be burned By this you may see M. Flud how little reason you haue to say we blaspheme when as we call your bread and wine or as you speake your diuine sacrament being adored a breaden Idoll Remember Num. 21. Sir how the brazen Serpent which was made by Gods speciall appointment yea and religiously vsed by his command yet afterwards came to be abused to bee made an Idoll so that the religious King Ezechias destroyed and burned the same Call to minde what Damascene 2. Reg. 18. deliuereth how certaine Christians committed Idolatry in worshipping the Image of Christ In Epiphanius you may read related also by your Bellarmine how Damas lib. de haees Bell lib. 2. de Imag. cap. 16. Carpocrates was reputed an Idolater for worshipping of Christs Image As these were accounted Idolaters for adoring of the Image of Christ and the Images of Christ so adored I say so adored for God auert that I should account the Image it selfe to bee an Idoll but rather a worthy remembrance no other then Idolls euen so you if you did imitate Christs institution in your sacramentall action which you do not are worthily reputed to commit Idolatrie in giuing diuine worshippe to that which ought to haue no other then a religious and reuerent vse which wee most willingly yeeld vnto the same as by practise of our Church may and doth appeare most clearely To proceede when you come to proue that your diuine sacrament ought to be adored through penurie of sacred Scripture and some direct command of the ancient Church you runne to a vision related by S. Chrysostome and that by a heare-say you indeed telling the tale deliuer the same as though Saint Chrysostome had heard it from the venerable visioners mouth but it was not so he heard onely quendam a certaine one some one he nameth him not that reported it of an other old man and this if you would not haue read so in Chrysostome himselfe you might haue so found him cited by your Bellarmine so that this tale comes to Chrysostome Bell. de Euchar lib. 2. cap. 22. by a third Person not by the Illightened Saint himselfe For my part as I finde you to relate this with false fingers so I doubt not but some false Lad hath abused that Father For who will once imagine that so learned and profound a Prelate woule relate such a tale vpon a hear-say But put the case to be so and the vision to be true do you not thinke that the glorious spirits haue that illuminated sharpenesse of eie-sight that they alwaies doe wheresoeuer they be behold the face of the Father Sonne and holy Ghost alwaies behold the face of the Sonne both God and man What maruaile then if they adore the sonne whom they behold powerfully and diuinely working â—pon the mysticall table being in his diuine essence God head and Person present yea his very humanitie is not there absent to the blessed spirits whose spirituall eyes require no corporall presence nor luminous space to behold what they see but alway and euery where they behold the diuine face yea and the humane face of Christ also God and man from which they are neuer absent But Chrysostome saith they bowe their heads in reuerence of him who lyeth thereon O well instanced for yet now at last wee haue the manner of sitâ— and disposition of their Christs body vpon the Altar the perplexed knot is now vntied Christ lieth forsooth but why resolueth he not whether hee lie prone or supine with what proportion of his parts and members whether Christs head be where his toe is whether his elbowes be where his knee is and so throughout as your Vasquez and most of your Scholastickes doe deliuer But it is obseruable in this vision how these Papists as M. Flud calleth them do but only ducke like Souldiers in presence of their Emperour Ah Sir where is that prone adoration befitting Angells in the presence of their You should do well to tell the Spanish Gallants that will not kneele to your Eucharist God how a certaine souldier adoring the same let fall his cloake into the mire and yet it was not bemired Spect. Exemp verbo Eucharist ExeÌ„ 9. God especially God eleuated that is presented purposely to be adored Surely they are like vnto the Spanish Italian and French Gallants whereof many hold it sufficient to bowe their heads and to scrape a little with their legges when your God is eleuated in your Masse Or else they might haue a Papalike priuiledge whose fashion is often onely to bowe when others adore at the presence of your God I thinke with your good leaue we may imagine that these your Angell-Papists had feet for else it cannot bee well conceited how they should bow their heades for if they had no other then heades and brests it cannot bee imagined that the bowing of their heades was any other then the hanging downe of their heads somewhat sullenly in their bosomes It may be you will grant they had legges but kneeled not because they soared and hung in the aire about the altar or in that they had no fit subiect nor cushions to kneele vpon be it as you please your Visioner was not his Craftsman though he had many reuelations in this one so to mistake Out of this one mysterie and once reuealed and to one your Chrysostome goeth on to inferre thus that we may beleeue like blessed Spirits though they be not euer seene to be in like humble manner continually present and this for the Maiestie of him who is daily sacrificed What Sir must wee vnderstand this your Chrysostomes inference only of your Masse-time when your Christ is sacrificed or else also whensoeuer your Christ is closely lockt vp in your Church Tabernacles If your counterfet Chrysostomes reason of maiesty hold for masse-time why may not reason of necessitie serue for other times when your God hath neede of Attendants to defend him from Rats Mise yea and sometimes from such Persons as he was who of late broke some and tooke some of your Gods from the Tabernacle of the Benedictine English Monkes in Loreyne you cannot be ignorant but that such an accident happened The person who did the same hath since ingenuously confessed vnto mee with many obtestations and execrations against himselfe if he spoke not truth to wit that he himselfe being doubtfull about the truth of the Sacrament your Transubstantiation and reall presence did the same praying most earnestly and heartily that God would be pleased for the satisfying of his conscience to shew some miracle either vpon him or against him he desiring nothing more then assurance of truth and hee had this resolution that if God had then shewed some token vpon your Sacrament he had stayde with you but seeing nothing was done notwithstanding such his vsage of your Sacrament whereof your Monkes can best relate the manner by reason of such broken and scattered peeces as weâ—e left behinde he
