Mino lib. 6. cap. 17. Gall. lib. 2. cap. 26. miracles she doth aske not for her owne honour but for his to establish in mens hearts that faith which doth beleeue that not shee but he is God and she only honourable for his sake and saued by his blood holy by his grace glorious by his mercie powerfull by his hand why should wee not thinke that the Deuill doth hate this faith thus you Would God your words and your practise would consort Put case you make her not a God but how can you excuse it but that you make her a Goddesse Do you not yeeld vnto her attributes befitting a Goddesse to redeeme to saue to protect to defend to rule to command all earthly creatures How can you say shee was saued by Christ his blood seeing that in your doctrine whatsoeuer the blacke Fryers teach to the contrarie shee neuer contracted originall sinne nor committed actuall you should rather say she was preserued from sinne by his Grace rather then saued by his Blood How can you say that she is only glorious by his mercies whenas your * Apud Valent. in 3. Thom. Valent. Disp 1. q. 2. de vnio duar nâ—t puncto 8. See Salmeron in Euang. Act tractat 6. Doctors teach that she merited at least ex congruo out of a congruitie to be the Mother of God and Christs incarnation Mr. Flud if your faith were no other then you haue set downe is it not to be maruey led that wee who haue the same faith herein with you cannot with that faith doe the same miracles as you doe surely there is somewhat in it It is said and truly that Sorcerers and such like as your Spanish Saluadores doe pretend being demanded how they do their cures c. that they do the same by saying the Lords Prayer Creed c. But let it be replyed vnto them that others saying the like prayers can not doe the like cures they will presently answer you that though they say the prayers yet they say them not with like faith nor haue not that strong Confidence in the Pater-noster as they haue Euen so it fareth betwixt you and vs for although we beleeue that Christ is God and not his Mother that shee is honourable for his sake saued by his blood holy by his grace glorious by his mercy powerfull by his hand yet this faith in vs worketh no miracles the reason is wee haue not so strong faith as you Baltazar-like to praise and adore wodden and siluered Ladies at Loretto Sichem Hall c. as you doe and thus goes the game of miracles away from vs and you haue them for which we enuie you not And so let vs come to your fifth argument CHAP. VIII Wherein is examined Mr. FLOODS fifth Reason Mr. FLVD pag. 150. num 34. AND this is our fifth argument to proue our miracles true that they are beneficiall both to the bodie and soule of men which therefore without blasphemie may not be giuen from God to the Deuill Those wicked Spirits doe seeke in their workes to make themselues mirabiles non vtiles as S. Austen saith wonderfull not beneficiall vnto men they desire to amaze and astonish rather then to relieue and helpe senses ANSWER The force of this your argument consists in this to wit that the Deuills and Antichrists miracles shall bee only wonderfull and not profitable or beneficiall as yours are But the edge of this your reason is made blunt by your Rhemists who in their Annotations vpon the Epistle Raemist in 2. Thess 2. to the Thessalonians write thus Satan whose power to hurt is abridged by Christ shall then be let loose and shall assist Antichrist in all manner of signes wonders and false miracles whereby many shall bee seduced not onely Iewes thus they being euicted euen by truth it selfe so to write Now if Antichrist as they say shall bee powerfull in all manner of signes why doth your Fatherhood to the aduantaging of his and your cause restraine his power to the working of some small trifles Chrysostome or the Authour vpon Saint Mathew is so Hom. 49. in Math. Operis imperfect confident that he dareth to write that in the Antichristian daies power of working miracles shall be taken away from the true Christians and that the same shall bee granted to the false Christians in whom and amongst whom the Deuill shall haue such great power permitted vnto him vt faciat signa vtilia vt iam Christi ministros non per hoc cognoscamus quod signa vtilia faciant sed quia haec signa omnino non faciant that he may doe signes profitable so that then we may not know the Ministers of Christ by doing of such signes but that they doe not any such at all Saint Gregorie saith that the miracles Greg. lib. 34. in Iob. cap. 3. apud Pater in 2. ad Thessal 2. of Antichrist shal be tanta so great that those of ours shall seeme few or none at all And in another place he writeth thus nunc enim fideles nostri c. For now our faithfull suffering peruerse things doe wonders but then the Ministers of this man shall euen then when they inflict peruerse things doe wonders Let vs consider therefore how great the triall of mans minde shall then be whenas the godly See how in the title and your owne mens argument