging the same by fire? Are not these pictures frequent in our Churches? And when Christ is presented in the Virgin's arms, she is painted not as a commanding, but as a mother adoring her Son, that by her countenance one may see, that whilst her breasts gave him sucks, her heart did offer him the frankincense of prayer, as to her God; do we not make the miracles of our Church rather his then hers, done at her request, but by his power? which miracles she doth ask not for her own honour, but for his, to establish in men's hearts, that faith 
u Miracula martyrs faciunt vel potius illis orantibus Deus ut fides illa proficiat quae eos non deos esse nostros, sed unum Deum nobiscum habere credimus. Aug: lib. 22. de Ciuit: cap. 10.  which doth believe, that not she but He is God, and she only honourable for his sake, and saved by his blood; holy by his grace, glorious by his mercy, powerful by his hand; why should we not think, that the devil doth hate this faith? H●w can any Christian think, that the Devils do miracles to confirm so pious doctrines?   

ANSWER.  
Tracing you here Mr. Flood, I might justly harrow you over with a few lines; but your calumniating of our whole Church for the fault of a few (if it were a fault) doth give me just occasion to put you in mind of some of your holy Fathers, and your own calumnious and lying dealings. You demand thus, Is it not a miracle, that men endued with reason, should let such lewd lies pass to the Print? Soft and fair Sir; If Mr. Crashawe do so interpret himself, as I have insinuated he may, then there is no lewd lie in his saying, but a loud truth, committed to Print for your confusion. But say it is a mistaking of a private man, allowed by some inconsiderate Censor, what of this? will you scoffingly call it a miracle? what a miracle? nay what a prodigy? Nay what prodigies then are daily acted in your Church, not by private ones only, but even 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, 
Breviar: Rom: in F●st. Catarrh.  whom your Holy Ones feign to have suffered martyrdom under Maxentius the Tyrant at Alexandria; whom also you describe to have confounded by her disputing fifty Philosophers sent from that Tyrant to convert her? Further that she converted to the Christian Faith, Porphirye General Master of the War, and Faustina the Empress, with innumerable others; that she being adjudged to be broken upon wheels, by her prayers broke the wheels in pieces; by which an infinite number of people were converted to the Christian faith. These things, with some like, are yet remaining in this your tale; I call it not a tale, because I do not think that the like, or as great, may not have been done by some Martyrs, for the confirmation of Christian Religion; but I do call this a fable, because it is not supported with any sufficient witness, and seemeth to have been scraped (though cunningly) out of her old idle Legend-life and Martyrdom, in which there are so many fooleries, that impudency itself hath been ashamed of them. None of your Holy Fathers as yet 
Breviar: Pij 5. jussu editum.  have been able to legitimate the Child; indeed your Pius 5. in his castigation of your breviary, caused Eusebius his seventh book of his History and the 26 chapter 
Euseb. lib. 7. cap: 26.  to be prefixed before the fable, by which he would have fastened the bastard upon Eusebius; but diligent scrutiny being made, it was found that Eusebius would none of it, which perhaps is the cause that in your later Editions of your Breviaries, Eusebius is left out; So that now the babe remains without a Father; bestir your self Mr. Flood, persuade some of your Fathers to name the child; at least some Hermaphroditian Padre etc. or else the child is like to remain to your deceased pious Vice-God, to be Godfather to it; or else if you rather please, to your voraginous jacob in his Golden Legend. How idle now is your insultation against us for Mr. Crashawes private oversight, if it be so?  
But leaving your Holy Ones of Rome, to their such kind of miracles, let us consider a little whether any of your Scarlet Grand-Ones of the same, do work such miracles; which of them doth not? To pretermit others, 
Bellar: Prefat: in Contro: de Sanct: Beatitudine.  your grand Clerk Bellarmine what a loud and lewd lie (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 unius saltem uxoris virum. It is a wickedness not to be spoken of amongst them, to have a Bishop made, who is not at least the husband of one wife. The impudency of this lewd and loud lie, I refer to be censured by the eye of the whole world, which cannot but observe, that unmarried men are made Bishops in the reformed 
See the harmony of Confessions.  Churches; yea and in some of them, if there be any pre-eminence or precellencie given for such respect, it is given to the unmarried. Mr. Flood, the Churches reform are well pleased that your Synagoguists and the head of them, should simulare castitatem, dissemble chastity; it is one of the Notes of Antichrist, as I declare elsewhere. But call to mind, what some of your own Authors have reported long ago of your Priests and people, to wit, that the people of Parishes would hardly admit unmarried Priests to be their Pastors, for fear of their assaulting and attempting of their wives etc. 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. Flood, let us consider whether you can do so great a miracle as to make a lie, and to print 
Triumph pag. 99 num: 10.  the same. In your Purgatories Triumph thus you writ; Of these four words, Hoc est corpus meum, containing not above fourteen letters (they contain sixteen) you have devised above four times forty expositions 
b 200 Expositions of those four words, printed ann: 1577. apud Bell: de Euchar: lib. 1. cap. 8.  so different as the Authors of the one damn the Favourites of the other to hell. thus you there. If some Parsonian N. D. had the calculating of this your saying, he might find more lies than lines. Your lines are few, but your lies come very nigh to two hundred. You seem to charge the Church of England (for to us you speak) to have 200 contrary expositions, for which &c. where was your for head Mr. Flood, when you wrote thus? will you say (though you writ to us) yet you mean all the several Protestant Churches, whether they be Lutheran, Calvinian, & c? Admit you did so, yet I dare boldly charge you, that in so saying you have at lest made and printed 
You Mr. Flood, that object such contrarieties to us about the Sacrament, may read your own ignominy in that kind well expressed by Licentiat. Boxhornius lib. 2. harmo: Eucharistica, and by others, Willet, etc.  150 miracles, if to make and print lies, be to do and make miracles. I am assured you cannot find out half a hundred of several reformed Churches, who do condemn each other to hell for any articles, much less for their several expositions upon these few words etc. If you be your craftsmaster show us the Authors, or Churches, which do thus condemn each others to hell, or else look to it, that yourself be not condemned to hell for this your shamefullying.  
But to press you further, where was your forehead when you did so egregiously belie Bellarmine himself, making him the Parent of your conceit? All that Bellarmine writeth, is this: Nuper etc. anno 1577. prodijt libellus 
Bellar: lib. 1. de Euchar: cap. 8.  in quo ducentae numerantur hereticorun etc. Of late there came forth a libel, in which there are numbered 200 either expositions, or depravations of these words, This is my body, notwithstanding the chiefest are only nine, whereof three are grounded upon the pronoun HOC This; two in the verb Est, Is. Three in the Noun Corpus, body. One in the pronoun Meum, Mine. Thus Bellarmine commenteth upon his own Note. By which it appeareth Mr: Flood, that your lying is malicious; for Bellarmine affirming that only nine of these 200 expositions are principal, what probability is there, that for sundry of other the Petty ones, that the Authors of them should condemn such as should deny them even to hell for such their denial.  
Again, seeing Bellarmine termeth the book a Libel, (which wanting name wanteth also authority) with what face can you out of a nameless Libel lay so heavy an imputation upon all the Reformed Churches? I tell you truly Mr. Flood, you may be ashamed of such your dealing, I advise you not to learn your Ladies this your Churches A. B. C; Learn rather of some of your Ladies, how many letters there may be in these words, Hoc est corpus meum: Your Fatherhood saith, there is not 
Triumph pag. 99 num: 10. Mr. Floods skill in numbering.  above fourteen (such is your skill in numbering) & yet I think that some of your Ladies, out of that little skill they have in reading their Latin primer, will find out sixteen; but if you speak them fair they will perhaps read for est, est with a tittle over it, lest you should also be found lying in so slight a point. Perhaps you did number only fourteen, that so both your lying fourteen, and your four times forty, might begin with the letter F which is the first letter of your name etc. I will leave to add any thing more in this place concerning your lying, wherein your Becans, Gretsers, Campians, Parsons, etc. are so well nurtured, that they seem all of them in their writings to contend for the whetstone. But let us go on.  
After calumniating, you Thrasolike brag thus against Mr. Crashawe; Do we never paint Christ & c? Yes Sir, you do it, and too often (against the decree of the Elibertine 
Elibert: Con: Can: 36.  Council) unless you did the same for better uses. what and if you paint the Virgin mary sometime as you talk? what of this? was there ever any heresy so detestable, which had not some intermixion of good with bad? You go on Sir, and tell us that you make the miracles of your Church to be rather Christ's then his Mothers. It is true Sir, we deny it not, but we are beholding unto you, when you tell us in what sense you grant the same, for you add thus, done at her request, but by his power. Well far your heart Sir, here is plain dealing; whereas in the working of miracles three Attributes of God do seem specially to concur, his Wisdom, his Goodness, and his Power; his wisdom, by which the miracles are conveniently and orderly done; his goodness, by which he is moved to do them, and to do them profitably for the good of his creatures; his power, by which he is able to do them. The latter you leave 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 Goodness tasteth best to wretched creatures, and is most powerful with man, you attribute unto her especially, Goodness; thereby to induce your Blinde-Obedients, to cast their greatest confidence upon her, and to say and sing unto her; Salve Regind Mater misericordiae, vita, dulcedo, & spes nostra etc. All hail Queen mother of mercy, our life, our sweetness and our hope etc. Herein Mr. Flood you seem Turseline-like to long after Biells' lesson, where he resolveth, how God the 
Biell lect.: 8. in Can: Missa.  Father dividing his goods, keeping justice for himself, gave Mercy to the Virgin mary, etc. You have found power for the Son, but what office shall the Holy Ghost have in the working of miracles? Let us if it please you hear your full division; If the miracles be done at the Virgin's request, what part and office hath the Holy Ghost? doubtless his office is by inspiration to purchase the Virgin's motion, that she may say to her Son, fiat, let it be done.  
After your boasting and calumniating, you go on pretending great modesty, for thus you add; which 
There is a glorious vision of brother Lee, who saw all those who would have ascended up to heaven by the red ladder, on the top of which Christ sat, to fall down, some at the third step, some at the fourth: but those who ascended up the white ladder, on the top of which the Virgin mary sat, they entered heaven without any difficulty. related in Spec. ex 7. verbo judicium Dei ex Chron: Lat: Mino lib. 6. cap. 17. & Gall. lib. 2. cap. 26.  miracles she doth ask, not for her own honour, but for his, to establish in men's hearts that faith, which doth believe, that not she, but he is God; and she only honourable for his sake, and saved by his blood, holy by his grace, glorious by his mercy, powerful by his hand, why should we not think that the Devil doth hate this faith? thus you. Would God your words and your practice would consort. Put case you make her not a God, but how can you excuse it but that you make her a Goddess? Do you not yield unto her attributes befitting a Goddess, to redeem, to save, to protect, to defend, to rule, to command all earthly creatures? How can you say she was saved by Christ his blood, seeing that in your doctrine (whatsoever the black Friars teach to the contrary) she never contracted original sin, nor committed actual; you should rather say she was preserved from sin by his Grace, rather than saved 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 unio: duar: n●t: puncto 8. See Salmeron in evang. & Act: tractat: 6.  Doctors teach that she merited at least, ex congruo, out of a congruity, to be the Mother of God, and Christ's incarnation. Mr. Flood, if your faith were no other than you have set down, is it not to be maruey led that we who have the same faith herein with you, cannot with that faith do the same miracles as you do? surely there is somewhat in it. It is said (and truly) that Sorcerers and such like, as your Spanish Saluadores do pretend (being demanded how they do their cures &c.) that they do the same by saying the Lords Prayer, Creed, etc. But let it be replied unto them, that others saying the like prayers, can not do the like cures; they will presently answer you, that though they say the prayers, yet they say them not with like faith, nor have not that strong Confidence in the Paternoster as they have; Even so it fareth betwixt you and us, for although we believe that Christ is God, and not his Mother, that she is honourable for his sake, saved by his blood, holy by his grace, glorious by his mercy, powerful by his hand, yet this faith in us worketh no miracles, the reason is we have not so strong faith as you Baltazar-like, to praise and adore wooden and silvered Ladies, at Loretto, Sichem, Hall, etc. as you do, and thus goes the game of miracles away from us, and you have them, for which we envy you not. And so let us come to your fifth argument.    

CHAP. VIII. Wherein is examined Mr. FLOODS fifth Reason.  
Mr. FLOOD, pag. 150. num: 34.  
AND this is our fifth argument to prove our miracles true, that they are beneficial both to the body and soul of men, which therefore without blasphemy, may not be given from God to the Devil. Those wicked Spirits, do seek in their works, to make themselves (mirabiles, non utiles) as S. Austen saith, wonderful not beneficial unto men; they desire to amaze and astonish, rather than to relieve, and help senses.  

ANSWER.  
The force of this your argument consists in this, to wit, that the Devils and Antichrists miracles shall be only wonderful, and not profitable or beneficial as yours are. But the edge of this your reason is made blunt by your Rhemists, who in their Annotations upon the Epistle 
Raemist. in 2. Thess. 2.  to the Thessalonians writ thus, Satan whose power to hurt is abridged by Christ, shall then be let lose, and shall assist Antichrist in all manner of signs, wonders, and false miracles, whereby many shall be seduced, not only jews: thus they, being evicted even by truth itself so to write. Now if Antichrist as they say shall be powerful in all manner of signs, why doth your Fatherhood to the advantaging of his and your cause restrain his power to the working of some small trifles. Chrysostome or the Author upon Saint Matthew, is so 
Hom. 49. in Math. Operis imperfect.  confident that he dareth to write, that in the Antichristian days, power of working miracles shall be taken away from the true Christians, and that the same shall be granted to the false Christians, in whom, and amongst whom, the Devil shall have such great power permitted unto him, (ut faciat signa utilia ut iam Christi ministros non per hoc cognoscamus quod signa utilia faciant, sed quia haec signa omnino non faciant) that he may do signs profitable, so that then we may not know the Ministers of Christ, by doing of such signs, but that they do not any such at all. Saint Gregory saith, that the miracles 
Greg. lib. 34. in job. cap. 3. apud Pater: in 2. ad Thessaly 2.  of Antichrist shallbe (tanta) so great that those of ours shall seem few or none at all. And in another place he writeth thus, nunc enim fideles nostri etc. For now our faithful, suffering perverse things do wonders; but then the Ministers of this man shall even then, when they inflict perverse things, do wonders: Let us consider therefore, how great the trial of man's mind shall then be, whenas the godly 
See how in the title and your own men's argument to the 25. chap. of S. Greg. his 33. book upon job Antichrist is said to do 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 signs: Whose inward virtue may not then be shaken, from the very bottom of his thoughts? whenas he, who tormenteth with stripes doth also shine with signs and wonders? Thus Gregory, with much like matter, which might be produced; wherein he is not dissonant, from all the Ancients; according to that of Christ, that Antichrist and his, shall do so many, and so great signs, that if it were possible the very elect should be deceived. But if Antichrist and his, shall do no signs profitable, the danger of the elect to be deceived by them would not be so great, but seeing that 
Math. 24. 24.  according to our saviours prediction the Devils will labour by all means possible, by such signs to deceive the elect, it is not to be imagined, but that they will have some of those signs, which are aptest to deceive, 
See Stapleton in Dom. 20. post Pent. loc. 5.  to wit signs profitable and beneficial.  
Whereas you say, that it is blasphemy to ascribe to the Devil your miracles, which are beneficial both to body and soul; I cannot think but that your Adversary reading the same, will smile at such your vain begging of the question. Nay sir, though we deny them to be beneficial to your souls, which are seduced thereby, notwithstanding we cannot but account them profitable to our souls; which by them are instructed to take your holy Father for that man of sin, who was foretold should come in the power and efficacy of such signs. By which you may observe how fond your Remists annotation is, in which they writ thus: They that 
In 2. Thess. 2.  now follow the simplest and grossest Heretics that ever were, without seeing miracles, would then much more follow this great Seducer working miracles. This great Seducer then must work miracles such as are aptest to deceive, to wit, profitable.  
And to add a little more of this kind, I advise you Master Flood to call to mind, first how the Devil in times of Heathenish ignorance is reported by Livy, Elian, Apollonius Tianeus, and others, to have done many profitable signs; Secondly, how under the new Testament, the same Satan is by God's permission to transform himself into an Angel of light, by doing or pretending 
2. Cor. 11. 14.  to do works of light, works beneficial, works profitable, works beseeming (in the opinion of the Seduced) 
Antichrist and his in the opinion of the seduced shall do miracles beseeming God himself.  even God himself; What? may he be able to do some works of light, even for the time of those 1000 years in which he is bound? and shall it be thought, that his power will be less in the time of Antichrist when he shall be set at liberty, and when (as the Scripture saith) he shall show great rage? knowing his time to be 
Apoc. 12. 12.  but short.  
If it be an opinion received by all Divines, that the power of wicked Angels is so great that they can apply (corporales causas ad producendos corporales effectus) corporal causes to produce corporal effects. Why shall it be denied but that they may do by such means, God permitting the same, some beneficial and profitable effects? Ask Aquinas and he will tell you, that Magicians (per 
Aquin. 1. q. 110. art. 4. ad 12.  privatos contractus) by private contracts, can do (mira & miracula quoad nos) as to us, wonders and miracles; and I think it was never denied by any sound Philosopher or Divine, but that the Magicians do, or may do sometimes profitable wonders and beneficial effects: and yet notwithstanding howsoever the same may seem profitable to man, doubtless Satan's project is thereby to hurt both body and soul, if not at the present, yet in the end and winding up of the matter.  
Mr. flood pag. 151. num. 34.  
Such are miracles which Antichrist shall work, as making the picture of a beast speak, bringing down fire from heaven, feigning himself dead and rising again. For neither is the 
antichrist's miracles in M. Floods opinion.  Devil so courteous towards mankind, that he will bestow benefits on their bodies, nor God so hard as to let him entrap their Souls by so strange illusions, as multitudes of such miraculous helps and benefits are.   

ANSWER.  
What manner of miracles Antichrist and his ministers shall work, the Scriptures with the Ancient Sages of the Church, have sufficiently declared unto us; It pleaseth you following Bellarmine's track, to cast a mist of error before your Readers eyes, by putting him in mind of three kinds of miracles, which (as you pretend most vainly) shall be proper to Antichrist; even 4. modo; so that by them as by a special badge he may be known. The first miracle is that he shall make the picture of a beast to speak; Secondly, he shall bring down fire from heaven; Thirdly, he shall feign himself dead and rise again. To answer you and show the most childish vanity of your conceits.  
Touching the first, I challenge your fingers of legerdemain, for where (I beseech you Sir) have you read that Antichrist shall make the picture of a beast to speak? We read indeed, that the second beast which rose out of the earth, (by which all with one consent understand Antichrist as he pretendeth to be a spiritual 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 have had seven heads and ten horns, being in body like a Leopard, in feet like to a Bear, and in mouth like to a Lion; and further that the said second Beast should give to the Image of this first beast both life and speech, and should command all the inhabitants of the earth to adore the same. This being so, I do now demand in good earnest of your Fatherhood, of which of the Ancients have you learned this your literal theology, that there should in very deed arise such a beast, out of the Sea having seven heads, ten horns, and in body, feet, mouth, representing a leopard, a Bear, a Lion? Again, of which of them have you learned, that there should arise a pretty less beast out of the earth with two horns (like unto a lamb) upon his head? which of the ancients ever taught you that such two beasts should in such shapes & and forms succeed each other, and in the same shapes and forms be adored, and worshipped by the inhabitants of the earth? Sir, bethink yourself, what time the inhabitants of the earth shall have to assemble themselves to the place where this picture shall be erected, that they may come and worship the same? A jubilee of three years and a half will hardly serve the turn: Again, bethink yourself how great this picture shall be, which the Inhabitants of the earth shall be caused to make, greater surely than the cabbage, for seething of which (as the idle fable goes) a 1000 workmen were a whole year in providing a cauldron. Bethink your 
The Papists literal divinity touching the Beasts Image.  self what ado there will be to raise up and set up this picture, greater doubtless, than your Pope Sixtus the 5. had, to rear his Pyramid before Saint Peter's Church in Rome. Bethink yourself how the devout feminine sex will dare to appear before a God of so monstrous, so fearful shape. Bethink yourself how many sheep lambs etc. are to be provided for a Bell that hath so many mouths. Consider how the elect may be in danger to be seduced by such abominable Idolatry, which the very sense of men will seem to detest? Idolatry more vain than that of the Calecutians, which adore their God in the shape and form of a Cat, and equal with that by which they adore and worship the Devil in a most horrible dreadful shape.  
Answer sir I pray you; you and yours, which talk 
Ignatians most fond in their literal interpretation of the two beasts, they regard not what they either say or write so they may clear their holy Father from being Antichrist.  so much of the madness of others may it not justly be replied unto you. Insanitis si ita dicatis, you are mad if you so understand the Evangelist and Prophet, that such beasts shall arise in the very property of form and shape as the Prophet doth describe them and rule the world. What then else are these Beasts thus arising, but types, signs, and forms representing two different Empires, rules, or forms of government, each succeeding other? What else doth the beast arising out of the earth portend by his lamblike horns but Antichrist, who pretending the lambs power (that lambs which taketh away the sins of the world etc.) shall set up a form of government; which shall not be the same of the first beast; but an Image-representation of the same; one in manner, form, and effect like unto the first? To this interpretation the very context and consent of Scriptures do enforce us; you will none of it, because it pierceth your holy Father's sides; who hath indeed pretending 
It is clear as noon days, that Antichrist must pretend the lambs horns, that is his power, to wit, to be his Vicar; for so we ●re of necessity to understand the same.  the lambs power (deny it if you dare and say if you dare that he is not the lambs general Vicar) substituted a Papal Monarchical Government; which is not the same with the first beast; and yet is so perfect an ●mage of the same, that both for place, manner, form, effect, ending, and rising up it doth in all respects punctually, represent it. But leaving the examination of the same to an other occasion; by what hath been said you may easily understand, how idle your conceit is, in telling your Reader that one of antichrist's miracles shall be to make a picture to speak; why said you not that he should also give life unto it; that so it might walk up & down, and be thereby as a fit Monarch and Emperor to rule according to your literal theology in this place? Perhaps you thought not of it, or else you were willing to pass by it, to wit, that Antichrist should give life to the Image (as Saint john speaketh) of the Beast; and this, because your Crucifixes, which have used to speak and nod to your Saints had not life in them; but why did you not call to mind the Cherubicall Angel, which in the form of a Crucifix, spoke to Saint Francis? or why did you not think of Saint Francis his Wolf at Eugubium, with whom your Saint made so long a discourse? or why did you forget Saint Anthony's Satire which ●ould him of a generation of satires, which hoped for salvation and desired his prayers? Oh Master Flood what a gallant Giantlike monster god befitting antichrist's idolatry, would the Image of the beast (arising out of the Sea) be, if besides speech which you & yours give him, he might also have life given unto him as the Prophet speaketh; that so he might walk and stalk up and down, and sit in his throne of Majesty; he would surely put down your Saint Christopher were he far huger than your Idle Legendists, and your and our most profane Stageists make him. But I let pass to speak any more of this miracle; I hasten to your second, yet I must not forget to tell you of your trick of legerdemain; when you put in this place, picture for image; the fraud is peculiarly yours, you could not be ignorant that in our common use 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, ever signifying a representation made by the Painter or Drawer. Your fraud was to deceive your Reader, to make him think 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 speak. But I leave you here in this; giving the Reader this advertisement only that according to the old proverb he who would eat with an Ignatian had nedde of a long spoon.  
Concerning the second miracle, you attribute to Antichrist, 
antichrist's second miracle.  which is fetching fire from heaven, whether you understand the same literally or improperly, and by a metaphor, the bean is broke upon your holy Father's head and crown; If you understand the same literally, than not only Antichrist himself but his minister have already brought fire from heaven. Concerning Antichrist himself, I will here only relate how twice he fetched fire from heaven. First, when your Holy Hildebrand Gregory the 7. accursed such as took part with their Emperor, 
Auent. lib. 5. annal. Lar●n: pag. 362.  then by virtue of that curse a certain Bishop was strooken dead with a fiery thunderboult from heaven Again was it not fire from heaven whenas certain fiery torches did miraculously appear over your most holy Pope Innocent celebrating Mass before Lotharius the Emperor? Touching the like miraculous bringing of fire from heaven by antichrist's ministers, I refer the 
See my Tenth Chapter.  Reader to what I shall fully in many examples add of the same, in my reasons following taken out of my first ground of reasons.  
Your third miracle which you here fasten upon Antichrist, 
antichrist's third miracles.  is, of his feigning himself dead and rising up again; For my part, I marvel whence you fetch this miracle; what sir out of the Revelation? where the Prophet saith, that he saw one of the heads of the first Beast, 
Apoc. 13. 3.  as it were wounded or slain to death; And doth this wounding or being slain to death, signify a feigning only? doth a deadly wound seem to you no other than a dissembling? Again, how idle is your conceit? for by the interpretation of almost all, yea your own Authors 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 less by any one of his heads, but lest of all by that head which was wounded even to death. No sir, your Antichrist cometh after the seventh head, and is the Eight, (not as head, because his government is not the very same with the first Beasts, or the heads thereof but as an Image thereof) Eight I say in form of government, and yet he is also of the seven, because he exerciseth the very power of the seven, and yet is the Eight, and is that Eight of whom these words of Bellarmine are most truly and perfectly verified; Erit Antichristus 
Bellar. lib. 3. de Pont. cap. 15.  etc. Antichrist shall be the last and supremest head of the Impious, and is the last King which shall hold the Roman Empire, and yet without the name of Roman Emperor. Surely Bellarmine hitteth the mark aright. Who, I pray you, hath now absolute command over the Roman Empire, and State without taking the name of Roman Emperor? your Holy Father: Who took the Imperial Government of the Roman State without the name of Roman Emperor presently after the fall of the seventh head? your holy Father. S. john tells us five of the heads were fallen in his time, and that the sixth than was. (which I hope you will not deny but that it is fallen before this) and that the seventh was shortly to come, and to last but for a short time. Which seventh cannot be your Papacy, it must then of necessity be a short Roman Imperialtie or Empire which followed upon the destruction of the sixth; which can be no other than that of the Goths, which followed instantly upon the destruction of the sixth that which was in S. john's time. Now let us ask all your Historians who succeeded in Rome's government without the name of Emperor after the destruction of the Goths and Lombard's, 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 over the Roman Empire, Regal, Imperial, and Sacerdotal power, his triple Tiare and Crown 
Rocca his Scholia in S. Gregor: eiusque Parentum Imagine dedicated to Clem: 8  doth evince the same; the interpretation of which I will here add out of Angelus Rocca their famous Scholiast upon S. Gregory, his words are these: Illud autem scitu dignum videtur, quod Tiara tribus Coronis etc. But it seemeth worthy to be known, that the Tiare adorned with three Crowns, representing (to wit) Regal, Imperial, Sacerdotal power, (that is, plenary and universal power over the whole 
Pope's Turban interpreted by R●cca.  world) was not in use before Boniface the 8. Pope, who was of the most Noble Caietane Family. thus Rocca. By which it is as clear as noon days that the Pope of Rome, who cannot be the seventh head is the eight, having Regal, Sacerdotal, and Imperial power, over the whole world without the name of Roman Emperor.  
Whereas you go on idly, and tell us of the Devils want of courtesy to mankind, yourself should have been more courteous to have spared your speech in this kind, which is already sufficiently answered. You seem overhardie to charge God with hardness, if he should suffer mankind to be entrapped in their souls with multitudes of beneficial helps; what maketh you Sir thus blasphemously presumptuous? have not the Scriptures most expressly expressed, that God will suffer such as have not hearkened to the charity of truth, to be entrapped, 
2 Thessaly: 2.  and seduced by strong illusions? Hath not the spirit of God foretold, that (universa terra admirabitur post ●estiam) 
Apoc: 13. 14.  the whole earth will admire after the Beast, and that the false Prophet shall deceive them, who dwell upon the earth by the means of those miracles, which he hath power to do in the sight of the Beast? Hath not Christ himself foretold, that many shall be deceived, the Elect shall be in hazard, that if the times were not shortened all 
Matth: 24.  flesh should not be saved? Which being so clearly true, and agreeing to God's just providence; what mattereth it whether the deceptions and illusions be altogether by strange prodigies of wonder; or partly by them, and partly by some beneficial miracles of help and profit? And if God permit Antichrist and his, to do the greatest signs (to bring down fire from heaven) which are most powerful to seduce, why may ●● not be permitted to do the less? You see (unless your Helen have made you stark blind) that the Scriptures do foretell a general apostasy and defection to be effected by signs, what blasphemous idleness than is it in you, to say that 
Mr. floods blasphemeth.  God will not be so hard to mankind, 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, etc.  
Mr. FLOOD. pag. & num. ibid.  
Now the miracles of the Blessed Virgin and other, wherewith God doth daily adorn our Churches, are suitable to such as Christ wrought, and have still been done by Saints in all ages since, as casting out of devils, healing incurable diseases, delivering from dreadful dangers, and the like, which either deform or afflict mankind; some punishments laid upon blasphemers excepted, which are so few, as they may seem a drop or two of gull in a sea of honey; which is a sign they proceed from a boundless Ocean of goodness, through the sweet conduit of the intercession of his blessed mother. Yet the benefits which by these miracles come to men's souls are greater when by them some are converted from heresy, others reclaimed from bad life, many persuaded to frequent Sacraments, to make sorrowful confession of their sins, restore things unjustly taken, satisfy for wrongs offered, spend much time in prayer, to be bountiful to the poor, finally to give themselves to heroical exercise of Christian virtues, which things Catholics do daily behold, and have cause therein to glorify God.   

ANSWER.  
The more I read in you, the more boasting I observe of your multitudes of miracles, a fashion familiar to Antichrist and his, so not to the Apostles and primitive Christians; if the disciples once gloried for their power 
Luc. 10. 20.  of miracles they were not approved but reproved by Christ.  
How and in what sort your miracles are done, you have taught us already; by the Virgin's intercession, and Christ's power. Here you again add, they proceed from a boundless Ocean of goodness through the sweet conduit of the intercession of his blessed Mother. In that you honour the Mother of our Lord jesus, with the title of Blessed, we gladly approve the same; but whereas you make her asweet conduit, by whose intercessions Christ bestoweth his benefits upon mankind, because therein you want warrant and commission for your so saying, we dare not join with you. We are taught by the Apostle, that Christ our high Priest is ever at the right hand of his Father (interpellans pro nobis) making intercession 
ad Rom: 8. 34. ad Hebr. 7. 25.  for us. Why then do you obtrude unto us another Mediatresse? Do you this, because he hath so prescribed? 
How superstitiously you teach concerning the Virgin's Mediatorship. See Orat. Steph. Archiepisc. Patrac. in Con. Later. sub Leo 10. Sess. 10.  show us the warrant and we will obey. Do you this because she will be ready to receive some desperate wretches which Christ her Son will reject? if you say so, than you make her, not Christ, the boundless Ocean of goodness, seeing he refuseth some, she receiveth all. But tell me, those that come to her, must they not of necessity come with prone hearts and humbled Spirits? You cannot, nor dare not say otherwise: if so, what need then of going to her, seeing there standeth an everlasting invitation of Christ himself recorded in S. 
Matth: 11. 28  Matthew, Venite ad me etc. Come to me all ye that labour and are heavy laden, and I will refresh you. I dare undertake, that it is as clear and as certain a truth as any is in the Gospel, that Christ doth not, nor will not reject any who cometh unto him in humility of spirit, without which it is a mere vanity even in your Gospel, to go either to Him or to his Mother. What needless devotion than is this of yours to the Virgin, when as you may in full assurance of faith appear before Christ himself, 
Hebr: 10. 22.  he requiring and commanding the same?  
You compare your miracles with those of Christ and his Apostles, wherein you show yourselves to be of Antichrist, for both he and his shall do the same, pretending 
Matth: 24.  the name of Christ and power of the Lamb. Your profound Divines, who are not ashamed in divers 
Apoc: 13.  points to assimilate Antichrist with Christ, why do they in this point of likeness of miracles refuse to do the same? What else is it, but (conscientia imbecillitatis) a conscience of your own bad cause, knowing that the multitudes of your miracles are an argument of the multitude of your novelties; for standing within your own grounds, miracles are necessary for the confirmation of novelties, but not for further establishment of received truths, data infidelibus, given to the incredulous, saith the Apostle, not to the faithful. 
1 Cor: 14. 22.   
Whilst you are talking of the multitudes of your beneficial miracles, you except (as I take it to answer an objection by the way) some few punishments laid upon blasphemers, which are so few (say you) that they may seem as a drop or two of gall in a sea of honey; well said you few, for they are so few that you cannot mention any one authentical related as laid upon any one for the opposing against your superstitions. We are able to relate many, and those autentically, out of your own Authors, concerning dreadful punishments and most scelerate ends, which have befallen your most holy Pontifies. But let them pass; and so I leave you to meditate upon the clemency of your Virgin Mother made of wood at Sichem, who when she was stolen away, and is not yet to be found, did not lay any revengeful punishment upon such as stole her away; a good cause why, she had eyes which could not see, and hands she had but such as could not strike, as King David sings of the Idols of the Gentiles. God grant Mr. Flood that true Christians never receive hurt from your holy Father's bloody fingers, until they be hurt by the wooden fingers of your Goddess at Sichem, and we shall nothing fear what you and your Factionists, (I mean not only your Ignatianed and the Church-Papists, but all those that side with them, as &c.) may project for the ruin of this Church and Kingdom.  
To proceed, touching the spiritual benefits arising to men's Souls 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 writ, both for the good of your people as also for our good and no small benefit, who are enforced often to have commerce with them. But God wots Mr. Flood it is far otherwise; and that truth may stand in the mouth of two or three witnesses, compare that which I shall here write in general terms, with those imputations which Mr. Copley hath truly and ingenuously laid upon your congregation, and especially 
Mr. Copley in his Doctr. observat. chap. 11. and elsewhere.  upon the Cheefetaines of the same. If your miracles are so powerful to convert sinners, how cometh it to pass, that at the very Mart. Fair of such wares (Roma Sancta) holy Rome, sin doth more unmeasurably abound, then at, or in any other Popish Church or Kingdom. What? is it necessary that an overflowing of pride, envy, hatred, malice, injustice, rapine, murder, simony, incest, Sodomy, should take her beginning from Rome? Hath it not been a cry of all times, a voice of all ages (Roma altera Babylon, Roma matter fornicationis) 
Mysterium iniq●itatis.  Rome another Babylon, Rome the mother of Fornications? And although your Seminarists who now come from Rome to pervert souls, are wont to speak and ple●d much for the sanctity of that place; the truth is, they are so taught, nay they are commanded and conjured with promises to protest, that they will never here discover in England what they may have heard of their Holy Father's turpitudes, his Purpured brethren's enormities, their Clergies and Prelates abominable irreligiosity, their Monks, Friars, and Ignatians impurities, and hypocrisies. For the experience that I made in your Congregation, I found the old saw to be verified, to wit, the higher a man climbeth in your Ecclesiastical dignities, the worse the man is; so that it seemeth your Chair of Sanctity, to be the very Seat of pestilence, the nee●er unto which any may approach, the worse he 
Psalm:: 1.  shall be.  
You cannot be ignorant Mr. Flood, how the Historians of old, and your own, have described the ornaments of Rome, of your Consistories, Serralls, Conclaves, Nunryes', Brothell-houses; witness Mantuan, 
V●bstota est lupa●ar. Mantuan.  iovius, Sabellicus, Paris, Clemangis, Dantes, Petrarcha, Savanarole, Aventine, Grotshead, Ferus, Espencaus, and who 
See Auent: lib. 5. pag. 346.  else not? Yea Bernard that excellent man, who, though dazzled with the mists of the time (non vidit omnia) saw not all things, yet he so lively described and proclaimed the mystery of iniquity, that in delineating Rome's and the Romish Clergies enormities, he cometh behind none. thus in former days. But should Rome now be searched, with no nearer and narrower a scrutiny, than was used here in England at the dissolving of your male and female Sodomites, good God, what abominations would be found within her penetrals? Some say that your now Holy Father Paul the V, is not tainted crimine pessimo; be it so; but who cleareth him from the crime of Avarice? the which whosoever followeth cannot be innocent. Who can free him from the sin of Impatience and most wrathful outrageous anger, which worketh not the justice of God? Who can defend him from an high point of Luciferian pride, who dareth to the provoking of heavens vengeance, suffer his Nephews to have their plate engraved with this and like posy, Burghesianae Aeternitati dicatum. Consecrated to the Burghesian Eternity? Who dareth to permit any, to give unto him the name of a Vice-God? Who dareth to have the title of Pontifician Omnipotency given unto him? himself to be styled Paulus Quintus Optimus, Maximus, Sanctissimus, Aeternus, Omnipotens, Vicedeus. What think you Mr. Flood? Paulus the V mounted upon men's shoulders, having his triple crowned Regnum upon his head, is acclaimed unto by people upon their knees, with the said Title and Epithets of Divinity? May not we that are grosser-headed Tramontanes, imagine and conceit that he is adored as a God amongst you? What Luciferian pride in him a man of sin, to admit, yea to delight in the same? These your acclamations given to a sinful wretch do far pass those which were given to the Son of God, when he entered into Jerusalem some five days before his passion; those were as public protestations of his true Divinity; and these of yours are as applaudings of your Vice God's forged Deity and yet si Dijs placet, you do not honour him as a God sitting in the Temple.  
Further, who can excuse him for his most shameful dilapidating of S. Peter's Patrimony? his impudent profusing of Church livings, upon his Nephews and kindred? of which he hath made no less than five Cardinals, a very monster and Portent in your Church. Pius the V was so Saintly at his entrance into the Papacy, that by no means he could be induced to create any one of his kindred Cardinal, for which Marphorius blasphemously applied that unto him, (Qui propter nos homines, & propter nostram salutem descendit de coelis) who for us men and for our salvation came down from heaven. But not long after being changed by the working of the chair of Pestilence, and making one of his kindred a Cardinal, your said foul-mouthed Marphorius applied unto him, that which followeth in the Creed: (Incarnatus est & homo factus est) He became fleshly incarnate, and was made man, that is, like unto his Predecessors men of sin, and sons of perdition. But this your Paul surpasseth them all (so doth your chair of Pestilence make the Insidents (proficere in peius) to prove worse and worse) for he hath made divers Cardinals of his own blood, and upon him who beareth the name Burghesius, 
Nonus Homo fine.  (of his exhausted and spent Family) he hath heaped such a world of wealth, that it passeth all measure; Him he maketh as it were the neck betwixt himself the Head, and the Church the body; so that no Church can be provided of a Pastor, but through his hands. Whereupon it followeth, that there is an infinity of Concurrents (at Rome where the Mart is kept) of such as seek to chaffer for some Church-living; (non ut dentur digniori) Not that the same may be given to the more worthy; for present pay carries all away, and so goes the game, whereof you Mr. Flood cannot be ignorant; and such a one is your Optimus Sanctissimus Vicedeus: to him and his you may sing, Gloria Patri, & nepotibus in secula seculorum.  
I have touched briefly some of your holy Father's virtues, I will pretermit many others as his rashness, effeminateness, inconstancy etc. yet may I not let pass his judas-like sin who by a kiss betrayed his Master. When your holy Provincial Garnet his Brethren, and 
Garnet. Tesmond. Gerrard. Holdcorne. Cate●by. Percy.  their Associates, were about their powder barrels and billets in Westminster's vault; with which they intended (if the heavens had not letted them) to have blown up our Cesar, his progeny, and all his worthies; this most detestable plot of them was not unknown to your jove of Rome: yet then, he (to dazzle the eyes of our State-governours) must send forsooth a Brief, by which he chargeth most strictly all Roman Catholics in this Island; not to attempt any thing against his Majesty our most dread Sovereign; and to whom must this brief be especially commended (as obtained by 
It was colourably directed to Blackwell intended for Garnet.  his procuring) to Garnet forsooth; even one of the chiefest Architects of the Powder project? O treachery of treacheries, and most perfidious treachery! Orcus itself may be astonished thereat: and notwithstanding all this, even yet dare some, (abusing Clemency and virtue of affability, and integrity herself which is prone to judge the best of all) to suggest, to speak in the behalf of the suspected Confederates of such Infernal locusts, yea to use as instruments Church-Papists and communion Recusants, for what further projects, future times and occasions may make easy. O Lord be pleased to open the eyes of those who sit at the stern, Give them, yea engrave and imprint in their souls a resolution never to give credit to any promessos or juramentoes whatsoever made by the Ignatianed or their disciples. Be pleased o Lord to grant, that our Lion may defend and exalt the glory of the Cross, that he may sleep and rest in security; in security yet apertis oculis; dormiat vigilans, let him sleep o Lord waking and vigilant, with his eyes open against the Machavilian policies of these times; Cadant à latere, cadant à dextris, let them fall both at the left hand and at the right hand which intent ill to Zion, and let all who pray for the peace of Jerusalem say Amen.  
I could add much more in this place, concerning the enormities of Rome and your serralls; but I willingly omit so to do; whereby you may understand Mr. Flood with what great reason I was moved to wish, that your miracles would work some good conversions in the Cheeftaines of your Church; especially at that place, where the Mart of your miracles is kept; and in such other places where like Markets are kept, as at brussels, Louvain, Douai, S. Omers, Arras, Seville etc. I will not enter into particulars concerning such places, your own consciences are best witnesses, what pernicious projects, what calumnious detractions, what odious imputations, what abominable hypocrisies, are there on foot; I only say that the standing Stationers, and Assistants at your miracle markets and miracle forges, are for most part of lewdest life, and wickedest behaviour, so powerful are your miracles for the working of sanctity in the beholders.  
To proceed; you tell us Master Flood of diverse converted from heresy (you term Christianity heresy) to your Catholic faith: Alac, what pity that those Lads were not converted who stole away the Sichimite Lady-image? can you tell us any news of their conversion after so many years, since the pretty Goddess was stolen away? what marvel, that none were converted by some miracles for the defacing of your Idols here in England? O that Margaret jesop that Brusfells-lasse, or lame Clement had lived sanctified lives, upon their miraculous pretenced recurring! You have heard I am assured of Ginkes, who at the time of the sweeting sickness was condemned at Oxford, your Ignatians and ignatianed, have proclaimed every where, that for the wrongs then offered unto this your sanctified Ginkes (who gave testimony to your Popery) God sent that grievous punishment which took both Bell & Barham away; happy it had been, if that your rolling Ginkes had lived upon so miraculous a deliverance a more sanctified life than he did at Rheims, where how vainly he lived you cannot but have heard. What? did Master Newtons' late vision, which he hath pretended to have had at Staunford against the Oath of Allegiance, any whit transform that man into a more sanctified course of life, than he lived upon the very point when he was honoured by the heavens with so gracious a vision? Of what nature that idle vision was the Reader may find in Master Widrington, who handleth the same, 
Disputat. Theologica de juram. Fidelitatis. cap. 10.  and doth in part discover the vanity thereof; I myself had examined the same from top to toe above two years since, and showed every part and parcel thereof to be merely vain, yea most of it and the manner of it, to be flat repugnant to popish principles, which treatise ere this had seen light had it not been that Master Newton the Visioner was reputed by those that sit at the stern of this Kingdom to be fit for Bedlam then to have any answer made to his fantastic dream.  
The rest which followeth in this division, is either wholly ostentative or wholly impertinent. That many are persuaded by these your miracles to frequent your sacraments, and to go often to confession I do not marvel thereat, for one superstition leadeth to another; and none are more tainted with sin (and so had need to frequent confession) than such of yours, as are greatest listeners of miracles; they being for most part, such as the Apostle speaketh of; Men lovers of their own selves, 
2. Tim. 3.  Covetous, Boasters, Proud, Blasphemers, disobedient to parents, unthankful, unholy, without natural affection, Truce-breakers, False, accusers, incontinent, fierce, Despisers of those that are good, heady, Traitors, highminded, Lovers of pleasures more than Lovers of God, having a form of godliness but denying the power thereof; Thus the Apostle: In which Catalogue (if the present occasion would permit me) I durst undertake to show by former and late● examples, that none can be found more culpable than 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 lovers of themselves, in whom is the prophecy fulfilled if not in your Popes, who are so wedded to their wills, judgements and commands, that none may or dare gainsay them? who are so wedded to their own lusts, that for the exalting of their Allied they will turn all topsy-turvy? who are so eager to pleasure themselves, that for their taste they must have weekly fish, herbs, and fruits brought wellny from all places of Italy: for their clothing, their softell arraiments can be had: and have continually such magnificent attendance as is far unbefitting holy Peter's Successor; years would fail me for the declaring of their superfluous self-loving vanities in this kind, and would God that by imitation, this Canker had not spread itself further.  
Whereas you add, that yours by means of such miracles are moved to restore things unlawfully taken, and to satisfy for wrongs offered, I can hardly contain myself from laughter; Sir, whatsoever some of your simple Devoutes may do, yet I am more than most assured that this manner of doctrine, is not less practised by any then by your Ignatians and their Favourites the Ignatianed, which are as Stationers where this miracle-monging is. Call to mind Sir, the wrongs which your holy brethren the Ignatians and their Favourites have done, by the way of deffamation, and traitorous stratagems to Popes, Kings, and kingdoms; to Churches, Colleges, Seminaries; Universities, Sorbones, and Academies; to religious orders of all sorts; to Prelates and other Clergy of all degrees; and having done such wrongs and being charged therewith most justly, have your miracles ever persuaded them to do any satisfaction or to make restitution? no God wots.  
Consider what your Ignatian spirit is, concerning the 
Ignatians make no conscience to restore fame, Is it not less wrong for a man to have his life taken away by poison then his good name by calumny where and when thee cannot answer for himself? Restitution of debts secret to Heretics is not needful, saith the Ignatian.  restitution of goods purloined by your devoted sisters and humbled Penitents, from their Husbands; you cannot but have heard that, whereof England, France, Germany, Spain, Italy is full, some examples I have added.  
But here by the way because you talk so much of restitution of goods, I would have the Reader to observe, that the Ignatians do procure for such their Priests as be sent into Countries which they call heretical, one special faculty, from their holy Father, by which they have power to compound with their Penitents, for all secret restitutions due to heretics; I myself had the faculty granted under these words, (facultas componendi super restitutiones occultas debitas hereticis) Afacultie, to compound for such secret restitutions, as are due to Heretics. by which your manner of proceeding, it may easily appear what care you have of restitution, when you can make any benefit by compounding.  
Mr. flood pag. 152. num. 35.  
But a greater fruit reaped from our miracles, and a clearer sign that they are of God, is the conversion of Infidels; many countries partly by this means, partly by the good life of our religious Preachers of God's word, have been in this age won to Christ, to the increase of the Christian name. These miracles have been so clear, and the fruit of them so manifest, that some learned Protestants, 
x Philip: Nicl●l. de regno Christi lib. 1. pag. 312. 313. ●14. jesuitae licet Idololatrae sin● tamen p●ssunt per nomen Christi magnas virtutes condere apud Judos.  herein not unlike to the Magicians of Egypt, acknowledged both in the miracles, and conversion the finger of God. But they add that such miracles 
z jesuitae in prima Indoris conversi nesese Luthoranos vel Euangelicos prebent ibidem pag. 53.  are done in confirmation of the Protostant Gospel, which the jesuits preach in those Countries.   