paruaerat prinato cultui opportuna it was a pretty little one and fit for Ibidem cap 3. priuate worship and to make thereof a domesticall Penate and yet he is prodigiouslie affrighted from his so godly an attempt And yet notwithstanding about the yeare 1580 the same Image perished vncertaine by what way or meanes saue only that there is suspicion that theeues tooke the same and committed the crime Obserue a prodigie A religious and deuout Oratour is affrighted because he would haue taken home the Goddesse to haue worshipped her and yet the same Goddesse is in despight stolne away by they cannot tell whom Theeues Robbers Malefactours and no reuengfull numen punisheth Predones them for such a sacriledge O fatuas Gentes quibus talia rapiuntur ab arboribus numina O fatuous people whose gods are thus stolne from trees When I thinke of these lipsian vanities I doe not maruell that in the very front of this Chapter he prefixeth this sentence Miracula diuina consideranda sunt non discutienda diuine miracles are to be considered Lipsâ—us seemeth to mistrust the credit of his miracles and admired not to be discussed as if he should say Yee Protestants you must not examine these miracles I write you must only admire and consider them for otherwise in vaine you shall read them What is this lipsian caueat but trepidatio cordis ex causae imbecillitate a trembling of his heart out of an imbecillitie of the cause This considered and much more which might be added in this and like causes what reason hath Mr. Flodd to giue so great autentikenesse to their narrations as none can bee more yea and to adde further that they haue not brazen Mr. Flud ibideÌ„ faces to deny the stories yet their heart and tongue is no lesse impious not fearing to affirme that these miracles are miracles of the Deuill and Antichrists lying wonders Heus tu bona verba good words Sir how free their hearts and tongues are from impiety for calling your miracles Antichrists lying wonders the dissoluing of your sixe philosophicall arguments which you said truely occurred not as second or after-considerations but as dreaming impressions to your conceitfull apprehension the opposing of sundry arguments taken out of sacred Scripture against them shall by Gods assistance make manifestly to appeare and further how inexcusably giltie you are and wedded to the papall fleece which giue credit to so deuelish and Antichristian narrations and how your sixe occurrent arguments wherewith you seeke to confute as you speake our silly fancies shall prooue impious Beast which had two hornes like to a Lambe and spake like a Dragon Edetque Signa magna adeo vt faciat ignem e Coelo discendere in conspectu hominum seducet Incolas Apoc. 13. Terrae propter signa quae datum est ei vt faciat in conspectu Bestiae In which places as we see this Traffique of Miracles is plainely called Operatio Satanae and a seduction of those who must perish By these I doe appeale vnto the diuine light of your Lordships conscience whither you doe not thinke that we ought to content our selues with Moses the Prophets and Apostles following Christs owne precept Scrutamini Scripturas to search the Scriptures for the doctrine of Saluation and to contemne this ridiculous and impious profession of pretended Miracles I appeale to your Lordship as you will be answerable to him who hath said of that light which he hath giuen you Est lux vera quae illuminat omnem hominem venientem in mundum Whether you do not thinke that those who in this Sunne-shine of Gods word would ground their beliefe vpon Miracles doe not iustly merite that answere of Christ to the Scribes and Pharises demanding miracles Generatio mala adultera signum quaerit and whither you Lordship doe not hold all those who beleeue such poore and childish conceits bee not iustly giuen ouer to themselues as the Apostle saith vt credant mendacio qui non crediderunt veritati So I will conclude this point of Miracles and Idolatrous worship with two short obseruations first for that exteriour splendor and shew of Religion by so many pilgrimages holy dayes and festiuall euenings and others deuoute like exercises which doe blind simple people I say it is the common marke and maske both of Idolatrous seruice the very pretended zeale and holy pretext of Balaam when he came to sacrifice vpon the mount of Balaac did bewray his Treacherie he cryed to build him seuen altars while as Abraham who was so faithful sincere a sacrificer that the Spirit of God doth honor him with this Testimonie Abraham beleeued the Lord and it was imputed to him for Righteousnesse the first father of all the faithfull when hee went vnto the mount to offer his sonne Isaac hee did content himselfe with one Altar knowing how it is one Altar only that doth please God and what is that what is the sacrifice the Altar of our heart prouiding it bee in vprightesnesse and faith the immolation of contrite and faithfull prayers as the Prophet Dauid saith contrary to Balaam who would haue no lesse then seuen Altars Quoniam si voluisses sacrificium dedissem vtique holocaustis non delectaberis Sacrificium Deo est spiritus contribulatus So that it is ordinary to false worship to cloake and couer their deuotion with more specious shewes then are commanded by the word or vsed by simple or true Professors because as the Italian saith Per coprir vn gran mal bisognia vn gran mantello there is need of a side cloake to hide a great euill Secondly I say of such opinion maintained of miracles and popular credulitie as it was in Gentilisme said by Numa Pompillius Patres consilio valere decet populo superuacanea est calliditas The fathers of states should be wise and subtile but the people simple so it is now said in Christian superstitions that ignorance is the mother of Deuotion that Apocrypha speech of Esdra Hac narrabis Populo has abscondes holden for good Scripture it is the speciall Stratagem whereby the diuell doth leade men into the snares of idolatry to crie for miracles and to depend vpon them They haue bene only ordained by God to beat and breake downe the hardnesse of infidelitie in the first plantation of the faith Moses and Aaron were strong in miracles but the Israelites did no sooner come to the borders of Canaan then they lost the light of their fierie pillar which conueyed them to it they had no sooner passed Iordan then the Manna ceased to raine downe foode vpon them These extraordinarie things were to comfort and confirme them in the wildernesse the vnspeakeable wisedome of God knowes that a custome of miracles working were to make vs vilipend his most glorious miracles So as we must say that as he had beene a sencelesse Iewe who would haue refused to goe forward into Canaan because
Souldiers in praelium Domini And although he hath performed his part so excellently that as Hircius affirmed of Caesar for his Commentaries his Maiesty seemeth rather to haue taken away then to haue giuen others occasion of writing yet such seemeth to be his Princely zeale that he prizeth as a Sacrifice any seruice done in this kinde what if by his most learned penne Golias seeme prostratus his Exuuiae to some seeme not taken from him I meane the ragges 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 your selues in aray against Babilon round about Ierem. 50. 