A LETTER TO Mr. T. H. LATE MINISTER: Now Fugitive: FROM SIR EDWARD HOBY Knight.  
IN ANSWER OF HIS first Motive.  HEBR. 3.12. 
Take heed, Brethren, lest at any time there be in any of you an evil heart, and unfaithful, to departed away from the living God.  
AT LONDON, Imprinted by F. K. for Ed. Blount and W. Barret, and are to be sold at the sign of the black Bear in Paul's Churchyard 1609.   
Rom. 16. v. 17.18. 
Now I beseech you, Brethren, mark them diligently, which cause division and offences, contrary to the doctrine, which you have learned; and avoid them.  
For they that are such, serve not the Lord jesus Christ, but their own bellies; and with fair speech, and flattering, deceive the hearts of the simple.   

TO ALL ROMISH COLLAPSED LADIES, of Great Brittany.  
COmmiserable Ladies, this my Letter to M. T. H. lay a while upon my hands, for want of a convenient messenger: at last, by conference with a Merchant of Dunkirk, I understood there was no way sooner to convey it to S. Omers, then by your ladyships means, as having weekly news from the English house, which will hardly admit any stranger, to confer with her new Proselytes, whom she masketh under counterfeit names. Might I therefore be secured, by the privilege of your favours, not to have it intercepted by any jesuitical supervisor, you shall give me just cause to pay you the tribute of my best service.  
I am the bolder to solicit you herein, for as much as I first came to the view of his Motive, by one of your near followers, who gave me also to understand, how great those jesuits are in your books. Had I no other thing to write, these tidings would yet have set my pen on work.  
In sooth, my respective care of your welfare enforceth me exceedingly to grieve, that you, who have been baptised since the superstitious Romish Rites were abolished; having seen this invincible faith now fully settled; being so nobly descended; and religiously trained up, should so prostrate yourselves to that Antichristian beast, whose spotted skin, and alluring scent leadeth into the den of destruction. I could wish his Seminaries had less subtlety, or you more constancy. You may well think, were their grounds of such soundness, as they bear you in hand, they would not so busily swarm about your sex, which, by reason of your less ability of judgement, is soon inveigled with their wiles. Your own Prateolus hath given them an hint of the eagerness of your affection, of the pitifulness of your inclination, what fit instruments you are, both for your sundry opportunities, and many intelligences, to serve their turn: so that if they once win the night-crow, to sing their ditty, then make they no doubt, but that the whole house will soon dance after their pipe.  
Having once dived into your secrets, discontents, qualities, and affairs, it cannot be long before they rule the roast: Scire volunt secreta Domus, atque indè timeri: they will make you sure for slipping the collar, without some great disadvantage. If they find in any of you quickness of spirit, boldness of stomach, or volubtiltie of speech, she shall be employed, as their Agent, (as not long since some of you have been, though in vain, unto two noble personages now deceased) to deal with such, whom either crosses have distracted, or sickness weakened; where they themselves can have no access: by which means their infection spreadeth itself on every side.  
Hence it is, that thoroughly to possess themselves of your favour, they will pretermit neither time, nor means; yea they will not stick to set out our Lady's picture, (as one of your sprite-speakers did) with one of your best faces, if that may gain your assent.  
What will be the issue of this your blind and factious zeal, I refer me to yourselves. Is there any hope you should ever be better resolved, as long as you must neither pollute your eyes with our books, defile your ears with our Sermons, nor grace our Churches with your presence?  
You much trouble yourselves about the Antiquity of our Church, which you are no less unable to conceive, then unwilling to believe. I would to God, you would not be wise above that which is fit: Quid quod libelli Stoici inter sericos iacere puluillos amant? S. Paul teacheth you to ask (not to grieve) your husbands at home. Solomon would have you give the portion to the household, & the ordinary to the maids, to open your mouths with wisdom, and to have the law of grace in your tongue: Then should your husbands be known in the gates, when they sit amongst the Elders of the Land. Whereas now, being kindled with those hellish Mercurialists, the flame of this your intemperate zeal presageth, nay threateneth the utter desolation of your whole stock.  
Might it please you to consider the infinite expense, which these chargeable encrochers, the jesuitical drones, suck out of your estates; your monthly checker-payments; the danger of forfeiting your jointures; the incapabilitie of suing in any of his majesties Courts; the grief of your near Allies, and dear friends, for the declining hopes of your ruinous posterity; or at the least your own infamy, wherewith you are generally branded, your houses being held as nurseries of poisonous weeds, and pestilent plants; your tenants, and attendants promising no great safety to the King, nor peace to the State, nor tranquillity to the Church: Might it, I say, please you to ponder these things aright, it is unpossible you should be so inconsiderate, as to buy a fantastical, I will not say, a fanatical humour, at so high a rate.  
Why should you be so respectless of those worthy Gentlemen, your husbands, as to cause their honours to be eclipsed, their loyalty suspected, and their advancement hindered, by your recusancy? How do you think he should be reputed wise, who can no better order his own house? How should he be held fit for government in the State, who cannot bring those that are so near him to the conformity of the Church?  
How these things may affect you, I can not tell: happily as you generally distaste all that is not of your own stamp, you will pass them over, with a disdainefulleie, still staining yourselves with your own works, and going a whoring with your own inventions. Herein shall you more harm yourselves, then hurt me, who for my friendly advertisement desire no other be one, than the delivery of this letter enclosed. Far you well. From my house in the Blackfriars. May 20. 1609.  
Edward Hoby.   

A LETTER TO Mr. T.H. LATE MINISTER, NOW FUGITIVE: FROM SIR EDWARD HOBY Knight, in answer of his first Motive.  
MAster Theophilus higgon's; 
a Ecclesiast. cap. 12. v. 12.  Faciendi plures libros nullus est finis: There is none end in making many books: and as Plures, so no age ever afforded tam inermes & inertes, as this doth: among which I lighted upon a book of yours, entitled, The first Motive of T. H. Master of Arts, and lately Minister, etc. Wherein, had you not been an 
b Lamiaes domi caecae, foris oculatae.  over partial beholder of the offspring of your own fantastical wit, you could not but have seen, that the deformity thereof, deserved rather to have it trodden under the 
c Proles viperea pedibus conculcanda, non manibus gestanda.  feet, then hatched, or harboured in the bosom of those (therein unfortunate) Ladies, unto whom it was by your factious factors so cunningly vented. Such is the misshapen 
* unus in omnibus, nullus ●…a singulis, rudis indigestaque moles.  disproportion thereof, that your former 
d Imprinted at London 1608.  Scholastical examination of man's iniquity and God's justice, taketh it in foul scorn, to have it reputed for her sister. And indeed, of that, you may say, with the 
e Of his fair pictures, and foul children.  Painter, Luce pinxi; of this, Nocte finxi, there is such beauty in the one, and blemish in the other.  
For my own part, hardly could I be induced to believe, but that the nameless Printer did much wrong, in fathering it upon a man, borne of parents so religious, in the reign of a Queen so pious, bred in an 
f Oxford.  University of that fame, and graced by a 
g Of London.  Bishop of that reverend esteem. But since your own claim doth challenge it, 
h Peut. Heut. de lib. hom. Nat.  Partus ventrem sequatur: you must look to maintain it, or else it will lie upon the parish, of Romish Jesuits. To be sure to disburden our selves, as soon as it was brought before me, I dispatched this paper, as my Borsholder, to convey it from text to text, from argument to argument, from Father to Father, until it come to the first motive, where it was first farrowed.  
And have you any reason to look for any further or extraordinary kindness at my hands? Do you think, I can possibly forget, what sparks have flown out of that forge, where you now are become a needy Vulcanian apprentice? Can the horror of that dismal project, that Gunpowder plot, 
i judgement of a Catholic Eng. § 1.  howsoever smoothed over with Parallels, (the eternal stain of your murderous profession) but still lively represent before me, even in my dreams, and imprint in my most serious thoughts, that furious 
k una dies dabit exitio, mult●…sque per annos sustentata ruet moles & machina regni. Lucret.  Blast, which myself, (my poor self) should have sensibly felt, or my good friends at least bewailed?  
No no (Mr. Theomisus,) for ill doth 
l E Paulo Saul.  Theophilus fit you, I should register it among my capital and dreadful sins, if I do not my utmost with sword and pen to revenge it. Oft have they been employed in causes of less moment, and therefore seeing 
m Velleius Paterc.  inevitabilis fatorum vis, the divine providence of my God, hath reserved me from the Bedlam violence of your rage, I hold the little remainder of my Pilgrimage most worthily spent in freeing all poor weak inveigled Ladies, and other my dear countrymen from your Sirenical deceit. Never can the most superlative (Parliament) severity be accounted extremity in the prosecuting or sharpest research of that viperous brood, those merciless hellhounds, among whom you are now matriculated; Quibus ipsa misericordia (me vivo) nunquam ignosceret: whom mercy itself should be thought cruel ever to forgive. 
n Stulta est clementia, perituro parcere funi.  Execution in these cases were better than disputation. How gladly I would see the one, may appear by my forward attempt of the other. And were it not that Protestant charity giveth a restraint to my pen, I would vow never to forgive the immanity of those matchless miscreants, 
o 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Matth. 12.32. id est:  
Ante leues ergo pascentur in aethere cerui etc.   until I hear their absolution pronounced by the mouth of the most supreme judge. Let him make the case his own, that censureth me of too much bitterness: Satan himself could not deny 
p job. 2.4.  Pellem pro pelle, that all that ever a man hath, he would give for his life. I must confess, I did ever before suspect the carriage, but then did I begin 
q Nam quis iniquae tam patiens Romae, tam ferreus ut teneat se? Iwen.  irreconciliablie to detest all the Incendiaries of your Romish forge.  
Thus you see (Mr. Theomisus) ubi meus me calceus urget. judge you, if I have not just cause to be an eternal opposite to all of your coat, I mean, to all such English fugitives as have been borne since the blessed reign of our late (& ever dear) Angelical Q. Elizabeth, and fallen from the Apostolical, Catholic, 
r Rom. 1.8. As it then stood unpolluted by the Bishop of Rome.  Roman faith by her established. I am not (I confess) a Minister, nor 
s S. Dunston's London.  Lecturer, as you were; yet must I, according to the small measure of my endowments, show myself a 
t Etiam cum sanguine & sudore.  Christian, in withstanding the most insolent oppugners, of that faith, into which I was Baptised, and whereof King James my most Dread Sovereign Lord and Master is Defender. And albeit I am not in holy orders myself, yet will I do my best to order you, and the rather, that you may no longer be a reproach to Christ's Church, whereof you were once a member, in that famous University, wherein by their undeserved favour, I was M. of Arts, and (absit invidia verbo) Senior of the Act, before your mother's womb did bear so monstrous a burden as yourself. In sum, my desire is to reclaim you, that you perish not, my purpose is to confute you, or at least to discover you, that you seduce not, and my readiness is always priest to answer you, or any Fugitive Romified Renegado whomsoever.  
In this my discuss, albeit I can hardly stay myself, from encountering the several particulars, and cutting off all the heads of your Hydra, yet because there are many valorous and worthy Champions, Qui severtores Musas colunt, 
u D. Morton Deane of Gloucester. D. Field.  whom it doth nearer concern, as being yet alive, to answer for themselves, whose learning is no whit appayled, nor courage daunted, to justify the truth, and clear your pretended depravations in their own writings, I will, (omitting whatsoever concerneth them,) confine myself within this list. My whole discourse shall consist of six Paragraffes. In the first, The cause of your Alienation shall be sifted. In the second, Your main reason for Purgatory disproved. In the third, your Prime father answered. In the fourth, your Prime Protestant D. Humphrey defended. In the fift, The contrary Position maintained. And in the last, A friendly retreat sounded. So that by that time I have done, obstinacy itself, shall I hope, confess that, our 
x Psalm. 48.2.  Zion is fair in situation, the joy of the whole earth, and the city of the great King: whom I humbly beseech upon the knees of my heart, for his dear Sons sake,  praeveniat inspirando, adiwet prosequendo, finiat benedicendo.  

§. 1.  
THe Naturalistes, amongst many other observable relations, record this of the 
a Struthio camelus. Pererius in Genes. cap. 6. p. 329. n. 71. Bercor. Redus. moral. 7. cap. 69. vide Plin.  Struthio, that having once put her head into the bush, albeit her whole body be out, yet she thinketh herself, close and safe, as if she were clean out of sight. The like persuasion, as it seems, hath bred the same witless confidence in you. The cause of your revolt is covered over with such glorious pretences, weighty considerations, apparent detections of falsehoods in our learned Protestants, that forsooth 
b Pag. 96. & 97  Moral reason must assure us, you were not transported by any light or sudden motion; that you would not strive unwisely against the benefits of fortune; or unkindly against the duty of nature, unless some superior and more excellent Consideration, did obtain a powerable authority in your soul. These furze are, in your conceit, a sufficient shelter to keep your hypocrisy from being descried. But, alas, howsoever you thrust your first Motive into this thicket, the bushes, God wots, are too bare to cover so vast & monstrous untruths, which lie open to the view of the world. Such is the weight of that lumpish mass, that it is unpossible for your Struthio's wings to soar out of our reach. It is no new fallacy to come in, with a non causa ut causa; it was of yore a logical axiom, Quaedam videntur & non sunt: you have now made it practical: wherein you jump with your predecessors the glozing pharisees, as in opening of this your painted sepulchre will more fully appear. It standeth not with my nature, I confess, to blaze your shame, neither is my profession to be an historian to persons of your rank, yet rather than the integrity of so well founded a Religion, (than which none better) should receive the least blemish by your forged calumnies, it is fit the world should be better acquainted with that malignant humour which hath driven you into these frantic fits. All diseases, by the verdict of the best Physicians, arise vel ex repletione, vel ex inanitione, either from fullness, or emptiness: to the like original we may also refer the distemperature of the mind. Plenty breedeth sensuality, and luxurious affections: want is the mother of heresy, and schismatical defections. And no marvel, for they that fast much are usually troubled with Vertigo, the swimming and giddiness of the brain. This was Aërius his disease: whose empty stomach being disappointed of the fat 
c Aug. de heres. n. 53.  Bishopric, after which he did long gape, sent up such foggy mists of discontentment into his dazzled head, that like the 
d Mat 17.15.  Demoniake in the Gospel, he fell sometimes into the water, sometimes into the fire, never ceasing to tumble down the hill of faith, until he fell flat Arrian. Aspiring spirits, having their hopes defeated, grow turbulent, and that, either to be revenged of those, whose favours have been more niggardly, than their prodigal desires, or to raise a new fabric for their better fortunes upon the vantage of 
e Haec non successit, aliam ingrea●…an ur viam.  opposition. It much grieveth me to read of any spice of this disease in men of our nation, but more to see it in men of the Church, and most of all, that they who are thus tainted, do rather lay the fault upon the infallible grounds of a spotless religion, than upon the boundless appetite of their own endless desires, making conscience the ladder of their climbing ambition.  