ANSWER.  
Here Master Flood you go on in general terms which is not without some intention of fraud; Perhaps you mean the west part of the world, called America, containing Peru, Brasile etc., which some abusively call the west Indies: if you intent these, hear for, answer; 
Victoria relect. 5 de Indis quinta propositio in examinatione Titult Hispanorun.  what your famous and very learned protector Victoria writeth of the same: thus he concludeth; Quinta conclusio, The sift conclusion; To me it doth not sufficiently appear, whether the Christian faith hath been as yet sufficiently proposed, and showed to those Barbarous people, so that they were bound under pain of new sin to believe the same; This I say because (as it is manifest by the second proposition) they are not bound to believe, unless faith be proposed with probable persuasion; But I hear of no miracles, nor signs; neither do 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 used such cruel ie upon the Inhabitants that they called jesus Christ the God of cruelty etc. Diez with more to like effect serm. in Dom. de passione part. 1. See Acosta lib. de pr●cura. Jud. salu.  many crimes and scandals, and many impicties; wherefore, it doth not appear, that Christian religion hath been so conveniently and godly preached unto them; so that they are bound to accept of the same: Thus this famous Prelectour, by which it is evident, that howsoever the Spanish; and Papal Emperor, have drawn them into their subjection, they have not done the same by the power of miracles and integrity of life; but only by dint of sword; which did so immanely and barbarously make havoc of them; to the destruction of some millions of them, that no tongue is able to express the immanity of their doings. I do here profess ingenuously, that whilst I lived a Romanist reading the outrageous cruelties, which those most barbarous Spaniards, did then and there commit against those wretches, I could not contain from tears, having these or like considerations offering themselves to my mind. Doth it not appertain to the just judgement of God to avenge such immane cruelties? have not Christian Princes just occasion, to wage war against that Nation for making such havoc of mankind even against the law of nature herself? Can these men be endued with the spirit of God, who thus tyrannize like Furies of hell? Are these the special devoutes of the Mass? Are these the chief pillours of transubstantiation? do these challenge the defence of the same to be their peculiar glorie● thus then; And be it so, let them glory in their impieties? let immanity, impiety, idolatry, and treachery run thus ever handy pandie together under a braving rob. But let great Britain be thankful yea ever thankful to the great God of heaven, who in 88 delivered her from the like immanity (as the Barbarians suffered) which their then imperious Commander the Duke of Medina threatened against her: it is well known, that he intended a total and utter subversion of all: what they do now project and aim at, I cannot say; yet I will be so bold out of my tender love to my Country, to write what I have heard some of them beforehand, purposing and consulting to project in these our haltionian times of peace and prosperity; 
It were mere stupidity once to think that the Pope and his Confederates do not incessantly expect an occasion for the subversion of this Kingdom.  which I do the rather because I doubt not, but that our enemies do desire nothing more, then that we should sleep in security the which by this one instance may appear; when of late by just command there was a general revewing and refurnishing of armour in this Kingdom, and training of men, how did the bristles of some corrouce and grow testy? Ex subitaneis cognostitur habitus; A habitods known by sudden actions; but now I will to what I observed in my travails.  
Wheresoever and whensoever I heard (as I have done often) some, no small ones, of those Countries, and of those Courts, debate upon eighty eights overthrow; they ever resolved that Elizabeth living (so they termed that renowned Queen's reign) there was no such like attempt to be made, but she being dead, then if variety of Competitors (which they hoped for) did bring confusion, it would be good fishing; otherwise if their follow a Successor peaceably to the Crown (as by the gracious providence of God happened, in our present most dread Sovereign, to their feared confusion, and our unspeakable comfort) than they resolved, that all means possible were to be used that Peace (whereof they stood 
The mysteric of the Pope and his confederates against this kingdom.  in great need; a Renowned Queen having brought them upon their knees) might be concluded, which being made, men by the secret endeavours of Priests and Religious (who might be sent hither with more security than before) we must draw (said they) if not wholly, yet at least to be our indirect favourers and friends, some of the Commanders, and those who cannot be won by pretence of Religion, must be purchased by gifts and large promises. But above all we must labour to shake hands with some of those, to whom the care of the Navy, the Ports, and Sea coasts is committed, that if any such like attempt hereafter be thought upon, by the Pope or his Catholic Majesty, we may find some favourites; till this be done (said they) it is in vain to think of England's conversion, so they termed her intended conquest and subversion. Thus and in like sort, they then projected: which my sterie of iniquity whether it be now on eight or not, I cannot say, Love causes jealousy; and where fraud hath ever been found, treachery may be suspected. I cannot say that Carroching and Feast; entercoursing and complyings; favouring and givings, have any such intent, but Danai metuendi etiam dona ferentes. I will not say there are gifts or givers, but if there be, (ex uno disce omnes) by one learn all. When I was prisoner in Newgate for profession of Popery, the then senior Deu Pedro sent unto the prison, a pretty, nay a petty divident of five pounds to be delivered 
It is more than to be feared that gifts may balance and turn English needles from the North pole to the South, etc.  among the Priests that were there; it was sent by one Richard Pilson an Englishman, and one of the presidiary Soldiers of Dunkirk; a man familiarly known to me in former times at the same place. This man (not knowing that I had taken the oath of Allegiance) told me that his Lord's pleasure was, that if any Priest there had taken the Oath of Allegiance, he was to have no part thereof; which afterwards I found to be true, for division was made, and I not minded. The Divisioner, which was Freeman the Ignatian, and the other Priests, thought that I knew nothing of the grand Present; but afterwards, understanding that I knew both of the money, and of the circumstances wherewith it was to be divided; they fearing lest I would make the partiality known to the State, gave me a part, and also caused Pilson to deny what he had before ingenuously told me. Thus much I writ by the way, by which we may infer, at what, and at whom they do or would 
Highly to be commended is that honourable Person, who of late refused a jewel of great value.  aim in their gifts, and what they do project by them.  Munera magna dabit fallat fallax ut in hamo; Et piscatorem piscis amare potest? 
Concerning the miracles which your Indian letters mention (of which you specially intent, as I gather by your marginal note) I answer; that your Ignatians have been so bold of late years to write at home, so many fond and fabulous things of their Holy Father, that they deserve no credit for such narrations as they fetch from so far of. Again you, who of late have so gloriously boasted of your miraculous child, whereof I myself being amongst you could learn no certainty: You again, who have most impudently endeavoured to gull so judicious and learned a Nation as this is, with a stramineous miraculous face of the chief Powder-plot Artchitect Garnet. You who have obtruded unto us so 
See my second addition in the end of this book, about ●●nings.  many papers of forged miracles, do you now come out with your Indian wonders? We cannot believe you. Call to mind that rule of the Law, Qui semel est malus semper presu●●tur malus in eodem genere mal●. He who is found once ill (that is, habitually ill) is always presumed to be ill, in the same kind of evil, unless the contrary dee evidently appear. Call to mind, how gloriously you boasted within these few years of the Great Sophy of Persia his conversion, by one of your order? Call to mind, how even in the faces of your Adversaries, that your holy Father edmund's (a proud contentious arrogant head of faction) did with other Priests, publish most fabulous tales concerning the exorcisms and deliverances 
Confession of Mr. Tirrell Priest upon oath. The examinations of Sara Williams, Anne Smith, Friswod Williams, recorded in the Court records of high commission, etc.  of some possessed lasles, mary's and Fiddesses & c? Know you not, that the possessed once have discovered their forgery upon oath and deposition? And if it were not so, there are yet Priests living amongst you, (whom I will not name) who laugh in their sleeves at those fables, and those merriments whereof themselves were eye witnesses, they profess ingenuously that they liked not your Father Edmund's proceed, though for fear they durst not speak against them.  
Demur with due consideration, upon those miraculous and prodigious narrations, which the famous Friar Sebastian Michaelis, together with his brother 
The admirable history of Lewes the Magician, and Magd●len, by Sebastian Mich.  Domptius have published in France, to the everlasting confusion of Popery, concerning the conversion of Magdalene, obtained by the diligence and prayers of the Papist-devill Verrine. Papist-devill I call him, because the Devil gave himself the name of Verrine, and because all his elegant and Fryer-like discourses, tended to make Magdalene a Roman Papist Convert. Such Verrines, were fit to be sent to japan, Sina, Ormus, etc. to forward your harvest there, for I dare assure you that such your prodigious narrations are idle here, for they do greatly confirm us in our opinions, that your Holy Father is the Antichrist, and son of perdition, whereof 
2 Thessaly: 2.  S. Paul speaketh. How our Church esteemeth of Friar Sebastian's narrations, you may understand by this: Our most judicious and learned Sovereign, hath in his wisdom (with the good liking of his most learned Archbishop of Canterbury) caused Friar Sebastian's book, to be translated into our English vulgar tongue, by reading of the same to avert his people from Popery; and it is translated so ingenuously without the adding of any annotations or caveats, (for the book of itself giveth advantage enough against Popery) save only, that a judicious and exquisite Scholar in all points for his years, hath prefixed before the Translation, the reasons and end of the same. Demur upon this Mr. Flood seriously, and then yourself cannot but yield, what little reason we have to regard your narrations, which come from so far as japan, Sina, etc.  
You glory here much of the sanctity of your preachers and their holy conversation (their justice I hope is more abounding then that of Holt, Garnet, Gerrard, Parsons, Creswel, Walpole, Warneford, etc.) and you twit us with idle life and sole faith. Sir, our faith is so clothed (I speak not of the Precisians and Sectaries, neither of those that are in aperto or in secret such,) with good works, that I dare boldly say standing within the limits of modesty, many of our men are in no degree inferior to yours: I do suppose verily sir, that if his most excellent Majesty should offer for one Church and Minister permitted in Rome, or Naples, or Milan, or Madrid, to permit two, both Churches and Priests in his City of London; your holy 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 Spain such access of his subjects into the house of our English Ambassadors there, to see our men's lives, and hear their doctrines as is daily tolerated in some places where his Ambassadors are.  
Perhaps when you twit us with single faith naked of good works; you mean such works as building of Churches, Chapels, Hospitals, Colleges, etc. There are sir, who dare undertake to show that (due proportion of time and place being observed) there have been as many such good works done since reformation as before; the task I leave to them: this I note only by the way, that the dilapidations used by King Henry, and the wicked appropriating of impropriations have cooled the devotions of a great many, so to observe such sacrilegious havoc, made of Testaments and Wills of our ancient Kings, Priests, Nobles, and all other our predecessors; but as in the Statute containing six Popish articles, (which your Popish called the whip with six strings) he was led awry with human spirit and worldly policy: so likewise in this dilapidating and ill appropriating of Church estates; but caveat emptor & possessor, lest their possession turn to their utter ruin. Let them meditate upon that of Solomon, It is a snare to the man 
Prou. 20. 25.  who devoureth that which is holy, and to make inquiry after vows. A snare which will doubtless ensnare their souls into eternal perdition unless they make restitution, and restore unto God that which is his.  
The miracles you speak of, and the fruits of them (say you) have been so clear, that some learned Protestants have acknowledged the finger of God in them. You tell us of learned Protestants, yet you point us only to one in your margin, and him I take it of no extraordinary 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 Novatians? It is said (saith he) that some of the Novatians did miracles in time past, but that was done for testimony of the Catholic faith, amongst infidels, but not for strengthening of their errors, as he who in the ninth of S. Luke cast out Devils in Christ's name: thus he with more to like purpose. Again have not your Remists explained the same more clearly in these words? miracles are wrought sometimes by the name 
Remists annot. in 9 marti. v. 38.  of jesus (whatsoever the men be) when it is for the proof of a truth or for the glory of God, etc. Again a little after; and so also heretics may do miracles among the Heathen to prove 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 Christ's name.  
For further clearing of this point, I desire the Christian Reader to consider with me, how that the Ignatian and Popish Preachers, do at the first of their preaching endeavour, or seem to endeavour to lay for the foundation and first corner stone Christ jesus, whom they teach and proach to be the only Messiah, and that by faith in him, and true repentance; with observation of his commandments, salvation is only to be purchased; and upon this ground work they endeavour to overthrow all contrary worships of jews, Infidels, and Gentiles; And so long as they rest here, their manner of preaching is Christian and Apostolical, for confirmation of which preaching to the Pagans, if God be pleased to show some miracles, it is not much to be marveled at: But having by such manner of preaching converted some to be christians, than they deliver their own Additaments to this foundation; not of hay and stubble, but of brambles and briars, then talk they of Indulgences, praying to Saints, Pope's supremacy, worshipping of Images, with a thousand vanities; and that we may better conceive this their practice with the Infidels, I will in some instances show their manner of proceeding here in England.  
When they assault any they do not at first invite them to adoration and worshipping of Images, or kneeling to the Cross; nay rather if occasion of speech of them be offered, they will profess and protest, that they 
The she manner used by Popish Priests to make their new Proselytes  do not adore them, but that they have them only before them in their Oratories and Churches, as memorials and remembrances of Christ and his Saints; but being fully converted, than they impart unto them the mystery of adoration of Images; yet in nice terms, at first, to wit, that they adore and worship them not for themself, but for God and the Saints whom they represent. Again, they do not at first teach to their new converts (especially if men of some good estate or discretion) the Pope's absolute, and unlimited power over Princes and kingdoms, to depose or dispose of them; no, no, that is a point reserved, until they be of age fit for  meat, and when they do teach the same, it is done very circumspectly, as that Sussex Ignatian, 
G. ●.  whom I mention in my motives who denied me absolution, because I held that the Pope had not power to depose Princes, yet the same equivocating Padre, the same day, after Masses were ended, we sitting at Table I proposing the question unto him, before the gentleman of the house, his wife and some servants, whether the Pope had power to depose Princes, made this direct answer that he could not, nor would not affirm so much; they were not as then capable of that solid meat; but since as I hear they have embraced it.  
Again, when they tell their new converts, that their sins cannot be forgiven without a Priest's absolution, do they acquaint them with the mystery of their Indulgences? no assuredly; such excrements they leave for  meat and their postpasts. So likewise (to contract much in brief) at their first dealing with new converts, they avoid as much as is in them to debate those questions, which are controverted betwixt them and us, and for that their main fundamental point of their Popish Gospel, to wit their Pope's Inerrability and Infallibility of judgement in matters of faith: do we think that they impart it to their new converts? no, no, they rather teach him to be subject to general Counsels; and that in their Church no point of faith is, or can be declared without the consent of a general Council; thus they for the most part do deal with most of those, whom they seduce to their side; first persuade, and then teach as Tertullian of old wrote of the heretics of his time: All which considered, their practice being answerable amongst the Infidels, it is not to be marveled if God (who hath his elect in all places best known to himself) doth for the confirmation of some fundamental points of Christian religion (which they at first truly deliver) effect and work some miracles, whereby his elect out of the thickets of Idolatry may be called to the Pastor of their Souls. And so I end this discourse with a notable saying of S. Cyprian. To prophecy, to cast out devils, and to do other great wonders upon earth, is a high and 
Cyprian de simp. Prelat sive de unit. Ecclesiae.  a wonderful thing, yet he who is found to have all these, doth not therefore obtain eternal salvation, except he walkein the observation of a just and upright way. Thus he Which I desire you to consider Master Flood, and so I come to examine what followeth in your reason.  
Master Flood pag. 152. num. 35.  
I think sobriety will smile at the Protestants felicity in this point, who may sit by the fireside, or lie quiet in their warme-beds, whilst the josuits go into barbarous Countries, to work miracles, to prove forsooth their Gospel, that Friars may marry Nuns; and be saved by idle life in sole faith. I should think it more probable, that Luther in his night's conference with the Devil, 
a De missa Angul.  did convert and make him a friend to Christ, that now he will be content to work miracles, to glorify and extol his name.   