14. all ye that bend the bow shote at her spare no arrowes for shee hath sinned against the Lord. If I amongst the rest of Gods Souldiers obey this his voice and shoote against Babilon the best arrowes my simple arme can draw out of the Quiuer of Gods booke with the bowe of his holy Spirit this my diligence I hope shall not turne to my reproach let them rather be reproached and reprooued who tumbling as fat as brawnes within their sties will not shoote out one arrow in Print for feare of reproach and lest they should bee put to defend what they shall commend to presse And what will they dare to deliuer any thing in Pulpit which they are afraid to commend to the Theater of the world As the Presse is the worlds Stage so is the Pulpit Gods Theater and a Stage for Angells I see they feare with Arcesilaâ—s and are worthy to bee rewarded with him but they haue the golden Arte of supplanting For my part should I foreknow that this Treatise of mine which is sweete in my mouth might proue bitter in my stomacke and belly yet out it should my shoulders are of steele armed for all censures But to all idle drones if neuer so elegant who are ready with Bonamicus Lazarus the Patauine to carpe at other mens 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 yee out shew your selues or else as your handes be tyed from writing so let your tongues be tyed also from censuring or else be not discontent if you bee reputed by some seuere Censurers like Esops Asse with head euer in manger and yet striking with his heeles It is not inough to bestow a bimestrian Sermon and the same twice or thrice to bee said ouer and then account your selues as worthy to be Censours ouer other mens labours vaevobis if liuing of the Gospell and hauing diuidents sufficient for two or three worthier then your selues your tongues or pennes Euangelize no more nor better no more of this lest I bee twitted as I was once speaking for the free inlarging and increase of a free beneuolence c. What this man comes lately from Rome and shall hee teach vs what wee are to giue c. But for my part I haue done crauing pardon if I am ouerbold in this my free Epistle whereof the period shall be this He that followeth Auarice cannot be innocent Further in all sinceritie humility I pray for the Church in generall that such as halt betwixt God and Baal may bee remooued è castris Domini And for my selfe in particular I humbly beseech our Lord Iesus that he would bee pleased so to assist me who am the least of all his Familie with the Graces of his blessed Spirit to the end that I may neuer fall from that Grace in which now I stand In fide viuo Iesu 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 moueant posthâc is mihi prodigium est VIA-PORTA nou coll Ox olim Soe A BRIEFE PRELVDE SHEWING THE PSEVDO-CHRISTIANISME OF PAPISTS in respect of their lying SIGNES and WONDERS CHAP. I. ONE Faith one Baptisme one Ephes 4. Christ saith Saint Paul writing to the Ephesians by which we are euidently instructed that one and the same Faith doth now saue the faithfull of these later ages of the Church which did saue those of the primitiue times likewise as the same Christ and in the same manner was then and is now to be beleiued the same baptisme and in the same sort was then and is now to be practised and frequented This Christian axiome soundeth well in the eares of all reformed Churches because their totall scope and proiect is separating the pure siluer of Christian faith from the drosse of popish superstition to reduce all points of religion and necessarie rites of Christian discipline to the primitiue Antiquitie and prime institution of Christ and his Apostles But it is too too harsh in the eares of Papists who by their additions of many nouelties and vaine traditions to Christian religion haue aboue measure contaminated and corrupted the simplicity of the same and therefore being vrged with these their nouelties they are constrained to teach and desperately to affirme that the primitiue Church the Apostles and fâ—unders of the same did at least implicitely tanquam in principijs bâ—leiue all that which they themselues do now explicitely and expressely beleiue vpon the opening and vnfolding of their holy Father the Pope to whom with their Angelicall Aquinas they Aquinas 2. 2. q. 1. art 10. commonly attribute power to order ordaine stablish and declare the symbole of faith And therefore to vphold this their paradoxe diuers of them haue not beene ashamed to apply to the primitiue Church and her times that of the Apostle sapiebat vt paruulus loquebatur 1. Cor. 13. 11. vt paruulus she was wise as a litle one she spake as a litle one as not hauing all points necessary of faith expressely and explicitely suggested vnto her but they forsooth by vertue of the infallible determinations and decisions of their Inerrable Iudge the Pope can speake wisely and beleiue perfectly in euery particular conclusion the which it shall please their holy Father to determine prouided it be ex Cathedra that is with intention and purpose to teach and instruct the vniuersall Church whereof they make him sole Head and Vmpire And although the ancientest Bishops of Rome and the Primitiue Fathers of the Church did hold some points as doubtfull obscure and apocriphall yet their Romish Father hath such a potency that sitting in Cathedra tanquam ex tripode he can cleare all and make that to be an expresse article of faith which the auncientest Church either held for doubtfull or else had no expresse knowledge nor practise therof That in this vanitie wherein they doe most egregiously please themselues and vpon which all Ignatian-papists build their faith I doe not vniustly impose against them it is manifest in a few amongst innumerable other cleare instances As first their
presumptuous Canonizing into the ranke of sacred Scriptures apocriphall bookes of errable men so reputed and esteemed by venerable antiquitie Againe their vaine presumption in defining their metaphysicall and paradoxicall transubstantiation by which out of those most venerable and sacramentall words of Christ this is my body by an admirable Math. 26. Luk. 22. kinde of logicke neuer heard of nor dreamed of in the auncient Fathers they doe by transubstantiation place and set their Christ in such a manner of being site and disposition of body within the round wafers which they consecrate that I could neuer as yet heare any one of them dare to affirme in what sort Christ is there whether sitting standing or lying whether prone or supine with his face vpward or downeward whether like Ianus bifrons double-fore-headed or with as many faces as there be imaginary parts in the wafer This only by the way I giue the Reader to vnderstand that when their famous Vasquez publike Reader of diuinitie Vasquez his chimericall conceit touching transsubstantiation in the Ignatian schooles at Rome was treating of the manner of Christs being in their sacrament he did then and there not without admiration and astonishment to my selfe deliuer that looke howsoeuer and in what sort and manner soeuer the deuout Receiuer will imagine Christ to be there whether as standing vpright or as sitting or like as hanging vpon a crosse hee shall so haue him truely and realy his reason was because Christ is in the sacrament in like sort as mans soule is in his body totus in toto totus in qualibet parte whole Christ in euery part of the wafer and whole Christ in the whole wafer so that although the whole face of Christ be in the whole wafer and in euery part of the wafer and the feet of Christ be in the whole wafer and in euery part of the wafer yet it is said hee in the power of the Receiuer to imagine the face to be in one part the hands in an other the brest in the third and the rest in other parts in such sort as might best serue for his deuotion And that this doctrine was there publikely deliuered I call the heauens to witnesse but what neede I so to do when this their superstitious diuinity is so frequently taught and deliuered in their meditations and pulpits and it is so agreeing to that their principle that Christ is wholie in euery part and wholy in the whole wafer that by necessary consequence it followeth thereout as the intelligent Reader will easily obserue Further a third instance I adioyne of their doting and fatuouse indulgences which are so farre from being founded and grounded in any expresse practise of the primitiue Church that the acutest of themselues confesse and acknowledge that they were only implicitely deliuered in those words to Peter whatsoeuer thou Math. 16. shalt binde shall be bound and whatsoeuer thou shalt loose shall be loosed which wordes being by their inerrable Iudge expounded for their indulgences thereupon they haue coyned according to their diuinity a new article of faith By all which with infinite more instances it is as cleere as the very heauens that they doe beleiue many things as necessary points of religion which the ancient Church neuer dreamed of And when vpon this point they are vrged and tould as Christ taxing the Iewes errours spoke to them that ab initio non erat sic from the beginning it was not so Abraham non fecit sic Math. 19. 