Do you ask me Quorsum haec? I will tell you, Mutato nomine de te narratur fabula. When I speak of Aërius, I think of him whom indeed I am loath to name, even of M. Theomisus: I might call you M. 
f Plautus.  ●…surio: for so do the 
g A●…g. de heres. n. 69.  symptoms bewray your malady, Si saturio fuisses, non Circumcellio fuisses. Feign would I pluck back my pen, but that my eye telleth me how you have played the counterfeit, in ascribing your revolt to the insoliditie of our religion, which was wholly hammered by your own ill balanced discretion. It is twenty to one, but some of your Ladies will be pearing into this letter, therefore will I write no more, than I am able to justify, nor will I put you in mind of anything, whereunto your own knowledge shall not readily subscribe. If any thing be omitted, it is not my ignorance, but my charity that concealeth it. These things were not done in a 
h Act. 26.26.  corner.  
That famous College of Christ's Church in Oxford, which you have ill repaid, for the sweet milk which you have sucked out of her breasts, hath not yet forgotten how you were ever stained with Puritanisme, how violently adverse you were to all such, as were suspected to favour the Romish Sea. She doth yet smile to think, what pain you took, being Censor of the house, in putting your hand to the sawing down of a poor harmless Maypole, because you thought it came out of a Romish forest. When you were Lecturer at S. Dunston's, your contributory auditors thought your long prayer, and spitting pawls too short, because the reverend Bishops (yea even your own Lord and Master) were ever left out for wranglers and Antichristian Hierarchies, not worthy to be named in the same day, with your holy Pastors and sanctisted Ministers. Thus have you ever affected singularity.  
But how cometh it to pass, you should now fall into the opposite contrariety? 
i 
Dum vitant stulti vitia, in contraria currunt.  
Incidit in Scillam etc.   In vitium ducit Culpae fuga, si caret arte. Is there no means between Niceness and Nastiness? was the faith wherein you were so long trained, so weak as that one 
k Dissuendae non disc●…candae sunt ami●…itiae. Omnis subita mutatio peri●….  blast hath overthrown it all? have you been thus transported, by the 
l In the title.  detection of falsehoods in our learned Protestants? Did you converse with them for satisfaction, and they not able to resolve you? then would your Apology pass more currant.  
You mention only their writings, wherein you play Canis ad Nilum, catching and snatching here and there, for fragments of sentences, which, like 
m Artic. 12. sect. 6. applied by you, pag. 122.  jewels Procustes, you stretch out to the length of your own fancy: plainly bewraying yourself, that either you were not so well grounded, or so thoroughly affected to your Religion, as it became an instructor of others, or that to magnify yourself, and gain the more credence with those, unto whose harbour you were driven by the tempestuous storm of your extremities, you did pick these imaginary cavillations; which had they been real doubts indeed, might with your greater credit and charity, have been decided in a more private scene. He that hath but half an eye may see there is a Pad in the straw: happily you have done this, either wholly to escape, or to agree the better with your creditors, that seeing your sudden alienation, their desperate debts may be more easily compounded: happily having miss a former preferment, you think by this means to be wooed by the State to return to your first love: happily the yoke of wedlock being somewhat burdensome to your shoulders, was an inducement to make you cast off the 
n Luk 9.62. You have played Ananias, fortune beheld you not with a benign and comfortable aspect, as you pretend. pag. 97.  Plough. Surely not only some, but even all of these were the cords, that haled on your First motive. Your debts were (the world knoweth) very clamorous: the miss of your preferment was grievous: and the mariage-god Himenaeus was none of your best friends. To ease yourself of all these, which Atlas himself could hardly undergo, you thought good to cast anchor in a new sea, and to fish in troubled waters.  
And for as much as you could not be well rid of your wife, creditor's, and other grievances, as long as you held your profession, you chose rather with 
o 1. Tim. 1.20.  Himenaeus and Alexander, to make shipwreck of this, then to have your ship overcharged with those. The jesuits, you knew, were no ordinary gulls, and therefore, if you meant to be Sanctuarised by them, it lay you in hand first, Auaere aliquid carcere dignum, to ascertain them by some audacious project, of your future fidelity: as you have now done, by making your own pen a cross-bar of restraint, for any welcome return unto your old home. Into what a pitiful strait (poor soul) were you then driven? was there no other way to repair your ruinous fortunes, but by giving a bill of divorce unto that faith, whereunto you were first united? it cannot, it cannot, howsoever you pretend, but 
p Coelum non animum mutant qui trans mare currunt.  grieve you to the heart, that you have with Esau, sold your birthright for a mess of pottage, which many tears will hardly redeem. I cannot blame you, 
Richard Etkins household Chaplain unto the now Lord Bishop of London.  if at the sight of Mr. R. E. your old fellow Chaplain and friend, you had Peter's tears in your eyes, for the denial of your Master. I do easily believe, upon his credible report, that at such time as he desired your company to Brussels, or to England, you smote your hand upon your heart, and in great passion uttered these words, O that I might safely return, for that is my desire. The small liking you have to the Romish Religion, you sufficiently manifested, when as being reconciled to that Synagogue, by one Flood a Priest, you did yet after your return out of Yorkshire, writ a little Pamphlet of venial and mortal sins, flat against the principles of that profession. And were you not now in Hucksters hands, whose vigilant eyes have mewed you fast up, in their idolatrous cage, I dare say you had been in England long since, for so did you protest, as you hoped to have any part in the passion of our Saviour Christ, that within three weeks at the furthest, (if you lived so long) you would be here after your father's return: who, good man, took a tedious journey to seek out his lost son, who never opened his mouth to ask him blessing for his pains.  
Was it not grief enough, trow you, to the old man, to see his son Theophilus higgon's, turned into Thomas Foster, as if you had been ashamed to answer to your father's name? to see you so strangely habited, so barely arrayed, so ghastly visaged, whom he had so carefully tendered? Was not this grief enough, I say, but that you must deprive him also of that private duty, which was due unto him? and contrary to his express commandment, and request, and your own solemn promise made to him, make his presence known to your Confessor, whereby he might have been in danger, as much as in you lay, to have lost, not only his unnatural son, but even his dearest life in a strange Land? and that which is worst, make him a sorrowful witness of your periurous vow? The like solemn oath did you take in the presence of him, by whom your father was accompanied, that upon the 
q Fides Jesuitica, fides Punica.  Faith of a Roman Catholic, and, as you hoped to be saved, this book of yours, which you then showed him, should not be printed. This albeit it be no strange news to your afflicted wife, and some of your deceived creditors, who are thoroughly acquainted with many such your voluntary & intended perjuries, (as upon your next reply shall be more particularly specified, under whose name soever you mean to cover it); yet is it a sufficient testimony, that not the approbation of your Romish Religion, but the grim aspect of your own estate, hath driven you to this exigent. It is not long since you have complained, through impatient emulation & ambition, (both which do distract the mind, and turn it over to hellish discontent) that if you might have been then preferred, and not advised rather to return to the University, to repair your wings; you would not have changed your copy so soon, nor made so sorry a flight from us to Rome. This you know to be well known, and upon further occasion may be better specified unto the world. Hinc illae lachrymae. And yet as if D. Humphrey had made you fall out with your wife, country, creditors and all, you are so impudently shameless, as to say, 
r Pag. 172.  He that " was the snare of death unto many, began to" lose the snare wherein I was entangled. Whereas you should more truly and tolerably have said, of your expected preferment, Quod alteri beneficium, mihi fuit maleficium, that which was another man's bliss, was my Bane.  
Let any man now judge, whether you be not infected with Aërius his disease. Do you not now stand upon the like terms with our religion, as money-mongers do with their courted mistresses? Auge Dotem will make up the match. She that hath no portion, hath little proportion in your eyes. Well may you liken yourself to the young 
s Pag. 99  Partridge, you are so Pragmatical, that you would feign fly to advancement, the shell yet upon your head. Had you loved our religion as well as jacob did his Rachel, you would not have thought much, to have served seven, and seven years, for her sake. Put as if the Lord had no more blessings, than one, you are like a reed shaken in the wind, impatient of delays, storming to wait the good pleasure of his will: 
Flectere si nequeas superos, Acheronta movebis:   
If there be not a golden mine in heaven, you will try what you can find by digging into the suburbs of hell. But be you well assured, Denarij sepulchrales, Pluto's, (I should have said S. Peter's) Pence, will never pay your debts, nor make up the remainder of your wives portion, the loss whereof hath made her miss of your love. You shall be kept, I dare warrant, as hungry as a hawk, that they may have you still at their lure. Those golden mountains, that Flood promised, will prove no better than molehills of dross: which in the end your compulsory employments must be feign to purchase, with the expense of your best blood. What can your tongue or pen refuse to do for them, upon whom you must wholly depend? You have already, being but a Puny in their School, made so desperate an assault, not only against our Church, but even government of our State, that you cannot but be soon set a work, about some more desperate and dangerous attempt. What will they not expect from you, whose pen hath already broached this traitorous and seditious assertion? 
t Pag. 163. and 164.  That in your secret thoughts you could not but acquit the Papists from the crime of disobedience, and undutifulness to the State: for as much as they made not themselves contrary to it, but it is made contrary to them; the 
* Non tellus cymbam, tellurem cymba relinquit.  change being in the State, which propoundeth a new faith, and not in them who conserve the old. A grave and religious sentence. Hell itself could not have belched out any more pestilent. But why should we take it unkindly at your hands? You use our State no worse, than you did your father, nor our Church more unkindly, than your own wife: having withheld your natural duty from the one, and your loyal affection from the other. If these be the fruits of your religion, I am so far from envying it, that my very soul abhorreth it.  
If any man now say of you, 
u Pag. 98.  as you put the case, He did run well, who did let him, that he obeyed not the truth? He shall not need to run to Saint Omers for satisfaction, he may thus resolve his own doubt, that you were a lover of yourself, more than a 
x 2. Tim. 3.4.  Lover of God: that you were a 
y james 1.8.  wavering minded man, and unconstant in all your ways: that you were in the 
z Act. 8.23.  gall of bitterness, and in the bond of iniquity; and that, to return your own 
a Pag. 99  phrase, you mask intolerable falsehood, disguised under the shape of sincerity & truth.  
For my own part, (and herein have I been seconded, with better and more noble judgements) I could never persuade myself, that the multiplicity of Schools, needless Lecturers, and trencher Schoolmasters, would sort to any better effect. For the first it is a natural experiment, that too many sciences weaken the state of the Tree: & some have thought, that the parochial endowments, and collegiate preferment of this Land, are by the tenth part too little, to afford sufficient juice, to those infinite superficial students, who, were it not for this ubiquity of schools, might much more profitably be brought up in some other professions and trades. For the two other: 
b Maxima haereticorum pars nimis maturè ex scholis ad pulpita aliosuè gradus evocatur. Alan. Apol. pag. 106.  were those men, continued in the Universities, till they had some competent settled livings void for them abroad, they would no doubt be better grounded, and more firmly minded. But when every nice dame must have a Pedante at home, who must vanish at her frown, if my young master be somewhat, as she thinketh, over disciplined; and when every iching-eared congregation will, besides their learned 
c Nemo Propheta in patria sua.  Pastor, be served with an humorizing Discourser, whose divinity must spout, as oft as they turn the cock; as being more than servilely obliged to their voluntary exhibition, then are these distracted minds compelled to bethink themselves what course they shall take, for their livelihood, when either my mistress' displeasure, or the approach of some new and more zealous Orator, telleth them that they must be put out of their stewardships: then will they be glad to be entertained in foreign houses: they are for every coast, upon which the wind driveth them; or if they sit idle (nihil turbarum machinantes,) it is because Nemo conduxit: No man hired them. This consideration, was that motive which made you sit down and write, 
d Like the unjust steward.  thirty for sixty, and fifty for an hundred, making what reckoning you pleased of our religion, as if it were to be rated according to the valuation of your partial pen: which, to curry favour for a new service, was now ready to deliver whatsoever was suggested of the old.   

§. 2.  
Having thus dismasked your hypocrisy, & uncased your mastership of your Lion's skin, I know no reason but that I may take heart of grace, and venture upon your Main reason for the proof of Purgatory. What said I? your Main reason? admit it were as Main as it is Maimed, yet, I must deal truly with you, had every bird his own 
a Moveret cornicula risum.  feather, your peacocks plumes would soon vanish. For indeed, it doth rather both for matter and manner appertain to 
b Upon the same Scripture, Mat 12. and Mark 3.  Maldonat, 
c Upon the same Scripture, Mat 12. and Mark 3.  jansenius, and 
d Bellarm. de Purg. lib. 1. c. 4.  Bellarmine, 
Sic oculos, sic ille manus, sic ora gerebat:   
So is it by them propounded, so prosecuted. Wherein you secretly bewray the invalidity thereof: For why should you be so saucy, as to wrest this weapon out of their hands, unless you meant to handle it better than they? indeed, Multum refert quid à 
e Davus nè an herus?  quoque dicatur, and for aught I see, your thrust is as short as theirs; wherefore you must be contented to have your old Veny put off, with an old ward.  