ANSWER.  
Nay rather Master Flood, sobriety cannot contain from Vatinian-like laughter, at your Ignatian felicity in bragging and calumniating; Of your bragging, we have already given some touches, a few words here. Whereas you glory of your jesuits going into barbarous Countries; I pray you sir, though they go into barbarous Countries, yet they go not like Mendicants or without scrip and having only staves in their hands and sandals upon their feet; no, no, sir, they go plentifully furnished, with all manner of necessaries, favourably countenanced, and very honourably provided for, by those Merchants portugals, or Spaniards, who conduct 
I have heard some of yours glory of the great and honourable entertainments yours have there, and they spoke by experience.  them into those Countries; not to by corners or deserts, but to principal or royal Cities, or chief towns of the same; where their wants cannot be great but rather none at all. Their manner of proceeding in those Countries, is not unlike unto that of their brethren here in England; amongst whom you shall hardly find one of threescore, that will reside in a man's house of mean note; No Sir, honourable houses are fit residences for your men, and services of esteem (the reconciling of Ladies, Nobles, Noblesses, and other Persons of worth) but if there be any work of hazard, of labour, or of mean sort, that your brethren use to put over to some Secular Priests, their Pendants and Creatures, which either reside near unto them or with them at their pleasures, to go, come, or stay as they shall appoint.  
Whereas you talk of sitting by the fire, or sleeping in warm beds, I dare boldly say, number for number; the same is more practised by your Priests and Ignatians, then by our Ministers, except some few disordered ones; the reason whereof first is, their never intermitted diligence in preaching, which cannot be performed without much study and labour, whereas few of yours take care for Sermons; their ordinary tasks being to hear some pretty tales at confessions, to mumble up their offices, and to say their Masses. For sleeping in warm beds, I dare undertake you surpass for time most of our Ministers; and to speak more specially of you Ignatians, what else is your manner of living, than a mere philosophical (I will not say Epicurian) sum of contentment?  
All your rules, orders, government, disciplines, tend to this end, that you may enjoy your contents; free 
The Ignatians hard & austere lives.  from sorrow or grief; for this end your apparel is convenient, warm, sweet and soft; your diet sweet, of the best, wholesome not without often varieties of dishes, pasts, postpasts, antepasts; you ordinarily feed thrice a day, in the Summer you have your afternoons collations; For sleep you have seven hours and a half in winter; more upon your recreation days, and ordinarily eight hours in Summer: if you were restrained from walking abroad, (considering the pleasantness of your Orchards and Gardens) the same were tolerable; but it is not so, for you have your often parambulations abroad, through cities; and into the pleasantest fields and vineyards; For your studies and exercises you have your competency of books, and all other convenient helps; In time of sickness, what do you, or can you want, which art or nature may afford? In brief, your whole manner of living, is a sum of philosophical content. And this I take to be the cause, why you do not willingly permit any (no hardly of your privates) to enter into the secretter rooms of your most neete and daintily ordered houses; lest they should observe in you, too great an Epicurian like care: I do assure myself, that there are very few Ministers in England, who would not gladly be content to be so well provided for as you Ignatians are; they might have been all of them sufficiently provided for (without that competency of means which our Benificelesse precisians prate of) had not your holy Father the lawless Outlaw when he domineired in this Kingdom divided the Tithes of Parishes bestowing the best and fattest of them upon his serviceable locusts etc.  
Perhaps you will make answer and say, that though you have all these worldly contents, yet you use them moderately, and do also contain 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 reveled it lustily in Sir Euerard Digbies' house whilst the poor Knight himself, was mewed up to meditate his weeke-contemplation of your vain exercises? What your voluptuousness is it would appear, if particulars might be produced; would God too many of your popish Monks, Friars etc. were not acquainted with that nefand position of your Italian Cynedes who have not been ashamed publicly and in print to commend and extol unnatural pleasures, which a modest pen cannot so much as touch, before the holy State of matrimony which God hath instituted and approved? If you would seriously consider, what voluptuous abuses are committed in many of your Congregations, you would have little cause to twit our Church for that she christianly alloweth and approveth with the Apostle, Marriage to be a thing honourable in all, yea in Friars and Nuns, coming to the truth, and shaking off the bonds of blindness, wherein they had superstitiously enthralled themselves.  
Much hath been said by the learned of our Churches, in defence of such marriages, yet considering how universal the calumniation is, even by those Priests, Dames, Matrons, Maids, Youths, (who are guilty Criminis pessimi,) and further considering that some Protestants for some politic respects, do not greatly arride or approve of such marriages, I have purposed in this place with the Readers patience, in all possible brevity, to show the lawfulness of such marriages, even out of popish principles, and their dogmatical Tenants. For clearing of this truth, I am first to prefix some suppositions, and out of them to make my inferences.  
First, I suppose as a truth confessed by them all, or Supposition. First most of them, that Christ and his Apostles did not prescribe necessity 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 ubi supra art: 2.  Orders; as Presbytery, Decanrie, Subdeaconrie, either before the taking, or after the taking of the same: but that concerning the vow of chastity either from Christ himself, or his Apostles, there is no other order then the order of Counsel; which is of this nature, according to the doctrine of all Pontificians, (no one Doctor excepted) that the use, acceptance, and admittance of the same, is merely of free choice and election, not out of necessity. Thus they constantly deliver concerning evangelical Counsels, which they distinguish into a threefold number, Obedience, poverty, Chastity; of all which their doctrine is with the Apostle, Preceptum 
1 Cor: 7. 25.  Domini non habent, sed solum consilium. That they have no precept of the Lord, but only his Counsel. thus they.  
Secondly, I do suppose, that as the son of God Supposition. Second made no limitation from marriage in any, so doubtless in that point he had respect unto his Father's prime institution, who in Paradise made an everlasting ordinance approving and commending the same. This is a truth confessed by all sides, howsoever some popish Authors may sometimes seem to deny it, in that they would seem to fasten sinful impurities upon the state of marriage itself, but being called in question for the same, they cry peccavi, yea they will revile you if you seem to lay such an imputation upon them and their Church.  
Thirdly, I suppose that which the Adversaries themselves Supposition. Third cannot deny, as being clearly to be proved out of their own Historians, Canonists, Divines; to wit, that the inhibition and restraining of marriage in some Persons; first by precept and law only, after by vow and promise, was brought into the Western Church, by the ordinance and command of the Bishops of Rome; I say Western Church, for the East Churches would never 
Disi: 31. cap. Al●ter. Can. 13. apud Gratian. dist. 37. cap. Quoniam. Gloss. in cap. Cum in preterito. dist. 84.  admit of the same, as it is evident by a Cannon of the Council in Trullo flatly decreeing against it. Now it was brought into the Western Church thus under a show of godliness, the first shadow of it we find in Siricius Pope commanding the same. The like in Calixtus, and after them in Gregory the first; but these prevailed not to make their commands universally received. But when Gregory the seventh (that Hildebrand who trampled upon the Crowns of Emperors, who exalted himself above all that upon earth is called God) came presently upon the thousand year; he indeed prevailed more for the promise of single life in such as came to the Clergy, than all his Predecessors could before; and yet 
Aventine hist: Boior. lib. 5. pag. 355. & p. 346. alias.  not so universally, but that he was stoutly gainsaid by many Prelates, innumerable Priests, and the greatest part of the Laity, who were grown to have that persuasion of their Clergies incontinency, that they would hardly admit any unmarried Priests, to be their Pastors; thinking otherwise, that their wives, daughters, servants would hardly live in safeguard from their lecherous assaults. So that then in this supposition, it resteth inviolably true, so true that there is no gainsaying it, that some Popes with their Italian Synods, or some provincial councils of other Countries, have endeavoured to establish the promise and vow of single life in their Clergy, notwithsttanding there was never yet any 
* I mean a true general Council; the Helen of Trent is not worth naming, being in truth not General.  General Council, which by Canon decreed the same. Yea more, never yet any Provincial Papal Synod, (observe this) which hath dared to decree the same, as a special institution of Christ himself, or of any of his Apostles; they make it only an ecclesiastical institution, or ordinance of their own. And in this point I am so confident, that I am assured no Adversary can prove the contrary.  
Fourthly, I suppose, how with joint voice and loud Supposition. Fourth cry, even to the act●●ishment of the Hearers and Readers, their own Canonists, Historians; Divines, Fathers, Bishops, Priests, L●ikes (yea even those who themselves lived unmarried) have proclaimed to the world a confluence of heastly impurities, sodomitical abominations, sacrilegious villainies, nefand buggeries, to have overflown and overwhelmed their Clergy and their whole Church, occasioned and following by reason of the more stricter observing the said law of single life. For the proof of this point, I dare undertake to bring more than a jury of their own Classical Authors. Such is the fruit of the unprofitable and pernicious tree planted 
Matth: 7. 16.  by the Papal hand.  
Fiftly, I suppose as a doctrine taught and received by Supposition. Fifth them all, that no vow or promise whatsoever is of force 
Aquin: 2. 2. q. 88 Summista & Canonistae omnes.  obligative, by binding the conscience or pleasing to God, which is made of a thing unprofitable or vain, or which hindereth a greater good, and that in all such cases, dispensation or commutation and changing of such vows is lawful; yea and in case that a vow is unprofitable or vain, dispensation by a Superior is not absolutely necessary, but only for declaration sake, and to remove scandal, otherwise such vows in themselves are merely 
Aquin: ubi sup: are 2. ad 5. & 12.  idle, vain, and of 〈…〉 and are securely to be broken, faith Aqai●ns 〈…〉 be had. Suppos. 6  
Sixthly, I suppose, 〈◊〉 a 〈◊〉 and good dispensation, 
Pope's have dispensed with some religious professed Votaries upon temporal respects.  or a good and effectual communication of any vows, it is sufficient if there be a just cause. This is the general doctrine of them all yea their resolute Ignatian Sá resolveth 〈◊〉 Ad dispenfandum sufficit putari causam esse rattonabilem. To dispense it is sufficient, if the cause be 
Sa his Aphorisms, verbo, Dispensatio.  thought to be reasonable.  
Seventhly, I suppose, that whereas all Pontificians do agree, that vows and oaths may be dissolved, yet Supposition. Seventh it is controverted amongst them, when vows and oaths be dispensed, whether there be a true relaxation and releasing of them or not, but only a declaration that the same bind 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 bind before, is now changed and altered, so that now it bindeth not; as for example. Such subjects as are by oath for confirmation of their fidelity further bound to their Sovereigns, if the said Sovereigns happen to be excommunicate and denounced by the Pope (as it hath happened in this Kingdom) the question is, whether such Subjects shall need a very relaxation or release from such their oaths, or rather only a declaration, that such their oaths bind not, the matter of their oaths being changed, to wit, they that were Sovereign's before, being how none; their Sovereignties being taken from them, by virtue of their Pope's denunciative excommunication or deposition. This and like questions are indeed controverted amongst them, in 
See Azor: his Institutions lib. 11. Tom. 2.  their Scholastike Disputations; yet generally the learnedst of them do 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 avoided, but that the Pope shall be thought to have power to dispense in the Commandments of the first Table, to which the obligation of vows and oaths do appertain. Thus they; and this is a point, which the Reader must carry well in his mind; for if their dispensations be no other than declarations, that vows 
Nota bene.  and oaths bind not in such cases, by reason of some alteration either of matter or person, or circumstance of matter and person, than such dispensations are not acts 
See Sá Aphor: verbo, Vot●. Irritatio 9  of jurisdiction and power, but rather are effects and acts of knowledge; which are sooner to be found in a learned Priest, then in an ignorant Prelate; out of which supposition it may be clearly inferred, that in case divers learned men shall declare, that such and such vows, or oaths do not bind the makers of them, but rather that they are hurtful, unprofitable, pernicious, that then the consciences of such Vowers or Swearers shall be assecured, if they keep not the same; when their Bishops and Superiors be maliciously bend, and will not grant any dispensation or relaxation for the same.  
Eightly, I suppose as a truth manifest, taught in express Supposition. Eight terms by many of their Cheifetaines, and evidently deduced out of them all; to wit, that when two vows incompatible (that is, which cannot be kept together) do concur, 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 necessary upon command, before that which is voluntary, and upon free election.  
Ninthly, I suppose that, which (though not delivered Supposition. Ninth by all) is taught by their most and best learned; I might say all, to wit, that any one, who shall vow to enter into some one special religion and to continue in the same; if in the year of his probation or trial, he shall find himself not fit nor able for the same, he may freely and safely go out, and leave of that course of life betaking himself to marriage.  
Tenthly, I suppose, that which is expressly delivered Supposition. Tenth by some of them, not gainsaid by any; to wit, that he or she, who maketh a vow, which in the root and beginning of the same is not sound or valid, if afterwards he shall upon an erroneous judgement thinking himself 
Sa. ubi supra 7. & 13.  bound therewith, ratify, confirm, and approve the same; yet upon a better consideration he may persuade himself that he is not bound thereunto, but is as free as if he had never vowed the same.  
eleventhly, I suppose that he or she who voweth any Supposition. Eleventh thing for an ill end, and upon a wicked cause, is no whit tied by such a vow, or bound to keep the same 
Sà ubi supra 4. & 18. Aquin ubi sup 2. ad 3.  ex vi vots, by the force of the vow, and as it is obligatory before God; howsoever by human authority, they may be compelled thereunto. This is a truth manifest in itself confessed by them all.  
Twelfthly, I suppose, that which is delivered by Supposition. Twelfth them in all express terms, to wit, that a vow which is made of an impossible thing, bindeth not; which is not 
Sa, Azor: Navare Tolet: m●es.  only to be understood, of that which is physically and naturally impossible, as if one Icarus-like should vow he would fly to Rome; but also of that which is morally impossible, as for example, if a man should vow, he would upon his knees creep to Rome from Paris; or that he would never commit sin at all; or if a woman should make a vow that she would never speak an idle word; Or if a man that is by nature hasty, should make a vow that he would never speak one hasty word: These vows, and all of like nature, are in themselves void, as being of such things as are morally impossible.  
Thirteenthly, I suppose, as an evident truth delivered Suppos. Thirteenth also by the Adversaries; that no married Person either Husband, or Wife; no Child under government of Parents; no Religious Person under obedience of Superiors, can make any Vow, which shall bind their consciences, without approvance of the Husband, or Wife, allowance of Parents, or approbation of Superiors. Yea their Cardinal Tollet pronounceth 
Tollet. lib. 4. cap. 18.  resolutely, When the matter of the Vow is contrary to those things in which the Inferior is bound to obey the Superior, as the Child the Parent, presently the vows are void, unless they be approved by the Superiors.  
Fourteen I suppose, that which is defended by Suppos. 14 most of the Adversaries; to wit, that it is not a verbal vowing of the mouth, which bindeth any man before God, but that further there is required an express intention of him that voweth if not to bind himself 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 utter words of a vow, if he had neither intention to vow, nor to bind himself; he is not bound before God, howsoever he may be compelled by authority of man to observe the same, which he seemed to vow and promise.  
These things thus supposed as clearly maintained by the Adversaries, I do out of them deduct certain consequences (agreeing to the rule and analogy of faith) which do approve and commend the marriages of such Friars, Nuns, or Priests, who converted from Popery, shall adjoin themselves to the reformed Churches.  
Out of the first, second, third, and fourth suppositions Inference. 1 I thus evidently infer; that considering Bishops 
Canon Apost. 5. Athanas epist. ad Dracentium. See Brigets Revelat. lib. 7. revelat. cap. 10. and Greg. lib. 3. epist. 34.  Priests etc. in the primitive 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 Clergymen; 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 took orders should lead single lives; afterwards, (because the same law was not well observed by divers 
Greg. lib. 1. Indict. 9 epist. 42. Aventine saith that the forbidding of marriage in Priests was reputed by many Prelates etc. a pestiferous heresy, Auent. lib. 5. pag. 355.  after they had taken orders) it was devised by the Bishops of Rome (whereof we have example in Gregory the first) that none should be admitted to sacred Orders of Subdeaconship who would not at the taking of the same, promise to live single lives; and weighing further, that to the very astonishment of the heavens, and the provoking of God's wrath against mankind, (by the means of the said laws and vows (there have followed such Seas of most abominable and nefand sins in their Church; I should think him or her, sinfully wicked, who pondering that of the Apostle that the Church 
2. Cor. 10. 8.  hath no power given 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 Clergy, by means of his said enforced laws and vows, will not revoke the same, and leave the point of marriage in the Clergies free choice, as Christ and his Apostles left the same. For is 
Aquinas 12. q. 96. 3. 4.  it not an axiom in divinity, a principle in philosophy, that any human law, whatsoever which is made for the benefit of souls, and avoiding of sin, or injustice: if the same law prove afterwards to be pernicious, that it ought to be removed and revoked? I dare undertake there was never yet Lawgiver, who doth not approve this; only the Outlaw of Rome because he must (according to daniel's prophecy simulare castitatem) dissemble chastity; he will not do it in this: Answer me directly Master Flood: are there not innumerable Ecclesiastical Laws and Canons in your Church, some enacted by General councils? some decreed by your Popes, which notwithstanding upon some inconveniences arising in the keeping of them, have grown out of use, and have become (nullae) none, of no force? how many of the Ecclesiastical Canons of the Nicene, Constantinopolitane, Sardike, Laterane, and other councils have been cashired either by express order, or connivency of your Popes? what; shall inconveniences remove laws established by supreme and universal authority? and shall not such a confluence of most abominable impurities, cause your holy Father to remove an unnecessary Law of his own hatching and bringing forth? How have I heard your great Statesman Parsons in presence of some of the Spanish (muy Poderosos seniores) most mighty Seniors, inveigh most bitterly against some of the ancient laws of this Kingdom, especially that, concerning trial by a jewry of twelve, for some inconveniences which his Fatherhood conceived to be in it? whereupon he in his book of reformation, upon England's conversion, did Dictatour-like decree an amendment of the same; especially in that point, because in case of trial for life and death, amongst us in England no man is permitted to have his Advocate or Counselor, though in all other civil causes, so much is allowed. But this we must leave to the Lawyers (whom it concerneth) who are to defend the equity of their Laws: this I observe and infer, if Parsons thought a law of so great antiquity, (he constantly affirmed the same to have been brought in by William the Conqueror, for the ruinating and subversion of the English) worthy either of correction, or remoueall, for some temporal inconveniences arising 
Apud Eneam Siluium de Gestis Conc. Basil. Multisaluarentur in Sacerdotio coniugato qui in sterili damnantur. See Panor. cap. Cum olim de Cleric. coning.  thereout? why shall not the loss of innumerable souls (for as one of your own said, multisaluarentur etc. Many would be saved in a married Priesthood who are damned in a barren Presbiteracie) be a sufficient cause to remove so unnecessary and wicked a Law? which as it is cause of eternal perdition to many; so I boldly and constantly affirm it is cause of sin in wellny all, who undergo the same; and this I confidently set down, both in respect of what I know by experience; and what I have heard from divers others, who have been intimely acquainted 
Hieron: in dan. Lyran. Hipol: de consume.  with your votaries. But be it as it will, I doubt not but that of some ancients speaking of Antichrist must be accomplished in your Pope; Simulabit castitatem ut plurimos decipiat; He will dissemble chastity, that he may deceive 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 mind, that doctrinal and resolute position, which is 
Sa. verbo lex. See Azor. Tom. 4. lib. 5. silvest  generally taught by all their Divines, Canonists, and Summists, to wit; that lex humana etc. a human law bindeth not in conscience, when it is either unjust, or it is unprofitable, or when it is not for the common good, or when it bringeth great hurt, or when it is very hard to be kept, for thou it is reputed in the law to be impossible; thus they, so that if the Pope and his Ministers shall still continue in their tyrannical enforcing of such laws, they may be condemned and contemned; yea further, who may justly condemn those, which take orders in that Church, if at the taking of the same, they do use some amphibologicall equivocation or mental reservation (such as his Ignatian Proctors do teach their blind Obedients to use towards their Sovereigns & his lawful Magistrates) thereby to delude, and deceive such tyrannical proceeding, for what is it else then (arte artem fallere) by honest Art to deceive that wicked man's practice?  
Secondly I infer out of the 5. 6. and 7. suppositions; Inference. 2 which have that avow proving either idle, unprofitable, or unjust, or nocive and hurtful to the common 
Where necessity urgeth, dispensation is excusable, where utility moveth dispensation is laudable; profit I say common, not private. Bernard. de cons. lib. 3.  good; and in special if hurtful to the spiritual good of the Vower; the same may be for such respects dispensed withal or changed: And as we have it in the sixth supposition, It is sufficient for a dispensation or change, if the cause be thought and reputed lawful: and further as we have it in the seventh supposition, this dispensation is rather to be called a declaration of the invalidity or nullity of the vow, than a relaxation or release of the obligation of the same; So that if the Prelate or Superior be wilfully bend; that he will not dispense (as he is bound and aught, otherwise he sinneth greatly) than the declaration of learned men, touching the unprofitableness, hurtfulness etc. of such a vow shall be sufficient, for clearing and appeasing the conscience of such votaries. Now what shall we think to be a just cause for a dispensation of a vow, if that may not be so reputed, which Popes, Prelates, Synods, Doctors, the general voice, and noise of all people do repute to be such; as they do in this case of Nuns and Priests marrying? What? said not that your pious Pius the second thus? That as marriage was taken away from Priests upon certain 
Pius apud Plat.  reasons so there were more reasons to have the same restored to them again. This said your Pope upon consideration of the horrible enormities committed in your Church: which saying of his hath been received with applause of divines, 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 clear, I go on.  
thirdly, out of the eight supposition thus I do most Inference. Third cleerlie infer, that whereas there meet two vows together in a Friar, Priest, Monk, or Nun: the one and first which they made to God in baptism; the other which upon an erroneous conceit, and enforced law, they made to man: in case these two vows are incompatible, and cannot be both kept, (as they are in him or her who upon due examination and long trial find themselves not to have the gift of continency) then doubtless the better and more necessary of these two must take place; which without all controversy is that, which was made to God in Baptism. Now by virtue of that law such as have not the gift of continency, are bound under pain of damnation to hearken to the Apostle declaring and commanding thus (melius est nubere quam uri) It is better to marry then to burn, 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 contain let him marry; but thus, he that doth not contain let him marry; that is who having made trial of himself or of herself, and findeth by daily experience either of often lapses or else of morosous desires (which is burning) let such a one marry: 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 have spoken; inveighing and exlaiming against such as made pretenced vows and kept them not; affirming that it was better for them to marry. And here I answer an objection by the way which may be thus made: By our first vow in Baptism we are bound to keep all after promises or vows; which we may make either to God or man. It is true indeed, in such vows and promises that are just, and in such things that a man hath liberty to vow; now in case a man or a woman cannot contain or hath not the gift of chastity (which is evident they have not if they do not contain) than they 
It is impossible for him to contain who hath not the gift of continency  have not liberty to vow; for in such cases the law of God prescribeth and commandeth marriage; rejecting such sinful vows which the votaries cannot observe, but are by them more and more enthralled in the bondage of sin.  
If they reply and say, it was indeed in the votaries free choice, whether he would vow or not; but having vowed, he is absolutely tied to the performance of the same, and is no more at his own liberty: I answer thus clearly, and return the argument against themselves: If there may be no error in vowing, then down falleth 
My faculty for dispensations, etc. was delivered in these words. Facultas, etc. A faculty to dispense with all vows and oaths; excepting those of perpetual chastity and religion. After was added power to dispense in simple vows of chastity, etc. 1. Tim. 5. 11.  to the ground all their pretenced power of dispensing and changing of vows; and if there may happen error in other vows, why not in the vows of chastity, where presumption of vowing is most frequent? (sed victoria rarissima) but the victory most rare and seldom? If our Pontificians could show us out of the word of God, that a promiscuous and indifferent liberty of vowing chastity were allowable in all sorts of people, than they should say somewhat to that purpose; but concerning this we may take a scantling out of that which S. Paul ordereth touching younger widows: (which all the adversaries generally understand of vowing Nuns) that they are not in any case to be accepted or admitted before they be threescore yeereold, (a competent and sufficient time for trial and probation) wholly to dedicate themselves to God by renouncing of the world. O Mr. Flood what defence can you make for your Churches admitting Boys, and Girls, to vow before they come to six times three years old. How expressly is their practice against the holy Apostles ordinance? He will have none admitted before they be threescore year old, and after long trial; you admit young girls of fourteen years of age, and are not ashamed to permit them to profess after a years probation; yea more than this, (for the consummating of your impiety in this kind) though such younger probationers in the year of their trial do find themselves continually buffeted with temptations on all sides; yea and oftentime to be most unconsolablie afflicted, yet rather than such shall departed from you, if they may prove beneficial to your Monasteries, or at least for avoiding of scandal, they shall have strange encouragements given them, to continue in that wicked course, whereby their Souls are very likely eternally to perish.  
Fourthly, out of the ninth supposition, I evidently Inserence. Fourth deduce; if it be lawful for one who hath vowed to enter into some one religion, not to stand to the keeping of his vow, if in time of his trial and probation he find not himself fit for the same: Why then shall it not be lawful for any Monk, Friar, Priest, or Nun, after they have made their vows, if they by experience find themselves altogether unfit, and that they were both in time of their probation, and at the time of their vowing deceived by some delusion; why (I say) shall it not be lawful for them to use such remedies against those temptations as God hath appointed?  
Standing within the obligation and nature of a vow, 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 less before God than a solemn one doth: The sum is, neither simple nor solemn vow pleaseth God, which is begun with sin; prosecuted and consummated with sin; and if such please not God, assuredly they cannot bind the conscience of any man: For (to use Caluins words, si in humanis 
Lib. iustitut. cap. devotis.  contractibus etc. If in human contracts, those only promises do bind us, in which those to whom we promise will have us bound, it is absurd, that we should be enforced to perform those things which God doth not require at our hands: thus he. Now clear it is, that God doth not require, nor never will require continency or chastity from those, to whom he hath not given the gift thereof; and that he giveth not the gift thereof to all it is evident by that of the Apostle unusquisque etc. Every one receiveth 
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 divers of your Monks, Friars, and Nuns, have vowed chastity; and yet afterwards by a lamentable experience find that they have not the gift thereof, but do incessantly burn (as it is certain some of your own Ignatians do) what will you have such to do? will you transuert the words of the Apostle, and say let them rather burn, then marry? if you should so say, you should show yourself to be but a very simple Theologue. Perhaps you will reply and say, that although God do not give the efficacious and congruous gift of continency to all that vowed; so that infallibly they shall thereby contain: notwithstanding, he giveth them all, or profsereth to them all, sufficient grace, whereby they may be able to contain; so that they have a posse to contain, although they shall not thereby effectually contain. If thus you answer, I ask of you, where have 
It is the ungracious v●ice of the unprofitable servant; that God reapeth where he 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 immanity and cruelty upon God, that he will require a real performance, and an effectual effect of continency in your Priests, and yet giveth them not an efficacious gift of continency to perform the same? but only a posse, a power, a possibility; which infallibly, shall never take effect: let this be recorded, as one amongst the rest of your blasphemous positions.  
Fiftly I deduce, out of the tenth and eleventh suppo, Inference. 5 sitions; in which it is set down, that what vow soever is tainted with an ill end, or which is made upon a sinful and erroneous occasion, though ratified by a continued custom, is notwithstanding unpleasing to God; now the occasion of such vowing in your Priests is wicked, 
The ends of popish votaries vowing.  and nought; for it is upon an erroneous judgement and opinion in most of them, that holy Orders and the vow of chastirie are so annexed together, by Christ's institution, that they cannot be severed: or that matrimonial estate of life is so impure and unclean, that it cannot well consort with Priestly purity: or else upon an apprehension, that thereby they shall be more honourable and regardable to their Laity: or with some such like respects; all which are mere fancies and sinful vanities. Again, your Priests by the vowing and performance of unnecessary vows, do approve the Pope's tyrannical and Antichristian Supremacy, which is no less, than a point of impiety against Christ. So that whensoever it shall please him to open their eyes, that they may see the errors in which they formerly walked; doubtless they are no more tied to such vows then all archers are tied to Robbinhoods' laws of archery; and less than S. Paul being converted was to the ceremonial laws of the jews. I do not by this reprove those who coming from Rome do live in single life: but I constantly maintain, that if they do continue still in single life, by virtue of their erroneous vow, founded upon Papal superstitious command; they do therein greivouslie transgress: by which I infer how idly politic, 
He partaketh with sin that doth by act or practise maintain a law of sin.  that Doctor was, who advised a Priest (who was converted from the Church of Rome) thus; that as he ever tendered his credit, he should not marry: which his idle counsel did make so deep an impression in the Converts mind (the Doctor was then in a place of great note) that whereas before, he was doubtful whether to marry or not; he resolved fully to make use of his Christian liberty; and to enter into that course of life; being not a little scandalised at the Doctors advise, as in like sort another Priest, was at the censure of some other, who greatly reproved him for that even at the same time, when he was converted, he entered into the holy state of matrimony.  
Further to touch some other special ends, & motives, which move your religious to vow; they are doubtless vain and superstitious: the superstition of which being opened unto them, the invalidity of their vows is thereby also opened; so that they may for some honest ends, as to make use of their christian liberty, to procreate children, to shake off antichrist's yoke, etc. lawfully and freely enter into the state of matrimony.  
How idle an end is that, whereby you make a single life to be more satisfactorious for sins, than the other?  
How vain that, that no man entering into the estate of marriage, can so carefully look to the charge of souls as those which are unmarried?  
How pernicious an end is that, and most injurious to Christ's death and passion? (which is indeed the chiefest end, all your votaries aim at) by which you teach them, that by means of a solemn profession of your vows; they are made as clear and free from all their sins, as the child or Adult Person which is presently taken 
See Azor: instit. tom. 2. lib. 12. cap. 5.  from the font of Baptism. This is a high point of your superstition, to equalize your solemn vowe-profession, with the Sacrament of Baptism. Yea some of your Doctors grant that, to this your own pretended tradition of solemn vowing, which they deny to baptism; to wit, that so often as a professed Person shall renew in his or her mind their former profession ratifying and approving the same, they are thereby anew expiated, and made clear from all their sins; so potent a laver, and sacrament it is. By the which it is most clear, that all your professors have their vows grounded upon most superstitious ends.  
Let us now make application to some of your Religious, especially your Nuns. The Apostle decreeth, that younger women and widows should marry, 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 Nuns) before the age of threescore. This is the Apostles special decree; wisely weighing how rare the gift of continency is, especially to widows. Compare now this together with your presumptuous doctrine, who to draw young boys and girls to make profession of chastity, before they can conceive what chastity is, yea to make profession of chastity, when as some of them, know themselves to be luxuriously unchaste; do gild over your Vows of profession, with such incomparable perfection, that you equalize it with Baptism. But this your end being so pernicious; the motives and inducements so superstitious, who can doubt, but such (to whom God shall be pleased to reveal his truth) as have made in your Church superstitious Vows, but that they are as free from them, and the 
All your Authors confess una voce, that vows made for a sinful end are not to be kept.  obligation of them before God, as if they had never made them? for they are (ipso iure, iure divino nullae) even by Gods own law, of no force and validity, and so in all laws ought to be (nullae) void and none, and of no force.  
Sixthly, out of the twelfth Supposition I evidently Inference. Sixth infer, that such as have not the efficacious and effectual gift of continency, they are in the case of impossibility; and so consequently, are no more bound to keep such Vows, than those who have made Vows of things apparently impossible; whether naturally or morally impossible, it little mattereth: as also it is no matter whether the impossibility be apparent or not; it is sufficient that the conscience of the Votary, telleth him, by his often conflicts, falls and foils, that he hath not the gift of continency. Neither shall it help you to answer and say, that such have the gift of continency, in a remote power, possibility, or sufficiency, to be able to keep it, though infallibly they shall never thereby actually and effectually keep it: for this your answer besides that it is blasphemous against the goodness and wisdom of God, so it is also idle in itself. For, what would you think of that man, who should make a Clock, with wheels, bars, hammer, bell, hand, and all other parts and instruments belonging to the same, and yet he should so place and order them together, that they should infallibly never strike? would you think him wise, if he should say he had made a Clock, which had a posse, a sufficient ableness to strike, though infallibly it should never strike, as being disorderly placed? Or what would you think of such a ones wisdom, if he should be offended, that the Clock did never strike? Make you application Mr. Flood, and see how blasphemously you speak, and write of God. He giveth, (for so you all generally teach) to all Monks, Priests and Nuns, such sufficiency of grace, whereby they may be able to contain, 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 body or mind of them, to whom the graces are proffered, that infallibly they shall not, nor will not effectually and actually contain therewith, no not one of all them, to whom grace only sufficient is offered.  
Again; what would you think of the wisdom, justice, and goodness of that Magistrate, which should command some Citizen, to a needless piece of work? for example, to go and keep sentinel 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 keep his doors shut up so fast, that the poor Citizen could not possibly stir abroad. Would you commend his wisdom, goodness or justice, if afterwards he should tell the Citizen, that he gave him a Musket etc. wherewith to keep sentinel? he gave him a sufficiency to do it, and therefore because he did not effectually and actually perform so much, he shall be punished for so treasonable an offence? make you the application Mr. Flood. God gives all your Votaries a remote sufficiency, and power, to be able to contain, and yet doth not so congruously, and effectually move and excite them, that they shall and will actually and really contain; and yet he damneth them to everlasting punishment, because they do not actually and effectually contain, which they never can do without his efficacious grace, which notwithstanding he denieth unto them. I tell you Mr. Flood, that though the windows of heaven were opened to shower down graces upon your Votaries, yet if God by his special hand actually excite not their wills and minds, to make use, and to take hold of such graces, they are like unto the Citizen which is commanded to keep Sentinel, and yet hath his doors so shut upon him, that he cannot possibly stir abroad. Perhaps you will answer, that when the graces be offered and proffered, the will is able to make use of them, and by them actually to contain; beware of that Mr. Flood, for it is deep Pelagianisme so to affirm; and to make the use and application of grace to be from man's will, and not effectually and efficaciously from grace itself.  
Seventhly, out of the thirteenth Supposition I evidently 
Seventh Inference.  infer; that seeing all are servants to Christ, and under his obedience, it cannot be, that any may be admitted to vow any thing, which is against his command, Now his command is rather to marry then to burn: his express precept is that those which contain not must marry: and that only those are to contain, which have the gift thereof. But he who findeth by a long continued experience that he can not get it (as an infinity of your Priests, Friars and Nuns, do) such a one doubtless is to look upon God's express command; and not to tie himself with any private law of Vow, for performance of that, for which he wanteth strength and ability.  
Lastly, out of the fourteenth supposition, I do most clearly infer, that all such, who at the taking of Orders 
Eight Inference.  in the Papal Church, do vow with their mouths only, and have no intention to bind themselves therewith; that all such are free from keeping of such verbal promises; howsoever whilst they live in those Churches, they shall be compelled to the keeping of the same. Now that many so do in that Church, it may easily be supposed, considering the frequency of their doctrine and practice of equivocation; especially in the point when violence is offered against a man's liberty; or else 
See Azor.  an unjust question is proposed to be answered, as in this case both do happen. This being so; all those, who have so deceived by their own art, the Pope and his Officers, are doubtless no more tied to single life, than any other thing, whereof they never made any promise or vow at all. And in the Reformed Churches, if any should disrepute a Convert for marrying upon or after his conversion, such a one showeth himself either to be a politic Christian, or an unconstant Neutral. God's cause needs no unchristian policy, to bolster up the same. If it be said that the Papists are scandalised therewith; alac, what is there in the reformed Churches wherewith they are not scandalised? But we must say of them as Christ said of the Scribes and pharisees, Coeci 
Matth: 13. 14.  sunt & duces coecorum; and so I end this discourse with those two excellent axioms of Law, Turpevotum quod scelere impletur. Dishonest is that vow which is kept with crime. Again, In malis promissis rescind sidem. In bad promises break thy fidelity. Keep them not, neither with 
Iudg: 11. Mar: 6. Act: 23.  jepthe, Herod, nor those, which vowed to kill S. Paul.  
Thus Mr. Flood I have cleared out of your own principles the lawfulness of marriage in your Votaries; if occasion do require it, I doubt not but that according to the analogy of faith, I shall be able to defend these, to strengthen and enlarge them. Out of which you may easily judge, how idle your calumniation is in objecting against us that we allow your Professionists being converted to marry. Let us see what followeth.  
Mr. FLOOD. ibidem.  
That Friars may marry Nuns, and be saved by idle life in sole faith. etc.   

ANSWER.  
Your idle gird at marrying we have largely answered already; now to your other two calumnies of idle life and sole faith. Touching the first, let Luther's, Melancthons', Bezaes', Caluins, Peter Martyrs labours which they did undergo being converted, be compared with those of them, whilst they lived in Popery, and they will seem as a handful to a heap.  
As touching the doctrine of sole faith, you do egregiously Ignatianize, that is, calumniate; for all the Churches reform do give the Anatheme to all those, who teach sole faith, that is faith justifying to be void of the fruit of good works. Yea yourself being a rabbi cannot be ignorant, how your Tridentine Synod gives 
Conc. Trid. Sess. 6. Can: 28.  the Anatheme to us, because we teach, and constantly teach, that true faith, justifying faith cannot be void of good works.  
After you have generally twitted the reformed Churches for receiving of Monks and Friars, than you begin particularly to dispute thus gravely against Martin Luther. I should think it more probable, that Luther in his night's conference with the Devil, did convert and make him a friend to Christ, that now he will be content to work miracles, to glorify and extol his name. thus you argue for want of better matter. Wherein Mr. Flood, you behave yourself like a wrangling Lawyer, who careth not what he saith, so he may thereby disadvantage his adversaries cause. You call it a night's conference, when as that worthy man delivereth it as a night's conflict, by which the Devil endeavoured to draw him to despair; & withal declareth by what arguments (even the chiefest grounds for your massing sacrifice) he did repulse his wicked suggestions. And can you think it to be an argument of reprobation, if a man be assaulted by Satan, Who like a roaring Lion goeth about seeking whom 
1 Pet: 5. Matth: 4.  he may devour? Was not the Son of God assaulted by Satan? Did he not assault him with arguments taken out of Scripture, to move him to presumption? And might not the Devil also produce arguments either true or false, thereby to have led Luther into despair? Christ repulsed him by reasons; so also did Luther; which reasons you must stick too, or else your Mass will to the ground. But with what face do you produce Luther's conference with the Devil, when as your Dominican Friars have published to the view of the world, how the Devil called Verrine, did in a possessed person, labour by all means possible to persuade Magdalene to become a Popish Convert? With what forehead do you object this unto us, whenas the Superior of the Nuns of brussels, doth bring ten wicked Devils, 
Robert Chambers pag. 214.  which were cast out of one Catherine Buis by virtue of the Image-Lady at Sichem, to cry out thus unto her, with a redoubled note, Viué nostre Dame du Sichem: Viué nostre Dame du Sichem: Live our Lady of Sichem, Our Lady of Sichem live. Here you have Satan with yourselves, join in one manner of worship to that Image-Ladie of Sichem, calling her their Lady. Are not you ashamed to impose thus against us, when as your Denham Devill-dalliances, conferences & dispute, both by night & day, are so learnedly published by the Bishop of Chichester? What mean you so to calumniate Luther, whenas in divers of your Saints legends, it is to be found, how the 
Vita Elzearij comitis, vita Hilarionis, Antoniuses etc.  Devil did assault them with conferences at their departing out of the world? you might Master Flood, if malice had not blinded you, have considered, that, that worthy man, would never have published this dispute to the world, if he had taken the same to have been a friendly conference: you should rather commend his humility, for laying open his infirmities to the world, and Satan's wiles; that others by his wisdom, patience, and constancy, might in like cases know how to behave themselves. And to answer a further instance, which many of yours urge against that man; as you cannot think 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 howsoever Satan did produce true reasons and arguments to have moved Luther to despair, although the same are not good in that sense they were brought against him; yet they are good, and sufficient in their true and natural 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 prove that your miracles and prodigies, turn to the direct glory of Christ, (otherwise then that they are inducements to us to abhor Antichrist) rather then to the honour of the Image-Ladies and Roode-Lordes, Creature-gods, which have eyes and see not, hands and smite not; in whom there is no spirit of life, than you might be thought to speak to purpose; till that time we will esteem them as they are, antichrist's Characters and signs; now let us examine the last and worst of all yours reasons.    

CHAP. IX. Wherein is examined Master Floods 6. reason.  
Master Flood pag. 152. num. 36.  
MY sixth & last reason is, the providence of God, most desirous of the salvation of mankind, not permitting them to be tempted above their power 
b 1. Cor. 10.  much less will he lend his infinite power to Satan, to tempt men 
c jacob. 1. Deus intentator malorum.  that they may be damned. Some few toys and trifles, God doth permit to try the constancy of his faithful, as were the miracles the Donatists did brag of, 
d August. de unitate Eccles. cap. 16.  strange visions that their sacred sisters saw sleeping, or dreamt of waking: Those which Antichrist shall work are greater, yet the vanity of such signs, a constant faith with competent diligence may easily discover; but the Catholic miracles are great, many, and most witnessed, as hath been proved. Such I say they are, that our Adversaries in the end, are forced to grant that they are true miracles, done by Gods own hand, which no power under his omnipotency can work.  

ANSWER.  
This your last reason hath so many ignorances and fond applications in it, that I marvel you were not ashamed to commit it to the press; you ground it upon God's providence towards mankind, most desirous of the salvation thereof; so that he doth not permit the same to be tempted above its power. To show the vanity of this discourse, let me ask you what you mean when you say that God is most desirous etc. do you mean by (most desirous) Gods efficacious will, and by mankind all people and nations of the world? if so (as so you must and do) than how blasphemous are you, to make God so impotent, that he doth not bring that to pass, whereof he is most desirous, and hath an efficacious will to do? concerning the other part, how vainly do you apply that of Saint Paul to mankind, which the Apostle specially intendeth of the faithful; yea and if you will understand the same of God's aid, and secure 
1. Cor. 10.  against final temptations, it is only to be understood of the elect.  
How ignorant a rabbi in divinity are you, to affirm, that God doth not give over any into a reprobate sense? that he doth not permit any to be enthralled even in the bondage and slavery of sin? how unacquainted are you with sacred Scriptures, which often inculcate the contrary? When you say that God much less will lend his infinite power to Satan to tempt men, that they may be damned; I marvel, that you a Divine know not how to speak like a Divine: God cannot lend his infinite power unless he lend himself. Surely you are confident of the excellency of your miracles, that you think they cannot be done by Satan, God permitting; unless God lend his infinite power in a peculiar and proper sort for Satan to work thereby. God worketh with all his creatures intimely and immediately with a general concourse; and more is not needful, for the effecting of any of your prodigies. When you said that God will not lend his power to Satan to tempt men whereby they may be damned; against whom do you dispute? you beat the air; and fight with your own shadow. Some ignorants there may be, who may teach that God purposely without any prescience of any sin at all hath ordained some for damnation, and doth appoint Satan of purpose to tempt such, that they may be damned. There may be some such perverse Divines, as I doubt there are; but what of these? all God's Churches do detest them; all the whole current of sacred Scripture doth condemn them; and all honest minded people, which cannot endure Gods infinite justice, and goodness to be blasphemed, do hate and execrate them. For myself, I say (Perfecto odio oderam illos) with David, I hate them as 
Psal. 139. 22.  the Lords enemies with a full and perfect hate.  
But that you may consider, upon how sandy a ground you have builded this your last reason; call to mind how your own 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 coming is according to the operation of Satan, in all power and lying signs and wonders. And in all seducing of iniquity to them that perish, for that they have not received the charity of the truth; that they might be saved: Therefore, God will send them the operation of error, that they may believe lying, that all may be judged, which have not believed the truth, but have consented to iniquity: thus they translate the Apostle. Where now is your forehead Master Flood, who writ the flat contradictory of this? and dare twit God's providence, that he will not permit such things, whereof the holy Apostle so clearly pronounceth? and so I observe how idly you apply that of Saint james Deus intentator malorum, God is no tempter of 
jam. 1. ●  evil; for though God do tolerate and permit these things, yet he is not the Tempter, but Satan, Antichrist and his Ministers.  
Further the Reader may observe, how toyishly you come in with your toys and trifles, and tell us a tale out of Saint Austen, of the Donatists dreams and visions; 
Newtons' vision and fantastic delusion.  you should rather have told us of Master Newtons' vision at Staunford, against the Oath of allegiance, of which your Gatehouse Candidates were so jocund, that they consulted whether it were not meet to send the same to a Person of very great and high note, thereby to make him a popish Convert. But lest you should be taken after tripping, to halt altogether, you confess a little after, that antichrist's miracles indeed shall be greater, notwithstanding they shall be such that the vanity thereof a constant faith with competent diligence may easily discover. It is the 
Mat 24. 24. 2 Thessaly. 2. Apocal. 13.  truest sentence of yours, in your whole book: antichrist's miracles indeed shall be greater, and such as may be discovered; for already, (though they be great, strong, many, as i scriptures speak) yet they are discovered; and by them the man of sin is revealed. And he who will be pleased to read but what your own men Canus, Espencaeus, Lyra, Baronius, Halensis, with divers others, yea Popes, have delivered concerning some of your lying signs, and wonders, whereof your legends and Portesses have been full, will easily discover antichrist's paws to be in them: I dare undertake out of your own legends and popish Authors, to discover divers hundreds of miracles, which you yourselves will acknowledge either in part, or wholly, to be forged, or else such as by themselves will appear whose brats they are.  
Whereas you add insulting lie, that your Catholic miracles are many, and great, and most witnessed; we ingenuously 
See S Gregory in job lib. 33. cap 25. lib. 34. cap. 3.  confess it in part, for so the holy Scriptures have delivered, that those of Antichrist shall be such; but when you add that your adversaries do confess, that they are done by Gods own hand, before we can yield thereunto, we must needs examine your proof which thus followeth.  
Mr. FLOOD, pag. 153. num. 37.  
Now their last refuge is, that which your great Champion master Whitaker betakes himself 
e Whitaker de Eccles. p. 348. nen ignoro vera miracula non nisi divina visieri posse.  unto, to wit, that true miracles which none but God can do, though known to be such 
f Ex neutro genere miraculotam, sufficiens testim●nium aut certum argumen tum c●lligitur.  do not demonstrate the truth of religion, be giveth this desperate reason, 
g Constat deum non modo veris sed & falsis doctoribus vim tribuere hutusmodi miracula fa●endi, non tamen quo c●nfirmet eorum falsa dogm it a sed quo tentet eos ad quos mittantur  to wit that God doth give power to work true miracles to false teachers, not to confirm their false opinions (saith he) but to tempt those to whom they are sent. Can any doctrine be more dreadful or harsh in a Christians ear then this? How can any man know, that God doth not allow that doctrine, which false Prophets say he doth allow, and show his broad seal for their saying? But this master Whitaker cannot deny, but that Catholics in the day of judgement may have that plea, which a learned and ancient Father thought invincible, which he sets down for our comfort in these words. 
h Ricard. de Sancto victore lib. 1. de Trinit. c. 2 domine si error est quod eredin. us a te decepti sumus.  O Lord, if it be an error which we believe, we are deceived by thee, for thou hast confirmed these things unto us, with such signs and wonders, which could not be done but by thee: Protestants will grant that we are deceived by God, by the wonders and miracles which our teachers say, that he wrought and worketh by them, to confirm this truth, yet say they we must be damned.   

ANSWER.  
When you have but an inch granted, you will take an ell; you may be ashamed of your impertinencies. But to answer your inference; That very learned and reverend Clerk Master Whitaker (as I gather out of your marginal notes, for I have not his book) saith only that God may work some true miracles, by false teachers, though not to confirm their doctrine, but only to prove and make trial of his servants; you translate his word tentet, tempt, whereas it is evident, he hath it here for to try or prove. Now master Flood if master Whitaker must be put to his purgation for this his saying; what then will become of Moses, who saith in express terms thus, even as much as master Whitaker doth if not more: 
Deut. 13. v. 1. 2. 3. etc.  If (saith Moses) there shall arise in the midst of thee a Prophet or a dreamer of dreams, and shall tell thee a sign or a wonder, and the sign or wonder come to pass, whereof be speaketh to thee; saying let us go after other Gods (which thou hast not known) and let us serve them. Thou shalt not hearken unto the words of that Prophet, or dreamer rf dreams; for the Lord your God tempteth you, to know whether you love the Lord your God withal your heart and withal your soul. Thus Moses speaking the same which master Whitaker doth. Now cry out against Moses, master Flood, & say unto him; can any doctrine be more dreadful and harsh in a Christian man's ear then this? what harshness or dread sir, if God be pleased for the trial of his elect (he still upholding them) to permit some false Prophet to do some great miracles; which to them may seem and appear a true miracle, though indeed it be not above the extraordinary course of nature?  
Call to mind what I have already cited out of your own Remists; who ingenuously confess, that some false Prophets may do some true miracles for confirmation of some Catholic point of doctrine; which when they do, 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 daily practice of yours? so voluminous Coccius, so great Bellarmine, so Stapleton so Bristol with his Pedanty, D. Hill, who quartered his idle reasons, wholly out of bristol Motives and Vlenbergius his causes, so that most superstitious Costerus worthily and wittily was termed by majesty foulemouthed and shameless Coster.  
Call to mind how Stapleton that undaunted Pillar of your Synagogue speaking of antichrist's miracles hath these words: Et sivera sint prodigia, quoad actus supernaturales, 
Promptua moral. in dom 24. post penned. loco 4.  etc. Although the miracles be true, in respect of the supernatural actions, notwithstanding they shall be no other thenlying; because they shall serve ally: Certainly for the greater trial of the faithful; (For therefore heresies must be, that 
1 Cor. 11.  those who are tried may be manifest) not only Antichrist himself and his ministers, but all sorts of heretics (God permitting) shall be able to do miracles as well, and no otherwise then the magicians did. And Stapleton not content with his own bare assertion, draweth authority to the same out of S. Austen, who discoursing upon those words of S. Matthew (there shall arise false Prophets) hath much for this purpose. Admonet haec dominus, etc. Our Lord doth admonish these things, that we may understand that certain 
August lib. 83. questionum q. 79.  wicked men shall do also certain miracles, such as the Saints cannot do; and yet they are not to be thought to be of better place with God. And a little after, whereas therefore the Magicians do certain things which the Saints never do, they are done for a different end, and upon a diverse title; for they do these things seeking their own glory, these do seeking the glory of God. And those do as it were by certain private contracts and benefits, granted from the powers in their kind; For it is oftentimes granted by divine law unto the Devils, that they may perform some things (even by that private right of miracles) to those, whom according to their demerits they have subdued unto themselves, but these by a public administration by the command of him to whom every creature is subject. Out of all which the judicious reader may observe, how impertinent Master Floods exclamations are; as likewise he may easily discern, how impertinently he allegeth the saying of Richard de Sancto victore. Who speaketh only 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 novelties; and yet neither is this his saying (if meant of other miracles) so victorious, that it may prevail against truth delivered in sacred writ: for that indeed is the touchstone which must try all visions, dreams, miracles, and signs whether they be sound or not, for whatsoever are not according and agreeing with the same, must and aught to be cashiered, and exploded.  
Those words of yours when you speak thus; Protestants will grant that we are deceived by God, etc. are very obscure and dark, perhaps you mean strictly; then as the words sound we do ingenuously grant that by God's secret permission the efficacy of error doth work in your Churches; in which miracles are done for the deceiving of such who have not believed the truth, nor received the charity of truth; and yet we do not say you are deceived by God, as though he rejoiced in your perdition, but you are deceived by Satan, who hath such power permitted unto him, to work upon the children of misbelief. We most humbly pray that God would be pleased to illustrate your understandings, in the true knowledge of jesus Christ, and to take away from you these dark scales of error and illusion.  
Mr. FLOOD, pag. 154. num: 37.  
The best is, we firmly believe, God is not Satan, nor a tempter of men; much less will he work miracles to deceive them: lest of all, lend the devils his omnipotency to draw such as desire to serve and love him for ever to hell. This is our comfort grounded upon an infinite goodness, which is so great that we cannot envy you the mirth you take in reading our miracles, and roasting your Grabs by the fire side, to drive away your melancholy fits: God send you greater comfort in the next world and that you may not there eat sour crabs, and worse meat 
i Caput●spidum suget. I●b. 10.  with Infidels, deriding the miracles of Christ, in that dreadful fire that hath no end.   

ANSWER.  
The upshot of your reasons if it be your best refuge as you seem to speak thus; The best is we firmly believe God is not Satan etc. If this be your best, than it will prove no better, than the knowledge which the Devil himself hath, and yet trembleth; What if God lend not Satan his omnipotent power, yet he granteth to this deceitful Behemoth so great power, as none upon earth can be compared with it; it is great enough to deceive your Holy Father, his Purpurats, and all other of your congregation, who are so sharply set upon miracles, that they seem to dote upon them; yea and you do in many of your legends, recommend such fooleries, that no man reading of them can abstain from laughter, so that if we sit by the fire, and laughed at your miracles, as you vainly, scoff at Sir Edward, you may thank yourselves for the same in your publishing of such risible stuff.  
For example, will not Sobriety itself (to use your own phrase) laugh and smile, to hear out of your book of Confor: of one Friar Francis who drank a spider in a chalice and presently rubbing his shinne-bone, after Mass the Spider came thereout.  
Who can contain from laughter to read how A●idius Bishop of Bisontium was upon holy Thursday carried upon the devils back in the form of an Ethiopian from Bisontium to Rome and how he carried with him to the Pope one of his slippers which the Ethiopian-devill had taken from him then and at that time when he had persuaded the Pope to commit fornication; and how the Bishop having done his message to the Pope and moved him to repentance, said Mass in his steed, was carried again to Bisontium by Saturday Easter eve upon the devils back. Speculum out of Sigebert in Chronolog. ad annum 411.  
Who can abstain from laughter to hear Severinus 
Se●er. vi●a Hyacinth.  relating how a young maid praying for her calf (that was newly dead so that the Butcher was flaying of it) unto the Polonian Saint Hyacinthus so soon as she returned from prayer the calf revived.  
Who can hold from laughing, to hear Costerus relate very gravely in his postils in Dom. 3. Quadrag. how a young maid being of five years old was possessed with a Devil because she ate milk contrary to her Father's command; and how when the Devil was cast out at Saint Peter in Rome he cried out aloud thus, This girl shall suffer no other purgatory in the next life then this she hath suffered from me.  
Who can abstain from laughing to hear the same 
Cester ibidem.  Coster relating how a Devil promised to cease from tempting a certain Eremite if he would swear to him that he would never bow his knee to a certain Image of the virgin Mary?  
Who will not laugh to hear of such often sweeting, bleeding, weeping, bowing, nodding and speaking of your Images?  
Who will not smile to hear when your Sacrament 
Downham de Antich.  god was lost in a meadow, how it was found by a light from heaven, and by the adoration and worshipping of beasts and horses about it, all kneeling upon both knees, saving only one black horse, which was possessed by a Devil, and was a thieves horse, he would only bend one knee?  
Who can do other than laugh to hear how the virgin mary's Statue fearing the Tartars cried pitifully to Saint Hyacinth to carry it over Boristhenes to Craconia which he did? Severin. lib. de mira. Hyac. 1. cap. 13.  
Who will not laugh hearty, to read, what your S. Dunstane found raking in the ashes of Saint Editha? Again, how he held the Devil by the nose, with a pair of tongues until he cried Oh! as in like sort, who can read without laughing how your Saint Dominike, made the Devil appearing unto him in the form of an Ape, to hold his candle until the Devill-ape burned his fingers?  
None I think can do other than laugh, to hear how the Devil himself was carried out in your holy Parisian Genovefaes closestole; as likewise, who smileth 
Legend. Gen.  not to think, how holy Martin putting his finger into the mouth of a possessed Person, the Devil was so tormented therewith, that he having no other passage, was glad to flee away at the fundament conduit.  
Would not Melancholy itself laugh, to hear how S. Francis stood preaching to the beasts and fowls of the field, they standing very demurely and listening to his doctrine? To hear how gravely he disputed with the Wolf at Engubium? How he made a league or truce betwixt the people of Engubium, and that religious and intelligent Wolf? To hear how he brought his Cade-Lambe with him to Mass, and how the same did ever prone adore and worship at the time of elevation? Bellarmine's Ass left haye but once and came and worshipped, but S. Francis his Cade-Lambe worshipped and adored daily their Masse-Lambe.  
Who can do other than laugh to read in your Speculo Exemp: how certain Monks were roasted like geese upon spits in Purgatory? Or who containeth from laughing to hear how that when the people would not hear your S. Anthony preach, he went to the Sea, preached to the fishes, and how some of the fishes spoke to him, others bowed, all heard devoutly. as Sedul: the Apologist for your book of Conformities, relateth.  
May we not smile to think, how the Irish Patriarch S. Patrick, made a sheep to bleat in the belly of the fellow that had stolen the same? I should make no end if I should seek to add more of this kind; these are sufficient, to give the judicious Reader to understand with what reason many of your miracles are rather to be derided then admired.  
To proceed, howsoever your simpering modesty telleth us, that you desire to serve and love God, yet your words are but wind, so long as you set up your bethel calves, and leave the worship which God hath prescribed, devising so abominable a one, as surpasseth for impiety all which as yet have been heard of, fitly compared to that of the Mexicans, who adored their God in the form of paste. Boter.  
For your conclusion, which is an Ignatian-like prayer, mixed with the gall of your malice, I cannot tell whether you deserve thanks or not. We rather advertise you to take heed lest by your subjecting yourself to that (Caput Aspidum) Triple Crowned Monarch, who sitteth in the Temple of God, bearing himself as if he were God, you enthrall your soul in the guilt of eternal perdition. As for us, who lay no other foundation for our salvation, than jesus Christ; wherein we may transgress his most holy precepts, we are most hearty sorry, and do with prostrate souls, beseech his goodness, that he will be pleased, so to illustrate our understandings, and to correct our affections, that we may more and more increase in his faith, and always do those things, which are most acceptable in his sight. Amen.    