to the 25. chap. of S. Greg. his 33. booke vpon Iob Antichrist is said to doe so many miracles that by many he shall be taken for Christ Martyr shall submit his body to torments and yet before his eyes the very Executioner shall do signes Whose inward virtue may not then bee shaken from the very bottome of his thoughts whenas he who tormenteth with stripes doth also shine with signes and wonders Thus Gregorie with much like matter which might be produced wherein hee is not dissonant from all the Ancients according to that of Christ that Antichrist and his shall do so many and so great signes that if it were possible the very elect should be deceiued But if Antichrist and his shall doe no signes profitable the danger of the elect to bee deceiued by them would not be so great but seeing that Math. 24. 24. according to our Sauiours prediction the Deuills will labour by all meanes possible by such signes to deceiue the elect it is not to bee imagined but that they will haue some of those signes which are aptest to deceiue See Stapleton in Dom. 20. post Pent. loc 5. to wit signes profitable and beneficiall Whereas you say that it is blasphemie to ascribe to the Deuill your miracles which are beneficiall both to body and soule I cannot thinke but that your Aduersary reading the same will smile at such your vaine begging of the question Nay sir though we deny them to be beneficiall to your soules which are seduced thereby notwithstanding we cannot but account them profitable to our soules
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
known God would not haue his Sacrament of baptisme though ministred by an Heretike to bee prophaned by damnable iteration of the same To proceed I obserue those words of yours speaking of Martyrs their temples ouer the whole world no lesse in the primitiue Church then now were full of tables and pictures of handes feete heads eyes and other parts of the body hung vp as tokens of miraculous cures Pretermitting that this your fashion came not by any imitation from the Iewish Church but from the heathens brought first Polydor. lib. 2. de Inuent cap. 23. into Italie by Hercules as Polydore relateth out of Macrobius I doe obserue two vanities in you First whereas you say that your Temples now are no lesse full of tablets c. then those of the primitiue dayes you haue committed a grosse errour against your owne Church For if you looke into the ancient Fathers cited by mee often in this treatise chap 2. and 8. you shall finde that such an ouer-plus of miracles in temples in the last age which is ours is an euident argument of the Antichristian Sinagogue Secondly I obserue an other vanitie when you glorie for the multitude of your tablets of hands c. Aâ— most vaine shift of Antichrists Sinagogue dare yoâ— thus bragge in the presence and view of your Aduersaries doe wee not know sir that whereas one if any waxen arme hand eye foote head c. is hung vp in tokeâ— of some pretensed cure that there are scores nay hundreths which hang vp as oblations and vowes for desired cures not obteined but expected and hoped for I conuent your conscience herein whether this bee not true The lying vanitie of Popish Tablets yea it is most certaine lippis tonsoribus notissiâ—â— Which of your Pilgrimes hauing himselfe or any of his friends any disease or infirmitie doth not offer vp some one of those tablets and do you vse to take them down if you heare not of their miraculous curing your conscience and all the world knoweth you doe not What maruell then you haue such multitude of tablets c. Be it your priuiledge among some prodigies you shall and must haue many lying wonders And as Erasmus merily twitted your abuses tell vs not onely of your cures but also of your whole multitudes which vowe and pilgrime it without any good at all About some 19. yeares since I tooke ship at Genere in Italy to passe to Alicant in Spaine the ship was great the number of Passengers about some 300. when wee came into the golfe of Marsiles for some 7. or 8. nights together through the extremitie of most tempestuous weather we were in great danger to haue perished but when the tempest was past and a great calme expected which the Marriners presaged by a light vaporous A pretty deuise of a Fryer fire hanging about the toppe of the mast and it did so happen and that the third day after we were becalmed A certaine Dominican Fryer a man of great credit in Spaine conferred with the Captaine and cheife Passengers of the ship about a vowe to be made for our safe arriuall at Alicant It was concluded by all as with one Brother of Baldwine the Ignatian voice though my selfe thought it needlesse as I could Master Baldwine who was then in my company thus that one by lot should be chosen to goe the pilgrimage vowed to the Lady of Mountserratto and that to the charges thereof euery one should contribute a portion as he should thinke meete both for the expences of the Pilgrime and for a great votary candle of