Sic disputas egregie Magister: Whosoever shall speak a word against the holy Ghost, it shall not be forgiven him in this world, nor in the world to come. Ergo, Some sins are forgiven in the world to come. Ergo, Purgatory. Ergo, 
f Each implying other, this per modum signi, that per modum causae. pag. 19  Prayer for the Dead. This is your Lactea Via, your Aurea Catena, with which you are so fettered to the Romish sect. Well, be as proud of it as you will, I dare aver, it hath but one good link, as for the rest, the test shall prove them not so good as Virginian oar: affording not so much as a S. Nicholas penny towards your Purgatory, nor a taper for your Dirge.  
It was an old proverb when I went to school, Veritas non quaerit angulos: How cometh it to pass, that S. Mark his exposition is such a mote in your eye, that it galleth you to the quick to have him decide this controversy? Did he not write of the same matter? Was he not endued with the same spirit? it may be truly said of them both, as the Psalmist 
g Psal. 41.8.  prophetically foretold, one Deep answereth another. They were both prefigured by the two 
h Exod. 25.20.  Cherubins, one beholding the other. Matthew is excellently seconded by Mark, Mark notably sampled by Matthew. Let the question be this: When shall he that sinneth against the holy Ghost be forgiven? S. Mark maketh answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Ergo no simple gloss. pag. 2.  Never. Which is all one, as if he had said with S. Matthew, more figuratively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Neither in this world, nor in the world to come. Implying nothing else, but the perpetuity of the punishment, and including no specifical distribution of sins, whereof some are to be remitted in this world, and some in the world to come, as you suppose. For so S. Mark explaineth himself, & his fellow Evangelist, altogether as largely as S. Matthew in these words, 
k Mark. 3.29.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: is culpable of eternal damnation: So that Matthewes partative, and Marks collective do note one thing, viz. Eternity.  
Were you, as you pretend, a true child of Antiquity, you would not be more curious than Athanasius, Jerom, Hilary, and Ambrose, who were content, as often as they examined these words, to render them by Aeternum, not seeking any further. 
l Pag. 2.  This was no simple gloss in those days. The Greek Fathers dreamt not of temporal punishment after death, but of eternal. And this accordeth with the opinion of 
m Caluin. Harm. evang. in eum locum.  Caluin, who holdeth that the scope of the text concerneth only the last judgement, where there is no place for the remission of any sin, which was not formerly pardoned in this life. Now then, whether we ought to attribute more faith to your affirmitive collection, or to Saint Marks identical narration, judge you. The syllogistical examination of your argument, will make the folly thereof more evident. Whosoever, etc. it shall not be forgiven him in this world, nor in the world to come: Ergo (say you) Some sins are pardoned in the world to come. That you may see how willing I am to give Sea-room, for fear of splitting your tender sided Foist, I will grant all, and yet, Nè canas ante victoriam. For your Purgatory should notwithstanding be very impudent to intrude itself. What 
n You may well say, what is this to Purgatory? pag. 19  inconvenience should follow, if I should yield that some sins are pardoned in the world to come? I dare avouch it, without any prejudice to the cause. Our Saviour speaking of the unbeliever, saith, 
o joh. 3.18.  He is condemned already, and yet you cannot deny, but that he must come to a second 
p 2. Cor. 5.10.  Doom. So is it with the believer: albeit he have full 
q 1. joh. 2.12.  Remission granted, and his pardon sealed in this life, yet he must have the same proclaimed at the General Gayole delivery in the world to come. In which sense he may as truly be said, to have his sins then pardoned, as the other his then condemned.  
The words of your ground import as much, Non remittetur eye in hoc seculo: viz. per Remissionis applicationem, nec in futuro, viz. per Remissionis promulgationem. That is, they shall not have the spiritual assurance of remission in this world, wherewith the elect of God have their consciences 
r Ephes. 1.13.  sealed, neither shall they have the fruition thereof in the world to come, into which the children of God are to be inducted. Nec hîc Spem: Nec ibi Rem. Neither present expectation, nor future possession. So that as some sins are there punished, so also there are some there pardoned, & yet your Purgatory clean excluded. If you say this exposition doth either disagree with the scope of the place, or analogy of faith, I would gladly be better informed, by solidity of reason, not superfluity of words. For as yet I cannot see, but that it rather followeth à contrario, thus: This remissible sin shall neither be forgiven in this world, nor in the world to come, Ergo, This or that remissible sin shall be forgiven, both in this world, and in the world to come: the two latter being added as inseparable adherents to the former. And so the sin is here exaggerated, by opposition to other sins, in the deprivation of that double benefit, whereof other sinners, that are penitent, are capable: unto both which, he that sinneth against the holy Ghost can lay no claim.  
I will not vie too fast, it may be you keep the Five-finger in your hand for the last trick; when you come in with your, Ergo, some sins remissible, are pardoned in the world to come, happily you have this mental reservation, viz. which are not formerly forgiven in this world. I protest I thought as much. You have turned up. 
s 
Quae ligata manent in terris, ea posteà non soluuntur. Matth. 16.19.18.18. joh. 20.22.  
In the place that the tree falleth, there it shall be. Eccles. 11.3.   Nodie. But dic sodes, deal plainly with your friends. Came this card out of the stock? Is there any such clause in the text? or any other express Scripture, to justify this insertion? A young gamester may see that this is but a bad sequel, The sin against the holy Ghost, shall neither be forgiven in this world, nor in the world to come: Ergo, Some sins are pardoned in the world to come, which are not forgiven in this world. Hear is old packing, but I will discover you. A Kentish Gentleman, not purposing to make his heir a great Clerk, saith thus: My eldest son shall never be student in Oxford, nor Cambridge: were he not an excellent Artist, trow you, that should hence infer, Ergo, some of his other sons shall go to Cambridge. In this there is no necessity, the Gentleman's scope being, by this Negative distribution of the English Academies, to show he meant to set his son in some other course, and not particularly to determine, what he would do with the rest. Or if he should say, (as he may well without 
t Pag. 3.  ridiculous absurdity) My son shall neither be scholar of Eton, nor fellow of King's College: were he not out of his wits that would hence conclude, Ergo, A man may be 
u Being against the first foundation.  fellow of King's College, that was never scholar of Eton? In this there is no Possibility. I am sure it was a rule, when I first haunted 
x An exercise in Oxford Schoole-streets for young scholars, Logicians.  Paruies', Quod de uno negatur, non semper de diversis affirmatur, & è contra. My reason is this, Potest idem Praedicatum, de diversis subiectis rectè Praedicari: as thus: This proposition is true, Eos qui foris sunt Deus judicabit: and this as true, Eos qui intùs sunt judicabit Deus, where Subiectum doth differ, the Praedicatum being all one: Neither may we argue thus, They are to be judged by God, Ergo, not by the Magistrate: This were an Anabaptistical heresy. Common sense will disprove it, and yet you stick not to conclude, The sin against the holy Ghost shall never be forgiven in this world," nor in the world to come, Ergo, 
y Pag. 2.  Some sins" shall be forgiven in the world to come. It will put you to a foul plunge, if I shall retort your own Paralogism upon you: Thus, The sin against the holy Ghost, shall neither be remitted, Quoad culpam, aut quoad poenam, in this world, nor in the world to come; Ergo, Some sin shall be remitted, & quoad culpam, & quoad poenam, in the world to come; which is repugnant to the position of your own sect, recorded 
z Tom. 4. dist. 45. §. 1. p. 557.  by Suares, Contingit peccata mortalia remitti in seculo futuro, quod non potest intelligi de Remissione quoad culpam, Ergo necessariò intelligendum est quoad poenam. It happeneth that mortal sins be forgiven in the world to come, which cannot be understood of the forgiveness of guilt, therefore necessarily to be understood of punishment. Which you dare not allow in respect of Gild, and yet the text doth as equally intent Remission of guilt, as of punishment. Which your Caietan confesseth, saying, 
a Caietan. in cum locum.  De peccato asseritur, non remittetur in hoc seculo, ut intelligamus comprehendi non solum remissionem poenae sed culpae: Peccatum enim nomen est culpae. Thus are you hampered in your own snare; Miserè perit, qui suis armis perit.  
But I fear I am somewhat too quick with 
b Turpe est urgere iacentem.  you: it seemeth by this your wrested collection, you are yet to learn the rule of Nazianzen, 
c In Con. de fill.  In certis quibusdam generibus negationum, ubi quid de una quadam re negatur, non mox diversum affirmatur, et si talem quandam speciem prae seferat. You must not always gather an affirmative out of a Negative, though at the first sight it may seem to be implied. As if I should say, Christ was delivered to death, not for his own, but our sins, were he now any better than a cavilling Sophister, who would hence gather, Ergo Christus habuit peccata? Therefore Christ had sins of his own, because it was said, not for his own? The Apostle writing to Titus, saith, 
d Chap. 3. v. 3.  Not by the works of righteousness, which we had done, but according to his own mercy he saved us: neither doth he intimate, howsoever the phrase may seem to bear it, that we of ourselves had done any works of righteousness at all. And so here, Simpliciter negat: Nihil ponit; by a figurative, and distributive partition of the two parts of Eternity, he exaggerateth their punishment, who sin against the holy Ghost, saying, That they shall not be forgiven in this world, nor in the world to come: and doth not, as appeareth by the rule of Nazianzen, affirmatively determine the contrary of other mortal sins.  
But alas poor soul, how can I blame your weakness, when your learned master, Bellarm. is graveled in the same sands? When Peter Martyr objecteth, it is no good Logic to argue affirmatively from a Negative, as thus: Philip King of Spain, is not King of the Venetians, Ergo, there is a King of the Venetians, he is driven to this shameful shift, 
e Bellar. lib. 1. de Purg. cap. 4. §. Respond●…, non. etc.  Respondeo, non sequi secundùm Regulas Dialecticorum, & tamen sequi secundùm Regulas Prudentiae, quià alioquin faceremus Dominum ineptissimè locutum: It followeth not (saith he) according to the rules of Logic, but according to the rules of 
f You would feign be Bellarmine's Ape. pag. 3.  prudency, for otherwise there must needs be an absurdity in the Lord's speech. As if that could by any wise man be allowed for Necessary, which by Logical consequence is not Necessarily deducted out of the Premises.  
And why should the speech, uttered by way of exaggeration, seem so absurd and unprobable as you term it? Shall your own Maldonat be an arbitrator between us? Scholying upon these words of Matth. 19.14. It shall be easier for a Camel to go thorough the eye of a needle, then for a rich man, etc. 
g Maldonat. super Matth. 19.14.  Haec oratio hominibus absurda videtur qui non intelligunt, etc. This speech seemeth absurd to those which understand it not, etc. so that the absurdity in the popular understanding, doth not diminish the truth, or authority thereof. Why then should this proverbial amplification sound so uncouthly in your ears? You would be loath I should serve you with a Non intelligis, under maldonat's seal. What if I should say, I would not allow Theomisus to be my schoolmaster, either quick or dead? Do I therefore intent that you can read me a schismatical lecture, when I am in my grave? No, but my meaning by this hyperbolical exaggeration is, that I would never admit you to that office, albeit, it were possible that I could be capable of your Romish charms. So that it is now needless to debate, whether your own instance of the 
h Pag. 2.  barren woman, (which may emphatically be spoken, secundùm morem vulgi) be more ridiculous, or the idle author thereof frivolous.  
This one thing I will yet add, if the like conjectural collections should be urged against you, we should surely hear of injurious dealing. There is no one place more familiar among you, than this of Joseph, 
i Matth. 1.25.  But he knew her not until she had brought forth her first borne Son. If out of this we should come upon 
k Non owm ovo similius.  you, Ergo, he knew her after she had borne him, or, Ergo, she had more sons, you would think that blessed and holy Virgin to be most irrecompensably 
l  Antidicomaritanae. Elench. haer. p. 133. 6. vel Heluidij blasphemia. Aug. de Ecclesiast. dogmat. ca 68  disparaged: and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until, seemeth to imply the first, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne, to import the second. To open myself, I confess freely my reverend esteem of that sacred Virgin is such, that I should stop my ears, if such disputants would not stop their mouths. Among other things, this seemeth to me very strange, that glorying so much in the authority, and 
m Pag. 4.  commending the indifferency of the Fathers, you have omitted Origens' opinion, whose antiquity would have greatly steaded you in this case. Then had you strucken the nail on the head, there had been no further question: we should have been glad to compound. I confess freely, he gathereth the same note out of these words of your ground, Esse in altero seculo 
n 
Hoc est contra Origenem, qui dicit omnes veniam consecuturos post universal judicium, transactis multis seculis.  
Hug. Cardin. in Mat. fol. 42. b.   remissionem, etc. And that this might be thought a venial encrochment upon the text, he goeth further, breaking down all the Lords fences, that the Devils and damned spirits might enter common in this after-pardon, entituling them to that Remission, which shall be granted in the world to come. Hear is good stuff. Qui semel verecundiae fines transierit, eum gnaviter esse impudentem oportet. Over shoes over boots. If the Christian world should give you Origens' inch, a whole ell of absurdities would not serve your turn. We should every day have Posts out of Purgatory, and such store of Grave-miracles, that it would make a 
o Yea Bellarmine's devout mare. Lib. 3. Eucha. cap. 8.  horse to break his halter to see them.  
Far more Analogical is Saint Chrysostoms' exposition, It shall not be forgiven in this world, nor in the world to come, that is, saith he, 
p In Matth. 12.  Non effugient poenam: They shall be surely punished in this world, and in the world to come. And this standeth with very good 
q Non remittetur hîc vel alibi, sed & hîc & alibi punietur. Theoph. in Matth.  reason: as himself proveth by this induction: Some sinners are punished only in this life, as that incestuous 
r 1. Cor. 5.5.  Corinthian, that his spirit might be saved in the day of our Lord Jesus: some only in the life to come, as the rich 
s Luk. 16.19.  Glutton, who while he was alive had the world at will: and some were sinners in grain, (as I may term them,) & are both tortured in this life, and tormented in the life to come, as the Sodomites who had here ignem 
t Gen. 19.24.  sulfureum, and have there ignem infernalem. So that when our Saviour here, denouncing against these Capital malefactors, telleth them that their sins shall neither be forgiven in this world, nor in the world to come, it is as much as if he should say, they shall both smart for it in this world, and rue it in the world to come. Whereof, (not to speak of Judas, patronised by 
u De Justif. lib. 3. cap. 14.  Bellarmine) we have a lively, though fearful, precedent in the miserable end of that cursed Apostata 
x Vicisti Galilae.  Julianus.  
