The ouerthrovv of the Protestants pulpit-Babels conuincing their preachers of lying & rayling, to make the Church of Rome seeme mysticall Babell. Particularly confuting VV. Crashawes Sermon at the Crosse, printed as the patterne to iustify the rest. VVith a preface to the gentlemen of the Innes of Court, shewing what vse may be made of this treatise. Togeather with a discouery of M. Crashawes spirit: and an answere to his Iesuites ghospell. By I.R. student in diuinity.

Author: Floyd, John, 1572-1649.1612

THE OVERTHROVV OF THE PROTESTANTS PVLPIT-BABELS, CONVINCING their Preachers of LYING & RAYLING, to make the Church of ROME seeme mysticall Babell.

PARTICVLARLY confuting VV. Crashawes Sermon at the Crosse, printed as the patterne to iustify the rest.

VVITH a Preface to the Gentlemen of the Innes of Court, shewing what vse may be made of this Treatise.

TOGEATHER with a discouery of M. Crashawes spirit: and an Answere to his Iesuites Ghospell.

By I. R. Student in Diuinity.

Iob. 13. v. 4.

Shewing you to be forgers of lyes, & mainteyners of false doctrine.

Ab vno disce omnes.

Learne all the rest by one.

Imprinted Anno M.DC.XII.

[Page]

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TO THE RIGHT HONORABLE AND VVORSHIPFVL, THE STVDENTS of the Common Lavv in his Maiesties Innes of Court. THE PREFACE.

IF many seduced soules in our (in this respect) vnhappy Kingdome, had no more need to read refutations of idle Babels, then any trayned vp in true learning can take delight to refute friuolous falshoods: If as on M. Crashawes Sermon few men of vnderstanding can looke without pittying the Preachers folly; so likewise there were not troupes of common, and ignorant people, [Page 4]who like weake, and silly flyes caught in the cobwebs of such slaunders, are therin kept prisoners from the bosome of that Church, out of which none can be saued: If whom nature or education hath left simple, heresy did not make prowd, to be tampering with tooles that may cut their fingers, and to venture into the web of hereticall fraud, which they want strengh of wit to breake through: If (I say) such were the felicity of our Country, I might to my great comfort haue beene excused from the taske of this tedious labour of directing an Answere to this Bachelours Babell, and haue saued some peeces of a rich and irrecouerable Iewell Res omnium pretiofissima tēpus, quam ne gratꝰ quidē potest reddere. Senec. to haue imployed them in a more gaynefull, and comfortable purchase. But seeing the world is neuer so perfect; as not to haue many Quid obest paruulis tardius ingeniū, dummodo in nido Ecclesiae tuti plumescāt? Aug. l. 4. Cōfess. c. 16. simple, nor the simple alwayes so happy, as to keep themselues securely humble, nor the humble in this life so fully secure, as not to be subiect to the deceipts of the crafty, nor the crafty so carefull of credit, or moderate in malice, that they will forbeare to vtter euen open falshoods, to intangle the ignorant, when they want stronger arguments to encounter with the learned; the earnest intreaty of diuers friends haue wonne me to preferre publick profit before priuate comfort, and neglecting the perfection of my intended studyes, and the inclination of my owne nature, to encounter with false and open slaunders, the very sound wherof cannot but be noysome to any learned eare, though an answere be necessary to preuent the dreadfull danger of eternall perdition in the lesse intelligent Readers.

2. Yt is now one yeare and more, that a Gentleman then lyuing in one of your Courts, brought me this Sermon of M. Crashaw, togeather with his Iesuits [Page 5]Ghospel, desyring I would bestow theron an Answere, assuring me, that howsoeuer the same might seeme ridiculous or contemptible to men of learning, yet many wauing Babes were carryed away with Ephes. 4. v. 14. the blast of such slaunders, and by the waues of such raging Fluctus feri maris. Iudae 1.3. inuectiues beaten and broken against the rocke, on which Christ built his Matt. 16. v. 18. Church; I beganne then to peruse his Sermon, and note some manifest slaunders, and places of our Authors corrupted by him: yet to confesse the truth, I did so loath this warre against wordes, and against Babels, seeming mountaynes and monsters to the eye, but wynd and vanity in very truth, that I was glad of any colourable occasion to fly from the combat. Wherefore a rumour being spread, that by publishing his Iesuits Ghospell the folly and intemperancy therof had offended all Protestants of Iudgment, and temperate Disposition, that the Gentlemen of the Temple for this respect, as also in regard of his marriage which many iudged no conuenient quality for their Preacher, did resolue to discharge him of his office forthwith: I began to relent, and soone after quite gaue ouer the intended Answere to his Sermon, hoping that without my help togeather with the body, the shaddowes would vanish, the beames of cleare truth entring in their place. But it seemeth, men spake of Maister Crashaw, rather what themselues thought he deserued, then what others intended, since neither any publick dislike was shewed against his intemperate writing, nor the sweetnes of his marriage did any way mittigate the bitternes of his tongue; but still both in print, and pulpit, according to the vttermost of his skill and power, he imployeth his forces, to darken and [Page 6]obscure with a mist of slaūders the light of the Catholike Church.

3. Wherefore hauing notice therof, and vrged againe by the renewed request of some friends, I resolued to make no further delay to finish and publish my formerly intended discouery of this Minister, specially out of griefe, that so many of my deare Countreymen should be kept from the cleare water of Catholike doctrine, and deluded with empty bug-beares, which slaunderers set vpon the banks therof, & that the smoke of falshood should (in the inueighled eye of the simple) transforme the very pillars of Christianity into snakes & adders of blasphemy, causing seely soules that looke not into things, to abhorre the faire, and goodly chā ber of Christ his Spouse, as a den of Serpēts. The treatise being finished, I did lesse repent my labour, hoping the same might serue not only as a priuate discouery of this Preacher, abusing his credit and small learning, to the perdition of many by faire shewes of sanctity, and greatest promises of exact truth, when he meaneth most deceipt; but also for three other more generall vses, which I intend briefly in this Preface to declare, by which you will easily perceaue the reason of the title therof, and togeather lay open vnto you the motiues vrging me to offer the same vnto you.

4. First, this Treatise may serue for a compendiary answer to a good part of many Protestant books which euer cōmonly are farsed with these very slaunders, The vse of this Treatise. That we thinke the Pope to be God; that he can deliuer soules out of hell, and the rest, which this Mynister to make them more vendible doth offer as rare Iewells, and no triuiall things. For though I doe not remember to haue read in any Protestant writers, slaunders [Page 7]so thick, and threefold as in this Sermon, nor lyes placed in such good order and method according to the tables of the law; yet looking into their best Authors, you shall find that they euer did, and still doe make these slaunders their Triarian Legion, in which they put their chiefe and last trust, and which, when the better weapons of Scriptures or Fathers are wrested out of their hands, they choose to fly vnto, rather then yield: which may be shewed by the example (to omit diuers others) of two English writers of singular credit, in bookes which they write of two grauest arguments. The one M. Doctour Iewell (to whose name I need add no other Epithete, to make him seeme peerelesse vnto Protestants) in his booke of the Apology of the Church of Englād, who doth not blush, into a Treatise of so graue a subiect, to insert trifles known to be false; of our thinking the Pope to be our Lord God, allowing fornication, and such like of M. Crashawes trumpery scattered here and there in his Especially 4. part. booke, as the penury of better weapons forced that great captayne to fight with rushes. The other is Doctour Andrews, now Bishop of Ely, In his Tortura Torti. who lately summoned to fight with the learned Cardinal, doth often woūd his Latin stile, worthy of better matter, with M. Crashawes wounds, vrging ould and worme-eaten glosses against vs, who being a man of so knowne learning, & euer thought of a stayed iudgment, and temperate spirit; neither we, nor the world did expect Babels from him, nor that he would staine his learned pen with triuiall slaūders, seeking to crack the credit of our cause with men of meane iudgment, by the losse of his owne among those of better learning. But necessity is a forcible weapon with which were those learned Protestants driuen to fight, of whō [Page 8] Doctour Field doth in his Epistle dedicatory to the L. of Cāterbury. complayne (that forbearing to write themselues, laugh in their With many a scornefull looke, simile at the follies of others writings. sleeues, and sometymes more openly at others labours) would perchance be forced to speake these very Babels, which now they laugh to behould in Doctour Field and others, finding by experience that not want of learning, or weakenes of iudgment, but the nakednes of their otherwise indefencible cause driueth these Doctors to make Babels, bulwarkes of their Church.

5. VVherefore it might in a manner haue been wished by vs (his sinne excepted) that M. Crashaw should, as it were sweep the writings of his learned Authors, raking all their ordure into his Sermon, as into a dunghill, or stable of such stuffe which one of farre lesse strength then Hercules might cleanse, by letting in the pure streames of truth the Catholicke Church teacheth in those points, which cannot but clearely carry away from her doctrine the dung of those slaunders in the iudgment of any indifferēt Reader. Against which slaunders had we conceiued (as we might iustly) so great a hatred, as euer that Caligula. Tyrant had against Rome (who wished the heades of the people stood all vpon the same shoulders to cut thē off at a stroke) M. Crashaw may seeme very sufficiently to haue satisfied our desire, who hath gathered these slaunders into heades, & layd those heads, as you shall see, very orderly togeather in his owne head, and Sermon, that all their chiefe slaunders, togeather with his, may be cut off, and cleared by one, and that not very long Answere.

6. But besides this first vse of this Treatise, the same may also serue for an Answere vnto many Sermōs that are continually made against the Church of Rome in [Page 9] England, in M. Crashawes rayling tune, falling & rising vpon the same notes of falshood; That the Pope is our Lord God; that he can do more then euer God did, and the rest. Often also singing vnto their false notes the very same ditty of this misapplyed text: We would haue cured Babel &c. By which clamorous rayling, they put their ignorant Auditors into such rage, & fury against vs, that as Erasm. in spongia aduersus Hutten. Erasmus noted long ago, they come frō sermons no lesse fierce, & fiery, then souldiers from the warlike speach of a Captaine exhorting them to fight. I remember I haue read of the Cittizens of Lucian. Quomodo scribēda sit historia. Abdera, that once hearing a furious Tragedy in a hoat day of summer, they were all stroken into such a fit of frenzie, that many dayes after they did nothing but act the same tragedy with furious gestures in their streets. The like doth often happen in England by the Tragicall declayming of Ministers against vs, specially when the persecution is hoatest, they seeke to kindle the same fiery impressions of hatred in others, wherwith thēselues are inraged: the Monsters wherwith they thus fright poore men out of their wits, against the faith of their Ancestours, being euer cōmonly M. Crashawes Babels, that, We teach the Pope to be God, that, with the Virgin Marie God hath deuided his Kingdome; that, Images are better bookes then Scripture; that, we pray vnto stockes and stones, and the rest.

7. VVherin they do liuely imitate the Diu multum (que) de imperitorum erroribꝰ latissimè ac vehementissimè disputabant. Aug. de vtil. cred [...] c. 1. Manichees, who seeme to haue exceeded all other Heretikes in their slaunderous charging the Church of Christ with senslesse, and prodigious doctrine, as with teaching, that, God is enuious, furious, mutable, subiect to passion, cruell, and the like, declayming bitterly against such blasphemies, citing some words of the old Testament [Page 10]that might sound to that sense. And two reasons as S. Augustine noteth, moued them to this course, the very same that make our Ministers follow the same deceiptfull course. First to affright ignorant people from the bosome of the Cath. Church, by setting fearfull bugbeares of horrible blasphemy vpon her, that not knowing whither else to go, they might in a manner be forced to fly to the Manichean Conuenticles, like Fowlers (saith this Ita (que) nobis faci ebāt quod solent insidiosi aucupes, qui viscatos surculos propè aquam defigunt, vt sitientes aues decipiant: obruunt enim, & quoquomodo operiunt alias quae circa sunt aquas, vel inde etiam prodigiosis molitionibꝰ deterrent, vt in eorum dolos, non electione, sed inopia decidatur. Aug. de vtilit. credend. c. 1. Father) who hauing laid their lime-twigs by some water side, seeke to stop other waters therabout, or set some dreadfull scar-crowes ouer them, that the poore birds not knowing where els to find water, not out of choice, but out of meer necessity come at last to light in their snares. Secondly, not to want matter in their Sermons, which they might copiously dilate vpō, to get with men of small iudgment the name of great Preachers, by making large & graue inuectiues, which any man (saith Quod cuiuis mediocriter erudito esset facillimum. Ibid. S. Augustine) though of very meane learning may easily do against such palpable follies, as are, God his being mutable, passionate, furious &c. In confutation of which Babels the Manichees did vse to spend long sermōs, with almost as much stayed grauity, as M. Crashaw, and other Ministers do vse in their pulpits, to rayle at vs, for teaching the Pope to be God, the Virgin Marie more then God, and such stuffe

8. Against which manner of dealing, I will set downe the saying of this learned Father, intreating the Reader to marke the same, which may serue him for an Antidote against, and an Answere vnto all this kind of [Page 11]Sermons: (p) In has, & huiusmodi nugas grauiter, copiosé (que) inuehi soletis &c. Against these and such like toyes you make graue, and large inuectiues, which do no wayes concerne vs; you speake only against old wiues tales, and childish Babels. In confutation of which, the more earnest you are, the more you shew your selues to want iudgmēt. By which clamors whosoeuer is moued to turne vnto you, he condemneth not the doctrine of our Church, but sheweth himselfe ignorant therof. Wherfore if you haue any thing of men left in you, if you haue any care of your selues, seeke diligently in what good and pious sense these things may be spoken. For such a faith as belieueth of God absurd, and inconuenient things, we do more vehemently, and plentifully accuse, then you; and when by any of our Church these things are vnderstood as the letter soundeth, their ignorance we instruct, their pertinacity we deride. Thus S. Augustine.

9. The third vse that may be made of this Answer, is yet more generall, and vniuersall, and of greater importance, and sequele, at which I confesse I haue principally aymed, to wit to shew that the English Ministry cannot be a true Church, nor among them sauing truth be found, which doth practise, & patronize both in pulpit, and print most notorious lying, and furious rayling. For this to be a manifest, and sensible signe of a false Church, themselues doe graunt Nos inuectio vestra non tāgit, sed aniles quasdam vel pueriles etiam opiniones eò ineptiore quò vehementiore oratione peruellitis; qua quisquis mouetur & ad vos trā sit, non Ecclesiae nostrae dā nat disciplinam, sed eam se ignorare demōstrat Quamobrem siquid humani corde geritis, si curae vobis vosmetipsi estis, quaerite potiùs diligenter & pie, quo modo ista dicantur. Quaerite miseri: nam talem fidem qua de Deo inconueniens a liquid creditur, nos vehementiùs & vberiùs accusamus. Nam & in illis quae dicta sunt cùm sic intelliguntur, vt littera sonat, & simplicitatem corrigimus, & pertinaciam deridemus. l. 1. de mor. Eccl. c. 10. See the way to the true Church, of M. VVhite in the Preface. n. 12. [Page 12]which without shame they cannot deny, seeing this sinne Nature doth so detest, that no Nation, though barbarous, durst euer openly allow it; a sinne most hatefull and abhominable Prouerb. 12. v. 22. vnto God, most shamefull in the Seruile vitium, nec in seruo quidē tolerabile. Plutarch. eye of the world: in so much that the Wisemā saith: Eccl. c. 20. v. 27. potior est fur quàm assiduitas viri mendacis. Better is familiarity with a theefe, then with a lyar: which sinne is euer the indiuiduall mate, & companion of heresy, as Iob doth signify, speaking to his friends that were the type of hereticks, as L. 11. moral. c. 15. S. Gregory noteth: I will shew you to be Iob. 13. v. 4. coyners of lyes, and maynteyners of false doctrine: where you see lyars, and hereticks shake hands. Whom likewise the holy Ghost doth couple togeather in this sentence: Prouerb. 14. v. 25. Loquitur mendacia versipellis. Turne-coates (such as change the first faith wherwith they were cloathed in Baptisme) do vse to speake lyes, and vntruths. So that this is a blemish not in face and finger, for such woundes M. Crashaw would not sticke to graunt Pag. [...]2. in the Church of England: but such as doth eat vp the very hart of a Church (to vse his owne phrase) which cannot be thought Christian, nor the Church of truth, being treacherous and false, seeking to delude the world with lyes.

10. But you will say, though I might proue that M. Crashaw is guilty of this cryme; yet I should be vniust to lay his lying properly on the whole Church of England for his sake, vrging the fault of one as the practise of all. To this I answere, that had M. Crashaw published this Sermon as a priuate iustification of himself, his want of sincerity therein could not without some violence haue beene wrested vpon his Church; though truly the permitting in print of so many and so palpable falsehoods might giue some cause to suspect, that their Church did giue at least a tacite consent [Page 13]to such iniurious dealing. But the case now standeth otherwise about this Sermon, and in such termes that the Church of England cannot seuer her publick disgrace from his priuate shame. For whereas Catholiks haue often complayned of Ministers iniurious dealing with them in pulpit, to make them odious vnto the people, by declayming slaunders against them, but specially of M. Crashaw in this his Sermō at the Crosse, which they thought so exorbitant, as they gaue out (as he himself In his Epistle dedicatory to the Princes Highnes. saith) that he was called before authority for his immodest excesse in this kind, which you shall see by the examination thereof, they had great cause to thinke: Whereas I say these complaynts were made, and this expectation had, that some signe of publick dislike would be giuen against such intemperate preaching, M. Crashaw to shew that Authority did not mislike, but allow his dealing, did not condemne, but patronize it, after some moneths taken to thinke of the matter, to view ouer his Sermon, and perchance to leaue out some more notorious and shamefull vntruthes which he durst vtter in pulpit though not in print, at last makes the same publick, bringing his owne shame to light. But to what end? Heare it in his owne words in the Epistle dedicatory to the Princes Highnes: Not so much to cleare my self (sayth he) as to honour the truth, and to shew, that it is no trick, nor policy of our State (as it is in Popery) to set vp men with authority to rayle, and licence to lye, therby to make our enemyes odious. Thus he. And in his This dedication was the first, but his Lordship discarded the Sermon. Epistle to the Lord Treasurer, he addeth, that he did publish his Sermon to honour truth, but much more to iustify the State: such desire doth this Minister shew to be rather a Statesman then a true man. But if by the State he vnderstand those of [Page 14]his Maiesties most honorable Counsell, he needeth not to iustify whom none accuse, whom their owne Honour doth sufficiently cleere from any suspition of allowing such dishonourable dealing, who cannot be stayned with these Ministeriall crymes, seeing they commit the charge, to see they bring not such foule thinges into pulpit, vnto their Bishops, and Prelates, on whom this disgrace must lye, and from them redound vnto their Church. For this their publishing of the Sermon to be a patterne of their truth, and modesty, & to shew that our complaints against them are vniust, and without cause, was as much as to say vnto the Church of Rome, ab vno disce omnes, by this one Minister learne all the rest; see how sincere in accusing, modest in reprehending, solide in reprouing your errours, iudicious in producing, diligent in perusing, faithfull in quoting your Authors we are: finally how far from any lying, and rayling, which you falsely lay to our charge. By which also you may see, that the credit of the Church of England lyeth vpon M. Crashawes head, which must needs be crackt in peeces, if in this very Sermō which they made publike to iustify themselues, we find rayling and lying, in very exorbitant, or rather impudent manner.

11. As for his recrimination, that it is a trick in Popery to set vp men with authority to rayle and lye, the proofes he bringeth are so poore, that they will rather serue to discouer his fraud and falshood, and make his impudency more apparent, compared with the sincerity of our proceeding. See his Epistle to the Earle of Salisbury. For wheras we charge him with many hundred of manifest and vnexcusable slaū ders, vttered in this one Sermon, he that hath spent the whole course of his studies to peruse our Records, could bring [Page 15]but three examples, and those neither to the purpose, nor true. Nay therin he doth shew his owne false dealing, as will appeare by the examination of them, as they are set downe in his Epistle Dedicatory to the Princes Highnesse. A Booke (saith he) was printed in the English Colledge at Rome, wherin it is affirmed, that we take Catholikes, and draw vpon their legs bootes full of hoat boyling liquour, and vpon their feet hoat burning shoes: & do put them into Beares skins, and cast them to the dogs to be pulled in peeces. All this, and many such other set down in pictures. But first it is false that any such book was printed in the English Colledge, in which since the first erectiō therof neuer any book was printed. Some things indeed are painted vpon the walls of their Church, which booke perchance the Bachelour meaneth: so that insteed of Preachers set vp in pulpit, he accuseth Painters hyred to make pictures vpon walls, which is great folly, seing all graunt vnto them Pictoribus at (que) Poetis quidlibet audendi sēper fuit aequa potestas. Horat. licence to deuise and faigne without charge of falsehood. And if a Catholike painter to expresse how Priests in England are traduced as Traytors; how disguised with the vgly terms of enemies of the State, they are made hateful, did paint thē in the forme of a man in a Beares skin, no lesse meeke and innocent within, then dreadfull and horrible without; if to represent the fury and violence of Purseuants in hunting after, seeking out, and abusing these men, he did expresse thē vnder the shape of bloudhounds, or mastiues: truely I see no reason why this may not be aswell excused, as their ordinary painting the Pope in the shape of vgly Monsters, and Iohn Fox his filling his lying Acts & Monuments with such Pageants, and ridiculous deuises, to fright fooles, wherof he was Father. Secondly I say, that these things are [Page 16]not our deuises or inuentions, but true storyes, that at Louth in Lincolneshire a Catholike was put into a beares skinne & torne in peeces by doggs in King Henry the 8. his dayes, whether by publick authority or popular fury it is not certayne; which answere was made long since to Syr See the warn-word to Syr F.H. watch-word 2. encount. c. 2. pag. 6. Frauncis Hastings, and not yet refuted. As touching bootes of boyling liquour, a venerable Byshop of Ireland had bootes annoynted with oyle put on his leggs, and set to the fire, was put to cruell torture. So that they accuse vs of speaking fables, when we doe but rehearse their furyes, and belying vs to feygne what their cruelty forced vs to feele.

12. The second instance or charge is more vayne, and false then the first. Feuardant a famous fryar (sayth he) wrote in latyn seauen yeares agoe, that we reuile, and reiect that prayer to the holy Trinity, Sancta Trinitas vnus Deus, miserere nobis: what will not he say, that dare say this? Thus he. But indeed the Bachelour doth abuse that famous, and learned Fryar, who doth only say, that the errour against the inuocation of the Blessed Trinity, was Feuardant. in 1. Petri. c. 1. fol. 140. edit. Paris. 1600. restored by Caluinists in France, Flanders, and England, who cauill at, and reiect the former prayer. Where you see he doth not charge with that errour all heretikes, or Protestants in those Countryes, but Caluinists only; nor all Caluinists neyther, but some, to wit such, as are of the purer strayne, that mislike all words in prayer that are not found in Scripture, and follow Caluin exactly in all points, who doth wish buried in obliuion the name of Trinity, and such like, as Feuardant. vbi supra pag. 36. Feuardant proueth. Wherefore I would demaund of M. Crashaw, when he saith, Feuardant doth write, that we reiect the prayer &c. whom doth he meane by that (we?) We State Protestants, or We Puritans? [Page 17]for I think his conscience is not so stiffe vnto one, but it may extend to the other. If Protestants, Feuardant doth not charge them. If Puritans, the Bachelour doth vainly seeke to iustify them by the booke of Common Prayer which they are knowne to hate and detest. So that this trick of setting vp lyers, commeth to fall vpon his owne head.

13. In the third charge of falsehood, which is against Gretzerus his narration, concerning Father Garnet and Ouen his man, he doth neither cite the words, nor quote the place, nor name the booke, and at most it is but an Historicall vntruth, wherunto men are subiect, as Iohn Fox was in his Calendar of Martyrs, who reporteth of some that were Iohn Marbecke the singer of windesore and diuers others. Acts and mon. 115. burnt into ashes vnder Queene Mary, which liued and drunke merrily in tauernes many a faire day after Queene Elizabeth her cō ming to the Crowne. But our Controuersie is about wilfull, and malicious falsehood, which the Authour could not but know to be such when he wrote or spake it, wherof we accuse M. Crashaw and his Church. Neither haue they cause to wonder, though strangers doe not giue great credit vnto their publike Acts, and Records against Priests and Iesuits, against whom the State professeth emnity, which may giue cause to feare, and suspect partiall Professae inimicitiae suspitionē habent mendacij Hieron. dealing, specially when the persons condemned are well knowne vnto strangers, and their learning and sanctity highly esteemed. But this Minister that doth so declayme against the contradictors of their publick Records concerning the Powder-treason, doth he beare respect vnto them himself, when they restrayne his tongue from railing against the Pope? No truly: which you may ghesse by this one example: euen in this very Sermon pag. 43. speaking of a [Page 18]certayne forme of prayer for the conuersion of the Kingdomes of England and Scotland to the Catholick faith set out by Pope Clement the Eight in the yeare 1603. as euen he doth confesse, vpon newes of the late Queens mortall sicknesse, before his Ma ^ties cōming to the Crowne: speaking I say of this Letany, & the Authors therof, he saith: when these men had conceiued and hatched at Rome the Powder-treason, then to make vs secure, and belieue they loued vs, they framed prayers for vs. Thus he. What respect doth this Minister beare vnto their publike Records, by which it appeareth, that, that execrable Treason was conceaued & hatcht in Englād, and when, where, and by whome? Neither was any the least suspition of that bloudy intendment cast vpon the former Pope, which slaunder the best in England knew he did little deserue. And is contradicting publik Records reprehensible in a stranger, and not punishable in a subiect? Or is it lawfull against the Pope, and not in the behalfe of Priests? This bould vttering of shamefull vntruths against so graue & venerable men, and euen Princes, doth make our Countrey infamous with strangers, that some sticke not to say, that our Iland, if Ministers pens may haue liberty still, will in tyme dispossesse Crete of her Non hoc, quamuis sit mē dax Creta, neque potest. Ouid. Syrname: might it please the Lords of his Maiesties Counsell, to call this Minister to accompt, and vrge him to proue what he doth so peremptorily affirme, that the Powder-treason was conceaued and hatcht at Rome, in the yeare of our Lord 1603. or before, by the Authors of that Letany, wherof Pope Clement was chief, it were a thing not vnworthy of their knowledg. And if the Bachelour cānot proue what he hath written, let him be punished as he doth deserue, for putting in print such open vntruths, [Page 19]to the infamy of the State that may seem to permit thē, specially this Sermon being also translated See the Frankford mart of the 1610. into Latin. This example of equity would moue strangers, & forraine Princes to beare more reuerence vnto their publike Records, the neglect of which cannot be iustly misliked in strāgers, whiles it is permitted in Subiects.

13. Thus I haue shewed how vayne, and false the Bachelours instances are to proue it a trick in popery to set vp men to rayle and lye against Protestants, who hath not brought so much as one Preacher that vsed such lying in pulpit, much lesse a Sermon of sole slaūders, as the ensuing discourse doth clearly demonstrate his to be, beginning at the very first sentence of his second Part, which first sentence, to wit, that Bellarmine doth graunt the Church of Rome to be mysticall Babylon, is so notorious false, and so contradicted by Bellarmine, almost in euery word of his writing, that I much wonder how the man could so far forget himselfe as to thinke it, hauing thought to preach it, ha [...]ing preached print it, and some yeares since the printing being past, neuer yet reclayme it; I must thinke it was Gods speciall prouidence, that such an eminēt falshood should be placed in the forehead or first sentence of his inuectiue, by which the iudicious Readers might perceaue, that fury and passion against the Church of Rome, so blindeth the Minister, that he doth vnderstād neyther what he readeth in others, nor what he saith himselfe. And from the same prouidence of God, that taketh the wise in their wisdome, and turneth their po [...]icy into folly, we may thinke proceedeth the blindnes of their Bishops, and Ministry, that haue chosen or permitted this Sermō of M. Crashaw to be printed for their iustification, and to stop our complaints that they rayle [Page 20]and bely vs in pulpit. For if this Sermon be more intemperate, & rayling then any other they vse to make, their want of iudgment is admirable to let the same passe to the print for a patterne. But if the same be more modest, and sober then many which he and his fellowes vse to make in this kind (as perchance it is) truly their dealing must needes be most detestable, and hatefull; whereof this Sermon is the fayrest and best, which is nothing els, but a long cob-web of foule and fond slaunders wouen of no other matter, then the venyme of the preachers bowels, howsoeuer he pretend to gather it out of the sayings, and sentences of our Authors.

15. For though he protest in his Preface to the Reader vpon his conscience, to haue forged no new Author, to haue falsyfied none, to haue corrupted none, to haue brought no quotation of any Author of ours, which he hath not diligently perused aforehand, & the whole scope of the place, stopping against himselfe the starting hole, to which In his preamble to the Encounter pag. 100. 104. M. Morton, and other Ministers fly for defence, when they are charged with witting falsification of our Authors, that they receiued the same vpon the credit of Iohn Stock, or by the suggestion of R. C. yet is there scarse any quotation of any of our Authors cited in this Sermon, which is not very notoriously corrupted, either by putting in words of his owne, or leauing out words of theirs, or ioyning togeather the wordes that are deuided in the Authors, into the same sentence, or by peruerting the scope and drift of the place; or finally which is his ordinary and common trick, by false translating their sentences into English, wresting them vpon the rack of his large conscience, till they reach to the length of his false slaūder, [Page 21]many tymes forcing them by torture to say in English what they detest in Latin. Which manner of proceeding in him that perused diligently the places, cannot be excused from wilfull falsehood, & wicked desire to deceyue his Auditours & Readers, in the most important affayre of knowing the true Church, wheron their eternall saluation doth depend. Of which treacherous dealing this Sermon doth affoard so plentiful examples, that I say againe, that few places are by him cyted (if any) that haue not some notorious marke of falshood printed vpon them: and scarse is there any sentence frō the first page of his second part, where he begins with full mouth his rayling Inuectiue, to the last therof (aboue a hundred in number) which is not eyther notoriously false, or extremely foolish. Which dealing though it may seeme incredible in him, after the former protestation of truth often reiterated in his Sermon, and this censure, bitter and harsh to them that haue chosen him to be the Patterne and Patron of their sincerity, & modesty: yet I desire not to be belieued, but vpon euident proofe therof, which followeth in this Treatise, where Protestants may learne that falshood can neuer be defēded with truth, as crafty Ministers that haue made Machiauel a witnesse of their Catalogus testium veritatis l. 19. col. 1916. edit. ann. 1608. ex officina Iacobi Stoeret Chouet. Ghospell, haue long since learned that Machiauelian Principle of the treacherous Theban: Children are deceyued with Apples, and men with Oathes.

16. VVhich protestations of truth, and shewes of Godlynesse haue bene so strong to deceiue, that not only flyes, and seely people, but also some other (in their owne conceipt) neither flyes nor small fooles, haue byn caught in this cobweb. Nay euen that Syr Edward Hobby. Knight whose pen is more famous then his sword, and whose [Page 22]wit, were it answerable to his name, or his learning so high as his owne cōceipt therof, might be well thought a soaring bird, doth commend this Sermon In his letter to T.H. pag. 54. & 55. specially to proue that we do degenerate from the doctrine of ancient Fathers in twenty particulers, insulting ouer vs, that we haue not hitherto made answere vnto them. But if it may please him to peruse this Treatise, he will perchance both be ashamed of his boast & his fluttering in a web of so weake slaunders, & neuer trust his trencher-schoolmaisters, or Ministers herafter, that cast flyes, and follyes vpon his trencher, wherwith he hath stuffed his vnlearned Letter, as he may see an exā ple or two, which we haue examined in In the first Part chap. 4. this Treatise.

17. Now the reason that hath moued me to dedicate this Treatise vnto You (HONOVRABLE COVNTREYMEN) you may easily imagine, to wit, a carefull respect of your saluation, and of your honour, both which this Minister, who still styleth himselfe Preacher in one of your Innes of Court, doth bring into eminent danger: your saluation, by preaching false and execrable slaunders; your honour, by publishing in print many ridiculous follyes. The care of your saluation did moue me to present this coū ter-poyson specially vnto them, into whose breasts the Spyder may be thought to haue more plētifully infused his venyme; to offer You this fan of truth to cleanse your Temples, which more then any other place haue bene filled with these cobwebs, where the deceyuer hath hid himselfe these many yeares in a fayre shew of feygned Godlynesse, to intangle his credulous Auditours, in wicked & dānable hatred of that faith, which our Forefathers did most gloriously professe. Did you [Page 23]well vnderstand, and seriously consider, what horrible hatred against Catholike Religion he doth breath out in his Sermon, and seeke to inspire into your harts; I cannot thinke, but that your Wisdome, Conscience, & Christianity is such, as you would detest it.

18. For though we had euer iust cause to suspect secret Atheisme, and small Christianity in many Ministers, that they do hate Catholikes more thē Atheists, that they desire rather the ouerthrow of all Religion, then the bringing in of the Roman: yet none before Your Preacher (that I know of) durst make such open profession therof, who doth, and dareth giue vs many cleare signs of this his holy hatred. What shall we think was the reason that making lawes for Virginia, in his new yeares-gift vnto In the latter end of that Sermon. her, against them he most hated, or would seeme to hate, nameth first Papists, then Atheists, and lastly Brownists? And of Papists he saith, that the Pope for Popery, be not so much as heard of in Virginia: but for Atheists he will let them be named. Nay the Virginian Church shalbe honoured by hauing their names in her first Law. And good reason, seeing the first men sent, and intended as her Apostles, were for the most part Atheists, and prophane fellowes, as himselfe doth partly confesse. But you see this wise Law-maker out of his hatred vnto Papists, will haue them first excluded from the Common-Wealth of his owne head and hart before Atheists, though he will not vouchsafe to name them, as Solon out of extreme hatred of Parricides left them out in his Athenian lawes. But will you heare him yet more clearly professe togeather at once his little loue vnto God, and huge hatred against the Pope in this very Sermon? Hauing found a worme-eaten saying of an old Glosse left out in all later [Page 24]Editions as he cannot deny, which he thought did sound of blasphemy, he doth openly confesse, that pag. 73. he will not conceale the same, but discharge his duty to the truth, though he may giue vantage to the Atheists, and Libertines. The truth is, he doth discharge his duty not to God, but to the Diuell, not to truth, but falshood, by falsifying the meaning of the Glosser, as I haue proued in that place. But suppose it had been a true errour, was that blasphemy of such importance (thinke you) to be knowne, that Atheisme must be set forward and aduaunced, rather then that errour of the Glosse concealed? God throwne downe, rather then the Pope spared? Can any religion be in him that will ioyne with the Atheist against God, rather then (I doe not say become a Papist, or speake a good word for the Pope, for he will perchance rather be a Diuell then do it) but so much as forbeare speaking a thing that may seeme to disgrace the Pope, the vttering of which did not import the worth of a rush? I am content any Christian, or any man that doth feelingly belieue there is a God, be iudg in this case. For that your Christianity and Cōscience doth detest such hatred of any religion whatsoeuer, I cannot without doing you wrong mistrust.

19. Doe you desire yet another, and a more cleare argument of your preachers Atheisme, that secretly harboureth in his hart? You may find one very notorious in his pag. 26. Iesuits Ghospell, which ioyned with the former by cōparing the two different shewes of zeale togeather, will make his impiety apparent through the veyle of hypocrisy, though he double the same with neuer so many fouldes, and fayre shewes of zeale against the Pope. You haue heard how dutifull the [Page 25]man is to the truth, how scrupulous to conceale the same, though by vtterance thereof he may giue aduantage to the Atheist to deny God. But what if a seeming zeale of Gods honour may giue him a colourable occasion (in his fond conceipt) to conceale the truth of the dignity of Gods Mother; will he thinke it a sinne not to discharge his duty to the truth? Will he thinke it reason to condemne them, that in shew of zeale to Gods honour shall speake vntruth, and giuing passage to their passions, breake the Mother of God in peeces with lyes, and slaunders? Marke his doctrine about this matter, and then admire the scrupulous conscience of the man. Whereas Catholikes obiect vnto Protestants, that diuers principall writers of their sect haue spoken irreuerently, and blasphemously of Gods blessed Mother, your preacher not denying the fact, but iustifying the same as done in laudable zeale, shapeth vs this answere, if any shape can be in such a monster. If any of our religion (saith he) hath giuen any words of her that may giue the least blemish to her blessed state, it was not done in any the least contempt of her, but in the zeale they bare to the honour of their Sauiour, whom they held dishonoured by the vnequall comparing of her with him. For what will not a Christian mans zeale cause him to doe Not to slander any man, nor to blasphem any Saynt though hypocryticall zeale will giue aduantage to Atheists against God. when he seeth his God dishonored? Who would haue thought that Moyses would haue cast so carelesly out of his handes so precious a Iewel, as were the two tables written with the finger of God? And yet when he heard the name of the Lord blasphemed, he forgot himself, and them, and as though he remembred none but God, he threw them away, and brake them in peeces. If Moyses zeale makes his hastines excusable, no reason to condemne them whose zeale gaue passage to their passions, and caused them for the honour of their [Page 26]Creatour, to forget the priuiledge of a creature. Thus he? In which words few Readers I thinke can be so simple or blind, not to espy a wolfe whose teeth water with desire to teare in pieces the immaculate mother of the lamb of God, though he would faigne couer himselfe, and do it in a sheeps skin of zeale, which wil not serue his turne; the example of Moyses the meekest of men, being too short & little by much, to hyde the least particle of such monstrous fury, as is giuing passage to passions against Gods Mother, specially so full of blaphemy, and falshood as theirs are.

20. And first to discouer his faygned zeale, marke (as I touched before) how it is hoat or cold as he pleaseth, sometimes dutifull to truth against Gods honour; somtymes zealous of Gods honour against truth, as the taking vpon him a shew of eyther of these zeales may best serue his turne to giue, vnder pretence of piety, a passage to his passions against the Pope. Somtimes his zeale to Gods honour is so calme, that he is content God be euen denyed, not caring though his discourse may giue aduantage therunto. At other times so hoat in the spirit, and zealous of Gods honour, that the least sound of a blasphemy (though but in a poeme) will put him into a traunce, where forgetting the true priuiledge of a creature, to honour the Creatour, he will thinke it no sinne to speake vildely and irreuerently of his Mother, vttering slaunders that may giue blemishes to her blessed state. Is any man so blind that doth not see this zeale to be coūterfayt, true neither towards truth, nor God, which he can make hoat and cold, sweet and sower, carefull & carelesse of the same thing as he pleaseth? Can any thing be in that hart sincere, from which both hatred, and neglect of blasphemy, both reuerence [Page 27]and contempt of truth, both zeale and carelesnesse of Gods honour doth flow? Secondly, heere you may discouer the impiety of Ministers, and the true cause why they so curiously search into our writings, to find some speaches concerning the Blessed Virgin that may seeme blasphemy, which when they haue found, wrapping their woluish intentiōs in a sheeps skin of zeale against it, they straight fal into a traunce, forgetting thēselues, and giuing passage to their passions, against her whom they hate the more, because the Church of God doth highly honour her.

21. In this zeale we cannot deny, but Iohn Caluin the Moyses of their new Law, did forget himselfe and the Virgin (how he remembred God her Sonne, let the Reader iudge) whē he wrote, that in the birth of Christ she was so broken and weakened, that the fourty daies before her Purification, were not sufficient for her to recouer her forces, but God did yet spare her, donec ex Caluin Harmon. in cap. 2. Matth. v. 3. puerperio conualesceret, that she might gather vp her strength lost in the labour of child-birth. In this zeale doe diuers Protestants giue passage to their passions, accusing her to haue committed as great sinnes as Eue Cētur. l. 1. cēt. 1. the Mother of mischiefe vnto all mankind, making her the very type of Heretikes, and Infidels, carnall Sarcerius in Euā gel. de festo annunciat. apud Canisium. l. 4. de Deipar. c. 7. and prophane men. In which passion a Lutheran preaching vpon her answere to the Angell, How can this be done, called her Zuinglian, and Georg. Muller. apud Hospin. 2. p. fol. 390. Caluinist, whom they hate no lesse (if not more) then Insatanized, supersatanized, persatanized. Luther. apud Tigur. in tract. 3. cōt. suprē. confess. Lutheri. Diuels. But no man more like Moyses in forgetting himselfe, and breaking in pieces the tables of the Law, then our English Minister In his booke of Christian exercise p. 669. M. Buney, who dareth to write, that when that innocent, & sorrowfull LADY stood at the foot of the Crosse, she brake foure commaundements [Page 28]of God at one clap, the first, the fifth, the sixt, the ninth, by this blasphemous slaūder breaking into pieces both the tables of the Law in her Virginall hart, where Christian antiquity did euer belieue they were De Sā cta Maria Virgine nullam habere volo, cùm de peccatis agitur, mentionē, quae gratiā habuit ad vincendū omni ex parte peccatum. Aug. de nat. & grat. c. 36. inuiolably kept. In this pretēded zeale M. Crashaw practising himselfe, what he doth patronize in others, thinking (or making a shew to thinke) that we compare her breasts and milke with the wounds and bloud of Christ, doth likewise forget himselfe, saying, that no extraordinary In his Iesuits Ghospell pag. 44. blessednesse doth belong to the wombe of the Virgin, none to her breasts in this regard only, that they did breed, and feed the Sonne of God, that she whome we do so exalt, is no more then another pag. 91. holy woman, but a belieuing pag. 36. Iew. And giuing further passage to his passions, he doth not only beate her sacred wombe and breasts into dust & wormes, by scoffing at her assumption into heauen pag 95. but also carelessely casteth them out of his hart into a lower place then wormes & magots, by a foule comparison of them & her milke, with other pag. 92 womens; not excepting the most impurest Strumpet. What Seneca L. 3. de ira. c. 14. said of the arrowes which a barbarous Cambyses. Tyrant did fasten in the hart of a child, making the same his marke, praysed by the flattering Praexaspes. Father of the child that stood by, we may say of these blasphemies, that do so deeply penetrate into the hart, and honour of Christs Mother, iustified by M. Crashaw, that they are sceleratiùs laudata tela, quàm missa, not so barbarously discharged, as commended, that the tongue is more blasphemous that doth prayse such passions, then the pen that wrote them.

22. And as for Moyses his example of breaking the tables of the law, the Bachelour doth wrong that great Prophet, by accusing him to haue bene hasty, carelesse, [Page 29]forgetfull in that fact which he did aduisedly & piously, not dishonoring the tables, but honouring them rather, thinking them to be ouer worthy Iewells to be deliuered to drunken people, as S. Propheta sanctissimus indignum existimauit, vinolētū populum à Deo legem accipere. Ser. 1. de ieiunio ante mediū. Basile sayth; as Catholickes honour the Images of Christ which they put into the fire, rather then permit them to fall into heretickes handes that will abuse them. But had Moyses (pretending zeale) fell into a rage against to Tables, calling them the law of sinne and the Diuell, whose Slaue heretickes in their passions make the Virgin in whose hart God with his owne finger wrote his law; had Moyses in a faigned traunce reuiled Abraham, or Isaac, or any deceased Saynt; had he falsly slaundered the meanest woman lyuing, as Ministers doe the most blessed of women, and the most glorious of all Sayntes; I thinke no Christian would haue dared to speake a word in defence of that zeale, as I doe not know that any man pretending the name of a Christiā before this Bachelour, did euer iustify against Gods mother confessed blasphemy, that may blemish her blessed state. And verily I doe somewhat wonder in what a slumber Protestant Bishops were, when they did permit such a defence of passions passe to the print, full not only of blasphemy against the Virgin, but also of discredit against their owne writers, giuing such a censure of them, which if it be true, the man that shall beare respect to their writinges may iustly be thought worse then mad. For how can any well in his wits belieue such bookes whose authours euen by their best friendes are confessed to haue written, forgetting themselues, giuing passage to their passions without exact care of truth? How can we thinke that doctrine deserueth credit which they did deliuer, not knowing what they [Page 30]said, thinking of one thing, and speaking of another, remembring none but God, when they rayle on his Mother: carelessely casting from their pen sentences that might breake and beat her honour into dust? Let M. Crashaw answere me this argument if he can. If the men of his religion wrote about the Virgin remembring thē selues, & without passion, why doth he slaunder them that they gaue passage to their passions in such wrytings? If they did indeed write in a passion, forgetting themselues, how can any man of iudgmēt beleiue thei [...] doctrine in this poynt, or in any other, when they speak against the supposed blasphemies of our Church? seeing of men so zealous, we may iustly thinke, that their zeale doth still make them forgetfull of truth, mouing them to giue passage to their passiōs against the Pope, whom they will seeme to belieue, that we cōpare with Christ, against whome the zeale of their passion is no lesse feruent, then against the Bl. Virgin. So that you clearly see the suite of Moyses his zeale in breaking the tables of the Law doth not fit, nor can hyde the monster of Ministers fury against the Mother of God. Neither hath it, to couer their impiety, any more proportion then the skinne of the least lamb, to hyde the mightyest wolfe. By which it is apparent that not only excesse of loue, but of hatred also doth bereaue men of their iudgment, which is the cause that hypocrisie could not keep M. Crashawes huge hatred against the Pope, greater then his loue to God, or the best thing vnder God so within the compasse of shew of piety, but it hath broken out into such open tokens of secret Atheisme, that the discreet Reader may iustly wonder to behould them in his writings, that doth not know Atheisme to be in truth the very spirit of the new Ghospell, mouing [Page 31]men to hate Papatꝰ reijcitur, & Christo nomina nō dātur, iuuentus ferè nil Dei habet. Gaspar Hedio Ep. ad Melāct. Popery, but not imbrace christianity, lea [...]ing them without loue or feeling of God.

23. From this hatred doth proceed the bloudy drift of his Sermō: The scope wherof (saith he) is to discouer that [...]hese would but deceyue vs, who speake or write, that Popery [...] now well reformed in manners, and refined in doctrine: & therfore they, & we by a reasonable mediation might well be [...]econcyled. You see this Minister is all for war, he will [...]ot heare of peace, no mediation, no reconcilement, [...]ough reasonable, shall be thought or spoken of a [...]ongst vs, but fight we must one against the other [...]ith irreconciliable, and mortall hatred: In his epist. dedicatory to the Prince. burning with [...]e, and deuouring each others flesh, and dashing heads a [...]ainst the stones. In all which Metaphors he doth vtter [...]e intent, and finall scope of his Sermon, which is so [...]oudy, and so vnchristian, that I cānot thinke charity [...]so dead in any among You, that they do not euen ab [...]orre the same, as proceeding from the canckered ma [...]e of a venemous spyder. These men know well and [...]ele the weaknes of their cause which they mantayne, [...]ecause they haue no other way to liue, but by keeping [...]enefices (first appoynted vnto Catholike Priests) for [...]emselues, their wiues, and children, should a reaso [...]able mediation, or toleration betwixt them and vs be [...]ought of, such as Hugonots enjoy in France, vnder a [...]atholike Prince, that we might haue any tolerable li [...]erty to speake for our selues, & discouer their fraudes [...]nd slaunders, their guilty conscience doth make them [...]elieue, and excesse of feare somtymes, that in such a [...]se they would be forced to shut vp their Church [...]oores, and be soone forsaken of all. Nay they feare [...]e discouery of their grosse lying, might perchance stir [...]o the people, that were before deluded by them, to take [Page 32]some violent reueng vpon them. This is their feare, which to preuent, they buzze slaunders into peoples heades, that they may not thinke of any peace, mediation or reconcilement, but still pursue vs with sword and fire to incite them. Whereunto the Bachelour deuised in his chamber, preached at the Crosse, published in print, finally presented to the Princes Highnes this Sermon, of the most odious slaunders that wit of man could possibly inuent, seeking by hooke & crooke to fasten them vpon the Church of Rome.

24. Now to vnderstand how farre he doth endanger your eternall saluation by this dealing, I doe wish you would seriously ponder, what De vtilitate credendi c. 6. & 7. S. Augustine teacheth: That it is an offence & sinne very damnable, not only in preachers to vtter, but also in the auditors to belieue against the Church ( that beareth away the name of Catholicke, by the consent of the world, and, hath the fame and opinion of great learning, & sanctity with humane kind) horrible and heynous blasphemyes, wicked and senseles doctrines, vpon the credit, and clamors of her knowne enemyes. And so hard of beliefe in this point ought Christians to be, in S. Augustine his iudgment, that they should scarse belieue their owne eyes, though they should see some wordes that may seeme to yield a blasphemous sound, but read againe, and againe the place to vnderstand the true meaning thereof. And if thou canst not excuse those wordes from blasphemy nor giue them a good sense by thy owne learning Ibid. cap. 7. seeke (saith he) some learned, and godly man that may instruct thee. Cannot such a man be found with ease? Seeke him with labour. Is he wanting in thy owne Country? What better reason canst thou haue to trauaile? Canst thou meete with no such man in the Continent? Sayle beyond the seas, [Page 33]beyond the seas, if thou canst not find any neare the sea, passe further into the country, and euen into those parts where the things were done their bookes speake of. This diligence doth S. Augustine require to be vsed before we fasten vpon the whole Catholicke Church any imputation of false, and blasphemous doctrine. Whereupon he accuseth himselfe, and his friend Honoratus for hauing belieued such slaunders against the Church vpon the Manichees report, not hauing first vsed such diligence to find out the truth. What Quid tale fecimꝰ Honorate? & tamen religionem fortasse sanctissimā (adhuc enim quasi dubitandū sit loquor) cuius opinio totum terrarum orbem occupauit, miserrimi pueri pronostro arbitrio iudicio (que) damnauimus. de vtilit. credend. c. 7. like thing haue we done friend Honoratus? And yet (wretched yong men) haue we presumed vpon our iudgment and fancy to cōdemne a religion perchance most holy (for yet I speake as though the matter were doubtfull) whose fame hath filled the world. And more earnestly in another place: We De vtil. cred. c. 6. witty, and learned yong men forsooth (saith he) and deep searchers into truth, not hauing so much as once turned ouer their bookes, not hauing sought any to declare them vnto vs, non aliquantum nostra tarditate accusata, non vel mediocri corde ipsis cōcesso, neuer fearing or mistrusting the weaknes of our wit, nor graunting so much as meane iudgment, & cōmon sense vnto those men that haue permitted such bookes to be read ouer the world for so many ages: laying aside (I say) all these respects, we haue resolued to belieue nothing what those men teach, moued thereunto by the clamours of their enemyes, who with false promises of cleare truth, haue brought vs to belieue many thousands of their owne fables. Thus S. Augustine.

25. VVho seemeth vnto me liuely to describe the miserable estate of many thousands now in England, that rashly condemne so glorious a Church, as the Roman (whose fame hath filled the world) of most horrible blasphemyes, belieuing them vpon the word and [Page 34]clamours of her professed enemyes, such as Ministers are knowne to be, especially M. Crashaw, who feareth not to say as you haue heard, that he will not spare the Pope, though pag. 74. therby he may giue vantage to the Atheist, resoluing to pluck down the Sea of Rome, though God, and all godlines fall with it: vpon whose wordes they haue belieued the Roman Church to teach; that the Pope is God; that, he can deliuer soules out of Hell; that, one may appeale from God to the Virgin Mary; that, we do pray vnto, and call vpon a wodden Crosse; that, those which receaue the blessed Sacrament, must haue a wife, or else keep a whore in her place, and the like paradoxes & senselesse doctrines, which euen children know to be hated by vs. Now, what diligence haue his credulous Auditors vsed to find out the truth before they yielded their assent vnto these slaunders? What seas haue they passed? What Coūtreys haue they trauailed? What long search haue they made after learned teachers, to declare some speaches & sayings that may seeme more harsh? How many that neuer so much as read the sentēces they cauill at in our Authors? And if they haue done none of these things, how can they be excusable with God in their confident condemning so famous a Chistianity, vpon so sleight examination of matters?