8. Christ his Apostles the primitiue Church did not so then they recurre to their rotten sanctuary that although the primitiue Church did not so expressely yet they did so implicitely although they did not so beleiue in expresse tearmes yet they did so beleiue in principijs in those principles and premisses out of which their Holy father by his vnerring Spirit hath deducted these new conclusions and vpon whose declaration wee receiue and beleiue them as the very Oracles of God But how is this diuinitie confronted by the Apostle Galat 1. 8. 9. who hath denounced an Anatheme to him whosoeuer shall deliuer as matter of faith for so the Apostle must be vnderstood beside what was then deliuered how can the Pontficians shew me any commandement of God by which I am bound to beleeue new articles of faith which were not expresly beleeued and receiued in the Apostles times and primitiue Church by what This is catholike faith and profession which the Apostles haue deliuered Martyrs haue confirmed which the faithfull hitherto do keep Vigil against Eutich principles can they euince that the faith which was sufficient for the Apostles and their immediate schollers is not sufficient for the faithfull of this time by what scripture or authoritie of any ancient Father can they shew that the Pope can deliuer new Articles of faith touching manners which were not beleeued in the primitiue Church surely by none and yet they trauaile egerly therein but their issue being fruitlesse and they not being able to be deliuered of a masculine childe to defend this their paradoxe they recurre and runne to that vaine and fond bulwarke of all Heretikes and false Prophets miracles forsooth prodigyes visions and wonders must be deuised there they rest there they triumph and sing but before the victorie as easily I by Gods assistance will make it manifest in this my discourse rest they triumph they insult they neuer so much The manner of the Papists vrging of their miracles prodigyes and visions is so peculiar and essentiall to Antichristianisme and to the great Patriarke of the same the man of sinne and sonne of perdition that I suppose there are no passages of sacred Scripture which do more clearely euince poperie to be Antichristianisme and the Pope to be the man of sinne then that they so egregiously insult for their false prodigyes and tryumph for their lying visions that if it were possible they would Matth 24. Marc. 13. draw the very elect into errours and heresies were they not vpheld by the hand of him qui nouit qui sunt cius 2. Timoth 2. who knoweth his and were they not taught by his voice Ioh 10. and fortified by his holy inspirations to flee from the hearing of any Alien in matters concerning faith religion and worship of God but being by his holy word and spirit sufficiently instructed whensoeuer they heare the sound of any errours broched from Rome though for continuance they might haue a thousand yeeres of age vsed in times of errour ignorance and superstitious darknes yet if that of Christ Ab initio non erat sic from the beginning it was not so in the Apostles time it was not in certaine ages after it was not so may Matth 19 8. iustly be opposed against them they dare constantly auouch such customes to be not christian but hereticall not antiquities but long inserted nouelties not able to prescribe against Christ his
may dispence what hee will Yea say they if the question were to marry the King of Spaine to an hereticall Princesse the Pope will first dispense him to marry his owne Sister Is not this to go aboue the power of God who hath said of his holy Law that a jot thereof shall not perish nor be changed Well to vrge Theologicall Arguments I will not but I remit your Lordship to search the Scriptures to see who it is there that doth sit in the Church of God and exalt Dan. 11. 2. Thes 2. himselfe aboue all that is called God And now I appeale to the diuine light of your Lordships conscience whether you doe not thinke that the contemplation of so grosse things first such Ethnicke Idolatry that while Paul and Barnabas being aliue did teare their cloathes and runne vpon the people because they would haue adored them saying they were but men like vnto themselues Now so much adoration must bee done to the Statues of their dead bodies that one shall not enter within Saint Peters Church at Rome but we must kneele to salute him where hee sits in brasse we must lay our head vnder his feete and kisse euery one of his â—oes seuerally Then such impious and base auarice in this trade of Purgatory and Indulgences that in their Camera de Componendis there sitteth Simon Magus vnder the name of Simon Peter making sale of the Spirit of God for money of the mercies of God of remission of sinnes and the Kingdome of heauen and that with such insatiable hands that if euer I who came from a remote Countrey to honour the Apostolicall Seat would giue him largely for dispensation hee would willingly embrace it as who knowes what I did pretend to bee the more assured I appeale to your Lordships conscience whether you thinke those were not sufficient to breede doubts of Religion in any man in whom God hath left a sparke of his feare or one graine of right knowledge Assuredly they mooued me to great iealousie and they were to me as the first sight of the Angell was to the poore Asse of Balaam terror albeit I confesse sincerely the strong opinion which I had drunken so long before the plausible shew of things did for a while violently hold me into the same way as Balaam did force his Asse to goe on after the first sight of the Angell But when I begun to looke vpon the manners of the The Manners of Rome people and to consider what were the faults which were so ordinarily and easily pardoned which is the third thing in number of those which I most narrowly obserued what shall I say I know not how to speake the trueth and therewith to prouide that my penne be not slandered for contumelies and Philippicke passions alwayes I shall so limitate my selfe that I shall not blot so graue a purpose with an humour of rayling or shamelesnesse In the day of visitation and punishment I shall beginne at my sanctuary saith the Lord and wherefore is this because Regis ad exemplum totus componitur orbis as the Prelates be so are the people the example of the Rulers makes the manners of the multitude as the Spirit of God doth testifie by the Prophet Daniel Egressa est Dan. 11. iniquitas à Senioribus ab ijs qui videbantur regere populum Iniquitie hath gon out from the Elders and those who seemed to gouerne the people For this cause in a iust censure of the manners of Rome it cannot be auoided first to looke vpon the Court wherein is to bee seene such fastuous