CHAP. X. Wherein is examined the special miracles of Antichrist.  
Certain reasons showing Popish miracles to be Antichristian.  
Having thus showed the imbecility of your reasons, I refer what I have done to the judicious Reader. Yet for further confirmation of the Truth, I will by God's assistance, add certain reasons out of holy Scripture, to prove the very contradictory of your proposition, to wit, that your Popish miracles are no other than antichrist's lying wonders. But before I deliver my reasons, I am to prefix some few Suppositions, which our Adversaries themselves cannot deny.  
I suppose first that the furest and certainest way, to Suppos. 1 find out the nature of Antichristian miracles, is to search the Scriptures, and there to examine what those qualities and properties are, which they do fasten and attribute to the miracles of Antichrist and his Ministers.  
Secondly, I suppose, that in most places of holy Suppos. 2 Scripture, where any mention either express or implicit is made of Antichrist or his Ministers, and their miracles, the specialties and special kinds of such miracles, are no where so specified as in the Revelation; so that what we may learn of them in other places and passages of Scripture, must be (ex adiunctis) by circumstance of the places, and context of Scripture, in which the miracles of Antichrist and his, are in general terms delivered.  
Thirdly, I suppose, out of the consent of all, whether Suppos. 3 ancient or modern, that the Apocalypse is a book wholly mystical, which doth (excepting some few doctrinal rules and exhortations to virtue) in types, figures, forms, and resemblances, describe and foretell the future events of the Church. Now the nature of these typical and figurative prophecies is such, before they are fulfilled and accomplished, that no man can tell well without special revelation, what to make of them; or how out of them to draw any firm or solid argument; but the same being accomplished, there presenteth itself unto the serious meditator, such a clearness of truth, that out of them not only conjectural, but even necessary arguments may be gathered for this purpose.  
I suppose four, that in the very obscurest passages Suppos. 4 of that hidden book, if it happen (as it often doth) that the understanding of some principal part thereof, is made clear, by reason that some part of the Vision is accomplished and fulfilled; then the other parts and adjuncts of that Vision, are to be interpreted and explained by the same, provided, that he who expoundeth, hath a careful eye to other parts of Scripture, and the analogy of faith; as also to examine carefully and diligently, the authentical Histories of those times, in which the principal part of the vision is accomplished. As for example, in the thirteenth of the Revelation, we have the arising up of two beasts described; The first out of the Sea, with divers heads and horns and Diadems upon the same: The second out of the Earth, having two hores like the Lamb, with other particulars, describing him to be rather a pretended spiritual Governor, than a Temporal Monarch. Now we have in 
Apoc: 13. 12, 14, 15.  this same 13. Chapter in the 12 and other verses, it most clearly described, that this second Beast is so linked, and joined to the first, that they seem both to make but one total, complete and monarchical Government, the one being subsidiary and helping to the other: and this is delivered by most of the Pontificians, who will have Antichrist himself to be signified by the first, by the other, either a multitude of his false Prophets, or else some one most notorious and immediate Precursor of his, as Viega with divers others. By which it is most 
Viega in Apoc.  clear, even by the confession of the Adversaries, that by these two Beasts, is signified, the whole Antichristian Government, both in head and members, which also seemeth to be delivered by the Prophet himself; who 
Apoc: 17. 7, 8, 9, 10, 11, etc.  declaring how the Beast was described by the Angel that appeared unto him, maketh mention of one only Beast, including and containing the latter in the former. Now that we may come to know, what manner of false Prophet, or false Prophets are signified by the second Beast, working miracles and prodigies, for the service of the first Beast; we are to search what manner of Government, Rule, and Monarchy; and where, in what place, and what time is signified by the first, that had heads and Diadems upon it: the which we may very easily perform, seeing it pleased God by his Angel, to interpret the same unto his Prophet S. john. By whose interpretation, together with that which Pontificians themselves do deliver, we may easily come to know what Government or Monarchy is described by the first: which being known, the understanding of the other will be facile and easy; the examining of which, I refer till anon. These things thus supposed, I come to my reasons, which I ground upon three several heads or foundations.  
The first shall be out of the very specialties of antichrist's miracles, described in S. john.  
The second head shall be out of certain qualities and conditions, which the holy Scriptures do fasten upon Antichristian miracles.  
The third shall be out of some clear circumstances of holy Scripture, by which we are pointed both to Antichrist and his miracles; which performed, the Courteous Reader may not expect more in this place concerning this argument; and withal he may understand that we are not chief to prove the Pope to be Antichrist by his miracles, but that truth being otherwise evicted and convinced, we confirm the same position by the Antichristianisme of his miracles.  
I might add a fourth head of such places as point us to Antichrist, but make no mention of his miracles; but of them hereafter if occasion require, some of them I have examined in my first Prelude.  
Out of the first ground, thus I argue. 
First reason.   
Whosoever in himself, and in his Ministers hath done those special miracles, which S. john describeth in the thirteenth Chapter of his Prophecy, he hath in himself and in his Ministers done Antichristian miracles. But the Pope of Rome, both in himself and in his Ministers hath done those miracles described by S. john 
verses 13. 15.  in the 13 of his Prophecy, Ergo the Pope of Rome in himself, and in his ministers hath done Antichristian Miracles.  
The Mayor or first proposition, I suppose as manifest, confessed by all, gainsaid by none.  
The second or Minor, thus I prove.  
The miracles described by S. john in the 13 chapter of his Prophecy, and in the 13 and 15 verses, are two. The one, to make fire to come down from heaven upon earth, in the sight of men. The other, that he should give life to the Image of the Beast, so that the Beast should speak: But the Pope of Rome and his, have done these two, Ergo. That the Pope and his, have done these two, thus I make it manifest. And to begin with the first, which is to make fire to come down from heaven upon earth, in the sight of men. If we understand this according to the plain sense of the words (as probably we must) like as Elias caused fire 
1 Reg: 18. 38. 2 Reg: 1. 12.  to come down from heaven, against the false Prophets; upon and against the fifty servants; then clear it is, that the Pope and his, have caused fire to come from heaven. For what else then fire from heaven, when Constantine the Pope making trial of the Archbishop of Ravennas Caution at S. Peter's memory, the same was scorched and made as black as a  coal?  
What other then fire from heaven, were those torches which gave light from out of the clouds to Zacharie Pope as he journeyed to Ravenna?  
What else then fire from heaven was that which burned 
Tilman: lib. 2. Sac. Collat. cap: 26.  the house of a Lutheran Matron, because she commanded an oven to be heated upon the day of the Virgin Maries assumption?  
What else then fire from heaven, when as to show the force of Excommunication, bread hath been excommunicated, and thereupon scorched and made black as a dead  coal, as we may read in your Speculo exemplorum? What other then fire from heaven, was and is the miraculous Arras Candle? What else then fire from heaven, was that splendent light (like unto that of your young Saint Bently in Rome) which appeared to a Monk attending at Mass? Like was that when your 
Specul. v. fletus ex. 5.  Sacrament-god skipped from a mules back hanged in the air with resplendent and fiery beams over it and round about it. What else then Fire from heaven, was that, 
Spec. v. Euchar. ex. 26.  when a certain Bishop being excommunicate by your Pope, for taking part with Henry the 4. he was as Aventine reporteth from the mouth of another, strooken with 
Auent. lib. 5.  a thunderbolt from heaven? What else then fire from heaven, consumed the sacrifice of those boys at Apamea, when they setting bread upon a stone, and imitating the Priest in saying the Allpotent transsubstantiating five words, their bread was suddenly consumed with fire? as Bredenbachius relateth.  
What other then fire from heaven; when your Saint Edmund's candle was so strangely lighted by his prayers to the Virgin Mary?  
What other then fire from heaven, is that your Saint 
Liadan. lib. 2. the fug. Ido: cap: 1. See Spec: ex: ●: Imag exem. 8. & 9  Authonies' fire, whereof you draw signs and shadows upon your Church's walls, to keep Passers by from fouling of them? An example of this fire see in Lindanus.  
A glorious and resplendent Fire it was from heaven, which to show the sanctity of the Pope Eugenius, and the 
Baron. an: 1145. ●: 24.  holiness of your Mass, shined over and upon his head whilst he celebrated Mass; yea the Armenian Legates saw doves (that is Angell-doves) from the fire and in the fire ascending up and down upon your holy Father's head.  
Torches of fire, and from heaven were those, which appeared whilst your holy Innocent celebrated Mass in the presence of Lotharius the Emperor. Was it not fire from heaven, which so gloriously shined upon the bodies of those, who were slain by the Albigians near to the town Lavallis at a place called Mountioy, the sight 
Mons Gaudij.  whereof greatly amazed the beholders as Altisiodore relateth?  
From heaven surely came that fire, which pointed out in a meadow your Sacrament Eucharist-god; which had been lost by a careless Priest, as he went to housel a sick person. Other such like I could relate, these are sufficient to show, that Popes and their Ministers, have 
How powerful is their excommunication? whenas coming only from an Abbot it can cast a crow for stealing a ring into a horrible and languishing fever not to be cured but by absolution. Spec. exem. Excommunicate. exem. 4.  caused fire to come down from heaven; and this if we understand the same in the literal sense, & as the words sound: but if we understand the same words in a mystical sense, and do by fire according to use of Scriptures, and fittest application mean, either the fire of vengeance and revenge by excommunication; or else the fire of heavenly gifts and graces, in this sense also; it is most evidently clear, that both the Pope and his do in the opinion of men make fire to come down from heaven. What other than such a mystical fire from heaven, is their thunderbolt of excommunication? by which they dethrone and cast down even to hell, whom they please? What else then mystical fire from heaven, are those graces and blessings which the Pope, yea every Priest can fetch from heaven, by saying certain prayers appointed 
Oratio ad bened cendum quodcunque.  in your rituals? yea they are so powerful, that they can call down, and pray down the Graces and presence of the holy Ghost upon what Creatures soever they shall please: witness your Pontifical and Ritual books.  
These things which I have here delivered are very true, and you cannot deny them, out of which it followeth by most clear consequence, that in the sight and opinion of the men of your Church, the Pope and his, do make fire come from heaven, whether we understand the same mystically or literally; and so we see the first Antichristian miracle accomplished in your Church. Now to the second.  
Before I declare my second argument, I note that the Prophet himself, doth not call antichrist's making the image of the beast to speak, either a miracle, or a wonder, neither do I think it is to be esteemed as a miracle in strict terms, and strict manner of speaking; unless we may call it a moral miracle, that is a miraculous effecting of that, which was morally impossibly by wonderful restoring of a collapsed and decayed estate, but speaking of the same as most do we will call it a miracle.  
This Antichristian miracle then, is described by the Prophet in the fifteenth verse thus, to wit; that he 
Apoc. 13.  shall give life or breath to the Image of the Beast; so that the Image of the Beast, should speak, and cause that as many as would not worship the Image of the beast should be killed. Here the Pontificians especially their great Augustine Bellarmine, do triumphantly infer, that seeing never any Pope did make any Image of a Beast 
Bell. lib. de. Pont. 3. cap. 15.  to speak; or propose any such Image to be worshipped, that consequently their Pope cannot be Antichrist. But weighing this their triumphant inference (before the victory) I cannot but exclaim and call the very heavens to witness against their wilful obstinacy and impudency herein, who here will rest and insist upon the plain and literal sense of the words, understanding them as they sound, whereas the whole context of Scripture, together with their own principles must of necessity enforce them, to some mystical and figurative interpretation of the words: for to dispute out of their own grounds, must not the Image of the beast be the same (at lest genere in kind) in show, resemblance, and representation, which the beast itself is in verity and truth of the thing? Now is it not a confessed truth by themselves, (clearly also to be evinced out of Scripture) that by the beast, with so many heads and horns, with Diadems upon them, are signified some manners of State, Rule, Government or Monarchy? if so; then most assuredly, the Image representative, and significative of such a beast, must be some state, government, Empire or Monarchy, in semblance and show representing the same: to say that the Image should be representative, in the nature of other Pictures, or statues, such as hang upon walls, or are placed in public places, is merely a vanity. How improbable and morally impossible, that the whole world should be brought to adore a picture of such a beast, whether it be massy of silver and gold, or drawn in colours? Consider Master Flood, the form of such an Image, it must be made with seven heads, ten horns, with Diadems upon them; 
Apoc. 13. 1. 2. 3  in the forehead must be written the name of blasphemy; in body it must be like a Leopard, in feet like to a bear, in mouth showing a Lion; this is the goodly Image after which the whole world must wonder, and which it must adore; for the holy Ghost saith expressly, that he who maketh this image, will cause and compel the first Beast to be worshipped, and an image of the Beast which was wounded to be made and to be worshipped. Now most evident it is, that the first beast whereof the image is to be made, is of this and more monstrous proportion, than I have described. Further (to speak according to their own principles) is it not a likely thing, that Antichrist who (as they say) shall be an utter enemy to all Idolatry, who shall worship no God publicly, save only the God Maozim in secret; that he should set up, so ill favoured, so ill shaped, and so monstrous an Image, compelling all to worship the same? and the Refusers thereof, to be slain? is this agreeing to your own principles M. Flood, or is it likely to agree with antichrist's policy, pride, hypocrisy? fie fie upon such fictions.  
Further, if this be to be understood literally of the making of some image representing the first beast, a Leopard, Lion, and Bear, why then doth the false Prophet with two horns, cause the inhabitants of the earth (meaning all under his obeisance) to make the same? why rather doth he not require Image-makers, Painters, or Statuaeries? belike the Image was so massy and huge, greater than that of Nebuchodonozor, so that the Inhabitants 
Dan. 3.  of the earth must be required to make the same; And if it be so massy, yea if it be a material Image, how is it possible, it should be carried up and down from one Kingdom to another; so that in three years and a half, the whole world may worship the same? If it be to be carried, Master Flood, prophecy unto us the manner, whether like your Pope upon men's shoulders, or like your Loretto goddess, transported miraculously by the hands of Angels. Perhaps you will answer and say, that though the Massic-image or principal picture itself, be reared up in one place, yet the Inhabitants of the earth shall be enforced every one of them, to have some pretty Images, and representations of the same. Be it as it will, I pray you to rest merry with your conceit of your material Image, for my part I profess ingenuously I am tired to be put to dispute against these your vanities.  
The true meaning therefore of this place is thus; to wit that the second Beast which hath two horns like the Lamb, that is pretendeth by a twofold power of jurisdiction 
Claves Potestatis & S●ientiae.  and doctrine, to be the Lambs (that is Christ's) vicar; shall cause and compel the in habitants of the earth, to make some kind of Rule, Government, Monarchy, Empire, like to the first, whereof it is an image ●● representation. Now it resteth to be proved whether the Popes have done this or not: the which because it is a point manifest, and (in confesso) confessed I will dispatch it in a word or two. What the Image-state, or Image-Empire is, we shall easily know if we can first find what the first State and Monarchy was, signified by the first Beast, arising out of the sea: the nature and property whereof it pleased the Angel to declare to S. john in the 17: of his prophecy, where agreeing to the interpretation 
Apoc. 17.  of all ancient and modern Interpreters whether Pontifician or of the reformed Churches; by the Beast is signified a State, Rule, and Monarchy, which was Roman, having her chiefest show, glory, and pomp in Rome, taking denomination from the same, signified by the name of Babylon the great: which is so clearly delivered by the Angel to Saint john, that he doth as it were with finger demonstrate so much; saying, the woman which thou sawest (sitting upon the scarlet coloured beast) is that great 
Apoc. 17. 18.  City, which reigneth over the Kings of the earth. Which great City, who of the ancient or modern learned, did interpret to be other than Rome? So then we have it proved and confessed, that a State and Government of Rome and in Rome is signified by the first Beast; now we are to examine, when the States and Governments signified by the first Beast were ended, so that the first Beast became dumb, being wounded or destroyed; for it is most clear that the first States and Rules must remove and give place, before the second which are the Images of the former, can succeed into their room. Of whom shall we learn this? marry from the Angel himself; who in the 17. Chapter describing the durance of the 
Vers. 10. 11.  Beast, in seven Kings, that is seven governments each succeeding other, speaketh thus: And there are seven Kings, five are fallen, and one is, and the other is not yet come, and when he cometh he must continue but a short space. And the beast that was and is not he is the eight and is of the seven, and goeth into perdition; thus the Angel. To consider unto what shifts the Pontificians are here put, it would make the Summoner's Ass to break his halter; some of them say, that by these five Kings are to be understood those five Roman Emperors, who after Nero held the Empire to wit Vespasian, Titus, Galba, Otho, Vitellius, by the one that was when S. john wrote, Domitian, by him that was to come shortly after, and to continue but a short time, Nerua Traiaenus. The vanity of this conceit needeth no refutation; Viegas relateth it as the opinion of Victorinus and utterly rejecteth it; yet himself, as if he were hired to play the Pope's fool, produceth a far worse, which might make (to use Master Floods phrase) sobriety itself to smile. The grand Clerk after he had (being thereunto enforced by evidence of truth) confessed, that by Babylon and by the woman is signified Rome itself, and Rome's Government; yea and for further cleared of this same, showeth that the Angel by the seven hills did understand those hills, on which Rome standeth to wit Palatine, Quirinall, Aventine, Coelian, viminal, Esquiline, janicular; yea, and that by these seven hills seven Kings are signified; yet afterwards coming to declare what manner of Kings these seven are, he saith, that by the seven kings are signified the seven ages of the worldt he first from Adam to Noah, the 
Viegas inter, pretation of the 7. Kings.  second from Noah to Abraham, the third from Abraham to Moses, the fourth from Moses to David, the fift from David to Christ, the sixth from Christ to Antichrist, the seventh from Antichrist until the end of the world. Thus he: what coherence courteous Reader betwixt the seven hills, on which Rome stands, and the seven ages of the world, whereof five were well-nigh past before the walls of Rome were thought on? so that Rome could not well stand upon five of them which were ruinated before her foundation stones were laid. I will not lose time to dispute against this their idle conceit, common amongst them.  
Yet I cannot (wishing my pen were able as a trumpet to sound in the ears of all Christians) but observe, how Viegas the grand Ignatian, commenting upon the 17 of 
Viegas sect. 2.  Revelation, doth most impiously blaspheme against Christ himself. This profound Clerk, having showed in the beginning of the chapter, how by the seven heads are signified (Omnes Reges Impij & Idosolatrae) all the impious and idolatrous Kings; Towards the latter end of the Chapter, he dareth to say, that under the signification of the sixth King, Christ is signified. Now if by the angels interpretation, the seven Heads, Hills, and Kings, signify the same things; what blasphemy for Viegas, to bring in Christ under the signification either of Heads, Hills, or Kings? What is Antichristian Theology if this be not? Who ever yet read in the Ancients, but that by the heads, hills, and Kings in this place, such senses were to be gathered, which might better fit Antichrist, than Christ jesus our Lord and Saviour: And who (that is in his senses) can otherwise interpret these heads, hills, and Kings; then of such as shall be serviceable to the Beast? who beareth them, and of whom they are parts and members? With what for head then, can they interpret Christ, and his government by Christian Kings and Emperors, to be signified by the sixth King? And if I mistake it not, there is a mere impossibility in it, for how doth the Angel say to S. john, that the sixth was when he wrote? Were there then Christian Kings and Emperors, who ruled under Christ, and professed his Regal authority? not any God wots. I am wearied in tracing of their follies; let us then consider, what the true meaning of the Prophecy is, as it shall please God to assist with his grace.  
By clear consequence then of the Prophecy, agreeing to that which is recounted in ancient and authentical Histories, we are enforced by evidence of truth, to interpret the seven Kings (signified by seven Hills of Rome) for seven kinds and sorts of Governments; whereof five, to wit, of Kings, of Consuls, of dictators, of Decemvires, of Tribunes, were past; the sixth, of Emperors was then; the seventh, to wit, the usurped Regal rule of the Goshes, was to succeed, but to continue for a short time. This being so, then by inevitable consequence it is must needs follow, that the next Rome-government, which succeeded the Imperial (which was and ruled whilst S. john wrote) and the seventh, that of the Goths and langobards, but wounded etc. must be the Antichristian government, after which we inquire. Here I demand in good earnest of the Pontificians, what form of Rome-government succeeded the Imperial, and that of the Goths, and by whose means? What? was it not Papal? was it not by the Pope's authority and power, pretending for the effecting of the same, the lambs Vicarian power? Of long time they pretended an idle donation of Constantine, but the same being found to be (Palea) trash and ille gitimate; the Anchor they afterwards ever stuck unto, the horns they ever leaned unto, are the Lambs, that is, the double power of the Lamb, of government and doctrine for these horns and in respect of them it is, that their Divines, Canonists, Friars, Ignatians, Monks, Summists do all (plenis b●ccis concrepare Papae suprematum) with open mouths proclaim the Pope's absolute Imperial Government; as Roman; in Rome and which cannot be severed from Rome: so that the lambs horns, that is, the lambs power is so fixed and fastened to Rome, that it may not be removed thence. For this is a decree amongst them more inviolable, than any Persian or Median law, that whosoever is Bishop of Rome hath the lambs horns, the lambs power, and no other Bishop whatsoever can wear the same horns, have the lambs power, no not though the whole multitude of Christians would endeavour the same; so that the lambs horns are the Popes, and none but his. Now that the Pope did give life to the image of the Beast after the sixth and seventh head; and after the Beast was wounded, either by the Goths and Vandals, or by the Henry's and frederic's (if we should so interpret) it is confessed, and thus it may be made manifest.  
First, in that he hath by his double pretended Vicarian power of the Lamb, brought himself and his Papal Seat to that Imperial and Monarchical form of Government, 
According to B●ronins judgement no Prince  which for extent and absolute manner of command, passeth those of old Rome, of the first Beast, and 
aught to be styled a Monarch but the Pope. Ad ann. 1097. n: 30. 31.  his heads: yea he causeth all those to be killed, which will not worship this his supremacy, which is no other than a very Image and representation of Rome's former government: so lively, that they may both seem to have been spit out of the Dragon's mouth at the same time. But if we will not interpret the Pope by his pretended Vicarian power, to have made the Image of the first beast to speak in himself, and in his own Papal Imperial government; then secondly we may understand it thus, that he maketh an Image of the first beast to speak, in such seeming Image-Emperours, as he hath substituted upon the wounding of the beast in one of his heads; I said Image-Emperours; for they are no other than Images and shadows of Imperial dignity; for so much as concerneth Roman Imperial dignity or the command over Rome: I said truly they are no other than Images, and shadows for so much as concerneth Rome's sovereignty. For what are these Emperors else then Homines Papae, The Pope's liege men? are they not to be destituted at his pleasure; and to be instituted at his pleasure? so that none of them can speak Romanus Augustus, until they shall have renounced all right and title to Rome, and to Saint Peter's Patrimony, as they speak. But for my part I cannot think that the Pope's making of the Image of the Beast to speak, is to be understood thus; for there are some strong reasons against it, which yet are for the former. First, the Prophet saith, that the 
Apoc. 13.  False-prophet should cause all to be killed, who would not worship the Image of the beast; the which as it hath been plentifully accomplished, upon such as have denied his Supremacy and Papal government: so we do not find that he hath been so careful to cause any to be killed for denying the dignity of his nominal Emperors. It is apparent he keepeth them up only to cloak his Antichristianisme, which was not to appear before the removing of the Imperial dignity from Rome; so that 
Apoc. 13. 15.  he laboureth still tooth and nail to uphold some nominal Emperors, lest the ignominy of his Antichristianisme, should be more lively discovered. 
Apoc. 13. 16.   
Secondly we find, that all both great and small, free and bound, are to profess subjection to the Image of the Beast; the which as it was never fulfilled touching subjection to his nominal Emperors either of the Franckes or Germans; so it is most fully completed in the Roman Image-monarchie of the Pope where it is an Article of faith, that all Creatures are bound under pain of forfeiting 
Bonif. unam sanctam, de maioritate & obedientia.  salvation, to be subject to the Bishop of Rome.  
Thirdly we find, that the ten Kings, which had not received power in the Prophet's time, but were to receive the same presently upon the dissolution of the beast; we find I say, that these ten Kings were to give their power unto the beast, whose wound was healed, and whose Image was made, until the words of God were fulfilled. Now as this hath never been accomplished towards their nominal Emperors, who have scarcely in Germany, (for without Germany they are sans terre) a few free commonwealths at their command; so it hath been most perfectly completed in the Roman Papal State, where just at the very time, when the Pope made the Image of the beast to speak in his Papal government; those ten Kings, which came out of the same Empire with him upon the dissolution of the heads, gave their power unto him; subjecting their thrones and their kingdoms to his command. And this exposition seemeth more clear, if we do withal consider, that these Kings which were at the first her devoutes, were afterwards to fall into so great disliking of her, that they would by degrees make her desolate, eat her flesh, and in the end consume her with fire; the which how in part it is already performed, the conditions of England, Denmark, Sweveland, Scotland etc. do declare and make manifest: For as the Countries with their Sovereigns, were at the first together with all other kingdoms of the west subjecteth to the Pope; so now they are become his fatal enemies. And here we are not (for further confirmation) to leave unconsidered, how the subjection to the Pope when he made the Image of the Beast to speak, was so universal that all kindreds and Nations were subject to his power, as it is described in the 13. of the Revelation, yea they were with him to fight against the lamb and to overcome the lamb, that is to take away as it were from open view and knowledge the true and entire profession of Christianity; which accordingly happened, as it is manifest; and the Papists themselves do glory, that all Kings and kindreds, all Nations and Kingdoms, were then subject at lest, to the Pope, when he first came to make more special use of his universal Supremacy; which was upon the decay of the beast, as is most manifest. And as his extent grew then on by degrees to be universal; so by degrees as by experience it is evident, it hasteneth to be confined within Saint Peter's pretenced Patrimony; Lord jesus say Amen.  
There is a third special miracle, which some Pontificians would gladly for the clearing of the Pope ascribe to Antichrist; It is, that Antichrist should feign himself dead, and by the Art of the Devil should raise himself up again, which as yet say they none of the Popes have done; ergo they are not Antichrist. Alas good Sirs, into what plunges are you driven? your Viegas with many other of yours, doth for very incongruity of the miracle relect the same, and how  the conceit is, it thus appeareth: For first, the Prophet doth not say that the Beast was wounded, but that one of his heads was (quasi occisum) as it were slain, by which we must of necessity understand, one of the Kings, and Kingly governments expounded in the 17. of the Revelation, to have been so near utter overthrowing, that it seemed dead; and yet was raised again. Doth not your vulgar reading expressly say, (plaga mortis eius curata) the wound of death was cured; that is, a mortal wound was cured; but it saith not, he was revived after he was dead. Again, how incongruous is your Bellarmine, and your Rabbis in their declaration? who say, that Antichrist shall feign himself dead, and yet should be raised up, by the power of the Devil? What Sirs? if Antichrist do but counterfeit, and dissemblingly shut his eyes, what need shall he then have of the devils Art, to raise him up again? Again, what falsaries are those, who say Antichrist counterfeits his wound, when as the holy Ghost saith expressly, that one of the Beasts heads was as it were slain? that the wound was (plaga mortis) a mortal wound, that the wound was cured? And all the world admired after the beast? but seeing our Adversaries, would needs hereout draw an argument, to clear their Pope; let us endeavour out of the true meaning of the same, to show him to be Antichrist: For clearing of which:  
We must understand according to the exposition of the Angel himself to S. john in the 17. Chapter, by the head, which was wounded, one of the seven Kings; and so by comparing the 3. 4. 5. 6. 7. and 8. verses of the 13. Chapter, with the 8. and 11. verses of the 17. Chapter, we shall clearly find, that the King or kingly state wounded, must probably be that, under which Saint john wrote his prophecy; which being so, I do in good earnest demand of the Pontificians, by what Rome-government succeeding after the Imperial was the wound cured? wounded as the 7. but recured as the eighth? for so saith the holy Ghost; And the beast that was, and is not, 
Apoc. 17. 11.  even he is the eight, and is of the seven, and goeth into perdition. Now I demand in good earnest, what Rome-government, other than that of the Emperors, hath been wounded as it were to death, and yet recured again? what mortal wound can be better thought upon (than either that of the Goths and langobards? or that of the Henry's, and frederic's) if we think of that of the Goths and langobards, clear it is the wound was cured by the Popes, by their means and procurations, and for their own good and their reviving again.  
But what if a man would leave the former, and understand this wounding, of those wounds, which your 
If we make the Pope the seventh head than we are to take him ruling Rome with his intermixed horns of the Lamb at Constatines' relinquishing the same.  Papal Rome-government received from the Henry's and frederic's, in your Alexander's and Gregory's, and make them the 7. head? for than were your Popes brought so low upon their knees, that they seemed dead, yet (see the Fate of Rome for reigning) on a sudden they were so revived, raised up, and their deadly wounds healed, that one of them, Gregory the 7. made Henry the 4. dance his leisure three days and nights bareheaded and barefooted at Canusium: the other Alexander the 3. set his foot upon the neck of Fredrick Barbarossa, in the sight of all Venice at Saint Marks Church door; and thereupon it was that the whole world admired after the Beast, that was and is not; that was the eight and is of the seven, 
Apoc. 17. 8.  and yet is not, because six of his heads are quite abolished; and yet is in the seventh and in the eight. For my part I refer this to be censured by the more learned, I have called Antichrist both of the seven and the eight: of the seven because in his Papal-spirituall Monarchy, whilst the Goths ruled, he next succeeded the Imperial, in which he was wounded afterwards; but his wound being cured, he so trampled down the Henry's and frederic's, and all succeeding Emperors, that he joined the Sceptre and the keys together. And whereas before he pretended by virtue of the lambs horns, that is Christ's Vicarian power, to be absolute and supreme in spirituals, he was so revived and animated by the curing of his deadly wounds; that since he hath challenged an absolute Monarchy both in spirituals and temporals; so that by this means we have an eighth Beast (Antichrist in his perfection) which was of the 
Gregory dareth to call him that challengeth to be universal Bishop Antichrist Greg. epist. 76. lib. 4.  seven; of the seven for his spiritual Supremacy and universal Episcopacy in spirituals in time of the Goths: Eighth for his Monarchical and Imperial Papacy in temporals; In the first he pretendeth, and pretended like the lamb with the lambs power; In the second he roareth like the Dragon, his lamblike pretences sound in all their pulpits; his Dragonlike roars, have filled all Kingdoms and provinces; so that he hath fought against the Saints, and for a time hath overcome them. These points though clear in themselves, yet 
Apoc. 13. 7.  may seem dark and obscure unto us; but let the Intelligent Reader compare this my discourse, with the Events of things, and accordingly judge. That which I have here briefly set done, I shall (if God please, and occasion do require it) more amply declare and confirm; and so I come to my second ground of my reasons, which is the general qualities, and properties of Antichristian miracles, delivered in the holy Scriptures; out of which I argue thus.   

CHAP. XI. Wherein is examined the general properties of antichrist's miracles.  
FIrst, out of the greatness & quantirie of them, they Reason. 1 must be great for quantity, and many for number; for so our Saviour hath foretold in Saint Mathewes 
Math. 24. 24. Mark. 13. 22.  Gospel and other passages of Scripture; and the joint voice of the Ancients do deliver as much. Now which of the Pontifician, can or will deny their miracles to be many? which of them doth not exult and insult against us for the greatness of them? doth not Master Flood here, both for number and excellency compare them, with those of the primitive Church? this point is clear; I go on.  
Secondly, I argue out of another condition of Antichristian Reason 2 miracles, that they shall be (mendaeia & falsa) lying and false. The miracles of Antichrist are called in Scripture mendacia, lying, not because all of them shall be fictious or forged; nor because all of them shall indeed tend to the persuasion of lies; but also in this respect they are called mendacia, mendacious, lying, because many of them shall be counterfeit; for Antichrist and 
See Bellar. lib. 3. de Pont. cap. 15. 2 Thessal. 2. 10.  his, amongst many great miracles they shall do, shall also pretend many false and counterfeit ones, (in fallacia erroris) in the deception of error, saith the Apostle. And I suppose, there is no Pontifician will deny this; so likewise no ingenuous Pontifician can deny, but that there is store of mendacious and counterfeit miracles related by the Legendaries of their Church. Many are the wonders 
See Canus Lec: lib. 11. cap. 6. Lira in Dan.  which are recounted in the book of Franciscan Conformities: but how many of these are derided, and scorned by many learned of that Church? Great are the miracles and many, which our late Ignatians do father upon their Founder Ignatius Loiola; but small esteem 
The great superstitious Viscount of Sussex reading the tale of S. Francis his preaching to the Wolf at Engubium laughed hearty at the same.  is made of them, either by the Benedictines, or by White or Black Friars, and by their superstitious Allies, in name the jesuattes. I myself have heard divers laughing at the Ignatians policy, who so long after the day, begin to set Ignatins his miracles upon the stage; the reason doubtless is, lest if they had produced them sooner, some might have been found living who knew the Soldier, and could have reproved their forgeries. The matter is plain, I need not stand upon it, for there would be no end if any should stand to relate an infinity of lying narrations, which many of themselves deride.  
Thirdly, I argue out of the effect of Antichristian miracles, Reas. Third to wit, that many shall be seduced by them, yea the 
Matth: 24.  very elect if it were possible, and that for them the whole 
Mar. 13. 2 Thess. 2. 10. Apoc. 13.  world should admire after the Beast, the which how it is accomplished in the Roman Synagogue, (where there is such a confluence of people of all Nations after their miracles; where all the world admireth the Roman Papacy, for the number and greatness of their miracles) who seethe not, who observeth not?  
Fourthly, I argue out of the manner, by which the Antichristian false Prophets do their miracles, to wit, Reason 4 they shall do them in the very name of Christ himself, Many saith Christ (speaking of them) shall come in my 
Matth: 24. 5. 23. 24. Marc: 13. 6. 21. 22. Luc: 17. 22. 23.  name, to wit, as pretending his faith, his power: for by no means it can be understood, in that sort as the Pontificians commonly expound it; that is, that many shall come in the name of Christ pretending themselves to be Christ, and denying Christ himself. For if such a thing were prophesied by Christ, how could his infinite wisdom have added, that the very elect should be in great danger to be seduced by them? What? are the elect such inconstant reeds, to be shaken with that which every common Christian at the first sound would abhor, hate and detest? No, no sir, Antichrist and his shall come in the name of Christ, pretending his doctrine; they shall make an apostasy from Christ, yet not profess the same by denying Christ, their working shall be as the Apostle termeth it (mysterium iniquitatis) a mystery 
2 Thess. 2. 7. 10. See Apoc: 7. 5.  of iniquity (in fallacia erroris) in the deception of error. Now manifest it is, that the miracles done in the Pontifician Church, are pretended to be done in the name of Christ, and therefore it is, that so many are seduced by them; therefore it is, that when some Christians of the reformed Churches do hear of the same, they do as it were in some sort begin to stagger, to hear that Rome doth flourish with the glory of miracles, which they pretend to be done only in the name of Christ. This indeed is a dangerous block, at which the very Elect might be in danger to stumble; were they not upheld by him who hath promised that no man shall take his sheep 
Ioh: 10. 28.  out of his hands.  
Fifthly, I argue out of an universality of Antichristian Reason Fifth miracles, which shall be done by Antichrist and his ministers in all places, for the whole world must admire after 
Apoc: 13. 13.  them; they must be done (in conspectu hominum) in the fight of men and view of the world. Now the same is punctually performed, or pretended to be performed by the Pontificians; who have in all such Countries as obey their Pope, some Miracle-Sanctuaries; as for example, at Burgis, Compostella, Montserrato in Spain; at Lile, Sichem, Arras, Mechline, Hall in the Low-Countries; at Rheims, Shallon in France: And in England, time was, we had the Ladies of Ipswich, Walsingham, etc. It boots not to add of other Countries, the point is clear.  
Sixthly, I argue out of the specialty of the Ministers Reason Sixth of these miracles; It is apparent in holy Scriptures, that they are not to be the ordinary followers of Antichrist, 
Matth: 24. 24. Mar. 13. 22. Luc: 17. 2 Thess: 2. Apoc: 9 13.  but they are to be his special Devoutes, and as it were sworn slaves. Now in Popery it is most clear, that their Miraculists, are Monks, Friars, Abbots or Bishops, such as are by a more special bond and link more than ordinary people or Priests, tied fast in slavery and subjection to the Sea of Rome. This point is clear, so clear, that I undertake there is not any of their Church (if zealous) who will dare to attribute the ordinary working of miracles to any that are not, at least in profession devoted to their Holy Father. For this cause they cannot endure to hear that Ignatius the blessed Martyr and Patriarch of Constantinople, did any miracles, because he did oppose against the Popes, arrogating jurisdiction over the Churches of Bulgarie.  
Seventhly, I argue out of the circumstance of the Reason 7 time when Antichristian miracles are to be most rife. The time is pointed out unto us in holy Scriptures, at 
2 Thess: 2. Apoc. 13 & 17.  the dissolution of the Roman Empire, and at the setting up, and in the time of another Monarchical Rome Government in steed thereof; which, that it is now accomplished, 
See above in my first ground of reasons.  who seethe not? The Roman Emperor being a mere Nominal, a very shadow of the Imperial dignity resting in the Bishop of Rome, who is his absolute Lord, the Emperor his Substitute; the Pope the Liege, the Emperor the Liegeman; and hath in the opinion of the Pope, his Purpuratts, and other, no more Sovereignty in Rome, than the King of Spain hath.  
And hereout ariseth another consideration of time, to wit, that at the very time when Antichrist his ministers shall do many and great miracles, than the true Christians shall work either none at all, or else so few, that in comparison of the great multitudes, that Antichrist 
See above saepe. and Greg. lib. 33 & 34. mor. in Job.  christ and his shall do, they will seem none at all. Now clear it is, that the Popish Church aboundeth with wonders, and doth with insultation twit and reprove the reformed Churches for want of the same; and this is a very express Antithesis or opposition, which is to be betwixt the true Christians and the false in the time of Antichrist, 
Chrys●st. vel Author. imperf. in Mat. hom. 49. Greg. sapissime.  the false shall exult in their miracles, which to the true servants of Christ shall be matter of trial and probation. and hereout,  
Eightly, I argue thus. In the time of Antichrist such Reason. Eight people as shall be of his damnable profession, shall be eager and greedy after miracles, in which his chief ministers 
Apec: 13. 2 Thess: 2.  and false Prophets shall egregiously exult. Contrariwise, the true Christians shall recurre only unto the Scriptures, rest only upon Christ's promises and assurance of their faith, according as S. john saith, Hic est fides & patientia Sanctorum: Here Saints must use their 
Apoc. 13. 10.  faith and patience. This is now clearly accomplished in the Popish Synagogue, the disciples whereof are greedy and most eager after miracles; which appeareth by their most tedious Pilgrimages. Contrariwise, those of the reformed Churches, are very well contented to want the same, relying only upon the assurance of their faith in Christ and his promises, delivered in sacred Scriptures, and confirmed by such miracles as are there recommended. and so hereout,  
Ninthly, I argue, that in antichrist's time, those that reason. Ninth are his, as they are eager after miracles, so they shall also be very prone to believe them, the which is so apparent in all the whole popish Congregations, that I dare boldly say, that if they were not bewitched (fascinations erroris) 
2 Thessaly:  by the spirit of error, they would be ashamed to be so over-credulous of every tale that is told them. I confess ingenuously, when I was amongst them, and was over-zelous for all doctrinal points of Popery, yet I should sometimes be amazed, to observe such an overcredulitie in many of them; such an admiring after new wonders; and I was not sometimes without trouble of mind, and some scruple, to consider how both men and women, otherwise of honest conversation and zealous profession in that kind, would give credit to such trifles, as I knew in my knowledge and reading, to be mee●●a●ities and fables, and so reputed of, by their great Clerks. When I considered these things, than I could not divine from what Spirit such illusions might arise, to observe the best and most zealous of that profession to be commonly most inveigled in that kind; but now I observe it was no other than what S. Paul hath foretold, that God should permit such to believe 
2 Thess: 2. 11. Apoc: 13. 3.  lies; and that as S. john hath foretold, they should admire after the Beast and his wonders.  
I could here add very many particulars, especially of English Papists who are most prone and inclinable to believe any tale that is told them of any of their martyrs, witness the fabulous narration of the shining face of Friar Buckley, upon London Bridge; as also of the miraculous stopping and staying of the horse that drew the hurdle, witness the prodigious standing of a pyx with an host-Christ in it, upon a table in a Chamber, A pursuivant searching the chamber round about, and yet could not see the God. Witness the glorious end of mistress Line taken in Fetter lane and executed some 15. years since. Witness their many miraculous escapes of some of their Priests, as they pretend; witness Doctor Norris his impassable Agnus Dei that the fire would not touch, etc.  
Thus I have clearly (though briefly) fastened all the general qualities and conditions of Antichristian miracles recounted in holy Scriptures upon the Popish, so entirely and fast, that I dare undertake neither you master Flood nor any other shall be able to remove them. I undertake further that all other circumstances of the same recounted in Scripture will easily and with great facility be justly applied to your Popish miracles. And so I come to examine some special passages of sacred Scripture, by which as by a line of truth, we are led to the finding out of Antichristian miracles; and excepting too I will especially examine some that are not much looked into by others; all I cannot stand to examine, yet this I confidently add, there is not any one passage of Scripture in which there is mention made of Antichrist or of his ministers, which may not be applied and fitly be laid upon the Pope and his, and so consequently all the adjuncts and properties of them, will in like sort adhere to him and his.   