26. The secōd reason of my presenting this Treatise vnto you, was a care of your honour, which the Bachelour doth much abuse, by publishing his grosse folly and ignorance, vnder the name of the Preacher of your Temple, who doth so farre surpasse any meane or mediocrity therin, printing absurdities so voyd of common sense, and so intollerable to any learned eare, that your long forbearāce to take notice therof, harbouring him in one of your Courts, doth make many wonder, [Page 35]and thinke they may iustly apply vnto you the wordes of S. 2. Cor. 11. v. 19. Paul: Libenter suffertis insipientes, cùm sitis ipsi sapientes: you gladly suffer fooles, being your selues wise, I will not lay that title on M. Crashaw, though his ignorance may seeme to deserue it, except by his lauish bestowing the same on learned men, it do from the diamond wall of their excellent wisdome reflect on himselfe, wherof I am content to make you Iudges.

27. First, as for the learned Catholike Writers of this age, Bellarmine, Valentia, Vasquez, & many others, he doth rate, and reuile them at his pleasure, tearming them, Patrons of pag. 88. damnable Idolatry, loud p. 115. lyars, & the like reproachfull tearmes without any respect. He [...]osseth and turneth them vp and downe, as himselfe thinketh best, making now Bellarmine chiefe, now Valentia, now Vasquez: & somtymes putting Chrysostomus a Cistercian before them all, vsing them as counters which stand somtymes for ten, somtymes for twenty, somtymes for a thousand, somtimes for nothing at all, as it pleaseth the caster of the account. Secondly, all the learned Deuines successiuely since the dayes of Aquinas, and namely that Angelicall Doctour, he doth charge to haue taught, that a stocke or stone representing Christ, is to be worshipped as God; and a wodden Crosse to be In his 8. wound. prayed vnto; that they brought wodden arguments for their Idolatry; were blind in their vnderstandings; and drūken with the whore of Babylons spirituall abhominations. Thirdly, Pope Adrian the sixt, who before his aduancement to S. Peters Chaire, was a learned Doctour, and Reader in Louaine, Maister vnto Charles the fifth of famous memory, and Gouernour of the Kingdomes of Spaine in his absence, this Pope, I say, the Wiseman of your Temple tearmeth pag. 163. foole in plaine tearmes. Finally [Page 36]the noble nation of Italians he doth not blush to affirme that they are eyther pag. 111. Atheists, or fooles (some priuy Protestants excepted) which priuy men what they are, Atheists, or Protestants, or fooles, or all three, who can tell but himself, who hath a nose to smell them into England from their Italian priuy Churches. But if Italians whose workes of piety shew they are not Athiests, whose learned bookes do witnes they are not fooles, see this shamefull reproach in print (as they may, this Sermon being turned into latin) they will perchance attribute such speaches without salt or wit, to the clownishnes of our Countrey, and grossenes of the northern climate, and apply vnto M. Crashaw the verse with some allusion to his name, ‘ Horatius. Bootem Crasso iurares äere natum.’

Now if it be the property of a foole (as the holy In via stultus ambulans cùm ipse insipiens sit, omnes stultos aestimat. Eccl. 10. [...].3. Ghost saith it is) to iudge rashly, that others are fooles; you will easely see the stones of reproach cast vp at others, fall foole on his owne head.

28. But no where doth this Minister shew greater want of iudgment, then in his Iesuits Ghospell, which in truth is such a peece of worke, as I do much meruaile, that such an owle (to vse his owne phrase) was let fly abroad in the dayes of light, and in the fayrest day of sommer, though that booke was likely to be written (as it was indeed) vnder the hoatest influence of mid-sommer moone. I doe not thinke any are liuing in your Courtes which doe not blow away such light stuffe with contempt; yet will I speake a word or two therof that no seely fly or foole, may be entangled therin, and that you plainly may see the notorious folly of your Preacher, which is such, as the sweet, and diuine muse of the graue, learned, and venerable Father that wrote [Page 37]that excellent & mellifluous poeme may seeme to haue wrought with the Minister, as some sound of musick doth with the Tigres tympanorū sonitu aguntur in rabiem Plutarch. Tiger, wherewith enraged, her fury wanting other matter to worke vpon, teareth out her bowells, as the Bachelour with raging and rayling doth his braynes, which I will make playne by three, or foure examples of such folly, as are long in him, lasting from the first beginning, to the end of his Ghospell, though I shall dispatch them in few wordes.

29. The first is to gather a Ghospell out of a Poeme, and that not written historically, or doctrinally, but in patheticall verse, full of metaphors Metonomi's, Apostroph's, Prosopoper's, and other aswell Rhetoricall figures, as poeticall flowers, which to take in a proper and rigorous sense is folly, to vrge them as points, and articles of faith is such a solemne foolery that it may seeme the next degree vnto madnes it self, which was to present the figures and flowers of the Poeme to be condemned in the in the end of his Iesuits Ghospell. Parlament, as heresyes, & Catholicks in that respect to be pronounced hereticks. Truly I thinke midsommer moone had neuer the like influence in any Minister or mad-man, Bachelour, or Bedlame before. And yet doth he vrge these points of our doctrine, as most authenticall, and substantiall things, much more credible, and certaine, as he saith, then the knowledge they haue of Iesuits and their doctrine and practises, from Iesuits Ghospell pag. 18. the report of their merchants, or intelligence of their Embassadours, or from the writing of their owne men, which is the truest point in his whole Iesuits Ghospel, though Iesuits need not faith to belieue it: they see and feele it. For the relations which their Merchants, and Embassadors giue, the storyes their men write of them are such, as no [Page 38]patheticall exaggerations, no poeticall figures, fables or fictions, can be more false, as many late books can witnesse, specially a late Pamphlet dedicated to the Princes Highnesse, called the Diuell The Diuels pilgrimage to the Iesuits Colledges. printed anno 1611. his pilgrimage, where this lackey or footman of the Diuell telles many false stories, naming persons that were neuer heard of, speaking of actions that neuer any dreamed of, as (to omit foule matters) that on Quàm multis intrandi (in Ecclesiam) aditum obserabāt rumores maledicorum, qui nescio quid aliud nos in altare Dei ponere iactitabant. Aug. ep. 48. ad Vincent. the Altar of our Lady at Sichem a sheep was sacrificed, and a long poeticall narration of the cause of the Iesuits expulsion from Venice, abusing the knowledge of the whole Christian world; and that in their Colledge straight vpon their banishment was found such a summe of money, as all Merchants hauing taken whatsoeuer they would challenge vpon their owne words (which we may imagine was no small quantity) the remnant was fiue hundred millions, besides plate & vestures: and yet he saith he telleth not these things vpon heare-say, but what he saw with his eyes. Now what Poet could haue told a more lusty lye? So that this part of his Ghospell is very true and credible, that their reports & rumors, and printed relations about Iesuits, are more false, incredible, and fuller of exaggerations and fictions, then any poeme.

30. Now if you desire to see how wittily, & hādsomely the Ghospeller doth gather his Ghospell out of the Poeme, I will present you a faire patterne, by which you may ghesse the rest. In that poeme the Authour in in his meditatiōs doth imagine a familiar dialogue betwixt the Virgin and Christ, and saith vnto Christ:

Say to thy Mother, see my brothers thirst,

Mother, your milke would ease him at the first.

Which speach is imagined to shew the great familiarity betwixt Christ, and his blessed Mother, that she [Page 39]hath a speciall interest in the ioyes and comforts (metaphorically tearmed milke) that flow into the soule by deuout contemplation of her blessed Breasts, which comforts are not graunted but to whome she doth singularly fauour, nor giuen without her consent; without which the Sonne of God would not be borne in her wombe. Now what doctrine doth this Bachelour gather out of this poeticall imagination thinke you? Marry, that Popery doth make Christ a mediatour to his Mother: which againe he deuideth into diuers branches, opposite to the Ghospell of Christ, grounded vpō the first mistaking, vnto the fifth and sixt generation, Ies. Gosp. pag. 87. in this sort.

Christ saith of himselfe as man.	Romish doctrine makes him say. He that will, may see another like Ghospell, that we teach, that Christ this present yeare a sucking child at Hall in Brabant, opposed in like mā ner vnto the Ghospell of Christ. pag. 64.
My Father is greater then I.	My Mother in some respects is greater then I.
Christ saith of himselfe as God.	Romish doctrine makes him say.
I and my Father are one.	I and my Mother are one.
Christ saith.	Romish doctrine makes him say.
Come to me all that are weary, & I will ease you.	Come to me, and I will send you to my Mother for ease.
The Scripture saith.	They make him say.
No man commeth to the Father, but by me.	No man commeth to my Mother, but by me.
The Scripture saith.	They make him say.
Whatsoeuer you aske my Father in my name, he will giue it you.	Whatsoeuer you aske my Mother in my name, she will giue it you.

[Page 40]All this Ghospel doth he gather only from the former verses without any other ground, which I haue heere set downe, both for the recreation of some Catholikes that may peruse this Treatise, that they may see both how malice against truth putteth their Aduersaryes out of their wits, and with what empty shewes many seduced soules are frighted from the Catholike Church; & that some of you may see how grossely this Bachelour doth abuse them, who cannot I thinke but see, and grieue that their Preacher should publish such follyes, vanityes, or rather baberyes in print.

31. This then is the first mistaking or folly, wherin he runneth on to the very end of his Ghospell, making no difference betwixt an Euangelist, and a Poet, a Ghospell, and poeme, rigid truth & figuratiue speach, articles of faith, à pag. 37. ad 60. and poeticall fancyes. And the second is no lesse notorious thē this, to wit, to put no differēce betwixt contemplation, and the obiect therof, meditation and the matter, the thought and the thing we thinke of, betwixt the breasts and milke of the Virgin, and deuout considerations vpon them. Because Scribanius compareth his meditations vpon the breasts of the Virgin, with his meditations vpon the woundes of Christ; the Minister doth inferre, that he doth equall her breasts to his woundes, the milke of the Mother with the bloud of the Sonne, which is grosse mistaking, and misconstruing of things. Often may contemplations be equally full of comfort or profit, though there be great difference in their obiects. What greater distance then betwixt heauen and hell, the ioyes of the one, and the paynes of the other? yet many tymes may one, through Gods speciall grace, find as profitable, yea sometymes as comfortable meditations vpon hell, [Page 41]as vpon heauen. When we say that hell maketh men auoid sinne, we doe not vnderstand that hell hath a certayne power to infuse grace into a mans soule, by which he may auoid sinne, but only that it is an obiect which may (Gods grace concurring) awake such a good purpose in a man. The like is when we say, heauen doth make men serue God with great comfort, we doe not vnderstand, that heauen hath any vertue or quality to infuse grace, but only to be an obiect or motiue of ioyfull going on in Gods seruice. So when it is sayd, that the breasts or milke of the Virgin do comfort the soule, heale the diseases thereof, appease anger, enuy, pride, and other raging sinnes, the sense is, that her breasts, and the mystery of her blessed milke is an obiect of such deuotion and piety, as deuout contemplation on them may bring forth in a soule these and many other more admirable effects. Moreouer, when one doth meditate on the Virgins breasts, as she is Gods Mother, the obiect is equall to the obiect we thinke of in the wounds and bloud of Christ; because in the breasts of the Virgin as she is Gods Mother, we must needes behould, and contemplate Christ in her virginall armes, & sucking her blessed breasts, who though not in bignes of body, yet in Maiesty, power, wisdome, sanctity, both as God and man, is equall to himself bleeding on the Crosse. Now which obiect is more sweet, tender, and able to styr vp deuotion in a soule, Christ sucking in the armes of his mother, or bleeding on the armes of the Crosse is a doubt, which did perplexe S. Augustine long agoe, that he brake out into these wordes. In medio positus quo me vertam nestio: hinc pascor [...] vulnere, hinc lactor ab vbere; placed betwixt these two pledges of mercy, I know not which way to turne my [Page 42]selfe: on the one side I am fed with bloud from the wounds, on the other, with milke from the breasts. This is the doubt which that learned Iesuit, whom this Bachelour tearmeth, Annoynted with the oyle of mischiefe aboue all his fellowes, doth excellently expresse in Latin verse, which beginneth:

Haereo, lac inter meditans, inter (que) cruorem;

Meditating betwixt the milke & bloud, I am perplexed.

32. By which first verse you see, that he doth compare his thoughts and meditations on the one, with his thoughts and meditations on the other, doubting by which of the two, greater deuotion did accrew to his soule. That he saith he will lay his left Rem scio prensabo, si fas erit, vbera dextra: laeua prensabo vulnera, si dabitur. hand on the woundes, and on the breasts his right: by this metaphore he doth shew, his purpose is to meditate on the Virgins milke, or Mystery of Christs Child-hood in the tyme of prosperity, signifyed by the right hand, for which tyme it is fittest to weane vs from the milke of vayne pleasures, and that he will thinke on Christs wounds, and passion when he is pressed with aduersity, which the left hand doth expresse: and for which sorrowfull tyme of crosses, the Crosse, and bleeding wounds of Christ, are considerations of highest comfort. This is the pious meaning of that metaphoricall speach, which this Bachelour doth expound at his pleasure, crying like a calfe at the bug-beare of his owne braine, out of meere ignorance, not able to discerne the right hand from the left in a mysticall sense. No lesse pious is the Lac Matris miscere volo cum sanguine Nati: Non possum antidoto nobiliore frui. metaphore of mingling the milke, and the bloud togeather into one compound; which is nothing els but to cōpare those two mysteries togeather and mingle them in our thoughts, conferring his payning [Page 43]in the armes of the Crosse, with his playing in the armes of his Mother; his shedding bloud in the one, with his sucking milke in the other, with the like sweet differences betwixt them. Which compound, or comparatiue consideration of these two mysteries may iustly be thought the sweetest meditation the soule can enioy vpon earth. Behould what true, pious, and sweet conceipts the metaphors haue, which this Bachelour draweth to most blasphemous senses, raging against his owne fancyes, as against the Iesuits faith, like furious Aiax, that scourged an heard of his own swyne, for the Army of Grecian Princes.

33. And in this folly doth he goe pag. 60. forward, raging at shaddowes, till he come to that dystich of the poeme:

Sweet child in mothers armes that playing rests:

Paruule maternis mediꝰ qui ludis in vlnis: Qui tua iam comples vbera iam vacuas.

Now sucks as child, now fills as God her breasts.

Where this learned and deuout Religious man doth begin to set downe in verse, a meditation on Christes childhood, much vsed by Iesuites, as doth appeare by their bookes, which is called by them applicatio sensuum, an applying of the internall senses of the soule, to the mysteryes of Christs life. By which, when they meditate on Christs childhood, they do imagine themselues to be in Bethleem, or Nazareth, and there behould with the eyes of their mind, that venerable, & amiable child in his Virgin mothers armes, to heare with their eares the words that passe betwixt them, to tast, smell, and feele internally the things that are obiects of these senses, as far as they may serue to awake deuotion, and stir vp a liuely apprehension of the mystery in their harts; in the meane tyme speaking with the Bl. Child, or Virgin mother, framing vnto them mentall & imaginary [Page 44]discourses, and petitions according as the holy Ghost the teacher and guide of such high, and extaticall contemplations shall This (I dare say) is a strange language to M. Crashaw. direct. This manner of contemplation you shall find most frequently practised by ancient Fathers, and learnedly declared by Instruct. de modo meditand. Riccius, and Part. 2. tract. 7. of mentall prayer, in the Introduction. Puentez, two Fathers of this Order, in their Treatises of contemplation, and mentall prayer. And such imaginations, conceipts, and discourses are neyther false nor vayne: not false, because as the Logicians teach (and it is the first lesson in Logicke, which this Bachelour of diuinity doth not yet vnderstād) that there is neyther falsity nor vntruth in our thoughts, or imaginations, when we stay in the first operation of vnderstanding, which is to apprehend a thing without iudging that it is so, as wee apprehend: as when we apprehend (as S. Augustin. l. 7. Confess. c. 5. Augustine did) God as an infinit light, or sea of glory, without bound, in which the world like a sponge floateth, though God be not indeed as we apprehend; yet are not such apprehensions erroneous or false, because we only apprehend him, as such an infinite materiall light, not iudging him to be so: nay, we iudge the contrary, yet we must so apprehend him, because our thoughts can reach no other higher conceipt of him. When we apprehend, and imagine our selues in prayer to be before the throne of God, to be kneeling in heauen among the blessed Angells, as lib. 2. de oratione. S. Chrysostome, and other Fathers exhort, this apprehension is not false, because we do not iudg, and thinke that indeed we are in heauen, but so frame our imaginations, thoughts, affections, prayers, and inward speachs vnto God, as if we were in heauen. And thus may wee make our selues present in Bethleem, or Nazareth, vnto the mistery of Christs sacred Childhood, [Page 45]or in Mount-Caluary vnto the mystery of his Crosse, behoulding him with the eyes of our mynd, as bleeding and dying for vs, which thoughts are not vayne, but causes of piety, deuotion, and tender affection vnto Christ, and his holy life, and therefore of singular profit, which any that will make triall thereof, shall vndoubtedly feele.

34. Hence doth appeare the falsehood, and impiety of the Bachelours new doctrine, not taught by any Christian (that I know of) before, to wit, that we must not now imagine Christ as sucking his mothers breasts, nor speake vnto him, as to a child, nor as dying vpon the Crosse, nor conceyue him as a mortall man; to which purpose he citeth S. Paul, saying: We know not Christ now according to the flesh, that is, saith he, not as a meere, and mortall, but as glorifyed man: this doctrine I say is the bane of piety and deuotion, and a perpetuall banishment of contemplation of the mysteryes of Christs life out of mens harts. For how can they liuely apprehend loue, and imbrace Christ as dying vpon the Crosse for their cause, if they may not conceaue, or apprehend him as a mortall man. How can they in contemplation wash his woundes with their teares, or bath themselues in his bleeding wounds? How can they enter as doues into the holes of that Rock, if they may not so much as apprehend death or mortality in him? S. Pauls meaning is, that we must not belieue nor iudge, nor thinke that Christ is now mortall in very truth, and subiect to misery as once he was, as S. Chrysostome expoundeth; but he doth not deny but we may conceaue Christ and speake, and pray vnto him, as to a child, or as crucified, or as represented in any other mystery of his life, imagining thinges past so liuely, as if [Page 46]we saw thē present with the eyes of our mind; though the more litterall sense of the Apostles words, Now we know not Christ according to the flesh, be, that he had not now a carnall, and fleshly conceipt of the Messias & his Kingdome, as he had once with other Iewes before he was conuerted; so he saith, that now we know none according to the flesh, that is, we beare not carnall affection vnto any, wishing them carnall and temporall blessings. For though we once (saith he) knew Christ according to the flesh, that is, expected his carnall, and temporall Kingdome; now we know him not in that manner, nor consequently doe we loue carnally any, whom we loue in him, and for him. This now is the third folly of this Bachelour, wherin he spendeth the rest of his Ghospell, making no distinction betwixt apprehending and iudging of a thing, betwixt imagining & belieuing. We do apprehend Christ in our thoughts, as a child, we mentally see him, kisse, imbrace him, speake vnto him: yet do we not iudge, that he is a child, or a sucking babe this present yeare at Hall in Brabant, as this Wise Man obiecteth, but that he was once a child. Which mystery that we may know, loue, & admire the better, we set it before the eyes of our mind, not as a thing past, but present, and behaue our selues in our imaginations, thoughts, and affections, as we would doe indeed, were he truly, and really present before vs. This is the manner of meditation, most pious, deuout, and profitable, which to Protestant Ministers seemeth (I dare say) a new Ghospell, though it hath euer bene practised by all spirituall men: but no wonder at their ignorance heerin, seeing the sensuall or carnall man conceaueth not the things of the spirit of God.

[Page 47]35. A fourth example of folly, is his fury against Iesuits, because this Poet, in his imaginary contemplation and application of the internal senses vnto the mystery of Christs childhood, doth feare to approach vnto the sacred, and venerable breasts of the Virgin, confessing himself vnworthy of such an honour & fauour, in regard of his grieuous sinnes: wherfore he doth in his contemplation & thoughts, rather run to be cleansed by Christes bloud, begging one precious drop for that end, which he doth expresse in a most diuine sweet and admirable verse. Heere the Bachelour keepeth a great styr, & rageth for many leaues From the pag. 66. of his Ghospell, to the 77. togeather, that the Iesuits thinke the Virgins milke to be more pure, & precious then Christs bloud, to which they dare approach, though not to her breasts. Where he is so void of iudgment, as he would haue a sound, & solide reason which in rigour of Diuinity may subsist of a poeticall conceipt, which may be raysed of small ground, or fancy, as all men know. And the ground of this conceipt, is, not because the milk of the Virgin is more pure and precious then Christs bloud, but because the mā ner of approaching vnto it, may seeme to carry a shew of pride and presumption. For a man to run to Christs bloud which was shed to cleanse sinners, is a token that he doth acknowledge himselfe a sinner, and a needy supplyant: but to approach the Virgins breasts, which were not filled with milke, but only to nurse the Sōne of God, and comfort the specially deuoted to Christs blessed childhood, might seeme to sauour of pride and arrogancy. This may be declared by an example. Which is of more worth, a thousand pounds out of the Kings Exchequer, or an ordinary dish of meate set on the table for the Kings refection? Doubtlesse, the thousand [Page 48]pounds: yet is it a greater honour to sit at table with the King, and eate with him in the same dish, then to haue a thousand pounds out of the Exchequer; and many that dare aske the second, will not presume of the first. The like is in this poeticall imagination. Christs bloud is more precious then his mothers milke, yet in contē plation to sit, as it were, at the same table with Christ, and to be fed with the same Virginall milke, miraculously prepared for him, doth carry a greater shew of honour, then to be bathed in his bloud, and washed with his woundes, which sinners are admitted vnto. And this is a sufficient ground to build a pious poeticall conceipt, not vnbeseeming a Christian Poet, as any man of vnderstanding will graunt; & admyre the Bachelours madnesse, who spendeth many leaues in rayling against Iesuits, for this only respect, calling them, a generation of Vipers, bred of an old and sinfull world, who as they haue Christ most in their mouth, so they haue him lesse in their hart; and, that they haue herin more dishonoured the bloud of Christ, then euer it was by any Sect, or Profession whatsoeuer, Turke or Heretike, Iew or Atheist, Diuell or Man, since the world began. Thus he declaymeth against Iesuits, who do daily conuert vnto the desire to be saued by Christs bloud, many of all the sects by him named besides Diuells, whome they leaue to confer with Luther and his learned Schollers. But these inuectiues (as S. Augustine saith of the like) are by so much the more sottish, by how much they are more earnest, and proue, that one only point Iesuits must necessarily belieue of their long Ghospell, penned by M. Crashaw, to wit, that the wryter therof, when he wrote it, was not well in his wits.

36. Which doth further appeare, in that he doth [Page 49]obiect in his fury, euen the elegancies of the Latyn lā guage, which he doth not well vnderstand, as blasphemy to be condemned in Parliament. For example, the Iesuite in this Poeme saith to Christ: Ergo redemptore monstrate iure vocari; Nobilior reliquis si tibi sanguis inest.

A Sauiour shew thy self to soule opprest,

If thy bloud be more noble then the rest.

This Minister will needes accuse the Iesuits of doubting whether Christs bloud be more noble then any other, because the Iesuite maketh an (if) thereof which implyeth doubt. But would it please you to send your preacher to some Grammer schoole of Iesuits, he should be taught that (si, if) is not euer a doubting particle but sometymes most asseueratiue, specially in obsecrations, in which that particle vsed of something which is certayne, doth with great force affirme, making the speach more elegant, and the obsecration more earnest. To giue him an example out of a poet, Dido doth thus beseech Aeneas, ‘ Virgil. 4. Aeneid. Si bene quid de te merui, fuit aut tibi quicquā dulce meum miserere.’

Did Dido doubt whether she had bestowed great good turnes on Aeneas? shee knew them well, and could tell them also:

— Eiectum littore egentem

Excepi, & regni demens in parte locaui.

And yet she maketh an (if) of what she made no doubt, saying: Si bene quid de te merui, with an elegant and complete speach, putting him in mynd of what he knew and was apparent, and she did much desire he should remember. And this elegancy is vsed in this verse most sweetly, representing vnto Christ the dignity [Page 50]of his precious bloud aboue all other, and obtesting him by the same, to blot out therwith the multitude of his sinnes.

37. Pardon me (learned and iudicious Countreymen) that I trouble your eares with such trifles, where if I haue cause to say with S. Paul, 2. Cor. 12. v. 11. Factꝰ sum insipiens, sedvos me coegistis. I am become a foole, you will remember your Preacher hath forced me therunto, by printing these follyes, to deceiue seely people, who might out of the former ignorant, and malicious cauill, haue thought that we doubt of the inestimable value of Christs most precious bloud. And truly seeing you are not altogeather out of fault, who suffer fooles, though your selues be wise, you may be cōtent to beare part of the pennance, to read a refutation of the follyes printed by your owne Preacher, with which I will now weary you no longer in this place, if it may please you to take notice of his last folly, vpon the last verses of this Poeme; wher the Poet cōplayning of the great drynesse of his owne meditations on the mysteryes of Christs passion, and chidhood, wheras cloaths were wet with the milke of the one, and bloud of the other, concludeth with this deuout dystich.

pag. 98.

I am more then clouts, yet these more rich then silke

wet with Sonnes bloud, wet were with Mothers milke.

Heere this sucker of venome out of flowers, first frameth a long enditement of pride against the Iesuite, wondering, that he dare come before the Lord his God in his prayer, making himselfe better then these cloaths, specially hearing the Prophet cry before: O Lord, all our righteousnes is like a menstruous clout. Psal. 72. v. 23. Thus he. Where we may likewise wonder, how this Bachelour in the sight of God dare make himselfe wiser then that Asse Christ [Page 51]rode on, specially hearing the Prophet cry before him, I am become like a iument, or Asse before thee: and being no wiser in the sight of God, how dare he thus babble, if not rather bray in the eares of men that can vnderstād his solemne foolery, to make it a sinne for a man, to thinke, and say in the sight of God, that he is more precious, and deare vnto him then any clout, euen the best that euer was: which though this ridiculous Merchant say, that he doth prize aboue gold, and therefore much more then Iesuits soules: Matth. 4.13.46. yet that heauenly Merchant doth make another estimate of such Iewels, giuing all that he had to buy one.

38. And if you examine the other part of his cauil at the Iesuit, for enuying the clouts that were wet with that milke and bloud, you will find he doth shew himselft to be a braying creature indeed, not onely in the sight of God, but euen in the iudgment of euery reasonable man. If (saith he) the Iesuite meane the materiall, and reall bloud and milke, that were in the bodyes of Christ and his Mother, then is he more then mad to enuy the clouts, for they did touch them, and he cannot. Thus he. And is not this a fit discourse (thinke you) to discouer a mad man? What if he cannot touch those sacred bodyes, that Virginall milke, and precious bloud? May he not therfore without madnesse, wish that he had byn in the time when he might haue touched thē, enuying the felicity of the clouts, that were so happy, & more happy in this respect, then he now can be? May he not grieue & cōplayne, specially in a patheticall poeme, that he is depriued of the possibility of such a comfort, therin declaring his deuotiō vnto these sweet pledges of mercy? But the Poets complaint is not in this respect, but hath an higher & sweeter conceipt, grieuing that he is not [Page 52]so happy in his kind, as those cloutes were in theirs. They were corporally wet, and moystened with the bloud and milke of the Sonne and Mother, the greatest honour and felicity such creatures could haue, wheras his soule, his vnderstanding, his meditations, as he complayneth are not wet with a fresh and liuely remembrance of that milke, & bloud, nor his thoughts & affections drowned in these two mayne seas of ioves, nor he absorpt by contemplation of those two sweet mysteryes, from the loue, and care of all other inferiour thinges. This is the complaint, which whether it be pious or no, let any man iudg, and of the vanity of such cauills.

39. But it is worth the noting, that though your Bachelours drift was to beat in the morter of malice, with the pestell of his pistilent wit, euery flower of this flagrant poeme, to get out venemous iuice of some blasphemy; yet hath he omitted some, at which he might haue cauilled with far more shew of reason: for example, at this verse:

Parce Deus, magno si te clamore fatigem.

Pardon me Lord, if thee my cryes doe tyre.

Where he might haue obiected pride vnto the Iesuit, as to one thinking himself such a stout prayer, as he can euen tyre God; and blasphemy in teaching that God may be tyred: and hence haue deduced the Popish practise of praying vnto Saynts, which they doe (so might he cauill) to giue some respite vnto God that he may breath. Also when he saith:

Lancea (que) erubuit sanguine tincta suo.

The launce did blush imbrued in thy bloud.

[Page 53]Seeing no creature can blush which is not endued with reason. By this Iesuits doctrine he might inferre, in his fashiō, that the launce was a reasonable creature, man, or woman, rather a woman, because the latyn is the feminine gender, perchance mother to the famous Knight Syr Launcelot Du-lake; but doubtles a Saynt, seeing she was washed with Christs bloud, the vertue whereof made her blush for her sinnes. These deductions (as I am content to refer to the Readers iudgment) are no more iniurious against truth, and haue more wit and shew of reason in them, then the cloutes of the cauills, wherewith your Bachelour botcheth vp his Ghospell. And yet should any man obiect these things in good earnest, as things of moment and substance, that mans wits might be thought more wodden then the very wood of the launce, howsoeuer his malice may be more sharp then the point: to which point of malice the Ministers may seeme arriued, who are more sharp set, and beare a greater tooth against Catholick deuotion and piety, then Atheisme, and prophanesse; as your Bachelour did openly professe, and they all shew it in workes. For so many wanton and lasciuious verses come dayly forth, and such workes of darknes are harboured euen in Preachers bosomes and breasts: but this pious poeme full of so many sweet, and deuout conceipts both towards Christ and his Mother, which malice only can misconster, and draw to blasphemous senses, you see, how these birds (forsooth) of the light, cry, and cackle, and keepe a stirr at it, as if it were an owle, among whom your Preacher is leader. Nay he only playeth the foole in print for all the rest, who are (he sayth) many millions more.

40. Had a lasciuious Muse set out a patheticall [Page 54]Pamphlet, shewing his affection to the breasts of some woman, this Tigre who only rageth at sacred musick; would not haue stormed thereat, for he doth shew good affection to such obiects. And that he is better acquainted with other womens breasts, thē the Virgins, doth sufficiently appeare, in that he dareth auouch that it cannot be proued eyther to reason, or faith, that the Virgins milke excelleth other womens, in any eyther corporall, or spirituall operation whatsoeuer; raging against this learned Father for saying, that her breasts are diuitiora, more rich, and full of diuine and heauenly comfort, haue more vertue to styr vp faith, loue of God, and pious thoughts in the deuout contemplant, then those of any other. Which base conceipt of the breasts of Gods mother may be the cause that he think [...] it no sinne, for a man full of sinne, without any care or respect, to approach & touch them by imagination: he dareth stand to it, it is no euill: & no meruaile, seeing her breasts in his cōceipt are no better, & so no more to be honoured & respected, then those of other women, with which to play eyther imaginarily or indeed, it may seeme he thinketh no great euill, learning this deuotion of his Father Luther, who writeth in this sort of his cō templations of this kind: Loci commun. Martini Lutheri, p. 4. Mihi quidem (saith he) saepe magnae voluptati, & admirationi est, quòd video corpus muliebre totum ad id factum, vt foue at infantes. Quàm decore etiam paruae puellae gestant in sinu infantes! Ipsae mátres quàm aptis gestibus ludant, quoties placandus est infans vagiens, aut in cunis ponendus. These were Luthers deuout contēplations vpon womens breasts, laps, armes, and bodyes: his words I will not turne into English, but such as vnderstand Latyn will not wonder, that such meditations brought him in the end to marry a [Page 55]Nunne; nor that M. Chrashaw and the rest of his Schollers find not much comfort, feele no great vertue in meditation on breasts of the Virgin, more pure then the heauens, who full of grosse, and carnall imaginations dare approach to her sacred closet, more rudely then they would to their owne Wyues chamber, thinking it no euill to defile with their swynish imaginations, the most pure, and sacred mysteries of our faith.

41. I will heere set downe an example of their meditations in this kind, not written in verse, but in prose, & in an exposition vpon the Ghospel, by a Ghospeller Ioān. Agricola apud Canisium. l. 3. de Maria Virg. c. 12. of great name and credit, who expounding the Angelicall Embassage to the Bl. Virgin, doth thus grauely meditate on the matter: Ingressus Annot. in cap. 1. Luc. cubiculum [...]uellae Gabriel (saith he) adolescentis forma, amatorium quiddam & nuptiale orditur, virginem, vt apparet, pellici [...]urus ad concubitum: Gabriel entring the maids chamber in the forme of a yong man, begins a nuptiall and ama [...]ory speach &c. my pen blusheth to put the rest into English. And is not this (thinke you) a fit meditation for Luthers Ghospell, which makes the Ghospell of Christ begin with a nuptiall song, enticing a Virgin to marry, or to do worse. And yet this contemplant will not haue his Readers passe ouer the matter sleightly, but insist vpon it, & apply their internall senses vnto [...]t: Meditetur apud animum suum qui volet pia curiositate, quid sit videre comptulum adolescentulum solum cum puella clauso cubilis ostio, dulciter alloquentem virginem, quam se ambire nihil obscurè & gestu & oratione demonstrat. Let him that wil meditate with pious curiosity in his mind, what it is to see a trym yong man with a yong maid a [...]one in a chamber, the dore shut, speaking her fayre, [Page 56]to whome both by gesture, and speach he doth clearly shew himselfe to be a woer. Do you perceiue the pious curiosity of these Ghospellers, that will not rest with their thoughts, till they know the Quid sit, the very essence and quiddity of the locking vp of a try [...] yong woer, with a fayre yong virgin togeather alone in a chamber? These owles, they doe not harbour in the barne of their braynes, nor keepe in some corner of their chamber, but let them fly abroad in print, in these dayes (as they terme) of light. Nay they passe among them without wonder, as sweet and deuout conceypts. By which this marrying Mynistry, that cannot liue chast, turne the pure virgin water of diuine Scripture into the wanton wyne of lasciuious fancyes, to keep the wedding feast of their woing Ghospell.

42. They that thus turne the Ghospell of Christ into a wanton Comedy, what meruaile though they change a Iesuits poeme into a Ghospell of their foule fancyes, as grosse and carnall as womens breasts, the obiects of Lutheran deuotion, can make them? What wonder though the diamond of a deuout cōtemplation set in golden verse, be stayned by such Cast not Iewels vnto swine, least they tread thē vnder feet, and rising against you, rend you in peeces, Matth. 7. v. 6. swyne, who neuer yet could raise their thoughts out of mud? what meruaile that hauing defiled the Iewell, they teare in peeces those that cast it before them, with all manner of foule and despicable reproaches? as this Minister tearmeth Iesuits, annointed with the oyle of mischeef about all their fellowes; that, they bynd their Nouices prentises vnto Beelzebub, and the like, not hauing any leafe or almost lyne not adorned with some such rare Iewell of contumelious termes, though the most vsed by him, is Vipers, which was a title Luther did leaue, togeather with his loue, in his last See Luthers last will in lib. de coena. Ego Lutherꝰ alterū iam pedem habens in sepulchro &c. will vnto the Caluinian [Page 57]brood, whose nature he doth so describe by the metaphore of Vipers, that I am content to make you Iudges whether he may not seeme to describe the Preacher at the Temple. The Apud Theodos. Fabritium in locis cō mū. Mart. Lutheri p. 4. Diabolꝰ. & ibid. p. 5. nature (saith Luther) of these vipers (the Caluinists) is such, as they cauill deceiptfully at wordes proceeding from a pious, and ingenuous hart, and turne them altogeather to another, and to a quite contrary sense, then they were meant. In which art they are admirable Doctours, surpassing in this point the skill & wit of all the Rhetoricians in the world: for they are gouerned by a malignant spirit, which doth possesse, and betwitch their wits, that inraged with Satanicall virulency against pious, and godly men, they cannot but maliciously interprete their wordes, and writings. Wherein they are for all the world like spiders that suck poyson out of fayre, and fragrant flowers, the venime not being in the flowers, but in themselues. Thus far Luther. In which wordes he doth so [...]iuely describe M. Crashaw, that whosoeuer shall read [...]his Iesuits Ghospell, will confesse that Luther did know him, and the nature of a Caluinist, as if he had spit him & them out of his owne mouth, from whence indeed this late swarme of Spyders, and Vipers did originally proceed.

43. The folly and falshood of your Preacher, being thus proued already in this Epistle, but more largely in this Treatise, to the discredit of that Church that durst set him vp in Pulpit, and out in Print, I might speake vnto you in his owne words, and what he saith against the Iesuits vnto the Catholikes of England, Iesuites Ghosp. p. 72. apply against him vnto you. O my beloued Countreymen, be not seduced by such impostors, let not such Vipers eat out your harts, but discouer the hypocrites, and send them home to hell vnmasked, where they were hatched: for they that [Page 58]dare thus dally with God, no meruaile though they be bold with your soules, consciences, your children, and your estates, and all that belongs to you. I might (I say) present against M. Crashaw this Bill indyted by himselfe, turning the rayling tearmes, and cruell request vpon the Author. But for sending him to hell, I haue such horrour of that place, that I cannot intertaine such an vncharitable wish: nay I would willingly vndertake any labour, and vndergoe any danger to saue him from it. Neyther would he wish the Iesuits vnto that place, did he as often thinke therof, and as deeply, as they do, which maketh them so ready to venture their liues to saue men from that lake of vnquenchable fire. I feare he will go thither too soone, though no man send him. The day, when perchance he shall least dreame of such a dreadfull cast, his Lord and ours shall appeare, and cast him, that trode vnder foot those of his family, vnto fire where with hypocrites he shal burne for euer. I wish he may liue many a yeare in this world to doe pennance for this heynous slaundering the Church & Spouse of Christ, and recant his falshoods according to his promise; though hauing often found him false of his word, we can giue no credit to his profers.

44. But for the other part, that you be not seduced by such Impostours, nor permit such Vipers to eate vp your hartes, nor Spyders to build in your Temples; my request herein against him, is so reasonable after manifest proofe, and conuiction of so heynous a cryme, that the strongest reasons both of honour, and conscience, doe bind you vnto it. You may remember that a late worthy The Earle of Salisbury Lord high Treasurer of Englād. Peere of the Realme, for Wisdome, and Counsell renowned in most Countreys of the world, did refuse to patronize [Page 59]his Sermon: you know the Parlament House commaunded the Epistle Dedicatory of his Iesuites Ghospell vnto them, should be suppressed, who by their Graue, and Honourable reiecting his workes, gaue you to vnderstand, what you in honour ought to do with the Author, though the danger of saluation you incurre by his meanes, be far greater. For as you see by this Treatise, that the first part of a sentence of S. Apud prophāos & extra Ecclesiam positos esse aliud nō potest, nisi mens praua, & fallax lingua, odia venenata, & sacrilega mendacia, quibꝰ qui credit, cum ijs reperiatur necesse est, cùm dies iudicij venerit. Cyp. l. 1. ep. 3. Cyprian is true in M. Crashaw, to wit, that among them that are prophane, and out of the Church, nothing is to be expected, but a depraued mind, a deceiptfull tongue, cankred malice, and sacrilegious lying: so likewise you may feare, one day will proue the truth of the second part of his speach, which is very dreadfull, to wit, that, whosoeuer giueth credit vnto such slaunders, shall share with the slaunderers in their sentence of damnation at Christs comming to iudge the world. You know that not only the Authors, and Actors of sinne, [...]ut also such as consent therunto, deserue punishment: and a consent to M. Crashawes slaunders they may be thought to giue, who, though perchance they doe not belieue them, yet they grace the slaunderers Sermons with their presence. And to Your charge, the [...]osse of so many soules for which Christ gaue his life, will be layd, a strict account exacted, for making your Court the place, where such seely flyes, and fooles are caught by your example, as with a stale, drawing others into the snare. Which thing being of such moment, I will referre to your more serious considerations, wishing your resolution may be such, as you may find comfort therof one Dies vna in atrijs Domini super millia. Psal. 85. v. 11. day, which shalbe worth a thousand.

45. Wherefore now, without further Preface, I [Page 60]will hoise vp sayle, with the gale of your fauour, and enter vpon his Sermon, which may be fitly compared to a stormy sea. For what are so many raging inuectiues against the Church of Rome, but so many gusts of wind, to drowne in disgrace the Ship of Peter? What are his deuised wounds, but raging waues that batter her? What are his peeuish, and malicious slaunders, but shelfes and shallows wherin men do stick more stiffely, because vttered without proofe, they cannot be clearely refuted? What are the sentences of our Authours corrupted by him (yet couered with great protestations of sincere dealing) but so many rockes, the more dangerous because hidden, vpon which whosoeuer runneth a rash & credulous course, without suspecting falsehood, incurreth shipwrack, and is drowned in damnable errour? What are the vgly blasphemyes which he layeth to our charge, bu [...] horrible monsters? What the brags of his Churches salues, but Syrens songes? What finally his fond arguments, and vnlearned discourses, but foame and froath of this sea? Such waues against the Roma [...] Church haue neuer wanted in any age, who by battering her, haue broken themselues; yet will not the latter learne of the former, nor feare their endes whose courses they follow, but with a new rage of fury ru [...] to their ruyne. This Church, as she is a ship to conuey her passengers vnto heauen, flying by the sayle [...] of Sacraments, and filled with a gale of the holy Ghost, which shee hath a promise neuer to want: so is shee [...] rock against her enemyes, that swell like waues against her; whose end, though they rage for a tyme, wi [...] proue foame, and froath, into which others before them no lesse proud and swelling are vanished.

[Page 61]46. To quiet and pacify these waues we haue small hope: they are, as S. Paul saith, Tit. 5.10. condemned by their owne iudgment: like Dathan, and Abyron they descend into hell aliue, that is, suam perditionem sentientes, as Saint Epist. 48. ad Vincent. Augustine expoundeth, feeling themselues to perish, and yet will not reclayme themselues; such is the hatred that hell hath inspired into their harts, though many tymes they continue in their wicked courses out of shame, searing if they should leaue off, that men will say to them: Vti (que) hoc timēt ne dicatur eis: Quare nos decepistis? Quare: tanta mala & falsa dixistis? Eterubescant humanae infirmitati, & non erubescūt inuictissimae veritati. August. ser. 22. de verbis Apostoli. Why then did you deceyue vs so long? Why did you seduce vs? Why did you tell vs so many false things? Regarding more the weaknes of men, then the inuinciblenes of truth? But for these that are but deceaued, who not out of pride swell, but are tossed in the rage of others, whom Saint Paul tearmeth, paruulos fluctuantes, wauing yong ones: for these, I say, I haue sent out the Pinnace of this Treatise, into which if they please to enter, and read, and peruse the same, I make no doubt, but they will see the folly, and falshood of the slaunders, which tosse and dryue them against the Roman faith, and the wicked fraud and malice of them that vtter such vntruthes, and be moued to enter into the Arke of the CATHOLICKE CHVRCH, singing with Saint l. 6. Cōfess. c. 11. Nos falsis rumoribus terrebamur intrare, quos falsos esse nesciremus nisi intraremus. So S. Augustine maketh Catholikes reioice, cōming from Donatists to the Church, Epist. 48. ad Vincent. Augustine, hauing discouered the Manichees falsehood; Non docet Catholica quod putabamus, & vani accusabamus: The CATHOLIKE CHVRCH doth not teach, as we did imagine, and were made belieue, and full of vanity did accuse her of. Into [Page 62]which Ship of saluation, if this little Treatise may serue to conuey any out of the raging waues of Heresy, I shall thinke my time well spent in the buylding therof: this being the onely comfort of my labour, that I desire in this life.

AND so I commend the same to YOVR reading, wishing YOV may make that vse therof, which God in his infinite goodnesse hath ordayned.

Yours in all Christian duty, I. R.

[Page 63]

THE OVERTHROVV OF THE PVLPIT-BABELS of English Ministers. THE FIRST PART.

THE FIRST CHAPTER, Shewing M. Crashawes, and other Ministers extreme folly, in their ordinary applying the words of his text (VVe would haue cured Babell &c.) to the progeny of Martin Luther, against the Church of Rome.

MAISTER Crashaw for the ground wheron like Nemrod Gen. 10.10. he seeketh to buyld the Babel-Tower of his blasphemous Sermon against the Heauen of Gods Church, chooseth the wordes of Ieremy 51.11. as he citeth, VVe would haue cured Babell, but she would not be healed. Let vs forsake [...]er, and goe euery one into his owne Countrey: for her iudgment is [Page 64]come vp into heauen, and lifted vp to the cloudes. Where it is worth the marking, that (notwithstanding the great exactnes promised In his preface to the reader by him in quoting authors) at the first dash, he neyther quoteth right the verse, nor wordes of his text. For the verse is not as he saith the 11. (though the number of passions fitteth well a passionate Pamphlet) but the ninth, which number sacred to the Muses, by him fatuously, or fatally reiected, doth seeme to presage, that none of those learned nyne shall haue part in his Sermon, which may be thought rather the brood of the birdes that are most hated of them,

— Nemorum conuicia picae

caeca (que) garrulitas, studium (que) immane loquendi.

The pyes which woods with rayling charmes do batter,

A pratling blynd, and vast desire to chatter.

The wordes also of his text in our translation are; VVe haue cured Babel, but she is not healed: according to the Protestant English, she could not be healed, so that, she would not be healed, as M. Crashaw citeth the text, is neyther in our, nor the [...] Bible. VVhich grosse errour I see not how he can excuse, vnlesse by the variety of translations (which are in their Church so many, and so different) this Proteus can wynd himself out of this knot.

2. Hauing cited the wordes, and verse of his text neither of them truly, he falleth to examyne in whose person the wordes are spoken, reiecting the two best expositions, and choosing the worse, out of desire to get a Bable to play with against the Church of Rome, and a mysticall text for his miserable Sermon. First he doth not like Carthusian [...] his opinion, that the wordes of his text be spoken in the person of Angells, and marke his reason. For thus doth he open his learned lips, and very grauely begin his Sermon. This is not spoken (saith he) in person of the angells that were set ouer Babylon, for angels haue no charge of curing mens soules: they mourne for mens sinnes, and Luc. 15.7.10. reioyce at their conuersion; they Psal. 34.7. guard their bodyes, and Luc. 16.22. carry their soules to heauen: but the curing, and conuerting of the soule hath God delegated to his Prophets, being men like out [Page 65]selues, that so he might make man to loue man, seeing he hath made man a sauer of men. Thus he.

3. Now is not this very learnedly spoken? Or can one almost imagine more grosse, and senseles doctrine then to giue Angels charge of mens bodyes, not the cure, & care of soules? Is not the office of Angels opposite to that of Diuells, which is to wound, and peruert not so much the body, as the soule? If Diuells suggest wicked thoughts that may wound the soule, haue not good angells greater care to suggest wholsome and heauenly cogitations that may heale? Can he name any Deuine, ancient or of late dayes, Clemēs Alexand. strom. 5. Angelis curationē nostri, & visitationē tribuit. Catholick or Caluin. l. 2. Instit. c. 14. §. 7. Protestant that euer intertayned this carnall imagination, touching the office of angels, before himself, who sets it on the forehead of his Sermon, and printes it on the postes of his dore to shew the wisedome of the owner of the house? If instructions, prayers, affections be salues to heale, who can better apply them to the soule, then angells? Who can instruct better then they that cannot only speake to the eare, but also styr our Cassiā. collat. 7. c. 9. D. Thom. 1. p. q. 111. a. 3. inward fancies to apprehend, and conceiue wholsome counsell, and therfore are tearmed by the Fathers Orig. homil. 8. in Gen. Tutors, Basil. l. 3. contra Eunom. Teachers, & Idem ib. Ambr. in c. 2. Luc. Pastours of soules? Whose prayers are more efficacious then those of Angells who Matt. 18.16. see the face of the Father in heauen? What creatures haue more power then Angells to correct, and afflict, & so heale the obstinate by such playsters? Where were M. Cra [...]hawes wits, to begin his craking Sermon with such a notable folly? And truly his exposition of this speach of the Prophet, God hath giuen his Angells charge of thee, drawing it to the custody and charge of body only, may seeme to sauour of Epicurisme, as though a man had no soule, or were rather a body then a soule, a lump of flesh, then a spirit, or that by man, the carnall part rather then the spirituall were to be vnderstood? What more absurd and senslesse, then that God would set the Peeres & Princes of his Kingdome to keep the dunghill of this corruptible carcase, & not rather the iewel or pearle (bought at the rate of the most precious bloud) hidden in it? And yet seeing the Bachelour hath made this wise diuision of the Parish, betwixt the Angell & the Prophet [Page 66]or Minister, cōmitting their bodyes to the Angel, their soules to the Minister, it were much to be wished this diuisiō were kept, and as Angells seldome meddle with soules committed vnto Ministers charge, so these Ministers and Prophets would not somtymes mittere falcem in alienam messem, and meddle with the bodyes of some of their parish, that are in the custody of Angells.

A ridiculous reasō why Angels haue not charg of soules. 4. Now what is his drift in this doctrine, by which he putteth Angells out of their office? That man (saith he) may loue man: which may rather seeme spoken in merryment or in iest, then a graue Theologicall reason. For why I pray you, may not men loue Ministers, and Angells both? Or why should they loue Ministers the lesse, if they loue Angels? Or why should the soule of any haue her thoughts, and affections so imployed on any Minister, though he be her Husband, that she may not spare some loue for blessed spirits! Nay were it not good for many that they loued Angells more, and Ministers lesse, and that they spent that tyme cō uersing with Angells in their chamber, that now they wast drinking with Ministers in tauernes? In my iudgment if these Prophets (for so they loue to be tearmed) did labour to make these, they deale with, deuout to Saints & Angells, without so much care to be loued themselues, they would be more honoured, and respected of all good men and women. And thus much of the folly couched togeather in the first sentence of his Sermō, by which (if S. Bona domus in ipso vestibulo debet agnosci, primo praetendat ingressu nihil intus latere tenebrarum. Amb. lib. 2. de Virginit. Ambrose his rule be good, that a faire house is knowne by the entry) one may ghesse what a goodly Babell we are like to find of this Sermon, the gate wherof is so rare a peece of doctrine, that the like was neuer perchance before seene in any the fondest Author.