and intollerable pompe and such a degree of glory as hath neuer beene vsurped by any earthly Monarch to behold the maiestie of the Papall carriage borne one mens shoulders auro fulgens smaragdis shining amidst gold and Iewels those who beare him treading vpon fine cloth wherewith the Church pauement is couered accompanied with a fearefull guard the thundering of Canons the sound of trumpets and all sorts of musicall instruments at whose presence numbers of Princes stately Embassadours great parsonages and multitudes of people doe fall to the ground saluting him holy holy as if he would not onely be Christs Vicar vpon earth but also emulator of his diuine glory in the Heauens and be worshipped like that glorious Lambe before whom numbers doe fall downe to crie holy holy holy that vpon the sight thereof I was indeed amased as if it had beene a vision and demaunding a French Gentleman who had newly also arriued with me and was a zealous Papist how he did esteeme of that which he had seene he answered me in the termes of be God that he thought it farre different from the carriage of him who said Regnum meum non est de hoc mundo and who said to his Disciples Exemplum de di vobis vt quemadmodum ego feci it a vos faciatis which answer I haue many times since thought to be as pertinent as if the holy Spirit had inspired it into him For if the kingdome of the world be called the kingdome of sinne and what reason had Mr. Flud to frame his first argument out of the vncertaintie of his Aduersaries opinions Iudge yee c. But put case Mr. Flud that our Diuines were concerning this point of your Popes being Antichrist equally diuided or iust so as you affirme they are what would the same make their doctrine of the Popes being Antichrist to be onely a fancie See then how you may be whipped with your owne rodd Are you a Rabbie in Iezreel and dispute so what then will become of the feast of Conception instituted in the honour of the immaculate and vnspotted Conception of the euer blessed Virgin Mary Are not there many of your Doctors who affirme yea affirme not without the reproching of others with the note of errour heresie c. that the blessed Virgin was not conceiued in original sinne And are there not against them others who peremptorily affirme that shee was conceiued in originall sinne this being so shall your feast of Conception which is indowed with so many Papall indulgences be a fancie God forbid Againe what will become of your making adoring and worshipping of the Image of God the Father as he Abul in deut Duar. alij Bell. de Imag. lib. 2 cap. 8. Nic. act 5. 6. is in the Deitie himselfe Are there not many of your Diuines who condemne the same Doth not Bellarmine affirme it to be in opinione in opinion Did not your second Generall Nicene Sinod condemne and inhibit the same what then shall your generall making thereof and adoring the same be a fancie God forbid it for if so it would proue not onely a fancie but a most damnable impietie as in truth it is Further what then Gentle Sir will betide the inerrable Rule of your Faith the vnappellable Iudge of all controuersies Is it not a dogmaticall position affirmed by your Canonists deliuered
Holy Spirit be all honour and glory giuen both now in secula seculorum Amen And so I will end with this reason not fearing to tell you that all your shutting vp thereof is nothing else but an Italian brag with a few elegant termes You challenge to your selfe all authenticall miracles such as were done before the supposed Antichrist they are rather ours kinde Sir for we only striue for Antiquitie reiecting your Nouelties and therefore in all right the miracles of antiquitie are ours and these of noueltie yours who are the Nouelists and seruants to the Beast started vp in the roome of the decayed Romane Empire And so let vs come to your third reason which you thus frame without all reason CHAP. VI. Wherein is examined Mr. FLOODS third Reason Mr. FLOD pag 149. num 29. AND hence is declared a third reason that your spight against our miracles forceth your Doctors to ioyne against ancient Christians and Catholike Fathers with Infidells and Heretikes and to denie and deride the same miracles they did ANSWER This your glorious Maior is a forcelesse charge and though it be third in order a mysticall number and a number of perfection yet it is farre weaker than any of your former I repulse it with a deniall let vs see your proofe Mr. FLVD pag. and number same Your Osiander k k Cent 4. pag. 326. Diaboli simulata fuga voluerunt vulgi superstitionem confirmarâ— saith that the Diuells vanishing away at the name of Christ and signe of the Crosse made by Iulian frighted by his sodaine appearance in a fearefull shape was counterfeit to bring the superstitious worship of the same as though it had force to driue away deuills wherein hee doth shake hands with Iulians Magicians who likewise would haue it a voluntarie not forced flight of that memorable miracle of the buried Corps of the Martyr Babylas and of the Deuills forced confession that he could not giue answer in his Idoll by reason of Babylas being so neere which S. Chrysostome l l Lib. 4. contra Gentes so much vrgeth against the Infidells The same Authour with whom your m m Cent. 4. column 1446. Centurists ioyne saith n n Cent. 4 p. 377. Respensum haâ—d dubie ide◠á Satana datum vt paulatim cultum IdololatricuÌ„ reliquiarum in Ecclesiam in vehereâ— that it was an answer giuen by the diuell without doubt to bring into the Church the idolatrous worship of reliques ANSWER SIR your proofe is a meere calumniation you cannot iustly ioyne Osiander and the Centurists with the Heathens who derided the miracles of Christiaus suppose you could proue that they had derided them yet because they doe it not eadem mente eadem ratione vpon the same motiue and reason you may not iustly ioyne them together Some of your owne Papists deny the miracles done at Sichem so doe also the Heretikes as you call them what will you ioyne these together Some of your owne more moderate Brethren I meane Ignatians of your owne order doe censure many of your selues to be busie Statists so likewise doe most Seculars The Deuil dissembleth with crosses sometimes seemeth to feare them sometimes is pleased with them It is pretty to thinke how hee held both S. Edmund his hands that hee could not make the signe of the Crosse vita Edw and well nye all other Regulars amongst you What will you ioyne these together they doe it not eadem mente nor eadem ratione vpon the same motiue or same reason the former out of pittie the other out of enuy to speake to your pallate and taste What if the Centurists doe affirme as you relate them will you become a Patrone for Satan as though he could not equiuocate That Satan can dissemble euen with crosses is so notorious a thing as if you were not wholly ignorant in Histories you could not denie it Doth he not dissemble when Inchaunters and Coniurers in their most detestable exercismes doe please him with Crosses in the ayre vpon the ground vpon wodden or leaden tables Yea he can dissemble euen with the Sacrament God himselfe read your Gâ—and Laterane Councell for this purpose The deuill God permitting can doubtlesse for some Conc. Later can 20. wicked purpose flye the signe of the Crosse as affrighted therewith which vtterly ouerthroweth Bellarmines resolution who determineth that ex instituto Dei ex opere operato signuÌ„ crucis valet contra damonem that the signe Bellarm lib. 2. de