CHAP. XII. Wherein is examined a Prophecy of Christ in the four and twentieth of S. Matthew.  
THE first place I produce out of S. Matthew, where 
Mat. 24 26.  it is most expressly foretold by our Saviour, that the Antichristian false Prophets, which should do great signs and wonders, should also teach Christ to be (in penetralibus) in penetrals, in secrets: the which prophecy as it is most fitly and necessarily fulfilled in the Pope and his Prophets, so by inevitable consequence it followeth that their miracles are those, which are foretold by Christ and his Apostles, to be Great, Many, Mendacious, Antichristian.  
Now for cleared of this place, and to prove that it doth punctually concern the Papists; I must entreat the Reader to bear with my prolixity: I confess ingenuously I do herein undertake a hard province. And 
Pet. mart l●c. Class. 4: lec: 10.  although no man (that I know) hath with any examination so commented upon this Text, as I understand and take it; yet Peter Martyr, Caluin, and Mousieur Plessis, 
Caluin.  do give a touch and glance at the same, so sensing it as I do. And herein I hope that I shall not be censured by any ingenious Christian of novelty: for although my 
Pless. de Sacrament. lib. 4. cap. 9  such sensing of this place seem new, yet so long as it is (secundum rationem fidei) according to the analogy of faith: so long as it is for the confirmation of a received point of faith, and against idolatry; it cannot but be well accepted of. I confess that it is new, (nova cudo sed ut vetera astruam) but for the strengthening of a most ancient truth: let it at least be taken as an occasion to move the learned, more narrowly to examine and sift this place; let my reasons be weighed and censured as they shall be found by the unpreiudicate Reader.  
For the declaration of this point that the Papists are here pointed at by Christ, for their teaching of him (according to their transubstantiating divinity) to be in secrets, penetrals, chests Tabernacles, etc. I am to make a supposition out of S. Austen, which is received by them all; to wit, that the sacred Scriptures are ever literally to be understood; according to the plain and ordinary sense of the words, whensoever the same doth not contain any absurdity, nor imply any impossibility, as the literal understanding of this place doth not; but clearly declareth unto us, a Popish practice daily acted in their Churches.  
The ancient expositors of S. Mathews Gospel, either the primo primi, or secundo primi, as I may so call them, who lived in the purer times of the Church; Because in their days this prophecy of Christ was not complete (for before transubstantiation was hatched, the secret and mystical presence of Christ in secrets, and private chambers, was not preached nor believed) do understand this text mystically, of the private conventicles and assemblies of heretics, and schismatics, pretending Christ's Church to be with them; which yet cannot stand, for this one or two instances if there were no other in this passage: first, our Saviour should not then have delivered any special property and condition of the great Antichristian Synagogue, which was to be universal, not to be confined within any one kingdom, which yet that he doth; all, yea all, and of all sides do ingenuously confess.  
Again, if the prophecy were so to be interpreted, of the mystical and spiritual presence of Christ in private places, than it would most of all concern the true Church of Christ; which in the time of Antichrist according 
Apoc. 12. 6. and 13. 7.  to the sense of all and of all sides, is to fly into the desert, to live obscurely and hiddenly as well-nigh overcome; yea it would most nearly have touched the Roman Church herself, in the days of her purity, when she made the mount Soract without, and the Cripts within 
Euseb. hist. vita Siluestri.  the City, to be her chiefest Sanctuary, and Assyle against the fury of those times.  
There are some, who think that our Saviour did in this his prediction point at Theudas mentioned in the Acts of the Apostles, or judas the Galilean or such like; 
Acts 5. 36. 37.  but their mistaking is not worthy of confutation, for besides that Theudas was at least twenty years before Christ's preaching; so all circumstances of the text do evince, that the prophecy cannot be interpreted of any so base and contemptible leaders: no no, Christ pointeth unto us Antichrist the great and his false Prophets.  
Here by the Readers patience, I will show how Maldonat the grand Ignatian shuffleth this text over with a very short cut; as though he were surprised (examining the same) with some fit of a feare-feaver, his words upon it are these, and only these, Posuit duo pro omnibus etc. Christ put (saith he) or mentioned only two contrary places for all, the desert, and the penetrals; that is, the inwardest and most retired part of the house, that he might signify in what manner soever, in what habit soever, in what place soever another Christ should come, he should not be believed; further to examine and search of the desert, and penetrals it is not the part of a sober Interpreter. Thus Maldonat: most of which his words, especially those, in what habit soever, in what place soever, in what manner soever, if they were thoroughly examined; they would make little for the Popish Gospel of Christ, under the habit of bread in a mystical manner, but real in their Boxes, Pixes, Eucharist-arkes: but omitting them all, I especially observe those words of his, It is not the part of a sober Interpreter to examine more of the desert and penetrals, than his Fatherhood bestowed upon us. What he feared, I will by God's assistance perform; which done the reader may easily observe, that this devise of Maldonat was (ex conscientia imbecillitatis) from a conscience of his own weak cause; he wilily observing, that if the same text, were narrowly sifted, and examined, it would utterly overthrow their desert-pilgrimages, pixc-adorations, his box and Eucharist-worshippes'. For clearing of this point, we are diligently to examine, what is the genuine and natural sense of the word (penetralibus) secrets, in this place.  
The latin word, according to their vulgar edition signifieth (as also Maldonat confesseth) intimam maximeque reconditam domus partem, the most inward, and retired part of a house; but seeing Saint Mathewes Gospel was first written in Hebrew (which edition is either lost or of doubtful authority) and after, it was translated into the Greek tongue, either by Saint Matthew, or Saint james, or Saint john as the ancients herein are diversly conceited: Let us consider diligently what is the native signification of the Greek word used in this place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is the Greek word, hath in Authors divers significations; yet taken in any of them in this place, it 
Stephanus in Thes. Scapula in dict.  maketh against the Papists Idolatry. For it is indifferently taken to signify either first, a secret closet or close and locked parlour; or secondly, a very hutch, chest or ampere, such as victuals are usually put in & preserved; or thirdly, a coffer, Ark or box, such as treasure is laid up and conserved in: this is clear; because as the learned know; that of Stephanus is most true (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim 
See Stephanus his Thesaurus and his Greek Concord:  obuium) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every where to be found and very common in Greek Authors; now that the later word is taken in the three significations above mentioned by me, it is very manifest; and so as clear, that the first is used in the same significations; and so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in penetralibus) in penetrals, in secrets, may be taken in any of those significations; but doubtless it is most clear, that the very signification intended by Christ, is, that which we see now most agree with the accomplishment of the Prophecy amongst the Papists; who in the three significations of the word, do teach Christ to be amongst them; either as a spiritual food and viction, in their tabernacles, amperes ●iutches; or as a mystery in their locked closerts private chapels; or as a treasury said up in boxes, borne in pixes. carried about them as most rich ornaments and treasures. And to think, that Christ in this place did aim at this their Pseud●christianisme, I am induced thereunto, by this one reason if there were no other; that seeing the pseudochristian Synagogue, was to teach and doth teach (to the perdition of innumerable souls and high contempt of God's Majesty) a corporal, carnal presence of Christ upon earth in arks, secret closets, boxes, coffers, there to be eaten; yea sensibly to be eaten, as Berongorius his recantation hath it: It cannot be thought, but that Christ would in some place foretell the same; and no where more likely, then in that very place, in which so many other properties, practices, and conditions of the great Antichrist and his are foretold, as in this Reason. 1 Chapter they are. 
Christ answereth his disciples question concerning his own coming made vers. 3. See Luc. 17. 22. 23. Closets are in the sense and use of all nations not any places for any conversation, but to preserve and keep any daintiest necessaries for man's use, they are reputed secret storchouses.   
My first reason that these words of Christ are literally to be understood, against some who would pretend to teach a secret corporal presence of Christ himself (not another Christ) upon earth; I frame out of a double reason of Christ himself, which he maketh against them. First, believe them not (saith Christ) if any shall say behold he is in the penetrals, in the secrets (or as the Remists interpret it, in closerts.) For at the lightning cometh out of the East, and shineth into the west, so also shall the coming of the son of man be; thus argueth Christ: now as clear as the very heavens it is, that this of Christ is to be understood of Christ's corporal, and real coming in person to judgement: which granted, than our infinitely wise Saviour, (who without blasphemy may not be impeached of an impertinent discourse) must needs be thought to oppose this his public coming in person against some secret, real presence of him, before that time, pretended by the false Prophets. For if he should have spoken this only against the private Conventicles of Heretics and Schismatics, pretending his Church, and spiritual or mystical presence to be amongst them; then shall he be thought thus to argue: If any false Prophet, shall teach you any false doctrine, or seek to draw you to any private Conventicle, believe them not, for my coming at the latter day to judgement shall not be secret, but public, in glory; like as the lightning which shineth from the East, and appeareth unto the West: and shall such manner of arguing beseem the infinite wisdom of the Father? who dare say so? but understanding the same as the truth, and the Text requireth, then is the reason most divine, befitting the infinite wisdom of God, thus. If any shall teach you, that I am in any secret place, or desert, here or there, for you to make pilgrimage unto me, or to worship and adore me in your private closerts, or in the retiredst, and most private part of the house, (my house is the Church or Temple) believe them not; for I shall not be corporally and presentially (thus I interpret according to Christ's ordinary power and providence) present upon earth, until like as the lightning appeareth from the East unto the West, so also I shall appear in Glory and Majesty, filling with glory the heavens even from East to West.  
And this exposition as consequent, is confirmed by the comparison or second reason, which our Saviour maketh against the false Prophets, thus: Wheresoever the dead body is, there will the Eagles be gathered together. 
Matth: 24. 28.  Touching which saying of our Saviour, all interpretations being seriously weighed; that of Chrysostome with 
Chrysost. in hunc locum.  many of the Ancient and modern writers, will be agreeing unto the truth, to wit, that like as the dead body being openly exposed in the fields, the Eagles by natural instinct do repair to the same to pray thereon; so likewise where he himself should be in presence, there should not be wanting multitudes of Angels, assisting and ministering unto him, and by spiritual contemplation feeding on him: So that our Saviour argueth thus, If any false Prophets shall teach, that I shall be obscurely in some hidden manner upon earth, in Coffer, Cellar, or Desert, believe them not; for like as the carcase is never without Eagles, so for hereafter my presence after my ascension, shall never be without multitudes of Angels, assisting and ministering unto me. And surely if we 
Act: 7. & 9 2 Cor: 12. Apoc: 1. & 2. & saepe.  search the Scriptures we shall find, that those extraordinary apparitions, which our Saviour made after his ascension, to some upon earth, were never but of himself, as in glory; never without the presence and attendance of Angels. And so I come to another reason of this my exposition.  
My second Reason I make thus: Our Saviour in this Reason 2 place, for the fore-instruction of his faithful, giveth unto them certain clear and evident signs, which should 
Behold I have told you before. Matth: 24. 25.  happen before his coming to judgement, and by which they should be armed against the wiles and tyrannies of Antichrist. Now signs that they may be according to their nature and kind, significant, they must be facile and easy to be understood, and must be taken as they sound, unless it be otherwise expressed. And for this cause, as all other signs in this chapter, delivered by our Saviour, are literally to be understood (as the Pontificians themselves do interpret them) so neither is there any reason, why this passage should not be also literally understood, it being of so great consequence, as concerneth the perdition and salvation of many souls.  
And to add a confirmation to this reason; if these words of Christ were only to be understood mystically, against the assemblies of Heretics and Schismatics, challenging Christ's Church, and spiritual presence to be only with them; I cannot see for my part, what certainty for the faithfuls instruction, might be gathered out of this sign, which yet is the importanst of all the rest. For, is it not most evident by a never intermitted experience since Christ's time, that every several Congregation of Heretics or Schismatics, as it challengeth to itself, the power and mystical presence of Christ, so it objecteth to all other, the lack of the same? yea and the most Orthodox Church of Christ itself, hath her ebbs and flows; and then was she purest, when in criptts, desorts, secret woods, and holes she made her assemblies. Therefore to preach Christ present in secrets, in this sense, cannot be a note, property, or sign of the great Antichristian Synagogue, as by all it is supposed and granted to be, and is by the faithful to be taken according to Christ's forewarning.  
A third reason I deduce, out of the energy and property of certain words here used by our Saviour. I observe Reason 3 the word, Behold, thrice repeated, which as it is an adverb of Admiration, so it is always demonstrative of some singular matter worthy admiration, worthy belief, as is clear throughout the Scriptures: So that, as S. john Baptist pointing the son of God to his disciples, said, Behold the Lamb of God, see the Lamb of God, 
Ioh: 1. 36.  etc. so these false Prophets, do pretend to invite their disciples and followers to behold and see Christ in the deserts, secrets, closerts, etc. which is egregiously acted by the Papists. I observe also, the Adverbs here and there, which ever do design some special circumstances of place, as through the Scriptures it is apparent; and if to them we adjoin the specialties of the places, in the secrets, in the desert, the force of the Preposition in, and the verb substantive is, (He is in the desert, He is in the penetrals) my intent will more easily appear, that the false Prophets do pretend some secret corporal presence of Christ, requiring faith and belief, and sigh also, with beholding of him; which is clearly con firmed by our saviours doubled precept and charge, believe them not and go not out; as if he should say, the false prophets will invite you both to go out and to behold, and to believe, that is, to see me in that secret manner as they shall preach, and yet also to believe the hidden mystery of my presence which they teach: but look to it, behold I have foretold you, neither go out to see me in any mystical or hidden form or shape, nor yet believe their mysterious divinity teaching my carnal presence tending and leading to Idolatry.  
My fourth reason, that this prophecy is thus literally reason. Fourth to be understood is this; because so understood, it is most evidently fulfilled, and completed in the Roman Synagogue; who make it a prime mystery, yea the cornerstone of their religion, to preach and teach Christ to be so in penetrals, secrets, boxes, closerts, etc. A prophecy until it be fulfilled, is as a riddle, or a book sealed; but once fulfilled it is no longer a hidden, but a manifest truth. Now that it is completed in the Roman Synagogue, it is over manifest: For this cause they cry out daily; Behold he is in the Tabernacles of our Churches; Behold he is in the Penetrals and secrets of our sepulchres; Behold he is in our Eucharist-arks; and miraculous Hosts at Meclines, at Brussels, etc. Behold he is in our locked Coffers, and arks; borne upon the backs of white ambling Palfreyes', preceding our Holy Father when he maketh his remoucalls: Behold he is in our secret Chapels, locked Coffers, private closerts; you must behold (cry they) the outward accidents, but believe the inward mystery; the true and corporal presence of Christ; you must see and believe, behold and admire.  
And for the further clearing of this matter, and to confirm 
All circumstances of the prophecy fulfilled in the Papists.  that this point is fulfilled in the Roman congregation, I add some few observations concerning divers other, yea most circumstances of this prophecy. observation. First  
First I observe, that these false prophets were for the confirmation of this their Pseudo-Christianisme, to do many signs and wonders; so saith Christ (Dabunt signa & prodigia magna) they shall give great signs and prodigies; 
Mat. 24 25.  So do the Papists; the case is clear. I proceed.  
Secondly I observe, they should seduce many, so saith Christ (seducent multos) they shall seduce and deceive many; observation. Second 
Mat. 24 11.  which is most fully accomplished in the Roman Synagogue; in which no one point of doctrine, doth more tie and bind their disciples, than this point; Behold he is in the Penetrals, he is in our Church-tabernacles; For this cause, if any man would endeavour to draw them from that confusion of errors, they will ordinarily object thus; Alack you have taken from us Christ's true corporal presence, and would feed us only with tropes and figures; how then shall we come to you? how can we forsake Christ truly and corporally present, and feed only upon your bread and wine, which you only have? Thus they, and yet they do herein egregiously calumniate our Sacraments. For, for as much as doth concern (rem Sacramenti) the virtue and efficacy of the Sacrament of grace, and of real communion of Christ by grace; we teach and believe Christ's real presence, only we deny his carnal fleshly presence, and their transsubstantiative divinity.  
There have been heretofore some as judas and Theudas; as Simon and Menander, who called themselves Christ: and the Helcesaeans, as Theodoret writeth of them, taught two Christ's, the one in heaven, the other upon earth; and England (in this most unhappy) hath seen a most wretched Hacket, making himself Christ; but these or few of these except Simon, did any wonders or prodigies for confirmation of their impieties; and further they no sooner appeared, but they vanished away; together with their disciples: But this Grand Antichrist, and his here spoken of, were so to prevail, that the world was to be shortened, lest by their seducements, no flesh should be saved, 
Mat. 24. 24.  the very elect being in hazard to be withdrawn from Christ by them.  
Thirdly I note, that these false prophets, were to seduce observation. Third many, not only by their miracles and wonders; but further they should add great tribulations, and afflictions to enforce the same: For so much importeth the speech of our Saviour, who presently upon his doublecharge, Go not out, Believe it not, mentioneth tribulation, saying thus; after the tribulation of those days, and 
Verse 29.  in the 21. verse before, aiming at the tribulation in these days, at least in figure; he protesteth that the tribulation of them should be so great, as the like had not been since the beginning of the world. Whereby he instructeth his faithful; that the elect who would not be drawn to believe their speudo-Christ to be in secrets, closerts, deserts, should for the same suffer great tribulation; the which how it hath been performed by the Romanists; the Bohemian, French, English, Italian and Spanish Fire-immanities, with their French, English and Dutch Masacres, acted or intended; do evidently complain, and proclaim.  
Fourthly I note, and gather out of our saviours observation. Fourth speech, that these false prophets were to teach Christ's presence to be here and there, up and down, that is, in many hidden and secret places at once, and at the self same time: which as it was never performed by any other; so it is punctually acted by the Papists; who at the self same time do preach Christ to be in so many places here and there even in one Church, that it is not possible for any of their worshippers, if he will adore any one, but that he must at the same time turn his back upon three or four other Christ's elevated here and there, in the corners and Chapels of their Church; or reserved in the tabernacles of their Church.  
Further, it is not unworthy of observing, that our Saviour specialising and nominating the places in which these false prophets should teach his presence to be; he never mentioneth City, Town, nor villages; but only the secrets, Penetrals, closerts, deserts; instructing us, that the presence which these false prophets would teach of him, should be mysterious, mystical, and not such as is joined with conversation amongst men. By all which, and more that might be said, it is as clear as noon days, that whether we interpret the words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in penetralibus) for in the secret closerts, or for storehouses, or of chests and cubbards, or for boxes and chests, to lay up treasure in, or for arks or cellars; in all these significations, they do touch the Papists, who in all these manners of places and secrets, do proclaim their Pseudo-Christ to be, either as a spectacle to be beheld, or as a secret to be believed and admired, or as a treasure to be sought after and visited, or as a Christ-God to be adored and worshipped, with vows, sacrifices, invocations, pilgrimages. And so I conclude these my proofs; yet before I pass from this argument, I am to answer some few objections, which may be made against this exposition; I will answer only the chiefest, the rest will fall of themselves.  
First it is objected, that our Saviour in this prophecy, 
First objection  doth foretell of some false prophets, which should come and deny him to be the Messiah, and should teach another Christ:  
This objection falleth easily, by all that which I have Answer. said; and is refuted by the joint consent of all those, who do apply this prophecy to all schismatics and Heretics, because they pretend Christ's Church, and spiritual presence to be only with them. For it is most evident, that all such have contended to have Christ's true Church with them, and the true Church of that Christ who suffered under Pontius Pilate, Christ jesus our only Lord and Saviour. Let Theophilact in this point speak for all: Si venerint inquit Impostores, etc. Christ 
Theophilact. in 24. Matth.  saith if Impostoures shall come, saying Christ is come, but is in the desert, or is hid in some house, or in the promptuaries of the same, or in the more inward places of it, be not deceived, for the coming of Christ, shall not need any one to show the same, for it shall be manifest unto all, even as the lightning is. Thus Theophylact agreeingly to our saviours reasons, against the false prophets in the 27. and 28. verses, which I have examined here before in my first reason, and to that I refer my Reader. And in S. Luke our Saviour saith, that the false prophets shall pretend to show the son of man. See S. Luke 17. ver. 22. 23. 24.  
Secondly it is objected thus; Christ foreprophesieth 
Second objection.  of some false Preachers, who should teach him to be present amongst men, as conversing with them, in human shape, though in secret, in closets, or abroad in the desert, but this maketh nothing at all against the Papists, who teach Christ only under the form of bread and wine (not in human shape) to be present in their boxes, closets, penetrals: To this I answer diverse ways, and each of them sufficient.  
First, our Saviour (to insist upon his express words) 
First Answer.  speaketh nothing at all, touching his pretended conversation in human shape amongst men; neither doth he utter any words, by which the same may be gathered; he only foretelleth his faithful, that they should be invited by certain false prophets, to behold him as present in penetrals, secrets or closerts, and this as we evidently gather in some admirable sort; requiring faith. (Believe them not, saith Christ) now I hope the Papists will not deny, but that all this is fulfilled with their Christ in their Secrets, Closets and Tabernacles; whereof Parsons was so 
Parsons against Reports of the right hon. L. Cook. chap. 10. pag 236.  well persuaded, that rejoicingl he relateth out of Walfingham, the answer of King Henry the third of England, to King Lewis of France, called the Saint: For whereas King Lewis said, he had rather hear many Sermons, than many Masses; King Henry replied and said, that for his part, he had rather hear many Masses, than many Sermons; and yieldeth this reason, that he had rather see his friend, then hear any man, though never so eloquently discoursing of him: then I hope Christ is to be seen in the Popish Penetrals, though with a behold, requiring belief and admiration.  
Secondly, I answer; touching conversation; that 
Second Answer.  the Pontificians cannot deny, but for their parts there is conversation betwixt themselves, and this their Christ; for they are presentially with him, they see him, they handle him, they speak to him, they adorn him, they lock him up, and carry him about, they walk to him, they watch with him and for him, they cloth him and bear him; and they do all services to him, as to a Christ present.  
As for their Christ's part, I hope they will not deny, but that he knoweth himself to be with them; that he heareth them and their prayers, he seethe them and their gestures; he weareth their ornaments and clothings, he doth secretly work with his graces in their souls, and doth oftentimes many miraculous and prodigious effects, and cures amongst them: is not this a kind of conversation? yes doubtless, because it is of an Intelligent pretended Christ, with his intelligent and understanding Devoutes. If it be objected, that their Christ doth not speak unto them with vocal words, or sound of mouth; alac, that is but one point of conversation, and the same may be supplied by signs, and some motions and gestures, which the Priests make upon him or about him, as well as a certain Gentlewoman at Chichester, was 
Mist. ●.  wont by signs to understand, what sins a dumb boy of hers had done, and so make for him a confession unto the Priest, who gave thereupon the boy his absolution. 
M. Mang.  Howsoever it be, if there want no other point of conversation, than speech, it can only be said, that the conversation is manke and defective, with a mute Christ, but not; that it is none at all.  
If they should say, they see him not properly, that cannot be; for standing within their own principles; I dare undertake to show, that there is as intime and entire a union betwixt the accidents of bread & wine, and Christ's body; as there is betwixt man's soul and his body; so that as properly, and as truly, as a man may be said to be seen by his outward shape, (although his soul or his human nature be not seen) so properly and truly may Christ in their doctrine be said to be seen in the forms of bread and wine.  
Thirdly, I answer, that although some readings have, 
Third answer.  that these false prophets should teach Christ to be in Paenetrals, as the vulgar; and Closets, as the Remists; or private 
The Remists interpret closerts. I desire of them to know what human conversation is used in closerts, if they cannot tell, let them but ask their Dames and Ladies for what purposes they have closerts: surely for their Penates, preserves, conserves, but by no means for men to have any conversation with them, or with their Attendants. Matth 24. v. 3. Luke 17. 22. 23. 24.  Chambers; as other, in all which manner of places, the Papists teach Christ to be: notwithstanding the Greek word used by the Translator, doth properly signify a hutch, or ampire to put victuals in; or a chest to lock treasure in, into which places if they would needs thrust Christ (as they do) what conversation may be imagined to be had there, I refer to the Papists themselves to consider: and so I shut up this discourse, making the application of it thus: I having proved, that the Pope and his are the false prophets, of which our Saviour in this place doth foretell: it followeth by evident consequence, that the miracles here spoken of, are also his and theirs, and so consequently, devilish Antichristian; the contradictory proposition of that which Mr. Flua delivers, and so the Christian Reader may observe, what excellent divinity may be gathered out of this prophesy of Christ, by which he answereth the demand of his Disciples, concerning his coming, and the signs thereof, by which his divine answer we have found out both the Popish Psendo-Christianisme, in their teaching of Christ, to be in Penetrals and Closets, and in their vaunting of their many, and great prodigious miracles   