waxe there to After the vowe made we wandered vp and downe for diuers daies neither master nor marriner gessing where we were be offered All was done wherevpon after some seuen or eight daies further wandring vp and downe the gulfe at last we light vpon a small creeke in the Iland of Maiorica where our shippe was lodged for some sixe weekes But my selfe M. Baldwine diuerse others left the ship and on foote passed ouer the Iland to the Citie of Maiorica where next morning we tooke bote for Peninsula in Spaine where wee arriued the next day about three of the clocke in the afternoone the ship remaining still with a creeke in her taile but after some sixe weekes it arriued whether beaten and much wasted at Allicant Thus was the manner of our vowe made wilily by the Fryer when wee were past danger thus was the manner of deliuerance by our vowe and I doubt not but that as yet a great waxe candle as a monument of the same remaineth in the Ladies Chapple at Montserratto in Spaine And this you may adde M. Flud to make vp your number of tokens of miraculous and wonderfull deliuerances And here concluding I tell you that if a Congregation of your Cardinalls could resolue Good newes for your order if it had beene accepted to Paulus the 3. that all houses of Conuentuall Monkes ought to haue beene dissolued for abuses committed in them then assuredly the Churches reformed haue done singularly well in defacing your Tablets and pictures the rotten remnants of most damnable impiety considering what impious superstitions haue beene cloaked by them and are yet where the light of the Gospell shineth not M. Flood pag. 148. num 30. Of those miracles I say M. Robert Abbots q q Demonst 1. de Ant cap. 11. pag. 223. blusheth not to write that the primitiue practise was superstitious and those miracles the froth of the ancient Church of which saith he the Babilonian Venus was bred that afterward brake foorth into all manner of abominable fornication Thus they reiect the miracles by which Christianitie was bred in mens hearts many Countreyes conuerted to Christ the Church of God enlarged ouer the earth which Church they must grant was a Venus bred of some and froth What writing is intemperate if this be sober What can be blasphemie against the holy Ghost if this be not To assigne the miracles by which the world was made Christian to the Deuill making his some and froth the seede of Christianitie ANSWER For as much as concerneth your iniurious calumniating M. Abbots that learned Doctour and now very Reuerend Bishop of Salisbury I nothing doubt but that hee will out of a Christian magnanimitie spernere se sperni As for his saying if it be arightly vnderstood I cannot see but that it is warrantable He doth not impeach any of the ancient autenticall miracles for so much as they tend to the proofe of Christianitie and glory of Christ but in these respects and circumstances precisely and expressely either first for their doubtfullnesse and vncertainty or secondly because some immoderate zeale of the vulgar was intermixt therewith or thirdly for some in direct consequences which were superstitiously August de ciuit lib. 8. cap. 14. 26. Espenc de Christ mediatore cap. 12. inferred thereout The Platonists indeed as S. Ansten prooueth gaue not onely a diuine
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
teeth in their head and yet no omen made thereof There was in my Parish of Ebbenye in Kent a woman borne with two teeth in her mouth yet shee neuer trauailed beyond one or two Seas neither fell it out that shee was any great comfort to her Parents shee is dead and hath left behinde her children to her husband for whose teeth he is put carefully to prouide and this was the Omen of hir two teeth And I thinke if all be true I haue heard Mr. Gennings mother tooke no comfort but great griefe at her Sonnes returne though not so great as the mother of Garnet the younger executed at Tyburne did for shee hearing of her Sonnes death therevpon came to be distracted in her witts Such comfort receiued Garnetts Mother at his death but perhaps he was not borne with a tooth in his mouth as Mr. Gennings was Here I wish the Reader to weigh vnto what shifts these auguring Papists are driuen to mee it is a most cleare argument of the badnesse of their cause that they do so hunt after prodigies and miracles for the stilting vp of the same The second wonder I obserue in this Pamphlet is The Martyrs second miracle another Prodigie si dijs placet His belly being opened his bowells cut out and his heart in the Executioners hand yet the Martyr cryeth out Sancte Gregori ora pro me Holy Gregorie pray for me Surely it had beene a greater prodigie if his heart had cryed so or that his tongue being cut out he had so cryed but how impious are these men in their prodigies what were christians euer taught by the example of Christ command of Luc. 23. 46. Act. 7. 