Imag. cap 30. of the Crosse by the very institution of God and as their phrase is ex opere operato by the very force of the signe is of Bellarmines eigthth Sacrament power against the Deuill to driue him away The which besides that it is manifestly found not to be so by the Coniurers and Inchaunters the same also bringeth in to the Bell vbi supra §. Existimo §. Dices Perhaps Regâ—lus his Asse waâ— taught this doctrine of Bellarmine for it made the signe of the Crosse with his foote against the Deuill that would haue entered into him Vinc. lib. 10. hist cap. 29. Popish Church an eighth Sacrament for here is Gods institution a visible signe a spirituall effect ex opere operato It is also against his owne resolution in this Chapter where he affirmeth that the signe of the Crosse hath not an infallible effect against the Deuill Let this be numbred amongst one of Bellarmines contradictions and the former amongst his blasphemies But admit wee grant that your Histories are true and that Satans flight at the signe of the Crosse made by Iulian was inforced what if God for the confusion of that Apostata and for the glory of the Crosse which Iulian out of spight and hate of Christ despised did put that terrour into Satan by the signe of the Crosse that he was affrighted therewith I thinke Sir there is no Orthodox Christian who will denie but that God might doe it for such an end and so Nazianzen is to be interpreted Nay I tell you more Mr. Flud the Church of England is no enemie to the signe of the Crosse for shee commandeth the same religiously to be vsed in the administration of the sacrament of Baptisme neither shall you finde any of the learned and Orthodoxe Diuines of the church of England to condemne the ancient Orthodox Christians vse of the Crosse in testimonie of Christ against infidells but your magicall abuses thereof As for that which you cite out of S. Chrysostome touching the bodie of Babilas Martyr I answer for the Centurists as before yet for my part I cannot but thinke that as that learned Father relateth it his silence was enforced What hereout can you inferre adoration of reliques a notorious vanitie O! you will argue à contrario thus The Deuill was put to silence by the presence of the blessed Martyr Babylas his bodie ergo we may adore and worship his and all other relikes Did S.
enormities of their votaries require that the Law of Celibacie bee remooued and the vse of marriage bee left indifferent notwithstanding most of their more peruerse Popes yea all of them at lest to auoyd scandall and to preserue the dignity of their Church are so wedded to the Darling that the knot is indissoluble so be their consciences seared with the hot iron of obstinacie and impudencie that they waigh not though an infinity of soules perish through their vnnecessary law of vowed Celibacy Neither do they regard what the Christian world inueigheth against them assuredly that of Epiphanius is fulfilled They reiect marriage not lust Epiphanius aduersus Origenist here 's 42. for sanctitie is not in honor with them but hypocrisie Further what may we more fitly vnderstand by their speaking lies in hypocrisie then a professed dissembling of greater sanctity both for chastitie and abstinence then is amongst them in which sense good God how punctually are the Papist-leaders and Teachers noted by the Apostle how patly and in euerie respect doth hee poynt at the Ignatians who professing greater sanctitie then others doe farre come behinde all others at lest in the point of abstinence in that Church there being no Order nor Degree of the Romane Church which keepeth lesse fasting and abstinence then the Ignatians doe their speciall promises are for obedience to their Superiours and Generals and by them by a secret vow to goe whithersoeuer he shall command and to do whatsoeuer he shall command Videant Reges The Apostle saith that these false Teachers were to depart from the faith which as it is fulfilled in the ancient heretikes so more absolutely in the Romane Popes whose Clem. Alex. 3. Stromat Tertul. de monogamia Athan. Epist ad Dracont Chryso in 1. ad Timoth. hom 10. Hieron against Iouinian Con. Aney â—an 9. Gangr 4. ad Hebr. 1. 3. departure from the faith in this point appeareth thus For whereas it is cleere as the very heauens that in the Apostles time for long after marriage was as a thing good godly Christian allowed and permitted in the Cleargie so that it was honourable in all according to the Apostles doctrine They haue in a pretended shew of more sanctitie but in truth in very hypocrisie imposed First the Law of Celibacie vpon their Cleargy Secondly the vow of Celibacie vpon them as though that married Clerkes were vnfit to administer at the Altar or to preach the word of God and that marriage in them were not honourable or allowable the which what is it else then a meere departure from the faith first receiued first established Let vs aske S. Chrysostome what the ancient Church nay what the Apostle thought of marriage in Priests Cuius rei gratia c. For what cause doth the Apostle Chrysostemus in Titum hom 2. See him hom 10. in 1. ad Tim. mention these manner of men to wit married hee doth intend vtterly to stop the mouthes of Heretikes who condemne marriage shewing the same to be without fault yea the same to be so precious a thing that with it any man may be promoted to the throne of Episcopacie And in his tenth homilie vpon the first to Timothy speaking of marriage in Priests he hath these expresse words Licet enim eam rem honeste ac Chrysost in illa verba Sed mansuetum c. licite capere si quis velit It is lawfull for any man if he will lawfully and honestly to take the same thing meaning marriage yea marriage in Bishops For in the same place he speaketh according to the Apostles intent of Bishops See him and the like is to bee obserued in many of the Ancients declaring the practise of the Church in this kinde yea their holy Briget taketh and receiueth the Briget lib. 7. Reuel cap. 10. circa medium same as a diuine reuelation from the Virgin Maryes own mouth part of which reuelation the Reader may finde in the Appendix here following in the second part of the sixteenth Chapter It resteth to be shewed and proued whether the Papists doe deliuer the same doctrines of Deuills which the Apostle here condemneth which that they doe for the first point I thus make manifest To insist vpon the Apostles expresse wordes he saith onely that the Heretikes should forbid marriage c. which that the Popes and Papists doe it is a case as manifest as noone daies And their euasion of this imputation is not worth a rush For they answer that the Apostle intendeth onely such Heretikes as doe forbid marriage because of naturall vncleanesse in the same Their instance is most vaine nay rather the Apostle purposely abstaineth from mentioning any such circumstance of the heresie that so in his prophecie hee might as well inuolue those Heretikes which would teach marriage to be vncleane to the Vsers and Practisers of it against pretensed commandes as also those who would condemn it as vncleane in it selfe If the Apostle had intended the Manicheyes only or such like he might easily haue expressed the circumstance of their heresie but he did not so ayming doubtlesse at all those who should forbid and inhibit marriage in those and to them to whom God had commended or allowed it and therefore he vseth rather the words forbid as if he should say these Heretikes will disaprooue of marriage in respect of their own commandes in those and to those to whom they shall forbid the same And if the Papists doe seriously bethinke themselues they shall finde that the ancient Manicheyes doe iumpe with them in this their heresie about marriage in their August epist 74 Clergie for as the Papists doe allow marriage in their Laickes but vtterly forbid it in their Clerkes so did the Manicheyes allowe marriage in their ordinarie Professours whom they did call Auditores Hearers but vtterly forbidde and reprooue the same in their speciall ones whom they called Electi their chosen and Elects So that here we haue the Papists expresly iumping with the Manicheyes in this point I note specially that the Apostle saith they shall forbid marriage by which he euidently insinuateth that the holy Spirits intention is to note and ayme at such Gouernours and Rulers of the Church who should against Genes 1. 