I would now gladly see, what fault you can find with this wholesome exposition: it tendeth to godliness, in setting out the horror of that fearful sin, which our Saviour here laboureth to beat down in the blasphemous pharasaical Scribes, and the truth thereof is evident by the former instance: whereas your illative setteth open a wide gap to carnal liberty, our 
y Maxima peccandi illecebra impunitatis spes.  nature being so prone to defer the time of our conversion, upon the least hope of future remedy. Neither is it backed by any express testimony of holy writ, nor any exemplary proof, besides your Hobgoblins, Rawheads, Bloody-bones, and Nightghosts, which the world hath now for many years since forgotten to believe.  
You will be tried by the Fathers, you say. A good motion. My reason teacheth me to reverence them, my religion forbiddeth me to adore them: my leisure will not serve to search or cite them all. Can you except against Athanasius? Let him be the Umpire, he hath written a whole Tract of this subject, which will put all out of doubt. If you can find one line in him for this your exposition, My eye shall enter an action against my understanding. Nay I will yet go further, there is not one of the ancient Fathers, 
z Vbi benè nemo melius, ubi malè nemo peius.  (Origen excepted) unto Augustine's time, who ever made any such gloss. As for Hilary, Jerom, Chrysostome, Theophylact, and my arbitrator Athanasius, they will not I am sure, lend you one such syllable to save your life. No marvel then, if by the validity of this text, you were so powerfully led to the 
a Pag. 11.  approbation of this doctrine. These you will say are but my words, and therefore for your better information peruse them.  
By this you may see, (if the muffler of Superstition, hath not clean hoodwinked your eyes) the weakness of your first ground: Well, when you have spent all your forces in the maintenance of this fort, it will prove but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strife about words, which the 
b 1. Tim. 6.4.  Apostle appropriateth to such as account gain (I will not say Purgatory) to be godliness. No doubt, your talon and time might much more profitably be spent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in doctrine according to godliness.   

§. 3.  
THat you may perceive how willing I am to satisfy you to the full, I will do my best endeavour to remove that scruple, which the authority of that great Father, and worthy Divine S. Augustine seemeth to have first fastened in your wavering thoughts: wherein I shall find the less difficulty, for as much as yourself confess of all those of his rank, that 
a Pag. 6.  Though they were men of admirable value, yet they were not exempt from the errors of infirmity 
b Spero te minimè moriturum Episcopum. Epiph. Chrysostomo. Spero te in patriam minimè rediturum. Chrysost. Epiphanio. Socrat. lib. 6. cap. 13.  attending upon the condition of mankind: and, That they may err 
c Pag. 4.  Secundùm Analogiam loci. Which, were I captious, might bring this with the rest of your testimonies, being mere expositions upon your former ground, into some doubt. For when he said, 
d Pag. 4.  The prayer of the Church is heard for some men deceased out of the world; lest he might be urged with a Proba, he giveth this reason, For it could not be said truly of some men, that their sins should not be forgiven in this world, nor in the world to come, unless there should be some men, who though they are not pardoned in this world, yet they should be pardoned in the world to come. What is this with those other of Gregory, Jsidore, Beda, and Bernard, by you cited, but expositions upon the same place? wherein you confess they may err. And indeed I wonder you will be so friendly, as to grant that they may miss the cushion in the Analogy of the place. Little do you think what may be thence inferred. I would feign know what is the ground of faith? Is it not the word? This word hath divers parcels: now if they mistake in the Analogy of one place, (as you grant) why not then as well in another? and so you covertly contradict yourself by implying, They may err, Secundùm Analogiam Fidei, in the Analogy of faith. Thus have you made those blessed Fathers much beholding unto you.  
But that I may merit to be kalendred" by you among those that are of a 
e Pag. 22.  more" candid and honourable disposition, I will not press you so near. God knoweth, I have no pleasure to diminish the venerable esteem of their sacred pens. Wherefore for the place cited out of the 
f Pag. 28.  incomparable work, of that holy S. Augustine, with whom you first consulted, give me leave, I pray you, to put you in mind of what your own Vives hath formerly told you, writing upon these words, which you have here alleged, he saith thus: 
g Super Aug. de civitat. Dei. lib. 21. cap. 24.  In antiquis libris Brugensi, & Coloniensi, non leguntur isti decem aut duodecim qui sequuntur versus, neque in exemplaribus Friburgi excusis. And it is true he saith, They are not in any our known Copies to be found. Thus hath your own man Vives tripped up the heels of your grand authority, and laid your first Motive in the dust. But I must do you no wrong, he goeth a step further, and saith, Forsan non desunt in alijs: Perhaps other impressions have them. And so your Ponderous resolution, both for this interpretation of S. Augustine, as also for the said Father's judgement concerning Purgatory, hangeth upon a weak thread, upon a Forsan, Perhaps, which is as good as a new nothing to hang upon your sleeve. Thus as you have but one Ground, and that wrested, so it appeareth your Prime father may be supposed to be forged. Which may give us just cause to mistrust the like double dealing with the rest.  
Having hitherto busied my pen, in sounding the depth of your hypocrisy: in cleared your first scripture from your Sophistry: in defending your Prime Father from your forgery: I must now show myself a deadman's Champion, in freeing your Prime Protestant Doctor from your Calumny.   

§. 4.  
EGregiam vero laudem, & spolia amplatulisti, Tuque liberque tuus. Alas what will become of our Religion? our poor Church must needs totter, the 
a Pag. 168. and 140.  Pillars thereof being so miserably shaken. Had you the Jawbone of an Ass in your hand, who were able to stand before you, our best worthies being so deadly wounded with your Goose-quill? Amongst the rest, Barbam vellis Leoni Mortuo. You trample upon dead D. Humphrey, as if you would crush him to pieces. They that survive had need to look to themselves, your fury is so enraged toward the dead. And is it possible, that that holy man should spend so many years, dive into so many learned Authors, read so many memorable Lectures, and now come to be taxed by an obscure Neoterique of 
* Vide ad Lector. & pag. 38 82. 168. 169. 172.  1 malignitie,2 artificial collusion, 3 insolent madness, 4 egregious falsehoods, 5 Rhetorical flourishes, 6 unprofitable Rhetoric, 7 unfaithful courses, 8 obscure and uncertain oracles, for ⁹ delusion in his ambiguities, 10 unfaithfulness in his relations, 11 digressions from his matter, 12 and general imbecility in his discourse. Bona verba quaeso. You must not think to carry it away with your big looks. If your currish pen be so shameless as to dare Mingere in patrios cineres, be you assured the good father's demerits will not permit any true Oxonian to leave his Orphan works to the wild world. Let others do as they shall see cause. Far is it from my thoughts, that this my short & rude Letter should suppress any other more solid supply. As he did benefit many being alive, so is it fit he should be defended by many being dead. It is fit, I say, that the debt, which the Church oweth to his reverend memory, should be paid by men of the Church. Neither yet are private men to bury his particular favours, with his breathless corpse in one same Grave. It is usually seen amongst base minds, Cum quis Domo effertur, aufertur Gratia. But still shall he lie entombed in my best thoughts, who ripened the buds of my younger studies, with the gladsome rays of his best encouragements. Or shall I be so meale-mouthed, as to suffer any railing Rabshekah to soothe himself in his disgrace? Then might my worthy, learned, and religious 
c 
Elizab. La. Russell Dowager.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.   Mother think my time and her cost altogether misspent, if in all that time I did not learn to maintain his repute, by whom she understood I was so much honoured. And if your superstition teach you to pray for the dead, you cannot, I hope, blame my generous disposition, to patronize the 
d Eccle. 7.37. Mortuo non prohibeas gratiam.  Dead. Full well may I undertake this combat, without any fear of the foil. I have perused his book, examined his assertions, and weighed his arguments, upon which view I find you must be driven to offer a pair of golden eyes to the Lady of 
e Sichem, or Hal is nearer S. Omers.  Loretto, that you may recover your sight, which you have so weakened with overstudying yourself, in the seeking out of Purgatory, that you cannot see the Wood for trees. You cry out, let him be condemned for delusion, depravation, etc. yea but first, by your leave, Mr. Theomisus, there must be inquiry, Quid mali fecit? What evil hath he done? Upon this trial, I doubt not but this sentence will be given by an indifferent judge, I find no fault in the man, of these things whereof he is here accused.  
The first grievance taken against this worthy Doctor (which is made your first warrant, for the trial of your cause by the Fathers) is this, that he draweth his answer to Campian, to a conclusion with this sentence, 
f Pag. 12.  Trasilaus in a mad humour, took all the ships which he beheld in the Attic haven to be his own, though he possessed not any vessel: Such is the frenzy of the Romanists, yea greater also, because they see, and yet seeing they dissemble, that they are destitute of all defence from the Fathers. This you term a vast and a notable untruth. If your words might pass for oracles, it were so indeed. But is it possible you should so soon forget, what issued from your own pen, not four leaves before? How did you there play Trasilaus, vaunting like a second Thraso, of S. Aug. authority in the exposition of your ground? Well, what was the issue? Did not D. Humphrey prophesy right? your own Vives, as I showed you, bloweth all away with a Non leguntur. Where is now the ship you challenged for your own? It hath but a Forsan, a very thin plank to keep you from sinking. If you a Novice have learned this trick already, what shall we think of those, that have been seven, nay twice seven years apprentices to the trade? By that time you have been so long a Practitioner, you will have twenty such juggling tricks at your finger's ends. It is unpleasing to you, I dare say, to see yourself taken in the manner, wherefore I will return in a word to the justifying of D. H. assertion.  
It will be very tedious to set before you, the whole sum of that pithy answer, to Campians fifth reason De patribus, Ab ovo usque ad mala. Which if you judicially peruse, you shall see he had good reason, after so great promises, and small performances on his adversaries part, to conclude as he did. In the entrance of that subject, Campian would feign make the world believe, that our Church had quite deposed the most ancient Fathers, and doctors, and that if we would make trial by them, our cause were instantly gone. Omnes nostri sunt, (saith he in effect) All the ships on the Attic shore, all the Fathers are ours: The day is ours. Unto this challenge, our D. returneth this answer, Nos horum patrum auctoritatem solummodò veneramur, nos ad horum Synedrion sacro sanctum provocamus. They alone shall be our judges, we will appeal to them. And again, Verè ac propriè nostros patres in terris vocamus Prophetas, & Apostolos, patres non à patre patrato, sed à patre patrum delectos. We account them our fathers, whom the Father of heaven hath set over us. All the exception he maketh against the challenge is this: Jncipit (saith he) ab aureae aetatis heroibus, & à patribus maiorum gentium, sed mox ad alios vel aenei vel ferrei seculi homines descendit, quos in unum quasi globum sine ullo discrimine coniungit. This is our D. resolution; he is willing to stand to the judgement of the Prophets, Apostles, and Primitive fathers, adding only this, that he maketh a difference between those of the 
g Jnter patres. & paterculos.  golden age, and those which succeed in the brazen and iron age of the world, which the leaven and leprosy of Romish superstition hath soured and infected. Now how far your Challengers right cometh short of his claim, the conference of both their writings will more fully declare, than the brevity of a letter will permit. And in this behalf I had rather refer you to a known 
h Printed at London 1608.  Sermon, (yet so far as I can learn unanswered) that was preached at Paul's Cross, Febr. 13. 1607: wherein it will appear, at least in twenty points, how little countenance you have from those holy fathers, with whose names your frothy discourses are so stuffed, and your controversies bombasted. I am not now an opponent, to urge the particulars, wherein you prove destitute of those Fathers, who are still at your pens end: I shall hold it sufficient, if I can at this time assoil that worthy father from your wrongful imputations.  
First for his evasion: Campian had objected, The invisibility of our Church, and that we stood only at the reversion of Aërius, Vigilantius, etc. for some pestiferous fragments: Now D. H. not knowing how to wind himself out of this difficulty, is driven (as you say) to slip collar thus. Wherein Aerius did err, we reject it; wherein he held any thing agreeable to the Scripture, we receive it. And consequently in this point of prayer for the dead, we and our Church will not digress from Aërius. I would wish none of my friends to open his mouth against the least Retainer to Purgatory. Belzebub himself shall find more favour at your hands then such a man. What? Because the Devils 
i Mark. 3.13.  confessed, that jesus was the Son of God, will you therefore abjure it, and blot it out of your Creed? If Aërius (howsoever otherwise erroneous) do join with the Primitive Church, in nullifying oblations for the dead, will you therefore have our Church so nice, as in a stomach to maintain the contrary? Haddit D. H. said Aërius disliked them, Ergo, we will not entertain them: then had he given the question to his adversary, in the debate of our Church's Antiquity, this had been indeed to pick the crumbs that had fallen from his table. But because Aërius an Heretic was of this opinion, that therefore it is a new coined doctrine, and a disgrace for our church to hold it, our D. thought it no good consequence. In matters of this kind we are not to consider Quis, but Quid: not Who, it is, or by whom, this or that point is professed, but Quid, what it is that is held. If the person be an 
k Galath. 1.8.  Angel, we have our warrant to refuse him, if he bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any thing besides that which the word warranteth: on the contrary, if the doctrine be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is written, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agreeable to that which we have received, though the person be an infernal spirit that uttereth it, yet he is not to be refused. What were this, but with the 
l Pag. 76.  Anabaptists, and Brownists (as you say) to frequent no Church, because there is some blemish in every Church? were he not a wise minter that refuseth gold, because there is much dross? though there be much chaff in the heap, yet will not the husbandman forsake his wheat; shall the Arian heresy of Aërius make those other truths which he held, to be of less esteem? By this reason, we should not have had one article of our faith left many hundred years ago, if, because of men's errors in some points, we should therefore dissent from them in all. What cause is there then, why I should not highly extol this worthy saying of that Venerable man? We are not ashamed to join with Aërius, (saith he) where Aërius joineth with the Scriptures. Observe this, I pray you, he believeth it, not because Aërius saith it is true, but because that is true which Aërius saith, therefore he believeth it. Yea should a hundred Counsels of Romish pharasaical Scribes condemn him as an Heretic, yet were he no whit less to be followed, in that wherein he followeth the Word. Call you this an Evasion, to hold that which is agreeable to the written word? Indeed whatsoever distasteth your acquaint humours, is an evasion. Well, all the advantage you get by such evasions, you may put into your eye, and see never a whit the worse.  