59. Scriptures practise of any Orthodoxe seruant of God at their departure hence to commend their soules into the hands of any creature Search the Scriptures inquire of the Ancients and learne vs out of them such a manner of practise If euer surely then we are to commend our soules into the hands of our Creatour when by his Summons we are cited hence Imperet vobis Dominus obstruat ora loquentium iniqua You haue in your Legendaries in your vitis Patrum in your Rosarie beatae Virginis many most idle tales how diuers Penitents by doing some acts of superstition to a Crosse to an Image by praying to some Saints especially the Virgin Marie haue beene prodigiously and miraculously deliuered all these things are feigned to bring the worship of the Creature in steed of the Creator But this which your Gennings did what was it more or aboue that which is ordinarie with superstitious languishing and panging soules in the agonie of death what else was this then an argument that life was not quite extinguished nor his soule departed when the Executioner had your Martyrs heart in his hand I hope M. Gennings that your skill is not so slender in Philosophie as to make the bowells of any man so absolute and totall a receptacle of the soule as that it is so most specially resident in the same that it may not without a speciall miracle for an instant or a short moment continue in the heart head and tongue at the renting out of the bowells of mans bodie The summe is had your Brothers tongue or heart cryed out Sancte Gregori ora pro me after his soule had been departed we might haue reputed the same a Prodigie of the Deuill but not a miracle of God I say a prodygie of the Deuill for I doubt not to call such manner of invocations no other than Satans instigations What did your Gennings more nay he did lesse then that Deuill which being coniured to depart out of a possessed woman and at his departing to say the Pater Noster and Aue Maria he added more and aboue out of his owne deuotion thus Ah Holy Marie pray Ifingrenius apud Powel de Ant. nota 17. for all those that visit this thy Chappell Ah holy Marie pray for them And that yee may be assured that it was the Deuill who so prayed he made his invocation in Latine a point aboue the possessed womans reach And as this Deuill prayed so heartily to the Virgin for such as should superstitiously visit her Chappell so I doubt not to interpret but that the Deuill whereof Caesarius maketh Cesar lib. 5. cap. 36. mention which hauing serued a certaine souldier in the habit of a faire young man a long time at his discharging out of his seruice required a Bell to be bought with the wages which hee accepted for his seruice and the same Bell to be hanged vpon the top of an old Chappell to call the people together I doubt not I say to interpret that this Deuill by such his erecting of a Bell aymed at some such superstitious worship as your Martyrs Sancte Gregori was not at any such worship of God as the holy Scriptures command and commend vnto vs. The third miracle which I obserue in this martyrs The Pamphlet mentioneth onely these 3. miracles Legend hapned thus A certaine namelesse Virgin there was who longing after some of the martyrs flesh approched full of faith vnto the basket into which the martyrs quarters were cast readie to be carried away and to be set vpon London gates but not knowing how to obtaine her desire she presumeth onlie to lay her fingers vpon one of the Saints consecrated thumbes whereupon presentlie obserue the miracle deseruing a Baronius to annalize it that consecrated thumbe which she touched Baronius fableth the like of a tooth for the taking of which out of Cesarius his head three kniues were broken which tooth after prayer came presently out very easily Baroniu An. 11 38. I am sure that neither my selfe some others nor Mr. Copley to whom Iohn Gennings was familiarly known euer heard thereof inuisiblie to all the standers by did miraculouslie yeeld it selfe into her Virginall hands with which she ioyfullie departed keeping the Iewell close and secret vnto her selfe vntill the ariued beyond the seas where and when she made the miracle knowne to Iohn Gennings brother to the said Saint Edmund martyr thus in effect hapned the prodigie concerning which and the manner of it I obserue these points First I cannot without a kind of detestation thinke of the leuitie and pronenesse which is in Papists to admit of a miracle grounded vpon so weake a testimonie of a maid a simple maid a namelesse maid a maid concealing till she were beyond the seas and there so couertly setting her miracle to sale that for ought I could euer heare there were none made acquainted with it vntill now when this idle narration was to be made publicke Voraginous Iacob relateth in the Legend of S. Austen how a great friend of that Fathers bought of a Monke for a round summe of mony a pretensed finger of the same father which neuerthelesse was found to be counterfet though wrapped vp neatlie and charily in a faire peece of silke what could a Monke