22. the Apostles and Gods ordinance lay their command vpon celibacy and single life forbidding marriage Now this is the very selfe thing which the Bishops of Rome haue done For vpon that concerning which the 1. Cor. 7. Apostle had no precept but onely counsell they haue laide their imperious commandes in their clergie forbidding them to marry yea and against their owne principles haue laid a precept vpon a Counsell commanding and requiring most strictly all those who take orders to vow chastitie which according to their owne principles God left in counsell and free election and which the Apostle had onely power to counsell and perswade Their pretensed ground of this their doing to wit because celibacy and single
presuiudiciall to his own religion For who is so blockish that doth not here out obserue foure places who so blind as not to see here a double heaueÌ„ of the Papists a twofold state of their blessed further who in those wordes they Câ—ster his foure places for souls departed his two heauens are not yet of that perfection to come into the bighest heauen doth not obserue that their Saints in the first heauen may merit and by good worke obtaine greater perfection who obserueth not also that wise Costorus hath a heauen in which the blessed doe not see God againe who noteth not that this vision supposeth that in this mortall life men may bee perfect in all their wordes workes and thoughts and so presently after death mount vp into the highest heauen the which position with diuers others as it is contrary to their doctrine by which they teach no man to bee void of veniall sins so it is expresly against Gods word affirming that the iust man falleth seuen times a day and riseth againe it is also Prou. 24. 16. most opposit to that of Saint Iames who teacheth that wee all doe offend in many things but these men perfect in Iacob 3. 2. all their workes yea thoughts and words are free from all sinne and so need not so much as to aske forgiuenes of their daily trespasses as they are commanded in our Lords Prayer much more might bee obserued in this vision contradicting their owne principles both in Phylosophy and Diuinitie But I will adde no more but only tell them that this vision carrieth with it not any whit the more credit because holy Briget hath the like in her Briget lib. 4. reuelat cap. 7. reuelations she deliuereth forsooth a double varietie of places for soules damned and a triple varietie of places for the soules to bee purged but because her narration is long and it were too too prolixe to trouble this short Treatise with so impertinent and hereticall fables and baubles I will onely point the Reader to the place where hee may see them Notwithstanding I will not omit in this place to adioyne some of that illuminated Saintesses visions considering that her reuelations bee of late reprinted at Antwerpe with Paul the fifthes priuiledge but hee hath so dealt with Brigett that she hath not bin priuiledged from false fingers and therefore in diuers things she is made to speake diuersly from what she did in her former Editions so playeth the illuminate vice-God with the illuminated spousesse of Christ Brigett in the fourth Booke of her reuelations telleth vs how the Virgine Mary appeared to her declaring Brig li. 4. c. 139. with how many gracious fauours she would cherish Gregory Ibidem cap. 139. 140. 141. 142. 143. the eleuenth a Pope prophane worldly impure disobedient carnall if Brigets owne reuelations bee of credit and in the vpshot the Virgine telleth Brigett that she would pray to her sonne vt ipse dignetur misereri vnire spiritum suum sanctum cum interno sanguine cordis eiusdem Gregorij Papae that hee would vouchsafe to haue mercy and to vnite his holy Spirit with the internall bloud of the heart of the said Gregory Pope belike heere is some hypostatical vnion thought vpon betwixt Gregory the Popes bloud and the holy Ghost For I beseech the Pontificians to tell me what new vnion could the Virgine pray for betwixt Gregories bloud and the holy Ghost except vnion hypostaticall ah vaine and detestable impieties And heere I cannot omit to set downe what Gallonius recordeth of renowmed Philippe Nerius the Galloni in vita ad ann 1595. founder of the congregation of the Oratory in Rome This man forsooth being to bee bowelled after his death if hee was a Saint like Sauerius why might not his guts be kept for relikes as well as the rest of his body the Physicians found that two of his brest ribbes the 4. and the fift were broken and yet so reared vp in bending that in their height they exceeded the bignesse of a mans fist a diuine remedy say these wise Physicians without doubt Gallon ibidem that so the Holy Fathers heart might haue roome to leape and moue vp and downe in the loue of God heare his words habuit ea initium a nimia diuini amoris vi summoque cordis eius ardore quo inter contemplandum vel maxime afficiebatur The same to wit the breaking of his ribs tooke beginning from the too too great force of diuine loue and very great heat of his heart with which he was specially affected in time of his contemplation And to make this more credible This oath of these Physicians is as desperate as that of Baronius pag. following and the miracle more wonderfull he bringeth out certaine Physicians not only to affirme but euen by word and writing with sacred oath to confirme the same that the breaking of the said Fathers ribbs hapned vnto him diuinitus diuinely by miracle and that for diuers causes primo ne contemplationi vacans ex diuini caloris vi abundaÌ„tiaque repentina morte extingueretur deinde vt cor ardentissimos amoris aestus sustinens angustiorem locum sibi acquireret tum vt pulmones facilius praeter consuetudinem dilatarent se postremo vt beneficio loci angustioris tantum noui aeris pulmones ad cor deferrent quantum ad illud refrigerandum satis esset First lest giuing himselfe to contemplation by the force and aboundance of diuine loue he should by sodaine death be extinguished maruaile how The blasphemie of this man is intollerable as likwise that of Turseline who saith that when a brother put his finger into a hole nigh Sauerius his heart there issued out blood and water Tursel vita Sauer lib. 6. cap. 4. the Virgin Marie and S. Paul escaped death if their ribbs were not broken and raised vp secondly that the heart susteyning the most ardent heats of loue might obteyne a more ample place thirdly that the lights might aboue custome more dilate themselues lastly that by the helpe how many tautologies of miracles bee here of a more large place the lights might bee able to bring so much fresh ayre to the heart as should bee needefull to refresh the same What miraculous stuffe haue wee here not onely affirmed but by sacred oath confirmed not by one but by two Physicians where was their reuerence of the euer dreadfull name of God so rashly to prophane it but they may seeme excusable because perhaps they were feed and by fees they liue But inexcusable needs must purpured Baronius be who with oath affirmed Gallon in vita ann 1550. that this his Holy Father Philip Nerius vpon a certaine night as he was walking and falling into a certaine ditch was presently caught by the haires of his head by an Angell and so deliuered How prodigall was Baronius of his oath absolutely to sweare a thing to be true which hee