Neither is the Collusion, with which he is charged, of any more moment than the former: the words of our D. are these: Non improbamus nos quod sensit Aërius & Augustinus retulit, non oportere nos orare, vel oblationem offerre pro mortuis, quia nullo Scripturae dicto continetur: quod & Aug. significare videtur quando hanc commendationem mortuorum dicit, veterem esse ecclesiae consuetudinem: We do not disprove that which Aërius taught, and Augustine hath related, that we ought not to pray nor offer oblation for the dead, because this is not contained in any precept of the Scripture: which Augustine also doth seem to signify, when he saith that this commendation of the dead was an ancient custom of the Church. This you take to be a subtle Collusion. For whereas our D. pretendeth, that S. Augustine had only Custom to maintain it, yet you find that he allegeth Scripture in defence thereof, For we read (saith he) in the book of the Machabes, that Sacrifice was offered for the dead. If this be the Scripture you build upon, our D. may say again, Nullo Scripturae dicto continetur: it is not contained in any precept of Scripture. As having formerly proved out of 
m Rat. pr. pag. 28.  Aquinas, Antoninus, and Jerome, that those books of Maccabees are not Canonical. Neither is it our D. surmise, that August. seemeth to signify as much, who elsewhere doth plainly and determinably conclude, that they are not Divini Canonis. 
n Aug. de mirab. lib. 2. c. 34.  In Machabaeorum libris, etsi aliquid mirabilium numero inserendum convenientiùs ordini fuisse inveniatur, de hoc tamen nulla cura fatigabimur, quia tantùm agere proposuimus, ut de divini Canonis mirabilibus exiguam historicam expositionem tangeremus. Where he confesseth, that albeit he might well have produced somewhat for his purpose out of the Maccabees, yet because he meant to deal only with such mirables as were of the Divine Canon, he would not trouble himself with those, as thinking them unfit to stand cheek by jowl with the other.  
The same Father writing against Gaudent. Epist. saith thus, 
o Contra Gaud. Epist. lib. 2. cap. 23.  Machabaeorum Scriptura recepta est ab ecclesia non inutiliter, si sobriè legatur, vel audiatur, maximè propter istos Martyrs; sed ob hanc causam in Canone morum, non Fidei censeri posset. Showing that there must great sobriety be used, in the hearing and reading of those books, and that they are in the Canon of Manners, and not of faith. And again, In sanctis Canonicis libris, nusquam nobis divinitus praeceptum, permissumue reperiri potest, ut velipsius adipiscendae immortalitatis, vel ullius carendi cauendiue mali, causa, ut 
p 2. Machab. 14.42.  Razis seipsum occidens laudatur. In the holy Canonical books, there is no divine precept, or permission to be found, that we may, either to gain immortality, or to escape any peril, make away with ourselves, as Razis did, and is therefore commended in the Maccabees. Where is now the Collusion? Doth not S. Augustine seem to signify as much? Lyra is as liable to the censure of Collusion, who averreth 
q Praefat. in Tob. as he is cited by our Lubbertus, lib. 1. cap. 13. de Princip. dogm.  that they are received of the Church, to be read for the information of manners. Brito is also of the same mind, 
r In prolog. Machab. cited by Lubbert. ibid.  Libri Machabaeorum non sunt in Canone, & tamen leguntur in Ecclesia, per constitutionem Romanae ecclesiae. The books of Maccabees are not in the Canon, and yet they are read by the constitution of the Roman Church. I might cite 
s Ad reg. Ludovicum. Lubbert. ibid.  Rabanus, & divers others, but 
t In fine Comment. ad hist. vet. Test. as he is cited by our Lubbertus quo supra. lib. 1. cap. 4.  Caietan shall serve for all: Ne turberis, Novitie, si alicubi reperias libros istos inter Canonicos supputari, vel in sacris Concilijs, vel in sacris Doctoribus: Non autem sunt Canonici, id est, Regulares ad firmandum ea quae sunt Fidei. Possunt tamen Canonici, id est, Regulares dici, ad aedificationem fidelium, utpote in Canone Bibliae ad hoc recepti. Cum hac distinctione poteris discernere dicta Augustini, & scripta in Concilio provinciali Carthaginensi. Trouble not thyself, if thou find those books, either in the sacred Counsels, or holy Fathers, to be reckoned among those that are Canonical, for they are not Canonical, that is, Regular, to ground those things that appertain to faith, albeit they may be termed Regular and Canonical, for the edification of the faithful, for which end they are received into the Canon of the Bible. With this Distinction, that which is spoken by Saint Augustine, and written by the Provincial Council of Carthage must be understood.  
The Council of Carthage, 
u Pag. 170.  whereupon you so much rely, no doubt will now stand you in great stead. Caietan taketh away your objection with this distinction. Besides, by your leave, it may seem, these books were not so acknowledged by that Council. For how then could 
a 19 Mor. 13.  S. Gregory long after have doubted of these books, calling them Libros non Canonicos, Books that were not Canonical? Your own 
b Locis Theol. lib. 2. cap. 11. §. Ad quartum.  Canus confesseth, that if they had been so ratified, it had been neither for Gregory, nor any other to have afterward made any doubt of them. Why should you then style it an 
c Pag. 169.  Artificial Collusion, if our D. say that S. Augustine seemeth to signify, that there is no place of Scripture for prayer for the dead, when besides the Custom of the Church, he allegeth only that one out of the Maccabees, which books are not properly Canonical?  
You take all things, I see, with the left hand; you would feign find a mote in D. H. his eye, and yet you will not see the beam in your own illative. 
d higgon's. pag. 170.  S. Augustine, you say, makes mention of the old Scripture, Ergo, he intimateth that in the new Testament, some relief for the dead, is either plainly expressed, or sufficiently deduced from thence. In sadness I should be glad to see a Logic of your making: you have such passing skill to conclude, Quid libet ex Quolibet. S. Augustine's words are these, 
e De cura pro mort. cap. 1.  If this were read no where in the old Scripture, yet there is no small authority of the universal Church, etc. He maketh a negative supposition of the old testament, from whence you infer an affirmative position, that there is proof in the new Testament. 
f Fallacia ab insufficient division.  A good Consequent: all one, as if a man should say, M. Theomisus is not in the Churchyard: Ergo, he is in the Church. Had there been any such place there to be found, S. Augustine was not such a stranger unto it, but that he could have produced it 
g Doctus scriba prosert de thesauro suo nova & vetera.  with a wet finger. Neither was he tàm imperitus rerum aestimator, as to think that the custom of the Church would pass more currant, than that protection, unto which the Lord hath set his hand and seal. Wherefore wi●h far more probability, might you have argued thus; S. Augustine mentioneth only the old, which is not undoubtedly Scripture: Ergo, he did not find any Canonical Scripture to confirm it. Yea, but Plus vident oculi quàm oculus: happily your Jesuitical society (as having the advantage of a later, more learned, and experienced age) hath digged so far into that sacred mine, that they have now found the Gem, which S. Augustine's age never saw. And why not? Were there no more simples than Galen discovered, we should have but simple Physicians. Time hath bred more maturity in all Arts, which did but blossom in the former age: and well might it be as heavy an imputation to our unthrifty days, as it was to that servant, who returned his Talon without increase, if we should purchase no more than our fathers bequeathed us. Well, if you have it, what need you be so dainty, to keep it under lock and key from the view of the world? If this proof out of the new Testament were once known, it would make your Purgatory-boxe richer by many thousands. I know no man so respectless of himself, but would willingly part with one moiety of his means, for his future relief. 
h Empti estis pretio.  But until you bring Scripture affirmatively to prove it, you must give D. Hum. leave, (especially in the answerers' place) to pretend, nay to plead 
i In lege quid scriptum est? quomodo legis? Luk. 10.26.  Scripture negatively against it, your former ground being formerly answered.  
It were well, you would say, if we could plead so to the authority of our Church, 
k Pag. 170.  Her Sovereignty is impeachaable, without any other proof forcible, from whence it is not only insolency, but madness to decline. Pulchrè dictum: This is your Ladies first A. B. C. The Church is as much beholding to you, for maintaining her right, as S. Bernard, 
l Pag. 6.  for your secret and peculiar affection. Nay, as Pythagoras was to his scholars, instead of ipse dixit, you will have ipsa dixit. Me thinks I see you playing Demetrius, your craft is going to decay, and therefore you are feign to cry, 
m Act. 19.34.  Magna Diana Ephesiorum, or (which is in effect as much) Magna Ecclesia Romanorum. For when you speak of the Church, I take it, you have reference to your former 
n Pag. 14.  assertion, That your Roman Church is of more powerful principality, than the rest. Indeed had the Scriptures, Creeds, and four first general Counsels been derived from thence, it might have been more tolerably averred: But we should do the Greek Church much wrong, to deck your Romish, with her Plumes, having received no foundation of faith from you at all. Of the true Church, who is he that saith not with S. Augustine, Non parva ecclesiae auctoritas? Well doth her Modesty, well doth her Fidelity deserve honourable esteem. She taketh not upon her to control the holy Scripture her mother, from whom she drew her first breath: she openeth not her mouth, till her mother have delivered her mind; she cometh not of her own head with any sleeveless arrend: No other message doth she bring, to the servants of the Lords house, then that which her mother hath given her in charge. But of the place of her former residence, and how many painted Antichristian Harlots, have jetted up and down in her attire, and usurped her 
o Apocal. 17.3.  Chair of State; it would ask a long treatise to declare. And indeed my patience can hardly endure, that our dead Doctor should lie so long at the mercy of your merciless pen. As I have disburdened him of the imposed Collusion, so will I now bestow a few lines to shroud him from the supposed 
a Pag. 171.  Delusion.  
The Delusion with which he is charged, is ambiguity of speech: for 
b Pag. 171.  whereas the commendation, whereof S. Augustine speaketh, is referred to the souls of the Dead, D. Humphrey, in his Rhetorical flourishes, doth pretend, that we in our Colleges retain the ancient commendation of the Dead; by which he would make the credulous Reader believe, that Saint Augustine himself doth convell the use of prayer for the dead, maintaining it no otherwise, than we now do. 
c Pag. 172.  The Credulous Reader? Nay he were a sottish Reader, that should gather any such belief out of D. Humfreys words, who hath not any one sentence to that purpose. Where doth he deny that S. Augustine did not allow prayer for the Dead? this had been a Delusion, a notable Figment, an eminent Depravation; nay he plainly confesseth it, citing S. Aug. own words, That this commendation of the dead, is an ancient custom of the Church, in that place which you have formerly mentioned. And yet by the way it is not amiss, to put you in mind, what S. Augustine elsewhere doth confess, viz. many to have erred in their devotion towards the dead 
* August. Enchirid. ad Laurent. cap. 67.  Ex humana benevolentia: and so we find also that the entire love of his mother Monica, and other his dear friends made him somewhat too forward in this point. And why may not this be one of those things of which he speaketh ad Januarium? 
d Aug. ad januarium.  Multa huiusmodi, propter nonnullarum vel sanctarum vel turbulentarum personarum scandala devitanda, liberiùs improbare non audeo. There are many things, which, because I would not offend, the consciences of those that are otherwise well minded, nor prove them that are turbulentlie affected, I dare not reprove as I would. Not to divert you with these oppositions, that which our doctor concludes out of S. Aug. is, that he hath no Scripture for prayer for the dead. 
e Cont. Camp. pag. 262. pars 2.  Non oportere nos orare pro mortuis si Scripturae praecepta respiciamus, which is as much he asketh. Nay he allegeth S. Augustinus own words, Veteremesse consuetudinem: that the commendation of the dead is ratified by custom. Now because commendation of the dead signifieth both the prayer of supplication (as you superstitiously abuse it) and of thanksgiving, (as it is now in our colleges for the liberality of the founders respectively used) D. Hum. assuming this part saith, We retain the commendation, etc. and doth not therefore absolutely deny the other, that S. Augustins Humana benevolentia was somewhat inclined to that part. Neither see I any reason, why he should strive to make the world believe that S. Augustine doth 
f Pag. 172.  convel the use of prayer" for the dead, as if our faith were to be" pinned upon S. Augustine's sleeve.  
And yet let me tell you this, for aught that ever I could read, there is no such great difference, between our practice, and S. Augustine's custom, as you surmise. For besides the pious custom of our Colleges, which celebrate the memory of the dead, with commemoration of their liberality, besides their Christian burial, and the dole bestowed upon the poor, (which are rather solatia Vivorum quam subsidia mortuor.) we pray even in our Churches, for the faithful departed, that God would hasten their joyful 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apocal. 23.20.  resurrection, and the full accomplishment of their happiness, both for the body and the soul, by which they are not a little relieved. This is as much as the Scripture will warrant: and further, bare custom backed only with that place of the Maccabees must not lead us.  