5. The second exposition which he reiects, is of his venerable Maister the war-like Minister in Annot super cōplan. in Ierem. Zuinglius, whose iudgment, though otherwise of great respect, the Bachelour in this poynt makes no accompt of, because it wresteth out of his hands the text, or rather beateth the Babell about their heads, that will apply it against the Church of Rome. For Zuinglius saith, the wordes are spoken by hypocritical, & feygned friends, who make a great boast of their little loue: [Page 67]which exposition being true in the iudgment of so graue a Ghospeller, we may wonder this Bachelour durst take this text into his mouth, vttering such brags of his Churches charity, as cannot be spoken but in only hypocriticall sense, as shall afterward be proued. The argumēt also vpon which he contemneth Zuinglius his iudgment, is very weake, because (saith he) this reason (her iudgment is come to heauen) is too diuine to proceed from a prophane hart; as though hypocrites did vse to speake from the heart, or did not vse to take into their mouthes the holyest things, Vae desiderātibꝰ diem Domini: vt quid eam vobis? Amos 5.18. most of all seeming to desire the day of iudgment; whom the Prophet doth for that cause reprehend: Migremus hinc. Ioseph. l. de bell. Iud. c. 12. VVoe vnto you that desire the day of our Lord: what hath it for you?

6. As for his owne exposition, that the words are spoken of the true Church, shewing her loue to Babel, and their longing desire to haue done good to their soules, I do not see how he can make it stand with the text. For how could the people of Israel threaten Babel to forsake her, where they were kept captyue? This is as good as if a prisoner should threaten his Keeper to forsake the gaole. Besides these words Let vs goe euery one into his owne Countrey, doe insinuate, that the speakers were of different Countreys, and vpon the destruction of Babel they resolued to goe euery one into his owne: wheras the people of Israel were all of the same Countrey as is knowne. Wherfore the opinion of Carthusianus is more probable then his, that the wordes were spoken by Angells, who hauing charge of different Countreys, yet all had speciall care of Babylon the head of the Assyrian Empyre, to which those Countreys were subiect. Which blessed spirits vse to forsake Countreys when God is minded to destroy them: and you may find the like speach of Angells in Migremus hinc. Ioseph. l. de bell. Iud. c. 12. Iosephus the Iew, of forsaking the Temple and Citty of Ierusalem, before the destruction therof.

7. He noteth also that these words of his text may be vnderstood in a double sense, literall & mysticall, literally of the Isräelites & Babylon of the old Testament; mystically of the Isräelites, and Babylon of the new: which he sets out with many words as a great mystery of learning (and in truth it is the [Page 68]best & deepest poynt of doctrine in all his Sermon) though very vulgarly knowne to euery meane scholler. In declaration wherof he saith learnedly: that it is worthily condemned by the Church, as iniurious to Gods word, to destroy the litterall, and historicall sense of the old Testament: which saying hath the cleare face of truth, but he draggeth after it the serpentine trayne of a venemous slaunder, as some old (saith he) and many late wryters, that be Papists haue done. A notable slaunder. A slaunder so false, that it can be true in no litterall, nor mysticall sense, there being neither letter in our late Authors, that may seeme to sound of this errour, nor any mystery or mist in his words, that may hyde their shame from the eye of the learned Reader, who hauing perused the workes of our late wryters Pererius, Serarius, Pineda, Iansenius, Genebrard, Villapandus, Ribera and others vpon the old testament, cannot be ignorant of their exactnes to search, and find out the litterall sense therof. But the Bachelour is so full of spite against Papists, that he could not liue, were he kept long from spitting out his venome at them, ‘Quod si non aliqua nocuisses, mortuus esses.’

8. But that he doth himselfe vse to destroy the litterall sense of the old Testament, to build his new and mysticall Babell, is apparent by this one example in this very Sermō. For to build vpon the text in hand this lesson, that a Coū trey is forthwith destroyed of God, when it is forsaken of the good men of God (he meaneth Brownists) sayth: that the Babylonians cared not for the Isräelites company; but assoone as they were gone, destruction came vpon Babel: which is spoken not only without booke, but also against the booke of God, which whosoeuer hath read ouer, though but once in his life, cannot but know, that the Babylonians did not desire to be ryd of the Isräelites, pag. 35. but kept them, rather against their will: neyther did Israel forsake Babylon, and returne euery one to his owne Countrey, till after the destruction therof, to wit, vnder King 2. Paralip. c. 36.20. Cyrus who ouerthrew that Citty: so clearly doth he destroy the litterall, and historicall sense of Scripture, to buyld not a new, but an old morality therupon, stolne from some old Sermonary Summist. Such ignorance in another [Page 69]man were pittifull; in a Bachelour of Diuinity it is shamefull; in a contemner of Catholike Deuines both of this persent, and so many ages past, and whole nations, as fooles, hatefull; in this Sermon, where he doth sharpely censure our Authors for this very point of ignorance, intollerable want of iudgment.

9. But to leaue the old, and litterall Babells of the first part of his Sermon, and to come to the second, where he playeth with mysticall Babel, which he will needes haue thought the Church of Rome, challenging to himself, and his fellowes the title of the Church of the new Testament or mysticall Isräel, without any proofe, though the matter be so doubtfull, that a Doct. King vpon Ionas 32. lecture. pag. 442. in fine. principall man both in Name and authority among them, doth say, that, they are so far from being true Isräelites, that they are indeed fully Atheists. And yet vpon this ground, as though there were no doubt thereof, doth this Babell-builder by lyne and leuell draw the proportion of his Sermon, which shalbe foure square, and consist in the declaration of foure points. First that they would haue cured the Church of Rome. Secondly, that she is found incurable. Thirdly, that Christendome must forsake her. Finally that being forsaken of the good men of God, she shall be forthwith destroyed. The two first (saith he) are already past, the third is a doing, and the fourth sure to be fulfilled in Gods good tyme. This is the summe of his Sermon, in which he doth censure thinges past, prattle of thinges present, and prophesy of thinges to come; vttering in the one slaunders out of malice; in the other the fancyes of his idle head; in the third the dreames and wishes of his vncharitable hart. Against whom I shall endeauour to shew foure points, that his reasons to proue the Church of Rome Babylon, are follyes; his salues for our woundes ridiculous brags; his twenty wounds, twenty horrible slaunders; finally their reuolt from the Church of Rome, not Christian, but hereticall; not lawfull, but damnable. By which answere I make no doubt the Reader will see the vanity of these dreaming Prophets, and by their vanity touching things past, and present, easely conceaue their falsily and folly about things [Page 70]to come: which is so clearly layd open in this Treatise, as I am in hope that Ministers wilbe ashamed hereafter, to take this text into their mouthes against Rome, when they shall see this Bable beaten about the Bachelours eares. Let vs come to the proofe of these things; and first whether the Church of Rome be mysticall Babylon, and the Protestant Cō panyes sprong from Luthers reuolt, the Church of the new Testament. This shalbe examined in this Chapter.

10. To proue the Church of Rome to be mysticall Babylon, M. Crashaw hath diuers arguments, which may for methods sake be reduced vnto three different kinds, eyther vnto impudent lying, or ignorant babling, or impotent rayling. If any say, this is harsh, and bitter, I answere in his owne words, pag. 45. vnto the like obiection made in our behalfe, but it is true, and therfore not to be concealed. Let him blame them tha [...] put such arguments into his head, not them that discouer their vanity: and, as for me that affirme it, I craue not to be belieued, but rather to be reproued, if the euidence of the fact do not proue, what I haue said.

11. And to begin with his arguments of the first kind in the beginning of his second part, hauing said in few wordes, that he is to speake of mysticall Babylon, which i [...] partly temporall, to wit, the Kingdome of Antichrist, and partly permanent, which is the Kingdome of sinne, he begins with thi [...] sentence, as notoriously false, as the first of the other wa [...] notoriously foolish: and if the forhead of that part was o [...] lead, this is of brasse. That the Kingdome of Antichrist (saith he) namely the Church of Rome is mysticall Babylon, I will not stand to pro [...] seeing it is graunted by de Rō. Pontif. l. 3. c. [...]. §. Secundò dici potest. Bellarmine, compelled therunto by the cleare authorityes of Fathers. Thus he. Weigh his wordes, and you will perceiue the vastnes of this vntruth. Had he said, that Bellarmine did graunt the Citty of Rome is mysticall Babylon, though it had bene false (for Bellarmine saith expressely, that the Citty of Roma Ethnica, non Roma Christiana. Rome was mysticall Babylon in S. Iohn tyme, but now it is not, but hath Scriptam frō te blasphemiā Christi confessiōe delesti. Hier. l. 2. aduers. Iouin. blotted out the names of blasphemy written in her forehead, by the confession of Christ:) yet such a mistaking of tymes, and confounding of states mainly deuided by so many ages, might haue bene thought a tolerable fault in this Minister. Had he said that the Kingdome of [Page 71] Antichrist is to be mysticall Babylon, taking Antichrist as Catholikes do for the Kingdome of one man, that for three yeares and a halfe in the end of the world, shall cruelly persecute Gods Church; though Bellarmine euen in this sense doth expressely teach the l. de Rom. Pōt. c. 13. §. secundus locus. Quomodo Roma erit sedes Antichristi, fi illo ipso tempore debet euerti & comburi? contrary: yet I would not haue much merueyled at the Bachelours ignorance therof, nor at his [...]ould vttering what he knew not. But taking the Kingdome of Antichrist as he doth (with whom the Pope, and Antichrist are synonima's, and signify one person) to wit, for the Christianity, subiect to the Roman Bishop, and that [...]o man might mistake his meaning, namely the Church of Rome, that Bellarmine doth graunt the same to be mysticall Babylon, is such an vntruth, as I cannot but wonder how any man that euer heard the name of this learned Cardinall, could eyther print or preach, or so much as thinke it; seeing no man is more famous in the world for his wrytings to the contrary. But necessity is a forcible weapon. Bellarmine (saith he) was forced therunto by the cleare authority of some Fathers. The Fathers [...]re Tertullian, and S. Hierome. Let vs see what these Fathers force Bellarmine vnto: perchance it is to admyre the impudē [...]y of the Bachelour. For thus he wryteth in that place quo [...]ed by him: Et sanè mirabilis est impudentia haereticorum &c. And truly (saith Bellarmine) wonderfull is the impudency of Heretikes, who to proue the Church of Rome to be the whore of Babylon, vse the [...]estimony of Tertullian and Hierome: for at that tyme, Heathenish Rome being opposite to Rome Christian, which of those two, I pray you, [...]id those Fathers tearme the whore of Babylon? If Heathenish Rome, why do they abuse their testimonies against the Church of Rome? If Christian Rome, then euen at that tyme the Roman Church had lost [...]er purity, and euen then Antichrist raygned, which themselues deny.

12. Thus Bellarmine. And haue not these Fathers compelled Bellarmine to confesse much for the Bachelours cause, & credit? If Aristotles saying be true, that lyars gayne by their trade, not to Vt vera loquentibus non credatur. Laert. l. 3. de Plat. philos. c. 1. be belieued when they speake true, we may iustly thinke that it was Gods speciall prouidence, this horrible and huge vntruth should stand in the dore of this rayling in [...]ectiue, like foule-mouthed Cerberus in the gate of hell, to fright from the reading thereof, any that hath eyther loue [Page 72]of truth, care of concience, or feare of God. For can we imagine an vntruth more shameles, and impudent? I thinke, hardly. And yet can I bring forth one that shall by many odds surpasse M. Crashaw in this place, and vtter a more vast lye about this very matter of Romes being mysticall Babylon. Who is he thinke you? Euen M. Crashaw himself, who striueth in his Iesuits Ghospell to ouercome himself, as in all other good qualityes, so likewise in lying; where not particulerly of Bellarmine, but generally of Iesuits he hath these very wordes: They well know (saith he) all the world either cleerly condemnes, or at least iustly suspects the Pope, or Popish state, to be th [...] spirituall Babylon, so fearfully accursed, and condemned in the Reuelation▪ Thus he. Now if any Mathematician would measure the length, and breadth of this lye, surely he shall find the same not much lesse then the world. For first a great part of the world are Heathens, Turkes, and Iewes, who in thi [...] point thinke neither one way nor another. In the Christian world, Catholickes the far greater part of the Christian world. of so many Nations in the Indies conuerte [...] vnto Christ, neuer any that we can heare of hath yet dreamed of this folly. In Europe who doth not know and see the greatest part is Catholicke, and adhereth to the Roma [...] Bishop? Italy, Spayne, France, Flaunders, Poland (and some few Countreys infected with heresy, yet haue many Catholicks among them) all which doe constantly professe, and mayntayne the contrary, that the Church of Rome i [...] the true Church of Christ. Finally among the small handfull of Protestants, many are found that do reiect cōstantly this foolish paradoxe, that the Pope is Antichrist. So that I say, measuring this lye exactly, you shall find the same i [...] bignes not much short of the world. Nay take it as it is by him vttered, and it wanteth I dare warrant you, not one all or inch of the world. For howsoeuer some few in the world may eyther condemne, or suspect the Church of Rome to be Babylon, yet that Iesuits doe know, they do it clearely, and not in darkenes, and ignorance, iustly, and not out of malice and peruersnes, and that they haue this knowledg and conceipt of the whole world, is as vastly falfe as the world is wyde: neyther can he name any Countrey of whome the [Page 73]Iesuits haue such knowledg, nor any Iesuit that doth intertayne such a thought. So that you see clearely I had reason to tearme his first kind of argument, deduced from our confession, impudent lying: which howsoeuer it may make some impression in poore ignorant soules to abhorre and detest vs, as though we did both know and confesse the Church of Rome to be the Whore of Babylon, and still adhere vnto her: yet very few I thinke can be eyther so simple as not to perceyue this vnconscionable proceeding, or so consciensles, as not to detest it. Brightman M. Crashaws So he tearmeth Brownists p. 33. brother [...]elleth vs a reuelation out of the Reuelations, that in Apocalypsi Apocalypseos. the man that shall discouer Antichrist, is to be an obscure, and contemptible fellow: which if it be true, I see not why M. Crashaw may not be the man. For if basenes can make one [...]t such an office, and the basest sinne that is not pardonable in a slaue, can make one base, I might prefer M. Crashaw [...]or that office before any other I know of their Church, ex [...]ept he can shew some other that can, and will tell more [...]ase, and vile vntruths then these are. And thus much for his first kind of arguments.

13. Let vs come to the second, to wit, his ignorant [...]abling, & consider his argument to proue the Church of Rome Babylon, deduced from the text of the Reuelatiōs, which [...]e saith is notable, and doth ineuitably conclude. For the [...]ext saith, that mysticall Babylon Reuel. 17.9. is the Citty, seated on the seauen hills, that she is Ibid. v. 18. the Citty that raygneth ouer the Kingdomes of the earth, which notes can agree to no other Church or Citty besides the Roman. If you say that Rome anciently stood on seauen hills, but now is shrunke into the playne of Campo-Martio, M. Crashaw hath a reply at his tongues end. Though this be true (saith he) yet diuers Churches, and places stand on those hills, in which the Pope (whom paying vs aforehand, he calleth Antichrist) doth exercise his authority, namely in the Lateran Church, and Pallace. Thus doth the Minister bable, and discourse in good earnest, seeking to proue that Constantine the first and most Christian Emperour, and other noble, and pious Romans in the purest tymes of Christianity, had small foresight of things, who thinking to make Rome seeme gloriously [Page 74]Christian, by setting vp Crosses, buylding many Churches vnto Christ, raysing diuers monuments & stately tombes for the reliques of Martyrs on the top of the seauen hills, affoarded an argument vnto M. Crashaw to proue her to be mysticall Babylon, and the Strumpet of Antichrist; which in truth is the only argument that causeth him to lay these reproaches vpon her. Marke this. For if Rome should to morrow cast downe the Crosses, beat downe the Churches of Christ that stand on her hills, flyng the Reliques of Martyrs, and other deare pledges of Saints into Tybur, I dare say, in M. Crashawes iudgment she should be the whore of Babylon no longer, but straight be styled a glorious Church of Christ; so cleare a thing it is, that the glory of Christ and his blessed Saints shyning on the top of her mountaines inrageth the man against her; which monuments of Christs glory, especially the Lateran Church maketh his eyes water for sorrow, and his lips open into complaints, that in the Lateran Church haue by held by seuerall Popes some three and thirty Prouinciall or Nationall Councells, and fiue Generall; all, or the most part of them, to establish Antichrists throne, Vs (que) adeo enim contra vetustā pulchritudinem Sarae non inuenit quid nouitia deformitas mentiatur, vt tot Episcoporum, gloriosorū Catholicorū consensum de blasphemia criminetur. Aug. l. 3. cont. Iuliā. c. 17. that is, confirme the Primacy of the Roman Bishop, which must needs be the Seat of Antichrist, if any man be so mad, as to belieue the bare word of a Bachelour, before so many Councells, some Generall, some Nationall, which he doth confesse to stand against him, of which some were held in the tyme of the confessed purity of the Roman Church, some not long after the very tyme of the Apostles. Loe how learnedly this Minister discourseth. Doth he no [...] ineuitably conclude? Yea doubtles his owne folly, & want of iudgment, to alleage against himselfe, so many Councels, so many Senats of learned Prelates & Doctours, not of one Kingdome, but of the whole Christian world, that liued successiuely almost in all ages since Christ, and then thinke to blow them away with this weake puffe of pryde, they all, or most of them did establish the Kingdome of Antichrist.

14. Concerning the two Canons of the Lateran Coū cell vnder Innocent the third, the first about Transubstantiation, the second of the Popes Authority to depose hereticall Princes, which he tearmeth the most heynous, and horrible that euer were [Page 75]before, he doth notably discouer his owne skirts therin, his want of learning in the one, and want of iudgment in the other. For Transubstantiation was no new poynt of doctrine defined by that Councell, but belieued vniuersally of the Church many hundred yeares before, as Bellar. l. 3. de Euchar. c. 20. Bellarmine clearly sheweth, and Protestants themselues graunt, as you may see proued at large in the learned Treatise of the Protestants Prot. Apol. tra. 1. fol. 3. subd. 2. Apology for the Roman Church. And when other euidences fayled, the words of Doctour Iesuitis. 2. p. 627. Humphrey might suffice to put the matter out of doubt, who doth affirme that Augustine our Apostle (who was many hundred In the yeare 599. yeares before that Lateran In the yeare 1215. Councell) brought Transubstantiation into England. For without question neither did he bring other doctrine then that he had learned in Rome, nor Rome then teach different doctrine from the rest of the world.

As for the second, to wit, the Bachelours lack of wit, in saying and vrging, that the Popes authority to depose hereticall Princes, was defined in the foresaid Councell, I wil not discusse, whether it were so, or not: this I am sure, that therin very rashly he goeth against the streame of his owne Doctours, and against his Maiesty also, who tooke his pen in hand to proue that the Oath of Allegiance against this power of the Pope doth ouerthrow no point of doctrine, as yet defined by the Roman Church, and namely by this Apol. pro Iuramento fidelitatis pag. 52. Lateran Councell. And in truth what man of iudgment defending Princes immunity from this power, could say otherwise? For though the Pope had not such authority from Christ, yet this very act of the Councell, wherat were present the chiefe Two Patriarks & the Legates of the other two. 412. Bishops. Pastours both of the Latyn and Greeke Church, the Legates of the Greciā & Romā. Emperours, and of Of France, England, Hungary, Hierusalē, Cyprꝰ, Aragonia, Sicilie &c. vide Bin. tom. 3. Cō cil. p. 2. pag 1466. all Christian Princes, might haue sufficed to bestow this temporall authority on him, seeing temporall authority may be giuen by the consent of the whole Christian world (as all graunt) Christian Princes yielding their free assent therunto, and allowing the Canon, and decree of the Councell. What an ouerture against the pretended immunity of Princes, were such a Canon of the Councell, which this Bachelour doth so constantly auouch to haue bene made therin, [Page 76]out of want of iudgment, giuing them iust cause of offence, whom he most desireth to please, deseruing the reward, that, that witlesse beast had, that fawned vnmannerly on his maister.

Iesuits Ghospell p. 78. 79. 15. Another argument in this babling kind to proue the Church of Rome, Babylon, he hath in his Iesuits Ghospell, deduced from the number of the beast, or of the name of Antichrist, which is 666. which he will proue to be included in the title which the Pope doth most glory in. He bringeth two examples, or two such titles, whereof the first is, Dux Cleri, which title neither Catholicks vse to giue to the Pope (and the Bachelour doth ridiculously, or maliciously English it, Vayne babling about the number of the beast. vniuersall Bishop, or Pastor of Pastors, as all that vnderstand latyn do see, for it only signifyeth the captayne or chiefe of the Clergy, which is no Antichristian title) neither doe I thinke the Lord of Canterbury would be angry at such a title, nor the Bachelour dare deny to be his due, though the name of Antichrist, and number of the beast must needes goe with it, as he saith.

The second title is, Generalis Dei Vicarius in terris, Gods generall Vicar on earth: which name he will haue include the number of the beast, and to be the marke of Antichrist, wherein he doth offer more wrong to Kinges, and temporall Princes then vnto the Pope. For the Pope is not ordinarily stiled by vs, Gods Vicar, but, Christs Vicar, as all know: neither can the Minister find this title of Gods Generall Vicar giuen the Pope by any Catholicke: neither can it be an Antichristian title, which doth sound of subiection vnto God, which Antichrist shall refuse, extolling himself aboue all that is called God. But to our answere: that the Pope is called Christs Vicar, not Gods, the Bachelour doth reply, Iesuits Ghospell p. 80. vttering another horrible vntruth, that the Pope holds himself Christs Vicar, euen as Christ is God: and full little would he thanke him, that holds him to be Christs Vicar only as he is a man. Thus doth this fellow bable he knoweth not what: for all Catholicks hold the Pope to be Christs Vicar, and to haue his office as he was man, not as he was God: and euen those whom Protestants thinke the Pope hath most reason to be behoulding [Page 77]vnto for the defence of his power, doe most clearly teach it. Who more famous in this kind, then Cardinall Lib. 5. de Rom. Pont. cap. 4. §. Sed. iam. Bellarmine? let him speake for the rest.

Dicimus igitur Papam habere illud officium &c. VVe say then the Pope hath that office that Christ had, as he liued vpon earth as a man. For we doe not giue vnto the Pope those offices which Christ hath as he is God, or as he is a glorious, and immortall man, but these only which he had as a mortall man &c. Adde also, that the Pope hath not all power that Christ had as mortall man: for he, because he was God and man, had a certayne power which they call of excellency, How the Pope is Christs Vicar. by which he was superiour vnto both Christians and Infidells, but to the Pope he committed his sheep only, that is, his faithfull. Moreouer Christ could institute Sacraments, and doe myracles by his owne authority, which the Pope cannot. Also he could absolue from sinne out of the Sacraments (that is, without giuing any Sacrament, by his absolute power) which the Pope cannot. So that to the Pope he did only impart that power that could agree with a meere mortall man, and was necessary for the gouerment of the Church. Thus Bellarmine. By which you see, how notoriously the Bachelour doth bely, and slaunder our doctrine, that we make the Pope Christs Vicar, euen as he was God.

16. And that he may the better see the vanity of this babling argumēt deduced from titles cōtayning the number of the beast; let vs beat this bable about his owne eares, or (which will as much grieue him) his Father Luthers, prouing him to be Antichrist and the number of the name of the beast inuolued in those names he did most glory in. For what title or name more proper vnto Luther, then the immortall enemy of popish pardons, against which he began to preach, and dyed in a deadly hatred of them, leauing the same hereditary to his cursed stock, whereof this Bachelour doth boast. pag. 103. Now to proclayme Luthers shame to all the world the number of the beast is in this name, without adding, altering, or any strayning, as he shall find that will reckon:

Indulgentiae Pontificiae hostis aeternus.
1.500.5.50.	1.	1.1.100.1.	1.	5.
	The totall.	666.

Moreouer in what did Luther glory more, then in the [Page 78]title of the Preacher of iustification by fayth only; which point [...] doctrine, he dareth brag, that he did singularly Tom. 4. praefat. in Ion. Illud iustificationis & remissionis peccatorū &c. quod est Christianae doctrinae ita tractaui, vt gloriari cū Paulo &c. illustrate which as it is a Seminary of sinfull life, preparing in truth the way to Antichrist more then any other; so likewise ca [...] not he haue the title of Preacher therof, but he must als [...] haue the number of the Beast ingrauen in his forhead, so that he that runnes, may read it:

Praeco Iustitiae solius fidei.
100. 1. 5.	1. 1.	50.1.5.	1.500.1.
The totall,		666.

And this may suffice for answere of the Bachelours babling arguments.

17. Now remayneth the third kind, which is rayling, his laying sinnes to our charge without any proofe. I [...] his Iesuits Ghospell he saith: pag. 78. what is spirituall Babylon, b [...] the Kingdome of sinne and Sathan, of impiety, Idolatry blasphemy, prophanesse, and where is that, as in Popery? [...] where to be found so fully, as in the bowells of the Popish state? Thus he declaymeth in a vatinian veyne, without any word or sillable of proofe. But to his questions. I answere, that if Babylon be the Kingdome of sinne, and Sathan the same is no where found so fully as in the Protestant Church, euen as themselues confesse, whose Professours Iacob. Andr. conc. 4. in c. [...]1. Luc. blaspheme the name of Christ, more lewdly then the very Turkes, [...] one of ten that fall from vs to them, which by the liberty of their doctrine doth not become prophane fellowes, Vix decimꝰ quis (que) eorum qui Euangelio nomē dederunt, fidei puritatem ad extrenum retinent. A magistris licentiae delusi prophanescunt. Caluin. in 2. Petr. 2. whose Ministers that make the f [...] rest shew of singular zeale, if you search into their bowells, you shall sinfull of deceitptfulnes and Praeclarum quidem zelum simulant: si tamen intus excutias, reperies plenos esse perfidia &c. Caluin. prael. in Dan. c. 11. v. 34. fraud, whom the seauen headed Diuell (as Septiceps Diabolus inuasit, & deteriores effecit, quàm in Papatu [...] Praef. in postillam Ecclesiast. Luther sayth) doth possesse, & make them worse, more cruell, coueteous, lasciuious, impious then they were in Popery. Thus their owne Fathers speake of their children. Now, be they no [...] cruell, who like Nero will search into, and rip vp the Roman [Page 79]Church, which they cannot deny to be their mother, [...] find Babylon in her belly, hauing the kingdome of sinne [...]nd Sathan, and of the seauen headed beast, or monster, as [...]hey confesse in their owne bowels?

18. Another example of his rayling is in this Sermon, [...]gainst the Rhemists distinction, that heathenish Rome was [...]abylon, not Christian Rome which now is. To which he [...]hapeth vs a short answere. pag. 41. 42 I answere briefly (saith he) if heathenish Rome be Babylon in regard of her sinfulnes, and persecution of the [...]aints, then this Rome is Babylon also, seeing in her sinfull abhominations, [...]nd cruell persecutions, she is nothing inferiour to old heathenish Rome, [...] may be easily proued, and shewed at large, if this time and place requi [...]ed it, as hath bene already shewed by diuers learned writers, and in [...]ood part cōfessed by many of their owne. Thus he taketh vs vp short, [...]eeking to proue by rayling what by reason he cānot euince, [...]ot cyting so much as one author, eyther of ours, or his owne to cōfirme this enormous, and incredible asseueration.

I know he might haue cited one like himself whom [...]erchance he meant, Gabriel Powell, the sonne of Dauid, and [...]he Golias that with a proud challenge defieth the army of [...]he liuing God, who hath written a long rayling Treatise of that argument, in the forhead of which booke, he pla [...]eth this vncircumcised blasphemy: I Tam certò Romanum Pontificē esse magnum illū Antichristū quàm Deum esse in Caelis. Powel. p. 2. belieue the Pope to be Antichrist, as certainly as there is a God: a faire marke for the sling of Dauid to ayme at, with stones taken from the cleare booke of holy Scripture, as some Catholikes haue done, and his Premonitory epistle pag. 51. an obscure point. A cōiecture. pag. 106. Maiesty also, who teaching this to be at the most but a coniecture, hit this Golias on the forhead, laying him groueling on the groūd, as an Atheist without any God. And that he is [...]o in very deed, it may appeare by this Powel. l. 1. de Antichrist. c. 34. n. 24. example, that hauing taught it to be a dreame, and a fable, that the tyme of Antichrists persecution shalbe Diuturnitatis circūstantiam infallibiliter includit. short, which seemeth the expresse words of Christ, saying: Those dayes shalbe made short for the Matt. 24.22. elect, and were not those dayes shortened, no flesh should be saued, which he lib. 1. c. 4. n. 20. cōfesseth that Christ spake of Antichrists persecution: yet doth he not shew, nor endeauour to shew how they may be true in his doctrine, leauing thē to be thought [Page 80]an old wiues tale, or a So doth he call the doctrine of Catholikes, that Antichrist shall raign but 3. yeares & a halfe, though the same be taught by most anciēt Fathers and expressed in Scripture, both by yeares moneths and daies. monkes dreame. And is not this playne Atheisme in a Professour of Christianity, thus grossely to abuse Christ, whom he doth no more belieue (I dare say) to be God, then the Pope to be Antichrist; belieuing both a like, vpon a fancy, which may change with the moone, and vnto the Turcisme. moone? Such authours as these bearing so litle respect vnto Christ, M. Crashaw might haue brought, which dare affirme whatsoeuer they can imagine odious against vs, thinking proofes needles, as himself doth in this place, to proue the Church of Rome to be Babylon, though this be the foundation of his Sermon, which is like to be sound and sure, hauing a heape of slaunders stoutly pronounced without any proofe, for the ground thereof.

19. But to shew yet more the vanity of his reasons: Why should any mislike the Lateran Sea, because it standeth on the highest of the Roman mountaynes, called Caelius, as it were a Caelo? or the Church of Rome, because seated on the seauen Imperiall hills? Whereas if you consult with Scriptures they seeme to point and direct vs vnto such a Church. Christ saith that his Church is as a citty on the top of a mountayne which should neuer be Matth. 5.15. hidden: in the light whereof the Prophet Esay. 60.3. foretold, that Kinges, and Princes, and Nations should walke, as it were describing the Church of Rome, to whose authority the greatest Nations, and Monarchs of the world haue submitted themselues, in which Christ placed the faith of Peter, as a light, with a promise that the same should neuer Luc. 22.32. sayle, to confirme his brethren, and direct them the right way to heauen; which directiue light, though in other Seas, yet neuer in his vnto this day fayled, by defining or cōmanding any thing to be beleeued of Gods Church that was an errour. The Prophets cap. 2. v. 2. Esay, and cap. 4. v. 1. Micheas also moued both by the same spirit of God, in the very same wordes describe the Church of Christ placed on the top of mountains, hauing the Nations, and Kingdomes of the earth subiect to it. In the latter dayes the mountayne of the house of our Lord (that is the Church of Christ) shalbe exalted, and placed on the top of moū taynes, and Nations shall flow vnto it, and many people shall come saying; Let vs ascend vnto the mountaine of our Lord, and vnto the house [Page 81]of our God. These markes the Prophets assigne of the Church of Christ, which M. Crashaw shooting wide of his marke, would haue to be the markes of the Sea of Antichrist, and vpon this ruinous foundation without further proofe beginneth to build, and turne the wordes of his text against the Church of Rome, VVe would haue cured Babel.

20. VVhich he doth particulerly apply as spoken of he great charity of English Protestants towards Catholicks here, whom these godly Israelites being forsooth banished [...]heir country, led captyue, kept in prison, who mourne vpon he bankes of Babylon, The Bachelours ridiculous applicatiō of his text sighing out Geneua psalmes by the Thames side, who hauing hung their harpes, and lutes, and instruments of mirth on willow bowes, can neyther sing, nor [...]augh, nor banquet, nor daunce, nor be merry: these, he [...]aith, seeke to heale the Babylonians, that is, Catholicks, which [...]n England rule the sterne of the state, liue in mirth, ioy and [...]oyllity, & doe wonderfully afflict and prosecute the righteous soules of these good Isräelites, that they are euen weary of their liues: this I say, is the ridiculous application of his text, which being most absurd without any proofe of congruity therein, he makes the foundation of his long, and bitter inuectiue against vs.

21. You see he doth omit to proue, which is the hardest, most controuersed, and important point in his text, Whether Protestāts be mystical Israel. that his Church is mysticall Isräel that can heale the woūds of the Roman, & by which she must be healed, if she be woū ded. For if she commit her self to euery sect that cryeth they will cure her, insteed of healing her woundes, she shall rend her self into more peeces, then are countryes in Europe, the different sects sprong from the roote of Luthers reuolt, being more then euer were the deuided tongues at Babell. She must become a Lutheran in VVittemberge, a Zwinglian at Zurich, a Presbyterian at Geneua, a Parlamentarian in England, an Anabaptist in Holland, an Arian in Poland, a Trinitarian in Transiluania, to omit diuers other lesser, and petty sects, which cry as stoutly as their Syres, we would cure Babel, who if they get her into their care, will neuer cease to mynce her into more partes and sects, till her religion, and piety vanish [Page 82]into Tobacco smoake, or she proue an Atheist in the end. Now what is the seauen-headed monster, if this their multitude of Sects be not it? What shall we do to be ryd of this crying crew, of this barking Babel, and tumult of tongues? What counsell would M. Crashaw and his fellowes giue vs Perchance he will bid vs follow S. Iohns aduise, Try 1. Ioan. c. 4. spirit [...] whether they be of God: and S. Pauls: examine all 1. Thes. c. 5. v. 21. and choose what i [...] good. This the Church of In the Councell of Trent. Rome hath done she hath tryed their spirits, and findeth them to be spirits of errour, pride, & contention, which cannot be of God. She hath examined what new faith they bring, & findeth whatsoeuer is differe [...] from hers, is opposite eyther to Scripture, or the practise of the Primitiue Church, or the doctrine of ancient Fathers, or the receaued custome of many ages in Gods Church.

22. You will say, she hath not examined the matter wel but how can she amend it? Or what greater care or diligē [...] could she vse? She gathered togeather all her Bishops, and the most learned Phisitians she had, she fasted, prayed, and shed many teares: and to preuent complaints, and cauills that your phisick was sleightly reiected, she caused her learned Doctours to examine The Councell of Trent continued 27. yeares from the year 1545. to 1563 many yeares togeather, conferring with the holy Ghost, that receipt: You cannot deny but the Fryer, Author of your reuolt, did learne by one (excep [...] you can assure vs of more) nights See Luther de missa angulari tom. 7. VVittemberg. fol. 443. cōference with the Diuell. Moreouer she made her Phisitians meet vpon the borders of those Countreys, where you did most cry (out of charity you say) that you would heale her, presuming you would performe in deed, what you had promised in words She inuited you by louing letters, & earnest entreaties, promising, if you brought any thing worth the hearing, to intertaine you with honour, if otherwise, yet to dismisse you without See the safe conduct grāted vnto Protestants by the Coū cell: omnibus charitatis officiis Sancta synodus vt inuitat, ita complectetur. sess. 13.15.18. harme. Could any proceeding be more Christian, or lesse obstinate, or more reasonable then this? Can you with any truth say, you would haue cured her, but she would not be cured? Seeing she inuited you to confer with her learned Phisitians, wherin she was wounded, and y [...] refused to come. You pretend danger that you durst not venture: You had the Emperours, the Popes, the Councell [Page 83]warrant. What greater security could she graunt, or you desire? You say we teach that faith giuen vnto heretikes may be broken by them that gaue it. Heerin you mistake, or else wilfully misconster our doctrine, as you may see proued in this Treatise afterward. That the Fathers of the Coūcell of Constance brake their word to Iohn Husse, is a cauill: they gaue him not their word, whose safe conduct he scorned, trusting [...]o the Emperours Warrant. Wherfore it is apparent, these are but idle feares of a slouthfull man, that saith, a Lion is in the Prou. 22. n. 15. way, or else excuses of your cowardize, who knowing the weaknes of your cause, durst not appeare before that assembly of the learned of our Church. But suppose that your feare had bene iust, that you had reason to suspect the Coū cell would breake their word: yet was there so little charity in your Church, that not one would vēture his life to heale vs, or at least, to make the world see the Councell was trea [...]herous, and our Church incurable? Doe you remember what you say to the Brownists, that for feare of persecution fly from you, that had they true loue, pag. 31. and charity they would care for no danger, that might befall their body, so they might heale your soules, and gayne them to God? Thus you speake of charity, and [...]each Brownists their duty: and yet among so many cryers of your Church, that they would cure the Church of Rome, when she made offer to heare their counsell, not one durst openly shew his face; nor to saue our soules, venture his body into an imaginary danger. Why then doe you brag of your great charity, and longing desires to heale vs? Why do you make great boasts of little loue?

23. And yet to stop your mouthes, and take away all cause of complaint, if any reason may content you, yet the Church of Rome dareth proceed further, & make you a more reasonable offer. You know Iesuit. Ghosp. 43. It requyreth the oueruiewing eye of the whole Colledg of Phisitians. that triacle is not permitted so be made in any Citty without a councell, or generall meeting of the learned Phisitians, and Apothecaries, it being a compound that hath diuers ingredients taken from Vipers, and venemous serpents; to seuer which healthfull drugs from the middest of poyson, requyreth great skill, and is dangerous to be done without good aduise. The doctrine [Page 84]that now can heale Christendome, is a compound of the truth of Christiā doctrine, deuided into so many dangerous & viperous sects, discerning the good from bad, the truth frō falshood, antiquity frō nouelty, Christiāity frō heresy: there being no sect so bad, that hath not some good; nor so false, but hath some truth, which you see & cōfesse cānot be made but in a generall Councell. The Church of Rome hath gathered a Councell, hath made triacle, where truth is declared, heresy condemned, falsehood reiected. You like it not, you cry out against it. Let not our contentions be endlesse, let vs not still rot and rankle in deadly woundes of discord: you that are branches of Luthers reuolt, An offer made vnto all Protestants that descend of Luther. that cry against the Church of Rome, meete your selues in a generall Councell, ioyne togeather your heades in one truth, who haue beene a long while tyed togeather by the tayles in errour; let vs haue a forme of faith, triacle of truth by your making. Can you desire a more reasonable offer? Some triacle we must haue to heale the disease of discord for matters of faith, by which Christendome is brought into extreme danger. Either approue ours, or appoint better of your owne by common consent (for without common consent it must not be made.) If you will not do the one, nor can the other, who are incurable? Who haue iust cause to complayne, you or we, let the world iudge.

A pleasant story declaring Protestāts vanity that brag of healing our Church, and can not agree vpon the phisicke. 24. I remember I haue heard a pleasant story, which may serue to shew the vanity of these complayners, of a certayne towne which did vse to make great complaynts for want of rayne, not forbearing sometymes to touch Gods prouidence, as wanting in the care of their affayres. Wherupon a wise, and prudent man to shew them their folly, made them a promise to rayne them as much rayne as they would, so that meeting in the market place they would agree vpon the tyme, and the quantity thereof. Glad of the promise the people met, and began to consult about the matter, but there were almost as many different opinions as men: some would haue rayne in more quantity, some in lesse, some one weeke, some another; then about the day of the weeke, had there beene more dayes then seauen, that only [Page 85]difference would haue had more heades then Hydra. Concerning the houre, the variety was greater, some would haue it in the night, others in the day; some in the morning, others in the euening; some would haue one good shewer, others rayne often, though not much at a tyme; and euery man stood so stifly in his conceipt, that from consulting they fell to quarelling, and from quarelling were ready to come to blowes, and to water the market place with bloud, insteed of getting water from heauen. Protestāts will neuer agree about the phisicke that must heale the Church of Rome. The man that had made the promise standing by, laughed at their folly, and cryed vnto them, agree, and I will rayne. Doth not this story shew how impertinent the cryers of Luthers crew are, that from all parts of Europe in different tongues cry, they would cure the Church of Rome, euery one offering her his owne phisick, and condemning his fellowes as poyson? If the Roman Church should agree to be healed by them, would they euer meet togeather and agree in one doctrine to heale her? No, neuer so long as Babel shall be Babel, neuer till Hydra cease to haue many heades, and returne againe to the vnity of the Roman Church.

25. First they confesse Syr Edwin Sandes in his relatiō &c. fol. S. 2. on the B. side. they haue no ordinary meanes on their part, to assemble a Generall Councell, though that be the only meanes remayning euer to asswage their contentions: and as for extraordinary, and miraculous meanes, themselues graunt miracles are now out of date: by which you may ghesse in what a wofull and desperate case their Church is, who so brag of curing woundes. But suppose by some extraordinary great chance, their Bishops, & Presbyters, and other Prelates of their reuolted Cōgregations, brought from the northerne corners of Europe by the hayre of their head (as Abacuc was) should meet in a Councell, would they agree vpon one phisick to heale themselues and vs? would they heale ancient woundes, and not rather make new, and wider? I am content their owne Bishop, Doctor Bilson, inferiour in learning and experience in matters of their Church vnto few, prophesy of the euent of such a Synode, rather then my self, which he doth, saying: That Si linguae eorū similiter se habeāt ac calami, pluribus certè opus erit pacis custodibus ad pugnas praeueniendas, quàm librarijs ad decreta eorum perscribenda. Bilson de perpetua Ecclesiae Christi gubernat, c. 16. in fine libri. in such a case except their hartes do better agree, then their pennes, there would be more [Page 86]need of officers to part their frayes, then of Notaryes to write their actes. And would not the Babel and confusion of their Church (thinke you) be well healed in such a tumult? Would the blemishes of their faces, and want of fingers (which M. Crashaw will not much sticke to graunt in his Church) be notably taken away in that skirmish, in which those Bishops that should defend their heads from new woundes might be well thought wise serpents? What might the Church of Rome expect, were she present at such a fray? How would they cut of her fingers, and toes, her armes and legs, to make meate of them; for which feast the Bachelour saith In his Epistle dedicatory to the Princes Highnes. that he and his fellowes haue longed a great while, and now at least hope shortly to be glutted therewith, to make her desolate, and eate her flesh (without salt or sugar, and euen raw) and then, burne her with fire. Are not these men notable Surgeons thinke you? Can any thing be eyther more ridiculous then their braggs, or more vniust then theyr complaynts?

26. VVherfore seeing they will needs apply this text against the Church of Rome, that she is Babylon, that they are her healers, that she would not be healed, that therfore they must forsake her, will, or nill they, they must goe forward in their misapplyed text, Gen. 11. v. 9. euery one into his owne Countrey (as the buylders of Babel, their tōgues being deuided, were dispersed vpon the face of the earth) some one way, some another into different Sects, for number, more then the Coūtreys of Europe, & more opposite then the foure corners of the world, where euery Babylonian may curse the Pope in his owne language, euery Heretike damne him in their owne Sect, euery cocke crow at him on his owne dunghill, euery Minister rayle at him in his owne pulpit, euery good fellow drink to his damnation in the tauerne neere vnto the Church, if not rather within it: but meet togeather all in one general Coū cell, make an end of their disorders, agree vpon the same [Page 87]salue or forme of faith in all points, this they will neuer do, so long as the foure coastes of the world shalbe opposit one to the other, nor euer so long as,

Pro­testants
Frigida pugnabuntwith Puritans.
calidisAna­baptists
humentiawith Ariās.
siccis,
Soft Lu­therans
Mollia cumwith Rigid.
durisSacramē ­taries which deny the Real pre­sence
sine ponderewith Realists that put it
habentia pondus.
Hoat thinges with cold, moisture with drought shall fight;
Soft thinges with hard, and heauy thinges with light.

Let S. Augustine Aug. de vtilit. credend. c. 14. Vos autē & tam pauci, & tam turbulenti, & tam noui, nemini dubium est, quàm nihil dignum authoritate praeferatis. August. ibid. conclude this Chapter, and what he sayd to the boasting Manichees, let vs say to M. Crashaw, and craking Ministers, Redite in latebras vestras, returne into your holes, in which you lurked, like dorme-mice, so many ages before Luther. Seeke not to impayre the credit of that Church, that mayntained the name & credit of Christianity before you were knowne. The Church of him, who bringing a soueraigne medicine to heale the most corrupted manners, by miracles wonne authority, by authority gayned credit, by credit gathered a multitude, by multitudes got antiquity, by antiquity strenghtned the religion, which neither the fond vanity of heretikes by their fraudulent deuises, nor the ancient errour of the Heathens by violent fury shall euer be able to ouerthrow: but You for number so few, for age such vpstarts, and for spirit so turbulent, and deuided one against the other, euery man may see, that you carry neyther credit, nor authority with you.

[Page 88]

THE SECOND CHAPTER, LAYING OPEN The vayne and ridiculous braggs of the Bachelour, of foure salues very charitably applied by the Protestant Church, to heale the woundes of the Roman.

THE Bachelour hauing layd no better foundation of his Sermon then you haue heard, hauing brought no reasons at all to proue himself and his fellowes to be mysticall Israel, and such reason to proue the Church of Rome to be Babylon, as he might with more credit haue beene silēt: The Bachelours 4. salues or plaisters. yet doth he goe forward in his fancy, and beginneth to build the first square of his Babel, which is in the prayse of his Churches charity, and of the excellent balmes, and salues by her applyed to the woundes of Rome, to wit, these foure, pag. 45. Instructions, Prayers, Examples, Lawes; by which (he saith) the heauens haue seene, and the world will witnes with them they haue sought to heale Babylon: nay, such excellēt salues these are, & haue beene applyed by them with such admirable dexterity and skill, that (in his conceipt) seing we are not cured, he must needs pronounce vs incurable. This he preacheth very stoutly, [Page 89]and proueth so doughtily, that, I dare say, the iudicious Reader will be moued to laugh at, if not rather to pitty the misery, & beggery of his Church, whose Preachers for want of better subiect of her praise, are forced to fly to triuiall stuffe, which euery hereticall Sect in the world doth brag of, and may with as good reason, as any this her Procter doth, or can alledge in her behalf, as will appeare by this short examination of them.

2. The first meanes then to heale our woundes which he braggeth of, is his Churches Instruction of vs, pag. 4 [...]. informing them (saith he) in the truth, and discouering their errours both by holy Scripture, and the ancient Fathers of the best and purest tymes. Iewell, A Valiāt. Vaunt. Fu [...]ke, Whitaker, Reynolds, Perkins, and many others who now sleep in Christ, haue lest behind them such testimonyes of this truth, as shall liue while the world lasteth, and neuer can be confuted, as appeares, in that they haue not dared to answere most of their bookes to this day. Thus he craketh: giuing vs for our salue a plaister of big brags without any proofe. For that some of their bookes haue not beene answered to this day, the iudicious Reader will easely perceaue the cause to be, that by authority they haue wronge the presse out of our handes, not permitting vs so much as a corner, where such weapons may be cast: and keep so carefully the portes, that no booke can passe, except it be almost inuisible: which though they know the world seeth; Great vanity of English Ministers. yet these ioylly Champions for want of greater proofes of their prowesse, blush not to brag of, euen in pulpit. But might it please his Excellent Maiesty to permit this booke-warre about Religion indifferently on both sides, so nothing be written that (otherwise) may offend the State, that we might beare weapons as openly as they; you should soone see the learned of our side, make M. Crashaw, and such Crakers that dare them now they haue nothing in their hands, pull their hornes into their shells. In other Countryes we doe not heare Protestants brag so much of their vnanswerable bookes: in which kind of battayle they haue beene so beaten, that now they seeme rather to trust, as they thinke, vnto stronger weapons.

3. But indeed, M. Crashaw, haue we beene such dastards [Page 90]in England, as you seeme to make vs? Haue we bene so beaten with your bookes, that one may iustly thinke we dare not meet you with such weapons in the field? Nay such hath bene the strength of our inuincible cause, that not withstanding the great aduantage you haue had to write at your wil: yet very few of your books that might seem to need answer, but haue returned vnto you with a full answere, and many in the height of their pride haue receyued such blowes, that their pen beaten out of their hand, they were glad to run to take a Iewels vain challeng who hauing dared catholikes to answere him, the answere was no sooner come out but he got the same to be forbidden by Proclamation. Proclamation for their defence: vnto which shamfull shift M. Iewell, whom you make leader of your learned army, is knowne to haue bene dryuen by Doctour Harding. And with far greater reason might we brag of our Hardings, Sanders, Allens, Bristowes, Reynolds, Parsons, & others, who haue left behind them many excellent Monuments of our inuincible cause, some of which remayne vnanswered euen vnto this day. So that things duely considered, this book-victory you so much brag of, may seeme very doubtfull on your side, euen in the iudgment of any indifferent Protestant, though Authority hauing bound our hands, haue giuen you free leaue a long time to beat vs with your bookes at your pleasure, and afterwards sing your owne triumphes (as you doe now) in pulpit, prophesying (though you seeme neyther Prophet, nor sonne of a Prophet) that your writers works shall lyue whiles the world lasteth: which I must confesse seemeth scarse credible vnto me, hauing read in Storyes, that many greater lakes of water (to which S. Augustine Non nos terreāt isti torrētes, multae haereses iam emortuae sūt, cucurrerūt, in riuis suis decurrerunt, siccati sunt riui, nec eorum iam memoria reperitur. In Psal. 56. pag. 44. compareth heretikes) falling from proud hills, haue for a tyme ouerrun weake, and ignorant people in more violent manner, yet haue dryed away within few yeares, the corne of Catholike doctrine growing where that inundation had raigned.

4. But you must expect from this Bachelour no better proofes of what he saith, then big words: and if the former be not big inough, he openeth his mouth yet wyder into the prayse of his later wryters. If I may giue (saith he) my iudgment (& who can hold a man of his iudgment from speaking?) of these dayes, the skirts of the Romish VVhore were neuer better discouered, her grossest absurdities, & soulest impieties neuer so clearly displayed, as they [Page 91]haue bene by Deuines of this present age. Thus he. This also you see is but a foolish florish in a foule phrase, that might better become her mouth, whose skirts he doth long to discouer, then a Preacher at the Crosse. For what Heretike or Sectary in the world (might he giue his iudgment, as this wiseman doth) would not vaunt of the writings of his Church, and prefer their bookes before all other, as wonderfull salues to cure wounds? But if his Doctours be such great Surgeons, and so full of charity as he pretends; first I aske, why none of them durst appeare in the Councell of Trent, to conferre with our Surgeons, to which they were so inuited, that not only charity, but euen shame might haue moued them therunto? Secondly why do none of these learned troupes so full of charity go to Rome to instruct the Pope, & Cardinalls, & other Prelates, & Doctours of our Church, which were an enterprize worthy of their excellent charity, & learning, specially seeing diuers Catholike Priests come to venture their liues and liberty in England, to heale their wounds & soules, prouoking them to dispute euen in their owne Vniuersities? Thirdly if his Deuines be so great Champions, as he maketh them; why durst they neuer yield to a publike Disputation with vs for fourty yeares, & aboue, in the dayes of the late Queene? Wheras Catholikes did not feare to graunt thē diuers such publike disputations Fox giueth testimony hereof in his Acts & Monumēts: one in Paules Church for six dayes. p. 905 at Oxford. 931. Againe at Oxford, pag. 1411. within the fiue yeares of Queene Maryes Raigne.