CHAP. XIII. Wherein is examined a prophesy of S. Paul.  
THe second place, shall be that of S. Paul to the Thessalonians, where the Apostle affirmeth in express 
2. Thessal. 2.  terms, that he who shall extol himself above all that is called God, (the Apostle saith, not above all that is God, but above all that is called God) as the Bishop of Rome doth, that he, who should sit in the Temple of God; bearing himself as if he were a God, (that is, challenging by usurping Tyranny, absolute government of the same, & worship and adoration in the same) as the Pope doth; that he, who shall come upon the destruction of the Roman Empire (as S. john speaketh) as the Pope 
Austin. Chrysost Hierom. Tertul. & alij.  of Rome doth, that to him and his Ministers, shall be given all the power of Satan, to work lying signs and wonders, for the seducing of such as perish.  
This place is a clear prophesy concerning Antichrist and his and their miracles, the place also is well known, having been discussed by sundry Divines, who do generally apply the same to the Pope and his. A word or two, how every jot and title of this Apostolical prediction fitteth his Holiness.  
First of all, This Adversary is to come presently upon the desolation and ruin of the Roman Empire, according to the common opinion of the ancient Fathers, & 
Hiero. q. 11. ad algas. A●gust. de Civit. lib 20. cap 19 Tertull. lib. de resurrectione Carnis alij plerique.  to succeed in the Latin or Rome-government. Behold then the Pope's first Mornarch of Rome, when the Roman Empire was dissolved into diverse Kingdoms: Behold him acknowledged by the Canonists, professed by the Ignatians, believed by the Papists, to have been for these 1000 years wellnigh sole and only the absolute independent Monarch of Rome, which is now accounted as part of Peter's Patrimony; no part nor member neither head, nor arm of the Empire. Behold the 8. Monarch (which both Pontificians and Protestants interpret for Antichrist) succeeding the seven in the same place; and like unto them in the manner of beginning, and in form of government. I said in the same place, for all the seven Kings being all heads of one Beast, are to rule and reign in the same place: Clear it is that the first, second, third, fourth, fifth, sixth and seventh did rule and reside in Italy, yea in Rome itself; there also must the eight rule, presently upon the destruction of the former; which that the Pope doth and hath 
Dist. 63. cap. Ego Lodo: Adri● in epist. ad Fred.  done he himself doth glory thereof, and we willingly yield unto him that he is (ultimus Rex Romanorum) the last King of the Romans, without the name of Emperor.  
Secondly, this mirabilist, must be a man of sin; If 
Man of sin.  a man of sin for his private conversation, the heavens themselves will witness, what Portents and Prodigies for wickedness that meretricious See did bear & bolster at and after the time of the dissolution of the Empire; (& inimici nostri sunt testes) and our enemies themselves will be witnesses, Baronius, Platina, Genebrard, Bellarmine, others.  
But if he be called a man of sin, because by his wicked laws, and tyrannical government, he should occasion sin in others, good God, what nefand sins hath his law for celibacy brought into their Church? What most abominable Regicides, rebellions, treasons, civil commotions, profanations of Churches, ruin of Kingdoms, hath the arrogant Supremacy of this Capitoline jove both in spirituals and temporals, brought into the Christian commonwealth? Who can express the inundation of corruption, and presumption, which his Dallila of indulgences, hath bred in the Church of God? What tongue can express the enormity of simony, of all sorts, which hath overwhelmed the Church by reason of their most vain pompous and magnificent elevating of their Servants, and their purpured brethren, together with their carnal, and for most part sottish Nephews? And what may we not think he may attempt by his wicked laws, whenas Bellarmine their great Achilles dareth thus to write? yea in his book of recognitions (which should be the best but is the worst he ever made) to wit, that the authority of the Pope is so great, 
Bellar. lib. 4. de Pont. cap. 5. lib recog in recog lib. de Pont. cap 19 Isa. 5 20.  that though he command by his laws any things, that are vices, as virtues; yet the whole Church is bound to obey the voice of their Pastor, and to receive the laws as laws of virtues, thus he; incurring the malediction of the Prophet accursing those who call evil good, and good evil.  
By this we may justly infer, that as this B●atissimus Pater is the man of sin, so is he also the son of perdition, because by his most sinful laws, and superstitious commands, he is cause of perdition to innumerable of his own Congregation. I do not say all of his congregation, but I speak of those which are formally his; subject to the Pope as he is Pope, and drinking of the cup of his abominations. For it being so, that in his Church there yet soundeth that confession of Saint Peter, 
Math. 16. 16.  Tues Christus filius Deivius; Thou art Christ, the son of the living God; and also that in it, there are the holy Scriptures (though not without many corruptions) in it there is the Apostles Creed (though in some Articles perversely interpreted) in it the Sacrament of Baptism, (though not without many superstitious circumstances) for substance thereof truly administered; In it there are many Priests, and Preachers, who though in other points do teach the Doctrines of that Church, yet they do oftentimes in the vehemency of spirit, in their Sermons deliver, that salvation is only to be had by faith in jesus Christ, that no man is or can be without corruption of sin; with many such doctrines to like purpose. It is not a thing unpossible, yea it is morally probable, that God hath of his Elect in the very thickets of that idolatrous Congregation, who being led by God's spirit do willingly embrace that only which is sound, and for the rest do groan under the burden of human traditions, herein not unlike to those seven thousand, or many of them, of whom God spoke to the Prophet Elias, 
1. Reg 19 18.  Reliqui mihi etc. I have reserved to myself seven thousand who have not bowed themselves to Baal.  
To proceed, this man of sin, must exalt himself 
Exalt himself. Vers. 4.  above all that is called Good (The Apostle doth not say all noted before that is God, but that is called God) Now that the Bishop of Rome, is (supremum in terris Numen) the supreme power or divinity upon earth, not only to direct earthly Gods, and such as are called Gods upon earth (as Princes, Emperors, Magistrates &c.) but further 
Psal. 82. 1. 6. Exod. 22. 28. joh. 10. 34.  also by a coercitive power, to punish them, to root up and to plant, to build and to destroy; It is a very prime Principle and a most fundamental Article of their Church. The Apostle saith he must exalt himself above all that is called God: which the Pope so singularly acteth that I dare undertake, there is none of all his Presidiaries shall be ever able, to show, that this his arrogant, absolute, and unbounded Supremacy in temporals and spirituals, over Kings and kingdoms, was yet ever given unto him by any general human consent, no not of his own Church, before he had exalted himself thereunto: no nor since he hath exalted himself. It is well known how Gregory the 7. was the first, who ●oared out those ambitious Dictates of his own invention, by 
Vers. 4. Dictat. Greg. 7. apud Bar: ann. 1175.  which he exalteth himself above all that is called God upon earth, whose spirit, those who have succeeded after him in the Panacy (as much as hath lain in them) they have imitated, and do as occasion requireth put in practice. A most honourable and gainful merchandise doubtless, to be so universal a Dictator over the whole world, that he shallbe able to vnking whom he shall please, and to dispose of the Kingdoms of the world to whomsoever he shall judge meet, that is, take from those who will not adore him, and give to those who fall down 
Math. 4.  and worship him; as of late he attempted (ex plenitudine 
Bulla. Pij Quinti.  potestatis) out of the fullness of his power, to have deprived our most famous Queen both of life and Kingdom, and to have given her Kingdom unto that Monarch, who fell down and worshipped for it. And doubtless, our now dread SOVEREIGN, (whom the Lord of heaven and earth be pleased ever to defend and protect as the apple of his eye) may look for no other from Romes-Pope, and his devoutes, if God by his mighty arm do not cross their perfidious plots and designments; I say plots and designments, for who will think, but that both the Lion and the Bear sleep with their eyes open, expecting ever when they may devour and how they may devour. Thus than it resteth clear that the Pope hath exalted himself above all that is called God or worshipped.  
To proceed he sitteth in the temple of God, showing himself as if he were God (so do the Remists read this 
2. Thess. 2. 4.  place): By which words what else can fitly be understood, but that he shall assume unto himself as God (that is, in God's steed) the absolute and independent government of the temple of God? that is the universal Catholic Church? overtopping all, by an unbounded Supremacy, and unexhausted dependency: so that of this jove (omnia sint plena & de plenitudine eius omnes accipiant) 
In the Roman Synagogue the Pope is all in all for power & jurisdiction Con: Later. Sess. 10. Bell. de Pont. lib. 1. cap. 9  all must be full, and receive from his fullness. All which is so precisely and punctually the state of his holiness; that there is no power nor jurisdiction in their Church, which is not from him; and is so dependantly at his pleasure, that he may with or without cause, take the same from whom he shall please validly and effectually. For he is a jove amongst them, a very absolute Monarch, subject only to God.  
But, I note the words of the Apostle, that he must 
Bear himself and show himself.  show himself, and bear himself as God; which is most punctually performed by the Pope for this his unbounded supremacy, and unlimited independency; is assumed by the Popes themselves: For howsoever the Ancient Church for order's sake did account him to be the first Bishop in (ordine) order, at least of the West, yet I dare 
All those ceremonies, which are for adoration, acclamation, etc. and for deportations of his Holiness upon men's shoulders are by his own approving or appointment. See Lib. 1. Ceremon: sect. 5.  undertake there was never any Council or Father of the first six hundred years, that gave him any degree or sort of that Supremacy and unlimited independency which he now challengeth, (he now challengeth I say) For though most of his Parasites, both Canonists, Monks, Friars, and Ignatians, do give him as much as he desireth, yet (I speak what I know) there are very many of the learned of that Church, which do groan and sigh to think of this his arrogant presumption, and both for his challenge and practice, but yet they dare not say Domine cur ita facis; Lord why dost thou so?  
I note again, the Apostle saith he shall show himself as a God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as if he were a God, that is he shall not bear himself for God who made heaven and earth but for a Vicarian God, a God substitute, an Antichrist, or a Vice-Christ. Clear it is as noon days, that Antichrist shall not bear himself for the absolute and one only God, who made heaven and earth; for if so, where is then mention made of such apparate and order for public sacrifices, as are beseeming to such a one, bearing himself as God himself? If so, how then shall he 
Dan: 11. 38. 39 Matth: 24.  worship the God, Maozim with Gold and silver and precious stones? If so, what danger should the elect be in, to be seduced by him, if he shall deny both the God of heaven and jesus Christ his only Son? If so, why and how according to the Pontificians, shall he cause an image of the Beast like a Leopard, Bear, and Lion to be made and worshipped? If so, how can his coming be a mystery? How in fallacia erroris, in deceiveableness of error?  
Further I observe the word of the Apostle, that he sitteth; if this we understand of absolute government, as it is most probable, than I have spoken thereof already; but if we take the same literally, so also the Pope sitteth as God, as a God; I have beheld him with mine own eyes, often sitting under his Throne in the material Temples of Rome, God like, as a God, having as great outward adoration given unto him, not only by the people but by the purpured brethren, by the Priests and others who assist at the altar, as is given by them unto Christ, whom they believe & adore as presentially there present, the difference only is they adore their Sacrament-Christ, as true Christ, their Pope-Christ, as a Vice-Christ; Antichrist, a Christ-substitute.  
The Apostle saith, The Temple of God, which we must not so understand, that he shall sit in the Temple of God and yet not defile and profane the same: for how is it possible that Autichrist should fit in the Temple of 
1 Machab. 1. 52 joseph. li●. Antiquit. lib. de Bell: judaico saepissime  God against God, and yet not profane it? But as the Temple of jerusalem, was called God's Temple, and the Temple of God, though most impiously profaned first by Antiochus, and after by Caius: so shall the visible Church in which Antichrist shall sit, be still called the Temple of God, though most impiously and sacrilegiously profaned by him; yea so profaned by him with such abominations, that doubtless whosoever shall therein partake with him shall for the same perish eternally. And so we may see how idle that bragging instance 
See Chrysost. Theodor. Ambr: Oecumen: Aquinas, and others in 2 Thess: 2.  of the Papists is; when they object unto us, that we make the Pope to be Antichrist, and yet to sit in the Church of God, and (so say they) we make their Church to be the Church of God; but how vain (I say) is this instance? we confess indeed, that their Church is the Church of God, but profaned, yea impiously, sacrilegiously, profaned: so that all who partake formally and willingly with the Pope, in his profanations, shall eternally perish. I said formally and willingly, for I doubt not to affirm, but that there are very many, who groan after a reformation of that Church, and hope for a redemption, making well-nigh as small account of many of their Tridentine Decrees as I do. That there are many such in Popish kingdoms, I refer myself to the Ignatians, & other Professionists consciences, who know how many there are in their Churches, which can never be settled in their mind, without continual doubtings, concerning diverse points of popery; as adoration of their Sacrament, adoration of Images, use of Indulgences, praying to Saints, justification of works; the Pope's unbounded Supremacy worshipping of relics sacrifice propitiatory for the dead, Transubstantiation etc.  
To proceed, this man of ●mne must bear himself as a God, in the temple; which argueth that he will challenge and assume unto himself, some Godlike and divine worship; the which, that we may understand how it is acted by the Pope, we are to consider how the true Lord, and true God is honoured by his Saints and Servants in the temple.  
The holy Prophet declareth the same thus; Omnes 
Apoc. 7. 11. 12.  autem Angeli etc. But all the Angels stood in sight of the Throne, and of the Elders, and of the four living creatures, and fell down before the throne, upon their faces and worshipped God, saying Amen; Blessing, and Clarity, and Wisdom, and Thanksgiving and Honour, and Power, and Fortitude, be to our God for ever and ever. Thus the Prophet; & is there any one jot of this honour & adoration which is not given to Romes-vice-God by the Papists, and by 
The Pope making a Cardinal saith, Creote etc. or thus: Sis frater nester & Princeps Orbi  his creatures the Purpured? They when they first acknowledge him, (I mean the Cardinals) for their holy Father & Pope, do they not the same by adoration? he sitting in a chair, they one after one adoring: for until their adoration be finished and completed, he is not complete Pope, by adoration he is made Pope, and being made he is adored. And for as much as is contained in the 12 verse, do they not fully yield unto him every point thereof? What general acclamations are made to him, by all in the Temple, and of that Temple? calling him, Beatissimus, Sanctissimus, Divinissimus, Supremum in terris Numen, most Blessed, most Holy, most Divine, the supremest Numen upon earth: and in like 
Benedictio. Blessing.  sort, his Holiness, his Sanctity, his most Holy Holiness, etc. he hath then Benediction, Blessing etc.  
As for Charity, Glory, or Magnificence, which is the second attribute given to God by his Saints and Servants; 
Claritas. clarity.  do they not yield the same to their Holy Father? What glory? then at that time, and in that place, where the Lord of heaven is pretended to be worshipped, to have him borne upon men's shoulders, and so mounted even in S. Peter's Church, until he come to the Throne, where his Majesty is to sit, there to be worshipped with adorations, genuflexions, and acclamations: Live Holy Father, Live most Holy Father?  
What clarity, by making and creating Kings, to give Kingly authority, where none was before? What glory, 
Suar: lib. 3. c. 23. teacheth that the Pope hath power to chastise Kings even with death, and he maketh this doctrine an article of faith.  to deprive Kings of that regalty and those Crowns which the hand of heaven had set upon their heads? What clarity, to be able to create, yea to create Princes over the wholeworld, which he doth in creating Cardinals, making them his Brethren and Princes over the world? What clarity, as a Monarch to summon all councils? as a supreme Head, to sit and govern all councils, General and Provincial? to make or unmake them? dissolve or confirm them as he shall think good? What clarity, to be a Monarch-Exlex, Outlaw, to make laws 
Outlaw.  for all, great and small, high and low, and to be tied to none himself? This clarity was not unthought upon by the Bishop of Modrusium, when he sang thus in the Council of Laterane, to a jovial and a Iwenall Pope Leo the 10: Ecce venit Leo de Tribu Iuda radix David etc. Behold the Lion of the Tribe of juda is come, We have 
Cone. Later. Sess. 6. in ●rat: Ep. Modrus.  expected thee a Saviour, O most blessed Leo. thus there, with more like stuff.  
The third Attribute, given to God by his Saints, is 
Sapientia. Wisdom.  Wisdom; touching which, who is ignorant that the Papists make the Pope, the fountain of all Christian wisdom? the Rock, Pillar, and Fountain of inerrability in the whole Church, whether it be for articles of doctrine and profession, or laws of discipline? Yea Bellarmine and most of the Ignatians, give unto their Holy Father this inerrability, not only as he is Pope, and as he teacheth 
Bella●: de Pont: lib. 4. cap. 6. Alb Pighius lib. 4. hierar. c. 8.  their whole Church; but further also, that as he is a private Person he cannot be an Heretic: and for this purpose I will here insert a true tale. There was in Rome a Courtier, who upon an occasion affirmed, that the Pope might err in faith; being a man of great note, he was convented before some Cardinals to answer for himself, to whom he affirmed as much as before; whereupon the Cardinals replied unto him, and said, that he was an Heretic for so saying; to whom the Courtier thus answered for himself; Pope Paul being at dinner, said in my hearing, that he did believe, he should recover Placentia before he died, and yet he did not, and so I am assured he erred in faith; O said the Cardinals, we thought you had meant the Pope might err in the Christian faith; no truly, replied the Courtier, I could not so think, for, for aught that I can see, I cannot say whether the Pope or any of his Cardinals have any jot thereof at all or not. And this his last answer is doubtless best; for a man who hath lived amongst them, will hardly by their lives judge, that they have any faith at all, whether christian or moral.  
Thanksgiving, is the fourth Attribute given to God by 
Gratiarum actio. Thanksgiving.  his Saints wherein how egregiously the Papists do flatter their Pope, their Epistles S●nodicall and Dedicatory; their Orations and acclamations gratulatory, do evince. Do they not acknowledge him, to take away the sins 
The arrogancy of the Pope, requiring acclamations of Thanksgiving, when England was reconciled to him by Card. Poole. Aemilius lib. 7. post medium.  of whole Kingdoms? Let us call to mind, how Cardinal Poole the Pope's Legate, did under King Philip and Queen Marie, reconcile this Kingdom of England to Rome; whereupon there followed and were required great gratulatory acclamations of Thanksgiving unto his Holiness. Is it not recorded how the Cecillian Legates, with a pitiful miserere, did cry to his Holiness, Qui tollis peccata mundi miserere nostri etc. Thou who takest away the sins of the world have mercy upon us; Thou that takest away the sins of the world give unto us peace? Do not Kings, Emperors, patriarchs, Primates, Archbishops, Bishops, Abbots, Priors, Generals, Absolute and Vicarian, with grateful acknowledgement, confess him to be their Holy Father, their Patron, Protector, and that they do all (ex plenitudine eius accipere) receive from his fullness? The case is clear. I pass on.  
The fifth Attribute of praise given to God, is Honour; 
honour. Honour.  the which being coincident with some of the former already handled, I pass it over as clear.  
The sixth is Power. And is not this given unto him, 
Potestas. Power.  whenas their Decretal article of Boniface standeth amongst them in absolute force as a point of faith, Subesse Romano Pontifici omni humanae Creaturae definimus, declaramus, 
De maiorit. & Obed. cap. unam Sanctam.  pronunciamus omnino esse de necessitate salutis. We defiae, we pronounce, we declare, that it is altogether necessary to salvation, that every human creature be subject to the Bishop of Rome. How universal is his power and jurisdiction? For charge mounting up to the heavens, commanding Angels. For blessing, piercing Purgatory, and delivering souls. Yea according to their own principles, in his absolute power he is able to deliver all souls out of Purgatory flames, and Antonine affirmeth 
Anton: part. 3. titul: 22. cap. 5.  the like: pity, his charity is not as absolute as his power. For punishment, penetrating hell itself, conjuring, commanding the Devils by his Exercists; augmenting and increasing their pains and torments in infinitum, 
Flagellun Daemo.  if they prove refractarious. For glory, heaven seemeth beholding to his power; for his Canonizing and Sainting, (with the unspeakable Charges of those who desire it) Saints and Saintesses: as of late Spain did their Didacus'; Polonia, Hyacinthus; and the whole multitude of Ignatians having already procured their Father Ignatius to be Beated and Beatified, do continually expect 
They expect the same for their Zaverius Gonzaga.  and desire to have him Sainted and Canonised, that as now they say, Beati Ignati orapro nobis, Blessed Ignatius pray for us; so than they may say, Sancte Ignati ora pro nobis, Saint Ignatius pray for us.  
The seventh Attribute is Fortitude, the which that it 
Fortitudo. Fortitude.  is given to the Popes by the Romanists, who can doubt, who hath heard of that fundamental article of their Church, by which they make the very Persons of their Popes, to be that very Rock upon which their Church is 
Bell: de Pent, lib. 1. cap. 10. Matth: 16.  built; and against which the Gates of Hell cannot prevail: so now as there is no power upon earth which may be compared with that of Leviatban, and the Gates of Hell; so neither is there any Fortitude which may be compared with that of their Popes; which hath been so forcible, that it hath by reason of the Pope's most arrogant Supremacy, beaten from it most of the Churches of the world. For, for this cause, and for this Papal Fortitude, the Persian Christened Churches do reject the Communion of Rome; the Aethiopian do detest it; the Muscovian execrate it even as they doth Devil himself; the Arabian condemn it; the Armenian scorn it; all Reformed Churches of Sueveland, Denmark, Norway, Low-Countries, France, Germany, Scotland, Ireland, England, do refuse and accurse it. And though for this cause, the Papal Fortitude hath often thundered out her Anathemes and Excommunications against them, notwithstanding by God's blessings, they stand, grow, and increase, maugre the spite and force of this Roman Rock.  
Thus I have briefly showed, (omitting an infinity of particulars to confirm the same) how all the divine Attributes, given by the creatures to the Creator, are in a kind of imitation given by their Papists to their Creator the Pope, of whom they are begotten, and from whom they take their name. And as they give him these Attributes, so they have not been afraid to give unto him the name of God; so their Extravagant boldly, Dominus 
Extravag. Cum inter Joh: 22. Glossa.  Deus noster, Our Lord God. Caraffa in his Theses more mincingly terming their now Pope Paul the 5. Vicedeus, Vice-God; and as they give him this honour, so they do believe that he shall have it (in secula seculorum) for ever and ever, until the end of the world; for they do make his Seat to be Sedem aeternam, an everlasting 
Bell: de Pont: lib. 4. cap. 4. Matth: 16.  Seat, against which the Gates of Hell shall never be able to prevail.  
So then, to sum up all this, the Papists song unto their Pope, sitting in the Temple of God, upon his Throne, in the presence of his Elders and living creatures, thus it is: Benedictio etc. Blessing, clarity, Wisdom, Thanksgiving, Honour, Power, and Fortitude, to our God for ever and ever: This man then sitting in the Temple of God, is honoured as God; if then He and his, do signs and wonders, doubtless they must be such, whereof the Apostle speaketh, and so consequently, 
2 Thess: 2.  mendacious, Antichristian.   

CHAP. XIIII. Wherein is examined another prophecy of Christ in the seventh of Matthew.  
THE third place is that of Saint Matthew, Many will say to me in that day: Lord, Lord, have we not 
Mat. 7. 12. 13.  prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works?  
And then I will profess unto them, I never knew you; depart from me ye workers of iniquity.  
That all these things here spoken, by these false prophets, are uttered and acted now by the Popish Monks, Friars, etc. No man can be ignorant, who daily heareth them chanting out their doing of wonders, and casting out of devils in the name of Christ, and by the power of Christ.  
Two things rest to be proved; first, whether they be operarij iniquitatis, the workers of iniquity here spoken of. Secondly, whether it be probable that our Saviour in this place, do aim at Antichristian false prophets, or rather at some true Prophets and teachers, who teach his doctrine truly, confirming the same by miracles, and yet live very wickedly.  
Concerning the first, that the Popish mirabilists, are workers of Iniquity, I refer the Reader to what I have said already: but that they are the special workers of iniquity, here mentioned by our Saviour, it may thus appear: first, because our Saviour in this place seemeth most to reprove the iniquity of sacrilegious injustice: now what greater iniquity of injustice amongst the Preachers and Prophets, than the iniquity of simony: which maketh such a general inundation in all Popish Churches, that there is hardly a man to be found, who receiveth any benefice, dignity, etc. at lest from the Holy 
Romae omnia venalia D●us ipse Diabolus ipse. See Tax. came. Apostal. See Nonus Homo his orat. to Christ: Prin. most truly describing this kind of iniquity. Acts 8. 23.  Father's hands, or his Deputy-nephewes, Cameriers, or other Substitutes (non numerata pecunia) paying not for the same. Again who hath enacted all those Laws, which are so nigh and cousin germane to Simony: but the Holy Father, and his mirabilists? Again, which of all their Popes do ever enter into the Papacy, without divers contracts of bargains, bets, lays, promises, etc. and is not this (Iniquitas maxima) the greatest iniquity that may be, which maketh their hearts and minds (as Simons was) full of gall and bitterness, that is, of envy and malice, the bitterest weed of iniquity which can grow in the heart of man.  
Secondly, our Saviour also in this place, seemeth specially to reprove the iniquity of fraud and deception, as if he should say unto the false prophets; you glory in your miracles and wonders as done in my name, and for my glory: but it is far otherwise, for by them you practise a highest point of iniquity; to wit, by fraud and deception, to draw my faithful to the base worship and servitude of Creatures, and thereby seeking your own glory, to enthrall them in the bondage of your own traditions. This is fully completed in the Popish Church.  
Thirdly, if our Saviour do by these words, workers of iniquity, comprehend workers of all manner of wickedness; then let us ask the great Favourers, and Pillars of Rome what manner of wickedness it is which doth not reign amongst them. Let us ask Cornelius Must, Bishop of Bitontum, in his Oration to the Tridentine Fathers: the great Parisian Clerks, as Clemangis, Genebrard, and 
Bernardus serm. 33. in Cant. lib. de considerate. sepe Albert in joh. 10 Aventine sepissime. lib. 5. & 7. hist. Alij apertissime. How the Popes are (as Simon Magus) chained in obligatione iniquitatu, Marcelius 2. Pope pronounceth thus; I see not (saith he) how those who hold this high place can be saved. Onuph. in vit. Mart. 2.  Espensaeus; their Analists, as Baronius, Aventine; their Theologues, as Holcot, Albertus, with divers others; especially Saint Bernard the (Didimus veridicus) Telltruth, who so deploreth the most loathsome, and most incurable diseases in the Church, as it will astonish a man to read him. See his Sermon upon the conversion of Saint Paul, his protestations and lamentations in the Council of Rheims, especially his 66. Sermon upon the Canticles: where he delineateth the abominable turpitudes of the Roman See and Clergy; & so clear it is as nothing can be clearer, that since Bernard's time, they have so profited in peius; that if ever, that of one of theirs were found true, it is now punctually true, to wit, that their Church is come to that perfection of virtue, that it seemeth worthy to be ruled, and governed only by reprobates.  
Touching the second, our Saviour in this place, aimeth and pointeth at Antichristian prophets, I prove it thus: First, because without doubt in the 12. and 13. verses (which are so connexed by a continued discourse to the 15. and 16. verses) he meaneth the same false prophets which he doth in these: now that in these, he intendeth Antichristian false prophets it is confessed 
Pontif. paene omnes. See Staplet● in Promtu. Moral. & Cathel.  by the adversaries; who are most eager to fasten the same imputation, not upon any of their own, but upon such whom they call Heretics, and whom they make Antichristian, at least as forerunners of Antichrist.  
Secondly our Saviour professeth, that he will say unto them at the day of judgement, that he never knew them: the which as it is easily understood of Antichristian false prophets, who neither in life, nor in doctrine were ever approved by Christ: So it is hardly to be applied to such true Prophets which preach his truth sincerely, and confirm the same by miracles, though their life and conversation be wicked: what? will not Christ? nor never did Christ acknowledge his doctrine and miracles in wicked persons? Observe how he speaketh of true teachers and wicked livers. Super Cathedram Moysis, etc. Upon the chair of Moses there sat Scribes and Pharisees, do what they say; but do not what they do.  
Thirdly I suppose, the Papists must needs so interpret this place; for in so long a continuance of their Church (whereof they so greatly glory) I do not think, they will name any one of their Church, who hath done wonders in the name of Christ, and cast out devils in his name, whom they will profess to be (operarium iniquitatis) 
Matth. 23. 2.  a worker of iniquity. No, it is abundantly sufficient in their Church, that their jove may canonize any one for a Saint, if it can be proved that he did wonders, and cast out Devils in the name of Christ: let them name but one if they can, whom their Pope and his hath neglected to account and esteem as holy and Saintly, if he have prophesied in Christ's name, done wonders and cast out devils in the same, they cannot do it. Let this therefore remain, as an unremovable cognisance to the Pope and his Prophets, that they are (operarij iniquitatis) workers of iniquity: and although they preach 
Matth. 7. 13.  in the pretenced name of Christ, though in the same they cast out devils, and do many wonders; yet notwithstanding their miracles are to be accounted Antichristian, & their casting out of devils a Satanical conspiracy, And so concluding this discourse, I would God were pleased to give them grace to apprehend (and by it to amend) that terrible denouncement which is threatened against such as they are, Ecce ego ad prophetas, Behold (saith the 
jer. 23. 32.  Lord) I am against those prophets, who dream ally, and show the same; and have seduced my people in their lie and in their miracles, when I had not sent them, nor had commanded them, saith the Lord.   

CHAP. XV. Wherein is examined a second prophesy of S. Paul.  
THe fourth place is taken out of S. Paul's prophesy to Timothy thus.  
Now the Spirit speaketh expressly, that in the latter times 
1. Tim. 4. 1. 2. 3.  some shall departed from the faith, giving heed to seducing spirits, and doctrines of Devils.  
Speaking lies in hypocrisy, having their consciences seared with a hot iron:  
Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving, of them which believe and know the truth.  
This holy prophesy, which is so express and so clear, may thus clearly be fastened upon the Pontifician Church.  
The circumstance of time in those words (in the latter times) most evidently thus: for if the Pontificians themselves do apply this prophesy only to the Manichees, Encratites, patricians, who were many hundreds of 
Remists in 1. Tim. 4. in their Annotat. Pontificij omnes.  years before these times, and of whom there is now hardly any shadow in the Churches; much rather in respect of more laternesse of time, it may be applied to the Popish Church in Gregory the sevenths' time, when marriage in Priests was more strictly forbidden then ever before; for the inhibitions made against Priest's marriage by Siricius and Calixtus, were but flea-bite, in comparison of the thundering commands, which Gregory the seventh roared out.  
I say, that the Pontificians did apply the prophesy only to the Manichees, Encratites, Tatianites, patricians, and such like of old; which their application I cannot see how it will jump with those, who understand this prophesy of the times of Antichrist, as some do. Guilliaudus maketh the argument to the fourth chapter thus, 
Guilliaudus in Epist. ad Timoth. in cap. 4. Argument.  (Errores Antichristi predicit the Apostle foretelleth the errors of Antichrist.) Thus he: how agreeingly to his own gloss after, I refer to some Burgundian to answer for him; yet doubtless his argument is very true; for for howsoever the Encratites and Manichees did forbid marriage in some sort, as Antichrist and his do: notwithstanding there are some circumstances of the text, which cannot so fitly be applied to those ancient Heretics: as first, the circumstance of time, In the latter times, by which words, the Apostle doubtless aimeth at the times 
2. Thessal. 2.  of the Apostasy and defection, mentioned by himself in the second to the Thessalonians.  
Secondly, the Apostle saith, that those who shall teach these doctrines, shall therein attend to Seducing Spirits, insinuating thereby, that they shall be led to the same by pretence of visions, miracles and prodigies, done by spirits of error, the Devils themselves: which is egregiously acted by the Pontisicians, who do not ground this their inhibition against marriage & eating of meats, upon the word of God, but rather upon such visions, miracles & wonders, as they pretend for the same: we do not read that the Encratites and patricians were so attentive after visions and miracles, or did so glory in them, as the Pontificians now do; yea, they are so shameless oftentimes, as to move their pretended possessed persons, or 
See first chapter above.  (as they pretend) the Devils in them, to deride the marriage of Priests.  
The note of lying hypocrisy, with seared consciences, howsoever it may be imputed to those ancient Heretics; yet verily, it cannot be doubted, but that the Pontifician Leaders and Commanders do herein surpass them: what else doth searing of conscience denote and design, than a most obstinate and obfirmed resolution in their doctrines? which in the Popes & theirs is so past all measure, as the world can witness; that although their own more temperate Professors, Cardinals, Emperors and Caesars, Kings and Potentates, Princes and Magistrates, Prelates and Priests, the Laity of all sorts, do (considering the horrible enormities of their votaries) require, that the Law of Celibacie be removed, and the use of marriage be left indifferent, notwithstanding most of their more perverse Popes: (yea, all of them at , to avoid scandal, and to preserve the dignity of their Church) are so wedded to the Darling, that the knot is indissoluble; so be their consciences seared with the hot iron of obstinacy and impudency, that they weigh not, though an infinity of souls perish through their unnecessary law of vowed Celibacy. Neither do they regard what the Christian world inveigheth against them: assuredly, that of Epiphanius is fulfilled, They reject marriage not lust, 
Epiphanius adversus Origenist. heres 42.  for sanctity is not in honour with them, but hypocrisy. Further, what may we more fitly understand by their speaking lies in hypocrisy, than a professed dissembling of greater sanctity, both for chastity and abstinence, then is amongst them, in which sense; good God, how punctually are the Papist-leaders and Teachers noted by the Apostle? how patly and in every respect, doth he point at the Ignatians? who professing greater sanctity than others, do far come behind all others (at lest in the point of abstinence) in that Church, there being no Order nor Degree of the Roman Church, which keepeth less fasting and abstinence than the Ignatians do, their special promises are for obedience to their Superiors and Generals, and by them, by a secret vow, to go whithersoever he shall command, and to do whatsoever he shall command: Videant Reges.  
The Apostle saith, that these false Teachers were to departed from the faith, which as it is fulfilled in the ancient heretics, so more absolutely in the Roman Popes; whose 
Clem. Alex. 3. Stromat. Tertul. de monogamia. Athan. Epist. ad Dracont. Chryso. in 1. ad Timoth. hom. 10. Hieron. against jovinian Con. Any. ●an. 9 Gangr. 4. ad Hebr. 1. 3.  departure from the faith in this point, appeareth thus: For whereas it is clear as the very heavens, that in the Apostles time, & for long after, marriage was as a thing good, godly, Christian, allowed and permitted in the Clergy: so that it was honourable in all, according to the Apostles doctrine; They have in a pretended show of more sanctity (but in truth in very hypocrisy) imposed: First, the Law of celibacy upon their Clergy: Secondly, the vow of celibacy upon them; as though that married Clerks were unfit to administer at the Altar, or to preach the word of God, and that marriage in them were not honourable or allowable: the which what is it else, than a mere departure from the faith, first received, first established? Let us ask S. Chrysostome what the ancient Church, nay, what the Apostle thought of marriage in Priests? Cuius rei gratia, etc. For what cause doth the Apostle 
Chrysostemus in Titum. hom. 2. See him hom. 10. in 1. ad Tim.  mention these manner of men? (to wit married) he doth intend utterly to stop the mouths of Heretics, who condemn marriage showing the same to be without fault, yea, the same to be so precious a thing, that with it any man may be promoted to the throne of Episcopacy. And in his tenth homily upon the first to Timothy, speaking of marriage in Priests, he hath these express words: Licet enim eam rem honest ac 
Chrysost. in illa verba; Sed mansuetum etc.  licite capere si quis velit. It is lawful for any man if he will lawfully and honestly to take the same thing: meaning marriage, yea marriage in Bishops: For in the same place he speaketh according to the Apostles intent of Bishops: See him, and the like is to be observed in many of the Ancients, declaring the practice of the Church in this kind: yea their holy Bridget taketh and receiveth the 
Bridget. lib. 7. Revel. cap. 10. circa medium.  same as a divine revelation from the Virgin mary's own mouth, part of which revelation the Reader may find in the Appendix here following: in the second part of the sixteenth Chapter.  
It resteth to be showed and proved, whether the Papists do deliver the same doctrines of Devils, which the Apostle here condemneth; which that they do, for the first point I thus make manifest. To insist upon the Apostles express words, he saith only, that the Heretics should forbid marriage etc. which that the Popes and Papists do, it is a case as manifest as noon days: And their evasion of this imputation is not worth a rush. For they answer that the Apostle intendeth only such Heretics as do forbid marriage, because of natural uncleanness in the same. Their instance is most vain; nay rather the Apostle purposely abstaineth from mentioning any such circumstance of the heresy, that so in his prophecy, he might as well involve those Heretics which would teach marriage to be unclean to the users and Practisers of it, against pretenced commands; as also those who would condemn it as unclean in itself. If the Apostle had intended the Manicheyes only, or such like, he might easily have expressed the circumstance of their heresy; but he did not so; aiming doubtless at all those, who should forbid and inhibit marriage in those, and to them, to whom God had commended or allowed it; and therefore he useth rather the words forbidden, as if he should say these Heretics will disaproove of marriage in respect of their own commands in those, and to those, to whom they shall forbid the same.  
And if the Papists do seriously bethink themselves they shall find, that the ancient Manicheyes do jump with them in this their heresy about marriage in their 
August. epist. 74  Clergy; for as the Papists do allow marriage in their laics, but utterly forbidden it in their Clerks; so did the Manicheyes allow marriage in their ordinary Professors, whom they did call (Auditores) Hearers, but utterly forbid and reprove the same in their special ones, whom they called Electi, their chosen and Elects. So that here we have the Papists expressly jumping with the Manicheyes in this point.  
I note specially, that the Apostle saith they shall forbid marriage, by which, he evidently insinuateth, that the holy Spirits intention is, to note and aim at such Governors and Rulers of the Church, who should against 
Genes. 1. 22.  the Apostles and God's ordinance, lay their command upon celibacy and single life forbidding marriage. Now this is the very self thing, which the Bishops of Rome have done. For upon that (concerning which the 
1. Cor. 7.  Apostle had no precept but only counsel) they have laid their imperious commands in their clergy, forbidding them to marry, yea and against their own principles, have laid a precept upon a Counsel; commanding and requiring most strictly all those, who take orders to vow chastity; which according to their own principles God left in counsel and free election, and which the Apostle had only power to counsel and persuade.  
Their pretenced ground of this their doing, to wit, because celibacy and single life is in perfection surpassing matrimonial state, is vain: for we are not to consider celibacy and single life & matrimonial state as they are in speculation; but as they are in action, practice, and use; and so considered, clear it is, that celibacy or single life is not to be preferred before matrimonial state in him or her, who have not the gift of continency, nay rather in them it is wicked and damnable, though laudable and highly to be commended in those, who have the gift: So that the perfection of either of these two states of life, is from the mind, according to that of most learned Nazianzene: Mens est etc. It is the mind which giveth 
Greg. Naz. in Epitaph. Sor. Gorgonia.  perfection either to marriage or to virginity. And so to conclude this point, celibacy or single life with continual burning is a damnable state; marriage with continency is holy and honourable in all: And so it resteth proved concerning the first point (the other part I remit to some other occasion) of these false-prophets doctrine, that every circumstance and part thereof is very aptly and punctually applied to the Papists and their Popes; whereby it also followeth, that if they do miracles for confirmation of the said points, that the same are lying, mendacious, Antichristian; which is the proposition I have endeavoured in all this treatise to prove and declare; and have by God's Grace brought to this issue; that in the question I have satisfied my own judgement and conscience; and I do most hearty pray, that the same may tend to the profit and good of God's Church; and to the confusion of her Enemies, which are more wise in their generation then the children of light are in their kind.   