This is that which D. Humphrey without any delusion professeth, when he saith, 
h Cont. Camp. pars 2. p. 262.  Quae haec stupida impietas, ut homines defuncti à viventium meritis, à monachorum cucullis & ocreis, à sacerdotum missis & precibus, ab amicorum teiunijs alijsque operibus dependeant? What blockish impiety is it, that men departed should depend upon the merits of those that are alive, upon the cowls and buskins of Monks, upon the Masses and prayers of the Priests, upon the fasts, Dirges, and such like works of their friends? What Delusion can there be in so plain words? Augustine (saith he) pleads custom, but he implieth that there is no Scripture to maintain this oblation. So that, that which he looked for from his adversaries was this, not that they should 
i Pag. 38.  propound the difference between our commendation and theirs, but that they should produce Scripture, to justify their Altar, their holy Sacrifice, their superstitious intention, wherein they descent from us: and wherein S. Augustine bids them trust to their own proof, as having no other shelter, but Custom for them at all.  
How can you recompense this worthy Saint, for those many cavils, wherewith you have sought to blast his reputation, blazing indeed your own shame? I hope you will now give him leave to borrow the saying of S. Paul, 
k Galath. 6.17.  De caetero nemo sit mihi molestus: he now resteth in peace, having left behind him, not only the happy memory of a blessed life, but also so many obliged friends, who will never suffer any of his elaborate lines to be blurred with wrongful disgrace, especially by those, who with a Catalogue of great names, with Ponderations, and Considerations think to beard the truth. 
l 1. Esd. 4.41.  Magna est veritas & praevalet. It is not one strained Scripture that can support the declining weight of decayed Purgatory; it will ask more reparations, than the book of God will willingly bestow upon it. Purgatory, you say, is the issue unto which your thoughts do finally incline, and therefore having already laid flat your weaker defences, I will plant my battery to your strongest Bulwark.   

§. 5.  
ANd for as much as M. Caluins' censure of Purgatory, is held by you as 
a Pag. 53.  a specious venditation, though I will give you leave to make your best of his Eldership, which whilom was your adored Saint, yet will I (maugre your colourable meditations) make good the truth of this his assertion. That Purgatory is a pernicious fiction of Satan: disgraceful unto the great mercy of God: evacuating the cross of Christ: dissipating and perverting our faith. You think to blow him up with a 
b Pag. 131.  Syllogism: Now then have at your 
c Pag. 154.  Point-device. Purgatory is a Satanical figment: I prove it thus: ¹ That place which neither God made; ² nor Christ mentioned; ³ nor the Apostles believed; ⁴ nor the Primitive Church embraced; ⁵ nor the first four general Counsels confirmed; is a mere figment of Satan: But such a place is purgatory: Ergo, A mere figment of Satan. For the first, God made nothing in vain nor superfluous: But Purgatory is vain and superfluous: Ergo. My Minor is proved thus: Whatsoever is in the Lord's field, is either 
d Matth. 13.8. and 25.  Corn or tars; But Purgatory serveth for neither of these: (there being a Barn provided for the one, and an unquenchable fire for the other) Ergo, 
e Maior vis in negatione, quam in affirmatione.  There being no third sort of Persons, this third imaginary place is superfluous.  
For the second, Had Christ delivered a Doctrine so material, it would have been expressly 
f Accepi à D●mino. 1. Cor. 11.23.  recorded: But there is no such record, either registered by the Evangelists, or alleged by yourselves. Ergo, never mentioned.  
For the third: Had the Apostles believed it, they had been injurious to the distressed souls, to have continued their pains by their uncharitable Concealment, especially giving written instructions of 
g Praeceptum domini non habeo, consilium autem do. 1. Cor. 7.25.  less moment: But in all their advertisements, touching those that sleep, it is suppressed: Ergo, not believed.  
For the fourth: If Purgatory were embraced by the Primitive Church, than was it, as an Apostolical Tradition: (there being no express Scripture to ratify it,) But not as an Apostolical tradition: Ergo, Not at all embraced. That it was not held by them as an Apostolical Tradition, I prove thus: As it was held by the Primitive Church, so was it derived to posterity: But it was not derived to posterity, as an Apostolical tradition: Ergo, not so embraced by the Primitive Church. The Minor I prove thus: Every Apostolical tradition is known by these two 
h Aug. count Donat. lib. 4. cap. 24.  marks; First it must be held ab universa Ecclesia, there is the Generality; Secondly, Semper, there is the Perpetuity: But neither had Purgatory general approbation, nor perpetual succession: Ergo, no Apostolical tradition. The Minor is confirmed by the testimony of Polydore, 
i De invent. lib. 8. cap. 1.  Aliquandiu incognitum fuit, & serò cognitum universae ecclesiae. It was a great while before Purgatory was heard of, and but of late known to the universal Church. Serò cutteth off the Perpetuity, and the emphasis of universae, intimateth no Generality.  
If successively it was derived from the Primitive Church, then undoubtedly it could be no stranger to the Greek Church: But, to put you out of all hope of this, your 
k Articulo 18. count Luth.  Roffensis is content to bring you this heavy news: Vsque ad hunc diem Graecis non est cognitum Purgatorium: The Greeks' know not Purgatory unto this day Nay he further explaineth himself, propounding this challenge, Legate qui velit Grecorum veterum commentarios, & nullum, quantum opinor, aut quam rarissimum de Purgatorio sermonem inveniet: Read he that list the ancient Greek Commentaries, & he shall find either little, or no mention at all of Purgatory. Where is now your continued Perpetuity? He serveth your Generality with the same sauce: Sed neque Latini simul omnes, at sensim huius rei veritatem conceperunt: Neither did all of the Latin Church receive it at once, (there was some struggling in Rebeccaes womb) and by degrees they received this truth. So that it was long before they received it, Ergo, no Perpetuity: they received it not all at once; (there was belike some opposition) Ergo no Generality: and then the latter must yield unto the former, by your own 
l Pag. 3.  rule.  
Now for the fifth and last member of my proposition, If it were confirmed by the first four general Counsels, or any of them, than it will appear by their Canons: But 
m Jnsta.  no one Canon can be thence produced: Ergo not all confirmed. And so consequently a mere Satanical figment. Thus doth your 
n Page 39  Dagon fall down before the Ark. Had it not been for your grand Patriarches, S. Homer, S. Plato, and S. Virgil, you would never have known how to have set your compass, for the discovery of this new found world. And yet, if a man should ask the best navigator of you all, in what degree, & how many leagues Purgatory is from the Infernal Cape, I think he would be put to his trumps. Only Beda his ghost cometh somewhat near the mark in his Card (which placeth Purgatory under the earth in the suburbs of Hell) by which whosoever is led, may happily make but a sorry voyage. Neither see I any reason, why you should not as well believe Alcuinus, who peremptorily maintaineth, that it is situate in the 
o Somnium Scipioner.  air. But if one be sent unto you from the 
p As true as S. Bernard's miracle. pag. 71.  dead, (wherein you are more happy than Dives his brethren,) I cannot much blame you, if you hear him. Well, Quod ubique est, nullibi est, it is in so many places, that indeed it is in no place. But it proceedeth from a just judgement of God, that such 
q Gen. 11.9.  Babylonians should have their language divided: the world is now grown weary of such Alchemists, who have exhausted our treasures with long expectation of this Philosopher's stone, which yet could never be found.  
The next point, wherein I am to insist, is, that it disgraceth the mercy of God, evacuateth the cross of Christ, and (consequently) perverteth our faith. The truth whereof is so evidently apparent, that I shall not make any long demonstration. S. Augustine giveth us an infallible rule, how to order our opinions in this case; 
r Cont. Crescon. lib. 20. ca 31.  Secundùm libros certos prophetarum & Apostolorum, de caeteris libris, vel fidelium, vel infidelium liberè iudicemus: we may freely judge of all other writings, and consequently of all traditions, according to their agreements, or disagreements, with the certain Prophetical and Apostolical writ. So that if I can now prove that Purgatory in the forenamed respects, is repugnant to the written word, I shall also with one & the same labour, prove it no Apostolical tradition, upon which you wholly 
s Page 11.  rely. There is no one point, which the Scripture more urgeth, then that the Lord will have no partner to rob him of his glory; 
a Apoc. 4.11. 5.12.  Tibi honour & gloria, say the elders. This glory, as it did shine in the creation of man, so is the lustre thereof as bright in his redemption. As we lay no claim to have been any helper in the creation, so can we not part stakes in our redemption. 
b 1. john 1.7.  The blood of Christ purgeth us from all sins: if sins be purged, than the punishment is remitted: the cause being taken away, the effect ceaseth: if from all sins, then as well mortal, as venial, as you term them. Neither doth the Lord say, He that is so many years in Purgatory, but 
c Rom. 10.9.  he that believeth shall be saved. My argument them standeth thus: The souls in Purgatory, are either punished for those sins, which Christ's blood hath wholly purged; or for those which he hath not wholly purged: if for those which Christ hath wholly purged, then must there needs be injustice in God to imprison them whose debts are fully discharged: if for sins that he hath not wholly purged, than it followeth, either that he is not 
d john 1.29.  the lamb of God, that taketh away the sins of the world, leaving some part behind, or that the works of God, nay his mercy, 
e Psal. 144.9.  which passeth all his works, is imperfect: or that man's satisfaction must go hand in hand with Christ's merit, by making that good which wanteth in his passion; with which surmise the Lord will not suffer his glory to be eclipsed.  
And surely if Apelles leave his picture unperfect, it is in vain for any other of his craft to take it in hand; Neither can I understand, why the blood of Christ, apprehended by faith in this life, should be of less force, then when it is applied by Baal's priest, when we are dead, to free us from that doom. Your own writers are not ashamed to say, that a 
f Revelat. Brigittae. lib. 4. cap. 13.  Bishop of Rome his prayers did deliver trajan a Heathen Emperor from hell, who had been dead many hundred of years before: and yet you think much, nay you say that we insist in the steps of the 
g Pag. 53.  Novatians, Nestorians, and the like, when we profess that the 
h Col. 2.14.  handwriting, which was against us, being fastened to the cross of Christ, and the bond being canceled, we are no longer liable to the penalty thereof; albeit the Scripture saith, that 
i Heb. 9.26.  he appeared once to put away sin: how? by meriting, that the penal satisfaction of Purgatory might make us clean? No such matter, but by the sacrifice of himself.  
And again, 
k Heb. 1.3.  Christ hath purged our sins, not by us, as making us our own saviour's, but by himself. Frustra fit per plura, quod fieri potest per pauciora. If the Leprosy of 
l 4. King. 5.12.  Naaman be cleansed by the water of jordan, what standeth he in need of Abanah, or Pharphar? Christ was offered for the sins of many, and yet, as if he had but taken a longer day of payment, the unbloody sacrifice must be daily renewed; as if the shedding of his precious blood upon the cross, were less effectual than your breaden idol in a shavelings hand, whom blind superstition holdeth to be able to rid them from that doleful place; wherein, notwithstanding that one 
m Heb. 7.27.  oblation of himself once offered, they are for further purgation to be enthralled. If the Lord hath assigned them that place, how can your Romish indulgences set them at liberty? where is your commission? if you will lose them at all, it must be while they are on the earth: it is appointed to all men, 
n Heb. 9.27.  That they must die, and after death cometh judgement: 
o Eccles. 9.5.  Mortui nihil noverunt amplius, nec habent ultra mercedem: The dead know nothing at all: As the 
p Ibid. cap. 11.3.  Tree falleth, so must it lie: 
q Cyprian. de mortal.  Qualem te invenit Deus cùm de hoc mundo evocat, talem te judicat: As God findeth thee at thy death, so will he judge thee. If the Lord have assigned no such place to them, as is plain by the premises, then are you cruel comforters, who for your own gain do terrify the departing soul of him, whom Christ hath dearly bought, with such spectricall delusions, and induce those that are carnally minded, to trust to that after-reliefe, which they shall never find. If this be not, I cannot conceive what is, a Doctrine of devils.  
Saint Paul describeth faith to be 
r Hebr. 11.1.  Rerum sperandarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ground of things that are to be hoped for from Christ: but you will have it thus, Fides est rerum ferendarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making it the ground of those things that are to be suffered by ourselves. For without your Purgatory pains, you take little hold of any hope of future joy. No men talk more of the Cross of Christ than you, none derogate from it so much as you, by joining your own pains as a supplement to his sufferings. S. Paul thought it enough to 
s 1. Cor. 2.2.  know Christ, and him crucified: but he is a dullard in your school, that knoweth not Purgatory, and how he must be there purged. Is this any better than to lessen the measureless mercy of God, to pair the cross of Christ, and alter the nature of faith? As if the Lord's sommer-liverie of everlasting life were given us only in the broadcloth, in the general merit of Christ, with this proviso, that unless we play the Tailors ourselves, & make it up by our own purgations, it must never come on our backs. Whereas he giveth it unto us, ready made with his own hands: for as the Apostle saith, 
t Rom. 6.23.  The gift of God is eternal life. How do you then say, that we must be first infernallie purged? What, 
u Matth. 16.18.  shall not the gates of Hell prevail against us, and shall the muddy wall of Purgatory hedge us in? Hath his 
x Ephes. 4.9.  soul gone down to the nethermost hell, and yet made no passage thorough the suburbs of hell? Hath he bound the 
y Matt. 12.29  strong man, that he should not harm us, and will he now torment us himself, or set we know not whom to do it?  
Let us argue the case a little more seriously. You all grant with one consent, that the souls of those, that are in Purgatory, are such as have died in the faith, howsoever otherwise tainted with sin: Now they that died in the faith, died in the Lord: They that died in the Lord, rest from their 
a Apoc. 14.13.  Labours: They that rest from their labours, are so far from being worse, that they are in much better plight than they were. 
b joh. 6.47.  He that believeth in him that sent me, (saith our Saviour) doth pass from death, (not to Purgatory, but) to life. Again, they that die in the faith, have 
c Rom. 5.1.  peace towards God; They that have peace towards God, are justified by Christ; They that are justified by Christ are free from the Law, and being free from the Law, 
d Rom. 8.33.  Quis accusabit? Who shall lay any thing to their charge? Yea but they have some dross to be purged. Indeed S. Paul saith, 
e 1. Cor. 6.11.  Haec fuistis: but he addeth, sed abluti estis, etc. But you are washed, but you are sanctified, but you are justified in the name of our Lord jesus, and by the Spirit of our God. And being so, the Wise man's sentence must be applied, 
f Wisd. 3.1.  justorum animae in manu Dei sunt: The souls of the righteous are in the hand of God. What torment can then touch them?  