5. Finally I demaund their Surgeons, and salues being so excellent, what is the cause the body of their Church is, and euer hath beene full of woundes, or rather rent, and torne in many peeces; whereas the Catholicke Church which they accuse as mortally wounded, is vnited in peace, and vnity of doctrine, hauing soueraigne salues of instruction to heale any wound of discord or errour that may grow in her body? whereof Syr Edwyn Sandes knowne to be zealous against vs, writeth in this sort, relating what he foūd experimentally in his trauayles. His relation &c. fol S. 2. on the B. side. The papist (saith he) hath the Pope, as a common Father, aduiser, and conducter to reconcile their iarres, to decide their dissentions, to draw their religion by consent of Councells into vnity: whereas on the contrary side, Protestants are seuered, [Page 92]or rather scattered troupes, ech drawing aduerse way, without any meanes to pacify their quarrells: Mark this speach M. Crashaw. no Patriarch, one, or moe, to haue a common Superintendency, or care of their Churches, for correspondency or vnity; no ordinary way to assemble a generall Councell, the only hope remayning euer to asswage their contentions. Thus this Protestant writeth of the remedilesse woundes and dissentions of their Church, and of the peace and vnity of ours; and that which is chiefest, of the balme, or salue, or meanes to keepe and conserue the same amongst vs, which Protestants want, and euer will want; and the woundes of their discord like to rot, and rancle more and more for want thereof. Which consideration should make euery Christian detest the salue and balme of Bookes which M. Crashaw doth present to cure vs; the scope, & drift of which writings is, that forsaking the authority of Gods Church and generall Councells for many ages, we reforme and refine our selues by Scripture vnderstood as we thinke best, or as such writers shall make vs conceaue, which is the very sourge of discord, and endles debate. Wherefore with more reason might we proclayme our salues, which euen our enemyes are forced to admire, and say with the Prophet: Hier. 3. v. 22. Is there not balme in Galaad? Is there not a Phisitian there? VVhy then is not the wound of my people recouered? What more soueraigne balme to heale discord, and dissention then the doctrine taught and decreed by Generall Councells? What Phisitian more excellent, or more to be desired of Christians, then a common Father, aduiser, and directer to decide their differences, to compound their iarres, to keepe them being dispersed ouer the world in the vnity of the same faith? How great the wounds of the Protestāts discords are. Why then do so many Protestant Countryes remayne vnhealed? Why doe they still rancle in dissention and discord betwixt themselues? Why do they not repayre vnto Galaad, where they may be healed, where they confesse such a Phisitian, and soueraigne salues to be found, and out of which they haue no hope to find them in any other?

6. M. Crashaw will perchance say, that these woundes are not deadly; they are not in the head, or hart; nor such as may endanger life, though they doe somewhat blemish her beauty: [Page 93]as one (saith he) may haue a hart sound, and strong, and yet haue [...] blemish in the face, or want of a finger. But if we looke into the practises, and writings, which in their Churches an immortall and implacable hatred betwixt them for matter of religion, hath brought forth, you shall find that in their practises they do not only blemish faces, but also seeke to [...]tab ech other into the hart; and in their writings not only with sharp penknifes of short Treatises, cut off toes, or fingers, but also with big bookes beat out ech others braynes; [...]lamning themselues as Heretikes vnto hell mutually, not cursing, as we may charitably expound, but prophesiyng [...]ather what wilbe their seuerall ends: and I feare though in other thinges they be false, yet in this they will proue but too true Prophets. Which war betwixt them doth appeare both by the Catalogue of their bookes which they haue written one against another, set downe by Histo. Sacram. part. 2 Hospinian a Protestant, and Iodocus Coccius in his Thesaurꝰ &c. Tom. 2. Prot. Apo. in the end. others; as also by the yearely Marts of Franckford, in which, store of such bookes wherewith they wound ech other mortally, neuer want: disagreeing in points most essentiall (and not in sleight matters only) as about Scriptures, whether the Epistles of Iames, of Iude, the second of Peter, the second and third of Iohn, the Epistle to the Hebrewes, the Apocalyps be authenticall or no: which not some few, but whole Churches, and the chiefest Luther, Illyricus, Chem nitiꝰ. and others. See Chem. enchirid. p. 63. & exam. Cōc. Trid. part. 1 p. 55. pillers of Protestancy deny: about Christs Incarnation, about the blessed Trinity, and such like See Edkandus his enchiridion of Contro. betwene Protestant Churches. points, in which, errours and heresies must needes passe to the hart of any Religion.

7. As for their practises, read the second part of Hospinians Sacramētary Story, which I haue of late perused with great admiration to see how their Churches doe wound & teare ech other in peeces for religion; who to poore people that know not these things, dare auouch their iarres to be tryfles. There you may behould how they banish ech other by publike Hospin. p. 2. Sacr. Histor. fol. 127. p. 2. fol. 227. fol. 389. Proclamation, prohibiting the sale, & reading of ech others 383. books, cast ech other into Hospin. 393. prison, not permitting common hospitality to those of the aduerse part passing by their Hospin. fol. 399. Cōrad. Schlusselb. in his Catal. Haeret. l. 13. pag. 828. Townes; rise in armes, & fight [Page 94]one against another for Hospin fol. 395. Osiād. epit. centur. 16. p. 735. Religion: finally mangling the very dead Hospin fol 395. corses of the contrary faction, not graunting Hosp. ibid. sepulture, as vnto Christians, in their Churches. Now, M. Crashaw, are these woundes in the heele, and not in the hart? in the finger, and not in the head? Are these sister-Churches, that do thus not onely byte and scratch (which might be pardoned vnto their weake sexe, and would perchance hurt but face & finger) but also cruelly cut ech other in pieces for Religion, damning ech other to hell in words, and sending themselues thither mutually with their swords? Are not these deadly wounds, & euen those wounds, wherof all heresies in former times haue euer bled vnto the death? If you know not this point of spirituall surgery, your Father Luther can teach you it, who saith, that Ne (que) n [...]vlli vmquam haeretici, vi aut astu victi sūt, sed mutua dissentiōe &c. Tom. 3. VVittē berg. in ps. 106 in fine. Heretikes neuer at any tyme haue bene ouercome by force or subtilty, but by mutuall dissention: neyther doth Christ fight with them otherwise, then with a spirit of gyddines, and disagreement. Thus Luther. Now, M. Crashaw either heale this deadly & desperate woūd in your Church, if you be able, or else if you be wise, neuer brag of your Surgeons, and salues hereafter.

8. But let vs see whether there be any vertue in the second salue, or meanes to h [...]ale vs, which M. Crashaw and his Church, as he saith, hath layd to our woundes. This is their deuout Prayers for our conuersion, whereof the Minister braggeth in very good earnest, pag. 43 45. though most ridiculously, as you shall see, saying: that they haue the testimony of a good conscience, that they pray for vs dayly, yea continually, publikely and priuately euery where ouer the world all of their Church, that vse to pray for themselues.) Which last parenthesis warily put in by him, I feare will depriue vs of a great deale of good prayers; that exception reaching far, and wyde in their Church, not only to the swearers, swaggerers, and swas-bucklers therof, but also vnto their purest Preachers, and good men of God. For (to omit others) of Iacobus Andreas a man of great credit in their Church, as much honoured, and famous in Germany, as euer was Caluin or Beza in Geneua, Chauncellour of the Vniuersitie of Hospin. p. 2. Histor. Sacrā. fol 198. Tubinga, of whose zeale against the Pope they giue this testimony, that Osi [...]nd. in Epitom. Histor. cēt. 16. p. 1044. concionibus suis grauiter in Antichristum [Page 95]Romanū est inuectus, multas Ecclesias piè reformauit. In his sermons he did bitterly inueigh against the Roman Antichrist, and piously reforme many Churches. Of this great Preacher of the Ghospell, & reformer of Churches, a Nicolas Seluecer. Protestant that liued very much with him, doth affirme, that he could neuer see, nor heare, nor by any probable coniecture gather, quòd vel cubitum iturus, [...]el de lecto surrecturus, autorationem Dominicam recitauerit, aut vllam Dei mentionem secerit: Hospinian. p. 2. Histor. Sacram. fol. 389. that going to bed, or rising from thence, he did euer so much as say the Lords prayer, or had any remembrance at all of God. What may we thinke of the reformed Churches, whose Reformer was so deuout? How piously did he teach them to pray for the Pope, that was so slack and slouthfull to pray for himselfe? And yet did he preach against the Roman Antichrist as zealously as M. Crashaw, spake of godlynes no lesse hypocritically, reformed Churches more successiuely then euer he is like to do: which example may giue vs iust cause to doubt, whether such earnest declaymers against the Pope, and busy searchers into wounds, euer pray for themselues or no. So that this continuall praying for vs by Protestants, euery where ouer the world, seemeth a very incredible paradoxe, and I do thinke most Protestants that should practise the same, were it true, doe somwhat wonder to see it in print.

9. The Bachelour goeth forward to set out the pompe of his praying Church, with more magnificent words. This our diligence (saith he) so shamed them (Catholikes) for their negligence in the same, pag. 41. that foure yeares agoe they published at Rome a forme of Letany, and publike prayer, for the peruerting of the Realmes of England and Scotland to Popery. Thus he. But if you aske me what valiant exployts, I euer heard the Protestant Church to haue performed by praying, that may iustly make the Church of Rome so much ashamed; or vpon what shew, or colour of truth the Bachelour speaketh such strange thinges in so confident manner, I plainly confesse, I know not, but must leaue you to Oedipus for an answere; neyther can I imagine vpon what ground he may iustly thinke, that we take Ministers to be such men of deuotion, who haue setled a contrary conceipt of them, in which we are daily more & more confirmed, that they do more trouble the world with [Page 96] See the Conferēce at Hampton court. prating, then the heauens with praying. VVe know the doctrine of their primitiue Church taught by their Protapla [...] Luther Luther. Concione in Dom. 4. Aduētꝰ per Bucerū latinè redditam an. 1525. Etiamsi interim nihil nisi vinum Creticum biberet, & ambularet super rosas, ne (que) verbo quide oraret. is, that he that hath the true knowledg of himself, shalbe saued, though he drinke nothing but malmesy, and lye continually in a bed of roses, and say not so much as one prayer: which is excellent diuinity I confesse to make men take many sweet nappes of contemplation in soft beds, and to pray feruently in a tauerne, till they be depriued of their senses by deuotion to a cup of malmesy.

10. And yet I would not doubt but their prayers might be heard to Rome from England, were M. Crashaws Church such as he describeth it in his New-yeares-gift to Virginia, where to animate and encourage them that were to vndertake that iourney, he saith, that so many millions of soules would dayly pray, and send vp a stronge cry for their prosperous voyage, that he nothing doubted of the successe, but what old holy Ambrose said of yonge Augustine, for whom his mother so weeped: A sonne of such teares cannot perish, he durst apply vnto Virginia, for which the Protestant Church prayed, that, Populus tanta [...] precum perire non potest, the people that hath so many a good prayer could not possibly perish. For in truth a Church consisting of so many millions that they might not be numbred, was like to haue such sighes & teares as Poets faygne the God Saturnus to haue, Virgi Ser. p. 72. whose sighes are stormes of wynd, and teares seas of water. So that the Virginian voyagers tossed with a storme of sighes, raysed by their owne Church, came to be drowned in that sea of teares, in which Virginia should haue beene christened. VVas not this stoutly prayed thinke you? VVas it not an heroicall act of prayer? Had not M. Crashaw reason to say with the Poet — habeat iam Roma pudorem: Iuuenal. let Rome be ashamed, that she cannot sigh out such stormes? But rather let England blush to set out in print such ridiculous braggs.

11. But if these thinges do not yet conuince, M. Crashaw bringeth a third argument of his Churches charity in praying for vs, which he termeth very obseruable, to wit, that whereas the Pope on Maundy-Thursday curseth Protestāts in Rome, pag. 6. 7. they like meeke lambes the next Friday morning [Page 97]pray for him, and his sect in all Churches and Chappells of this Kingdome, by prayer of their publicke liturgy, appointed of old, and continued by authority: which is (saith he) a testimony against them, that we are a Church of blessing, a blessed Church; and the Father of blessings blesse it more and more, and all that seeke the peace of it. Amen. Thus he. But hauing perused the publick Liturgy of his blessed Church, I find no such blessed prayers, where eyther Pope or Papist is named, or may be iustly thought to be meant. I find indeed a prayer where Pagans, Iewes, Turkes, Catholicks haue no cause to thinke thē praied for in the English Liturgy. and Hereticks are put togeather: but that they comprehend vs vnder any of these foure sects, we haue no cause to thinke, except they further by publick authority declare. For in good sadnes M. Crashaw tell vs, if we should thinke that you pray for vs vnder the name of Pagans, or Iewes, or Turkes, charging you to giue vs those vncharitable tearmes in your publick Liturgy, would not you thinke we do you wrong? You will say, we are comprehended vnder the name of Hereticks: first, that is not the ordinary stile you giue vs, and in your writings you charge vs equally with all, or rather with Paganisme more then any other. Moreouer that publick authority doth not comprehend vs vnder the title of heretickes, euen in your owne iudgment, I will conuince out of your owne writinges. See the Cō clusion of his Iesuits Ghospell. For doe you not in your Iesuits Ghospell intreat the Parliament to declare by their publick authority, that we are hereticks? And to incite them thereunto, did not you write that long witlesse inuectiue? What needed that labour, especially in the heat of midsommer moone, had we beene declared heretickes by publick authority in your Church, in your publick Liturgy long before, and as such prayed for publickly euery yeare in all your Churches, and Chappells of the Kingdome?

12. M. Crashawes loue to the Church of Rome. So that it is cleare we are not put in your prayers by publick authority, but by your priuate courtesy: to which, if we will stand to beseated, in which of these foure damned sects you please, we are like to be well placed, whose charity towards vs can find reasons to ranke vs in any sect, though neuer so damnable, not caring what you [Page 98]write, so you may make vs seeme wicked. To make vs seem Pagans, you do not sticke to say, we worship Idols, we direct prayers not to Christ, but to a wodden pag. 89. Crosse. To make vs seeme Iewes, you say, that Antichrist (who shalbe admitted as Messias) is the Bishop of Rome: neither would you blush to say for such a purpose, that which some of your Doctours Powel l. 1. de Antichristo. c. 1. haue written, that Rome was the great Citty which Christ was crucified in, though euen children doe know the same to be false. To make vs seeme Heretikes, you say we haue separated our selues from p. 166. Christ, though you can tell neither where, nor when, nor from what Church of Christ we euer parted, wherof we were once members. Finally what dare not you say of vs, that durst write of Iesuits, who are knowne to honour singularly the name of Iesus, and to haue carryed the sound therof to the furthest confines of the world, that they haue more disgraced his bloud, then euer it was by Iew or Heretike, Iesuites Ghos. pag. 76. Turke or Atheist, Diuell or man, since the world began. Thus you rayle in some rithme, without any reason; and yet forsooth notwithstanding these great tokens of your little loue, you would haue vs remit the matter to your charity, to define vnder what title eyther of Pagans, Iewes, Turkes, Heretikes, Men, or Diuells, you do vse to pray for vs in your Church.

13. But one thing moueth me much, that M. Crashaw saith, that this prayer is made in all Churches of this Kingdome, insinuating that out of England that prayer is not made in their more reformed Churches, which makes me more then suspect the prayer came originally from Rome, especially seeing he addeth, that it was appoynted of old. Old M. Crashaw? Look well to it, that it be not some prayer taken out of an old Missall, some skirt of the Romish VVhore, which you haue sworne to discouer. Will you see, that I hit the nayle on the head, or rather the Minister on the noddle, who so much brags of a prayer, Missal. Rō. in officio feriae sextae hebdomadae Sanctae. or rather a little particle of a prayer taken from that very Church which he reuileth, as wanting the charity shewed in it. Looke into our Missalls, both in the old and new, you shall find three prayers (besides many others) appoynted for good Friday, one for Pagans, another for [Page 99]Iewes, a third for Heretikes: which Babylonian Booke such godly Isräelites as M. Crashaw comming to reforme their deuotion to a flesh dynner on Good friday, making thē thinke the Roman morning-prayers ouer long, put Pagans, Iewes, Turkes, and Heretikes into one prayer, not so long as the shortest of our three, in which the Church imitating the charity of her dearest Spouse that day on the Crosse, prayeth for her greatest enemies. A smal particle of which deuotion found by M. Crashaw in his English Liturgy, did so rauish the man in the loue of his Church, that lifted vp to the third heauen, he bestoweth (as you haue heard) blessing, and blessing, and blessing vpon her, with an Amen in the end. O M. Crashaw, that you had grace to consider how blessed indeed you might be, did you receaue all the robes, and ornaments of the Roman Churches piety and deuotion, seeing one only little skirt or particle therof left by great chance in your reformed Church, makes you so proud, that you spread it abroad like her peacocks tayle, full of blessings, not looking down to her deformed feet, fugitiue from that very Church from whose larger example of louing her enemies, & praying for them, this poore peece of your piety is cut off, to adorne (if not rather patch) with a short shew of deuotion, your Communion-Booke.

14. Now about the Catholike Church, praying for the conuersion of Heretikes, though she seeke to make her charity in this point more knowne to God then the world, to heauen then earth, vnto Saints and Angells then mortall men, yet there want not arguments therof, which euen our enemies may see if they please to open their eyes. For in Iubilyes, and plenary Indulgences, which are vniuersally grā ted to all, and very frequent with vs (as themselues complaine) is not euer one condition required of Catholikes to gaine them, that they pray for the conuersion of Heretikes? pag. 109. & 112. The like is of the graines the Pope graunteh (two copyes of which graūts the Bachelour hath inserted into his Sermon, vnmindfull of what here he bableth) where praying for Heretikes is expressely required by the Pope to gayne the pardon of his graynes, vsing that doctrine to their good, [Page 100]which they most maligne, not sucking siluer out of mens purses, by granting pardons, as the Bachelour lyeth; but seeking to saue such wretched soules, as his is, that rayle on him, if the prayers of all Christendome may preuayle to that effect. And as for our priuate deuotions for the conuersion of hereticks, especially our deare Countrey, our prayers, sacrifices, disciplynes, hayre clothes, and others pennances, with secret sighes, and teares in the eares of God, hauing more cause then these counterfait Isräelites to weepe vpon the bankes of Babylon for the desolation of Syon, that is, of a most florishing Church, that was once in our Country, now turned into a Congregation of carnall Ministers; of these, I say, and such like thinges we will not boast, as the Bachelour doth of his Churches poore deuotion; the Father that seeth in secret will doubtles reward them, and heare in the end the prayers of the poore, the sighes of the humble, the groanes of the fettered, restoring againe at the tyme his infinite Wisdome hath appointed, the buildings which these deformers of Christendome, rather then reformers haue cast downe in few yeares, but would neuer be able to repayre againe in many ages.

15. The third manner of salues or meanes to heale vs, that these Surgeons doe brag of in their Church are their good examples, pag. 43. professing (to vse his owne wordes) and practising their owne religion dayly in our sight: where first we are not sure of M. Crashaw, whether he for his part professe his owne religion, and not rather the Kings religion in our sight, liking best of another religion in his hart. For he is thought of some that know him well, to preferre the Lemon-lake before Lambeth, which he was wont with his Puritan brethren to to terme Limbo-lake, when that voice (Crashaw, Crashaw, g [...] to Geneua) did ring strongly in his eares. And that the same affection doth still reigne in his hart, howsoeuer he seeketh to dissemble it in this Sermon, desirous (as he saith) to iustify the state, much more then to honour truth, doth sufficiently appeare, both by his bitter inuectiues against them that persecute the good men of God, bannish, and force them to fly the countrey, and also by his earnest coniuring his brethren [Page 101]the Brownists, notwithstanding persecution, not to depart from England, but still continue, The Bachelours exhortatiō vnto Brownists and labour to heale by their preaching, and draw more and more from Protestancy to their sect. If (saith he) they be healed already, why doe they not more seriously labour the healing of others? They cannot but know there be many in our Church curable inough, if they could shew thē to need their healing. VVhy then doe they not stay among vs to heale, and help vs? He is no good phisitian, that flyes and forsakes his Patient. In this manner M. Crashaw coniureth them not to forsake their Patient, the Church of England, which may be well termed M. Crashawes Patient, seeing she could indure him so long time togeather, crying in pulpit till he was hoarse, plaistering, or rather pestering her eares with such intolerable fooleryes, as haue beene discouered, and as is this, to intreat sectaryes condemned by her to continue still in the country, and labour more seriously to draw men, from her vnto their sect.

16. Now as for the good examples, and practises of his Ghospell done in our sight, we know Luther. Peter Martyr. Bucer. their profession hath drawne many professed Nunnes out of their Cloysters to marry, a thing punishable with death by the most ancient Christian Vide Zozomen. Histor. l. 6. c. 3. Cod. i. 1. de Episc. & Cler. Si quis, non dicā rapere, sed attentare tantùm iungendi causa matrimonij sacratissimas Virgines ausus suerit, capitali poena feriatur. lawes: but of any that by their persuasion haue left the world, forsaken the house of their parents, professed themselues Virgins to Christ, lyuing chast in body and mynd, as was the practise of Apostolicall tymes, we can not name so much as one. VVe are sure also that many Churches, Monasteryes, and holy places haue beene ouerthrowne and layd wast by their practise: whereas not any Monastery hath beene by them built; few places (if any) made sacred vnto Christ, and a rare bird is that Church or Hospitall, or Colledge in Christendome, that may call a Protestāt her founder. As for Cathedrall Churches, the first Protestāt that shall appeare in the world, may be thought wilbe the most stately, and sumptuous that euer was, seeing the foundations thereof haue bene aboue these fourescore yeares a laying, in half which tyme that famous Six & fourty yeares. Ioan. 2. v. 20. Temple of Salomon was built.

17. And will M. Crashaw be content that we enter into any of their Churches to see them practise their owne religion [Page 102]in our sight, euen where their Ghospell is most purely preached? euen whither Andreas Musculus a pryme Protestant doth inuite vs? Si quis videre volet ingētē turbā nebulonum, hominum turbulentorum, fallaciū impostorum, foeneratorum, ciuitatē aliquā adeat, in qua Euangeliū purè praedicatur, cateruatim tales ibi reperiet &c. Conc. 1. Aduētus. If any man (saith he) be desirous to see a great rabble of knaues, of persons turbulent, deceiptfull coosoners, vsurers, let him goe to any citty where the Ghospell is purely preached, and he shall find them there by multitudes. For it is as manifest as day light, that there were neuer among the Ethnicks, Turkes, and Infidels more vnbridled & vnruly persons, with whom all vertue and honesty is quite extinct, th [...] are among the Professours of the Ghospell. Thus he. Now haue we not seene a goodly spectacle of godly Professors of their own religion in our sight? Are not we past cure, that are not healed with such good examples? Is it not an holy religion, which by such examples is made known to the world? That the whole world (saith Con. 4. ad cap. 21. Lucae. Vt totus mū dꝰ agnoscat eos nō esse Papistas, nec bonis operibꝰ quicquam fidere, illorum operum nullum penitus exercent &c. Iacobus Andreas a great man among them) may know that they are not Papists, nor place any confidence in good workes, they doe not any good workes at all. Insteed of fasting, they spend the day and night in feasting and quaffing. In lieu of being bountifull towards the poore, they deuoure, and flea them with extortions: they turne their praying into swearing, and blaspheming of Gods name, that euen Turkes doe not more impiously blaspheme Christ. Is not this holy professing their owne religion in our sight? And is not that an holy religion, that is knowne and discerned from Popery by such markes?

18. You will say we wander far from home. Looke into the Church of England, you shall there see many professe their owne religion in your sight. Well, though I could willingly be absent from such a spectacle, yet seeing M. Crashaw doth importune vs therunto, with sorrow of hart we will cast our eyes vpon his Church, in which we may clearly behould, how far our deare Countrey hath degenerated from her ancient piety and Religion. For who would not weep to behould England in that wofull forme, & damnable state as M. Richard Ieffery, hauing gathered her true Pourtraicture in his trauells to that end, made a publike spectacle of her in his sermon at the Crosse, some 3. yeares before M. Crashaw came to that honour. M. Richard Ieffrey in his Sermon preached at the Crosse the 7. of October, anno 1604. p. 31. I may freely speak (saith he) what I haue plainly seene in the course of some trauailes, and obseruation of some courses; that in Flanders was neuer more drunkennes, in Italy neuer more wantonnes, [Page 103]in Iury more hypocrisy, in Turke more impiety, in Tartary more iniquity, then is practised generally in England, particulerly in London. All this is to be seene &c. And were not these thinges worth the [...]eeing M. Crashaw, were we disposed to iest at your folly, [...]hat brag of your profession of religion, and not rather to weep at the wofull spectacle of our now deformed Countrey, that once for her religion, and sanctity was so renow [...]ed? For doth not this Preacher come neere the place, where you so purely preach the Ghospell? And that by these good deeds, and holy life you professe your owne now English religion in our sight, these being the effects of the rifenes of your ghospelling there? If you doubt, Doctour King, now your Bishop of London, will put the matter out of question, who vpon Ionas writeth in this sort: King vpō Ionas. pag. 442. Lecture 32. So far is it off (saith he) that we are become (by the Protestant reformation) true Isräelites with Nathanael, or but almost Christians with Agrippa, that we are proued fully Atheists. And that which Tully reporteth amongst his wonders in nature, that in one Countrey drougth causeth dirt, and rayne stirreth vp dust, may be truly applyed vnto vs, that aboundance of grace hath brought [...]orth in vs aboundance of sinne: and as some tooke occasion by the law to waxe more sinfull; so iniquity had neuer bene so ryfe amōgst vs, but through the rifenes of the Ghospell. Thus he. Is not this a very gracious Ghospell that doth bring forth aboundance of sinne? And do you wonder, that we hinder, as far as we haue forces, that the same may not be rife in Catholike Countreys? Are you offended, that we will not lay these plaisters of your Ghospells examples to our wounds? Truly you haue no cause.

19. And heere we might make an end of the Protestāts good examples to heale vs, but M. Crashaw will needs also apply to our woūds, the salue of Q. Elizabeths good example, & professing her owne Religion in our fight. VVorthy (saith he) of eternall memory, whose constant zeale to the truth was such, About Q. Elizabeth her constant professing her religion in our sight. as that all her dayes, they could not by their brags, and treasons, and curses cause her once to feare them. Thus doth the Minister fiddle in the praise of this Princesse, touching that string loudest, which of all other least soundeth of her honour. For as I will not deny, but that she had many Princely qualityes, both of mind and body, that made her worthy to haue bene Defendresse [Page 104]of a better Ghospell: so likewise he could not possibly haue named any Christiā Queen of our Countrey, to whom the note of mutability in matters of Religion might more iustly adhere. See the Answere to Syr Edward Cooks Reports c. 15. pag. 363. For (to omit other proofes) who doth not know, that whilest her sister ruled, she did not professe herselfe a Protestant, but confesse her selfe to a Priest, and heard Masse in shew deuoutly, cōmonly two a (f) day, more then perchance she heard all her lifetime after, which doth argue eyther little zeale in so long dissembling, or small constancy in so soone changing.

20. But seeing this Queene is now gathered vnto her Father (I cannot say Fathers, seeing not one of her noble Ancestors besides him were of her faith, nor he but in part) I will say no more: only to her I dare oppose two Catholike Queenes of the same age, much more worthy of eternall memory for their constant zeale to the truth: two Maryes (who chose indeed the best part) the one of England, the other of Scotland. The first was constantly zealous to her religion, not only in the dayes of her raigne, when Puritans neither by their brags, nor treasons, nor bloudy bookes frō Geneua, especially those of that Minister, whose deeds made him vnworthy of his Goodman. name, could cause her once to feare the [...] but before also in the dayes of her brother, when Protestant ruled, and ouerswayed all, ventured her Princely life many tymes by the constant practise, and profession of her Religion in their sight.

21. The second no lesse zealous then the former, stood most constantly in the truth, euen vnto the death, washing her Princely robes in the bloud of the lambe: where Protestant Bishops, and Ministers fearing to be sent againe, as in the dayes of the former Mary, into Iury, to sing songs of Sion, and not be permitted to chaunt Geneua Psalmes on English land, had this Catholike Princesse come to the Crowne, inciting the Queene in Court, the people in pulpit, with bloudy slaunders against her, made a lamentable proofe, what a The executioners name. Bull against an annoynted Princesse they can indite, when they feare, though but a farre off, that in tyme they may come to touch their free-hold: such a Bull as all their clamours can [Page 105] [...]euer proue to haue euer come from Rome. Of the bloudines [...]f which fact, and constancy worthy of eternall memory [...]f the Princesse, that the Reader may more detest the one, [...]nd admire the other, I will here set downe a few verses of [...]hat subiect, taken out of an excellent Poeme, to requite, by [...]he way, the liberality of M. Crashaw, who bestoweth some [...]able verses vpon the Lateran Sea.

Ecce Caledonij commissa piacula Regni,
Infandum
 
(que) nefas: en Regia colla securis
Et
Q. Dowager of France and Q. of Scotland.
 geminum diadema ferit, quo nulla vetustas
Funere maius habet, seris nec proseret annis
Posteritas, magni
 
(que) necem mirabitur instar
Prodigij, Regina, tuam: sed gloria maior
Quo tibiculpa minor, tanto
 
(que) celebrius orbe
Nomen erit, quanto 
fidei constantia maior.
Dum iugulum petit intrepidum scelarata securis,
Quae tibi mens tum (lictor) erat, cum verbere crudo
Colla secas, quae nec
Nolite tangere Christos meos. Psal. 
104.15.
 manibus contingere fas est?
Si Marium post Teutonicos morsipsa triumphos
Pauit, & attonito percussor constitit ore:
Tu Mariam vita priuas, nec torpuit ictus
Maiestate sacri capitis? ferrúmue repressit
Dextra? nec Augustos acies defecit in artus?
Heu quantus Regina iacet ter maxima truncus,
Quae
Mo­ther to our dread So­ueraigne-
 matres, regum
 
(que) nurus supereminet omnes.

And this may suffice to lay open to the eye of euery man the [...]ntolerable vanity of this bragger of his Churches examples and professing religion in our sight.

22. The fourth salue of wholsome lawes. Now remayneth that I adde a word or two of the [...]ourth sort of meanes or salues, that M. Crashaw saith their Church hath applyed to our soares, by which were we not [...]ncurable, we might be healed; to wit, wholesome lawes: which (saith he) we haue deuised, and enacted against their errours, superstitions, impietyes, seditious courses, sometymes in iustice executing [...]hem, sometymes in great mercy suspending them. pag. 44. I cannot deny but [...]hese haue beene strong salues, which flesh and bloud could neuer so long tyme haue endured, persisting constantly in the faith without speciall assistance from heauen; salues [Page 106]that haue drawne not only goods and lands, but also much noble bloud from diuers Catholikes, who heires more vnto the vertue of their Ancestors, then vnto their liuings, haue chosen rather to part with the best bloud from their Noble Progenitors they receiued, then from their faith and religion, and the hope of eternall saluation, and blissefull enioying their desired company euerlastingly in glory. Some o [...] them I confesse may perchaunce haue byn executed in iustice, that is, permitted to hang till they were iust half dead, Suspensiō in mercy. no more, nor lesse, as the law requireth: yet other haue bene executed short of iustice, cut downe, and bu [...] cherly vnbowelled, being full aliue: though I willingly graunt that many also haue bene suspended with great mercy, as a fellow cryed out at Oxford at the execution of a Priest▪ Let him hang till he be dead, for the Queene is mercifull [...] But how may these lawes be thought salues to heale ou [...] woundes? First M. Crashaw graunteth, that they were de [...] sed and enacted by themselues, an euident signe, that they Religion also for which these lawes are made, was deuised and enacted by themselues, otherwise Christian Princes, & Bishop in former ages would haue made lawes for it, had they by [...] of it. So that the very salue doth strongly sauour, and thei [...] lawes clearly sound the nouelty of the religion, that the [...] would force vs to imbrace, as Ancient.

23. Moreouer that the penall lawes in the late Queen tyme were executed vpon vs any wayes for conscience sake the grauest and greatest of their side doe constantly deny though the euidence of the truth wrung a confession of th [...] contrary from In his Iesuites Ghospell he saith, Priestes & Iesuites in England dye for the Primary of the Roman Bishop, som excepted that died for treasō. pag. 79. M. Crashaw, which may seeme a wonde [...] in so great a Statist, who did publish his Sermon to iustifie th [...] State, much more then honour truth. How can their penall lawe [...] heale the wounds of our conscience, vnto which they do [...] not apply them as plaisters, not punishing vs (they say) for conscience sake? Can the Maister iustly wonder if the Scholler amend not his fault, when he will not tell him why he is beaten? Catholiks are charged with fines, cast into prisons, put vnto shamefull deathes for their errours, superstitions, impieties, as M. Crashaw saith: yet they must not say, nor so [Page 107]much as thinke, that Religion is the cause. This manner of [...]uring vs, or proceeding against vs may iustly strengthen, [...]nd confirme vs in our Religion, seeing the maiesty therof [...]o be such, that euen those that do mortally hate it, would [...]ot be thought persecutors of it. The very instinct of nature [...]et downe in the law of Nations doth teach, that it is cruelty [...]o force any from the faith and beliefe of their ancestors, wherin they haue continued time out of mind: euen Iewes and Turkes cannot be drawne to be Christians by rigour of [...]enall C. Maiores extr. de Baptismo & eius effectu. Et in C. Sicut Iudaei. Item extr. de Iudaeis, & Saracenis. D. Th. 22. q. 10. a. 8. ad 2. Val. tom. 3 d. 1. q. 10. punct. 6. lawes, nor their yong children christened against both the parents will, as Deuines teach. How then may Ministers seeke to compell Catholikes from their Religion, [...]n which their Ancestours successiuely for many ages did both gloriously liue, and religiously dye, especially ours being a Religion which the more learned Protestants do confesse to be truly Christian, and sufficient See Protestāts Apology. tra. 2. sect. 6. subd. 1. to saluation.

24. Were we Idolaters (which in Ministers mouthes is our ordinay reproach) or Heretikes (with which title they please sometymes to disgrace vs) what need they deuise new lawes, seeing lawes haue bene enacted long since by God against the one, by the Church against the other? What is the reason they proceed not against vs by these lawes? The cause is, that when they call vs Idolaters and Heretikes, their conscience doth secretly check their tōgue, that these crimes are more stoutly pronounced by them, then indeed practised by vs; rather vttered by way of reproach, then of truth. Neither can iudicious Princes, who measure others worthines by their owne, be easily perswaded, that their noble Ancestors, whose valour and wisdome the admire, were indeed drowned in such brutish Idolatry, & more then Cymerian darknesse. For in truth should they proceed against vs as Idolaters, and stone vs to death, their harts might seeme harder then the very stones, which they should force to fly at vs; pursuing the faith of so many Kings, Queenes, Princes, and famous Worthyes, whose persons also they neyther would, nor (without exception of persons) could spare, being guilty with vs of the same faith, were not these blessed and euerliuing stones now eternally placed in the glorious [Page 108]Pallace of Gods Kindgdome, which the stones of malice can neither ouerthrow, nor reach vnto; who haue left behind them so many Monuments of their Christianity, and piety, which yet stand, and may stand to the worlds end, except Ministers destroying them, imploy the stones to beat out of the world that faith and Religion that built them; which should they doe, the very stones, if men were silent, would cry vnto heauen for vengeance against them.

25. And for burning vs as Hereticks, such fire would giue a cleare light, to make the shame of their new Ghospell apparant to all Christians, should they (which this their fury supposed we might expect at their handes) make the fire of all Christian bookes, which euen themselues doe confesse to teach the same doctrine, for which Catholicks should burne. For into such a flame, not only so many thousand of bookes of the learned Deuines of this present age should enter, but also the rest of all learned Christian Authors for these thousand Protestants haue written (saith M. Fulke) that the Pope hath blinded the world these many hundred yeares some say a 1000. some 1200. some 900. Fulke in his treatise against Stapleton & Martial pag. 25. yeares, without any question: and all the rest of all ancient Fathers, some for one point, some for another would by the Protestant Censure be cast on the same heape to serue for fewell: from which their priuate spirits interpreting Scripture as they please, would neuer be able to keep eyther the blessed Apostles, or Christ himselfe, who hath giuen his word neuer to part from the mouth, and doctrine of his Church in any age to the Matt. 28. v. 20. worlds end. A fire made of so sacred fewell would yield rather flames of diuine loue to comfort the hart, then corporall flames to consume the body; neyther might that fire be thought so much to turne the sacred members of the Martyr into ashes, as embalming his holy Reliques with the myrh of immortall memory, commend them as pledges of Christiā cōstancy to the custody of future ages. Such a deathbed how comfortable might it be to a Martyr, where the flagrant sent of holy Scriptures, by which Fathers proue their doctrine, and as with flowers adorne their writings, might make him with the glorious S. Laurence Deacon in the middest of flames seeme to lye vpon roses; where their sweet, and diuine eloquence declaring the ioyes of heauen, and [Page 109]miseryes of this life, would yield a more pleasing gale of [...]ynd to coole his burning heat, then that which bedewed [...]e Babylonian furnace: where finally the rarest spices of all manner of learning, conteyning within them the fiery per [...]me of Christian piety, laid on a heape, and set on fire, [...]ight make them neuer enuy the odoriferous death-bed of [...]e Arabian byrd. And should they stay their fury against [...]ese bookes, not to make our death more glorious, and [...]eir cruelty more barbarous in the eye of the world: yet [...]e bookes themselues full of spirit and zeale of their Au [...]ors would be ready to leape into such a fire, and to dye [...]ith them, in whose hartes they kindled the fire of that vi [...]orious fayth. From which kept by force, they would [...]mayne as so many fiery tongues to torment the conscienes of them, that set such a glorious faith on fire: togeather [...]ith which, had all Christian bookes that teach it beene [...]urnt, no ancient writer for Christianity had bene left. So [...]at, Catholicke Religion is indeed so glorious, and so full of Maiesty, euen in the eyes of her enemyes, that they deuise, [...]d enact new lawes to proceed against her, disgraced with [...]gly tearmes of treason, or sedition against the State, trem [...]ling to behould her stand at the bar in her natiue beauty, [...]nd Princely robes: which lawes are the good, and Godly [...]eanes or salues to heale vs, which M. Crashaw doth so much [...]ag of.

26. Now let vs looke into the lawes, wherewith the Catholicke Church hath sought to heale, The cause why Protestants are punished by Catholicks and reforme [...]rotestants, whose proceeding therin will appeare to haue [...]eene both iust, and mercifull, and efficacious to worke [...]hat effect, if you consider eyther the cause for which, or [...]he lawes by which they were punished, or the manner of [...]he execution of them. The cause of their punishment hath [...]uer beene their leauing the Church, whereof they were [...]hildren, their forsaking the faith, whereof they were pro [...]essours, their reuolting from the army whereof they [...]ere souldiers; their rebelling against the Kingdome wher [...]f they were subiects, a thing punishable by the law of all Nations, as by the law of all Cōmon-wealths doth appeare, [Page 110]and among Christians, the very brand of heresie set on he [...] forhead to make her knowne therby, euen by Gods own [...] word, they went out from vs, 1. Ioan. 2. v. 19. 2. Iud. v. 19. these are they which segregate themselues: and that Protestants haue thus reuolted the world ca [...] witnesse, & Caluin Discessionem à toto mundo facere coacti sumus. ep. 141. pag. 273. confesseth. Now how great, & inexcusable this sinne is, & iustly punishable by Christian laws you may gather by the notable doctrine of S. Augustine worthy to be knowne of all, and written in letters of gold: T [...] Obscuriꝰ dixerūt Prophetae de Christo quàm de Ecclesia; puto propterea quòd videbant in spiritu cō tra Ecclesiā homines facturos esse particulas & de Christo nō tantam litem habituros: ideò illud vnde maiores lites futurae erā [...], planiꝰ praedictū est, apertiꝰ prophetatum est. in Psal. [...]0. conc. 2. Prophets (saith he) spake more obscurely of Christ, then of the Church the reason was, because they foresaw in spirit, that men would take part [...] and sactions against the Church, making more strife about the Church then about Christ: therfore of that, concerning which the contenti [...] were to be greatest, also the predictions are clearest, to the iudgme [...] and greater condemnation of them, who saw her, and fled from her. Th [...] S. Augustine.

27. Neither were these Christian Laws lately deuised & enacted by vs against Protestants, but by Christian Kings against reuolters from the Church of Rome, long before Protestants were either borne, or named, or thought of, as [...] knowne: yea some lawes which these Ministers, and Ma [...] tyrs transgressed, and for which they were punished, did d [...] serue death by the most ancient Imperiall lawes made ne [...] vnto Constantine his tyme, and yet extant in the Code to the eternall shame; as that of entysing & marrying Nunnes o [...] of Cloysters, wherwith Luther made the Prologue vnto th [...] Comedy of his new Ghospell; in which after him many [...] lapsed Monkes, and Fryers did not shame to appeare on th [...] stage in the eye of the world.

28. In execution of which lawes we haue not sough [...] by the false imputation of Treasons, & conspiracyes against our Countrey, to make them odious vnto the people, [...] which slanderous cup they haue forced vs to drinke in dee [...] measure, to hide the more popular, and plausible cause [...] suffering for conscience and Religion from mens sight; b [...] haue made them, and the world vnderstand, that the cau [...] of their punishment, was their forsaking the faith of the [...] Ancestours, their proud opposing of their priuate fancies i [...] the interpretation of Scripture, against the iudgment of th [...] [Page 111]whole Church, authority of Councells, consent of Fathers; [...]ying before their eyes the vglinesse of such pride, with for [...]ble reasons, as might haue healed them, had they not byn [...]curably arrogant. Whereupon we may iustly conclude, [...]at the Church of Rome hath reason to complaine against [...]e Protestant, VVe haue cured Babel, but she is not healed, that [...]e may seeme to haue made a bargaine with death, and a plot with [...]ll.

[Page 112]

THE THIRD CHAPTER. VVHERIN is discouered M. Crashaws impious stage-playing in Pulpit, bringing in a Babylonian to speake like a Catholike; seeking to disgrace therby ancient Christianity, and the glorious markes of the true Church, taught by the ancient Fathers.

MAISTER Crashaw hauing spent all the best salues in his boxe, or Church, vpon the soares, and woundes of the Roman, being past faith, and hope euer to cure her, he wasteth also his charity vpon her, in rating, and reuiling her as incurable, laying horrible errors, & blasphemyes to her charge, wherin he bestoweth the rest of his Sermon, The great labours of Protestant Ministers to heale vs. which he beginnes with a great groane: Now, alas (saith he) see the effect of our labour! all is lost. And is it not (thinke you) great pitty, that these good men of God should loose so many labours to conuert vs; so many weekes fasted in bread & water; so many dayes, and nights spent in continuall prayer; so many rough hayrclothes [Page 113]worne next vnto their tender skin; so many disciplynes done euen vnto bloud? Might it not make a tough hart breake for sorrow to see such Bachelours take so many, good, and godly paynes, going long iourneys, from Shire to Shire, from Towne to Towne, from house to house, to get to Virginia, that is, a fayre and rich Virgin to wife, and all in vayne? That their learned Ministers should goe in great companyes, with manifest danger to be burnt, vnto Rome, to discouer the skirtes of the VVhore, in a dreame of the night, lying in their soft beds with their wiues vnder their armes insteed of Bibles, and all to no purpose? Now alas (saith he) see the effect of our labours! all is lost: for she is Babylon, and therfore cannot be healed. Some will say, this is harsh and bitter, but I say it is true, and therefore not to be concealed. Thus M. Crashaw.

2. Now to make vs seeme incurable, A peeuish practise of the Bachelour to deceaue ignorant people. and like in religion to the ancient Babylonians, he bringeth in his first part a Babylonian speaking like a Catholicke, and reiecting the counsell of the Israëlits, which though it will seeme fond to the learned; yet it is malicious and peeuishly penned to deceaue the ignorant, making him alleadge the same arguments for his Idolatry, which we and the Fathers make notes, and markes of the true Church; seeking this occasion to open a vent to his secret malice against the anciēt Church of Christ, couertly (his face being hidden vnder a Babylonian maske) deriding the Maiesty and glory thereof, thinking his impiety would not be perceaued; like vnto that sottish bird, that hauing put her head into an hole, thinkes her whole body vnseene, which wee will set downe, and briefly refute.

3. The Isräelites (saith he) did what they could to cure Babel, pag. 17 18. 19. but the Babylonians had their answer as ready as now haue the Papists. Thinke you (you silly Isräelites) that you are able to teach Babylon a better religion then it hath? Is not hers of so many, and so many yeares continuance? VVas it not the religion our forefathers lyued and dyed in? And is it not generall and vniuersall ouer the world, and yours but in a corner? And is not ours visible, and doth is not prosper, and florish? Is not your visible Temple now defaced, your publicke dayly sacrifice ceased, and your succession cut of? And if you haue anything left, is it not inuisible, and in [Page 114]secret corners? And what can you alleadg for your religion? That you haue many learned men. A fond discourse of a Babylonian penned by the Bachelour to disgrace the auncient Church of Christ. Alas, poore men, for one learned Rabbin that you haue, haue not we twenty? Are not the Chaldeans the famoust learned men of the world, renowned for their high wisdome, their skill in Astrology, interpretation of dreames, and other the most secret, and supernaturall sciences of the world? And doe you thinke it possible, that so many learned Doctours can be deceaued? Nay all the world be in an errour, and only you, that hould a particuler faction, and a singuler new found Religion by your selues, haue the truth amongst you? You will say you haue a succession from Noah: haue not we so to? &c. Looke into the world at this day, and see if any Nation of all that came from all the Sonnes of Noah be [...] your religion? All that came from Cham are of ours; all that came [...] Iaphet are of ours; and all that came from Shem, but only your sel [...] &c. And during the tyme that you haue had your Kings, and Priests, shew one Nation by you conuerted, or one that came and ioyned with you all th [...] tyme &c. VVherfore neuer tell vs of healing vs; beale your selues, see [...] fooles, for you haue need; as for vs, we are well, we are far better th [...] Isräel can make vs.

4. Thus M. Crashaw, who speaking so bitterly again [...] Players in the end of his Sermon, pag. 170. turneth the Pulpit into a stage, and bringeth in a Babylonian to play the Vize: which part ended, pag. 20. he steppeth in himself to play the Epilogue with all his Ministeriall grauity in these wordes. Thus did Babeled away the good counsell the Isräelites gaue them, and pleased themselues in the like carnall arguments, and fleshly conceipts, as Papists in their Popery. The prophanesse & impie [...]y of the former discourse. Which Epilogue (if you consider the same well) hath dare say, more prophanesse, impiety, and blasphemy conched togeather in few words, then those Players whom he doth pursue, euer scattered abroad in the longest Playes. For wheras other Protestants vse commonly to deny (with what probability I will not discusse at this tyme) the Church of Rome to be that Christianity, that conuerted, and ouerran the world, that Church which hath lineall succession of Bishops, from Christ and his Apostles, confirmed by the vniforme consent of ancient Fathers, the same that ou [...] Christian Ancestours, famous for sanctity, did professe, which are the true markes of the Church we alleadge: th [...] Bachelour seeming to make no bones to graunt vs all, faith [Page 115]they are but carnall arguments, fleshly, and Babylonian conceipts, The Bachelour putteth no difference betwixt Christianity and Idolatry. not sticking to compare Christianity by the conuersion of Nations vnto Christ, gloriously spread ouer the world which we challenge, with the Babylonian deluge of Idolatry ouerwhelming the face of the earth: the neuer interrupted succession of Bishops, from the most Bl. Prince of the Apostles wherin we glory, with the Babylonians carnall Pedigree from cursed Cham: the authority of ancient Fathers, and Doctours of the Church, defining Controuersies in generall Councells which we alleage, with the soothsaying, and diuining of Chaldean Astrologers, and their learned interpretation of dreames: finally the piety and religion of our most Christian Ancestours, which moueth vs to imbrace, or rather to continue in their faith, with the cruell and bloudy tyranny of Nemrod, and other idolatrous Babylonian Monarches. Can there be more prophane impiety, or greater blasphemy then this, to cast (as he doth) the glorious Iewells of Christian Religion to be troden vnder, and defiled by Pagans feet? If he were so moued against the Players for bringing two hypocrites on the stage, vnder the names of Nicolas S. Anntlings, pag. 71. and Symon S. Mary Oueryes, two Churches in London which he and his fellow Puritans much haunt, such open hypocrisy the meane tyme haunting them, as it commeth to be perceaued euen of Players: if this child of Babylon, as he tearmes it, did so offend him, that like Phinees full of zeale, he passeth the sword of his censure through it, exclayming; Oh what tymes are we cast into, that such a wickednes should passe vnpunished! what cause of iust anger haue all Christians against him, that in the person of Babylonian Idolaters durst represent in the Pulpit, as on a stage, our famous Christian Ancestors, that liued before Luthers tyme? Haue they not iust reason to complaine, and exclaime, Oh what tymes are we cast into, that such a wickednes should passe vnpunished, Nay such a prophane play be put in print, as the patterne of a modest Sermon?

5. No lesse blasphemously in this discourse doth this Pulpit Stage—player abuse the ancient Fathers, making this Babylonian dispute against Isräelites, in the same māner (which he calls carnall) as they did against old heretikes, [Page 116]and we against these of our age. The very first sentence wherewith he beginneth, Can you silly Isräelites teach Babylon a better religion then it hath? Is not hers of so many yeares, and so many yeares continuance? VVas it not the religion our forefathers liued, and dyed in? This sentence, I say, is taken almost word by word out of S. Hierome, who by this argument (carnall in Crassus his conceit) casteth of the bringers in of new doctrine against the Church of Rome. Quisquis assertor es nouorū dogmatum, quaeso te vt parcas Romanis auribꝰ &c. Our post 400. ānos docere nos niteris quod ante nesciuimꝰ &c? epist. ad Pāmachium & Oceanum. VVhosoeuer thou be (saith he) that doest bring new doctrine, we beseech thee pardon our Romish eares, and the faith praysed by the Apostles mouth. After foure hundred yeares wilt thou teach vs that which we knew not before? Vntill this day the world hath bene Christian, without this your doctrine &c. S. Hilary discourseth also against hereticks in the same Babylonian manner: Tardè mihi hos pijssimos Doctores aetas nunc huius saeculi protulit, serò hos habuit fides mea quàm tu eruduisti Magistros. l. 6. de Trinit. ante medium. Lord (saith he, speaking with Christ) this last age hath brought forth ouer late these godly men to be my teachers, they came not soone inough to be maisters of my faith, which thou hadst before instructed; I did belieue in thee, when they had not yet preached. That great Father of Gods Church surnamed the Diuine, famous for sanctity and learning Gregory Nazianzen doth likwise rely his conscience vpon the religion his ancestours liued and dyed in. Si triginta his annis fides originem habuit, cùm quadringenti anni ferè ab eo tempore fluxerint, quo Christus palàm conspectus est; inane tanto tempore fuit Euangelium &c. Epist. 2. ad Cheli [...]on. If within thirty yeares (saith he) true faith began, four hundred yeares being almost expired since Christ first appeared, in vayne hath the Ghospell beene so long time preached, in vayne hath the world belieued, in vayne haue Martyrs shed their bloud, in vayne haue so many, and so great Prelates gouerned Churches. Had not this Babylonian (thinke you) read these sayings of the Fathers at least cited in some Catholicke booke, who could apply to his Idolatry their arguments for Christianity, almost in their wordes, only changing Rome into Babylon?