Priests did liue in carnall matrimonie and notwithstanding many of them were the freinds of God because they did beleeue with simple puritie that the same did please God to wit that Christian Priests might keepe wiues and liue in matrimonie as the same in the old time of the Iewes had pleased him in the Priests of the Iewes and this was so obserued by Christian Priests for many yeeres but this ancient custome and obseruation did seeme very hatefull and abominable to the whole heauenly Court and to me who did beare his body c. And therfore God himselfe by the infusion of his holy Spirit into the heart of the Pope who then ruled the Church did giue another Law concerning this more gratefull and acceptable vnto himselfe infusing Christ was wise as a little one the Pope as a perfect one into the heart of the Pope that hee should ordaine throughout the vniuersall Church that Priests who should haue so worthy an office as to consecrate this precious Sacrament should by no meanes liue in the contaminous and carnall matrimonial delectatiō after it is added That no Pope may permit Priests to liue in marriage and great punishment is is threatned against it after it is added again thus that if S. Gregory himself had appointed such a thing he should neuer Ibidem haue obtained mercy at Gods hands vnles before his death bee should with humility haue reuoked the sentence What a do we haue in this vision first that the ancient Law of marriage was obserued and kept for many yeeres by such Christian Priests as pleased God liuing in it by which it is euident that the Christian marrying of Christian Priests was more ancient then popish continency Secondly I obserue that this Law of Priests marrying was altered because the Popes God did infuse into the hearts of The Popes for bidding of marriage the doctrine of diuels 1. Tim. 4. if we beleeue Briget Popes to change and alter the same but what was the cause marry heare flat Manicheisme because saith the vision Priests should not liue in matrimonials contaminosa delectatione in matrimoniall contaminous and polluted delectation for which the virgine sayd that the law of marriage for Priests was hatefull both to her selfe to her sonne and to all the heauenly Court yea so hatefull that towards the conclusion of the vision thus it followeth Nullus Papa potest c. No Pope may permit marriage to Priests vnder paine of damnation What stuffe is heere Spectatum admissi risum teneatis amici I desire the Readers to containe their laughter the Popes power is curbed and limited and that from heauen yea and Gregory the Saint is so curbed that if hee should offer to dispense with Priests to bee married hee should infallibly vnlesse he would reuoke his Law bee damned away with this doctrine of Diuels so contrary to the Popes absolute power which may dispence in vowes so contradictorious to Brigets owne narration the Saintesse acknowledgeth that in the Primitiue Church Priests liued in marriage and that liuing in it they were the friends of God because they did beleeue with simple purity that they might so doe but afterwards the case was altered vpon secret reuelation in the Popes heart well saith shee secret reuelation for the Pope had no such reuelation from the Scriptures nor the ancient Church who commanded Priests not to marrie nor liue in marriage after which Law it is not in the holy Fathers power to grant marriage or the vse of marriage to any Priest vnlesse hee will bee damned which may not happen in the men of sin and children of perdition Sometimes when I haue thought with my selfe of the strange paradoxes which are in these reuelations of Briget I haue wondred how men of iudgement should giue credit to the same if the strong illusions of Sathan did not powerfully worke in them foolish is that where Christ telleth Briget that hee is Trinus vnus Three and one And little for the Popes credit is that where Christ himselfe describeth the Pope to bee worse then Lucifer more vniust then Pilate more immane then Iudas more abominable then the Iewes themselues how vaine is that in the title of the first chapter of the booke of the heauenly Emperour which hath thus that God ordained the world to be ruled with a double power to wit Ecclefiasticall and Laicall which are principally designed in Peter and Paul but in the chapter it selfe good God how fondly is Christ brought thus speaking Ego autem habui duos optimos famulos vnus eoxam erat Clericus alter Laieus c. I had two excellent seruants one of them was a Clerk the other a Laicke the first was Peter my Apostle hauing the office of a Clerke the second was my Apostle Paul as a Laick what an excellent inference may heereout be inferred for the Popes power to gouerne the whole Church as a Clerke and the whole world as a Laike For Peter and Paul say they both died at Rome who then shall bee their Successour but the Bishop of Rome which being so I maruell why Briget in her extrauagant reuelations and in her heauenly Emperour touching a certaine Prince that was to bee deprined of his kingdome doth not send the admonition to the Pope but to the Princes Cap. 80. cap. 61. of the Kingdom that they should take armes against their Prince and depriue him why is there no mention made of the Pope if hee bee cheefe vmpire in all such affaires some will perhaps obiect that such fooleries as these either are not in Brigets reuelations or else that they are not authorized by the Romane Church but let such vnderstand that they are both in Briget and that her booke also is authorized as a booke of diuine reuelations One thing amongest someothers the late Answer plan Edition hath scraped out In the fifth of six reuelations which were set before the booke of reuelations after the approbatorie Epistle of Cardinall Turrecremate with subsignation of the Scribe and Notary it was thus written Sicut Iohannes Euangelista c. Euen as Iohn the Euangelist wrote those things which before saw were to come from my Spirit so Matthias thy Father and Ghostly Father whom I haue made a master from the same Spirit vnderstandeth and writeth the spirituall truth of sacred Scripture Againe presently after the prologue thus it is written Benedictus Deus aquo hic liber inspiratus est immediatè diuinitus reuelatus Blessed be God from whō this booke was immediately inspired and diuinely reuealed By which you may see of what authority her reuelations are when both shee and her master Matthias were both immediately inspired from God himselfe See Lib. 6. revelationum chap. 89. for the sayd purpose This which I haue deliuered out of Briget I haue found written in that Edition of hers which was printed at Nuremberg the yeere 15 17. by the great care and diligence of the Fathers