Hath not the Lord here the fire of afflictions, to melt our hearts, and cast them into a new mould? Hath he not here the fire of his Spirit, to purge our consciences from dead works? If these will do no good, what purification can we expect from your temporal fire of Purgatory? Without doubt, said 
g In Leuit. lib. 9 apud Cyril.  Origen, we shall feel the unquenchable fire, unless we now entreat the Lord to send down from heaven a Purgatory fire, whereby worldly desires may be utterly consumed in our minds. They which are dead (saith 
h Lib. 3. in Es.  Cyril) can add nothing to the things which they have done, but shall remain as they were left, and wait for the time of the last judgement. The reason is assigned by the Spirit, 
i Apoc. 14.13.  Opera eorum sequuntur eos: Their works follow them, even at the heels. Why would you then have us now live in greater darkness, than they which lived under the Levitical law? Who, albeit they offered sundry sacrifices, for sundry sorts of persons, and different sins, yet read we not, that ever they offered any for the dead. So that this doctrine of Purgatory cannot more truly be fathered upon any, than such Pagans, who being converted to the faith, were of opinion, 
k Can. pars 3. fol. 103. a.  that Christian religion should not derogate any thing from their wont kindness to their deceased friends.  
But alas what boon can we expect from such sacrifices? 
l Chrysost. de Lazaro.  Qui in praesenti vita peccata non abluit, postea nullam consolationem inveniet. Our sins must be here purged, else shall not our souls be hereafter comforted. 
m Cyprian. count Demet.  Quando istinc excessum fuerit, nullus iam poenitentiae locus, nullus satisfactionis effectus; hîc vita aut amittitur aut tenetur. When we are once hence departed, there is no place left for repentance, no room for satisfaction; salvation is won or lost while we are here. Were there any one precept, practice or promise in the Scripture (which Petrus à Soto utterly denieth) to give but some shadow of allowance to such Paganism, your defence were far more colourable. Besides, if I be not deceived, it were worth the while to debate, what shall be done with those of the middle rank of offenders, who shall survive at the coming of Christ; when Purgatory shall be clean extinct. If you say, they shall be saved without further purgation, then either there must be partiality in the judge, to afford them more favour, than those who daily departed this life; or else you must grant, that there is no such necessity of Purgatory, as you pretend: if you say they shall be damned, then do you tax the Lord of unjustice, in denying that means of Purgation to them, which he hath always afforded to those that were of their rank. Thus doth one absurdity draw on another.  
I have been somewhat the more copious in this point of Purgatory, for as much as I well perceive, it is the groundwork of most of your Schismatical 
n 
Lema malorum.  
All these I am prepared to prove used, practised and justified by the Antichristian Bishops of Rome.   positions, ¹ your merits, ² satisfactions, ³ perfections, ⁴ supererogations, ⁵ Masses, ⁶ Vigils, ⁷ superaltaries, ⁸ noonday lamps, ⁹ Dirges, 10 Christening and burial tapers, 11 oblations, 12 Roods, 13 images, 14 croscreeping, 15 Beads, 16 Crucifixes, 17 pictures, 18 grains, 19 Jncense, 20 hallowed Cemeteries, 21 Holy water, 22 oil, 23 salt, 24 spittle, 25 Covents, 26 Processions, 27 Pilgrimages, 28 Relics, 29 Stewish Pardons, 30 Jndulgences, and such rifraff, juggling trash, and Babies sports, have not only mutual reference, but fundamental dependence upon this. Which being thus shaken, will, I hope, no longer 
o Si caecus caecum ducat, ambo in foveam. Luk. 6.39.  support and patronage the rest. But why should I hope to satisfy you in this? as if I could urge that, which hath not been long since propounded to this purpose. What is it that can gain assent in those, who are wilfully perverse?  
To give you one instance for all, how often hath it been demonstratively proved, that setting some frivolous Ceremonies aside, our Country of Brittany was no whit beholding to proud and insolent 
p Beda. Ec. hist. lib. 2. ca 2.  Augustine, your great Gregory's delegat, for any matter of faith? 
q Anno 580. Polyd. praefat. ad Tun stall. praefixa Gildae. Aug. came in Anno 597.  Gildas his testimony hath been urged, (who lived before Augustine's coming) that the Britons received the Christian faith from the beginning: 
r An 58. n 51.  Baronius hath told you, that S. Peter was here: 
s De curand. Graec. affect. l. 9  Theodoret, that S. Paul: 
t L. 2. c. 40.  Nicephorus, that Simon Zelotes: and some, 
u Baron. an. 39 n. 5.  that Joseph de Arimathea did plant the faith amongst us. Many forcible inducements have been produced, that even in the Primitive Church, Christianity harboured in this Isle. These instances, and many more, have been again and again renewed, without any verified contradiction: and yet, as if it had been a matter which you never heard of afore, you would (as in all your other points,) make us in this follow you up and down, wearying the world with a circular discuss, bobbing your credulous Ladies with these Sirenical insinuations. As long as you are thus partially minded, arguments will be no inducements: the world will be sooner ended then this matter decided: your Romish practice being nothing else, but to gild old weatherbeaten objections with new glistering words. Let us bring never so many writs of error, you will still reduce yourself to your old plaint. From a new Convert, I expected new proofs.   

§. 6.  
THat you may know from what affection these my former lines have issued, I have reserved yet one corner of my letter for a more friendly conference, whereby you shall perceive, that as you are Romish, I have bend those forces that were next at hand to supplant your error: as you are my Countryman, in whom I resolve there is some hope, my best means shall not be wanting for your behoof. Let me then say to M. Theophilus Hyggons, as he that sat in the midst of the seven golden Candlesticks, said unto the Angel of Ephesus, 
a Apoc. 2.5.  Remember from whence thou art fallen, and repent, and do the first works. The country wherein you were borne, is not unnaturally to be despised: the friends, by whom you were bred, are not unkindly to be contemned: neither is the faith, whereinto you were baptized, if you rightly judge, so inconsiderately to be forsaken. 
b Psal. 44.14.  The King's daughter is all glorious within; howsoever the Babylonian harlot may be more gaudy without. Why should you think our written word of less value, than your headge-creeping traditions? why should Christ's merits be lessened by your own satisfactions? why should the debt be again exacted, which Christ's blood hath once for all fully paid? Had we ¹ an idolatrous, heathenish, or superstitious religion; were we ² worshippers of images; ³ impugners of holy marriage; ⁴ rebelliously affected to the higher powers; ⁵ concealers of the word, imprisoning it in an unknown tongue; ⁶ maintainers of stews; ⁷ did we keep back the cup from the Laity, which the Lord hath allotted them; ⁸ did we hearten men in their sins, by granting future indulgences; or ⁹ by putting them in hope, to have that done for them by others after they are dead, which they have not done for themselves whilst they were alive; if we sought to seduce poor souls by lying ¹⁰ Legends, and deceiveble ¹¹ wonders: then might you mistrust that we belong to the kingdom of Antichrist, and so leave us, having an 
c Apoc. 18.4.  Exite under the Lords seal. But if we preach Christ Jesus, and him crucified, if our faith be wholly directed to his merits, our hope to his mercies, our charity to his deputies, the Saints upon earth, if we maintain that word, and retain only those Sacraments, which Christ's holy institution hath warranted, then, Quis vos fascinavit? O ye brainsick and foolish fugitives, who hath bewitched you, that you should not obey the truth? Are you so foolish, that after you have begun in the spirit, you will now end in the flesh?  
What hath withdrawn you? is it our novelty that disliketh you? Can you desire any greater Antiquity, than a just conformity of all our Principles with the first original? Would you have any better precedent, than the pattern of Christ, his Apostles, and the Primitive Church? What if our sun were for a while eclipsed by the interposition of Antichristian policy? was it therefore no sun? What if the good seed were overtopped with tars, that it could hardly be discerned, as in the days of Elias and our Saviour Christ? (the greater number discountenancing the better part) yet can you not hence infer, that there was no corn. It is a mere sophistical Paralogism, to argue à non videri, ad non esse: as thus; Eucleo hath no gold, because no man doth see his gold. Man oft taketh his mark amiss; it is God that knoweth who are his. He that hath the fan in his hand, hath now in the fullness of time purged his floor, blown away the chaff of idolatrous superstition, and laid the wholesome grain of his truth on heaps, in the garner of his Church.  
But such hath been his providence, in all times, that no age hath been destitute of some faithful witness of this faith which we now profess, as doth appear by those many answers of our learned Protestants, to your false and frivolous calumniations. I call them false, as being contradicted, even by the testimony of the Ecclesiastical historians: I term them also frivolous; for what consequence is it; their names are not registered, therefore there were none until Luther's time thus affected? Surely most absurd; as if their being did depend upon other men's writing. 
d Multi Papae inventi sunt apostatae. Nico. Lyra in 16. cap. Mat.  Had not Sylvester been a Necromantic; Honorius an heretical Monothelite; and Marcellinus, an open Idolater; albeit they had scaped the records, and been let slip, without the brand of any man's pen? had they not been thus detected to posterity, would you therefore say, they were not all infected with these or those crimes? That which is written may (according to the credit of the author) be supposed to be done, but there are many things done, which (through the injury and partiality of times) are not written at all, which yet a man cannot, without presumptuous folly, peremptorily deny. I shall not need to harp any longer upon this string, there are so many instances to be alleged, as some affirm, for 
e Vide, The way to the true Church. digr 48. pag. 336. yet unanswered.  800. years after Christ, which may put those that are indifferent, clean out of doubt, even of the visible succession of our Church; which, were it less apparent, were yet no such advantage to your cause as you suppose.  
Yea but we come short of you in your Miracles. Herein alone we yield you the bucklers: our whole Church is not able to compare (not with 
f When he made his oration to the Earl of Leicester.  Leydens, but) with Lovans Lipsius his little 
g Virgo Hal. Antuerp. 1604. excus.  pamphlet. He layeth on such load of our Lady of Hal, who hath done so many miracles (if her champion may be credited) that she hath left none in store for them that come after 
h Cap. 8. p. 25.  O quàm variè, & quàm multis in animo, in corpore, in periculis, in calamitatibus, in languoribus, in ipsa morte? O how many ways (saith he) & to how many persons hath our Lady of Hal stood close at a pinch? Once upon a time 
i Cap. 8. p. 25.  a Nobleman's falknor had either by chance or negligence let go his Lord's falcon, which for her extraordinary high pitch, was a jewel of high esteem. No sooner was she miss, but the poor falkenor is charged to have made money of her: with which suspicion his Lord was so enraged, that he swore by no beggars, unless she were found by such a day, he would make him look through a halter. Well, the day came; he could hear no tidings of his hawk: and therefore he hears (that which his masters intemperate choler gave him cause to fear) even his own doom. As he was going to his gear, the executioner being advanced, his eyes muffled, and now ready to be turned off the ladder, he remembreth what a kind wench our feigned Lady of Hal was, how good she had ever been at a dead lift; and therefore with hearty sighs implores her help. No sooner did he think of this blessed Lady, but (mark you me now) the noise of a hawks bells began to jingle in the air; a sweet melody, you must think, to a drooping heart: he is an earnest suitor to have his face uncovered, that he might yet once, in his last orisons, lift up his eyes to heaven: this being accordingly granted, he doubleth his prayers to the same Lady's shrine, and behold that which is most strange, notwithstanding the multitude of the standers by, the falcon came sousing out of the air, and without any lure, did in the sight of them all, light upon his shoulder, who for her escape was now tied to a new perch.  
Hear is a miracle of the maker. Do you stand amazed? tush, this is nothing to what that Lady hath done: she hath 
k Cap. 11. p. 29.  driven out evil spirits; 
l Cap. 13. p. 31.  assuaged terrible tempests; 
m Cap. 10. p. 28.  fetched a child, that was found stark dead, with his heels upwards in a muddy ditch: 
n Cap. 16. p. 33.  another that was drowned: 
o Cap. 17. p. 34.  another that was strangled: 
p Cap. 19 p. 37.  nay a stil-borne child, three days buried, to life again. I cannot stand to tell you how she made 
q Cap. 7. p. 23.  John Swickius lose the best nose in his face: nor how 
r Cap. 30. p. 60.  Philip Clwius filled his chains asunder with an oxe-bone. I cannot recite the particular miracles, wherewith Lipsius hath canonized this saint; he would be angry if you should say, he deserves the whetstone: yet can you not deny, but that he is summus simulandi Artifex. Now if every one of your Saints had a Lipsius, the world would not contain the numberless miracles, that should be then written. But the truth is, we have too many of these already, unless they were better; and yet I will not say, but that Lipsius is worth the reading by the fireside, when men roast crabs, to drive a man out of a melancholy fit. For I think sobriety itself could not choose but change countenance to hear him tell these ridiculous jests so seriously, as if he did verily believe them to be true. For our parts, we are not ashamed to confess, that we have no other miracles, than those which were wrought by Christ, the Prophets, and Apostles: of these we say, as the Apostle speaketh in another sense, Omnia nostra sunt: they are all ours, being eiusdem fidei signacula, seals of the very same faith which we hold. Let those, who have no other warrant for their doctrines, seek to countenance themselves by imposition of miracles; it can be no disparagement to our religion, that we come behind you in these, wherein we would think it our greatest shame to come near you.  