6. The wordes also which follow in the same speach: Is not our Religion generall, and vniuersall ouer the world, and yours only in a corner? And is not ours visible? doe shew that this Babylonian by some chaunce or other, hath had a smack at S. Augustine, who shaketh of hereticks with the same māner of argument. [Page 117] Sivestra est Ecclesia Catholica, ostēdite illam per vniuersam terram ramos suos copia vbertatis extēdere: hinc enim & Graeco vocabulo Catholica nominatur. l. 3. cō tra Gaud. Donat. c. 1. If (saith he) yours be the Catholicke Church, shew that the doth extend her boughes ouer the whole earth by copious increase, whence she is called Catholike, by a greeke word, signifiyng Vniuersall. And hauing brought the wordes of Christ, saying, that his Ghospell should be preached to all nations; Quaecum (que) cō gregatio cuiuslibet haeresis in angulis fedet, cōcubi na est, non matrona. l. 4. de Sym bolo c. 10. Heare you heretickes, (saith he) the Church of Christ doth possesse the whole, which her spouse left her in dowry. VVhat company of hereticks soeuer sitteth in a corner, is a Concubyne, and not the Matrone, that is, the strumpet of the Diuell, and not the Church of Christ. And againe. Numquid digito ostēdimꝰ Ecclesiā fratres mei? nonne aperta est? tract. 1. in epist. Ioan. Doe we not (saith he) point the Church with our finger? and is she not visible? VVhat Quid dicam nisi caecos, qui tam magnum montem non vident? Qui contra lucernam in candelabro sitam oculos claudunt? tract. 2. in ep. Ioan. shall I say more, but that they are blynd, that see not so great a mountayne? VVho against the candle set on the candlestick shut their eyes? And lib. contra epist. Parmenian. c. 5. will not behold the Church declared in Scripture, which placed on a mountayne, cannot be hidden? Thus S. Augustine. What thinke you of him, M. Crashaw? Doth he not seeme vnto you to speake a Babylonian language? Did he take his arguments from your Babylonian, or rather your Babylonian out of him? Could any Papist haue made the Church more palpable (or as you say carnall) then he doth? Doth he not ferrit your lurking Church out of her darke holes, where she would fayne lye, and sleepe, without being seene, the long night of so many ages betwixt Christ and Luther? Doth he not force her to come out and stand on the top of a mountayne, in the eye of the world in all ages since Christ, that one might haue pointed vnto her with his finger, if she meane to be thought the true Church, and not the concubine of Sathan, that kept him secret company in corners, whilest Christs true Spouse was conuerting the world vnto him?

7. And what meaneth this Bachelour (thinke you) to adorne the Babylonians speach with the flowers of the Fathers doctrine, and put their learned sentences which he had read in some Catholike writer, into his Idolatrous mouth? The reason is, that he would imitate backward the [Page 118]prudent fact of that Emperour, who hearing a man of infamous life bring forth a graue, The Bachelours drift in making his Babylonian speak like the anciēt Fathers. and worthy sentence, commanded another of more grauity and honour, to pronounce the same after him, to giue credit, and estimation vnto it. Contrariwise M. Crashaw perceiuing by the perusall of our Authors, the doctrine of ancient Fathers, requiring Vniuersality, visibility, Succession, Antiquity, Conuersion of Nations, as infallible markes of the true Church, by which doctrine his Church is beaten into dust, and ashes: he bids a Babylonian step into pulpit, and pronounce at the Crosse their sentences as his owne, in defence of his Idolatry, to discredit their doctrine with ignorant people, to whome it might seeme to relish, and sauour of Idolatry, receiuing the same streyned through an impure Babylonian tongue. This is the true cause that he played the Babylonian so long in pulpit, that he permitted the Babylonian in print to fill vp with his babling so many pages of his Babell. Is not this vizard now taken away? Be not the skirts of his impious designe discouered? Doe not you see his iugling, how cunningly, without being perceiued of the lesse intelligent, he would conueigh true Christianity into Idolatry, the Church of Rome into Babylon, the vniforme doctrine of ancient Fathers, into carnall conceipts? Can any play be more prophane & impious then this?

8. And in truth the Babylonian, to speake as Catholike and ancient Fathers doe, doth so strayne, and constraine hi [...] tongue to speake impertinently, that it is cleare he would neuer haue cōceiued such follyes, had not his head byn filled with M. Crashawes braynes; nor durst euer haue vttered such falsehoods, had not he lent him his face insteed of a vizard, that he could not blush. Conuersiō of Natiōs fondly challēged by the Babylonian. For what Babylonian durst haue said without a maske to an Isräelite: Shew one Nation by you conuerted, or that came, & ioyned with you, during all that time you had your Kings, and Priests, seing it was well knowne, that in other Nations there were diuers Proselites, and worshippers of one God, that agreed in Religion with the Iewes? And who could better know, and witnes then Babylonians, the Isräelites power to conuert Kings, and Nations, by whome their King Nabachodonosor [Page 119]had bene lately conuerted, and had commaunded by publike Edict all Nations vnder heauen to adore their God? And what would M. Crashaw by this Babylonian circū locution against the Isräelites of their not conuerting Countreys? He would, forsooth, comfort his good Mother and Church in her so great barrennesse, not hauing bene able since the tyme of her Kings and Priests, to conuert one Countrey, or Citty, or Towne of Infidells vnto Christ. The Virginity of the Protestant Church. He would flatter her, and make her belieue, she is a Virgin, and like to the Virgin-daughter of Israel, that was barren, and without children in the same manner, which (were all he wisheth true) is, God wot, but cold comfort. For as therby he may happily proue his Church to be a Synagogue of Iewes, confined to one corner of the world; so doth he clearly remoue from her the title of the Church of Christ, whose singular priuiledge aboue the Synagogue is, to dilate herselfe ouer the world, by conuerting Princes and Nations vnto Christ, which care his good Church leaueth vnto Longinquas istas peregrinationes locustis illis ementientibus nomen Iesu relinquamꝰ. Beza apud Sarau. de diuer s. grad. p. 309. Locusts, as they tearme the reuerend Fathers of that Order, that in this later age haue principally laboured in the successefull conuersion of many Heathenish Nations vnto Christ.

9. What also may we thinke of that speach of the Babylonian to the Isräelites, Is not your visible Temple now defaced? Haue you any thing left, that is not inuisible, and in secret corners? For was Salomons Temple such a mote in the sunne, that the Iew might haue thought it inuisible, had not the fond Babylonian [...]ioyned the Epithete of visible with it? Did not many Israelites in Babylon professe their Religion openly in the streets? Were they not knowne ouer all Babylon, not to worship their Gods? What meaneth the Bachelour to make this Babylon speake of visible, The Protestāts inuisible Church. without rithme, and the Israelites to run into inuisible corners without any reason? The mystery is this, that [...]he would haue you vnderstand, that there was a Babylonicall captiuity in former ages vnder the Bishop of Rome, in which tyme, though no Protestants appeared, but only Catholikes in the world, yet would he insinuate that some Professours of his Ghospell might lye inuisible in secret corners from [Page 120] Constantine, in whose dayes the night of superstition was (as they say) M. Napier vpon the Reuelations. pag. 168. Vniuersally spread ouer the world, vnto the morning of Luthers sun-shine, the cleare beames of whose day drew these lurkers to light. By which you may see the extreme misery, and beggary of their Church, that would thinke it a great fauour, and take it very kindly at our hands, if we would graunt her for so many ages since Christ, pag. 111. so much as one corner, or some more secret, though lesse sweet place (such as M. Crashawes priuy-Protestants of Italy liue in) where she might be thought to haue lurked inuisible, whilest the true Church (as it had bene foretold long Isay 49. v. 20. c. 54. v. 23. before) gathered into her Tents, and Tabernacles, dilated ouer the world, the Nations of the earth: she would be glad, I say, of a little hole vnder ground, where she might admit some secret Professours, wherwith the eye of her more then omnipotent faith, that can make thinges to haue byn that neuer were, she might contemplate in a dreame her inuisible Kinges and Queenes, as M. Barlow In his defence of the Articles. pag. 35. tearmeth them. And in very truth so liberall dare we be with M. Crashaw, that can he proue clearly, and apparently, that eyther King or Queene visible or inuisible, any man, or so much as a woman, did belieue all the pointes of the now Protestant faith, or did practise Religion as now they doe in England, though neuer so secretly, though but in a mouse hole (though such a woman might seeme to haue litle interest in the visible workes of piety done by Catholicks in the tyme she durst not shew her face: An offer to M. Crashaw. ) yet will we be content (vpon euident proofe that there was euer such a woman) to yield all the Churches we haue in Christendome vnto him, as her lawfully begotted issue without further proofe of his legitimation. Is not this a fayre offer? If M. Crashaw will not, or dare not accept of this offer, or cannot performe it; who doth not see, that the Church of Christ (if theirs be his Church) hath beene more obscure, and contemptible for many ages togeather, then euer was the Church of the Iewes, when she was most oppressed, and at her lowest ebb, which was in Babylon, where she was not so beaten downe, but still had some that were knowne, and could be proued to worship [Page 121]the true God, and not Idols? To such impious shiftes must they needes be driuen, that will defend the being of a Church that neuer was seene, which only doth boast of her exployts, ‘Quae sine teste gerit quorum nox conscia sola est.’

10. Like to the former is the other Babylonian brag of a continuance of so many, and so many yeares, like vnto that which we challenge. For it is knowne that the Babylonians were not constant continuers in the same Religion, who did vse to change their Gods with their Kings, and some tymes oftener: wherin Protestants of all other be most like vnto them. For since the beginning of their Ghospell within lesse then an hundred yeares, Englād only can affoard three or foure notable examples of their changing their religion with the See the secōd part of the three Conuersiōs Prince. And in other Countryes also the climate of their Ghospell is so subiect to the influence of the nutable planet, that (as one of their owne brethren, an Andraeas Duditius whō Beza tearmeth his brother, Virū Clarissimū & Ornatissimum. Beza in ep. Theol. ep. 1. ad Andr. Duditium. where he repeateth Duditius his complaint of Protestāt mutability: Menstruam fidem habēt omni doctrinae vē to agitati &c. p. 3. emi [...]ēt man cōplayneth with great sorrow of hart vnto Beza) they [...]oyne monethly faiths; they are carryed about with euery wynd of doctrine, [...]ow to this part, now to that: whose religion (saith he) what it is to [...]ay you may perchance know, but what it wilbe to morrow, neyther you, [...]or they can certainly tell. Now, is it a Babylonian argument to proue a religion to be true, because it hath continued one [...]nd the same in many ages? Are not all errours subiect to change? What more comfortable motiue to remayne in a Church, then the example of such ancestors, who though our Aduersaryes, out of pride dare affirme they erred, yet for shame the grauest of them dare not say they be damned? Yet out of the principles of their doctrine the same doth follow; whereupon some that are more zealous in their sect, then considerate in their speach, doe not blush to Gabriel Powel l. 2. de Antichristo c. 36. teach it. And what Church can be more hatefull to a Christian then that which can giue him no hope to goe to heauen, but by such principles, as must needes cast most famous, and glorious Saints of Christs Church, without number, into hell? A doctrine so barbarous among Christians, that as O rem lachrymis dignam! S. Gregory Nazianzen saith, it were to be washed away from the face of the earth with a floud of teares.

[...]

[Page 124]hauing among themselues the like dismemberd Vniuersality, the like variable continuance, the like agrement against one, and the same truth, and disagrement in their seuerall errours, as the Babylonians had. And that I may not seeme without proofe to accuse hereticks of being Idolaters, I shall confirme the same, and conclude with these wordes of Multi Haeretici cum Paganis alios & alios Deos finxerunt sibi, & eos si non in Templis, quod peiꝰ est, in suo corde posuerunt. Magnum opus est haec idola frangere, & locum Deo viuenti, & non recenti mundare. Videntur dissentire, sed in terrenis cogitationibus consentiunt sibi. Opinio diuersa est, vanitas vna est. August. in Psalm. 80. S. Augustine. Heretickes (saith he) haue like Pagans faygned, and deuised to themselues diuers Gods, which they place, if not in Temples, yet, that which is worse, in their hartes, being themselues temples of fond fancyes, and ridiculous Idols. It is a great peece of worke to breake those Idols of nouelty in their harts, and prepare a place for the true God, ancient, and not recent, euerliuing, and neuer changing. They all being of different myndes, fancy to themselues other, and other Gods, and as it were dy the Christian faith with diuersity of errours, wherein they seeme to dissent, but in earthly cogitations they doe conspire. Their doctrine is different, their vanity the same. Thus S. Augustine.

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THE FOVRTH CHAPTER. DISCOVERING The Bachelours proud hereticall contempt of Generall Councells: and how notoriously he doth falsify diuers Canons taken out of the Councells of Constance, and of Trent.

THE Bachelour hauing commended his owne salues, and condemned vs as incurable for not being healed by them, now seeketh to discredit the meanes to cure wounds, to suppresse errours, to reforme abuses, vsed by the Catholicke Church, specially that which Christ did Matt. 18. v. 17. He that heareth not the Church, let him be to thee as an heathē. appoint the Apostles Act. 15. and the Church since in all ages to practise, to wit, the definition of Councells. You heard before of See the 4. To me of Councels pag. 40. 38. Councells, partly Nationall, partly Generall, some very ancient, which the Bachelour blew away with one puffe, saying they did establish the Kingdome of Antichrist, without bringing any proofe: such strong breath these men haue to blow the supposed Antichrist out of his throne, that is, the Church of Christ, and true Christianity out of the world. For how can Christian Religion stand, if such [Page 126]blowers be permitted? If the voyce of so many Councells, to which Christ did promise the holy Ghost, and his Matth. 18. v. 20 & c. 28. v. vlt. assistance, may be condemned as the voice of the Diuell, by a light-headed Bachelor, that could thinke the voice of a boy out of a Chimney, or some corner of his chamber, crying (Crashaw, Crashaw, goe to Geneua) was the voyce of an Angel [...]

2. But the Minister not to stick in the number of 38. which number doth signify weaknesse & infirmity, as S. Tract. 17 in Ioan. Numerū quendam languoris. Augustine noteth, & to make the perfect number of fourty falleth to contemne, and cauill at two other generall Councells, that of Constance, and the last of Trent, accusing the [...] that they were so far of from healing old woundes, as the [...] did contrarywise establish diuers impious errours, neuer b [...] fore decreed in the world: where he commeth forth with triuiall cauills, about Communion in one kind; breaking oathes made to Heretikes; the Canon of Scripture; and the [...] authenticall translation. To which cauills Catholikes haue answered many hundred times, though they will take n [...] notice therof, shewing themselues therin true Bachelours of Babel, that will not be healed; though our Bachelour hath deuised some new trickes of falshood, as you shall see. And because heere he beginneth to cyte & produce our Authors, I desire the Reader to call to mind his promise s [...] strongly made in his Preface, to deale faithfully, and cyte the t [...] wordes of our Authors, and alleage them according to their true meaning hauing himselfe perused aforehand the whole scope of the place. The Bachelours promise of fidelity in quotation of Authors. which how he hath performed, you shall now begin to perceiue, & how true my accusation against him is, that scarse one Authour doth he alleadge, whom he doth not also one way o [...] other very notoriously corrupt, to giue their words a harsh sound, and wrest them from their plaine meaning; which must needs be a signe of great want of conscience.

3. Concerning Cōmunion in one kind, he doth repeat the same accusation againe in his tweluth wound, where I haue shewed, that he doth notably falsefy the wordes of the Councell, to fasten a blasphemy on the Canon, and corrupt the story and text of the holy Ghost, to make it seeme they defined against Christ. To which place I remit the [Page 127]Reader not to weary him with a needlesse repetion of the same things, and will come to his second cauill against this Councell. In which he doth charge the Fathers therof to haue defined, as good Deuinity, that oathes and couenants made to heretikes are of no force, and bynd not the makers, and to haue decreed, pag. 48. that though the Emperour or King giue a safe conduct to one accused of heresie, to come to a Councell or disputati [...]n &c. and though he bind, and confirme that safe conduct with any [...]and whatsoeuer; and though he would not haue come, but vpon the assurance of the safe conduct: yet, hoc non obstante, this notwithstanding, [...]e may be taken and proceeded against, and burned as an heretike, without my preiudice to the Catholike faith. Thus he makes that Councell [...]efine, but with such false translating the words of the Ca [...]on, and concealing particles therof which are of most moment, that you will wonder, if you thinke the man hath any conscience, where the same was. He saith the Councell defineth, that the Oath may be broken by the maker, and [...]he Heretike burned, without preiudice of the Catholike faith. But no such definition is in the Councell, but only this: Concil. Constant. sessione 19. Ex eo [...]aluo conductu nullum fidei Catholicae, vel iurisdictioni Ecclesiasticae prae [...]udicium generari, vel impedimentum praestari posse, vel debere &c. that [...]s, that such a safe conduct neither can, nor ought to put any hinderance, let, or impediment to the Catholike faith, [...]r Church, or to Ecclesiasticall iurisdiction (of the Coūcell) [...]ut they may, that notwithstanding, proceed &c. Where you see the Councell doth not say, that Oaths may be brokē by the makers without preiudice of Catholike faith, as this Minister maketh the Canon roare; The true definition of the Councell. but only that Oathes and promises made by inferiours do not restraine the power of [...]uperiours, nor the safe conduct of the Emperour oblige a generall Councell, nor the Couenants of temporall Princes [...]ynd the Ecclesiasticall iurisdiction of them that are independant of them.

4. This is one corruption, notorious as you see, turning the sense and sound of the Canon quite another way. The second is his concealing the iudge or person that may proceed against such heretickes, leauing the Reader to thinke, that euen the makers of such oathes, temporall Princes, [Page 128]hauing intrapped heretickes by such oathes, may breake the same, and proceed against them. But the wordes are, h [...]c non obstante, liceat Iudici competenti & Ecclesiastico &c. Notwithstanding this safe conduct, it is lawfull for an Ecclesiasticall, and competent Iudge, to wit, one authorized by the Councell to proceed against heretickes, that scorning the Councells safe cōduct, shall come vpon the warrant of a temporall Prince. The third is the concealing the last wordes of the Canon, wherein the Councell doth define, or rather suppose, as a thing most certayne, that temporall Princes that giue their word vnto heretickes are bound to keepe it, a [...] farre as they are able, decreeing in these wordes: Sic Concil. vbi supra. p [...] mittentem, cùm fecerit quod in ipso, ex hoc iam in aliquo non rem [...] sisse obligatum. That the makers of such oathes hauing don [...] what in them lyeth to keepe the same, Princes & others that make oathes vnto heretikes are bound to keep thē. doe not remayne further obliged. Who doth not see, that the Councell doth suppose that Princes are bound to keepe oathes made vnto hereticks, as far as it lyeth in their power, or as they may by law, and iustice, and without wronging others, or restrayning the authority of them that are not their subiects which is to keep oathes made vnto heretickes, as far as the same may be kept vnto any other; which oathes can neuer bynd eyther beyond power, or against iustice.

5. Thus treacherously doth this Minister deale with the Councell about keeping faith: and no lesse perfidiously doth he falsely misreport the doctrine of Bishop Simanch [...] whom he makes speake in this sort: pag. 49. By the authority of th [...] Decree, A most notorious slander. it is now a rule in our Church that faith made to an heretickely a priuate man, is not to be kept; no, nor if it be made by a Magistrate [...] is proued by the practise of the Councell of Constance. Marke (saith the Bachelour) how they are healed; afore it was true in publick persons, now it is true in priuate men also; afore it might be broken without any fault, but now it may not be kept. Thus doth this fellow insult ouer vs. But looke into Simancha, & you shall find him teach in expresse tearmes as may be, the contrary to that which here the Minister doth inforce him to speake. He hath two conclusions about this matter, the first concerning publick persons in these wordes: Iacobus Simancha in institut. Cathol. c. 46. n. 52. Si fides haereticis data esset à Principe, vel publica potestate, exactè seruanda esset; si modò quod addixisset, non sit de illo genere rerum quas lex aut inspirata aut naturalis vetat praestare. Non enim videtur esse vetitum eorum quae ad naturae & gentium ius attinet habere cum haeretico commercium. Si fides haereticis data esset à [Page 129]Principe, exactè seruanda esset &c. If the Prince or publick Magistrate giue his word vnto heretickes, the same is to be kept exactly, except the promises be of such thinges, as the [...]aw of God, or nature doth forbid: for it is not vnlawfull to haue traffique with heretickes in such thinges as pertaine to the law of Nations, and nature. This is Simancha his doctrine. How could he speake more plainely to conuince the Bachelour of false dealing? What can be more contrary, then faith giuen vnto heretickes by the magistrate is not to be kept, which the Bachelour doth make Simancha say, and, [...]t is exactly to be kept, which are his very wordes? The second [...]onclusion of Simancha is about priuate persons specially, which is set downe in this sort: Fides haereticis data, etiam iura [...]ento firmata, contra publicum bonum, contra salutem animarum, contra [...]a diuina & humana, nullo modo seruanda est. Faith giuen vnto heretikes, when it is against the Common wealth, against [...]he saluation of soules, against the lawes eyther of God or [...]an, is not to be kept. In a bad promise, saith In malis promissis rescinde fidē inquit Isidorus: & iuramentum esse non debet vinculum iniquitatis Simancha vbi supra▪ Isidorus, [...]reake thy word, neyther can any oath bynd a man vnto [...]inne. Thus far Simancha. Where you see the Bachelour [...]oth conceale the limitation of Simancha his doctrine, that [...]athes are not to be kept, when the promise is a sinne, but when the [...]hinges are lawfull, then it is to be kept by the Magistrate [...]xactly, and by priuate men, as far as they are able to keep the same, without transgressing the law eyther of Nature, or Christ, or Man, to whom they are subiect. How this may be excused from wilfull lying, and malicious corrupting the doctrine of Authors, to make them odious, I see not, if he did peruse this place, as he doth protest. And thus much of the Councell of Constance.

6. Let vs come to the Councell of Trent, whome he doth yet more egregiously abuse and falsify, not only changing some wordes of their Canon, and peruerting the meaning [Page 130]therof, as he did with Constance, but indyting a new Canon for them in his owne wordes, and those horrible & exorbitant, setting them a part from his owne, in a differēt letter, very conspicuously, as the wordes, & decree of the Councell, which is this: ‘The Apocriphall bookes of Tobiah, Iudith, and the rest shalbe held and receiued of as Authenticall, and Canonicall authority, as any parts of holy Scripture, whose authority was euer sacred.’ This he saith was neuer till then decreed, not in the darkest times of Popery, The light of the Protestant Ghospell to see thinges that are not. when ignorance, & superstition was without all controll; which I do willingly yield vnto: neyther had a Canon in such absurd, and exorbitant terms byn eu [...] indyted, but in the dayes of the sun-shine of this new Gho [...] pell, when impudency, and impiety is without all controll. For this Canon, he referreth vs to the fourth session of the Councell; but truly if from the first line to the last of that Coūcell, in the fairest day of his sun-shining Ghospel, when his eys are best, he shalbe able to shew me or any other, a Canon, where the Councell doth confesse books to be Apocriphal, and yet define them to be of as Authentical & Canonicall authority, as those whose authority was euer sacred, a [...] you see he doth make the tenour of their Canon to be, and not only Tobias, & Iudith, but the rest of Apocriphall books without limitation, which are very many, to be Canonical [...] If, I say, he can shew me such a Canon, I will cōfesse the same was made in dark tymes of Popery. But if this roaring soūd & the horrible crack of this Ordenance be faigned, & counterfaited by himselfe, to fright poore ignorant people, I am much deceiued in my conceipt, of the conscience & honour of most Protestants, if they doe not highly detest such vnconscionable, and shamefull dealing.

7. Now as for the Canō of holy Scriptures which the Councell of Conc. Trid. sess. 4. Trent doth professe to hould, in which the books of Tobias, Iudith, Hester, the book VVisdome, & Ecclesiasticus, the first & second of Machabees, which Protestants following the Iews do reiect, which were euer sacred in truth, though some mistakers thought otherwise of them, the truth therof may appeare by this, that M. Crashaw is not able to speake one [Page 131]true word against it, but laieth togeather such a multitude of palpable falshoods, that more for number, or greater for quality, or for their impudency lesse excusable, were scarce before euer vttered by any, within the cōpasse of so few lines. First (saith he) this was neuer decreed till then, not in the darkest tymes of Popery: which he speaketh by Stultus vt luna mutatur. Eccles. 27. v. 12. pag. 50. moone-light, as may appeare by his contradicting himselfe therin, in the same page not many lines after, graunting that the third Councell of Carthage Cōcil. Carthag. 3. c. 47. did admit into the Canō the same books; which Councell was kept within the first foure hundred In the yeare of our Lord 397. years, or in the beginning of the fifth age, & consequētly that those books were held Canonicall, within the lightsome tymes of Christianity, when Religion did most flourish. Secondly he saith, that neuer any Popish Generall Councell was so presumptuous before this of Trent, that euer durst adde more bookes to the sacred Canon, then we receiued from the Church of the old Testament: which is most inconsiderately spoken, and apparently false, except he meane to reiect as Apocriphall the foure Ghospells, & all the rest of the Apostolicall Scriptures of the new Testament, which were not receiued from the Church of the old Testament, as all know. Thirdly he saith, it is little materiall, whether the Generall Councell of Florence did admit these bookes into the Canon or no, seeing it was but a small tyme before Trent, scarce an Aboue an 100. yeares betwen these 2. Councells. Florēce in the year 1438. Trent began in the year 1545. 100. yeares: by which you see what small accompt this Bachelour makes of Generall Coūcells, not fearing to meet in the field all the learned men of the Latin, & Greek Church, who were gathered togeather in that generall Councell of Florence, thinking himselfe perchance to be the Sampson of Protestants, able to put to silence a thousand of such Doctours with the iaw-bone of an asse.

8. Fourthly, It is cleare, saith he, that neuer generall Coū cell made these bookes Canonicall before Trent. This S. Hierome doth conuince to be false, saying of the booke of Iudith: Hierō. praefat. in Iudith. Hunc librum Nicena Synodus in numero sāctarum Scripturarum legitur computasse. The Hebrews placed this booke among the Apocriphall writings, the authoritie of which is not sufficient (in their opinion) to establish any doctrine of faith: but seeing we read that the Councell of Nice hath accounted this booke among the Canonicall, I haue yielded &c. What say you to this Councell M. Crashaw? Was it popish? Was it made in darke [Page 132]tymes? Was it presumptuous? Or may not you rather seeme puppish & presumptuous that talke in the darke you know not what? Fiftly he saith, that we are not able to bring one Father that held these bookes to be Canonical within the first foure hundred yeares after Christ. Looke into Bellarmine Tom 1. cōtrouers. 1. de verbo Dei l. 1. c. 10. 11. 12. 13. 14. 15. and Coccius Tom. 1. l. 6. art. 4. 9. 12. 13. 17. 18. whom he citeth, and you shall clearely find he careth not what he saith. For they both bring diuers Fathers that liued within the foure first ages after Christ for all, and euery one of those six bookes: in so much, that of the booke of VVisdome which both Protestants, and Iewes reiect, Eusebius Lib. 4. Histor. c. 22. writeth, that Aegysippus, and Irenaeus, & omnis antiquorum chorus, all the company of ancient Fathers doe affirme Salomon to be the author thereof, of the authority of whose bookes neuer ancient Father did doubt. And the same might be proued of the other fiue, as you shall heare by that which shalbe proued against his next impudent assertion; where like that frantick Athenian who vaunted in the streets that all the ships in the hauen were his, not being owner of so much as one, dareth say, that he is able to proue that all the Fathers for foure hundred yeares did reiect them, not citing in text or margin so much as one: a signe, that he is a great prouer against vs in pulpit, where without controll he may lye as he lift.

9. And seeing he is so skilfull in the ancient Fathers, we will set him a taske against the next tyme he print. Let him proue that S. Augustine, who liued and was conuerted vnto Christ within the first foure hundred in the yeare 385. yeares, did not admit these bookes, who not only doth number then in the Canon of Scripture in his priuate l. 2. de doctrina Christiana c. 8. writings, but also subscribed to the Councell of Carthage, where all those books are admitted into the sacred Canon, as hath been sayd. Let him proue that l. 1. de partibꝰ diuinae legis. Iulius Africanus, or S. Ambrose did reiect the booke of Tobie, which he termes lib. de Tob. 1. Propheticū librum, a Propheticall booke of Scripture. That S. Cyprian did reiect the same booke, who citing it, saith Serm. de eleemos. initio. Loquitur in Scripture Spiritus sanctus, the holy Ghost speaketh in the Scriptures. That S. Athanasius, or the Councell of Nice did reiect the booke of Hieron. prafat. in Iudith. Iudith. That the same S. Cyprian did S. Cyril l. 2. in Iulian vltra medium, calles the booke of Wisdome diuine Scripture, Melito epist. ad Onefimum putteth it in the Canon: The General Coūcell of Sardica vseth the testimony thereof as Scripture against the Arians, as Theodoret doth mention l. 1. Histor. c. 7. let M. Crashaw proue they did reiect them. reiect the [Page 133]booke of VVisdome, which he calleth De habit. virg. diuinam Scripturam, diuine Scripture, & maketh Salomon the Serm. de mortalit. Author thereof. Let him proue that S. Augustine did reiect the booke of Machabees, which he saith not Libros Machabaeorum non Iudaei sed Ecclesia pro Canonicis habet. lib. 18. de ciuit. c. 36. the Iewes, but the Church of Christ doth hould for Canonicall.

10. And here by occasion of S. Augustine, and the booke of the Machabees, I must giue M. Crashaw warning, that in proofe of his assertion he bring not such testimonyes as are the three Syr Edward Hobby alleadgeth out of S. Augustine, to proue he reiected the Machabees, ignorantly, and impudently corrupted, not by Syr Edward himself (I cannot thinke so dishonourably of men of his calling) but by his trencher-School-maister, or some mercinary Syr Edward Hobbyes letter. p. 23. Lecturer, perchance euen by M. Crashaw himself, who is great in the booke of this credulous pag. 55. Knight, whom they make fly hoodwinke to catch flyes; which hood if I pull from his eyes that he may see how they His owne phrase. pag. 92. abuse him, I hope he will take it in good part. The first is out of the booke De mirabilibus sacrae Scripturae l. 2. c. 34. which he citeth (by their direction) as S. Augustines, which all learned men by vniforme consent discard from that number, as a booke of no accoumpt, which censure was made of this booke many hundred yeares by S. Thomas 3. p. q. 45. a. 3. ad. 2. before Syr Edward was borne, or his Church eyther, whose antiquity he doth say truly the Ladyes are not able to In his epistle to the Collapsed Ladyes. conceaue, though they may easily conceaue her nouelty, seing some Ladyes [...]ay yet liue that are elder then his Church, and many are yet not very old, whose parents were some yeares before Luther her first Father. But as for that pretended booke of S. Augustine, he that hath perused the same, and can thinke it to be worthy eyther of the wit, or learning, or to sauour of the style of that learned Father, he hath, I dare say, more [...]kill of trenchers, then of Authors, specially seeing the Author himselfe in the fourth Chapter of his second booke, doth say in expresse termes, that he wrote the said booke in the yeare of our Lord 627. In the third yeare of the 12. Cyclus which he makes begin 624. almost 200. yeares after that [Page 134] S. Augustine Ann. Dom. 480. Prosper. in Chronico. was dead. And was not Syr Edward think you heere bobbed by the Bachelour, or some Lecturer?

11. But more grossely by many ods do they abuse him in the two other authorityes, which do not onely bewray grosse ignorance (which is pardonable in a Knight, Syr Edw. Hobb. let. pag. 60. when it is not ioyned with arrogancy) but also great impudency, and want of conscience, framing sentences for S. Augustine, which he neuet wrote, nor so much as dreamed of. The first is, Machabaeorum Scriptura recepta est ab Ecclesia non inutiliter, [...] sobriè legatur, vel audiatur, maximè propter istos martyres: sed ob ha [...] causam in Canone morum, non fidei censeri posset. Thus they make S. Augustine speake; shewing, saith the Knight, that the [...] must great sobriety be vsed in the hearing and reading o [...] these bookes, and that they are in the Canon of manners, and not of faith. Now let vs see how intolerably his His phrase of some of his Ministers. Pedantes deceaue him. S. Augustines words are these: Scripturan quae appellatur Machabaeorum non habent Iudaei sicut Legem, Prophetas, & Psalmos &c. sed recepta est ab Ecclesia non inutiliter si sobriè legatu [...] vel audiatur, maximè propter istos Martyres Machabaeos &c. The Iews doe not admit the Booke of Machabees, S. Augustines true wordes shewing the Machabees to be Canonicall. lib. 2. cap. 23. contra Gaud. Ep. or in the better editions, lib. 1. cap. 31. as they doe the Law, the Prophets and Psalmes &c. Yet it is profitably receaued of the Church, if it be read or heard with sobriety, specially in regard of those Machabees Martyrs &c. This is that which S. Augustine saith of this matter. By which it is cleare first, that in S. Augustines iudgment, the Christian Church doth admit the Books of the Machabees as Canonicall, in tha [...] sense that the Iews did refuse them, to wit, euen as the Law, Prophets, and Psalms are Canonicall, whose authority was euer sacred. Secōdly that this whole sentence ( sed ob hanc causa in Canone morum, non fidei censeri posset: that therfore they may be admitted into the Canon of māners, but not of faith) which cōtaineth the substance of the matter, is wholy added by Syr Edw. Chaplain, or School-maister. Will Syr Edward suffer himselfe to be thus bobbed, and his credit blowne vp? Will he not set such a frowne on them, as may make them vanish out of his sight for euer? Can any staine to his p. 24. Knighthood be greater, then to be thought so notorious a falsyfier of so great and learned a Father, euen in print? Neyther can [Page 135]one gather, because S. Augustin saith, that the book is good, if it [...]e read soberly, that therfore it is not Canonicall. For what Booke of Scripture may not hurt rather then profit, if the same be read without humility in a dronken fit of a wanton wit? What Story or Miracle in the holy Bible will not some men deride when they bibble, or take tobacco, or when they [...]ead the Scripture as Syr Edward doth seeme to doe Lypsius his Booke of our Ladyes miracles, by the fire side, when men rost crabs [...]o driue a man out of a melancholy pag. 102. fit?

12. No lesse shamefully do they make the poore weake [...]nueihgled Knight, corrupt another place of S. Augustine to the same purpose. This it is: De ciuitate lib. 1. cap. 20. In sanctis canonicis libris, nusquā [...]obis diuinitus praeceptum permissúmue reperiri potest, vt. vel ipsius adipis [...]endae immortalitatis, vel vllius carendi, cauendi (que) mali causa, nobis ipsis necem inferamus, vt Ra [...]is seipsum occidens laudatur. This place they gaue the Knight, [...]ut tould him not where it was to be found in S. Augustine, [...]eauing vs to seeke it in the wide world of his writings: [...]either haue the Latin words any sense, as any that doth vnderstand that language must needs perceiue, though in the [...]nargent I haue both noted the place, and added the words [...]f S. Augustine that were wāting, to make vp the sense, which [...]yr Edward doth thus turne into English: In the holy Canonicall [...]oks, there is no diuine precept or permissiō to be found, that we may eyther [...]aine immortality, or to escape any perill, make away with our selues Al this is added to S. Augustine. pag. 61. [...] Razis did, and is therfore commended in the Machabees. Thus Syr Edward Englisheth the wordes, and then demaundeth, VVhere [...] now the collusion? Truly Syr, in the Minister that suggested vn [...]o you this corrupted peece of S. Augustine, adding to the text, [...] Razis seipsum occidens laudatur, as Razis did kill himself, and is [...]herfore commended in the Machabees: which words S. Au [...]ustine hath not, and were put in, to discredit the Booke of [...]he Machabees, in which to the lesse wary, or sober Reader, Razias (for that is his name, not Razis as your suggester doth [...]yle him) may seeme to be praised for that fact of making away himself. But did S. Augustine read that Book with so little sobriety, that he fell into this dronken conceipt of your hu [...]ourizing discourser? Far was it from S. Augustines grauity, pag. 24, who [...]aith the cōtrary in expresse terms in that very place against [Page 136] Gaudentius you cyted, where the Circum [...]elliam who killed themselues in their defence, did obiect, that sanctarum Scripturarum authoritate laudatus est Razias: Razias is praysed by the authority of diuine Scripture. Doth S. Augustine say he is praysed in the Machabees, but that booke is not Canonicall? No. He denieth, that he was praysed for killing himself. Quomodo laudatus? (sayth he) quia fuit amator ciuitatis. 2. Machab. 14. How is he praysed? because he was a louer of the Citty or Cōmon wealth; and so goeth forward, speaking of other causes why Razias was praysed: and hauing set downe the bloudy, and vndaunted manner of his death, concludeth in these words. This Hanc eius mortē mirabiliorem quàm prudentiorem, quē admodum facta esset narrauit, non quasi facienda esset, scriptura laudauit. Aug. loc. cit. death of Razias more admirable thē allowable, hauing more shew of valour then true wisdome, th [...] Scripture doth set downe in what manner it was done, not prayse as a thing that should haue beene done. Thus S. Augustine. Who doth not see that Syr Edwards Readers of bookes, and rosters of crabs by the fire side do slaunder S. Augustine, as though he had beene as drunken and dizzy-brayned a Reader of the Machabees as themselues? Can any corruptions be more grosse then these? I could wish Syr Edward for his credits sake, to lay the matter of his Pamphlet on the Minister that was the true Father therof, only challenging to himself the style and phrase, which may well beseeme a Knight, and is too rich and goulden to choth the foule brat of a Ministers brayne.

13. But to returne to M. Crashaw, if he keepe thi [...] Caueat, that he put not whole sentences into the Fathers o [...] the first foure hundred yeares, he will neuer be able to proue that they all did discard from the Canon the former bookes, as he doth brag he can doe, nor that any ancient Father, euen those that are most accused therof, Origen apud. Eseb. l. 6. Hist. c. 19. Epiphanius [...]e ponderbus & mensuris. and Hierome praefat. in lib. Reg. did superstitiously tye themselues or the Church to the Canon of the Hebrewes. Let him proue that Origen, and S. Hierome doe not admit the two last Chpaters of Daniel, concerning Susanna, and the Dragon, which both Protestants, and Iewes reiect; in defence of which Chapters Origen wrote an Epistle to Iulius Afric [...] Orig. epist. ad Iulianū Africanum. & homil. 1. in Leuit. ; and S. Hierom being charged by Ruffinus to reiect them, [Page 137]because his wordes in his Preface vpon Daniel to the lesse wary Reader may seeme to carry such a sense, doth answer: Qui hoc criminatur stultum se sycophantam probat. Non enim quid ipse sentirē sed quid ipsi aduersus nos dicere soleant, explicaui. I did not set downe what my self thought, but what the Hebrews [...]re accustomed to say against vs. Further calling Ruffinus, stultum [...]cophantam, a foolish Sycophāt, for mistaking, and charging [...]im therein with the hebrews opinion: which title, did S. Hierome lyue, he would (as with great reason he might) lay [...]pon M. Morton, who still Apol. Cathol. p. 2. l. 1. c. 3. challengeth S. Hierome to be [...]f his side, and to reiect these two Chapters, notwithstanding his earnest disclayming from that errour. Finally let [...]im proue that S. Epiphanius with the Hebrew, and Prote [...]ant Canon doth reiect the booke of VVisdome, and of Eccle [...]iasticus, both which he numbreth among the Diuine Scri [...]tures Haeres. 76. and maketh Salomon authour of the de mensuris & ponder. initio. Epiphaniꝰ in that place leaueth these bookes out of the Canon of the Hebrues, but he doth not speake according to his owne opinion. first. Let M. Crashaw, I say, proue these thinges the next tyme he ap [...]eares eyther in print or pulpit, and not only beat the ayre, [...]nd wound the eares of the learned with foolish brags, and [...]alpable falshoods. Which he will neuer be able to proue, much lesse can he proue that any anciēt Father or true Chri [...]ian since the tyme of Christ in any age was so Iewishly ad [...]icted to the hebrew Canon, as Protestants now are, that [...]hey were resolued in defence thereof to stand out against Canons of generall Councells of the Christian Church, [...]eing S. Hierome (of all the Fathers thought to be most affected to the hebrew) vpon the first sound of the Ordenance of the Nicen Councell for the booke of Iudith, yielded thervnto, which was the humble resolution of the rest, far from [...]he pride of our Bachelour, and his fellowes, who would [...]ondemne such a Councell of the ancient Church as presumptuous, and such a Canon as a high disgrace to holy Scripture; resoluing rather to dye desperately by the curses proceeding from the mouth of such a Canon or Ordenāce, then yield to obey them.

14. Now remaineth his cauill against another Canon taken likewise from the same Councell of Trent. For (saith [...]he) a Romish Councell will neuer meete for one euill, therefore secondly they decree; ‘That in all disputations, sermons, lectures, and to all other purposes, [Page 138]that latin Translation, called the vulgar, shalbe held the authenticall text, and that no man presume vnder any pretext to refuse Cōcii. Trident. sess. 4. it.’

Thus he, where I may note, that this Bachelour lightly neuer permitteth any Author passe his hands with one simple corruption of his saying, but still printeth vpon it a double marke of falshood at least, as now he peruerteth this Canon, both by omission of some words that might haue made the same more plausible, and adding some of his owne to draw it to an harder sound. First he omitteth the description which the Councell maketh of this translation, calling it, Longo tot saeculorum vsu in Ecclesia ipsa probata. the translatiō approued in the Church, by the long vse of m [...] ages: which description with men of iudgment may be su [...] ficient to moue them to allow of that decree, as very conformable both to reason, wisdome, and piety, and therfore was left out by the Bachelour, to leaue the Canon as bare as might be, and in the worst sound he could. But much more perfidious, and full of wilfull malice is his adding to the Canon, that this translation must be vsed for all purposes, which is neither the text, nor sense therof. For the Canon doth not forbid, but that we may haue recourse vnto the Originalls for foure purposes as Bellarmine noteth. 1. To correct the faults that may be in the Latin print. 2. To know which is the truest Lecture, when the Latin copyes vary. 3. To know the true sense of a place whē the Latin is ambiguous. 4. To know the force, power, and emphasis of the words that so we may better vnderstand the Scripture: so that (a [...] purposes) was added to the text by the Bachelour of purpose to deceaue his Reader, and slaunder our doctrine, which may seeme wonderfull, that no place can escape him without such palpable corruption therof, after such promises of exact dealing, the credit of the English Ministry lying vpon his head.

15. Now yow will wonder if you read his Comment vpon this Canon, pag. 51. A multitude of vntruths. with what a multitude of false, and foolish vntruthes he chargeth the same. First, saith he, heere is a strange decree; the streame shalbe of more vertue then the fountaine, the translation of more authority then the originall; which is a strange [Page 139]vntruth, there being no word of fountaine, or originall, or of being more or lesse vertue in the Canon, but only the translation to be true, & the water from the fountaine cleare. Cannot a translation be true, except it be of more authority then the originall? Cannot water from the fountaine be cleare, vnlesse it be more cleare, and of more vertue then the fountaine? Who is so voyd of iudgment, that doth not see the vanity of this sottish slaunder? Secondly many learned Papists (saith he) are ashamed of this, if they durst vtter it, A fond slaunder. and Bellarmine and Coccius do bewray it by their sleight handling of the matter. But first, how commeth he to know the shame of our secret thoughts, which we neither do, nor dare vtter? Haue Ministers more insight into our harts to see our secret blushing, then they will graunt to Saints, and Angells to know our inward praying? Barl. Sermon 1602. in the Preface. If we haue made him acquainted with our shame in secret confession, why doth he proclaime it at the Crosse, and sound it out with a peale of Canon, as M. Barlow did the confession of the infortunate Earle? And how may Bellarmine & Coccius be said to hādle this matter sleightly? Doth not Bellarmine spend many long Chapter 14. of his 2. book de verbo Dei. Chapters in it? Doth not he proue the authority of the vulgar translation by many c. 10. reasons: by the authority of the Church, that vsed the same for so many ages; by the authority of Fathers, that highly cōmend the translation of S. Hierome, Coccius also l. 6. tom. 1. art. 3. whose the greatest part of the vulgar is, which was so exact according to the Hebrew fountaine, that S. Augustine Cuius literatum laborem Haebraei fatentur esse veracem. l. 18. de Ciu. dei. c. 43. saith, the very Hebrews were forced to confesse that translation to be true? Doth not Bellarmine particulerly answere the obiections which c. 13. Caluin, and c. 12. Kemnitius, and others c. 11. & 14. bring to proue the vulgar translation corrupt? May this be termed sleight handling of a question? Doth this Babler know, or care what he saith?

16. Thirdly Bellarmine and Coccius (saith he) are wiser then to venture their credits vpon so false a matter, and therefore doe wholy leaue it vpon the credit of that Conuenticle. Are not these things newes to men that haue read Bellarmine, and Coccius? Dare they not defend what the Councell taught in that Canon? Durst not Bellarmine venture his credit vpon it? Is [Page 140]he not most earnest in defence of that Canon? He doth not magnify the translation aboue the originall, neither doth the Councell, as hath beene said; but that our translation Negari non potest, quin sint fōtes anteponē di riuulis versionū, quando cōstat fontes non esse turbatos: nunc autem fontes multis in locis turbidos fluere ostendimꝰ. c. 21. is more incorrupt then the originalls, which now we haue, and by which our new Maisters would correct the ancient text, Bellarmine doth constantly auouch cap. 2. ; which he doth conuince euen out of the confession of Caluin himself. Neither haue we cause to be ashamed of this Translation, which euen the Aduersaryes and enemies of the Councell writing one against anothers Translation, do highly commend as most sincere, and authenticall; so potent is truth, and true that Prouerb, when theeues fall out, true men come by their right. For of this edition Beza saith, that the Interpreter seeme [...] to haue translated with meruailous sincerity, and religion, Vetus Interpres videtur summa fide Libros Sacros interpretatꝰ. Annot. in c. 1. Lucae. v. 1. which for the most part (saith he) I doe follow, and prefer before all in praefat. nou [...] Testamēti ann. 1556. other. With whom Molinaeus consenteth, preferring our Translatiō before all others, namely before the Translation of Erasmu [...], Bucer, Bullinger, Brentius, the Tigurine, and euen that of Iohn Caluin: in so much that Pellicanus a learned Protestant is forced to confesse, that the vulgar Interpreter was a most pious, and learned Father, truly indued with a propheticall Conradus Pellicanus Praefat. in Psalter. ann. 1534. spirit: and euen our English Aduersaryes in the end, are content to yield, that for the antiquity thereof, the vulgar be preferred before al other latin D. Doue in his persuasion to English Recusants. pag. 16. bookes. Who doth not see the vanity of M. Crashaw, that bringeth our vniforme receyuing of the same authenticall text as a shame and wound of our Church which in the iudgment of best and most iudicious Authors is a glory, and ornament therof? But let vs heare the Bachelour goe forward in his falshood.

17. Fourthly, these two bills about the Canon of Scriptures and authenticall translation, were carryed (saith he) in the beginning of the Councell, In cap. 17. Luc. & in nou. Testam. part. 30. when there were scarse sixty in the house; for the Pope durst not for one of his crownes, haue put these two bills concerning the Canon of Scriptures and authority of the vulgar translation, especially the latter, to the full house. Thus the bell ringeth what the foole thinketh, [Page 141]without any proofe. For first the Pope did vse his best endeauour & all possible diligence, that all Bishops might be present at the beginning of the Councell, as doth appeare by the Bull of Indiction, and Conuocation thereof vide Bullam indictionis. where [...]hey are charged In vi iurisiurandi, & virtute sanctae obediētiae &c. vnder Censures sub paenis iure & consuetudine &c. See the last session of the Coūcell. to be present at [...]he beginning. Secondly the Canons and Decrees of the Councell were not absolutely made before the end thereof, when subscribed by the handes of all the Bishops, they were presented to the Roman to be confirmed by him; so [...]hat all and euery Decree, and Canon of the Councell was [...]ssented vnto, and subscribed by all that had voices in the Councell, which were aboue three hundred, as the Bache [...]our confesseth. Neither were these matters handled first out [...]f feare, that they would not passe in a full Councell, which are is to be committed to the holy Ghost, but because the [...]ourse & order of doctrine did require those thinges should [...]e first decided. For as in euery science, first agreement is to [...]e made of the principles from which conclusions are deri [...]ed: so likewise in Councells the first treaty ought to be con [...]erning the word of God, and the authenticall text thereof, when controuersy is about the same, the word of God con [...]eyning the principles from which generall Councells are [...]o deduce their definitions and Canons: so that the Bache [...]our chargeth this Canon with the black powder of the [...]alse and folish imaginations of his owne brayne.

18. Finally not to weary you with the tedious rehear [...]all of all his intollerable falsehoods, he concludeth with this notorious vntruth, that since the Councell of Trent, pag. 52. some Catholicke Authors haue dared euen to resist this Decree, who though they were tolerated (sayth he) whilest they liued, yet being dead their bookes are eyther purged, that is altered, or els reproued. And in his mar [...]gent he nameth Arias Montanus, Sixtus Senensis, and Oleaster to be the men. This is so strang an vntruth, that to any learned man that hath perused these Authors, he may seeme to speake in a dreame. For who doth not know that is learned, that these Authors both in their life, and since they death are highly esteemed in our Church, as may appeare by in bibliotheca sancta. Posseuinus his censure of them, which the Bachelour [Page 142]saith ought to be accoumpted the censure of our p. 67. Church. And did these Authors stand out against this Canon of the Councell euen vnto death? Nay did they not highly esteem, prayse, and commend this decree? Let Sixtus Senensis who stands in the midst speake for the other two, which he doth in the eight booke of his Bibliotheca sancta in the refutation of the thirteenth heresy, which reiecteth the authority of the vulgar Translation, where he doth cōfute the Protestant Paradoxe of still reforming the translations vnto the originalls, which were (saith he) to raise an eternall tumult, and discord in the Church, and neuer make an end of translating a new the Scriptures, nor of correcting, altering and censuring former translations. Vide Sixtū Senens. l. 8. Biblioth. sanct. haeres. 13. pag. 1051. Edit. Venet. Proinde (saith he) h [...] animaduertens Sacrosancta Tridentina Synodus, rectè &c. VVherfo [...] the holy Councell of Trent perceyuing this (to wit the necessity of one [...] translation in Gods Church) hath vpon good reason ordayned, that of all Latin Editions which are extant, only the old, and vulgar be authenticall &c. which Decree was made with great cause, not only because th [...] Edition hath bene approued in the Church, by the continuance of so many yeares, but also for that not any of the more recent translations, is eyther more certaine, or more secure, or more exact, or more faithfull them this.