CHAP. XVI. An Appendix touching the vanity of certain Popish miraculous visions which are usually brought by Papists for defence of their Religion, but being examined are found to be against the same.  
IT is an old and a true saying, he shall need a long spoon who must eat with the Devil, and therefore to great purpose the Apostle calleth his workings and practices with men Astutias, crafts, subtleties, deceits, the 
2. Cor. 2. 11.  which will more easily appear if we do but observe what manner of men he hath deceived, and in what sort he hath deceived them; to wit, by Fables of visions, fictions of miracles, and strange prodigies; of which their itching ears have been overcredulous, listening and longing after them even with a kind of greediness.  
Secondly if we consider in what time, to wit, when the vigilancy of the Pastors began to slack and they began to slumber, than the Devil began to sow his cockle and 
Math. 13. 25.  darnel where good wheat had been sowed before, even in the Lord's field, where he himself had cast his seed before. And lest the Pontificians should be thought now of late only to have entered into these kinds of courses I will (having already spoken sufficiently of miracles) take pains in this place as in an Appendix, to show in a few examples how their progenitors have endeavoured to draw Ancient and venerable men into these justs, and to impose Fables of visions upon them, thereby the more to countenance the bad cause, which they have undertaken to maintain.  
First I will begin with a Fable, which is somewhat corruptly cited out of venerable Bede, and is produced for proof of their Purgatory flashes, but the Christian Reader will upon the scanning of it find it to be but a fiction, yea and the Pontificians themselves must so account thereof, unless they will go contrary to their own religion. I will not afford to set down with all those solemn words, with which Costerus that famous Ignatian, doth cite out of Bede, in substance it is thus; One Drietelmus 
Coster dominica 5. post pentec. Bed. lib. 5. histo. Aug. cap. 13. Coster hath the very like history dom. 3. post. pasca. out of Boniface Arch. mogunt. ep. ad Cadelburg.  a married man, suddenly falleth upon an evening into a trance (died in the evening and was revived in the morning, saith Coster) who told afterwards strange things to the standers by: He saith that at first he was carried by a beautiful Angel, towards the East; where he first seethe a place full of many souls, one while tormented with extreme cold, another while plunged into most accensed and kindled fire; thence he is carried a little further, where he observeth many fiery balls arising out of a horrible depth, which balls he interpreted to be souls, tormented by the devils in hell fire; and whilst he was beholding these horrors, with great astonishment, his good Angel leaveth him; in whose absence, he observeth the devils to laugh, (I never read in true divinity, that Devils had leisure in their torments to laugh, but of such stuff their Legends are full) and to cast souls up and down like wildfire balls; they approached also unto him, but durst not touch him: Then presently like a resplendent star, appeareth unto him his good Angel, and carrying him further into the East, showeth unto him a place, glorious for light, pleasant for flowers: in which were divers souls full of joy, and walking in white garments. Secondly, he showeth unto him a place of greater joy and happiness, in comparison of which, the former seemed but as a spark: Now Drietelmus having seen all that he was to see, and being to return again to his body, and to relate unto others, what he had seen, the Angel expoundeth unto him his vision, which is thus: the first place is purgatory, where all those are punished, which have not fully satisfied (O vanity of vanities! who can ever fully satisfy God's justice, though in Purgatory?) for their sins, and these shall be all saved at the day of judgement.  
The second place, is hell, out of which no man (the delivery of Traianes' soul by Gregory, was not yet heard of by Bede) can ever be delivered, which is once cast into it; In the third place (here I will use Costers words only) Full of sweet flowers are received those souls, who have lived here well and godly; and are not of this perfection, that 
Coster. ibidem.  they may presently go up into the highest heaven, all which also at length, after the last judgement had by God, shall come to eternal glory: but those who are perfect in all there words, thoughts, and works, (and who are those, holy Coster? are there any of your Ignatians such?) they presently, shall be admitted to that most glorious state of the blessed, so soon as their soul goeth out of their body; and this is the place which thou sawest a far off, do thou now go, and take thy body, and be careful how thou carriest thyself for hereafter. Thus far profound Costerus out of Bede; who if he had been more circumspect, he would not have inserted (as he doth many like, into his dunstical Homilies, for most part stolen out of others) this vision so presuiudiciall to his own religion. For who is so blockish, that doth not here out observe four places? who so blind as not to see here a double heaven of the Papists? a twofold state of their blessed? further who in those words (they 
C●ster his four places for souls departed; & his two heavens.  are not yet of that perfection to come into the bighest heaven) doth not observe that their Saints in the first heaven may merit, and by good work obtain greater perfection? who observeth not also, that wise Costorus hath a heaven, in which the blessed do not see God? again who noteth not, that this vision supposeth, that in this mortal life, men may be perfect, in all their words, works and thoughts? and so presently after death, mount up into the highest heaven? the which position, (with divers others) as it is contrary to their doctrine, by which they teach, no man to be void of venial sins; so it is expressly against God's word, affirming, that the just man falleth seven times a day and riseth again; it is also 
Prou. 24. 16.  most opposite to that of Saint james, who teacheth that we all do offend in many things; but these men perfect in 
jacob. 3. 2.  all their works, yea thoughts and words, are free from all sin, and so need not so much, as to ask forgiveness of their daily trespasses, as they are commanded in our Lord's Prayer: much more might be observed in this vision contradicting their own principles both in Philosophy and Divinity. But I will add no more, but only tell them, that this vision carrieth with it not any whit the more credit, because holy Bridget hath the like in her 
Bridget lib. 4. revelat. cap. 7.  revelations; she delivereth forsooth a double variety of places for souls damned, and a triple variety of places for the souls to be purged: but because her narration is long, and it were too too prolix, to trouble this short Treatise, with so impertinent and heretical fables and baubles; I will only point the Reader to the place, where he may see them. Notwithstanding I will not omit in this place, to adjoin some of that illuminated Saintesses visions, considering that her revelations be of late reprinted at Antwerp, with Paul the fifthes' privilege: but he hath so dealt with Brigett, that she hath not been privileged from false fingers; and therefore in divers things, she is made to speak diversly, from what she did in her former Editions; so playeth the illuminate vice-God, with the illuminated spousess of Christ.  
Brigett in the fourth Book of her revelations telleth us, how the Virgin Mary appeared to her, declaring 
Brig. li. 4. c. 139.  with how many gracious favours, she would cherish Gregory 
Ibidem cap. 139. 140. 141. 142. 143.  the eleventh (a Pope profane, worldly, impure, disobedient, carnal, if Brigets own revelations be of credit) and in the upshot, the Virgin telleth Brigett, that she would pray to her son, ut ipse dignetur misereri & unire spiritum suum sanctum, cum interno sanguine cordis eiusdem Gregorij Papae) that he would vouchsafe, to have mercy, and to unite his holy Spirit with the internal blood of the heart of the said Gregory Pope: belike here is some hypostatical union thought upon, betwixt Gregory the Pope's blood and the holy Ghost. For I beseech the Pontificians to tell me, what new union could the Virgin pray for, betwixt Gregory's blood, and the holy Ghost, except union hypostatical? ah vain, and detestable impieties! And here I cannot omit to set down what Gallonius recordeth of renowned Philippe Nerius, the 
Galloni. in vita ad ann. 1595.  founder of the congregation of the Oratory in Rome: This man forsooth, being to be bowelled after his death, (if he was a Saint like Saverius, why might not his guts be kept for relics, as well as the rest of his body?) the Physicians found that two of his breast ribs the 4. and the fift were broken and yet so reared up in bending, that in their height, they exceeded the bigness of a man's fist; a divine remedy (say these wise Physicians without doubt) 
Gallon. ibidem.  that so, the Holy Father's heart, might have room to leap, and move up and down in the love of God: hear his words, habuit ea initium, a nimia divini amoris vi, summoque cordis eius ardore, quo inter contemplandum, vel maxime afficiebatur. The same (to wit the breaking of his ribs) took beginning from the too too great force of divine love, and very great heat of his heart, with which he was specially affected in time of his contemplation. And to make this more credible, 
This oath of these Physicians is as desperate as that of Baronius, pag. following.  and the miracle more wonderful, he bringeth out certain Physicians, not only to affirm, but even by word and writing with sacred oath, to confirm the same, that the breaking of the said Father's ribs happened unto him divinitus, divinely by miracle; and that for divers causes; (primo, ne contemplationi vacans, ex divini caloris vi, abundantiaque repentina morte extingueretur: deinde, ut cor ardentissimos amoris aestus sustinens, angustiorem locum sibi acquireret: tum, ut pulmones, facilius & praeter consuetudinem, dilatarent se: postremo, ut beneficio loci angustioris, tantum novi aeris, pulmones ad cor deferrent, quantum ad illud refrigerandum satis esset.) First, lest giving himself to contemplation, by the force and abundance of divine love, he should by sudden death be extinguished; (marvel how 
The blasphemy of this man is intolerable, as likewise that of Turseline, who saith that when a brother put his finger into a hole nigh Saverius his heart, there issued out blood and water. Tursel. vita Saver: lib. 6. cap. 4.  the Virgin Marie and S. Paul escaped death, if their ribs were not broken, and raised up.) secondly, that the heart sustaining the most ardent heats of love might obtain a more ample place: thirdly, that the lights, might above custom, more dilate themselves: lastly, that by the help (how many tautologies of miracles be here?) of a more large place, the lights might be able to bring so much fresh air to the heart, as should be needful to refresh the same. What miraculous stuff have we here not only affirmed, but by sacred oath confirmed? not by one, but by two Physicians? where was their reverence of the ever dreadful name of God, so rashly to profane it? but they may seem excusable, because perhaps they were feed, and by fees they live. But inexcusable needs must purpured Baronius be, who with oath affirmed, 
Gallon. in vita ann. 1550.  that this his Holy Father Philip Nerius upon a certain night, as he was walking, and falling into a certain ditch, was presently caught by the hairs of his head by an Angel, and so delivered. How prodigal was Baronius of his oath, absolutely to swear a thing to be true, which he could no otherwise know, but by the telling of his Holy Father Nerius? In like sort wasteful of their oaths were Cardinal Tarrusius, with divers others, who with sacred oath affirmed, that this holy Father was borne up on high in the air, when he elevated the host; and yet they could have no other knowledge thereof, then by Philip's own relation, because it so seemed to him. I will not trouble myself, to glance at any more vanities, so plentifully described in that Book of Nerius his life. His esteem is so little in some popish Countries (the Ignatians secretly opposing against him, with a holy emulation, ad maiorem 
Ribad. in vita Ignatum.  Dei gloriam, and to the greater glory of their Ignatius, who was lifted up into the air; who had the mystery of the Trinity revealed to his understanding (like M. Newton) who had Christ appearing unto him in the form of a little child, not in, but over the host) that I would hold it but lost labour, for any man to travail much against his prodigious miracles; who was also so saintly, and so specially elevated, and abstracted in time of Mass, that he had no help to keep himself from abstractions and elevations of his soul; nisi in unam itiam rem incubuisset, ut animum à divinis avocaret. Unless he did wholly give himself 
Galonius in vita ann. 1551.  to call away his mind from divine matters? what a holy man was this? he must be distracted with sin, lest he be abstracted by grace. He was another brother Didacus', 
What a Philip was this, who was able by his sense of smelling, to distinguish and discern vices and virtues? Galon: in vita. Stapleton. Prompiva:  of whom Stapleton writeth, that he could never hear God named, but he would presently be abstracted in his soul (I marvel how oft this Didacus' thought upon God; I marvel also, that God's Spirit should be so confounded by the name of God) and elevated into some ecstasis of mind; wherefore (saith Stapleton) his brethren durst never mention God unto him, if they minded to have any conference with him: pity, for by this means they could never talk with their Saint of God.  
For another vision of like nature, for their private mass, I will look back into some corrupt antiquity, (that the Reader may observe, how of old the mystery of iniquity began to work) it is cited by noble Harding, 
Harding artic. 1.  in his answer to the challenge of Bishop jewel; and by him is falsely fathered upon Amphilochius: it is thus briefly. (intermitting a multitude of Mr. Hardings' solemn words) Saint Basill forsooth, (not content, nor fully satisfied with the institution of Christ, nor with the Liturgies of S. james or S. Peter) had a pang of devotion come upon him, wherewith he desired, to celebrate the divine mysteries, proprijs sermovibus, with his own proper words: for which purpose presently upon his prayers, that the holy Ghost might better fill him, and fortify him, he was for six days in a Trance (in all which time it is a wonder, that there is no mention of his filling with the Holy Ghost, nor of any Vision he saw) the six days being ended, and the seventh come, Basill began to minister to God, (that was to say Mass, saith Harding) and began to write &c. (what before his Vision?) but on a night, our Lord and his Apostles came in a Vision to Basill, and laid bread upon the Altar to be consecrated; and stirring up Basill, said unto him: secundum postulationem tuam, repleatur os tuum laud, according to thy desire let thy mouth be filled with praise: Basill is not able to abide the vision, (tell me, wise Mr. Harding how he doth abide it at the Altar?) highes him to the Altar, and there gins his Mass. Repleatur os meaum laud etc. let my mouth be filled with praise etc. & post finem orationum, exaltavit panem, sine intermissione orans, & dicens, respice Domine jesu, etc. and after the end of prayers, he lifted up the bread (what Mr. Harding bread after elevation and consecration?) without intermission, praying and saying, look down upon us Lord jesus Christ out of thy holy Tabernacle, and come to sanctify us that sittest above with thy Father, and art here invisibly present with us; vouchsafe with thy mighty hand to deliver unto us, and by us to all thy people, Sancta, sanctis, Holy things, to the Holy; to which the people answered, One holy, One our Lord jesus Christ, with the holy Ghost, in glory of God the Father, Amen. How many things are here worthy observing against the Pontificians, if the History were true? As first, that the host is called bread after consecration? that it is not adored neither by Basill, nor by the people, and with such other like. Afterward, Doctor Harding cometh to speak thus. Now let us consider what followeth most appertaining to our purpose (observe it well courteous Reader) Et dividens panem in tres parts, unam quidem communicavit timore multo; altar Turrian autem reseruanit consepelire secum; tertiam vere, imposuit columbae aureae, quae pependit super altar. And dividing the bread into three parts, one he received with great fear; the second he kept to bury with himself; the third he put into the siluer-dove which hanged over the Altar. But what do we hear? surely enough to evince Mr. Hardings' miracle for a fable; or else down must his Transubstantiation. For, is it imaginable, that S. Basill, a man of rare wisdom, and singular sanctity, should be so presumptuously mad, if he did believe their Transubstantiation, their corporal and carnal presence of Christ in the bread, to offer to bury, (consepelire secum) and to inter together with his own carcase, so precious a jewel, the glory of heaven, his very God? (although they writ in Bennets life, that he doted so much, as to cause such a thing to be done) who (I say) can imagine this, that once thinks of S. Basills' wisdom and piety? so that we see, that part of the Vision, which the profound Doctor thought made most for himself, doth utterly subvert his Transubstantiation, and by necessary consequence his privare Mass, for which he purposely bringeth it, and falsely fathereth it upon Amphilochius. For Baronius himself, with other Pontificians, deny the life to have been written by Amphilochius Bishop of Iconiam.  
Touching the prohibition of marriage in their Priests, I must needs adjoin a Vision out of their illuminated S. Bridget; the same is well worthy consideration, it doth so clearly discover unto us, the Papists Manicheisme. 
Lib. 7. revelat. cap. 10. circa medium.  Virgo Maria sic loquitur etc. The Virgin Marie speaketh thus to Brigett; After Christ instituted this new Sacrament of the Euchrist, and ascended up into heaven, than that 
* Quod antiquissimum etc. That which is most ancient is most true. Tertull: de prescript.  ancient law was yet kept, that Christian Priests did live in carnal matrimony; and notwithstanding, many of them were the friends of God, because they did believe with simple purity, that the same did please God, to wit, that Christian Priests might keep wives and live in matrimony; as the same in the old time of the jews, had pleased him in the Priests of the jews: and this was so observed by Christian Priests for many years: but this ancient custom and observation, did seem very hateful and abominable to the whole heavenly Court, and to me who did bear his body etc. And therefore God himself by the infusion of his holy Spirit, into the heart of the Pope, who then ruled the Church, did give another Law, concerning this, more grateful and acceptable unto himself, infusing 
Christ was wise as a little one, the Pope as a perfect one.  into the heart of the Pope, that he should ordain throughout the universal Church, that Priests who should have so worthy an office, as to consecrate this precious Sacrament, should by no means live in the contaminous and carnal matrimonial delectation, & after it is added, That no Pope may permit Priests to live in marriage, and great punishment is is threatened against it: & after it is added again thus; that if S. Gregory himself had appointed such a thing, he should never 
Ibidem.  have obtained mercy at God's hands, unless before his death, be should with humility have revoked the sentence.  
What a do we have in this vision? first, that the ancient Law of marriage, was observed and kept for many years by such Christian Priests, as pleased God, living in it: by which it is evident, that the Christian marrying of Christian Priests, was more ancient than popish continency: Secondly I observe, that this Law of Priests marrying was altered, because the Pope's God did infuse into the hearts of 
The Popes for bidding of marriage the doctrine of devils. 1. Tim. 4. if we believe Bridget.  Popes to change and alter the same: but what was the cause? marry, hear flat Manicheisme; because (saith the vision) Priests should not live (in matrimonials contaminosa delectatione) in matrimonial contaminous and polluted delectation: for which the virgin said, that the law of marriage, for Priests, was hateful, both to herself, to her son, and to all the heavenly Court; yea so hateful, that towards the conclusion of the vision thus it followeth, Nullus Papa potest, etc. No Pope may permit marriage to Priests under pain of damnation.  
What stuff is here? Spectatum admissi risum teneatis amici? I desire the Readers to contain their laughter, the Pope's power is kerbed and limited, and that from heaven: yea, and Gregory the Saint is so kerbed, that if he should offer to dispense with Priests to be married, he should infallibly, (unless he would revoke his Law) be damned: away with this doctrine of Devils, so contrary to the Pope's absolute power, which may dispense in vows, so contradictorious to Brigets own narration: the Saintesse acknowledgeth, that in the Primitive Church, Priests lived in marriage, and that living in it, they were the friends of God, because they did believe with simple purity, that they might so do: but afterwards, the case was altered upon secret revelation in the Pope's heart, (well saith she, secret revelation, for the Pope had no such revelation from the Scriptures nor the ancient Church) who commanded Priests not to marry, nor live in marriage: after which Law, it is not, in the holy Father's power to grant marriage, or the use of marriage to any Priest, unless he will be damned, which may not happen, in the men of sin and children of perdition.  
Sometimes when I have thought with myself of the strange paradoxes, which are in these revelations of Bridget, I have wondered how men of judgement should give credit to the same, if the strong illusions of Satan did not powerfully work in them: foolish is that, where Christ telleth Bridget, that he is Trinus & unus, Three and one. And little for the Pope's credit is that, where Christ himself describeth the Pope to be worse than Lucifer, more unjust than Pilate, more immane than judas more abominable than the jews themselves: how vain is that, in the title of the first chapter of the book, of the heavenly Emperor, which hath thus, that God ordained the world to be ruled with a double power, to wit, Ecclesiastical and Laical, which are principally designed in Peter and Paul; but in the chapter itself, good God? how fond is Christ brought thus speaking? Ego autem habui duos optimos famulos, unus eoxam erat Clericus, alter Laieus, etc. I had two excellent servants, one of them was a Clerk, the other a Laicke, the first was Peter my Apostle, having the office of a Clerk, the second was my Apostle Paul, as a Laic: what an excellent inference may heereout be inferred for the Pope's power to govern the whole Church as a Clerk? and the whole world as a Laike? For Peter and Paul (say they) both died at Rome, who then shall be their Successor but the Bishop of Rome? which being so, I marvel why Bridget in her extravagant revelations, and in her heavenly Emperor, touching a certain Prince that was to be deprined of his kingdom, doth not send the admonition to the Pope, but to the Princes 
Cap. 80. cap. 61.  of the Kingdom, that they should take arms against their Prince and deprive him: why is there no mention made of the Pope, if he be chief umpire in all such affairs? some will perhaps object, that such fooleries as these, either are not in Brigets revelations, or else that they are not authorized by the Roman Church: but let such understand, that they are both in Bridget, and that her book also is authorized, as a book of divine revelations. One thing amongst someothers, the late Answer plan Edition hath scraped out: In the fifth of six revelations (which were set before the book of revelations, after the approbatory Epistle of Cardinal Turrecremate, with subsignation of the Scribe and Notary) it was thus written: Sicut johannes evangelista etc. Even as john the Evangelist wrote those things which before saw were to come from my Spirit, so Mathias thy Father, and Ghostly Father, (whom I have made a master) from the same Spirit understandeth, and writeth the spiritual truth of sacred Scripture: Again, presently after the prologue thus it is written. Benedictus Deus aquo hic liber inspiratus est immediatè, & divinitus revelatus. Blessed be God, from whom this book was immediately inspired, and divinely revealed. By which you may see of what authority her revelations are, when both she and her master Mathias were both immediately inspired from God himself. See Lib. 6. revelationum, chap. 89. for the said purpose. This which I have delivered out of Bridget, I have found written in that Edition of hers, which was printed at Nuremberg the year 15 17. by the great care and diligence of the Fathers of her Original Monastery in Zuasthenes, in which is added a curse, both at the beginning and ending of the same Edition, against all other revelations, pretended to be of Bridget, and which are not contained in that book.  
Further, I will with patience of the Reader, add yet one other prodigy touching the merits and power of Saints, for the aiding of souls in purgatory, this is, of their prodigious Christine, whose wondrous life wholly to relate, were (oleum & operam perdere) but lost labour. 
Surius 23. Junii Thom. Cant. in vita Christina. Carthus. lib. 4. the noviss. Tilmanus lib. 8. collat. cap. 7  It is at large described, by Surius, by Cantiprat: by Dionyse the Carthusian. Tilman Bredenbach hath as much of it as concerneth our purpose, and yet neither will I trifle the time so much, as to write at large, what Tilman hath; pretermitting therefore the birth of this Cbristine, and the circumstances of her education, she at length became such a delightful, and so enamoured a spousess of jesus Christ the son of God, that Tilman dareth thus to write, that although her virtues were not much known, yet Christ took great pleasure in her: so that he apply that of Isay the Prophet to Christ (touching the knot of love, betwixt Christine and him. Gloriatur apud Isaiam Dominus, secretum meum mihi; est enim, verecundus amator Dominus, The Lord doth glory thus by the Prophet Isay, my secret to me; for the Lord is a bashful 
Isay 24. 16.  or blushing lover (saith superstitious Tilman) Demur (courteous Reader) upon this wise conceit of Bredenbach, my secret to me, and the Lord is a shamefast, or bashful Lover; This Christine being by excess of contemplation brought to her end, and carried into the Church to be buried, she remained for the space of part of the mass (which was song for her) quiet and at rest: a little after she beginneth to move in the coffin, and so strongly, that instantly, with a kind of horror of all earthly things, she mounteth from under the hearse where she lay, up to one of the beams of the Church, where she abideth quiet until Mass was done: in the mean while, all who were present (except her Sister) at such an uncouth and horrible sight, were run away: Mass being done, the Priest commandeth Christine to come down; she obeyeth his command, goeth home and eateth with her Sister some meat, by which she was greatly refreshed; then she revealeth part of that, which she had seen in her trance; out of which, I partly observe, how that when she was before God, it was put to her choice, whether she would stay in glory still with him, or else return again into the world (ibique in corpore mortali, absque illius detrimento poenas perferre, ijsque omnes illas animas, quas in locis purgatorijs miserabatur, liberare ac eripere) and there in a mortal body without any detriment of the same, suffer pains, by them to deliver, and save all those souls, which she with great pity, had seen in the pains of purgatory. And withal, with her good example to move sinners to amendment of life and repentance. The Saintesse accepteth of the condition to return to her body, and to become a Satisfactresse and Deliveresse for those Souls, which she saw in Purgatory: which she performed so fully, that she would oftentimes, stand naked, in hard frozen waters, she would often torment and afflict herself upon wheels and gibbets of execution, she would often cast herself into hot burning furnaces and ovens: and yet never in any of these (like the three 
Dan. 3. 22.  children in the Babylonian furnace) sustain any corporal damage: and yet notwithstanding, satisfy for the souls in Purgatory. As for giving example of good life and repentance, she performed it so well, that she would often for very horror of men and the smell of them, flee from their conversation: she would often climb up to the tops of houses, Churches, and trees, hanging upon the twigs thereof; and like a bird skipping from one bough to another; in which places, she would be in such vehement and fiery pangs of devotion, that her whole flesh would melt (marvel she melted not away) and soften; and be so folded up together, like a soft ball of wax of around spherical form; in which manner of prodigious living, she continued unto her death, if you please to believe Tilman Bredenbachius, Cantipratensis, Surius the Cart husian, and others. Courteous Reader, what shall I say? or how may I sufficiently declaim against the follies of these men? who will give credit to such impi●●●●s and abominations? Familiar was the Devil in those Countries where the twelve cubited man (as jacobus à Voragine measureth his length) or the twelue-footed man (as he is measured by Petru●de Natalibus) went (as their lying Legend hath) to speak with the Devil, and to become his servant: and in the end served him a long while, until Christ in the shape of a child, appeared unto him; if it please you to believe their Records or our Comedians, who sometimes are pleased, so to act this fable and superstitious Legend. But surely we may think, that the Devil was more familiar amongst them, where Christine could, and did hop up and down from twig to twig, could, and did, cast herself into hot burning furnaces, and heated ovens, and yet sustain no damage; and who are those, who believe these things? Papists; and those, who only (if it may so please the Gods) would be counted Catholic, Orthodox, Christian; but are in truth Cacolike, Pseudodoxe, Antichristian. And so here I leave them to their lying Legends; yet before I end, I will take pains out of their own Authors, to add some few Visions, which are egregiously against themselees; and are most likely to carry truth with them.  

Certain visions and predictions against POPERY.  
PHilip Commineus a grave Author, and of worthy credit, shall relate the first; This man writeth how one Hierome Zananorole, a famous Preacher in Florence; did foretell the coming of Charles King of France into 
Commi. in vita Carol. lib. 8. cap. 25. & 52.  Italy; and how he should safely arrive thither, and return with victory; notwithstanding the small number of his Soldiers, in comparison of the enemies and the infinite opposition which was to be made against him. And withal he foretold, that because he did not reform the Church, according as appertained to his office; that therefore, God would severely punish him; which Commineus interpreteth to have been fulfilled, in that he presently lost, by sudden death, his Heir apparent, the Dolphin of France; and himself also soon after, ended, with a most miserable and wretched death. I begin with this Vision, because it agreeth with another of Christ himself to Bridget; commanding her his 
Lib. 6. revelat. cap. 26.  spousess to write to a certain King to reform the Church; which saith Christ had so far gone from him, that except his mother had made intercession for it; there would have been no hope of mercy: but the king was (as Bridget delivereth Christ's commandment) to 
Ibidem.  gather together wise and spiritual men, such as had his spirit; and with them to consult, how the wall of his Church might be re-edified: this divine vision, I relate, that the Pontificians may remember, that the reformation of the Church belongeth to the temporal Magistrate, having wise, and spiritual men, (not only their 
Nothing more execrable in the sight of God, nothing more pernicious to religion then imposition of hands upon the unworthy. Lib. 4. Revelat. cap. 140. 141. 142. 143.  Bishops) associated and joined in Council with him. Great is the charge of Kings to do this, and great and immense is their danger, if they neglect it; who in nothing can neglect it more, then if they suffer livings or imposition of hands to be laid upon the unworthy. And may we not think, that such a reformation, would have been acceptable to Christ, if performed upon Gregory the eleventh, against whom, Christ revealed so many dreadful threatenings to Bridget; So, justly, may we not think that a reformation would now become the Roman Synagogue; when not only the Personal sins of Popes and Cardinals, are become most abominable; but the very state, office, and function of that See, (and yet it is not at the highest, until she shall by decree of her Council have obtained absolute, direct Monarchy, in all temporals and spirituals) is become most execrable: so that, ratione officij, by the reason of their office and Papacy, all Popes are become children of perdition and destruction: not only because destroying others; but also because by reason of their office, they are as men destroyed themselves. And here (to salute Paul the 5. by the way) was there ever any time, in which that See was in worse condition? no surely, never worse in respect of pride; which now is so great, and intolerable, in that See, that Paul the fifth is not content, with all other Popes at their first entrance to make unto himself a new triple and monarchical crown, but he further suffereth and permitteth his Nephew Cardinals, and other his kindred, to have engraven in their vessels of silver and gold this too too ambitious poesy; Eternitati Burghesianae dicatum; Dedicated, to the Burghesian Eternity: He can also be content to have his papal power, called the Pontificious omnipotency; and himself a most severe Challenger, and Pursuer of the same; yea, a (Vicedeus) Vice-god. Never worse in respect of covetousness, with which virtue this most holy one of Rome, is so overtaken; that he is thought not to come behind Sixtus the 5. nor john the 22. for his avarice. Never worse, in respect of those worst sins which cry for vengeance from heaven; at which this holy Father can greatly and manifouldly wink, in his purpured Cardinals: witness, that late accident, when no less than 15. boys the purpured brethren's Ganymedes, were discovered; whereof two were burnt, the rest escaped but the purpured Incubyes were never called in question. Never worse, in respect of corrupt affection to his carnal kindred, whereof, he hath above the wont of carnal Popes cardanalized divers, to the boulstering up of the Burghesian faction, and eternity. Never worse, in respect of presumption of spirit, witness that his bold attempt against the Venetians, which in the end, turned to his confusion: witness, that his imperious command, and headlong censure, without any instruction at all against the oath of Allegiance, which, if it were to the full looked into, might greatly weaken his power in this Kingdom, otherwise it will infallibly increase it, to the ruin of this Church. Never worse, in respect of bloody attempts, against Christian Princes: witness, that never to be forgotten, never to be sufficiently deplored and detested powder-treason: (which notwithstanding beyond the seas, I have heard called and approved, as a Roman zeal, zeal of holy mother the Church) of his special Minions, and dearest manciples, with more than hellish fury attempting the same, to the utter ruin of this Kingdom. And yet, notwithstanding all these Papal ornaments, of such detestable vices, he forsooth, and he only must be the Vicar of Christ, he only a Vicegod, he only an unerrable judge in all controversies of faith, and religion. But who ●●n doubt? but that he is in the same esteem before heavens consistory, as Annas and Caiphas were, after they had rejected, and crucified Christ? as Innocent the 4. was? concerning whom Matthew of Paris writeth a very 
Par. in Henrico 3.  strange vision, (worthy of the holy Fathers noting) made unto a certain Cardinal, whose name that Author of purpose concealed: In effect it was thus, that Innocent the fourth was presented before the seat of God's majesty; and was there accused by a glorious woman, who carried the form of a temple in her hand, upon which, this word CHURCH was written: and when Innocent cast himself down prostrate, to beg mercy; the Matron more instantly urged against him, and accused him of three things; Prime cum in terris etc. First 
Two prodigious visions.  whereas God had founded his Church free upon earth, he had made her a handmaid. Secondly, the Church was founded to be a salvation for sinners, but this man hath made it a Sanctuary for Bankers. Thirdly, the Church was founded in firmness of Faith, justice, and Truth: but this man, hath made Faith and Manners to decay, hath taken away justice, and darkened Truth: Give me therefore (saith the Matron) just judgement against him. To which things when Innocent was not able to reply, he was taken away: whose end, of what sort afterwards it was, his desperate life may speak. But more clearly it appeareth in the Vision of the Bishop of Lincoln, who summoned him to judgement; concerning which, Ralph of Chester writeth, that the very night, in which Innocent died, there was heard a voice in the Pope's Court summoning him thus: Veni Miser ad judicium Dei, Come thou Miser to the judgement of God: and most fitly did the name Miser agree unto him, who to his servants and favourites, being round about him, and deploring his death spoke thus; Why weep you, you wretches and misers? do I not leave you all rich? ●hat else do you desire, or require? and so breathed out his corrupt soul.  
This vision showeth how tyrannically Popes have oppressed the Temple of God, in which they sit, exalting themselves, but doubtless the patience of God will at last strike home, and then how great the blow shall be against them, let us hear their Bridget (rather then the Prophet and Evangelist) declaring the same. Roma est quasi ager, etc. Rome (saith Christ) ● as a field overgrown with cockle and darnel; therefore it must first be 
Lib 4. Revelat. cap. 57  purged with a sharp iron, than cleansed with fire, and afterwards ploughed with a yoke of oxen: therefore I will deal with it, as he doth who removeth plants (how then is Rome the eternal See of the Church?) into another place: for such a punishment is due to that City, as if the judge should say, Flay off the whole skin, draw all the blood out of the flesh and cut all the flesh into pieces, and so break the bones, that all the marrow may fall out: thus their Bridget, and spousess of Christ; how much to their content, let themselves demur. But we have a more firm prophetical speech which warranteth us, that the purpured whore (by which the Roman Church is denoted) which sitteth upon 
Apoc. 17.  many waters, governeth many people's, shall be desolated and ruinated, by such Princes as had first drunk of the cup of her whoredoms: and this is so clear a truth touching Rome's destruction by such Kings, that the Pontificians themselves cannot deny it; only they would shift it off from themselves and their Popes, and lay it upon some one singular man, who shall reign three years and a half and then destroy Rome, and with fire consume it: wisely indeed, Antichrist reigning three years and a half, shall cause many peoples, Kings, and kingdoms to drink of the cup of his whoredoms, and yet the same kings and kingdoms within the space of the same three years and a half, shall utterly desolate and ruinated Antichrist and his Antichristian kingdom. Surely the Pontificians thus advocating for their Po●●● are to be pitied; for if they should not so say, of necessary it would follow that they were servants of the man of sin, and son of perdition. The cause which maketh them so eagerly to contend, for this their Roman supreme Monarchy, is, because they account the very pith and marrow of religion, to consist in the continued succession of Bishops in that See: wherein their glorying is but vain: for I dare bind myself to show, that there is a better and a less interrupted succession, in the Churches of England, then can be showed in the Roman Church. Alas, for them, it is enough if they can show Church-walls, Idoll-Bishops, & dumb Ptelates, (& yet for forsaking the communion of such, they will condemn us as heretics & Schismatics) This folly the saying of a grave father redargueth, non ille de ecclesia, etc. He doth 
Ambros. lib. 6. in lutam.  not seem to go out of the Church, who corporally goeth out; but he who leaveth the foundations of Ecclesiastical truth; we went from them in body, but they from us in mind, we went from them in place, but they from us in faith; we left with them the foundations of the walls, they left with us the foundation of Scriptures. Which agreeth well with that Prophecy which by some is cited as of Hildegard but by others is delivered out of hilary, it is thus. unum vos moneo, canete 
Orat. contra. Auxent. See another prophecy of Hildegardis related in my motives out of Theodorick. nieme pag. 49.  Antichristum, etc. One thing I admonish you, beware of Antichrist; you are not well affected with the love of walls, you do ill worship the Church in covers, and buildings: you do ill under these pretend the name of peace: Is it doubtful, that Antichrist shall sit in these? Mountains, and woods, and lakes, and prisons, are more safe to me: for in these Prophets remaining, have by the spirit of God prophesied. This prophecy seemeth well for the Papists who glory so much (intemplo Domini) in the Temple of the Lord, the Roman Church, the external succession, and yet but rotten, broken, often interrupted by Schisms, as the Ponficians themselves cannot deny.  
Another prophecy and vision I have for the Papists 
Lib. Revelat. 6. cap. 72.  to delight themselves withal, it is taken out of their Bridget, who bringeth Christ speaking thus unto her. Filius dei loquitur, etc. The son of God speaketh to Bridget. There are two spots in my Church, one is that few are absolved without paying of money, the second is that Parish-Priests dare not absolve sinners from all their secret sins, but affirming that themselves cannot absolve them, in certain cases reserved to Bishops; they do send such sinners to the Bishops, who are so long in examining and discussing, until such secret sins come to be made manifest: wherefore those who have zeal of souls, must wholesomely oppose against such things; lest their souls through shame or obduration do die in mortal sins. This vision maketh but little for the Roman abuses in reserving cases; which is grown so intolerable, especially since the Tridentine decrees, that it cannot sufficiently be detested: the Collegiates and fellows of jesus society have lost nothing by such reservations; for thereby (having greater privileges than others have) they make increment in their wealth, by merchandising of souls: the which how well they perform, setting aside some other examples, the courteous reader may observe by two fresh ones. Not long since, the mother of Cardinal 
A pair of Ignatians deluded.  Sforza being like to die, did, through the mediation and intercession of an Ignatian her ghostly Father bestow upon the Ignatians College a 1000 Crowns, and gave her schedule for the same: the ghostly father having gotten the bill, higheth him home, (looking for thanks) showeth it to his fellow-fathers', who considering the bill, found that it was not specified in the same, what manner of crowns should be paid unto them: they therefore persuade the ghostly merchant to return unto the Lady, and to entreat that the crowns might be specified to be French crowns, and of gold, but in returning such was the Father's luck, that he meeteth with Cardinal Sforza (his mother through weakness being not to be spoken withal) who cunningly insinuateth himself into the Father's business, which hearing he seemeth to applaud the same, and to like very well of the suit: with which words the good Father was so ●ulled, that he delivered the former bill to the Cardinal, desiring him to procure his Mother to make of ordinary Crowns, Crowns of gold: the Cardinal no sooner got the bill, but with an Ignatian trick of equivocation he rend it, and so the Ignatian lost his errand.  
The like happened in Naples; there was a Noble Woman of great substance, much addicted to the Ignatians; who upon special entreaty of her Ghostly Father an Ignatian, gave unto them towards their buildings a 1000 Crowns, with which bill the Ignatian going home, he is commanded by his Superiors, to return unto her again, and to entreat of her, that she would make that 1000 Crowns, to be 1500: the good Lady hearing his request, was somewhat amated therewith; but loath to offend, telleth the Father, that if he will stay until her Steward come home, she will take care, that he might have his desire; whereupon the good Father delivereth back again unto her the bill, which she taketh; but upon the return of her man, and some consultation had with him, she altereth her mind, and sendeth the bill of a 1000 Crowns which she had received from the Ignatian, unto a certain Congregation of Theatines, which was then arising in Naples: and so the good Ignatians nose was wiped of his gold, and the poor Theatines their Antagonists very well contented therewith. Some such other forfeitures upon their adventures, might be delivered; they adventure so much, that it is no marvel if they often lose their adventures. Their adventures in this kind, are very frequent, and great; as England, Genova, Rome, Venice, Flanders, very well know. But leaving them to their gainful trade, I will return to the Vision, which me thinks clearly checketh the horrible abuses of the Pontifician Bishops, in the reservations of their cases: their metaphysical defences of these their dealings this place serveth not to handle: only, agreeing to the instruction of this Vision, there have not as yet risen up amongst them any zealous reprovers and reprehenders of these Pontifician abuses; and therefore those two spots (which our Saviour so greatly condemned) remain still in their Church, to the destruction 
Dist. 40. Cap. Si Papa.  and perishing of many souls: but of this no marvel, for it is agreeing to their Canon, Si Papa. If the Pope should lead innumerable souls to hell, yet no man may judge his fact, nor condemn his proceed: which yet was not observed by the Prelates of the French church, in the time of King Hugh, when as at a Synod gathered 
Synod. Rhem. sub Hugone.  at Rheims, they did by the mouth of their famous, eloquent, and learned speaker Arnulphus, condemn the Pope in divers things, and resolutely determine, that the Pope himself, if he would not hear the Church, might be reputed as an Ethnic and Publican.  
Days and years would fail me, if I should stand to recount all visions, which might be produced against themselves out of their own Authors. I have heard some learned wish, that a mass of their visions might be published together, to the reproving of their folly, and reducement of many to the Church of God: I concur, in part only, in judgement with such. For I think that such a course might perhaps be profitable with the judicious and intelligent Papists, if they would take this as a principle with them, that, that Religion cannot be of God, which needeth to be supported and borne up with lies and fictions; which are of such a dangerous consequence in matters of religion, that as a holy Father hath said, If but one lie only, could be found in the holy Scriptures, it would be sufficient to discredit the whole. But as for their superstitious Idiots, who are delighted with nothing more, than such vanities, I suppose by tried experience, that little fruit would be gathered thereby. Such a work (to publish such a mass of fooleries) would be exceeding laborious to the Author; all which may well be supplied, if painful and zealous Ministers, would with discretion and choice, eftsoons publish some of their fooleries in Pulpit; I said with choice and discretion; because I would wish that such things should be cited out of their own Authors, who are full fraught therewith; and not taken out of such trifling Pamphlets, as Pluto's travails, and such like. I hearty wish that such Preachers, at least Doctors, who live amongst Popish or Semipopish people, would be more careful what imputations they lay against them. They are exceedingly scandalised, when any lies or such doctrine as they teach not, is imputed to them. A famous Predicant of a Funeral erred egregiously in this kind within this year etc. I was ashamed to hear him etc.  
And here I cannot by the way but marvel, with what wisdom any man dare presume to licence, under the shadow of Majesty, such stuff, which although in part true, yet for substance is vain. But let the courteous and christian Reader be persuaded, that we need not to devise any thing in this kind against our Adversaries, their works are so replenished with such fooleries, against their own principles of Religion; that a scholar shall find it a harder matter to relate them all, then to confute them; the first being impossible, the second most facile and easy.  
And here concluding, I give the Reader to understand, that although lying signs, wonders, and prodigies in shoals and multitudes, are signs and marks of Antichristianisme, especially in these later timer; nevertheless the mighty hand of God doth never so forsake his Church, (to leave altogether the rods of sinners upon the shoulders of his servants) but that sometimes, he doth with miraculous deliverances assist them: but this he doth apparently, openly, clearly, even in the sights, and to the confusion of their Adversaries; whenas all their miracles, prodigies, wonders, are secret, hidden, from a far of, by hearsay. For how else, but by the mighty hand of God, was the Church of Bohemia, protected and defended in the time of King Sigismond, and Pope Martin? who laboured and projected by the utmost of their powers, the ruin of that Christian flock? For my part I dare compare those holy wars, of those Christians, with those of the Machabies: yea, if we had them fully and perfectly recounted unto us, we should find them to equalize, if not to excel their victories: what can we think, but that the right hand of God did powerfully aid them, when their judas Machabeus, renowned johannes Trosnove surnamed Zisca, did eleven several times, notwithstanding their huge forces, foil and overthrow them? Was it done by means of human strength? no, no, our Adversaries will tell us the contrary. And to particularise in some, doth not Pope 
Aeneas Silvius cap. 48.  Pius the 2. in his History of Bohemia tell us, that when a threefold potent Army, was gathered against these poor Christians, (a very handful of soldiers) one out of all Saxony, and the Territories thereunto adjoining; the second out of rich and warlike Franconia; the third out of Bavyre, Suevia, and the Provinces of the Rheyne, with valiant Captains appointed over them, did in three several parts, with all violence assault those poor Christians, intending their utter ruin: doth not (I say) Pope Pius the second tell us, that presently upon the sight of the Christians, (without doubt God's terror being in them) they did flee before them; yea (saith Pius) non visum hostem fugerunt, before they saw the enemy, they fled, and flew so hard, that they ceased not to flee, until the Christians ceased to pursue them; by occasion whereof their bag and baggage was left to the Christians, and an happy occasion also given them to make spoil of many popish towns, & to impose tributes upon them.  
Thus in effect Pope Pius, who yet relateth unto, us a more potent deliverance of those Christians; for when upon such a shameful overthrow, the Papists were ashamed; the Pope and Emperor together, gathered another greater (the greatness whereof you may infer, because it had four thousand horse in it) army, and then again therewith assaulted them; but julian the Cardinal, who was general for the Pope, over the whole Army, had no sooner entered into the limits of those Christians, but presently (totis castris trepidatum est, & priusquam hostis ullus in conspectu daretur, faeda fuga coepta) There fell a dread and trembling over the whole Camp, and before any enemy was to be seen, a filthy flight was begun. Who did this, but the Lord of hosts? like as of old he did in the Camps of the Madianites, and Amalakites in the behalf 
jud. 7.  of his people. And this flight (notwithstanding all, that the Cardinal could do) gave great spoil, and left infinite riches to the oppressed Christians; and so ill was there success against that people of God, that cessatum est à bellis, there was a cessation of war, and by Popish cunning they did afterwards seek to subvert them. That these things, which I have written be true, touching these Christians deliverances; inimici nostri sune judices: Our very enemies are judges and witnesses.  
And may we not admire the like providence of God, towards the Christians in France, especially at Rochel, when God in his sweet providence, caused the Sea to yield unto them, upon their shores (like as he did Manna in the desert) abundance of fish, when as through extreme want, they were well nigh the point to have surrendered? who else but GOD hath discovered and brought to light, diverse desperate attempts against our late Sovereign of happy memory? whose finger else, but Gods, did confront against the Spanish ostentation, and Rome's curses in 88 Whose provident arm else, but Gods did bring to nought the powder-undermining which was carried so warily and charily; sealed with so many Sacramental oaths, and protestations; that had not God revealed it, England had been blown up, in her ruins. But why do I stand to recount these miraculous deliverances of God? what? to make them necessary arguments of the truth, of our holy religion? No, no: but to confront against the Adversaries, and to show unto them that our deliverances, have been mighty and public; even in the sight of the enemy, but their miracles are always in huggermugger, brought from far off, and believed by hear say.  
There he other more infallible marks of true religion, propounded in sacred Scripture, the which I dare constantly challenge, as more specially to be found amongst the reformed Churches, then amongst the Popish: as first, a great token of a true Church it is, to have in it those, who with great zeal and sincerity, are desirous to hear the word of God; according to that of Christ, Oues meae vocem meam audiunt; My shape hear 
john 10.  my voice: Christ saith not, my sheep have heard, or shall hear my voice; but thus, in the present tense: My sheep hear my voice, denoting thereby unto us; that to hear the word of God, aught to be the daily, and never intermitted work of Christians: in which, how far the Popish congregations, are surpassed by the Christian Churches, no man can so well tell, as he who hath been amongst both: for my part I must needs confess that the zeal of Christians herein, is incomparably more, than the devotion of Papists.  
Again, in this saith Christ all men shall know that you are 
john 13. 35. See Delrius his Pref. in Mag. disquisit. discoursing upon the hate their order findeth.  my Disciples, if you love one another: How well this precept is observed amongst the Pontificians, the must bitter oppositions betwixt Scotists and Thomists; the enormous emulations and most horrible detractions in the Court of Rome, betwixt Popes and Cardinals; the never ceasing calumnious contentions betwixt Friars, white and black; betwixt Monks white and black; betwixt all Monks, Friars, and the Ignatians; betwixt Ignatians, and the Seculars; do clearly evince and demonstrate: God is my witness that I speak out of my conscience, what I have observed; as for mutual love and charity, there are more signs to be found in the Protestants of the reformed Churches, (when I name Protestants, I mean the Zelous-ones not Semi-popish-ones, not Semi-Atheists) then can be showed amongst the Papists.  
Again, patience and meekness (if sincere, unfeigned) is an admirable sign of true Christian religion. Now let all the Pontificians & Ignatians lay their heads together, and give me one instance of such Christian patience practised in their Churches; as I will show practised by this Church, State, and Kingdom of England: I mean that incomparable patience, meekness, and spirit of compassion, by which the Papists were tolerated to breath in this Kingdom, upon discovery of the Powder-treason: Had the like attempt been acted in any of the Popish dominions; fire and revengeful sword, would have massacred not only the Actors and abbettors, but even all those, who by suspicion, might have been thought to have had any knowledge, consent, or approvance of the same. And herein I dare speak what I know, that many Papists (though otherwise, I dare say for them, innocent in the fact) did thereupon expect utter ruin to themselves and their religion: yea did not the Arch Traitor Garnet himself presage so much to his order, if the plot should happen to be discovered. Therefore let it stand proved, that the Church of England is guided and directed by the Spirit of God, which could in such a sudden, show itself so merciful and meek, against such who with sangnefreddo cold blood, as the Italian phrase is, would make bonfires with us if we were in their powers: and yet notwithstanding, great-favourers and receivers of Ignatians there are, where the Foxes lie and lodge (who would have laughed if Westminster had been overturned) and who as yet, shadowed under puffed wings tiffiny, and farthingales, do (as may be doubted) plot some like enterprises, to the ruin of this Church and Kingdom; but beware of security, O ye Christian Britain's! beware of security.  
Again, humility is laid as a groundwork for Christian religion, to be built upon; by which, humility, and poverty of spirit (not outward base garments, cowls, weeds, girdles, in not sparing of the flesh) to use the Apostles phrase, is to be understood: now this poverty of spirit, 
Coloss. 2. 23.  must be especially regarded towards God; whereof, the Papists are so deprived, that their very doctrine in one respect, leadeth them to that pride, and presumption of spirit, which Christ detested in the Pharisee. Let all their Catechisms be searched, and they will define unto you, that the sin of presumption is, when a man looketh for salvation without merits (their own merits they mean) by which doctrine, it is as clear as noon days, that in respect of salvation, their Popish may, and aught to hope for the same, partly by their own merits: and what is this else, but a kind of presumption, even to justle with God? and with him to remember their merits. But the reformed Churches, are so far from leading a man into this presumption of his own merits; that I may say it and truly say it, that it is, as it were the sum of our holy Christian, and Catholic doctrine, to bring a man to a perfect apprehension and acknowledgement of his manifold iniquities and corrupt nature; & by the acknowledging of the same, to bring him to such an humiliation and depression of himself, and within himself; that for remission of his sins, and salvation, he can look for no other means, but the only, and alone merits of Christ's death and passion (And yet this not without store of Christian good works to admonish the wise, and cavilling Papists by the way) applied unto his soul, by a living and sincere faith; in which respect our Christians are, or may be ever preserved in perfect humiliation of their souls, and poverty of spirit.  
As for humility towards man, good God, who observeth not, that the Papists have lest thereof? to particularise (though in time of persecution as they pretend) do not they in exccesse of apparel surpass, at least equalize our worst and disorderedst Protestant's? I have often heard both Ignatian, and Secular Priests affirm, the excess and curiosity of fashions, to have been far worse amongst Papists then Protestant's: and if they did not or would not affirm it, who seethe it not? whence I do demand of the Papists, have we our daily innovations of fashions? not from out of France? where, as likewise in Italy, the vanity and excess in apparel is too too unmeasurable; and for braving ostentation, what people under heaven come nigh by many degrees, to the Hesperian Nation.  
But to reflect upon their first point of doctrine in this consideration, by which they affirm that he committeth the sin of presumption, who hopeth for salvation without merits, it is so far from assecuring their souls with Christian comfort, that it doth rather cause unto them endless afflictions, and torment of mind, which I could confirm by many examples out of their own histories. Nevertheless to show how pernicious this their doctrine is, for a man any whit to rest upon his own merits, I will relate (perhaps a fable) only one story, 
Coster conc. dom. 10. post penned.  which Coster produceth solemnly in his Homilies. Thus it was. A certain holy Eremite, living in a desert, being near his end; sendeth for a certain Abbot dwelling near by, to come unto him and to housel him: he cometh, and upon his coming, by the ringing of a certain bell, a famous thief and a notorious malefactor, draweth near to the door of this Eremites Sell; where seeing the Eremite using such devotion, he in his conceit thinking him to be a very holy and blessed man; wished (so loudly, that the Eremite heard him) that he were like unto him in holiness; which wishing of the thief, when the Eremite heard he contemned him, and said within himself, that he had well wished, that he had been in holiness like unto himself; and so continuing in such kind of thoughts of his own merits, the Eremite dieth: upon and for his death, the Monk that came along with the Abbot, greatly lamenteth; and returning together with the Abbot, in the way they find this thief (of whom we spoke before) suddenly slain by some wild beast: at sight of which heavy chance, the companion of the Abbot laugheth; for which, being reprehended by the Abbot, he thus excuseth himself, that God had revealed unto him, the different ends of these two; of the Eremite, that he was damned, for pleasing and contenting himself in his own justice; and that was the cause, why he so heavily bewailed his death: of the thief and malefactor, that he was saved, for that he did with humility acknowledge himself a sinner, and for salvation rested and confided only in the mercies of God; and that was the cause, why he so greatly rejoiced at his death. This story is related by Coster, as many other like ones (to the reproving of sundry Pontifician positions) though he bringeth them against us Christians. How dreadful is that vision, related in the great glass of examples? by which it is delivered: how upon 
Speeul. Mag. Exemp. verbo damnatus. exen. 2  that day when Saint Bernard died, it was revealed unto a certain Eremite, that thirty thousand died, whereof one only with Bernard, went directly to heaven; and three others to purgatory, which vision if it should be true, what may be thought of those assecurances, which they give in the Popish Church, to all such as die in the same, with the copious furniture of their Sacraments and their own merits?  
Again, works of charity intended and instituted for the relieving of the poor, are great tokens of true Christianity, when they are done purely and merely for the love of God. The Papists do brag much of this, but vainly; for taking quantity of time for quantity, there are who dare undertake to show as many works of piety (especially for hospitals and schools of learning) done in the reformed Churches, as in any like time of popery: and yet such as were done there with them, were done always with conceit of merit; to cause Friars to pray for themselves, or the souls of their friends departed; or were mixed with some like respect of self love, whereas all like works done in Reformed Churches, have been done for no other end, but to relieve the poor, further godliness, and please God, their doctrine excluding all manner of merit, and hope therein, and all manner of fear of purgatory flashes.  
Lastly, a sign of true Christianity, (especially towards the end of the world) is frequent and devout meditation in holy Scriptures, the which is so plentifully performed by zealous Christians, such as are touched with care of salvation, in the Reformed Churches; that there is no comparison to be made betwixt them and the Laikes of their Churches: who are so far from daily meditating therein, that they dare not, nor may not, without special leave, read in vulgar tongues, any parts or parcels of the same, which causeth great ignorance of sacred Scriptures in their Laikes: as also, the ignorance of their Clerks therein is very gross, as by many particulars might be showed one late one I will not here omit. There was of late (and yet perhaps is) conducted up and down London, a Champion of the Papists, by a certain Knight: this Champion disguised Caviliere-like, either by accident or of set purpose, is brought to the house of a certain Knight, where entering into disputation about the Sacrament, he went rashly so far, as to teach that the very flesh of Christ is rend and torn in the Sacrament by the teeth of the receivers. (Which his manner of speech and defence, did not please the Knight his Guide and Leader, he holding the contrary.) He also so profoundly discoursed upon the Scriptures, that he would needs defend, that by the word Phase, (which is interpreted, transitus Domini, the passing of the 
Exod. 12. 11.  Lord) was signified, the passing of the children of Israel through the red sea. And is not this a jolly Champion, to be carried up and down the City, to encounter either with Protestants or Ministers, indefence of Popish religion? doubtless, they are unstable in faith, yea, already lost from faith, to use Tertullians' phrase, who are deluded by such; they are overladen and overcome with sin, which are drawn away by such: but let them still rejoice in such,  insipientia eorum manifesta fiat, That their folly may be made manifest: The which God of his 
2. Timoth. 3.  infinite mercy, vouchsafe to grant and guide the hearts of such as sit at the stern, carefully and vigilantly (as they do) to look after such predicables and transcendents which dare to come, sit, rest, walk & remain nigh the very predicament of substance itself, to the perdition of diverse unstable souls: he also vouch safe to open the eyes of all such, as by Popish illusions and miracles, have been drawn to leave the charity of truth, of him, that is Via, Veritas & Vita, the Way, the Truth and 
john 14. 6.  Life: To whom, with the Father and holy Ghost, be all Praise and Glory for ever. Amen.     