We will willingly give you leave to brag of your specious and speculative wonders; it is enough for us to wonder, that so many of our late books are yet unanswered. I do not mean the royal writings of monarchs, too transcendent for any traitorous fugitives, or malapert Chaplanes to snarl at. I find there are very many other, which either your pride scorneth, or your partiality spareth, or your policy feareth to encounter: albeit the Bishop of Rome's slipper hath been lately so rend, as it hath no sound sole, whereon his triple crowned supremacy may tread. This your delay is not without just cause: for besides the distrust you have in yourselves, grounded upon an impossibility of long withstanding the truth, it doth more nearly concern you to bestow some time in ending your 
s watson's Quodlibets.  Domestic differences, and reconciling your 
t Bellum Jesuiticum.  objected contradictions, then to betake yourselves unto foreign controversies. As for our Formalists, and Presbyterians, (as you term them) howsoever they be somewhat different in habit, yet are they united in heart, ready at all times to join in battle against any uncircumcised Philistine, that dares contest against the Uniformity of their faith. And yet little should they need to set their pens about this task, so palpable is the grossness of your Theatrical religion, that, had the eyes of all my countrymen been partakers of my little experience, the very sight of your absurd mummeries would, without any learned man's confutation, breed a perpetual and loathing detestation in their minds. It is an old saying, Malum non vitatur, nisi cognitum.  
Had I not been an eyewitness of your idolatrous trumperies, I should not so compassionately bewail the estate whereunto you are now fallen. I was, I well remember, in my younger years a near servant unto a mighty 
u 
Francis only brother to Henry 3. of France.  
Records of the Parl. of Paris, about Salcedo, etc.   Prince, (of worthy memory) whose Diadem (had not the Leaguers practices immaturely prevented our hope) would have been inferior to none. During which my attendance, I was often, upon 
x 4. King. 5.19  necessary duties, both in field and in Court, a present spectator of those Romish Rites, to which he was then formerly addicted. Yet, whether it were my parent's education, or the government of our State, or the wandering humour of youth, I cannot well tell, but well I wots, my considerations did more superficially slide over those toys, then of late years they have done. When as being commanded by the King my Master, to wait upon a most Noble 
y Edward Earl of Hertford. 1605.  parsonage, (whose religious, worthy, and bountiful carriage hath enriched our country with his eternal fame) in his embassy, to a most puissant, prudent, & pious 
a Arch D.D.  Princess, (Cuius idea Valesia mihi semper sacra) I was careful to make that journey as beneficial to my experience, as the time would permit. Amongst many other occurrences, as the view of the bleeding Wafer-cake, etc. I did not omit to inform my judgement with sight of many your Masses, both private and public, wherein my eyes discovered more antic and juggling tricks, than my ears had ever heard, or my heart could otherwise have believed. In so much that (as two of my selected 
b Antony Bright, Edmond Lanksion.  people, still present can yet witness) my ears glowed. Such hallowed perfumes, as if the Priest or his idol had been scarce sweet, such 
c Leave your ducks & your tucks, & your apish to●es, and serve God in spirit and truth.  face, such knockings, such adore, yea and such elevating, as never was, nor yet is in the Greek mother Church, until this day.  
I am bold to make my own experience an inducement to bring you (unfortunate Countryman) to the consideration of that, which otherwise, by reason of your corrupted affection, you would happily not so carefully observe. I will yet go one step further, that you may the better perceive what comfort you are like to find, at your last gasp, by that religion. That dear Prince my first Master, (of whom I am glad to make so worthy mention) having been trained from his infancy in the tract of his forefathers, though in some 
d For, Vive la Messe.  temerary enterprises in his young years (that never told thirty) by trust of his enough aged, but humorous, counsellors, seduced, did yet, through the whole course of his life, find such weakness in those grounds, which you now hold, that at his death at Chaterthyerrie, when there was no longer dallying, he would admit neither Priest, nor Confessor into his presence, making public profession before those that were then present, that he had sufficiently confessed to God, and that he had placed the whole hope of his salvation upon Jesus Christ the Redeemer and Saviour of the world. The like did that thrice-excellent and renowned Princess, (now in glory) Marry Queen of Scotland, and Dowager of France, make at her last end, that She hoped to be saved by the merits of Christ alone. And if present Agents of Princes may be credited, it was even so with that over-blindly devout Hen. 3. whom your diabolical Friar, for the poor King's love to Friars, massacred, I will not say, martyrized. This was also the acknowledgement of Stephen Gardener (a man of 
e Nephew to a Queen of England, and Cousin German to a King à latre.  higher descent, then commonly reputed) when a reverend Bishop told him that he must look to be saved by Christ alone: Yea my Lord, quoth he, it is so indeed; but if you open that gap to the people, it will go wrong with the Church. Long were the three forenamed Worthies grounded in the Romish school, and of as deep judgement, as most of their Ancestors; and yet you see when they had cast up all their accounts, there was neither Purgatory, nor works of supererogation would do any good; the summa totalis in their books was Christ Jesus. As for all other your superstitious trash, it will be as the morning dew, in the heat of that last conflict; all your other helps and hopes will be blown away like a spider's web.  
Now, were it not an indecorum to descend from a consideration of so great moment; which (if your heart be not sealed, I should say, seared, with a hot iron, out of Satan's forge) cannot but be very forcible in your relenting thoughts? I would also willingly acquaint you, what small encouragements are like to attend your temporal life. And the rather, because it was this ignis fatuus, which led you into those bogs, wherein you are now bemired. What your entertainment hath hitherto been, I find 
f Pag. 96.  you have no great cause to make any great boast. What it will be in these days of peace, your grand Superintendents wanting work for themselves, you may easily judge. Policy will teach them, not to repose too much trust in him, who 
g Proditionem, non Proditorem.  hath defiled his own nest: Common sense will inform them, that he, whom misery hath drawn to them, will serve them the like slippery trick, and by equivalent discontents be soon driven from them: Reason likewise may tell you, they will never hold him a fit Churchman, whom they know to be a 
h Vir uxorius.  woman's man. Were there no other rub but this, yet me thinks your marriage should lay an impossibility to the charge of your groundless hopes. Did I say your marriage? nay your experience, which can inform you of few or none of your Apostatical forerunners, whose age did reap the harvest, which their youthful years had sown. After they had once served 
i Spem pretio non emas.  antichrist's turn, to stop their mouths, from any cofer-demaunds, they were set in the forefront of the battle, as mercenary soldiers, and kept at such a bay, as that Tyrant's vassals, who, at every beck, tumbled themselves down from the top of a tower, to show their obedience. You must have more skill than your predecessors, if you will fetch sweet water out of so salt a sea, or grapes from thorns, or figs from such thistles. You may flatter yourself as you please, but Res tibi ad Restim redibit planissimè: In stead of a Prelate of their Church, they will make you a martyr in their red 
l Non equidem invideo.  Calendar. Thus shall you be feign to close up a miserable life, with a despicable and dismal end.  
My earnest and hearty desire of your recovery, from this your Lethargy, hath made me somewhat more prolix, than the bounds of a letter will well endure The short is, I have cast my pen as Protogenes did his pencil: If it hath fallen right, it is well; howsoever, I am 
m Inuitum qui servat, idem facit occidenti  resolute. My scope hath been to put you in remembrance, from ¹ whence, ² whither, and ³ how you are fallen: so that you may repent, and do the first works. Your error in time reclaimed will be venial: your obstinacy will not only be dangerous, but damnable, if 
n Errare humanum, perseverare diabolicum.  perpetual. That you have fallen, the truth attributes it to your outward grievances: That you return, it will be acknowledged to come from your inward, and more deliberate judgement. Neither will we doubt, but that the broken bone being well set, will be much stronger than before. It is now in your own choice, whether you will be 
o Si quis curet opem far, & dimittere fwem, non vis servari?  healed or no. Now is the time either to raise, or ruinated not only your fortunes, but even the final estate, both of body and soul. The benefit you may (perhaps) bring to your Country, by the discovery of that which your travel hath made known unto you, may make some satisfaction for your former revolt: upon your true and loyal submission, I am in good hope his Majesty will reach out the sceptre of his mercy, unto which his royal nature is so inclinable, that his Court of Parliament hath (in my own knowledge) been sundry times an humble and earnest Petitioner, to his Highness, for the actual execution of those necessary laws, which were enacted long before he was invested in this imperial Crown, against malefactors of this nature.  
You think, I am sure, your pen was very prodigal, in wishing him the happiness of 
p Pag. 51.  Constantine: but let me speak it without flattery, (from which I was ever known to be naturally estranged) whether you respect the gifts of nature or grace; the quickness of apprehension; the deepness of judgement; the moderation of affections; the weight of well seasoned speech, in common discourse, and scholastical dispute; the government of State; or the fatherly care in promoting the good of the Church; he is, if not many degrees before, yet not one jot behind that worthy Constantine: whose either politic neglect, or fatal misfortune was such, that he was not i●…itiated in that 
q Euseb. de vit. Const. lib. 4. ca 62. Theodor. Eccl. hist. lib. 2. ca 32.  holy Sacrament of Baptism, until a very little before his death. And I am verily persuaded, that in the matter of faith, wherein you desire a parallel imitation, he is so far from learning of Constantine, that he is able in single conference to gravel his best B B. were they now alive to be his opposites; and therefore not to take precedent of any of the weaker sex, with whom you covertly upbraid him. It is not my meaning to enlarge the lists of this comparison any further: that which I would have you know is this, that as he is the vicegerent of the great King, so is his throne supported as well by the pillar of 
r Dolet, quoties cogitur esse serox.  Mercy, as of justice. I speak not this to hire your return, (God be thanked) our land having great plenty of more skilful warriors, who daily fight the Lords battle; nor that we fear the venom of your poisonous pen, which will be soon beaten back into your own bowels; but that your soul may not perish in the day of the Lord: when (if you thus persist) the inexpiable crimes of blaspheming the true faith, and drawing others into the same snare of death, will be more heavy, than millions of millstones about your neck. Which fearful judgement, that by timely reconciliation you may escape, these hasty lines shall be seconded with my hearty Prayers. From Queeneburrow Castle, Festo S. Philip. & Jacobi. 1609.  
Edward Hoby.    

THE PRINTER TO the Reader.  
AS I had near ended the Printing of the two former Letters, I received a third from Sir Edward Hoby (the original now remaining with himself) directed unto him from the father of the said T. H. which he is desirous to insert, for the better satisfaction of any unpreiudicate Reader.   

Faults escaped.  
Pag. 32. lin. 15. read, turned up. pag. 47. lin. 9 read, Forsan aut desunt, etc. which is more advantageous. pag. 70. lin. 21. read, as much as he. pag. 71. lin. vlt. read, mortuorum)   

TO THE HON. SIR EDWARD HOBY Knight.  
IT may please you to be advertised, that my unhappy son Theophilus higgon's (within some four years, or thereabouts, after he was Master of Arts) would needs forego the University, to go with my Lord of London, that now is, being then Elect Bishop of Gloucester. And in regard of his young years, I thought it very unfit; persuaded him, and commanded him to stay in the house, till he were better read in Divinity, and his judgement therein, & in other things, better rectified, which I found to be very defective. My Lord, for his part, very honourably told me, that he had persuaded him thereto, and would be as careful to do him good, as if his time were spent in his house, and after some two or three years would receive him. No persuasions might serve, but he importuned my Lord; so as from Oxford he went: though I had told him before M. Ireland Schoolmaster of Westminster, and M. Iles the Proctor, that (if he would not be ruled by me, and stay at Oxford) my hope of his well doing was at an end. When he had been less than two years with my Lord of London, (than Bishop of Gloucester) he withdrew himself from his Lordship, and made suit for the Lecture at S. Dunston's: which I hearing of, persuaded him from, by my letters, in the best manner I could, for the reasons afore mentioned, and the rather, because I knew the Auditory there to be very learned and judicious: no persuasion might draw him back to his Lord and Master, though his Lordship wrote divers letters to him, to recall him to his place.  
Afterwards a friend of mine told me, that he thought he was in hand to marry: whereupon I wrote unto him what I heard, and my counsel, advice, and charge withal. His answer by Letter was, that he was abused by the reporter, and protested that as he desired God's blessing and mine, he never would marry with any woman, before I had knowledge of his liking that way, and should give approbation thereto: this was about Michaelmas, and he was married in a clandestine manner before Christmas following, whereof I never knew till after Midsummer term following: and he understanding that I had knowledge of it, and much grieved thereat, eloyned himself from his wife, and kept in the North-parts till near Hollontide. When he returned to London (but not to his wife) there he published a small book in print, flatly against the absurdities he now so strongly seemeth to maintain: and within twenty days after, at the most, got him beyond the Seas, leaving his wife in great distress, sorrow and grief. Before his going he borrowed divers sums of money, with purpose (I am persuaded) never to repay them: and amongst the rest, abused myself for ten pound. In May last past, I traveled to Saint Omers, with a good friend of mine, to seek him out: where finding him, I laboured earnestly to bring him back with me, assured him of safety, etc. He promised, swore and protested his coming after me to my Lord of London, within three weeks after my coming away; though I think he never meant it. Being in S. Omers, I willed and charged him, not to reveal my being there; notwithstanding he made it known the same night to a Popish Priest, as upon examination he confessed to me the next morning: which made us presently to come away, fearing our lives to be in danger amongst such a company of hellhounds, as that town is stuffed withal. Sir, I assure myself, and all men that well knew him may be persuaded, that his Popery came from the discontentment, by his unhappy marriage, wherein he dealt so perfidiously; and so it hath pleased God to punish that sin with many other sins. How carefully I brought him up, and what means I used for his training up in the truth of religion, and in good institution of manners, God knoweth, and the world can witness with me. If I had had ability to have answered his lewd book, I would gladly and speedily have undertaken it; but I am glad that one so Honourable, learned, worthy and wise, hath vouchsafed it. For my hope is, that the whole rabble of Papists shall understand so much, by you, of the cause of his coming to their hodge-podge religion, that they will be ashamed any longer to patronize him, if they be not past all shame.  
So having troubled your Worship with a long, tedious relation, which cometh from a grieved heart (and the rather for that the unhappy young man's courses have occasioned the death of his loving mother, my late dear wife) I crave pardon, and leave the man and the matter to your wisdom, censure, and pleasure, and will ever rest,  
Your Worships to be commanded, ROBERT higgon's. Chilton, 28. May. 1609.