19. Thus writeth this Author, and in that place proueth largely, not hauing any sillable that may sound of the least dislike of this Canon, but doth learnedly, grauely, an [...] sharply condemne Protestants for resisting the same. No [...] what shall we say of M. Crashaw that brings him in, following a contrary course, and standing out euen vnto death against th [...] doctrine of this Canon, and curses of the Councell? What trick or policy is it in this Minister, to vtter such grosse falshoods, and in his fellowes to allow them to be printed, to iustifie the State? Verily I know not what their policy may be heerin, except they meane to amaze vs with their impudency, and put vs out of hart euer to conquer their malice, by shewing them the truth; or that euer their mouths will close vp from rayling at vs, for want of matter; seeing they can create the same of nothing, and find whatsoeuer they fancy against vs, euen in those Authors where the contrary is both plainly, & [Page 143]earnestly taught: their policy, I say, may be, to thinke to discourage vs from answering their slaūders, & discouering their false tricks, seeing that therin we do but wash bricks, or Black-Moores that will not be white. But let them know that they deceaue themselues, we being resolued to follow S. Vtamur igitur haereticis, non vt eorū approbemꝰ errores, sed Catholicā fidem aduersus eorum insidias asserentes vigilātiores simus; etiā si eos ad salutē reuocare nō possumus. Aug. de vera relig. c. 8. Augustines counsell, to make vse of Heretikes: Not (saith he) to approue their errours, but that by defending the Catholike doctrine against their deceipts, we may be more vigilant and wary our selues, though we shall not be able to reclayme them from their damnable [...]ourse. And yet we cannot but expect that this dung of M. Crashawes falshood, that he hath layd vpon the soyle of our Countrey, consumed by the force of truth, will make many the more apt, and disposed to bring forth the corne of Catholike faith, which we seeke by these labours to sow in their soules. For as S. Haec est verè dementia, nō cogitare, nec sē tire, quòd mendacia nō diu fallant; noctē tā diu esse, donec illucescat dies, clarificato autē die, & so [...]e oborto, luci tenebras & caliginem cedere l. 1. ep. 3. ad Cornel. Cyprian saith, it is meere madnesse in Heretikes not to thinke or consider, that lyes do not long [...]yme deceyue; that night doth continue no longer then till [...]he breake of day, and that the day being cleare, and the [...]unne rysen, the darknes doth yield vnto the light.

20. And thus much of the Protestant salues which the Bachelour hath with no more vehemency then vanity praysed, and of his cauills and slaunders against Councells, the salues to heale the wounds of errour and discord, which the Church of God in all ages hath vsed, which not onely [...]aith, but euen naturall reason, not only the word of God, [...]ut also common sense must needs moue any discreet man, that seriously, and really desireth to be saued, to prefer before the new conceipts of any humourizing Paracelsian that doth brag of his knowledg in spirituall phisick, and [...]nderstanding of Scripture aboue Fathers, and Councells of former ages.

The end of the first Part.

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THE SECOND PART of this TREATISE.

THE FIRST CHAPTER. CONCERNING the Errours and Blasphemies, tearmed by him Woundes, which the Bachelour doth falsly, and slaunderously impute vnto the Roman Church.

NOvv we enter into the confession of M. Crashawes Babells; we come to cleanse the Augaean stable of his Sermon, M. Crashawes drift in his 20. woūds. deuided into twenty different roomes of slaunders, the drift of which discourse is to make some principall points of Catholike doctrine which heretickes euer haue most hated (as are the Primacy of the Roman Bishop, the Intercession of the Blessed Virgin, the Authority of Gods Church to decide doubtes [Page 146]about Scriptures, the vse of holy Images, directing prayers before them vnto Christ, and such like Pillars of Christian piety) seeme horrible blasphemyes, accusing vs to teach, what in truth we detest, and to hould what we abhorre; to wit, that the Pope is God; the Virgin Mary aboue God; the Popes Decretalls of more credit then Scriptures; that Images are to be prayed vnto, & worshipped as God. And not to seeme to rayle altogeather without reason, to make some little shew of proofe, he citeth the most harsh, and inconuenient sayings, that haue escaped the pen of any Catholike writer; in search wherof, he hath spent, as he doth confesse the In his Epistle to the Lord Treasurer course of his studyes, which he vrgeth not as the inconuenient, or inconsiderate speaches of pri [...] Authors, but as generally receaued doctrines of our Church. These are the woundes he chargeth the Roman Church withall; these the graue and substantiall proofes of so grieuous, and horrible slaunders; this his sincere, and vpright dealing, endeauouring to make the errours of some few, seeme articles of our faith, opinions of priuate men, definitions of the whole Church; which course men of iudgment that vnderstand of these matters, must needs perceaue to be no lesse absurd then vniust, A iugling tricke of Ministers. and that therin Ministers play with their Auditors the trick of some Iuglers, who with the smoake of certaine hearbs, make therafters of faire & goodly rooms wherin they burne them, seeme snakes, and adders, by this meanes frighting fooles and children, from the same: which false & slaunderous smoake, changing pious doctrines in [...] seeming blasphemies doth M. Crashaw raise within the fairest and goodliest Rome of the Catholik Church, by setting fire with his rayling tongue to the sayings of some Catholike Authors, making a smoake of blasphemy vampe from them, wherwith the doctrines of the whole Church, may seeme to ignorant people vgly Monsters.

2. And though in such variety of gardens as are the learned bookes of our Authors, M. Crash. vanity in the search of the woundes. among such store of their sweet hearbs, and fragrant flowers, it might seeme no wonder, though some twenty weedes of erroneous sayings be found, which taken in rigour of speach, may seeme blasphemous yet to make the purity of our doctrine, and the [Page 147]falshood of rayling Preachers, wherof the Bachelour is Procter, more apparant, by this Answere it shalbe clearly shewed, that learned Catholikes haue vsed such diligence, to weed their owne writings, and that such hath bene the care of the Church to purge their works, which they did submit to her Censure, that the Bachelour to iustify his rayling Church, hath bene able to alleage no one saying of any Catholike Authour that doth not containe pious, and iustifiable doctrine. Neyther can he make the sweet hearbes and flowers of their doctrine, take the fire of his rayling Rhetorike, to yield the smoake of false slaunders, without drying them vp, and bereauing them of their naturall iuyce and sense; which also commonly he cannot doe, without wringing and wresting, bruzing and breaking, mangling and corrupting their wordes, as shall appeare by this full and particuler Answer vnto euery one by him alleadged: wherin if I be longer, and more earnest, then such palpable slaunders vttered vpon no better proofes, may seeme to require; let the Reader remember and consider for his comfort and ours, that in this Sermon we confute, and he readeth in this Answer a refutatiō of all the rest of the like rayling inuectiues, that are daily preached, though not printed against vs; which how false for matter, foule for lāguage they are, may appeare by the monstrous deformity of this that durst come to light, as the publickly allowed iustifying patterne of the rest. Which if we conuince of horrible falshood (as we shall of such as all men of conscience must needes abhorre) we may iustly apply to the English Ministry, the saying of Christ: If Si Iumē quod in te, tenebrae sunt; ipsae tenebrae quātae erunt? Matt. 6.23. thy light be darknesse, how darke is thy darknesse it selfe? That is, if such Sermons as they dare bring to light are full of grosse, and foule lyes, what store of such darke & foule stuffe may be supposed to be in such Sermons, as themselues for very shame suppresse in darknesse?

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The first of the twenty slaunders: That we teach, the Pope is God.

3. THE Pope as he is most hated in the Bachelours hart; so he commeth first to his mouth, when he is in rayling mood, with whom he beginneth the list of his twenty slaunders, pag. 53. 57. accusing vs to teach, that he is God, and our Lord God; and that wee doe equalize him (to vse his owne word) to the true God. Which accusation being most heynous, yet he bringeth for proofe thereof only this seely argument against vs, that the Pope is called God, and Lord God, not only in priuate Authors, but also in his owne Canon law. Where first, though the antecedent were true, that the Pope is called God, yet the inference that therefore he is God, equall to the true God, is full of ignorance, and blasphemy against all holy Scripture, which doth often honour men with the name of God. For who hath not heard that famous place of the prophet, I Psal. 81.6. sayd, yee are Gods, and children of the highest all, where, those to whom the word of God was reuealed, are called Gods, as Ioan. 10.35. Christ doth declare? Who doth not know that often in the Scripture, Iudges are called Gods? Exod. 21.6. ad Deos vtrius (que) causa perueniet; their cause shalbe brought before the Gods? Dijs Exod. 22.9. & 8. non detrahes; thou shalt not detract from the Gods? Doth not the Scripture also tearme Moyses Exod. 7.1. Deum Pharaonis, the God of Pharao? Doth it not salute Salomon by the same title, if we belieue Caluin vpon this verse of the Psal. 44.7. Psalmist, Thy seate, ô God, is for euer, and euer, where Caluin saith not Christ, but Salomon is tearmed God? Hauing this warrant of Scripture, what great matter is it, though the Pope by some Catholick Author be tearmed God? Is not the Bachelours vanity wonderfull, that after such promises of great proofes of no triuiall things, nor trisles, begins with this Babel argument?

4. Secondly he hath not been able to bring in this place any one Catholicke Author, where the Pope is so much as tearmed God, though he haue (as he doth confesse) spared no cost to get, no labour to peruse Records, where he thought such blasphemous sentences might be found: nay there is [Page 149]not any by him brought, whom he hath not notoriously corrupted & slaundered, as you shall see. They are only these three. First, the Glossers (saith he) call the Pope their Lord God, pag. 53. & the Pope is content to take it to himself: where he coupleth togeather two loud vntruths. The first that the Glossers, A double slaunder about a glosse. which signifyes a number, call the Pope their Lord God, giuing his Reader to vnderstand, that many Glossers doe vse that phrase, or rather, that it is the ordinary stile they giue to the Pope; which to be false may appeare by this, that neuer Protestant before this Bachelour durst charge with this slaunder more Glossers then one, and for one only tyme vsing this speach, Dominum Deum nostrum Papam, Extrauag. Ioan. 22. tit. 14. c. 4. though him also without cause, this being indeed not his phrase, but an errour, & ouersight in the print in some later editions; which is proued by many ancient copyes, in which Deum is wanting, and this title found Dominum nostrum Papam, our Lord the Pope; which is no more absurd, then Dominus noster Rex, our Lord the King, the vsual stile of subiects to their Prince. Moreouer the originall manuscript of Zinzelinus the Author of that Glosse is yet extant in the Vatican Library, where this insolent title is not found, as any that goeth into those partes, and is desirous to satisfy himself, may see in the originall it self vpon certayn dayes of the weeke when the said Library is open. By which you may ghesse what doughty arguments Protestants haue against the Roman Church among which this errour of the print is their champion or Achilles, which our Bachelour puts in the forefront of the battaile, and without which no Protestant dares appeare in the field; that euen Doctor in his Tortura Torti. Andrews comes florishing against Bellarmine with this Bable. But seeing now the world doth know, or may easely know this to be a meere errour of the print in some copyes only; Ministers must seeke some better ground of their clamorous inuectiues and rayling Sermons, lest vrging still this known slaunder, their auditory driue them out of pulpit (as they haue good cause to doe) for seeking to fright them from the faith of their ancestors with such false, and foolish Babells.

5. But the second vntruth, that Popes take this title of [Page 150] Lord God vpon themselues, is yet more grosse, and intolerable, without any shew or colour of truth, the whole world knowing the modest stile the Pope vseth, and taketh to himselfe, or Seruus seruorum Dei, the Seruant of the seruants of God: and hath bene greatly offended, as I can affirme vpon certaine knowledg, with the ouerseers of the Print, that permitted out of negligence that fault to escape; which Babell is the chiefest engine, by which these skilfull Architects of falshood seeke to rayse the Church of Rome as high as the Tower of Babell, and the Pope vnto the Throne of Antichrist.

6. But to me it seemeth strange, & wonderfull, that these men that haue raysed a tumult against this errour of the print, with such loud cryes, as might seem able to shake both heauen and earth, should fall themselues, to bestow the sacred name of God vpon mortall men, hauing scarse wiped their mouthes worse then the strumpet that wypeth her mouth before thee, saying, what euill haue I done? Prou. 30. v. 20. after their rayling at vs. For who doth not know, how lauishly they did load vpon the late Queen the style of See Cambdens Britannia. Goddesse, whome a Prime man Aschā in epist. fol. 255. and one of the first Preachers of their Ghospell in England calleth great Tuis Dea magna Britā nia. Goddesse, the only saluation of tu sola salus, tu sola colūna. England, praying vnto her to graunt them things that cannot be graunted but by God only, imperium placidū mundum (que) benignum. peace, plenty, and that which Ministers most desire, laeta laeta (que) temporibus nosiris da tempora Diua. tempora, tymes of ioy and mirth? And no lesse vayne, and foolish, was a late A Pamphlet called, An ad [...]nitiō to France. printed in the yeare 1610. writer against vs, who termeth the Noble men that liue in Court happy, by seeing face to face the Diuinity of the King. What would not M. Crashaw giue for a booke of ours, where he might find such a piece of doctrine, that the Cardinalls of Rome are blessed, because they see face to face the Diuinity of the Pope? What Ghospell would he gather out of such a sentence, that Rome is heauen, the Cardinalls Angels, the Pope God? What part of the Popes face would he leaue vnstayned with some rayling reproch which malice would make him spit out? Whō, should a Catholike imitate, taking occasion by the former flattering phrase, to rayle on the Court, Nobles, and Person of his Maiesty, we our selues would confesse him worthy of punishment, which such rayling companions, as this [Page 151]Bachelour, should not want, did loue of modesty beare greater sway with their Lord Bishops, then hatred of the Pope, and desire to make our doctrine odious to ignorant people.

7. The second place he bringeth to build this slaunder vpon vs, is out of the text of the Popes Canon-Law, pag. 54. Decretum Gratiani d. 96. c. Satis euidenter. where the Pope himselfe (saith he) frameth this argument, writing to the Emperour against them that would call his Holinesse to accompt. It is certaine that the Emperour Constantine called the Pope God, but it is clear that God may not be iudged of men. Ergo, the Pope may not be iudged by any man. Thus he maketh the Pope dispute, and then addeth this applause to this argument: Thus the Pope that canonizeth so many men, and women Saints, heere taketh paines to canonize himselfe a God. This is the chiefe ground wheron he buildeth his Babel, vpō the sand of a text corrupted notoriously foure manner of wayes.

8. First, he changeth the scope of the place against his owne conscience (if he perused the same, as he protesteth to haue done.) For the scope of that place is not against them that would call his Holinesse (the Pope) to account, as he boldly auoucheth; but against them that had deposed Ignatius Patriarch of Constantinople, That chapter of the Decree is taken ex epist. Nicolai. 1. ad Michaelem Imperatorem. as appeareth by the words which straight follow vpon the former argument: His ita (que) manifestè repertis, apparet comministrum nostrum Ignatium, per Imperialem tā tum sententiam nullo modo potuisse prorsus expelli. These things being manifest, it is apparent, that our fellow-minister or Bishop Ignatius could no wayes be deposed by only Imperiall sentence.

9. Secondly, he translateth the words of the text corruptedly, making Pontificem, which signifieth any Bishop to stand for the Pope only, so making the Pope dispute impertinently, and from the mark and matter in hand. This then is the true argument of the Pope: Satis euidenter ostenditur àsaeculari potestate, nec solui, nec ligari Pontificem posse, quem constat à pio Principe Constantino Deum appellatum, cùm nec posse Deum ab hominil [...]iudicari manifestum sit: That is, It is euident, that a Bishop cannot be released, or bound by secular power, whom Constantine the pious Emperour called God, it being manifest that God cannot be iudged by men. These are the Popes words. Now where is our Lord [Page 152]God the Pope in this very text of the Canon law? How doth the Pope canonize himselfe a God in these wordes, where he is not so much as named? Where if he doe cannonize any particuler Bishop for God, it is not himselfe, but the Patriarch of Constantinople, who hath euer commonly beene an emulous, and an enemy of his Sea.

10. The third falsification is in the change of the Conclusion which he makes to be this, Ergo, the Pope may not be iudged of any man: the conclusion indeed being, a Bishop cannot be iudged by secular power, which is very different. For Bishops may be iudged, and deposed by Ecclesiasticall power, and generall Councells, who are men, yea Pope also themselues, namely in case of heresy may be deposed, as his owne Canon law Decret. dist. 40. c. 6. si Papa. doth prescribe: so that this is another, and a remarkable fraudulent trick of this Bachelour.

11. The fourth falsification is in the reason which he maketh the Pope yield, that a Bishop may not be iudged by secular authority, Impudent dealing. to wit, because he is God, auouching, that this is good Catholicke Diuinity which standeth still, not in one word altered in the Popes law; That the Pope is God, and therefore may not be iudged of men: and that the Pope makes this argument in the Canon law, God may not be iudged by men, but I am God, and therefore may not be iudged by man. All which are manifest vntruthes, both in the Conclusion, and the reason therof. For the conclusion is not that the Pope, or Bishop may not be iudged of men, but not by secular men, or Princes: and the reason giuen by the Pope is, not because Bishops are tearmed Gods, which reason would proue that Bishops might not be iudged by their Archbishops, nor Archbishops by their Patriarch, because they are in the place of God. The Popes argument then is, because Constantine the first Christian Prince, who had as much, or rather more power and authority then any other succeding temporall Christiā Prince can iustly challeng, did call Bishops Gods, that is did acknowledg them to be his Superiours in the place of God, to rule, and direct him in matters of his soule, and that therefore he had no authority to iudg them, but was to be iudged by them, as Ruffinus Potestatem dedit vobis Deus de nobis quo (que) iudicādi; vos autem non potestis ab hominibus iudicari, quia à Deo nobis dati estis Dij, & conueniens non est vt homo iudicet Deos l 1. Histor. c. 2. writeth of him; which [Page 153]doctrine all ancient Fathers teach, namely S. Hierome vpon the first verse of the 81. psalme, God stood in the Synagogue of Gods, and in the midest iudgeth the Gods. Here the holy Ghost (saith Psal. 81. v. 1. Deos appellat praesides Ecclesiarū, quos Deus deorū non per alios, sed per semetipsū dijudicat. Hieron. in psal. 81. Adoardus Gualanaꝰ Episcopus Caesenas de morali & ciuili facultate l. 14. c. 3. S. Hierome) calleth Bishops and Prelates of Churches Gods, whom the God of Gods doth iudge, not by others, but immediately by himselfe. Thus you see the Bachelour hath made foure grosse corruptions in this only litle peece of the Canon law, changing the scope of the place, the wordes of the text, the conclusion of the argument, and reason thereof.

12. But let vs examine, if he haue vsed greater fidelity in the third Author whom he makes an auoucher of the Popes God-head, to wit, Bishop Gualandus. What doe we say to this doctrine, of which he makes Gualandus Author; From the Pope, as from the head, there doe flow into the whole body of the Church, that is, into the whole Christian world, spirits, or spirituall life, yielding the feeling and fruit of heauenly graces, & effectuall motions to eternall happynes? I answere that this sentence though it may haue some true sense, to wit, that iurisdiction commeth from the Pope, without which Priests cannot administer the Sacraments, which infuse grace; yet properly, and in rigour of speach the same is false and condemned both by l. r. de Rom. pont. c. 9. §. At inquiunt. Solus Christus est caput principale & perpetuū totiꝰ Ecclesiae: nec Ecclesia est corpus Petrivel Papae, sed Christi &c. §. Praeterea, Christꝰ in corpore Ecclesiae omnia in omnibus operatur, per oculum videt, per doctorem docet &c. quod in nullum hominem cōuenit, Bellarmine, and the translators of the Rhemes Testament in expresse termes, who in their annotation vpon the 22. verse of the first chapter of the epistle to the Ephesians, where it is said, christ was made head ouer all the Church, teach; that Christ is the head of the Church, and the only head, from whome doth issue life, motion, spirit, grace vnto the mysticall body of the Church, and the members of the same, as from the head to the naturall body, in which sort not any Pope, nor Prelate, nor man can be head but Christ, nor the Church be body to any, but to Christ. Thus the Rhemists write. Neither doth Gualandus teach the contrary, whose wordes are not, à Papa tamquam à capite, as the Bachelour doth cite them, from the Pope as from the head, but, à quo tamquam à capite, from whom as from the head, not meaning the Pope, but Christ, as appeareth by his wordes that goe immediately before, which are these. That the Pope out of modesty [Page 154]calleth himself Seruant of the Seruants of God, cùm tamen eius Vicarius sit, & omnium primus minister; being the Vicar, and supreme Minister of him, à quo tamquam à capite, from whome as from the head, spirituall life, and heauenly grace floweth into the body of the Church. Thus Gualandus maketh not the Pope the supreme fountaine & head, from which grace floweth, but an head vnder Christ, to rule the Church by examples, and good lawes, as he there declareth.

13. Now the Bachelours cauill, and rayling at the last words of Gualandus his sentence, that the Pope is honoured & adored, tamquam quidam Deus, as a certaine God vpon earth, deserueth not an answere. For he doth not call the Pope God but only tamquam Deum, like vnto God, whose office, and person he doth represent, which other Princes also do, from whom their power is deriued, & therfore are be to worshipped and adored, Adorare doth signify in latin no more then to honour: and Kings and Princes are in the phrase of Scripture to be adored, as Iudith did Holofernes, Bersabe King Dauid, to omit other examples. not with diuine worship, but with inferiour honour, as representing Gods person, as his substitutes, and certaine Gods vpon earth. By which you see, that the Bachelour hath not bene able to bring one Catholike Author, that so much as calleth the Pope God; but to make their sentences sound to his purpose, hath slaundered, falsifyed, and corrupted all the Authors by him cyted, and insteed of wounding the Roman Church, made deep and deadly wounds in his owne conscience, and in the Church of England her credit, which as by this Patterne appeareth, doth maintaine such grosse, and palpable lying.

14. Now vpon this fundamental falshood he buildeth diuers other Babels, and impudent slaunders. First he maketh this proclamation; shew me the Pope, or name that VVriter, Doctour, Inquisitour, Bishop, or any other, who by commaundement, or authority, or but with approbation of the Pope, haue confuted, or so much as reproued this blasphemy, to wit, that the Pope is our Lord God, & equall with the true God. Many heapes of vntruths. This is his challenge; then which a more shamlesse could scarcely be made euen by impudency it selfe, preaching at the Crosse in a Ministers weed. For scarce is there any Catholike Author, that hath of late writtē against Hetikes, that hath not detested this blasphemy, and censured Protestants as impudent slaunderers for charging the same [Page 155]to be a point of our Cath. See Bellar. lib. 3. de Rom. Pontif. c. 19. & 20. doctrine. Secondly he saith, that we hould the Pope to be aboue a Councell, aboue Scripture it selfe, aboue Kings, and the reason is, because he is God, which are vast vntruths. That the Pope is aboue a Councell, some Catholikes deny: that he is aboue holy Scripture we all detest, teaching that he is bound to belieue the doctrine, and to obey the precepts therof. And though he be aboue Kings, as spirituall iurisdiction exceedeth temporall, yet the reason therof which we assigne, is not because the Pope is God, & God the King of Kings, which the Bachelour bringeth as ours, but because the soule exceedeth the body, heauen surpasseth earth, and therfore the Pastour of the soule, and the director vnto heauen is a more high, and excellent office, then that of earthly, and temporall power: so that in this his saying there is not one true word. And no lesse false, and impudent is the next, that we hold that the Pope should take appeales from all the world, weare a triple crowne, be carryed on mens shoulders, giue his foot to be kissed, dispose of Kings, and Kingdomes at his pleasure: because he that is God, may doe more then all these. For the Pope as all know that haue seen Rome, vseth to go on foot, or in Litter, or in Coach, neyther doth he giue his foot to be kissed, though somtimes he permit the same to them that desire to offer that signe of reuerence vnto Christ, whose Vicar he is; neyther doth he challenge the authority of taking appeales, in worldly and temporall affayres, but in Ecclesiasticall only, much lesse from all the world, wherof a great part is not Christian; least of all do Catholikes teach, that he can dispose of Kings and Kingdomes at his pleasure. But that which surpasseth beyond measure the bounds of modesty, and truth, is that we deriue these doctrines from the Popes Godhead: what truth, modesty, or shame can be in this fellow, that vseth such exorbitant lying, and rayling? What discretion of the English Ministry to make him the patterne of their modest Preachers? Finally to make good what I said, that you should find no sentence in him, which is not eyther notoriously false, or witlesse, he concludeth with this sottish argument, that we worship not the true God, because our God admits another Lord God (to wit the Pope) and so is not God alone: where I wish the Bachelour [Page 156]to examine his cōscience, and search the corners of his inuisible Church, and tell vs what Gods he and other Ministers do worship in priuate, whether it be Iupiter, or Mars, or Cupid, seeing their God (whosoeuer he be) will not be alone, nor suffer his worshippers to liue single, but admit the company of Lady Goddesses, as Q. Elizabeth was tearmed.

The second wound and slaunder, That the Pope can doe more then God hath done.

His secōd wound or head of slanders. 14. IN the second wound the Bachlour mounteth a point higher, charging the Church of Rome to teach tha [...] the Pope can do more then God hath done, which is indeed a note aboue a lye, that no meruaile though he fell hoarce strayning his voyce to reach such high poynts of falshood. l. 4. reuelat. c. 13. This blasphemy he seeketh to build vpon the booke of the Reuelations of S. Brigit, where (saith he) it is dogmatically deliuered as a matter without question, Foure vntruths in few lines, the foure corner stones of his Babel. that Pope Gregory by his prayers lifted vp the heathen Emperour Traian out of hell. In which few words are contayned foure notorious vntruths, the foure corner stones on which the Babel of this feygned blasphemy is set. First it is false that there is affirmed, that Gregory did deliuer Traian out of hell, there being no mention at all 1 of hell: Infidelem Caesarem eleuauit ad altiorem gradum, he lifted 2 vp the vnbelieuing Emperour to a higher degree. Secondly it is false that the same is affirmed as a matter without question, 3 which is barely related at the most but as a credible story. Thirdly it is false, and notoriously false, that the said story is there deliuered dogmatically, that is, as a matter of faith, there being no word out of which he may gather it; for though that booke was seene, and allowed to be printed by a Cardinall at the appoyntment of the Councell of Constance, yet it is ridiculous thence to inferr, that all matters contayned in a booke set out by authority, are pointes of Catholick faith, as any man of iudgment doth know, and the Bachelour doth affirme, that our learnedest authors 4 hold this story to be a fable, as you shall heare. Fourthly he falsely translateth bonus Gregorius, Pope Gregory, for holy Gregory [Page 157]which in truth were a small fault by itself, did he not say the same as a foundation of foure huge, Foure huge vntruths raysed by the Bachelour, only on the word cogged into S. Brigits sentē ce, the foure walls of his Babel. and horrible vntruthes, as the foure walls on the top of which he reareth vp the blaspemy which reacheth aboue God. For by putting in the word Pope, which is not in S. Brigit, he inferreth first, that Gregory was Pope when he wrought the supposed miracle of raysing from death and deliuering Traian from hell, which though he doe very constantly affirme, and suppose as auouched by the authors of that story, yet I thinke it is more then he can proue, these authors seeming rather to affirme, that Gregory did that miracle (if euer he did it) before he was Pope. The second falshood which he inferreth from the intruded title of Pope, is, that Gregory did the sayd miracle as Pope, deliuering Traian out of hell, by his papall prerogatiue & power, contrary to the authors of that story who affirme that he did it by his prayers and by his teares, Bonus Gregorius oratione sua infidelem Caesarem eleuauit ad altiorem gradum. Holy Gregory (saith the booke he citeth) by his prayers lifted vp Traian to a higher degree.

15. The third falshood, is, A fond discourse. that the Pope (in this respect because the miracle was done by a Pope) doth defend this booke of S. Brigits and the story of Traian against many learned men, to wit Melchior Canus, Blasius Vegas, and the two Cardinalls Bellarmine, and Baronius, who reiect the same as a fable. And how doth he proue the Pope mayntayneth the story against these learned men? Heare I pray you this learned Procter of the English Church discourse, and then iudge of his wisdome. Because (saith he) he suffered a Spanish Dominican fryar to defend it, and not in word, but in writing, not priuatly, but openly, not in a corner of the world, but to come to Rome within these few yeares, and there euen to write, and publish vnder his nose, and by his authority an Apology of this blasphemous fable, endeauoring to proue it by many arguments that Gregory deliuered Traian out of hell. Thus he. Now, is not this wife stuffe? Is there eyther rythme or reason in this discourse? If the Pope did approue this story by suffering the Spanish Dominican fryar to defend it, doth he not also reproue the same, by suffering Canus l. 11. de loc. c. 2. a Dominican fryar to refute and deryde it? by suffering in cap. 6. Apocal, comment. 3. sect. 3. Vegas a Spanish [Page 158]Iesuite very lately also to reiect, and confute the Apology of that Spanish Fryer? What saith he of the two Italian Cardinalls, Bellarmine Bellar. l. 2. de purg. c. 8. and lib. 8. Annal. ann. Dom. 604. n. 31. & sequ. Baronius? Doe not they impugne the said story? Doe not they confute by name the Apology of the said Fryer? and not in word, but writing, not priuatly, but openly, not in a corner of the world, but in Rome, within these few yeares, since that Dominican Fryer; & euen Bellar. to Sixtus, Quintus, Baron. to Clement the 8. to write, and publish by the Popes authority in their learned workes, dedicated vnto the Pope, a confutation of this incredible fable, indeauouring to proue by many arguments, that Gregory did not deliuer Traian out of hell, or any other place? How imperinently doth this Bachlour dispu [...] who to shew this small iudgment, as also memory, so necessary a property in a Professour of the lying Art, he cyteth Posseuinus, giuing his censure vpon the Apology of the Dominican Fryer: Posseuinus in verbo Alphōsus Ciacon. Hanc Apologiam vti & Historiam validis refutat argumentis Bellarminus. This Apology for the story of Traian, as also the story i [...] selfe, Bellarmine refuteth with strong arguments? This is Posseuins cē sure, whose censure three or foure pages after the Bacehlour saith, no man that knoweth the present state of our religion can deny, but that it is the censure of our Church, and ought so to be reputed. Is [...]t is true? Then Syr, how doe you charge our Church with allowing the story of Traian, which by the censure of Posseuine (which you that know so well the state of our Church, must needs account her censure) is so strongly refuted, and worthily reiected as a fable? Doe you see how malice blindeth you? Into what pits of folly you plunge yourselfe?

pag. 58. in [...]ine. 16. The fourth falshood, more impudēt then the former is, about the cause that moueth the Pope to defend this story against so many learned men, which is, saith he, because the same doth magnify him, The story of Traian though it were true doth not magnify the Popes power. and his Papall power & prerogatiue, signifying that Popes do challenge power, and prerogatiue to raise men from death, and deliuer soules out of hel, as comming to them by succession from S. Gregory. What intolerable insolency is this? What Pope can he name that euer challenged, or Catholike euer attributed such power vnto him? Neither doth this story (were it true) magnify the power and prerogatiue of the Pope, more then the power of [Page 159]any other holy man, miracles being effects of prayer not of power, of sanctity not of authority, deeds of some Popes, not as they were Popes, but as they were Saints in great fauour with God: if other men be as holy as Popes, their prayers as deuout, their deuotion as feruent, they may worke miracles aswell as Popes. Thus you see what a cunning Architect this Bachelour is, who by thrusting the two words hell, and Pope, into the sentence of S. Brigit, where neyther of them were, hath built an hell of diuelish lyes and slaunders, vpon the Pope and whole Church.

17. You haue seene the foundatiō of this Babell in foure corruptions committed in the quotation of few words; Two foolish arguments or inferēces. you haue beheld also the walles therof, foure notorious vntruthes, raysed vpon the former corruptions. Now it remains you view, if your sight can reach so high (for the Babell reacheth aboue God) the top therof, which he setteth vp in very excellent mood and figure by two arguments, seeking to proue, that the Pope by our doctrine doth exceed Christ in charity, and God in power. pag. 59. The first he proueth in this sort, Christ saith, I pray not for the world: the Pope saith, but I do, Ergo, the popes pitty and charity is more then Christs. Alas, alas, is Rome the holy Church that seeth not these blasphemies? Is she the liuing Church that feeleth not these wounds? Thus he. And verily I much wonder, how England being a Church of men endued with reasō, doth not see such open follies as these, or seeing them, doth permit them to be printed to iustify herselfe therby. For what forme or fashion, rithme or reason is there in this argument? Or what Pope can he name that vsed this arrogant speach, Christ prayed not for the world, but I doe, which he would seeme to make an ordinary vaunt of Popes? Or how may the Pope be said to haue prayed for the world, & not rather for hell, when he prayed for Traian that was dā ned to hell, if he euer prayed for him? And in truth I could not but smile to read in the margent the exposition the Bachelour bringeth to shew his skill in Scripture, of his saying of Christ, I pray not for the world Ioan. 17. v. 9. that is (saith he) for the wicked & damned, giuing such a sense to Christs prayer, which his heauenly Father would neuer haue vnderstood, without [Page 160]the help of this Prophets spirit, then which a more ridiculous, and fond exposition I doe not remember to haue read in any babeling Minister, neither cohering with it selfe, nor with the text, nor with his purpose. Not with it selfe, for if by wicked, and damned, he vnderstand wicked men that yet liue in this world, how can they be sayd to be damned? If those that are dead, and damned to hell, what need was there to ioyn wicked with damned, as though there were some damned that were not wicked? It agreeth not with the text, for if by the wicked he meane such as yet suruiue in the world, it is false, that Christs charity neuer prayed for them, who on the Crosse prayed for his Crucifyers. If he meane the wicked that are sentenced to eternall fire, how can they be tearmed the world, that are in hell and out of the world? Finally this exposition makes not for his purpose, for if by damned he vnderstand those that are irreuocably iudged to hell, the Pope neuer prayed for such, seeing Traian, whose fable is the cause of this storme, was not condemned, but his sentence suspended vpon the foresight of S. Gregoryes prayer, as the mantayners thereof say: but if by the damned he meane such as dyed in wicked, and damnable state, he doth speake without booke, so peremptorily auouching that Christ neuer prayed for such. For how doth he know that the sonne of the widdow whom Christ raised, dyed Luc. 7. not in a damnable state? How dare he affirme the same so constantly of diuers others, whom without doubt Christ raised from death to life, though the particuler storyes Ioan. vlt. v. vlt. Quot mortuos visibiliter Dominus suscitauerit quis nouit? non enim scripta sunt omnia quae fecit: multi sunt ergo sine dubio alij suscitati. Aug. ser. 44. de verbis Domini be not written. And is it not most certayne the Apostles restored diuers from death to life that were infidells, deliuering thē from hell, and damnation miraculously by their prayers? The like also we read in the authenticall histories of diuers Saynts, namely of the Virgin S. Agnes, who (as S. Ambrose writeth) restored the sonne of the Prefect of Rome vnto life by her prayers, and consequently from hell, vnto which by the ordinary course of Gods iustice he should haue beene damned. So that it is certayne that Christ and his Saynts haue prayed for wicked men, and some that dyed in damnable state, and saued them from hell by their prayers. And [Page 161]the sense of Christs wordes, I pray not for the world, is, that at that tyme, & in that prayer he prayed not for the world, nor for men that loued the world; yet at other tymes he prayed for them, namely on the Crosse, when he prayed for the Iewes that crucifyed him, of whom he had said vnto his disciples, the world shall reioyce, and you be Ioan. 16. v. 20. sad. Thus ignorantly doth this Minister bable about Scripture, impiously restrayning Christs charity from the world, slaunderously extending the Popes charity vnto hell, to build this Babel for fooles to gaze on, of the Popes pitty, and charity aboue Christs.

18. Let vs consider the other steeple of his Babel, where by your doctrine he placeth the Popes power aboue Gods, prouing that he hath done more then God, by a syllogisme in this moode and figure: The true God neuer deliuered a damned soule out of hell, but the Pope hath deliuered a soule out of hell: therfore he hath done that which God neuer did. This argument he saith he doth offer vs to thinke on: which if he or any other Protestāt Bachelour for him can saue out of the hell of damned arguments, I will confesse they can doe more in hell then the Pope. For whereas an argument, as Logitians say, must haue only tres terminos, this argument hath fiue at the least, and therefore is more then a brutish creature. God is one, the Pope another, to deliuer a damned soul out of hell a third, to deliuer a soule out of hell a fourth, to doe that which God neuer did a fifth, which is in the conclusion, though it were not in the premisses, in which he vseth two different mediums, to deliuer a soul, and to deliuer a damned soul out of hell, affirming the one of God, the other of the Pope: by which fond and ridiculous manner of arguing any man may conclude any thing. For example, one might proue M. Crashaw hath done more then God in this sort. The true God did neuer deliuer a damned soule from sin, but M. Crashaw (at least in his owne conceipt) hath deliuered a soul from sin An Apothecaries Prentice that fell into despaire by hearing his sermons, because he vnderstood not the Apocalyps, & therupon became mad, whom I suppose M. Crashaw being so great a surgeon cured, teaching him to discouer the skirts of the whore. , Ergo, he hath done that which God neuer did, or for ought is reuealed, euer will doe. If he say [Page 162]that to deliuer a soule from sin, & to deliuer a damned soule from sinne are two different things, he cannot but see the vanity of his Babel he offered vs to thinke on, seeing to deliuer a soule from hell, and a damned soule from hell, are also very different things; neuer God by his power, nor holy man by his praiers, did deliuer a damned soule out of hell, though they haue deliuered by their prayers the soules of wicked men that dyed in damnable state from hell, before they were damned thither, to which they should haue bene damned, according to the ordinary course of Gods iustice, had he not vpon the foresight of those Saints prayers suspended their sentences for houres, dayes, or weekes, according as the tyme was longer or shorter betwixt their death, and their restoring to life: and so God vpon the foresight of S. Gregories praiers, held back his irreuocable sentence vpon Traian for many hundred yeares, as the belieuers of this Story say, though, as I said, the best of our Authors reiect the same, as a fable. Wherfore here againe I remit the matter to the iudgment of the iudicious Reader, whether M. Crashaw haue vttered one true word, or wise sentence in all this wound.

The third slaunder; That we teach to appeale from God to the Virgin Mary.

19. FROM the Pope, the Bachelour passeth to the Virgin Mary, from Christs Vicar the supreme power vnder him vpon earth, to his Blessed Mother the Soueraigne Lady of Saints Oecolampadius infra. vnder him in heauen, shewing himselfe to be one of the damned crew S. Iude speaketh of, who contemne power, blaspheme Iud v. 8. maiesty, & hate them most that are neerest vnto Christ, and most honoured, & exalted of The Beast shall open his mouth against the Tabernacle of God Apoc. c. 13. v. 6. God. This slaūder concerning the Blessed Virgin, hath two parts. First that we teach, that one may appeale vnto her, euen from God himselfe, when we are agrieued by him. Secondly, that God hath deuided his Kingdome with her, giuing away his mercy, and reseruing still iustice to himselfe. This [Page 163]accusation he doth largely and earnestly with great words, pag. 60. 61 62. 63. 64. and exclamations vrge against vs, where I desire the Reader to be attent vnto the proofe he bringeth, how substantiall the same is, of an imputation so heynous: which if it be not one of the most impudent corruptions that euer came in print, I am content that he thinke that the Church of England doth not licence her Preachers, and Ministers to lye, & rayle at vs in pulpit. The only proofe he standeth vpon, is the saying of an Italian Fryer, by name Bernardinus de Busto, who liued 120. yeares agoe, as eloquent (he saith) in his tyme, as euer was Panigarola in these later. Pag. 66. both in the margent & text. And one sentence tending to the former blasphemy found in him onely, he doth make the generally receaued doctrine of Popery, by the law (he saith) of Accessaries, because the booke was dedicated vnto Pope Alexander the sixt, and so this doctrine of the Fryer allowed as currant Catholike Diuinity by him. This is his vaine, and ridiculous proofe, which serueth to proue clearely that these Bachelours of Babell, want solid matter against vs, that are forced to obiect such far-fetcht Babels. For first though the booke were dedicated to the Pope, yet doth it not follow, that the Pope did euer peruse the same, or any part therof, eyther before, or after the printing. How many books come forth, which the Patrons to whome they are dedicated, did neuer read, or know of, before they appeared with their names? How could this Pope be accessarie to the doctrine of the booke, which he neuer read, as it is very probable he did not, being full of other businesse, and this booke of Bernardinus very long? Must their Patron be accounted Author, or approuer of the blasphemyes, lyes, and slaunders, wherwith Ministers stuffe their bookes? May the Princes Highnes be taynted with the Bachelours impudent tricks, because his Sermon was dedicated vnto him? God forbid. Secondly, suppose that Pope Alexander had knowne, and neglected to condemne this sentence of the Fryer, must it therfore needs be the approued doctrine of all Catholikes? Among whome are many thousands, I dare say, that neuer so much as heard the name of this Fryer till now; many moe thousands that neuer saw the booke, & some few that may perchance haue [Page 162] [...] [Page 163] [...] [Page 164]seene the booke, yet neuer stumbled on this sentence, for which the Bachelour hath bene seeking the whole course of his studyes, as he saith, sparing neither cost, nor labour, to get toyes to bestow gratis on the Pope. This is the vanity of the accusation and the wrong he doth Catholicks, though the former doctrine he doth rayle so eagerly at, were to be found in Bernardinus his bookes.

20. But now we are to examyne how truly this Fryar is accused of this strange Paradoxicall doctrine; where the perfidious dealing of this Minister is such; as I make no doubt but the conscionable Reader, though otherwise Protestant, will be euen amazed at his want of conscience, and at the lack of wisdome in the Church of England to print this Sermon to iustify themselues, from the imputatiōs of lying, and rayling. The impiety (saith he) of this blasphemy is so execrable, and incredible, that I will set downe the words of the booke it selfe, Bernardi [...]ꝰ de Busto in Mariali. p. 3. ser. 5. pag. 96. edit. Lugdun. ann. 1517. as it was dedicated to the Pope; which he doth in the margent thus, in latin: Licet ad Mariam appellare à diabolo, à Tyranno, imo à Deo, si quis à Dei iustitia grauarise sentiat. Thus in English in the text, A man may appeale to the Virgin Mary, not only from a Tyrant, and from the Diuell, but euen from God himself, namely when he feeleth himself grieued or oppressed by Gods iustice. Now hauing made Bernardinus speake in this sort, he begins to thunder against vs: ‘what is this we heare? Doe there lye appeales from God, and from God to a creature? is Gods iustice such as a man may iustly be grieued at? We may say with the Prophet, o heauens be astonished at this, and let all Christian harts tremble to heare such blasphemyes.’ Thus he. Can any clamours be lowder then these, wherewith he would shake the very heauens? What if they be raised vpon a false quest? What if the blasphemy he rayleth at, be his owne words added to Bernardinus his sentence? if this be true, haue not Protestants cause to tremble to see themselues guided by men without conscience or shame, who so desire to disgrace the Pope, that catch at a shaddow that may seeme to make against him, nothing so wicked that they will not do, nothing so sacred that they will spare, no not though they may giue aduantage vnto Atheists to deny God? pag. 73. The [Page 165]true sentence & wordes of Bernardinus in that place are these: Confidenter quis (que) appellet ad ipsam, siue grauetur à diabolo, Bernardinꝰ loco citato. siue à Tyranno, siue a proprio corpore, siue à diuina iustitia. That is; Let any man confidently appeal vnto her, whether he be vexed or oppressed by the Diuell, or by some tyrant, or by his owne body, or by the diuine iustice. Compare this sentence with that which the Bachelour cited, and you shall find him to haue made three very grosse, and inexcusable corruptions of this place.

21. The first is by omission, leauing out à proprio corpore, putting the body out of the number of those, from whom Bernardinus saith we may appeale to the Virgin Mary, because that makes the metaphore manifest, that Bernardinus did not meane of proper, and iuridicall appealing, but only of praying vnto and inuocating the Mother of God in any temptation, misery, or distresse. For what man so mad as to thinke of a proper appeale from his owne body? Bernardinus in that place telleth, how S. Mary of Egypt being grieuously tempted by the suggestions of carnall lust, fled vnto this Empresse, and appealed, ouercame her body, and kept chastity. Where you see plainly, he meaneth no other thing by appealing, then inuocation of the Blessed Virgin, when eyther the Diuell doth seeke to deceiue, or the world pursue, or our body molest vs, or the rigour of the diuine iustice driue vs into despayre, which is the doctrine of all ancient Fathers See Coccius. Tom. 1. Thesauri. c. 3. art. 4. l. 5. art. 4, & 6. and the counsell of S. Bernardus ser. 2. super Missus est. Bernard, in all distresses, doubts, temptations, dangers, specially when thou feelest thy self sinking into the depth of despayre, Respice stellam, voca Mariam, looke vpon the star, call vpon Mary.

22. Secondly, he giueth a wicked, and a blasphemous sense to these wordes, Si quis graueter à diuina iustitia, accusing Bernardinus to teach, that one may be iustly agrieued by the iustice of God, that the iudgment of God may be vniust, and his proceedings erroneous, and that therfore there needs a Chauncery, or Higher Court, to mitigate the one, and rectify the other: pag. 65. which are intolerable slaū ders, and wicked blasphemies, that were far from Bernardinus his meaning. For grauari à diuina iustitia, cannot signify to be wronged by the diuine iustice, for it were not iustice, did it [Page 166]offer wrōg vnto any, but to be oppressed, or weighed down into despaire, by comparing the multitude of our sins with the rigour of Gods iustice, which might cast vs into the pit of hell, without doing vs wrong Neither should such a sentence be vniust, or such proce [...]ing vnequall, but agreeable to our deserts. This proceeding with vs by iustice, according to our deserts, though iust, yet is it most terrible & dreadfull, at which the Saints of God did tremble, & from which they did euer appease; namely the Prophet Dauid: Lord, Iudge me not thy Psal. 6. & 37. v. 1. sury: but haue pitty on me, according to thy great Psal. 50. v. 1. mercy. The weight of which [...]t anger Semper quasi tumentes super me fluctus, timui Dominū, & pōdus eiꝰ sustinere nō potui. Iob. c. 31. v. 23. Iob doth confesse, he was not able to endure, seeming to be ouerwhelmed therwith, as with a sea of waues, wishing to be rather for a time in hell, then to appeare before that terrible bench, so hartely did he appeale from the rigour of Gods iustice, to the sweetnes of his mercy: which Chauncery of mercy, the highest Court of the diuine prouidence, is required, not to rectify what is wrong, but to mitigate what might be iustly seuere in his iudgment. Wherfore the Bachelours account of this Court as needlesse, thinking men may be saued by that of iustice only, seemeth to sauour of extreme pride, seeing S. Augustine saith, Vae etiam vitae laudabili, si abs (que) misericordia iudicetur: woe euen to a man of holy and laudable life, if the same be iudged without mercy. Neyther doe I thinke our Bachelour ignorant of this truth, but his immoderate desire to wrest the Metaphors of our Author to blasphemous senses, further then the wordes will endure, doth so blind him, that he speaketh manifest blasphemy, not knowing what he saith.

23. The third and chiefest corruption of this place, is, by addition, putting these formall wordes into Bernardinus his sentence, imo & à Deo, one may appeale euen from God himself: Psal. 138. v. 7. which Bernardinus hath not, but only that one may appeale vnto, that is, inuocate the Bl. Virgin, when the terrour of Gods iustice doth affright him. For who doth not see a mayne difference betweene appealing from God, & appealing from the iustice of God. From God one can neuer appeale. (b) For whither shall one fly from him? but from the iustice [Page 167]of God we may appeale to his mercy; which is not to appeale from God, but to the highest perfection in Psal. 144. v. 7. Vide S. Thom. 2.2. q. 30. art. 4. God. Now this is that which Bernardinus teacheth, that when we be tempted by despaire, we may confidently haue recourse by prayer, which he metaphorically calleth appealing, vnto the B. Virgin, to pacify Gods wrath, not staying our appeale, or prayer finally in her, but by her seeking accesse to Gods mercy. This he declareth by the example of the Iews, who did pacify the anger of Assuerus, by the meanes of Hester c. 5. v. 6. Hester; appealing vnto her, not from the King, but from his anger, to his clemency by her intercession, who was so gracious in his eyes, that he could deny nothing she would request, though halfe of his Kingdome. pag. 67. So that this appealing euen from God himselfe, is neyther the wordes, nor meaning of this Author, but is a blasphemy formally, and in termes, put into his sentence by the Bachelour, to take thence an occasion to rayle, and thunder, and shake the very heauens Oh heauens be astonished at this. p. 61. against vs, as you see he did in the former inuectiue. Now let the Reader iudge, what truth, or honesty, or conscience, we may imagine in this patterne of Ministeriall sincerity, that hath so notoriously, and so many wayes corrupted this place, both in Latin and English, substantially changing the Authors doctrine? Which is the more intolerable, and execrable in this place, where besides his generall promise of sincere quoting our Authors, he doth specially protest, to cyte the very words out of the booke it selfe; further protesting, that the same very words and doctrine, stand vnreproued, vncontrolled, vnaltered in the new Brixian, and Colonian editions of this Author, pawning therin his credit to the honourable Assembly, promising to shew the books both new and old: which he protesteth plainly against his owne conscience, and knowledge: for in all Editions, new, and old, in the Brixian and Colonian both, these wordes, imo & à Deo (yea euen from God himselfe) are not to be found in Bernardinus: and therin I pawne my credit to the Reader, hauing diligently perused both Let any that will be satisfied, look into the books The Brixian was printed, anno 1589. The Colonian anno 1607. Editions. Can there be more impudent lying, and outfacing of truth then this, in which he had the greatest obligations, that eyther Court of conscience, or credit [Page 168]can lay on a man to be sincere? What colourable excuse of wilfull casting away their owne soules can his Auditors haue, that will belieue him in any thing, after this notorious triall of his falshood?

24. The other speach of Bernardinus that God hath deuided his Kingdome with the Virgin Mary, that the Throne or Court of his mercy is hers, is a metaphore to expresse a truth, to wit, that shee is in great fauour with God aboue all Saynts, and Angells: which metaphore is common and very vulgar in all languages who vse to tearme the fauorits of Princes that are extraordinarily great and potent half-Kings, and that the King, his Kingdome, his treasure, his Exchequer is theirs, and at their commaund. Neither do [...] this metaphore swarue from the phrase which holy Scripture vseth to declare the glory of Saints, as saying that God doth giue, and dispose of his Kingdome to them Luc. 23. v. 9. , that he doth place them in his owne throne Apoc. 3. v. 21. , giue his owne scepter into their hands to rule the world Apoc. 2. v. 27. , nay that God himselfe doth obey their word Ios. 10. v. 14. Obediente Deo voci hominis. , and will Volū tatem timentium se faciet. Psal. 144. v. 12. that in heauen, they sit at a banquet, God seruing them in person Faciet illos discū bere, transiens ministrabit illis. Luc. 12. v. 37. , wherein his liberality doth far exceed the greatest, men may expect of the most bountifull temporall Monarch, who will neuer giue aboue half of his Kingdome at the most. Which therefore being the Non-plus vltra of Princely, and humane liberality, the offer or gift thereof doth serue to signify the speciall, and supreme degree of friendship and fauour any can arriue vnto with a Prince. And according to this metaphore doth Bernardinus say, that God hath deuided his Kingdome with the B. Virgin, that she is half Queene with Christ, that she hath the Court of mercy at her will, meaning, that her fauour, and friendship with Christ is such, and her intercession so potent, that she may free from dangers, deliuer out of miseryes, bestow fauours and graces on whom she pleaseth, not, that by right and iustice men may appeale vnto her, as to one in authority aboue God (which is the Bachelours slaunder) but as to one that by fauour and friendship doth both ouer rule the Court of Iustice, stopping such processes against vs, as out sinnes doe deserue, and rule the Court of mercy, being able [Page 169]by her intercession to obtayne for vs in that Court whatsoeuer we doe eyther need, or can resonably desire.