A second Addition, showing the vanity of a late pamphlet, in which the life and death of one Edmund genning's Pseudo-Martyr, is gloriously set down.  
COurteous Reader; about the time I had finished this my discourse, it pleased a very Reverend Father of this Church, the Right Reverend Bishop of  and Wells, to show me a petty transmarine pamphlet in print, gloriously bedecked with imagery representing unto the gazing Reader in pictures, the birth, life, attachment, arraignment and execution, of one Edmund genning's, who together with one Swithune Wells (a merry Crick, and boun Companion;) was according to the justice of the Laws of this Kingdom, put to death in Grayes-Inne-fields, the year of our Lord God 1591. Having cursorily run over the pamphlet, I should have reputed the same, the work of some childish Puny, orignorant Wilson; but that I observed clearly by the two letters prefixed in the Front of the book, and by some other circumstances, very clear, that the Author of the same, was john genning's, a Reverend Priest amongst them, and Brother to Saint Edmund their pretenced Martyr. Both these, john and Edmund, were well known to me: concerning whom and the pamphlet, (the contents whereof do so square with the vanity of Popish miracles I have here handled) I thought good to add these few observations.  
First, that neither Edmund nor john conversing amongst their fellow Collegiates, were ever reputed to be of any note of Sanctity; what the learning of john is, I cannot say; but if a man may take a scantling of his sufficiency by this simple work, it must needs be reputed very 
I take it, that the insufficiency of the book, is the cause why our Papists do deny any such thing to be in print.  slender. The learning of the Pseudo-Martyr was very small, his short staying in the College, not suffering him to be better furnished; and again, the weakness of his constitution was a great hindrance unto him in that kind; who otherwise also was not very capable of learning. His daily infirmities were a cause that he was made Perfect of the infirmary (that is, appointed to be an Overseer of the sick) whereby he was freed from certain scholastic burdens and duties which were incident to others: His effeminate constitution and complexion, with carriage incident to the same, made him to be beloved of the bearded juventus, yea and the weakness of his constitution was a reason, that he was by dispensation made Priest before he was 24. years of age; for such is their fashion whom they find precipitate for England's mission; though they be imberbes to hasten them away, by giving unto them the dignity of Priesthood: and no marvel that the Martyr hasted for England, whose daily sickness and continual infirmities, hastened him to the grave in a strange Country, if he had stayed at Rheims any longer. This is all in effect, which can be said touching his carriage, for that small time he was in the College, and these be the beginnings of their Martyr, and I think that he who shall read the pamphlet set out by his Brother, (who I doubt not did amplify what he could, and set all his praises upon the tenterhooks) may not find any special point worth noting, commending either his learning or his Sanctity.  
When I observe, how they have rashly set him forth for so glorious a Martyr, I cannot but think of an other like Saint, who was sent from Rheims about the same time into England: This was one Waterson, who whilst genning's was Perfect of the Infirmary, served under one Master Mayor in the Sacristy, having charge to keep the same clean, and to see that Candles, water, wafer-breades, wine, and Mass vestments should be in readiness, for those who were to say Mass. This Waterson being of a very rough constitution, fit to make a Ploughman then a Scholar; overgrown in years; not able to make good construction in Latin; no, nor to expound ordinary and vulgar Latin; being found not fit for Logic subtleties, was put to study, their positive Grosseries, cases of divinity I should say: in which kind of learning, he made such speedy progress; that upon a sudden he was Priested & sent over into England; the which was not done without the offence and dislike of diverse in the College; and others in England also: such was the man's sufficiency and his conversation, in good fellowship etc.  
But observe what followeth; being come into England, so inconsiderate and Goodfellowlike was his carriage, that he did not long escape the hands of justice, & being taken was according to the laws executed for his demerits; whereupon their notes were so on a sudden changed, concerning the sanctity of life, and glory of the death of this their Martyr, that it was a wonder worthy laughter to hear them. Yea they were not ashamed to give out divers rumours of miraculous accidents which happened before, at, and after his death; more than this our Pamphleter can, after so long consideration find out for his Saint-brother. Which considering I cannot but observe this point, that it mattereth not with the Pope and his Assecles, of what life and conversation their Saints be, so it can be proved that they die stoutly and obstinately, for the testimony of his unlimited supremacy: and it is worthy noting, that they do most exalt and extol those fervent and fiery Spirits, who do give to their Roman jove absolute power to depose and dethrone Princes; and do speak very coldly, of such their Martyrs, as die for refusing to take the Oath of Allegiance; if being questioned about the Pope's power to depose and dethrone Princes, they answer more moderately, and temperately then others do.  
And here, I advise the weak Reader, or any that may be popishly affected; not to prise too highly this promptness in popish Priests to suffer death for the glory of their Vice-Christ. There were of old the Circumcellions 
A Costro verbo Martirium. Aug. add Quodunlt. haer: 69.  stellae erraticae, wandering stars; nominated of that accursed Planet Donatus, Donatists: these were so eager after the opinion of Martyrdom, that if they could not find Authority which would kill them, they would destroy themselves or kill each other. The Devil hath never wanted his Martyrs; yea he hath so prevailed & bewitched many, that they have been cruel Butchers to themselves, out of an apprehension of their own miserable estate, accounting the most terrible of all terribles, death; to be the next way, and best means for and to their felicity.  
The learned and unlearned cannot be ignorant, but that many Ancient worthies, Greeke, and Roman, Infidel and faithful, have by daily meditation of death's power and the sting thereof, and by consideration of the benefits, that arise from honourable deaths, so armed their minds, against the terrors of death, that neither death herself, nor the immanity of most cruel torments, could ever contain them, from atchiving, or attempting such honourable enterprises, in which, they saw their glorious memories, should remain registered for all future posterities. And yet in this they were for the most part led by a human Spirit: of such efficacy is Sacra fames gloriae.  
I do specially note, that the condition of popish Martyrs of these times; was lively forelineated in the Martirians; who so gloried in the number of their Martyrs, that for their bragging in this kind, Antiquity worthily termed them Martirians: For as those Heretics 
Epiphan, haeres. 80.  purchased a constancy and fortitude to contemn death by their meditations, and enthusiastical exercises; so likewise these of Rome, appear evidently not to have this their obstinacy to death from the Spirit of God, but 
As the Martirians did superstitiously bury the bodies of their Martyrs and sing praises to them, so do the Papists the very like.  do purchase the same, by their quotidian and daily exercises, in their Seminaries and Colleges, appointed specially and ordinarily for the same purpose. For, as at their entrance and admission into the College; they swear to come into England whensoever they shall be sent; so for ever after whilst they are in the College they are admonished by their Rulers and Superiors, to arm themselves against death, which the laws here, have appointed for such their coming into this Kingdom: so that it is no marvel, if so long and serious fore apprehensions and meditations, do obfirmato and make obstinate their minds for the constant suffering of death, which is no more than is daily and usually to be seen, even in the profanest and vilest Malefactors that come to die bravely, (as the phrase is) at Tyburn.  
And to argue against them more clearly, if contempt of death be to be admired, it is then most highly to be esteemed in such poor and simple Persons, whom their 
Such worthy examples are most frequent in Acts and Monuments of simple men & women of all sorts and of all ages since antichrist's time.  Papal commands, and most immane inquisitions have by the cruelest death of fire, taken away in Spain, Italy, France, England, and where not? For their constancy, as that in popish Priests cannot be attributed to any politic or human set exercises for such an end: No, no, it must needs be the spirit of God, which speaketh in them, and enableth them to bear patiently and joyfully those immane Torments, and deaths most cruel and shameful, which the Pope your holy Father hath decreed against them. This I have spoken by the way only as by a touch, lest any weaklings should be scandalised at their obstinate sufferings. But let such ever carry that of Cyprian in their minds: Non poena sed causa facit Martirem, It is neither death nor the manner of death which maketh a Martyr, but the cause. Which cause of death (if ever in any) then in these Pseudomartyrs, is most far from giving them the crown of Martyrdom. For setting aside a million of reasons which might be produced to show the iniquity of their cause, I only at this present observe this one; If antiquity did deservedly hold and decree, that such should not be reputed Martyrs who moved with a seditious Spirit were killed destroying the Idols of the Heathen the very objects of 
Conc: Elib. can. 60. The fathers add this reason of their decree that no such thing is written or allowed in the Gospel, no such thing read to have been done by the Apostles.  their idolaty, which not God, but the Devil had raised and erected: yea if they thought him worthy of death, who at Nicomedia, Diocletian, and Maximian being then there) did rend in sunder the cruel Edict which those Emperors had published against the Christians, for the utter ruin and extirpation of them, of their Temples, and of all divine worship. If I say, Antiquity reputed such worthy of death, and would not honour them as Martyrs, who so attempted; with what face then, are your Pope's Soldiers, to be accounted Martyrs who seek the ruin and destruction of their natural Sovereigns, whom the hand of heaven hath set over them, and do endeavour to rend in sunder, not their Edicts, but that knot and band of Allegiance of their Subjects, wherein consisteth their Regal authority? For as clear as the Heavens it is, that if there be no Subjects, there can be no Sovereign; and Subjects there cannot be, 
As all Kings are but as Viceroy's under the great God of heaven, so likewise all such as are under the jove of R●me to be dethroned by him can be no other than his Viceroys.  where full and bound Allegiance is denied, as it is by all those who hold and affirm, that the Pope hath power to dethrone our Gracious Sovereigns: so consequently as clear as light itself it is, that in their opinions Paul the 5. is King of England and our most Gracious Sovereign (whom God of his mercy protect as the apple of his eye) his Viceroy and Substitute.  
Touching the Contents of this Pamphlet, there is nothing worthy a scholars view; there are only some pretty gazing books for their blinde-Obedients; to them we will leave them: that which I mind to examine are only some three idle miracles thrust in, for want of better matter; I relate not the special words of the Pamphlet, in respect that I have not at this present the Pamphlet by me.  
The first is a grand one, at the Martyr's birth, he was 
The first miracle of M. Fd: genning's.  forsooth born with a tooth, with which sucking his Mother's breast, he did so afflict and torment her, putting such fearful presages in her mind thereby, that she was inconsolably troubled: But behold, she being thus perplexed, a Romish Doctor, a Prophet entereth in, and persuadeth her to be of good cheer, for without all doubt (said he) this ominous tooth of the child, doth forebode that he shall travail beyond the Seas, and shall return again, to your, and all his friends comforts. What a vanity is this? it were a sin to lose time in refuting of it: many there have been borne with a tooth or teeth in their head, and yet no omen made thereof. There was in my Parish of Ebbenye in Kent, a woman borne with two teeth in her mouth, yet she never travailed beyond one or two Seas, neither fell it out, that she was any great comfort to her Parents; she is dead and hath left behind her, children to her husband, for whose teeth he is put carefully to provide; and this was the Omen of her two teeth. And I think (if all be true I have heard) Mr. genning's mother took no comfort but great grief at her sons return, though not so great, as the mother of Garnet (the younger executed at Tyburn) did; for she hearing of her sons death, thereupon came to be distracted in her wits. Such comfort received Garnetts Mother at his death; but perhaps he was not borne with a tooth in his mouth, as Mr. genning's was. Here I wish the Reader to weigh, unto what shifts these auguring Papists are driven; to me, it is a most clear argument of the badness of their cause, that they do so hunt after prodigies and miracles for the stilting up of the same.  
The second wonder I observe in this Pamphlet, is, 
The Martyrs second miracle  another Prodigy, si dijs placet. His belly being opened, his bowels cut out, and his heart in the Executioners hand, yet the Martyr crieth out, Sancte Gregori ora pro me. Holy Gregory pray for me. Surely it had been a greater prodigy, if his heart had cried so; or that his tongue being cut out, he had so cried: but how impious are these men in their prodigies? what? were christians ever taught by the example of Christ, command of 
Luc. 23. 46. Act. 7. 59  Scriptures, practise of any Orthodox servant of God, at their departure hence, to commend their souls into the hands of any creature? Search the Scriptures, inquire of the Ancients, and learn us out of them such a manner of practice. If ever, surely then, we are to commend our souls into the hands of our Creator, when by his Summons we are cited hence. Imperet vobis Dominus & obstruat ora loquentium iniqua. You have in your Legendaries, in your vitis Patrum, in your rosary beatae Virgins, many most idle tales; how divers Penitents, by doing some acts of superstition to a Cross, to an Image; by praying to some Saints, especially the Virgin Marie, have been prodigiously and miraculously delivered: all these things are feigned to bring the worship of the Creature in steed of the Creator. But this which your genning's did, what was it more or above that which is ordinary with superstitious, languishing, and panging souls in the agony of death? what else was this then an argument that life was not quite extinguished, nor his soul departed, when the Executioner had your Martyr's heart in his hand? I hope M. genning's that your skill is not so slender in Philosophy, as to make the bowels of any man, so absolute and total a receptacle of the soul, as that it is so most specially resident in the same, that it may not without a special miracle, for an instant or a short moment, continue in the heart, head, and tongue, at the renting out of the bowels of man's body. The sum is, had your Brother's tongue, or heart cried out, Sancte Gregori ora pro me, after his soul had been departed, we might have reputed the same a Prodigy of the Devil, but not a miracle of God: I say, a prodygie of the Devil, for I doubt not to call such manner of invocations no other than Satan's instigations. What did your genning's more (nay he did less) then that Devil which being conjured to departed out of a possessed woman, and at his departing to say the Pater Noster, and ave Maria, he added more and above, out of his own devotion, thus: Ah Holy Marie, pray 
Ifingrenius apud Powel: de Ant. nota. 17.  for all those that visit this thy Chapel; Ah holy Marie, pray for them. And that ye may be assured that it was the Devil who so prayed, he made his invocation in Latin, a point above the possessed woman's reach. And as this Devil prayed so hearty to the Virgin, for such as should superstitiously visit her Chapel; so I doubt not to interpret, but that the Devil (whereof Caesarius maketh 
Cesar: lib. 5. cap. 36.  mention) which having served a certain soldier in the habit of a fair young man, a long time, at his discharging out of his service, required a Bell to be bought with the wages, which he accepted for his service; and the same Bell to be hanged upon the top of an old Chapel, to call the people together: I doubt not (I say) to interpret, that this Devil by such his erecting of a Bell, aimed at some such superstitious worship, as your Martyrs (Sancte Gregori) was, not at any such worship of God, as the holy Scriptures command and commend unto us.  
The third miracle which I observe in this martyrs 
The Pamphlet mentioneth only these 3. miracles.  Legend happened thus; A certain nameless Virgin there was, who longing after some of the martyrs flesh, approached full of faith unto the basket into which the martyrs quarters were cast, ready to be carried away and to be set upon London gates; but not knowing how to obtain her desire, she presumeth only to lay her fingers upon one of the Saints consecrated thumbs; whereupon presently (observe the miracle deserving a Baronius to annalize it) that consecrated thumb which she touched 
Baronius fableth the like of a tooth for the taking of which out of Cesarius his head three knives were broken, which tooth after prayer came presently out very easily. Baroniu An. 11 38. I am sure that neither myself some others nor Mr. Copley to whom john genning's was familiarly known ever heard thereof.  invisibly to all the standers by, did miraculously yield itself into her Virginal hands, with which she joyfully departed keeping the jewel close and secret unto herself, until the arrived beyond the seas where and when she made the miracle known to john genning's brother to the said Saint Edmund martyr; thus in effect happened the prodigy, concerning which and the manner of it, I observe these points.  
First I cannot without a kind of detestation think of the levity and proneness which is in Papists, to admit of a miracle grounded upon so weak a testimony of a maid, a simple maid, a nameless maid, a maid concealing, till she were beyond the seas; and there so covertly setting her miracle to sale, that for aught I could ever hear there were none made acquainted with it until now when this idle narration was to be made public.  
Voraginous jacob relateth in the Legend of S. Austen how a great friend of that Fathers bought of a Monk for a round sum of money a pretenced finger of the same father, which nevertheless was found to be counterfeit though wrapped up neatly and charily in a fair piece of silk; what? could a Monk for some lucre and gain deceive? and might not your virgin-maid have 
It cannot but be marveled at, how the thumb was never miss if the quarters were set up upon the gates of London, etc.  some sinistrous respect to delude? you know how ordinary a thing it is for poor maids to be put to their shifts beyond the seas, and to make the best use they can of their wits, and all little enough: I do assure myself that if the virgin-maide had spoke of the miracle before the quarters of their martyr had been either rotten, taken, or consumed away; that the whole narration would have been found a lewd tale of a lewd lass: it is well for the credit of your narration master genning's that you now come out with the thumb, when the whole arm and hand from which it miraculously came are rotten or consumed, for aught I could ever hear.  
But to show further the vanity of this narration, I observe secondly that this miracle was not to confirm any point of the Roman faith to the adversaries, but that it was only a spiritual dallying of God with the virgin-maide, who longed after some of the martyrs flesh: how more glorious had it been for your Church, and more for the confusion of the adversaries, if the miracle had been done toto inspectante populo, the eyes of all the people beholding it: pity it is that the clarity of your miracles is not more perspicuous, they are done by yourselves, upon yourselves, and yourselves always, or for most part witnesses. Yea more, this miracle was not only not showed to the people; but it was by miracle, yea by as many miracles, as there were persons there present to behold it, (and yet did not or could not behold it) the same was miraculously hid from them: and for this I note thirdly, that whereas the standers by did not observe or could not observe the miraculous parting of the thumb from the hand, the same is to be imputed to God's special power (or to the devils ministry by God's permission) by which their senses were bound; or secondly, some mist cast before them; or else thirdly the virgin and the thumb were made strangely and prodigiously invisible, so that the standers by could not apertis oculis, behold so sensible and apparent an action done before them and in their sight. Oh how dear a spousess was this to have so many prodigies done at one time, and in the same place to satisfy her longing after the martyrs flesh! yea and further, to have the eyes of her fellow-Catholikes bound up, that they could not behold the blessing God then bestowed upon her. I say this, because I may not doubt but that divers Papists were then present at the very punctualdoing of the miracle, though her desire, she presummeth only to lay her fingers upon one of the Saints consecrated thumbs; wherereupon presently (observe the miracle deserving a Baronius to annalize it) that consecrated thumb which she touched 
Baronius fableth the like of a tooth for the taking of which out of Cesarius his head three knives were broken, which tooth after prayer came presently out very easily. Baron in An. 1138. I am sure thhat neither myself some others nor Mr. Copley to whom john genning's was familiarly known ever heard thereof.  invisibly to all the standers by, did miraculously yield itself into her Virginal hands, with which she joyfully departed keeping the jewel close and secret unto herself, until the arrived beyond the seas where and when she made the miracle known to john genning's brother to the said Saint Edmund martyr; thus in effect happened the prodigy, concerning which and the manner of it, I observe these points.  
First I cannot without a kind of detestation think of the levity and proneness which is in Papists, to admit of a miracle grounded upon so weak a testimony of a maid, a simple maid, a nameless maid, a maid concealing, till she were beyond the seas; and there so covertly setting her miracle to sale, that for aught I could ever hear there were none made acquainted with it until now when this idle narration was to he made public.  
Voraginous jacob relateth in the Legend of S. Austen how a great friend of that Fathers bought of a Monk for a round sum of money a pretenced finger of the samme father, which nevertheless was found to be counterfeit though wrapped up neatly and charily in a fair piece of slike; what? could a Monk for some lucre and 
It cannot but be marveled at, how the thumb was never miss if the quarters were set up upon the gates of London, etc.  gain deceive? and might not your virgin-maid have some sinistrous respect to delude? you know how ordinary a thing it is for poor maids to be put to their shifts beyond the seas, and to make the best use they can of their wits, and all little enough: I do assure myself that if the virgin-maide had spoke of the miracle before the quarters of their martyr had been either rotten, taken, or consumed away; that the whole narration would have been found a lewd tale of a lewd lass: it is well for the credit of your narration master genning's that you now come out with the thumb, when the whole arm and hand from which it miraculously came are rotten or consumed, for aught I could ever hear.  
But to show further the vanity of this narration, I observe secondly that this miracle was not to confirm any point of the Roman faith to the adversaries, but that it was only a spiritual dallying of God with the virgin-maide, who longed after some of the martyrs flesh: how more glorious had it been for your Church, and more for the confusion of the adversaries, if the miracle had been done toto inspectante populo, the eyes of all the people beholding it: pity it is that the clarity of your miracles is not more perspicuous, they are done by yourselves, upon yourselves, and yourselves always, or for most part witnesses. Yea more, this miracle was not only not showed to the people; but it was by miracle, yea by as many miracles, as there were persons there present to behold it, (and yet did not or could not behold it) the same was miraculously hid from them: and for this I note thirdly, that whereas the standers by did not observe or could not observe the miraculous parting of the thumb from the hand, the same is to be imputed to God's special power (or to the devils ministry by God's permission) by which their senses were bound; or secondly, some mist cast before them; or else thirdly the virgin and the thumb were made strangely and prodigiously invisible, so that the standers by could not apertis oculis, behold so sensible and apparent an action done before them and in their sight. Oh how dear a spousess was this to have so many prodigies done at one time, and in the same place to satisfy her longing after the martyrs flesh! yea and further, to have the eyes of her fellow-Catholikes bound up, that they could not behold the blessing God then bestowed upon her. I say this, because I may not doubt but that divers Papists were then present at the very punctual doing of the miracle, though their blinded eyes saw it not. And so I end to speak any more of this Pamphlets miraculous narrations: yet  
I desire the Reader to observe with me how relic forgerers have been heretofore found in ancienter times; so that now such kind of cozenage may not be thought altogether strange.  
That Rome itself hath had counterfeit relics, Laurentius 
Valla. de Ementit. donat. Constant. Greg. l. 3. ep. 30.  Valla will confirm unto us. That the Church of Constantinople is also deluded by false relics, I gather thus out of Gregory, who in his Epistle to Constantia Angusta writeth constantly, and peremptorily, that the Church of Rome, had not divided, nor durst never divide, or cut the bodies or relics of the Apostles; how then cometh the Church of Constantinople to have had 
Bell. lib. 2. de Sanct. Beatitud. cap. 3.  any of Saint Peter's relics, as Bellarmine writeth, and the public fame goeth. Again that the Grecian Churches were ordinarily abused with false relics; we may 
Greg. l. 3. ep. 30.  gather out of his said Epistle to Constantia, where herelateth how certain Grecians, being found to dig up the bones of certain dead men, answered, that they intended to carry them into their own country for relics.  
That France hath been abused, Turonensis will tell us, 
Gregorius Turon. apud Azor. lib. 9 Institut. cap. 8.  who relateth that a certain Impostor came out of Spain, pretending to bring with him the relics of Saint Felix, and Vincentius. As for Africa Saint Austen will tell us (if the Book be his) how it was abused and deluded by 
August. de oper. Monach. cap. 28  Monks, carrying false relics up and down. Further concerning this point, Gregory and Austen will clearly 
Greg. lib. 12. ep. 31. Interrogat. 9 Respons. ad August.  confirm unto us, that a whole Church & Congregation, did worship and honour counterfeit relics; and lastly, Sulpicius in the life of Martin, doth witness, that the bones of a notorious malefactor and thief, were honoured, as if they had been of a Saint and Martyr. By this, & more which might be added in this kind, it doth appear, how forgery hath been on foot, and practised about relics; and for my part in this special narration of Master genning's, I doubt not to affirm, but that his Virgin lass hath played a trick of legerdemain, about his Brother's thumb; to which his tale I think, that as much credit may be given, as to the merry Genovyse Priest, who coming out of Greece pretended to have brought with him Moses horns, which he wore when he descended from Mount Sina: or else, to that merry Friar who proffered to show in a box, as an admirable relic, one of the holy Ghosts fingers.  
What then shall we say to this pretenced finger of this Virgin maid, whence had she it? or what might it be? may we say, that because the Lowe-countries was the place, where she first vented her Saint's thumb, that perhaps she might have lighted there, upon some one finger of those, which the merciless, inhuman and Barbarous Spaniards, were wont to cut from the hands of those people; for greediness to have their rings? The distance of time, will seem not to accord with this saying; and yet, why might not some of the Flemings have reserved carefully some of those thumbs or fingers; and so the holy maid hit upon one of them?  
Or shall we say, that it might be a thumb of some one other of their Priests-Martyrs here at Tyburn? or else a thumb taken from some body, appointed for the Anatomists. The truth is a man may hardly divine whence the forged flesh was taken; assured I am for the reasons I have already added; and further, because I hear not of any prodigious effects, wrought by the miraculous piece (as the powerful custom of their Saints relics is) that it is counterfeit and forged: But before I end, I would advise Master genning's to make trial by the devils Oracle, in some of their exorcised Energuminisses (as their wont is) whether it be the thumb of a john or a joane, or an Edmund; you may be well assured Mr. john, if it be Saint Edmunds, and not a forgery of your nameless joane that it will make (like the relics of your Briants and Campians) the great devil himself to cry oh. It would be very fitting that you would be pleased to make trial of it upon Mr. Bluet, if your many exorcisms used upon, and over him, have not before this time killed both the great Devil himself, and that most wretched creature his miserable habitacle. As for the poor deluded Maid Virgin, if a wicked spirit had gotten power over her for her wicked forgery, than it will concern you Master genning's to cast out the devil out of her soul, and conjure him at his going out to tell all your blinde-Obedients at Brussels, and Saint Omers (as the devil cast out at Saint Peter in Rome out of a wench possessed, for disobeying her Father in eating a little 
Costerus Postil. dom. 3. in Quadragess.  milk did there and then) that the maid should pass by Purgatory, and suffer no other Purgatory in the next life. For as the poor wench in Rome deserved to be freed from Purgatory, she suffered so this in life: so by a double title, your Virgin maid deserves to pass by the fire of Purgatory, and mount up immediately to heaven. But leaving such phrases, I pray to God to grant you both, and all other seduced, here in this life, his holy purgatory of repentance, and true faith in jesus Christ.  
This my discourse concerning the vanity and Antichristianisme of Popish miracles, I have by the assistance of our Lord jesus, brought to an end: he be pleased to grant it such success, that it may turn to the glory of his most blessed name, and the benefit of his Church Amen.  
Deo soli Honour & Gloria.   

A note of some of the special matters contained in this Treatise.  

A  ANntichrist worketh miracles. pag. 9 10 Antichrist dissembleth chastity. 17. 18 Austin's works doubtful. 67 He teacheth not adoration of relics. 68 69 Athanasius forged. 102 Antichrists miracles in M r. Floods opinion. 161 to 164 Antichrist fetcheth fire from heaven proved by many examples. 229. 230. 231 & 163 Antichristian miracles and their properties. 245. to 250 Antichrist weareth the lambs horns. 238 The Image of the Beast speaketh. 238. 239, 234 Antichrist and his preach Christ to be in penetrals how. 251. to 265 Absolution of a dumb boy confessing by his mistress. 264 Attributes of God given to the Pope. 273, Antichrist and his do miracles beseeming God. 157. 158  

B  Breaden Idol. 73. 78 Mass Christ burnt. 103 Vomited. ibid. Bellarmine his wilful lying. 151 Baptism and the profession of a Popish vow of like virtue against sin. 206 Two beasts described. 227 236 237. etc. Beast's Image. 238. 239 Bellarmine's eighth Sacrament. 107 His contradiction. ibid. Basils' feigned Mass. 296 Brigets visions. 297  

C  True Church worketh not miracles. 8 Christ changeth his heart with Catherine. 13 A cozening trick of a Friar with an Energuminisse 26 Certainty of Popish miracles 46. 47 Church customs vary. 71 Chrysostome corrupted. 81 Churches particular have erred 109 110. 116. 117 How Christ converseth in closerts. 265. 255. mar. Coster his four places. 291 Christines prodigious reviving. 302 She a redemptresse of Souls out of purgatory. ibid. Converts from Rome subject to calumnies. 51 Et preface.   

D  Dragon's voice. 11 Doctrine of devils. 20. 21. 22. 23. 24. 25 Devil delighteth with Popish sacred things. 27 Devil dissembles with crosses 106. mark 107 Dispensation to votaries from Popes. 193 Dispensations what manner given by Popes. 202 Dispensation and declaration how they differ. 194  

E  Equivocation of an Ignatian. 29. 30 Equivocation casteth acrow into a fever, freed by absolution. 231 mar.  

F  Who fly to Rome. 52 Master Floods flanderous lying. 53. 54 His flattery. 55 His idle divinity. 60 His lying. 86 His blasphemies. 20. 21 22. 23. 166 His skill in numbering. 153 His lying. 153. Foreign mystery of the Pope and his confederates. 180 181 Fear of Lipsius. 48 Of Maldonat. 253 A Friars devise. 112  

G  Ground of Popish novelties.  God tempteth not, 215. 216. Gallonius his blasphemy. 294. 295 Galeatius defended. 132 genning's his prodigious tooth. 320 The prodigy of his miraculous finger. 331. 332 His prodigious praying at his death. 330. 331  

H  Hypocrisy of Pope and his. 284 Heavens, two of Coster. 291  

I.  Ignatians first Library in Oxford. 40. Ignatians mystery. 61. Idolatry about Images. 91. 92. 93. True use of Images. 94. 97. Images attired. 98 Image crucified. 103 Iguatians policy. 138. mark Their manner of restitution. 177 Their austerelives. 189. 190 Indians how converted. 178 Ignatius his Hobgoblin. 64 Best defence for Pope jone. 148 Apaire of Ignatians gulled. 310. 311  

K  A Papist King consumed with louse. 132. mar.  

L  Laws of Popes for their Clergies Celibacy resisted. 197 Laws ancient cashiered by Popes. 198 Luther's conflict with the devil defended. 212 Laughing toys diverse. 222 to 224 Lamb overcome how. 241 Literal interpretation of the Beasts Image by Papists most fond. 232. 233. 160. 161 Laikes touch not altar  89  

M  Miracles cease. 11 Maid of Lisbo. 14 Miracles no certain token of the true Church. 34. 35 etc. 187 Madness objected by Papists 50. 51 Popish miracles. 89. 90 Monks roasted like geese in Purgatory. 224 Marriage of Priests apostolical. 285 Manichaisme moved the Pope to forbid marriage in Priests. See Brigets vision. 297. 298 Mystery of Church Papists. See Preface.  mystery of the Papist Ignatian. 61 Miraculous deliverauces of the christian of Bohemia. 314. 315 Martyrians and their superstition. 327 Pseudo martyrdom. 328 Mystery of Church Papists and Communion Recusants preface.   

N  Newtons' vision. 175 Nerius his ribs miraculous raised. 293 Nerius by smell distinguisheth virtues and vices. 295  

O  Opinions touching Antichrist 56 Ordination of Bishops in the Church of England. 133 Oaths desperate of Baronius, etc. 293. 294  

P  Papists teach doctrines of devils. 16 Perjury of an Ignatian Priest 28 Priests devise miracles. 33 Popish prodigies like Panyms' wonders. 41. 42 Papist Angels their negligence. 83. 84 Strange prodigies. 127 Popish miracles in Master Floods phrase. 134. 135. 136 Popes forge. 150 Proud. 143 Pope's Turban interpreted. 165 Pope's fraud. 173 Popish forgeries. 182 Popes hardly saved. 280 Popish Priests manner of making their Proselytes. 186 Popish prodigies in England. 249. 250 Prophecies of Christ touching Antichrist. 251. 279 Parsons brag. 25 Popish exorcists, their conflicts with ihe devil. 23. 24  

R  Rome's Ineubies. 18 Her false fingers. 63. 64 Corruptions. 129. 130. 131 170. to 173 Roman Empire taken out of the way. 238. 239 Roberts the Monk his brag 70 Regulus his Ass maketh the sign of the Cross. 107 mar. 131 Relics counterfeit. 334  

S  Stapletons' error. 38 What is adored at receiving of the Sacraments why kneeling. 73. 74. 75. Spanish gallants how they adore the Mass Christ. 79 Sixtus Quintus his end. 131 Satan doth miracles. 157. 815 Spanish soldiers cruelties. 179 Sanctity of Popish Preachers. 183 Sichems' Goddess fell down and is stolen. 47 Sacrament Christ equivocateth. 90 Is buried. 297 Clipped. 22 Is consecrated by a possessed woman and is adored. 21 Signs of true Christianity. 319. 320  

T  A tale of Carmelite Monks 82 A false tale of a jew. 88 The tale of Pope jone examined. 143. to 148  

V  Vasquez his idle conceit about transubstantiation. 3. Variance in popish Doctors  Vanity of popish tablets. 112. 113. Virgin Mary to be blessed. 125. Adored by Papists as a mediatresse. 139. 140. 155. 168. Vision of Friar Leo. 155. mar That votaries may marry proved clearly out of popish principles. 191 to 211 A votary sins in keeping his vow of celibacy. 205. Popish votaries ends of their vows. 205. Vows made for an ill end of no force. 207. Votaries vows idle. 191. to 213 Viegas his blasphemy. 236. Vision of Bridget for marriage of Priests. 287. & Append. 297. Visions against Popery. & seq. 304. Visions prodigious. 307. Visions of Bridget against the Church of Rome. 299. 308.  

W  Master Whitaker defended. 218. The wound of one of the beasts heads cured. 241. Women in the habits of men. 145. Waterson Pseudomartyr. 325.   

The courteous READER be pleased to mend these errates or the like.  
PAge 12. vordicus read veridicus. Pag same mark lib. 2. read lib. 1. Pag. 15. mark Langius read Lazius. Pag. 81. honour read horrous. Pag. 101. premacio read supremacy. Pag. same mark mast. read mart. Pag. 104. with Father read with the Father. Pag. 139. mark Leo 1. read Leo 10. Pag. 146. breadlesse read beardless.