25. This is the high conceipt which euer the true Church hath had of Gods Mother, being honours, and dignityes necessarily inuolued in that sacred, and venerable title. Decet enim (saith S. Damascen. orat. 1. de Nat. Deiparae. & orat. 2. de Assūptione. Damascen) matrem ea quae filij sunt possidere, & ab omnibus adorari. It is reason the mother should possesse the things of the sonne, and be adored of all. This is the cause that all the most learned, holy, Anno 370. and ancient Doctors of Gods Church are so vehement, and plentifull in extolling the dignity of this Virgin, thinking no wordes titles or prayses that mans tongue can vtter, or wit in [...]ent, sufficient to expresse the same. Let S. Ephrem a most ancient Father of the same age with S. Basil, speake for the [...]est, who tearmeth the Virgin Orat. de laudibus Dei matris Virgo, Dei para, Regina omniū, nulla comparatione omnibus superis exercitibꝰ gloriosior, spes Patrū, gloria Prophetarum, Apostolorum praeconium, honor Martyrū, Sanctorū laetitia, omnium dux, Virginum corona ob fulgorem inaccessa &c. Mother of God, gratious Lady, and Queene of all, more bright, and high, without any comparison then all the quyres in heauen, the hope of Patriarchs, the Glory of Prophets, the [...]ise of Apostles, the honour of Martyrs, the crowne of Virgins, for bright [...] in accessable: the solace of the world, the redemption of captiues, the [...]omfort of the afflicted, the peace, life, saluation of mankind, the common [...]ropitiatory of heauen and earth &c. with many more no lesse glorious titles. Nothing inferiour in deuotion to the Mother of God, nor lesse highly conceyted of her power and mercy, was the learnedst Father that the Grecian Church hath yielded, Gregory Nazianzen, writing of her in this sort:

— 
O puella gratiae

Aequanda nullis, mater & virgo, supra

Omnes decora virgines, & maxima

Quae vincis omnes ordines caelestium

Regina, Domina, generis humani bonum;

Amica semper esto tu mortalibus,

Maximá
 
(que) quouis in loco mihi salus.

Virgin with whom none may compare in grace
Virgin and mother both, aboue all bright.
Thou vnto whom the Angells doe giue place,
of all mankind Queene, Lady, chiefest light.
Be thou to mortall wights a friend for euer
And vnto me chiefe safety wheresoeuer.

[Page 170]26. The like sayings, full of titles and praises of this Blessed Queene, & Mother of God, might be produced from the rest of the Fathers, which not to be tedious in so cleare a matter Vide Coccium tom. 1. l. 3. per totum, praesertim c. 5. I omit. These may suffice to make a Christian read with horrour the Bachelours prophane scoffing at the Virgins title of Queene of Heauen, she that hath got (saith he) halfe of Gods Kingdome, may well and worthily he held the Queene of heauen. A scoffe not only impious, but also void of wit, without any graine of salt. For though the Virgin should part stakes with God, in that grosse māner the Bachelours muddy braynes can imagine; how doth it follow, that the best and greatest part, heauen rather then earth, should fall to be share? And what greater prophanesse and impiety, then to scoffe at that title, which any man that is not besides his sē ses, must needs see to be necessarily implyed in the title of Gods Mother, as S. Athanasius saith; seeing he that was born of her, is King, Lord, and God, the Mother that bare him is properly and truly called Lady, and Queene, and Mother of Quandoquidē ipse Kex est, & Dominus, & Deus, ea propter & Mater, & Regina, & Domina, & Deipara verè cē setur. Athanas. in Euang. de SS. nostra Deipara. God? With whome another ancient, and learned Patriarch doth consent, she that was from eternity ordayned to be the Temple of the eternall, is by good right saluted Queene of Dei domicilliū diuinū (que) sēpiternae naturae tē plum, haec vniuersorum Regina meritò salutatur. Anatolius in Cantico de Mariae natiuitate. all. And S. Damascene in a sentence, no lesse sweet then short, Regina Damascen. lib. 4. de fide cap. 15. ommum effecta est, cùm mater Creatoris extitit: She became Queene of all creatures, whē she was made mother of the Creatour. Which title the very light of Nature doth so shew to be inclosed in the dignity of Gods Mother, that euen some Protestants deny not this title vnto her, namely Supra omnes Regina omnium, Aduocata generis humani, quae Regina appellatur misericordiae. In serm. de laudando Deo in Maria. Oecolampadius, who calleth her the Aduocate of mankind, and Queene of mercy, aboue all Saints, and Angells, Queene of them all, in quam minùs bene affici, reprobatae mentis certum iudicium existimem, towards whome not to be very well affected, I account as a cleare token of a reprobate. Thus writeth this famous, and ancient Protestant, both giuing the Blessed Virgin the two titles which this Minister doth cruelly pursue of Queene of mercy, & [Page 171] Queene of heauen, and also laying as you see the title of reprobate vpon M. Crashaw, who sheweth himselfe worthy therof, for that in all this long discourse about her, he doth neuer vouchsafe to allow her the ordinary stile of Blessed.

27. And further to shew that his hatred against the Mother of Wisdome, hath left him not so much as the least mite of learning, he carpeth at a speach of Tursellinus in her prayse, with such ignorance of Latin, as were shamefull euen in a Grammer boy. For wheras Tursellinus Matrē quippe suam omnipotens deus diuinae potestatis sociā (quatenꝰ licuit) asciuit. epist. dedic. Hist. Lauretanae. saith, that God hath made his Mother fellow, and partaker with him of his diuine power, and maiesty, with this limitation, quantùm licuit, the ignorant Bachelour doth English that clause, as far as it is lawfull, accusing Tursellinus in a long marginall note therupō, of horrible impiety, as teaching eyther that which is good not to be lawfull, or that which is not good to be possible to God. All which is grounded in ignorance of the signification of this Latin word licuit, which doth signify not the lawfulnes only, but also the possibility of a thing This he may find in Calepine, licet, modò significat idem quod fas est, modò idē quod possibile est. He may find it also in Coopers Dictionary. and must accordingly be Englished, as in this place, that God hath made his mother partaker of his power, and maiesty, quantùm licuit, as far as it was possible, or a creature might be capable of, insinuating the Principle receaued in Catholike Diuinity, grounded on Scripture Luc. 1. v. 49. He that is mighty hath done great thīgs to me. , that the measure of the grace, and perfection bestowed on the Blessed Virgin, is the power of God, and the capacity of a creature: agreeable to which S. Anselme saith, that the purity of Gods Mother was requisitely such, as greater vnder God cannot be Ansel. de concept. virg. c. 18. imagined. And to me it seemes a wonder, that this Bachelour should mislike those titles in the Virgin only, which the Scripture alloweth euery Saint, to be 2. Petr. 1. v. 4. diuinae consortes naturae, partakers & consorts of the diuine nature, & consequently of power & maiesty, which is inseparable frō that nature to be Rom. 8. v. 17. heredes Dei, & coheredes Christi, the heyres of God, & fellow-heires with Christ. And in what are Saints fellowes with Christ, but in his Fathers Kingdome? Or in what doth that consist, but in honour, glory, power and maiesty? In the diuision of which blisfull inheritance, the greatest portion by all titles, and rights, is due to the Mother, [Page 172]howsoeuer the Bachelour wonder at it, saying, that God hath deuided his Kingdome with a Creature, euen with a woman, and rage against it o ye heauens, be astonished at this! Where he calleth her woman by contempt, not finding any thing in so glorious a creature that might seeme contemptible but her sexe, he casteth that in her teeth, which God by being her sonne made sacred, and venerable to the very Angells. The same loue to the Virgin makes him vtter this notorious vntruth, pag. 64. that in our Ladyes Psalter we turne the Psalmes from Dominus to Domina, from God to our Lady. For that Psalter compiled by S. Bonauenture, doth not turne the Psalmes of Dauid vnto the B. Virgin, but maketh a new Psalter of Psalmes, and Hymnes in her praise, following therein the phrase, and imitating the stile, & taking often the very wordes, which he doth so temper with his owne that they may suite with all, and not exceed the dignity of the Virgin. But the Bachelour is so distempered with malice, and want of affectiō towards Gods mother, that to him euery thing seemeth to sound of blasphemy, that tasteth of her honour: a manifest signe of a reprobate, as you heard Oecolampadius auouch, to which reprobate sense we must leaue him, beseeching the mother of Mercy, and Wisdome, that by her powerfull intercession he may be reclaymed, wherof I should haue greater hope, would he appeale from the Diuell the Father of falshood, to her the Mother of God and truth.

[Page 173]

THE SECOND CHAPTER. OF His slaunders, concerning Scriptures.

THE Bachelour hauing discharged his duty to the Pope, done his deuotions to the B. Virgin, by rayling on the one, blaspheming the other, lying against both; passeth vnto holy Scriptures, making great shew of respect and reuerence towards them, with as much truth as former Heretickes haue done, who by counterfayte deuotion to Scripture raysed lamentable tumults in the Church. Nothing was more rife in the Arians mouths, thē this brag, that they were Scripturarum discipuli, Maximinus Arian. oro & opto scripturarum esse discipulꝰ. August. l. 1. contra Maxim. initio. Schollers in the booke of God. By this pretēce of Scripture (saith Tertullian) hereticks seduce the weake, they make the meaner stagger, they weary and tyre the learned in praescript. c. 15. , knowing that by this kind of weapons only, aut nulla, aut parùm certa victoria ibid. c. 19. they cannot be conuinced, or not so euidently, but they may by some phantasticall shift ibid. c. 16. euade. This is the cause that nothing commeth out of their mouth which they doe not adorne with some wordes of Scripture Vincēt. Lyrin. aduersus haeres. c. 35. priuately, publickly, in their speaches, in their bookes, abroad, at home, at table, in the streetes, the wordes of Scripture doe so flow from their mouth to make men belieue that they haue [Page 147]the spring therof in their harts, as Vincentius Lyrinensis cōplaineth, cloathing their woluish senses with the soft woll of Gods sacred Act. 36. word. And because Catholikes refuse to stand to Scriptur [...] only, as Nō ad Scripturas prouocā dum. Tertull. praescrip. c. 16. Heretikes declare the same, appealing from the [...] to the Churches Vt diuinum canonem secundū vniuersalis Ecclesiae traditiōes interpretētur. Vincent. vbi supra. c. 38. iudgment, from Scripture interpreted by the fancy of priuate men, to the same, declared by the spirit of truth, which shall neuer forsake the true Ioan. 25. v. 26. Church▪ which practise though in truth it be an honour, and not a contempt of Scripture; yet it is a wonder to see what an vproare in all ages Heretikes haue made herupon, accusing Catholikes as denyers of Gods word, followers of the traditiō of Ariās, apud Aug. cont. Maxim. l. 1. initio. men; in which veyne M. Crashaw bestoweth fou [...] his twenty wounds, treading the steps of his damned predecessours Nestoriās, apud Vincent. aduers. haeres. c. 42. , which though they be very triuiall cauills, & old Babells, wherwith euery Minister commonly when he commeth to the Crosse, playeth the foole in pulpit, answered by vs many hundred tymes; yet out of ambitious vanity to be thought the first discouerer of the whores skirtes, he dareth say, that they are rare thinges which haue not bene often touched by many, wherat the learned will laugh, whē they shall heare them; though I confesse he hath added some few falshoods more impious, new follyes more ridiculous then euer any perchaunce did before him; specially in the two latter of these foure, that euen Turkes will abhorre his prophanesse in the one, and children laugh at his ignorance in the other, which I dare promise the Reader this Answer shall make apparant, to be spoken in rigide truth, without any exaggeration at all.

An answere to the fourth wound or slaunder; That the Popes Decretalls are made equall to holy Scriptures.

2. THE first of these foure, & his fourth wound, he sets downe in these words: In the Decree the Pope shameth not to affirme, that his Decretall Epistles are numbred among the Canonicall Decretum d. 19. c. 6. Scriptures. This all know to be an old worme eaten carp, which hath bene so often brought to the table, and discouered [Page 175]to be a meere cauill, that I wonder men do not loath the very sight therof; yet the Bachelour to make the same more pleasant, addeth the sauce of a new lye, that this is the saying of a Pope. The Pope (saith he) shameth not to affirme. But first I demaund of him the Popes name, was it Pope Ioane, or Pope Gyn, or Pope Geffrey? Gratian Vide Posseuin. in Apparatu sacro. the Author of the Decretum (a booke so called) was neuer Pope, except he were created in the Cōclaue of the Bachelours idle braine. Hath he not cause to be ashamed at his folly, or fraud, not to distinguish betwixt sentences of priuate Gratiā and his Decretum is accused often of ignorance & errours by Catholiks, namly by Bellarmine l. 4. de Rom. Pont. c. 10. lib. 2. de Cōcil. c. 12. l. 1. de sacr. matr. c. 5. Authors, & Definitions, and Decrees of Popes: and this is one new trick of falshood. Secondly he chargeth vpon the Canon-law, that doctrine which euen in that place the new reformed booke of Gratian denyeth in expresse termes, putting a maine difference betwixt diuine Canonicall Scriptures, & Popes Decretall Epistles, declaring that the saying of S. Augustine, cyted out of a corrupt copy of that Fathers workes Bellar. l. 2. de Concil. c. 12. by Gratian, that might seem to magnify the Canonicall Epistles of Popes, was not referred to the Decretalls, but to the Canonicall, & holy Quae quidē sententia B. Augustini nō ad decretales Romanorum Pontificū, sed ad Canonicas sacras Scripturas referēda est. Decr. dist. 19. c. 6. In canonicis. Scripture. Which note the Bachelour doth acknowledge, and no meruaile (saith he) though they confesse it: For the name of Decretall Epistles of the Popes, was to get, and to beare many a fayre yeare after his dayes: where his ignorance of Histories might be shewed by many Decretal See their Epistles tom. 1. Concil. Epistles of Popes, as of Anacletus, Alexand. Victor, Anicetus, Marcellus, & others, that liued many a fayre yeare before S. Augustine. The Decretall Epistles of S. Leo Pope, Protestants themselues do not doubt of, who liued in S Augustines tyme, and was made Pope not long after his S. Augustine died 430. S. Leo chosen Pope 440. death. Likewise the Decretall Epistles of Innocentius the first, are no lesse certaine and vndoubtedly his, who liued in S. Augustines tyme, and dyed some yeares before Innocentius anno 417. him, as all that haue any acquaintance with antiquity do know. So that this cauill is eyther foule ignorance, or a faire lye. But that which is most to our purpose, the Bachelour cannot deny, but that a distinction betwixt the authority [Page 176]of diuine Scriptures, and Popes Decretalls, is expressely taught euen in this place, whence he would inforce the contrary doctrine, which is not ignorance only, but impudency also.

2. Thirdly he doth peruert the playn and cleare meaning of Gratian in that place, which I will shew out of that very distinction, the more largely to stop the mouth of this Minister and his Mates, who still come forth with this trishtrash, & triuiall slaunder. For I demaund of him, seeing his Conscience speaketh that he hath perused the whole scope of this place, whether he doth not know that Canonicall Scriptures, or writinges doe not there signify holy, and diuine Scriptures, but Codicem Canonum, the Booke of Canons or Decrees of Generall Councells, to which (and not vnto diuine Scriptures) Gratian intendeth to proue in that distinction, that the Popes Decretalls are equall, as appeareth both in the beginning, ending, & body thereof. The beginning is, De See the beginning of the 19. distinctiō 1. part. Decreti. Epistolis Decretalibus quaeritur, an vim authoritatis obtineant, cùm incorpore Canonum non inueniantur. The question is, whether the Decretall Epistles be of authority, seeing they are not found in the body or booke of Canons. This is the question, which Gratian handleth in that distinction, and maketh answere in the wordes cited by the Bachelour, that the Decretall Epistles are reckoned among Canonicall writings, concluding in the end with these words: Titulus cap. 6. Decretales ita (que) Epistolae Canonibus Conciliorum pari iure exequantur. The Decretall Epistles haue right to be equalled to the Canons of Councells in fine distinctiōis 19. . It is then playn, that a distinction is made by Gratian betwixt Canonicall writings, and holy Canonicall Scriptures; and that the Popes Decretalls are said to be of equall authority with the first not with the second. Which is yet more playnly set downe in the body of the distinction in the words of Nicolaus Pope about this matter, bringing many arguments, that the Decretall Epistles of Popes, that are not in the Booke of the Canons of Councells, are to be reckoned Canonicall, and of authority to bynd. If cap. Si Romanorum. (saith he) the Decretall Epistles of ancient Roman Bishops were not to be admitted, because they are not inserted into the Codex [Page 177]Canonum, the Code of the Canons; then neither the constitutions of holy Gregory, nor of any other Pope are to be receiued, because they are not written in the booke of Canons. Ita (que) nihil refert (saith he) vtrum fint omnia necne Decretalia Sedis Apostolicae cōstituta, inter Canones Conciliorum immista, cùm omnia in vno corpore compaginari non possint. That is; It imports not though all the Decretall Epistles of the Apostolicall Sea be not ioyned with the Councells, seeing that all could not be compacted into one corps, or booke. Thus writeth the Pope, cited by Gratian. By which it is euident, and by the whole scope of that distinction, that Canonicall writings signify in that place the Code of Canons, and not holy and diuine Scripture. What shall we think then of the cōscience of this Bachelour, which speaketh that he hath diligently perused the whole scope of this place, and yet so notoriously falsifyeth the meaning thereof?

The fifth slaunder; That the Popes Decretals are of more authority, then diuine Scriptures.

[...]. THE second Babel about holy Scriptures, and his fifth wound, is, that we not only equall, but also prefer the Popes Decretalls, before the holy Scripture: for this ambitious Bachelour will needs proceed to higher degrees of slaunder, not ceasing to clymbe till out of hatred to the Pope, he become graduate in Atheisme, & a plaine Atheist, as you shall heare in his next wound. This Babel [...]he seeketh to rayse vpon the words of S. Boniface our Countreyman, famous for sanctity, and learning, who conuerted a great part of the Germayne Nation vnto the Christian fayth See Baron. tom. 9. ann. 722. 723. 724. & seq. , and was therfore called the Apostle of Germany, where he endured a glorious martyrdome for that cause Vide Baron. an. 755. . This blessed Saint and Martyr sayth: That Decret. d. 40. in appendice ad cap. 6. all men do so much reuerence and respect the Primacy of the Apostolicall Roman Sea, that they seeke some part of the disciplyne of holy Canons Nōnullam Sāctorum Canonum disciplinam: which the Bachlour trāslateth much of the discipline of holy Canons, putting in to the text much of his owne. and of the ancient Institutions of Christian Religion, rather from the mouth of the Bishops thereof, then eyther from holy Scriptures, or the Traditions of Ancestors: and that therefore if the Bishop of Rome be zealous of Gods glory, carefull in his office, irreprehensible in his life, he is able by his doctrine, [Page 178]and example to draw great multitudes of all sorts of professions vnto to Christ, to the great increase of his reward. But if on the contrary side, he be carelesse of his own saluation, and negligent in the Pastor ship of others, he may be cause of the damnation of very many, drawing them by his example & ill life into hell: cùm primo mancipio Gehenna multi plagis vapulaturus: where for the bad performance of his office he shall be punished with many stripes, and scourged for euer with the chiefe slaue or Diuell of hell. This is the doctrine of that decree, and of that blessed Bishop. What can any Protestant reprehend, or mislike herein? Is not the Pope plainly, and dreadfully warned of his duty, and danger euen in his own Canon law? How doth his Canon law exalt him aboue God, which telleth him of his Lord and God, and that h [...] so far from being God, that if he looke not to himselfe, and his office, he may become equall to the Diuell, and fall into the depth of hell? Doth not this sufficiently declare how impudent, and without shame Ministers are, that charge vs, and the Canon law, of equalizing the Pope to God, and setting him in Gods Throne?

4. But loe (saith the Bachelour) what doctrine is here▪ The discipline, nay rather the religion it selfe of Christianity is sought for, rather at the mouth of the Pope, then at God mouth in holy Scriptures. Thus he wrangleth at words; but can any man be so simple, as not to see the vanity of this cauill [...] For it is cleare that in the former wordes of S. Boniface is registred a matter of fact not of doctrine, a History not a Decree, a Relation not a Definition: there is taught, not wh [...] reuerence, and respect men ought to beare to the Bishop of Rome, but what in their present disposition, and preparation of mind men did beare; and how that might be vsed to their eternall good, giuing them exhortations, and monitions, and examples of good life. If a Protestant of England should write, that the people do more feare the King the [...] God that they be readyer to obey his lawes, then what they are taught to be the law of God, that therfore if the King make good, and pious lawes tending to their eternall saluation, giuing them likewise a commendable example of a Christian life, he may draw great multitudes vnto God, & [Page 179]be cause of saluation vnto many, to the great increase of his glory and reward; might one thence infer, that Protestants of England teach, that men ought to feare the King aboue God, and say, behould the doctrine of the Church of England, the King is feared aboue God, his law obeyed more then the law of Christ? Were it not great babery not to distinguish an historicall narration of a matter of fact, from a doctrinall definition of a point of faith? Nay this doctrine that Christian religion doth rather depend of the Pope, then of God, which our Bachelour doth charge vpon S. Boniface, was so far from his mind, that he doth teach the contrary expressely in the very Canon before cyted, that Christianity doth depend on the Pope post Deum, after God, secundo In eadem appendice ad ca. 6. dist. 40. post Deum loco, in the second place after God. Thus you see, you find no so [...]ide, & substantiall obiection in all the Bachelours woūds, but the higher he climbeth, want of iudgment, and conscience doth more and more shew it selfe, as shall yet more clearely be demonstrated in the sixt wound.

The sixt wound; In discouery wherof the Bachelour giues aduantage vnto Atheisme.

[...]. THIS Babell-builder not content to haue made the Popes Decretalls with the wings of his owne inuentions fly aboue Scripture, by a new deuise, he breatheth such [...]pirit and vigour into them, as you shall see them pitched a [...]oft by an Atheisticall slaunder, many millions of miles aboue God. In which conceipt and impious cauill he taketh such pleasure, and delight, that he saith, the blasphemy shall [...]ut, and this Babell vp, though thereby God himselfe be throwne out of his Throne. This Atheisme (saith he) and [...]mpiety is such, as if it had but crept into some secret Pamphlet, I [...]ould neuer haue brought it into light: but being registred in the Glosse of [...]heir law, a booke of so great authority, and so common in the handes of all the learned, I cannot but discharge my duty to the truth, though it his loue vantage to the Atheist, and Libertine. Thus he professeth his loue to God, and to the Pope, resoluing to make them fall both togeather, if he cannot ouerthrow one without [Page 180]the other. By which you may see the progresse in perfectiō their Ghospell hath made, whose Peosy in the beginning was rather The rebells of Holland at their first rising against their Prince, set vp a banner with the Turkish armes & this poesy, Plutost Tures, que Papa [...]x. Turkes then Papists, but now they mount higher by the winges of M. Crashawes charity, ready to be rather Atheists then Papists. Then they were ready, rather thē receyue the Pope, to deny The Pope is a more dā gerous enemy of Christ then the Turke. Horne, in his booke of the Q. Supremacy against Felton. Christ: now they will help away with God also, rather then haue the Pope to be his Vicar. And hath not this Minister thinke you, a very tender conscience, who out of duty to the truth, cannot hold his peace, though such wordes vampe from his mouth, as may giue aduantage against the most soueraigne of all truths, the very sunne of all verityes, that there is a God? But seeing (as he saith) he cannot be silent, let vs with horrour heare hi [...] discharge his duty to the Diuell, wresting, and wringing the wordes of a Glosse to a blasphemous sense, which may comfort Atheists, as he doth confesse.

6. These are the wordes on which this Babel is built, to wit, a Glosse vpon a chapter of the Decretalls contayning a verse taken out the [...]6. of Salomons Prouerbs. Obserue (saith the Glosse) that these words are not the wordes of the Pope, but of Salomon: but because that text of Salomon is here canonized by the Pope, therefore it is of credit, and implyeth necessity of being belieued; or it bindeth as strongly, as if it had beene pronounced, or vttered by the Pope, because we make all those things as good as our owne, vpon which we bestow or impart our authority. Hauing cited these wordes, this hypocrite falleth to his prayers, crauing mercy of God a haue nothing to doe with this vnchristian blasphemy and wicked worke of darkenesse; Lutherans did vse to say, they would rather fight for the Turk vnchristened then for a Turke Christened, meaning the Christian Emperour. Erasm. in Epist. ad frat. inferioris Germ. yet few lynes after he saith, he cannot let it alone, but must needs medle with it, euen though he giue Atheists thereby occasion to deny that high, and holy God, whom he will seeme to craue mercy of. But did he indeed belieue, that there is a God, who heareth prayers, and seeth harts, he durst neuer haue presented vnto him his hart, fuller of hatred to the Pope, then of loue to him, from [Page 181]which proceed three fraudulent tricks heere vsed by him to raise this Babel that giueth aduantage vnto Atheists. First he doth wittingly misconster the playne meaning of the Glosse, giuing it this impious sense, that the wordes of God, are not of as good authority as the Popes: and that they are to be belieued, not because they are Gods, but because the Pope hath pleased to put them in the Canon law; which doctrine the Glosser neuer dreamed of, who by canonizing the sentēce of Salomon, The Glosser by canonizing the words, of Salomō doth not vnderstād the making them Canonicall Scripture, but only a part of the Canon law, or a rule in the Ecclesiasticall Court. doth not vnderstand the making it diuine, and Canonicall Scripture, but the making it a Canon law, with authority to bynd, or a rule to decide doubts in the Ecclesiasticall Court: which authority a Prince that can make lawes, may giue to a place of Scripture, if he doe vtter his law in wordes thereof. For all sentences of Scripture, though truths which must be belieued, haue not the necessity to bynd as lawes, but some only as directions, and counsells, which may be made lawes of a Common-wealth, eyther ciuill or Ecclesiasticall by the Princes, & Gouernours therof. This sentence of Christ, for example, he that striketh with the sword, shall dye by the sword, is a truth, that such as strike with the sword, though perchance they do not kill, yet deserue the punishment of death, which is a law in some Countreys. Now suppose that the Parlament intending to make a law, that those that go into the field, or fight with eminent danger of their liues, be punished with death, should set downe that law in these words of Christ, Qui gladio percutit, gladio peribit, he that striketh with the sword, shall dye by the sword; should not the Parlament giue to that sentence of Christ the power of a ciuill, and politike law, which it had not before? Should not they bestow & impart their authority vpon it? Should not they authorize that part of Scripture to be a part of our Cō mō law? Is there any blasphemy or absurdity in this speach? Doth it giue any aduantage vnto Atheisme? Were he not an absurd fellow, or an Atheist, that would therupon infer, that the Parlamēt gaue diuine authority vnto that sentence? That the word of the Parlament is of more authority then the word of God? All which Babels, and many moe, pag. 74. this Babel-Bachelour doth infer out of the saying of the Glosse, [Page 182]that a sentence of Salomon, was inserted by the Pope into the Canon law as a rule, or law how to proceed in the Ecclesiasticall Court. Now hath he not religiously discharged his duty to truth, and giuen Atheists vantage where they had none? Is not this proceeding to be detested by all that haue eyther religion, or conscience in them?

7. Secondly, he doth conceale from his Reader, that these wordes of the Glosse, both in regard of their harsh sound, as also because they are grounded vpon a grosse ouersight in the Glosser, in all the latter Editions of the Canon law, reformed by Gregory the 13. are left out; so that now they should not be seene so much as in a secret Pamphlet, did not such children of darknes as our Bachelour is, bring them to light, to giue aduantage vnto Atheists, to obscure the light of all truths, that God is. And here, M. Crashaw, I cā not but charge you vpon your Allegiance vnto God, to discharge your duty to the truth, and shame the Diuell, by taking away the vantage you may haue giuen Atheists; are not these words indeed left out in the latter impressions of the Canon law I named? Heare his answer, & then iudge of the religion of the Minister. If (saith he) they haue left it out in any latter impression, so it be with open confession, and detestation of the fault, it is well, but sure I am, it is in the impression I haue, and in all other which I could borrow: & further I do not know any Pope or Popish writer, that hath with authority, and allowance, condemned and reproued this Atheisme: If they know any, they may do well to produce them. Do you perceaue how he that before was so hoat, to discharge his duty to the truth, now is become so cold in the same duty, that he flyeth from confessing the truth like a Beare from the stake, feeding vs with iffs, & ands, loath to bereaue Atheists of the aduantage he hath giuen them? And not onely doth he conceale the truth, but also against his conscience vttereth a mayne and malicious vntruth, that he could not borrow any impression, where these words were left out, which to be notoriously false, this very Sermon doth conuince, in which he doth cite very often pag. 5 [...] [...] 70. pag. 72 pag. 42. the new impression of the Canon law, corrected by the appointment of Gregory the 13. that of Lyons, and that of Paris, in both [Page 183]which impressions, & all other, the aforesaid recited words are left out: and his iffs, and ands, and humming about the matter doth make it more then suspicious, that he did find them left out in that impression, but would not confesse it, nor discharge his duety to the truth, which by the former flaunder he might haue obscured. And I desire the Christian Reader, specially the Gentlemen of the Temple, to charge M. Crashaw to shew according to his promise the reformed Edition of Gregory the 13. which he did borrow and cyte in this Sermon, wherby they may make tryall of his honesty, and bring this lurking Atheist to light, who vnder pretence of the Ghospell, seeketh wickedly to conuey Atheisme into his Auditors harts, which yet shalbe made more plaine.

8. Thirdly, concerning the errour, & ouersight in the Glosse, for which the former words were discharged, wheras M. Crashaw requireth open detestation therof, he cannot but know, that we do curse & detest it, who seeing he could with no colour of truth charge that errour vpon the Romā Church, vnto which his owne Church doth come much nearer, concealing the same from his Auditours, in lieu therof, fathereth his owne Atheisticall brat vpon vs. For what was that errour, & ouersight in the Glosse? To think that the Sapientiall bookes of Salomon, among which are the Prouerbs, were not Canonicall, mistaking a place of S. Hierome, and of another Glosse, where some bookes ascribed to Salomon, as that of VVisdome, and Ecclesiasticus, were accounted Apocriphall, reading the place, sat citò, sed non sat bene, with more hast then good speed, as M. Morton excuseth his In his Animaduersiōs in the very end. 2. p. Apol. Cathol. Vide De [...]ret. l. 2. tit. 23. ouersights. For a little after the former wordes in that very place, the Glosser moueth the question in termes, whether the Prouerbs, and other bookes of Salomon be Canonicall, & of authority, or no, and answereth, that by the sentence of Hierome, it seemeth they are not, quod (saith he) est valde notabile, which is a thing much to be noted. And it is in very deed notable to discouer the fraud, and perfidious dealing of this Bachelour, who seeing he could not charge the Church of Rome with this errour, that Salomons bookes are not Canonicall, knowing we admit not only the Prouerbs, but also [Page 184]the bookes of VVisdome, and Ecclestasticus, which Protestants reiect, he giueth vs quid for quo, insteed of this errour and ouersight of the Glosse, caused by ouer hasty reading the words of S. Hierome, such an horrible blasphemy and monster, as could scarse fall into the imagination of man: which impiety against God, and iniury vnto vs, Protestants may better vnderstand by this example. Luther not out of ouer sight, as this Glosser, but obstinately doth reiect the Epistle of S. Iames, calling the same contentious, swelling with pride, and not worth a Praefat. in Ep. Iacobi: contentiosam, tumidam, aridam, stramineam. in edit. Ienensi. rush. If one to comfort Atheists should charge Luther, and the whole Protestant Church for his sake, that they teach, that holy Scripture, and the word of God is contentions, prowde, not worth a rush, were not this wicked and perfidious dealing? might not Protestāts iustly, and would they not bitterly exclayme against vs? who yet are so blinded that they permit their Bachelour to build such wicked Babels against vs, to father such falshoods vpon vs, making that mistaking of one Glosser, doubting of the Canonicall authority of one booke of Scripture, a deniall, and contempt of all Scripture, and euen of the knowne word of God in the whole Catholick Church. I want wordes to expresse this wickednes, which therefore, I leaue to the ponderation of the Reader, & what a Church that is, which permitteth, and in what dreadfull danger they are, that heare such Preachers, who couertly seeke to strengthen Atheisme, shewing that their owne iudicio [...] Protestant writer Hooker In his Ecclesiasticall Hierarchy. had reason to conceyue much feare, that Puritans, and such hoat-spurrs, and enemyes of the Pope, as this Bachelour, vnder colour (saith he) of rooting out Popery, will make in the end a way for Paganisme, or for extreme Barbarity to enter.

9. In the same wound he doth notoriously slaunder our learned Countreyman Doctor Heskins, which though in regard of the matter they may seeme light and nothing, compared with the former, yet they be great tokens of his great malice. Doctor Heskins in his Parliament of Christ tells a story of one whom he heard vpon the reading of the booke of Ecclesiastes, earnestly say, that it was a naughty l. 1. c. 2. fol. 7. booke. What [Page 185]was he (saith the Bachelour) that spake it? a Protestant? No a Papist. Which is more then Doctor Heskins saith, though he make it his answer. For the man rather seemes to haue beene a Protestant, seeing vpon conference had with the Doctour vpon the matter, he seemeth not to haue yielded to the definition, and doctrine of the Church, which seemeth the Protestant practise of priuate spirits. Secondly, he said Doctor addeth of a Gentlewoman, Heskins ibid. that hearing a [...]ext of Scripture, which seemed more liuely to describe the [...]hamlesnes of some womē, & their immodest behauiour vnder hedges, thē her bashfulnes could well endure, said, that [...]he would no more belieue Scripture, for it was naught. Heere the Bachelour asketh againe, what was she that said this? His answere is, which he pretends to set downe in Doctor Heskins wordes, A vertuous Catholick Gentlewoman, and [...]ne that feared God. Here is another trick of the Bachelour, [...]dding the word Catholicke, which is not in the Author, [...]hough the Bachelour might perchance very probably [...]hesse by her blushing at womens shameles immodesty, that [...]he was not like those Godly sisters that goe weekely (as I [...]m informed) to gossip with him to Pemlico. Thirdly he [...]hargeth Doctor Heskins, that he telleth these storyes rather with approbation, then with any detestation of them, which to be a manifest slaunder, the wordes of Doctor Heskins which follow vpon this story declare. May not this (saith he) [...]rieue a Christian hart, that the Scriptures, Gods holy word should be [...]us blasphemed? Is this to approue those sayings? Doth he not detest them as blasphemyes? Doth he not openly condemne them? How doth malice blynd this Bachelour, that dareth vtter such open and impudent slaunders?

10. I omit his other cauils at Doctor Heskins his sayings, as his accusing him of blasphemy, for saying, that the song of Salomon seemeth wanton in the outward face: that the Book of the Preacher seemeth vehemently to diswade from wisdome Here the Bachelour doth also falsify D. Heskins, making him say of the whole booke what be spe [...]keth of one only sentēce therof. : that some speaches of Scripture a modest man cannot repeate without blushing, which the holy Ghost did purposely vtter, that modest men should speake them with blushing, that others might see their owne shame, not blushing to do what the modest blush to [Page 186]name. These cauils I say, the Reader of himselfe doth see to be foolish, which D. Heskins brings to proue, that it is not conuenient that ignorant people should commonly read the Scripture in their vulgar tongue, which doth much distast our Bachelour, because he saith in another place His 3. wound. pag. 62. had his women, & vulgar people the Bible in their mother tongue, they would startle, & hearing in pulpit some doctrine they do not vnderstād, would soone say, that is false doctrine: which whether it be good discipline or no, Pride. that women should by the Bible in their mother tongue, get tongues of Mothers, presuming to teach their Fathers; and of sheep that should heare the voice of their Pastours, Disorder. become shrewes, chiding them out of pulpit, as he maketh his vulgar people to do with the Italian Fryer Bernardinus de Busto: whether this (I say) be good discipline, and whether reading Scripture in the vulgar tongue be not worthily forbidden by the Church of Rome, if it do produce the former effects of startling, correcting their Pastours, and some saying they know not what, these things I remit to the iudgment of any prudent Protestant, or discreet man. I am sure, had this order byn kept with this Bachelour in this Sermon made at the Crosse, to wit, that men might haue soone said, that is false, that is a lye, that is a slaunder, that is folly, knocking such Babes of Babel on the head straight, as they came thicke and threefold out of his mouth, he might haue bene, I dare say, interrupted so often, that he would not haue ended in a yeare. But the Church of God, and God himselfe doth rather require, that women, and vulgar people haue the eares of daughters, then the tongues of mothers, not to startle from the beaten way of the faith of their Ancestors, when they heare any doctrine preached they do not vnderstand, nor so soone say, that this is false doctrine, but enquire modestly of their Husbands at home, or of others that are more learned. But you M. Bachelour, that like startling, and soone-saying, why do you reiect D. Heskins his Gentlewoman, that did both startle, and soone-say, reiecting the booke of Ecclesiasticus, iumping with you, both in a chiefe point of your beliefe, as also in the very principle therof, of following her priuate spirit?

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The seauenth slaunder, or wound; That Images are made Lay-mens bookes.

11. HIS seauenth wound, but fourth Babel, about Scripture is, that we make Images books for Lay-men insteed of Scriptures. And marke (saith he) how this wound hath bene made deeper, and wyder. First they taught, that the Scripture and Images togeather were good bookes for Lay men. Then that Images without the Scripture were to be accompted bookes for Lay-men. Now at last Images are easier, and readier, and therefore better bookes for Lay-men then the Scriptures. Thus according to his fashion doth he clymbe, buylding the Babel of slaunderous falshoods, one vpon another, without any ground; that still in the end the Babel falleth on his owne head, leauing him buryed eyther in horrible Atheisme, or extreme ignorance, or both, as you shall see clearly by this seauenth wound. For on what doth he build Babel? Vpon a meere bable, or babery rather, that I doubt not, but euen Protestāts themselues will laugh at his grosse mistaking, and wonder at his intolerable impudency, obiecting his owne more then babish ignorance, as a wound of our Church. All this high Babel-building of our Church in a worse and worse doctrine is grounded vpon his childish reading amisse the words of Peraldus, who is made Prince of the doctrine which ioyneth Scriptures, and Images in the same commission (to vse his phrase) to be Lay-mens teachers. Thus he readeth Gulielmus Peraldus summa virt. & vit. tom. 1. c. 3. Peraldus: Vt Scripturae litterae sunt Clericorum: sic Scriptura, & sculptura litterae sunt Laicorum. As Scriptures are the bookes, and containe the learning of the Clergy; so Images and Scripture are the learning and bookes of Lay-men. Thus he. Where first you may note, that wheras in the Latin commission by him cyted, Peraldus giueth Scripture the first place, the Bachelour putteth in the English Images before them, which may be thought malicious in him, who is so exact, and curious to carp at the placing of our words one before another, that because Scribanius, euen in a verse, placed the Virgin before Christ; ‘ [Page 188]Ergo Parens, & Nate meis aduertite votis.’ He doth thence gather, Iesuits. that he Marshals them in the order of his iudgment, and affection, and that as he placed the Virgin before her Sonne in his verse, so we all do prefer and giue her the precedence in the deuotion of our soule.

12. But indeed the true sentence of Peraldus hath not Scriptures at all, which the Bachelour put in to haue occasion to rayle at the Pope, as though he had made them to be left out in latter writers, for the wordes are, Pictura, vel sculptura litterae sunt Laicorum Tom. 1. summae virtutum & vitiorū. de iustitia part. 6. quae est de dulia. c. 3. , paynted or carued Images (of Christ, and Saints, and historyes of their liues) are bookes of laymen. Where you see the Bachelour was eyther blynd, that he could not discerne betwixt Scriptures, & Pictures, or rather wittingly mistooke the word, to take an opportunity to build by degrees his Babel, which may seeme probable, hauing had good experience of his truly imoderate, and insatiable desire to cauill, and exagitate the Roman Church vpon euery imaginable fancy, euen though it may giue aduantage vnto Atheists, as you haue heard. And this suspition that he doth willingly take vpon him this ignorance, is strongly confirmed by his quoting the place of Peraldus in such sort, as it might not be easely found, without turning ouer the whole booke, to wit, Peraldus summae virt. & vit. tom. 1. cap. 3. By which quotation there being many thi [...]d Chapers in that Tome, to wit, as many as he doth handle seuerall vertues, the place can hardly haue beene found without turning ouer the whole. Wherfore hauing some security that wee could not discouer his false dealing by tracing his treacherous steps, he falleth bouldly to exagitate the Pope for leauing out Scriptures, which only himself put into Peraldus his sencence. pag. 81. Peraldus (saith he) gaue Scripture so much honour, as to be ioyned in Commission with Images, they two to be ioynt teachers of the Laity: Shamelesse lying and rayling. now comes the great Penitentiary (Lelius Zecchius) and is well allowed by the Pope to leaue out the Scriptures as needles, and to giue all power to Images. Thus he. What can a man say to such impudent, and shameles lying, that Zecchius left out Scriptures in Peraldus? Nay that the Pope did allow him to doe it, where they neuer were? Must Popes, [Page 189]and Catholikes be rayled at, if Protestant Bachelours cannot read? Let any moderate Protestant iudge, whether these be not Babells indeed, shewing babish ignorance ioyned with extreme malice? Which two things ioyned togeathet make this Babe that euen now could not spell his lesson, straight fall on babling Scriptures against the Pope, leaping from Peraldus to him, because they begin with the same letter, in so ridiculous manner, as sobernes it self might smyle thereat. Search the Scriptures saith Christ, and looke on them: pag. 80. and on Images, saith the Pope. How readest thou, saith Christ: it is paynted and grauen, saith the Pope. Thy word (saith Dauid) is my light (not the golden Cherubins:) but non saith Popery, euen in the new Testament [...]e Scripture, and images are lay-mens light. Thus he. Might not [...] Parrat chatter Scriptures as much to the purpose, as he doth, making Christ pose poore men that cannot read, such as Peraldus meaneth, with his question vnto the lawie [...] Quomodo l [...]gis? how readest thou? This forsooth is the new Ghospell: men are not saued by belieuing, but by reading, not by their workes, but by their booke; they must learne their [...]eck-verse against the day of iudgment, when a tatling sister that hath read Scriptures, and can prate of them like a parra [...], shalbe better then an vnlearned Catholick, that hath we [...]t many teares for his sinnes, praying before an Image of the passion of Christ.

13. Touching the doctrine it selfe, that Images are bookes which teach and instruct ignorant men that cannot read, what man well in his wits would deny it? Doth not dai [...]y experience teach, that the Images of Christ as he was borne in great pouerty, and need, in a stable, crucified, full of many sores and wounds, of his flagellation, crowning wi [...]h thornes, and other passages of his life, do help ignorant men to call to mind, and liuely apprehend these mysteryes; mouing them to deuotion and loue, and sorowfull contrition for their sinnes? What needed this Bachelour to search out later Authors to find this doctrine, which most ancient Fathers teach? Thus S. l. 9. ep. 9. ad Serenum Massiliens [...]m. Gregory writeth; Quod legentibus Scriptura hoc idiotis praestat pictura cernentibus; quia in ipsa etiam ignorantes vident quod sequi debeant; in ipsa legunt qui literas nesciunt. [Page 190]What Scriptures teach the learned, the same things doe pictures teach the simple; Pictura quasi Scriptura ad memoriā filium dei reducit. Idem Greg. lib. 7. epist. 54. in them the ignorant behold what they ought to follow; in them those read which cannot read. This is the doctrine of this learned Father aboue a thousand yeares agoe, which the Bachelour doth so wonder and rage to find in moderne Authors, as though we were not to follow the doctrine deliuered vnto vs by the ancient Doctors of Gods Church.

14. Concerning which, you are to note two other false and fraudulent trickes he vseth to make our doctrine seeme more harsh. The first is, to extend as generally spoken of all Lay-men, what all our Authors he bringeth, speake namely, and expressely of ignorant Lay-men onely; Laicorum qui nesciunt litteras See Peraldus, lo [...]o citato. (saith Peraldus:) Pictures are bookes for such Lay-men as cannot read, ijs qui litteras ignorant Zecchius in sūma moral. Theolog. c. 90. art. 18. p. 609. (saith Zechius:) such as know not the letters: simplicibus & idiotis, for simple people and idiots, saith Feuardent. lib. homil. pag. 16. & 17. Feuardentius: this is one notable fraud, and falshood often reiterated in this wound, to incense Lay-men against vs, as though they were forbidden to read Scriptures, and sent to looke on pictures; among whom many are learned, and able to vnderstand Scriptures in Latin, or any other learned language, aswell as diuers Church-men. Secondly, because Feuardentius saith, that simple people, and idiots, do more easily and in short tyme learne the mysteries, & miracles of Christs life, then they could by reading Scriptures, he doth charge him to teach, that Images are better bookes then Scriptures, which he calleth, Popery growne to his full ripenesse strange & fearfull doctrine, which in truth is but his owne strange and fearefull lying; there being no mention of (better) in Feuardentius Ex Imaginum contēplatione discunt facilè & breuiter simplices & idiotae illa diuina mysteria, miracula, & opera, quae ex sacris libris aut vix aut nūquā percipere valeant. his sentence. And this inference (they are readier, and easier, and therfore better bookes) is not ripe, but rotten geare, or rather such green, and childish stuffe, that I wonder to see the same brought by one that may seeme to be come to the ripenes of reason For who doth not know, that the best bookes are not euer easiest, nor the easiest euer best. The bookes of Aristotle in Philosophy are accounted best, and yet are most hard: nay if we belieue the holy Fathers, no booke harder then holy [Page 191]Scripture, which S. Ambrose tearmeth a sea of deep knowledge, and enigmaticall sentences Mare est Scriptura diuina, habens in se profūdos sensus &c. epist. 44. : in which saith S. Multis & multiplicibꝰ obscuritatibꝰ &c decipiuntur qui temerè legunt: quibusdā autem locis, quid vel falsò suspicentur, non inueniunt. lib. 2. de doctr. Christiana c. 6. Augustine, many are deceyued, which rashly read it: and in some places is so deep (saith he) that we can neyther suspect, nor imagine what meaning it hath. May one hence infer that Scripture is not the best booke, because it is hardest, and darkest, and in some place almost impossible to be vnderstood? May M. Crashaw be thought to be come to the vse of reason, who maketh this inference, so void of reason, which euen children know to be false, who learne first the easiest books, but not the best? Might not the Church of England with more credit haue sent their Bachelour with his Babels to some schoole among children, then choose him as their Champion to wound the Church of Rome with his babish reading, fond arguing, and childish chattering of Scriptures?

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THE THIRD CHAPTER. THE Eight wound, and slaunder, concerning adoration of holy Images; where the Catholike doctrine in this point is shewed to be far from Idolatry, and false worship; & M. Crashaws manifould slaunders, & corruptions of our Authors are so discouered, that, will he stand to his word, he must publikely recant at the Crosse.

THE spirit of pride essentiall vnto hereticks our Bachelour doth notably discouer throughout his whole Sermon, but most singularly in this eight wound, cō cerning worshipping of Images; where he accuseth the Church of Rome, and all our approued Authors throughout all ages successiuely since the dayes of Aquinas, for teaching fearefull doctrine, and mayntayning horrible Idolatry, to wit, that Images of Christ, or Crucifixes are be worshiped as God himself is, with diuine worship pag. 82. He doth confesse pag. 85 that this imputation is generally cast of by Catholicks with this answer, It is not so, it is but an ignorant and malicious slaunder, for the Romish Church giues only a certaine reuerence to holy Images, but doth not worship them at all, or at least with no diuine worship pag. 85. . Now can any know better how we [Page 193]honour Images then we our selues? If we generally reiect the imputation of worshiping images with diuine worship, as a false slaunder, how can it be the generall receyued doctrine of our Church?

2. Moreouer he doth acknowledg that some of his owne profession (to wit the grauest and learnedst of their side, who vse to read, and can vnderstand our Scholasticall Doctors) doe take our part herein, ashamed, A friendly admonitiō vnto M. Crashaw putting him in mind of himselfe. as it should seeme, their Bachelours should eyther so grossely mistake, or falsely misreport the doctrine of our Authors in this point of worshiping Images by themselues with diuine worship. And truly, M. Crashaw, me thinkes a man of more [...]g, learning, vnderstanding and iudgment then you may iustly presume your self to be, would suspect his owne ignorance, mistrust his owne weaknes, feare to be deceyued in this case, where all Catholicks stand constantly in it, that you doe them wrong; and some Protestants second them in their complaynt, that you, and such Cauillers mistake our doctrine, and shoot wyde of our Authors meaning. You say you know your owne weakenes pag. 83. , which if you doe, how can you stand so peremptorily on your owne iudgmēt against so many thousands, partly Protestants, partly Catholickes that contest against you? If you know what ignorance, and learning is, can you so strictly condemne many thousands of Deuines, successiuely in many ages Halensis, Albertus, Bonauentura, Richardus, VValdēsis, & others whome M. Crashaw citeth in his magent pag. 83. , confessedly learned, as their excellent workes doe witnes, and of great sanctity, and grauity, as the histores of their liues doe credibly report, of being so sottishly blynd, that they taught, wrote, and sought to proue by many arguments, that a stock, or stone is to be worshipped & prayed vnto, as God himself is? Which errour is so voyd of sense, that I doubt, whom I should think more blockish, the man that indeed doth teach it, or him that can perswade himself that any learned man doth teach it.

3. But no buckler of defence can saue the Church of Rome from the deadly wound of his tongue; neyther respect vnto the learning of all Christian Deuines, so many in nū ber, so renowned for knowledge, and famous for sanctity in [Page 194]all ages, since the dayes of S. Thomas, nor loue to the brethren, and professours of his Ghospell, whom nothing but euidence of the truth could moue to take our parts, can stay his fury, who like Ismael, whom Scripture termeth serum homine [...] Gen. 16. v. 12. that is, as the English Bible translateth, fierce, cruell, or as a wild asse See the English translatiō, that of [...]eneua printed anno 1595. in the margent. whose hand was against euery man, and euery man hand against him; he layeth about him, wounding whosoeuer come in his way, friend or foe, ancient or recent, Catholike or Protestant, breaking through armies of opposits to lay this slaunder vpon the Church of Rome. And first the ancient Catholike Deuines, namely S. Thomas, he driueth away with a valiant shot of reproaches, saying; they bring wodd [...] pittifull arguments, to fortifie damnable Idolatry; that they do [...] dally with holy things; that they were blind in their vnderstanding, and drunke with Babylons spirituall abhominations. With no lesse fiercenes doth he assault his owne brethren, that durst speake a word in the defence of the Church of Rome, M. Crashawes charity towards his owne brethren. saying, they are eyther ignorant, or malicious, or hollow-harted, whom deuided in these three ranks, he deuideth his charity amongst, pittying the ignorant, scorning the malicious, hating hollow-harted. Thus all the friends of the Church of Rome are put to flight by the valiant rayling of one Bachelour, she remayning alone without friend, at the mercy of his mercilesse tongue.

4. Now, M. Crashaw, before you lay this grosse slaunder vpon her, you may remember what glorious markes of the true Church, the Roman hath; how many Nations she hath cōuerted vnto Christ, how she was the first that taught England to call vpō the sweetsauing name of Iesus; how many Doctours renowned for learning, famous for sanctity, glorious for miracles, haue bene her children; how when your Church eyther was not, or durst not shew her face, she maintayned so many ages togeather alone the name of Christianity in the world, which otherwise might haue perished from mankind. Let so many reasons moue you, not to lay the woūd of this senslesse doctrine to her charge, of worshipping, adoring, & praying vnto a stock or stone, as vnto God, from which you know her childrē do generally disclayme. Nothing will stay our Bachelour. What is said of a beggar [Page 195]on horseback, proueth true of him in pulpit, he will gallop, thinking it a glorious thing to haue liberty to lye, and rayle as he list, without being controlled. For heare how crank he is, and how he craketh, and croweth on his owne dunghill. Let others come (saith he) and conceale her shame, pag. 83. 84. and [...]ide the whore of Babylons filthines, as they will. I say for my selfe, let the tongue cleaue to the roofe of my mouth, if I spare to discouer her skirts, A fond & foule defiance. and lay open her filthines to the world, that all men seeing her, as she is, may detest and forsake her. VVherfore in the wordes of truth, & sobernes, I doe heere offer to this Honourable Audience, that I will willingly come to this place, and recant it with shame, if I proue not apparently to the iudgment of euery reasonable man, that this is the common and generall doctrine of the greatest number of their best approued Authors that haue written in these latter dayes: namely, ‘That an Image of God, or a Crucifixe, especially one made of wood wheron Christ dyed, or that Crosse it selfe, are to be worshipped with [...], that is, with the worship due vnto God.’

5. Thus he, Where, for my part I confesse, that though M. Crashaw doe earnestly say, that he made this defiance being sober, yet cannot I belieue, but before he came to the Crosse to preach against the worshippers of the Crosse, he had offered a morning sacrifice in Malmesey, vnto the God of the enemies of the Crosse Enemies of the Crosse of Christ, whose God is their belly ad Philip. 3. v. 18. , frequent sacrificing to which God, make Ministers feruent discouerers of the whores skirts, and greater deuotes to the pictures of Cupid, and Venus, then vnto the Images of Christ, and the Virgin, specially the holy Crosse, whose tender harts do professe to hate this signe of the Sauiour, and the saluation of Beza. mankind. And that M. Crashaw had not digested that morning deuotion, when he brake forth into this foule, and fond defiance, he may iustly doubt that shall consider, what he vndertaketh to proue, by what meanes, in what manner, & vnder what penalty he doth promise to proue, that it is the generall and common doctrine in our Church, that, the Image of Christ, and Crosse it selfe (not Christ, in, or before it) is to be honoured with the worship due vnto God. This he will proue by producing the greatest number of our latter Authors, which mount to thousands. He will bring not ordinary ones, but the very best; and all this he will performe, [Page 196]not probably, but apparantly to the iudgment, not of the learned alone, but also of euery reasonable man, that if one reasonable man be found in the world, that doth not see apparantly that the greatest number of our best Authors worship the Crosse as God, he will come to the Crosse and recant this slaunder with shame, which promise I much feare the euent will shew, was not spokē in the wordes of truth, though happily it were spoken soberly and wittingly inough, seeking by this shew of confidence to driue deeper into ignorant peoples heades this odious conceyt, that the Catholicke is an Idolatrous religion. Yet that he may haue no excuse to slip hi [...] neck out of the coller of this promise which must draw hi [...] againe to the Crosse to recant, pag. 82. except he will be thoughts deceiuer, and a breaker of his word giuen before so Honorable an Audience, M. Crashaws dealing in this Wound. I will shew (I make no doubt) apparantly to the iudgment of all men that vnderstand Theologicall matters, that he doth not vnderstand the Authors whom he citeth; that he most grossely, and slaunderously peruerteth their playne and pious sayings; that most commonly also eyther he leaueth out, or mistranslateth their wordes which contayne the substance of their doctrine, vttering many falshoods which he could not but know to be such.

6. VVhich that you may better vnderstand, you must know there are two opinions among Catholick Deuines, Two wayes or māners to declare, or practice honoring Images of the Church. or two wayes to declare the manner of worshiping the Images of Christ, or Crosses, which yet, as you shall see, come in effect to be both one. The one is to worship the Images of Christ by themselues, as holy things appointed to represent our Sauiour in his passion, or byrth, or some other mystery of his life, by directing, & giuing vnto them some honour, and reuerence, inferiour vnto diuine, and lesse then is giuen vnto any holy man; and this honour is only a reuerent, or respectfull vse of them, like vnto that speciall care and respect, with which men vse to keep things that be [...]ong to the person they dearely loue, specially when the same doth liuely represent him, and are left, or giuen in memory of him, wearing them about them, or laying them [Page 197]vp in decent places. This manner of worshiping Images is cleare from the least shaddow of giuing diuine worship to the Images themselues, that euen our friend M. Crashaw could not find any hooke or crooke to fasten that imputation vpon it, which is the opinion of Bellarmine lib. 2. de imaginibus c. 21. & 25. Suares Tom. 1. in 3. p. D. Thom. disput. 54. sect. 5. Saunders De honoraria Imaginū adorat. l. 2. c. 7. and diuers others, that Images are not truly and properly honoured, but in this sort.

7. And as this first manner of honouring Images is pure from any shew of Idolatry, so much lesse would M. Crashaw accuse the other, did he vnderstand the same, which giueth lesse honour vnto Christs Image, then this first; and is so far from giuing diuine worship, that it may rather seeme, & doth so seeme vnto some to giue no worship at all, but only worship Christ with diuine worship, before his Image. For this manner is, that by the image remembring Christ, we worship and honour him, directing vnto him the reuerence which is due, shewing outward signes thereof before his image, as kneeling vnto, kissing, and imbracing the same, referring those acts (as the Councell of Trent teacheth Imaginibus veneratio impertienda, non quòd credatur inesse ipsis aliqua diuinitas, vel virtus propter quam sint colendaes sed quoniam honos qui ipsis exhibetur, refertur ad Prototypa quae representāt. sess. 25. decret. de sanctis Imaginibus. ) to testify the inward respect, and affection we beare towards our Sauiour, resembled by his image; by which signes of diuine worship, though not directed to the Image of Christ, yet done before it, doth redound some kind of honour vnto the very image, these signes shewing the dignity thereof, the greatest an image, as image, can haue, to wit, to represent him whom we worship with diuine worship, whom, did not that image resemble, we would not worship before it. This manner of honouring Images, not by honouring them directly in themselues, but another, in, or before them, both with one and the same act, may be declared by a contrary example of the prophaning, and dishonouring of Churches by the sacrilegious murther of a Priest, or sacred person in them. For that sacriledge, though not done directly vpon the Church, which is not killed, nor the murtherer so sottish as to intend the killing therof; yet by doing the murther in the Church, or neere the Church, the same Church is truly prophaned by that very murther, wherewith the Church is not hurt. And as it were [Page 198]folly to infer, the Church is prophaned by the same act a man is killed, which is murther, therefore the Church is murthered, or that act is a murther of the Church: so likewise it is grosse ignorance to argue, that we giue diuine worship to Christs Image, because the same is honoured togeather with Christ, by one, and the same act, which act is diuine worship of the one, but not of the other. By this you may perceyue that there is small difference if any (as Bellarmine noteth) lib. 2. de Imag. c. 25. betwixt these two manners of declaring the adoration of Images, for both agree that the respect, and honour due, and giuen to the Images of Christ by themselues, is infinitely inferiour vnto diuine, and such as doth not reach to the honour due vnto the meanest Saynt: but is answerable only to the dignity of a signe, or figure to put vs in mind of him, whom we worship as God; and in this all Catholikes agree against the slaunders of the Bachelour, and his Mates. The seeming difference is in the manner, how this inferiour respect and honour comes to Christs Image, whether by a proper and speciall act of reuerence giuen vnto it, which is a more perfect manner of honouring a thing, or by worshipping Christ before the same, many tymes without so much as thinking of the Image, which is indeed most perfectly to adore the Image of Christ, as an Image, whose office is, not to stand for it selfe, but for another, and to make vs only thinke of, & loue, and reuerence him, whom it doth represent, forgetting all other things: as when we cast an account, we only remember the number of 20. 50. or 100. for which the counter standeth, not regarding the same in it selfe, whether it be brasse, or siluer, black or yellow, great or little. This supposed, let vs come to the particuler Authors, whome M. Crashaw traduceth of worshipping Christs Image as God.

8. And first as touching all the ancient, and our approued Deuines successiuely in all ages since Aquinas, the six he quoteth in the margent, in very truth, do in expresse termes teach the contrary in those very places, pag. 83. which might be conuinced by the seuerall testimonies of ech of them: but seeing he doth but touch them by the way, and it should seeme he hath not so [Page 199]much as read them, whom he doth so confidently accuse, I will not stand vpon it: only you shal heare the first, & the last of the six speake for the rest, the rather, because both of them are our Countreymen, famous in former ages for their learning See Posseuine in his apparatu sacro. tom. 1 & 2. . The first is one of the most ancient Deuines Alexāder Halensis liued in the yeare 1240. , who was Maister vnto Aquinas, or S. Thomas himselfe, Alexander Halensis, who in the place by this Bachelour noted, moueth this question, Whether greater honour be due to the Crosse, or to a man. p. 3. q. 30. a. 3. Ille maior honor qui exhibetur Cruci, refertur ad rem significatā, cuius est signum: nō ad ipsam crucem in se. Thomas VValdens. vixit. ann. 1410. Note (saith he) somethings are Images of God by participation, that is, do not only represent, but also haue in them part of the power, wisdome, and goodnes of God: such Images are intellectuall creatures. Other Images are only signs of some benefites we haue receiued of God, as of his incarnation, passion, and such other mysteries of Christs life. VVhen an Image is a bare signe only, the whole honour is referred to the person represented in it, wherupon Damascen saith of the Crosse, that adoring it, we adore the passion of Christ, or Christ stretched vpon it: but when we adore an Image of God that doth not only represent but participate also of his wisdome and goodnesse, we vse the honour of [...], which is due vnto a creature, as it doth participate of the wisdome, & goodnes of God, which dignity the Cross hath not. So that the greater honour giuen to the Crosse, is referred to Christ, whom it resembles, not vnto the Crosse it selfe. Thus writeth this Author, shewing that diuine honour is not directed, or referred vnto the Crosse, or the Image, when we worship the same, but vnto Christ before it. Can any thing be more pious then by help of his Image to remember Christ, and forgetting all other things to loue, and reuerence him before the same, as this Doctour teacheth? The last of the six is Thomas VValdensis, whom M. Crashaw doth no lesse vnconscionably slaūder of honouring an Image of Christ as God, who deliuereth the contrary doctrine in this short but substantiall sentence: To adore Images, saith he, as thinges of nature, though so they signify God, is folly: to adore them as God, or Gods, is Idolatry: to adore them, that by them we may adore God, is piety Adorare eas vt res naturae, quamuis sic mihi significent Deū, fatuū est: adorare eas pro Deo vel Dijs, sacrilegum est; sed adorare eas, vt per eas adoremus Deum, sanctum est. tom. 3. c. 156. n. 6. . [Page 200]And further declaring how by Images we adore God, or Christ in them, he noteth Sicut vident multi quosdam vestitos, qui interrogati de colore vestis, ignorant, quia toti ferebantur in hominem: ita qui adorat imaginem, adorat eum cuius est imago, ita quòd penè obliuiscitur Imaginis, dum prima cō templationis instantia rapitur in signatū. VValdēsis vbi supra. , that as sometymes when wee see a friend whom we dearely loue, though we see his apparell, yet doe we not marke, nor can tell of what colour, or fashion the same is, our affections are so totally imployed vpon his person: so when we deuoutly worship the Image of Christ, we forget in a manner the Image, not marking of what mettall, or colour, or fashion it is, only remembring Christ, and thinking on him whom in that Image we loue, and feare, and worship, testifying our inward affections towards him by outward signes before his Image. Now is this damnable Idolatry? Is this to worship not Christ but the Image of Christ with diuine worship? If we commit Idolatry, as this Bachelour saith, when forgetting all thinges but Christ, we worship him before his Image: then must it needes follow, that Christ is by Protestant Diuinity an Idoll.

9. But let vs now come to our later writers, whom our Bachelour doth specially accuse, promising to bring the very best, and the greatest number, teaching diuine worship to be giuen to the Image of Christ, where you shall see him discouer his owne skirts, and lay open both the nakednes of his learning, not vnderstanding the Authors whom he traduced, and filthynes of his conscience, corrupting their sentences which he citeth; which the particulers here proued against him will make cleare I hope, in the iudgment of euery reasonable man. He citeth the testimonyes of only three, whom he thought, hauing spared no labour to peruse our Authors, to fauour most this blasphemy.

10. The first is Gregorius de Valentia, whom he brings in with this encomion, pag. 83. a Iesuit, a prosessour of Diuinity, as Bellarmyne is, of his owne Sect, whom he makes speake in this manner. It is certayne, that Images are to be worshipped, so as properly the worship shall rest in them, not for themselues, nor for the matter, nor for the formes sake, but for his sake they resemble, and in this sense they are to be worshipped, so as they be whom they resemble, and therefore the Image of Christ as man is to be worshiped with the same worship due to Christ himselfe. Thus doth our Bachelour translate Valentia, [Page 201]vsing three fraudulent trickes in Englishing few lynes. First he makes him say, that Images are to be worshipped, so as properly the worship shall rest in them; but he leaueth out, suo quodam modo Sic quidem venerādae sunt Imagines, vt ipsae quo (que) propriè suo quodā modo sint terminus venerationis. Tom. 4. q. 24. pūct. 2. , that is, in a certayn manner of their own, or proper and peculiar vnto Images; which wordes are the winges of his sentence, that make diuine worship fly from the picture to the person of Christ, and therefore the Bachelour did clip them. For this manner proper vnto Images, est tantum relatiuè terminare motum honorationis, is only that Images haue honour giuen them relatiuely, as Valentia here saith, which relatiue worshiping what it is, he declares in his third to me vpon S. Thomas, to which he referreth himselfe in this place in these very wordes: VVhen Nos prototypum ex imagine cogitātes, coram ipsa (que) actionē honorificam, proinde ac si prototypon similiter esset praesens exercētes, velle Prototypi excellentiam protestari, adeo (que) de ipso excitare opinionē excellentē &c. Tom. 3. disput. 6. de Idololatria q. 11. pūcto. 6. it is said (saith he) that the same worship is giuen to the Image, which is giuen to the person represented by it, the sense is, that by meanes of the picture calling to mynd the person represented, and before it doing some act of honour or reuerence, as if the person were there present, wee doe thereby testify, and declare the dignity and excellency of him, whom the picture represents, and so make others that behoulds vs to conceaue reuerently of the said person. What can be more cleare then these wordes of Valentia, that he doth not giue diuine worship to the Image, but vnto Christ only, whom the Bachelour doth still suppresse, as though we neuer so much as thought of Christ, when we honour his Image, whom only our thoughts behold, and our inward reuerence and affection only doth respect, as Valentia teacheth?

11. Secondly these other wordes of Valentia, Imagines venerandae sunt non per se quatenus tali materia continentur, sed per aliud, scilicet ratione prototypi, he doth imperfectly translate: Images are to be worshiped not for themselues, nor for the matter nor formes sake, but for his sake they resemble. Which translation though Valentia had said no more, doth sufficiently condemne the Bachelour of slaunderous accusing vs to teach that Images are to be worshiped as God, seeing God must be worshiped for himself, and for his owne dignity & Maiesty, not for anothers sake only whom he resembleth, as Images are. Nay to worship God in that sort were rather to blaspheme, then worship him: for did we honour [Page 202]him only as resembling one greater, and more glorious then himselfe, we should not honour him as God, but as an Image of God, which were a senslesse blasphemy. So that Valētia telling his tale in English, endited by M. Crashaw himself, beareth witnesse against him, that Images in our doctrine are not worshipped as God is, but as Images ought to be for anothers sake whom they resemble. But indeed Valentia saith yet more in Latin, which the Bachelour would not let him vtter in English, for he saith, that Images are not to be worshipped per se, sed per aliud, not by themselues, but by another, that is, they are not only to be honoured for his sake only whom they represent, and not their owne, but also not to be worshipped in themselues, Saintes are honoured by thēselues, yet for anothers sake Images neyther for their own sake, nor by themselues without Christ. by directing any honour, as kneeling, praying, and the like, to shew out inward loue, reuerence, and subiection vnto them, but by worshipping another in them, to wit, the person whom they represent Could not M. Chrashaw distinguish betwixt doing a thing, propter alium, and per alium, for another, and by another? Makes he no difference betwixt writing for another, and writing by another? When one writes for another, though he write not for his owne sake, yet doth he truly write, but he that writeth only by another, cannot truly, and properly be said to write himselfe. The like is in our case, if we should worship Images for anothers sake, yet might we be thought truely to worship them in themselues, by directing honour vnto them for his sake whom they represent, in which sort we worship Saints, praying, and kneeling vnto them, though all be finally for his sake whose friends, and seruants they are. But when it it said, we worship Images, not by themselues, but by another whom they resemble, the sense is, we do not worship at all the Images by themselues, but the person whome they represent, in, and before them.

12. Thirdly hauing wounded the head, and middle of this sentēce, he comes at last to mangle the leggs, or rather to cut them cleane off. Valentia concludeth in this sort: Christi Imagines latria venerandae sunt per aliud, the images of Christ are to be worshipped with diuine worship by another, that is, [Page 203]not by worshipping them directly in themselues with diuine worship, but another whom they represent before thē. The Bachelour makes him say in English, The Image of Christ as man, is to be worshipped with the same worship due to Christ, where he leaueth out per aliud, by another; as though it did nothing import, being indeed the substance of all, as Valentia declareth by these wordes in that very place. Images Valentia tom. 3. conclus. 4. (saith he) though as they are holy things, that serue for piety and deuotion, in that respect are decently, and reuerently to be vsed: yet as they be Images, Honorando videlicet ipsum prototypū quatenus in illis secundum quandam peculiarē habitudinem inest. that is, as they be representatiue of another besides themselues, they are to be honoured relatiuely, and by that other whom they resemble. In what mā ner, or what is it to worship them relatiuely, Valētia declares himselfe perspicuously, saying: to honour Images relatiuely, or by another, is to honour the person it selfe represented, as it is in the Image, by a peculiar reference, and relation, as the thing represented is in his picture: So that Images are in place and steed of their prototypes, or the persons whom they doe resemble. Thus writeth Valentia. Which he proues out of Athanas. who writeth, that the Image of a King could it speake, would say, I & Ego & Rex vnū sumꝰ, quia ego in illo sum, & ille in me. Athanas. serm. 4. cō tra Arian. the King are one, for I am in him, & he in me. Wherupon Athanasius concludeth, Qui adorat imaginē, in illa adorat ipsum Regem; he that adoreth the Image, adoreth the King himselfe. What can be more cleare, then that Valentia teacheth not to direct diuine worship, seruice, and loue vnto Images, but to Christ? Ex imagine (saith he) cogitantes Christum, by the Image calling to mind Christ, we worship, loue, and adore him. What is holy, if this be whorish doctrine? Hath not our Bachelour notably discouered his owne skirts? Doth not his want of conscience, and learning notoriously appeare?

13. Now let vs giue hearing to the second witnes, to wit Gretzerus, whom also he bringes in with great titles, The very hammer of hereticks, The Champion of Papists, pag. 86. of the same Vniuersity with Gregory de Valentia, into whose mouth he putteth these wordes: VVe affirme according to the more common opinion, and more receyued in Schooles, that the Crosse and all Images, and signes of the Crosse are to be worshiped with [...], that is diuine worship. Here M. Crashaw clappeth his handes, saying: Can any man speake more playnely then these two Iesuits do? How plainly [Page 204] Valentia spake to make this Bachelours ignorance, and want of conscience appeare we haue already shewed; and a no lesse cleere witnes against him will Gretzerus be, when we haue heard him out his tale, to wit, the negatiue wordes, that follow in the same sentence, which he cut off, conteyning the very forme, and substance of his doctrine, which are these: Non quidem per se, sed per aliud, non absolutè, sed cum habitudine, & relatione ad prototypum Gretz. l. 1. de cruce. c. 49. Crux ipsa & omnes Imagines, & signa Crucis, latria, hoc est cultu diuino adoranda sunt; non quidē per se, sed per aliud; non absolutè, sed cum habitudine ad prototypum. , that is, Images of Christ are worshiped with diuine worship, not by themselues (directing diuine honour vnto them) but by another (whom in them we honour, and adore) not absolutely, but relatiuely, by ordayning, and referring that diuine worship vnto the person whom they resemble, to wit Christ. For (as Gretzerus declareth) nature itself hath made Images instruments to conuey the honour shewed them by outward signes vnto their Prototypes, that is the persons whom they resemble: which to be true none can deny, seing euen common people by light of reason doe vnderstand, that as S. Ambrose saith, he that crowneth the Image of the Emperour Qui Imaginem Imperatoris coronat, eum vti (que) coronat, cuius ea Imago est. serm. 10. in Psal. 110. honoureth him whose Image he crowneth. And as that which is giuen me relatiuely for another, that is, not to be kept for my selfe as my owne, but to be made ouer vnto another, as a due, or gift, cannot properly by said to be myne, nor giuen me: so diuine worship and loue done before the Image relatiuely vnto Christ to be conueyed, and made ouer by that meanes vnto him, cannot be properly said to be giuen vnto the Image, but vnto Christ. This doth Gretzerus teach, and largely proue in that place, by which you may perceaue how the Bachelours tongue can cleaue to the roofe of his mouth, when by being dumbe and suddainly silent, in the middst of a sentence, he may seeme to leaue our Authors teaching blasphemy, and get a colour to rayle at the seeming absurdity of their mangled sayings, as Aiax in his fury scourged his owne curtaild dog insteed of Vlisses. So that hitherto we find none of our Deuines later or auncient that teach diuine worship to be giuen vnto any Images in themselues, but the cleane contrary in expresse tearmes, not to the Image, but vnto Christ, in, and before his Image.

[Page 205]14. From Deuines he passeth to Casuists, or Summists, which write Resolutions, to settle doubting consciences, as he saith. Among whom he chooseth Iacobus de Graffijs, to speake for all Romish Confessours, answering a poore Papist, whom he maketh to aske this question: How far may I worship a Crosse, or with what kind of worship? Hearken (saith he) how they answere: ‘Holy Images considered as they be peeces of wood or mettall, Iacobus de Graffijs decis. casuū conscient. Tom. 1. l. 2. c. 2. art. 3. or some such thinges are to haue no honour giuen them: but in them another matter is looked at; namely the Image of him whom they resemble, and not the matter whereof they are made, in which respect looke what reuerence and worship is due to him whose Image it is, the very same by good right is to be bestowed on the Image.’ This answere he makes this Monke of great name, and Grand Penitentiary of Naples, as he tearmeth him, giue to a poore Papist, which I doe not see, why it might not satisfy the richest Minister, were they as greedy of truth, as of gold, did they apply their myndes to learning, as they doe to lucre, that they might be able to vnderstand our Authors they cauill at, which the Bachelour surely doth not. For who that vnderstādeth the wordes of this Author would cauill, or reprehend his doctrine, as giuing diuine worship to an Image of stone, or wood, or other metall, who saith the playn contrary, that in the Image (for example of Christ) we must not worship the Image of wood, or mettall, or any such thing, but we must looke for another matter, another Image? what other forme can we find in Christs Image besides the Image, forme and figure of his sacred person, whom that Image of wood doth resemble? Which Image or figure of Christ represented in that Image of wood, and not the Image of wood it selfe, we are (saith this Penitentiary) to worship with diuine worship. So that in this Image of Christ we consider two Images; the one of wood which we see with our corporall eyes, but doe not worship the same, nor any thing that is truly, and really in it, with diuine honour Imagines si vt res quaedam considerētur, nulla eis tribuenda est reuerē tia. De Graff. loc. citat. ; the other of a more sacred, and diuine matter, to wit, of the sacred flesh of our Sauiour, which we see only with the eyes of our myndes, and worship with [Page 206]diuine worship before that other of In illis Imago eiꝰ cuius sunt attēditur, non materia ex qua formatae sunt. Ibid. wood. Now doth this Casuist teach that diuine worship is giuen vnto Images of wood, or stone, or brasse? Is the figure, & forme of Christs person, which in the Image we must looke after, and worship, made of such mettall, and not of virginall Deified flesh, full of most precious bloud, the least drop wherof might suffice to redeeme a million of worlds, and therfore most worthy of soueraigne worship? And out of this doctrine of Iacobus de Graffiis, we may frame an answere vnto the poore Papist, whom M. Crashaw makes importune to know, how far, and in what sort he may worship Christs Image? My sonne, thou must not regard in the Image, of what mettall the same is, wood, or stone, or brasse, or siluer, or gold, nor the forme or figure therof, whether the same be cunningly eyther painted, or carued, In what ignorant people are taught to honour Christs Image. or grauen; thou must looke after another matter, & another Image, to wit, the sacred person of Christ, seeking to set the same before the eyes of thy mind, in the most liuely sort thou art able; and then againe, looke & consider well, what deuotion, what reuerence, what honour, and loue is due vnto Christ, giue the same vnto the Image, and figure of his sacred person, or to him figured, and imagined, whome by his Image of wood or stone, or other mettall thou seest. This is the answere which the Grand Penitentiary makes to the poore Papist, which will satisfy him without doubt, except M. Crashaw haue robbed the poore man of his wits, leauing him poorer of iudgment, then the Purseuants of temporall goods. For no resolution can be eyther clearer in the truth therof, euen by the light of Nature, or freer frō the least suspition of false worship, or more to the capacity of the meanest; which I can be content to remit to the iudgment of the learned and discreet Reader.

13. But yet we are not come to the height of this Chymericall Babel, which now M. Crashaw begins to build by our Breuiaryes, to the skyes, euen as high as Christ, making the foundation to be this prayer; pag. 89. All hayle o Crosse, our only hope, we pray thee in this holy tyme of Lent increase iustice, and righteousnes in Godly men, and graunt pardon to the guilty &c. against which prayer this Bachelour declaymeth very largely, that we call [Page 207]vpon, and pray vnto a wodden Crosse, which (notwithstanding his promise to bring neyther trifles, nor triuiall thinges) is a common and triuiall slaunder that hath bene answered by Catholikes (I speake within compasse) a thousand tymes; The Bachelour putteth into our Breuiaries these words, we pray thee o Crosse. yet to shew themselues indeed children of Babel that will not be healed, for want of better matter, they come still forth with the same, adding new falshoods vnto the former, as our Bachelour of Babel now addeth to the text these words, VVe pray thee (o Crosse) which are not in the text, nor in the intention of that prayer. For the prayer is not directed to the Crosse, but to Christ, though more to expresse the ardent, and burning desire we haue of the pardon, & iustice which Christ did deserue for vs on the Crosse, by a Rhetorical Metonimia. figure, the speach seemeth to be directed to the Crosse, on which Christ dyed, & from whence saluation commeth. By the like figure the Prophet Esay, to shew how he did burn with desire to see the Sauiour and Redeemer of mankind in flesh vpon earth, speaketh to the heauens and clouds, from whence he was expected, to send him downe: Isa. 45. v. 8. O ye Heauens (saith he) powre downe your dew, and let the cloudes raine downe the Sauiour. Which prayer is meant vnto God, that ruleth in the heauens & clouds, though seemingly directed to the very heauens, and clouds, the Seate and Throne of God. So likewise the foresaid verse of our hymne, All hayle o Crosse, is intēded vnto Christ, that redeemed vs by the Crosse, though seemingly the wordes speake to the Crosse, the throne of his grace, and mercy. But saith our Babeller, If we direct our harts vnto Christ, why then direct we our wordes to the Crosse? Is he not as worthy of the one, as the other? Which question you see he might as well make to the Prophet Esay: If he directed his hart vnto God, why did he direct his words to the heauens, crauing from them, not iustice & mercy only, but the very fountaine of both? And the answere is easy, to wit, that the holy Ghost did inspire the Prophet to vse that figure in his speach and prayer, both to declare the ardency of his desire, and to the end, that the very strangenes therof might stir vp the hearers, & readers, to reflect vpon the great necessity of that gift & Sauiour. And the same holy Spirit vpon the like reasons [...] [Page 210] Crosse of Christ, for the Church singeth, All hayle o Crosse, our only hope &c. The argument Sed contra brought by the Bachelour as the resolution of S. Thomas. This is all that he bringeth, which were it truly alleadged, is litle to the purpose. For S. Thomas in this place doth not say, the prayer is not made vnto Christ, which the Bachelor doth accuse him of, nor that it is made to the Crosse, but onely that we place the hope of our saluation in the Crosse, which we may doe in diuers thinges to which we doe not pray. But indeed the Minister doth alleage falsly S. Thomas, who in that article bringeth the former argument before he deliuereth his owne opinion, arguing the question according to his custome on both sides, after which he commeth to conclude, and giue his verdict and reason therof, wherof we shall straight wayes speak largely: so that our Bachelour doth make the obiection, the answere and definitiue doctrine, which is a grosse and notorious falsification, specially saying expressely, that S. Thomas doth conclude first, and then bring the former argument afterward, which is so apparently false, that I cannot see, how he can excuse it from wilfull falshood.

Honor nō debetur nisi rationali naturae: creaturae autem insensibili non debetur honor nisi ratione rationalis naturae. Et hoc dupliciter, vno modo in quantū representat rationalem naturam; alio modo in quantum ei quocumque modo coniungitur. Primo modo consueuerunt homines venerari Regis imaginem: secundo modo eius vestimentum. Vtrum (que) autem venerantur eadem veneratione qua venerantur & Regem. 19. Now in the body of the article, S. Thomas is so far from teaching to pray, & giue diuine worship to the Crosse, by it selfe, and not to Christ, that he teacheth the contrary expresly, for thus he doth discourse. To the Crosse (saith he) by it selfe no worship at all (eyther diuine, or not diuine) is to be giuen, because reuerence, and honour is due onely to a reasonable creature: insensible things we must worship only as they concerne reasonable, or intellectuall natures, which they may doe two wayes, eyther because they represent, or because they touch some person that is worthy of honour. In this sort men worship both the Image, and garment of a King, because the one doth represent, the other touch his sacred person, both which thinges they worship by the same worship they worship the King, that is, not giuing or directing acts of worship to his Image or garment a part by themselues, but giuing Royall honour vnto the King represented [Page 211]in the one, and cloathed in the the other: so that by kissing the Kings robes, we doe testify the duty we owe, not to the garment, but to the King. In this manner S. Thomas teacheth, that we ought to worship the Crosse of Christ, which is both his Image, representing the forme and figure of his crucified body, as also a Relique that touched his sacred flesh, grayned with his precious bloud, not directing diuine worship to the Crosse, but in his Crosse conceauing him as stretched vpon it, and as sanctifying the same with the sacred touch of his diuine person, in which we doe so liuely apprehend Christ, and behould him with the eyes of our mind, that (saith he) Crucem alloquimur quasi ipsum Crucifixum; which words the Bachelour doth translate: We speake vnto the Crosse, aswell as vnto him that dyed on it; giuing the sentence a blasphemous sense, contrary both to the soūd of the words, and meaning of the Author, which indeed is that we speake to the Crosse, as if we spake to Christ crucified himselfe; as in representations, he that beareth the person of the King, the rest alloquuntur eum quasi Regem, speake vnto him, not aswell as to a King, but in the same manner as they would speake to that King he represents, were he indeed present, whom they imagine present in him that represents his person, as Catholikes do, and all Christians ought to doe when they see Christs Image, to looke on the Crosse, not as it standeth for it selfe, but for him that dyed on it, whome we imagine as present, and pray vnto him, as if we saw him before vs with our eyes, stretched in forme of a Crosse. Which deuotion that holy Roman Matrone S. Paula did practise, and is in this respect highly commended by S. Hierome: Hierō. in epitaph. Paulae. ep. 27. Prostrata ante crucem, quasi pendentem Dominū cerneret, a [...]orabat, prostrate before the Crosse she did adore, as if she had seene Christ present before her; not doubting in deuout reuerence to that diuine relique, to lick the same with her tongue Crucis lambere lignum. ep. 17. Hierō. , giuing in that pure, & primitiue age an example of deuotion to the Crosse to future Christian Ladyes to practice, notwithstanding the prophane scoffes of belly-Gods, and enemyes of the Crosse, who shaming to honour the signe and instrument of saluation, shall haue their end destruction, [Page 212]and their glory confusion Ad Philip. 3.19. Inimici Crucis Christi, quorū deꝰ vēter, finis interitus & gloria in confusione ipsorum. pag. 93. .

20. But further concerning this doctrine of S. Thomas, that the Crosse is to be honoured togeather with Christ by the same act, I cannot omit an intollerable falshood vttered in this place by M. Crashaw, who hauing cited this doctrine of S. Thomas, doth say, that neuer Popish Authour approued by our Church reproued the same, or taught and wrote the contrary, which to giue it the gentlest censure in S. Augustines owne wordes, is the speach of a man that doth litle vnderstand matters about which he much loueth Hominis est, vt mitishmè dicam, parùm intelligētis, res de quibus loqui amat multū. Aug. de vtilit. cred. c. 1. to bable. For who doth not know, that it is a famous question in Catholick Schooles, whether an Image is to be honoured by it self, or only togeather with the prototype, and that many Deuines by our Church approued, and still allowed haue writen contrary to S. Thomas, and haue reproued his doctrine by name, as Gabriel Biel in 3. p. dist. 9. , Catherinus de ador. Imag. cōcl. 6. & 7. , Martinus de Aiala de tradit. p. 3. c. de cultu imagin. , Sanders lib. 2. de honor. ador. imag. c. 7. , Bellarmine l. 2. de imag. c. 12.22.25. , who seeketh to proue largely, that properly speaking the Image is not worshipped at all, when we worship Christ in, or before it, namely reprouing S. Thomas his manner of speach, saying, that he would haue changed the same had he seene the seauenth generall Councell; so litle doth the man know of matters of which he doth so talke, and for which he doth so insult vpon vs. And as for that speach of S. Thomas, that Images of Christ are honoured togeather with Christ by diuine worship, though taken by it self from the rest of S. Thomas his wordes, it may haue an harsh and offensiue sound in the eare of the ignorant, as Bellarmine saith: yet as it is by him vttered in his learned Summe by the whole forme of his discourse, the meaning thereof is made so apparent, that it cannot by any intelligent Reader be taken in the Bachelours blasphemous sense, that the Crosse is to haue a distinct act of worship, as good, and perfect, as that which is giuen to Christ, but contrariwise, that when we worship the Crosse, we doe not vse two distinct acts of worship, one towards Christ and another towardes his Crosse, but by one and the same we worship them both; which act is diuine worship, not as it honoureth the Image, but as it is directed vnto Christ, as (in [Page 213]the example we brought before) the Sacriledge that prophaneth the Church is murther, though not murther of the Church which it doth prophane, but of the man that is killed when the Church is prophaned.

21. Moreouer to free yet further this Angelicall Doctor from this diuelish slaunder, he that shall looke into that 3. p. q. 25. place of his Summe this Bachelour doth cauill at, shall find that he doth detest the least shew of giuing diuine worship to any creature, which is the cause that he doth teach, that a man, though a reasonable creature, and an Image of God most perfect, yet may not be worshipped with God by the same act of honour; because that a reasonable creature is capable of honour by it self, and therefore if diuine worship were giuen by it vnto God, that might be occasion of errour, vt scilicet motus adorantis sisteret in homine, to wit, that the motion or act of honour might be stayed in the man, and not be referred vnto God whose Image he is, that is, should we doe outward signes of diuine worship vnto God before a man, some cause might be giuen, eyther vnto the [...]an to vanish away in his own fancyes, into a foolish surmise of his Godhead, or els vnto the behoulders of these humble actes of seruitude, to thinke that he is in very deed, Images of stone and insensible matter may be honoured with God without danger. or els that we take him to be more then a man; Quod non potest contingere (saith S. Thomas) de imagine sculpta, vel picta in materia insensibili; which danger cannot happen in a dead Image made of senseles matter, as is brasse, or stone, or paper. For neyther is the Image endued with sense and reason that it may thinke those acts of diuine worship are done to it selfe, nor any man so destitute of vnderstanding, as to iudg, that kneeling, and praying before an Image of Christ, we doe not remember him, and intend to worship, and honour him conceyued by this Image. Where you see first, that S. Thomas doth teach, that we must take heed, not only not to giue diuine worship to any creature, but also not to offer any iust occasion of such a surmise. Secondly that the Bachelours grossenes seemeth to haue surpassed the capacity of S. Thomas, seeing he doth accuse euen S. Thomas himselfe of praying not before a wodden Crosse vnto Christ, but vnto a wodden Crosse, and not vnto Christ; which grossnes this [...] [Page 216]What shall we thinke of this Bachelour, that doth so often repeate this false slaunder, and misconster this Angelicall Doctour, that he taught to pray to a wodden Crosse, not vnto Christ, but that he is a Doctour of that black Angels making, who created Lather Doctour of his Ghospell in l. de Missa angulari tom. 7. VVitteberg. fol. 443. in his nights conference with him at the first commencement thereof.

23. VVherefore not to trouble thee longer (gentle Reader) I will conclude this discourse about Images, wherin I haue beene the longer to make the Bachelours slaunders apparent to the iudgment of all reasonable men that vnderstand these matters, and to shew their shamefull lying about Idolatry, most frequent with their most ignorant Preachers. And to a Iury of learned or intelligent men, that will speake as they thinke, of what Religion soeuer, I am content to refer this whole cause for them to iudge, whether the Protestant Procter hath performed his promise; or whether fayling therein, he be not bound to recant publickly with shame at the Crosse. His promise (if you remember) was, to proue three things apparently to the iudgment of euery reasonable man. First to bring the greatest number of our later writers that giue diuine worship to Christs Image; in performance whereof he hath brought only the testimonyes of three or foure at the most. M. Crashaw hath not proued what he vndertooke. Now, are our late writers not aboue the number of seauen, that foure are the greatest number of them apparently in the iudgment of euery reasonable man? What Chymera's will he dreame of being drunke, that can imagine such fables being sober? The second part of the promise was to bring our best approued Authors for the former doctrine; which promise if he were sober when he made it, doubtlesse he forgot to be sober when he came to performe it. For he bringeth only Valentia, Gretzerus, Graffijs, and Chrysostomus à Visitatione, who are I confesse learned Authours; but whether they are our best I much doubt. Many will prefer Bellarmine, Suares, and Saunders before them; and sure I am, they are not the best apparently in the iudgment of euery reasonable man. But the third part of his promise to proue that these authors giue diuine worship to [Page 217]Christs Image apparently in the iudgment of euery reasonable man, is much more exorbitant, & void eyther of truth, or sobernes; seeing in their sentences they vse many tearmes, as per se, and per aliud, absolutè and relatiuè, imago vt imago, & vt resquaedam, and the like, as you haue heard, which it is as cleere as noone-day, are not vnderstood of euery reasonable man. Nay M. Crashaw doth not vnderstand them himself, as hath bene cleerly shewed, whom yet in this respect we will not number among brute creatures.

24. VVhere I will not omit to remoue a doubt which I find a stumbling block to some Protestants of no meane vnderstanding, to wit, A difficulty of some Protestāts against honouring Images answered. that these distinctions wherwith we declare the worship of Images, are obscure, which vulgar people vnderstand not, and that consequently they cannot tell how they may safely worship Images, without danger of false worship. To which I answere, that many tymes the actions that in practise are most easy & facile, their natures are most obscure, and hard to be speculatiuely declared, and made known vnto vulgar people, who know how to doe them, though not how to declare them. What more easy for a man then to mooue, or walke, An example. and yet to declare the nature of that action the Philosophers are forced to vse the distinctions of intrinsecè vel extrinsecè, per vltimum non esse, vel primum esse, and the like, which can neuer be beaten into the heades of common people, whose feete are no lesse, perchance more nimble, and skilfull to moue then are the Philosophers, whose head is full of these quirkes. The same doth happen in the worshipping of Images, then which no religious action is more easy to practice piously, & without errour, nature it selfe teaching vs to honour and loue the Images of them that are deare vnto vs, which euen children and women by instinct of nature doe practise, thinking that therein they shew their loue to their friends, though they know not the meanes which Deuines, and Philosophers vse to declare the matter. And as comom people who know no more of mouing, then that it is to set one foote before another, walke as fast, and with as litle danger of falling as the greatest scholler that can with his [Page 218]subtile wit anatomize that action: so likewise ignorant men or womē that know no more of worshipping Images, then that they must remember Christ when they see them, and kneele vnto him before them, kissing, and imbracing them, to signify how dearly they doe loue him, whome those resemble: such men & women, I say, may worship an Image of Christ, as deuoutly, as securely, and with as little danger or false worship, as the most learned Deuine, that can learnedly explicate the manner, how by the Image diuine honour is conueyed vnto Christ, & how by honouring Christ in his Image, honour is deriued vnto the Image, by one, and the selfe same act, which is diuine honour to Christ, but not of the Image, worshipping the same, not absolutely, but relatiuely, not by it selfe, but by another. For this honouring of him, whome we loue in his Image, kissing & imbracing the same, is an action as naturall to a man, and with as great facility done, as walking, or any other. Faith doth teach that Christ is God, and to be honoured with diuine worship, & the spirit of God moueth our hart to loue him, as so great a Lord, and louer doth deserue; which faith and loue supposed, it is as facile and naturall in men, to kisse and imbrace Christs Image, to shew the honour, & loue they beare him, as is for any other man or woman, to doe the same towards the image of one whome they affect; which is so ingraffed in their nature, that none that are come to the vse of reason are so rude, and grosse, but can vse the same without further teaching.

M. Crashaw in steed of performing his promise hath brought witnesses against himselfe. 25. Finally the Bachelour hath bene so far from performing his promise apparently, to the iudgment of euery reasonable man, that he hath not brought so much as one that may be thought to deliuer that doctrine, by any that can vnderstand their wordes; nay all whom he bringeth do teach the playne contrary, in the places by him cyted, to wit, that diuine worship must be directed to Christ, not to the Image by it selfe, honouring his Image, by honoring him before it, by one and the same act, which Authors he hath grossely corrupted, changing, leauing out, and mistaking their wordrs and sentences, to make their savings [Page 219]sound of blasphemy, which after so many, & still new promises of truth and sobernes is incredible impudency.

26. But aboue all other things, to all modest eares most hatefull, is his foule language, of discouering the whores skirts, and laying open her filthines, An exāple declaring the chast loue of the Catholike Church towards Christ, in honoring his Image & Crosse, and the wrong M. Crashaw doth her in terming her in that respect. which in the Roman Church is no other then to do acts of loue and reuerence vnto Christ in his Image, which the very instinct of nature doth moue vs to giue to the Image of whomsoeuer we loue. And (to declare this with a familiar example) suppose some Lady hauing an Image of her absent Lord, or a iewell of great price left her by him at his departure, grayned with his very bloud, shed in defence of her honour, should kisse, and lay the same to her hart, vpon her eyes, washing it with her teares, vsing patheticall speaches vnto it, as if she saw her Lord there present in it; if one should accuse this Lady, as disloyall to her Lord, as shewing want of affection to him, by these very acts of loue, vnto the pledg of him for his sake, interpreting them to be signes of a corrupted mind, & of her honouring the Image, not her Husband, louing the Iewell, not her Lord, would not this seeme extreme barbarity in the iudgment of euery reasonable man? And should such a slaunderer persist, saying, that he will neuer leaue to discouer her skirts, and lay open her filthines to the world, till the tongue cleaue to the roofe of his mouth, I am content he be tryed by a Iury of any reasonable women in the world, euen of M. Crashawes choosing, so they be honest, whether such a guest, babling within the doores of his mouth, without iudgment, modesty, and truth, should not deserue to be pluckt out from vnder the roofe. And to the same Iury of reasonable women, I will remit M. Crashaw for his doome, whether he be not guilty of the like, or rather more horrible fury against the Spouse of Christ his Church, The reasō the Church hath to loue and honour the Crosse of Christ. whome he doth perpetually tearme VVhore, with a promise neuer to cease charging that reproach vpon her, except his tōgue rust to the roofe of his mouth, only because she doth honour the Crosse of Christ, a Iewell of inestimable price, imbrued with the bloud of her Spouse, shed to redeeme her, wheron the sacred bleeding members of her dying Lord, left printed the height, depth, length, [Page 220]breadth, and the full stature of the greatest louer that euer was, or hart can imagine; which iewell she doth imbrace; and kisse, and bath with her teares, speaking vnto her Lord in it, with deuout and extaticall prayers, as if she saw him with her eyes bleeding vpon it, to shew how sweet, deare, and louely he is to her, specially in that act of his peerelesse, and incomparable loue, which the Crosse doth most liuely present to her thoughts: which signes of loue to Christ in his Crosse, no Christian, that hath not a tough, and sauage hart can deny him: which, that they are intended by the Church to the Crosse of wood, and not to her spouse, and Lord and God, whom that represents, none can imagine that hath not eyther by some mishap distempered, or out of extreme malice lost his iudgment; from which censure, I am sure no man of learning will cleare M. Crashaw, till he see him publickly recant his slaunders at the Crosse, according to his promise, which I pray him that dyed on the Crosse, he may haue grace to doe.

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THE FOVRTH CHAPTER. A Confutation of innumerable falshoods, lyes, and slaunders heaped togeather by the Bach. concerning S. Francis, & Indulgences: Which point of Catholike doctrine is cleared from diuers slaunders, and cauills, and proued out of the consent of Antiquity.

WE haue byn lōger about these first eight wounds, then the refutation of such euident slaunders vpon so silly proofes might seeme to requyre; forced thereunto by the shameles audacity of the Bachelour, the chosen Procter of English Mynisters to iustify them from his lying, and rayling, who durst so confidently auouch the same vpon his owne knowledg, supplying defect of proofes with excesse of impudency, falsifying, and corrupting our Authors, to bring them witnesses against vs, with so many notorious fraudes, euen when he protesteth greatest sincerity, that they might haue seemed incredible, had not they beene made so euident to the eye. But now fearing the Reader is no lesse tyred then [Page 222]my selfe with this serious refutation of empty Babels, and his eare cloyed with the continuall noyse of this Babellers loud clamours, many tymes without iudgment, most commonly without modesty, euer without truth, I will endeauour to be as short as may be in my answere vnto the rest, rather noting, then largely refuting the twelue slaūders which remaine, which are more grosse, and palpable then the former, and do sufficiently confute themselues.

The ninth wound; An heap of lyes touching S. Francis, vttered by this Minister.

IN the ninth wound he bringeth in S. Francis whom he tearmeth the Italian Fryer Francis, pag. 97. which humble Saint he will make in our doctrine a Babel-tower, reaching vnto Christ, M. Crashaw begins to lye by hart. & much above him: where our Minister supposing himselfe now skilfull in his art of lying, begins to try how he can lye without booke, and by hart, charging vpon vs the worst, and most horrible blasphemyes his hart could wish men should belieue of vs, without cyting the wordes of any Author, in which any such blasphemy may so much as seeme to be spoken.

2. For hauing vttered by way of a prologue against the booke of Conformities some trifles, and Babels, as that we paint S. Francis following Christ with a Crosse, which is done to signify, that the Saint did imbrace that counsell of Christ, He that will come after me, let him take vp his Crosse, and follow me: where the Bachelour hath nothing to cauill at, but that S. Francis his Crosse is as big as Christs, hauing measured them with compasses, as it should seeme, else I see not how he can know so certainly that they are both iust of the same bignes. Secondly, that we paynt Christ, and S. Francis both on the same Crosse: which the Religious men of his Order do not to make him seeme equall with Christ, but to expresse, how truly this Saint crucified to the world, might say with S. Paul, I am nayled togeather with Christ on the Galat. [...], v. 19. Crosse. Thirdly, that in the beginning of the booke we tearme Iesus Christ, our Lord, & S. Francis, our Blessed Father, adding this slaunder, that the booke [Page 223]is compiled neyther to the honour of God, nor of Christ but of holy Francis; which to be a grosse vntruth the very first wordes of the booke do shew, which are these, In the name of our L. Iesus Christ. For what is to do a thing in the name of Christ, but his honour and glory? Which very speach, and phrase S. Paul vseth, exhorting vs to do our actions, in the name of our Lord Iesus VVh [...] soeuer you do eyther in word or worke, do it in the name of our Lord Iesus Christ ad Colos. c. 3 v. 17. Christ. Fourthly, that a prayer is made to S. Francis, which can fit for none but God himselfe, because S. Francis therin is called the typicall Iesus, and desired to cure our sinnes, and the diseases of our soule; which this Bachelour accuseth as blasphemy out of intolerable folly. For the title of typicall Iesus, is so far from being fit for God only, that it may not without blasphemy be said of Christ, who is the true, not the typicall Iesus, not like the Sauiour, and a type of him, as S. Francis was, but the very Sauiour of mankind. Neyther can it be blasphemy to say, Saints cure the diseases of soules by their intercessiō, of whome S Aug. in Psal. 88 Augustine saith, that no doubt they pray for vs in heauen, that the grace and blessing of God may rest vpon men: hauing (I say) vttered these foure Babels by way of preface, vpon the title and pictures of the booke, he launcheth forth into the deep, vttering vast vntruthes, that may well seeme seas of falshoods.

3. First (he saith) we begin at the birth, and conception, nay the very Prophesies and promises made of Christ, and so proceed to his life, pag. 67. his death, his Resurrection, and Ascension: and in all and euery of these, and in euerything else, whatsoeuer may be said of Christ, the very same do we not shame to affirme of the man Francis. These be his very wordes; and can one imagine a more vast vntruth? Looke into the booke of Conformities, & you shall see the the titles giuen to S. Francis are different from those which are giuen to Christ, and such as only declare some likenes, which this Saint had with Christ in fourty particuler priuiledges and vertues: but neither in these, Many thinges said of Christ that are not said of S. Francis. nor any other is he made equall with Christ. Besides which tytles there named, thousands are, or may be said of Christ, which in those books are not affirmed of S. Francis: as for example, to be truly borne of a Virgin mother, to be the eternall Sonne of God, conceaued without sinne, the promised Messias of the Iewes, the onely [...] [Page 226]Christ proued himselfe to be God, I hope no Protestant, but doth both see, and detest it. And as for the taming of wild beasts, and their obeying, and honouring Gods Seruants, as if they were endued with reason, the liues of Saints both of the old and new Testament, are full of exā ples, as Balaams Num. 22. Asse, Elias his 1. Reg. 3. [...] 17. Crow, Daniels Daniel c. 14. Lions, and in the new, the two Lions that made S. Paul the first Hermit his graue, in their language seeming to bewayle his death Hierō. in eius vita . And the like story to this of the wolfe tamed by S. Francis, you may read of another wolfe in Seuerus Sulpitius a most ancient He liued anno 400. Dial. 1. c. 8. Tua haec vi [...]tus Christe, tua sūt haec Ch [...]iste miracula. Etenim quae in tuo nomine operantur serui tui tua sunt. Et in hoc ingemiscimꝰ, quòd Maiestatē tuā se [...] senti unt, homines non verentur. Father, which story he concludeth in another manner then M. Crashaw, thus exclayming vnto Christ. This is thy power o [...] Sauiour, these thy wonders, for the myracles which thy seruants worke in thy name be thine; but this we lament, that men d [...] not feare thy Maiesty, which euen wild beasts do feele. Thus this Saint did giue honour to Christ that could tame wolues, & wild beasts, and make them subiect to his seruants; which myracle M. Crashaw taketh in great snuffe we should vrge him, and his fellowes to the like: (and no wonder, though he feare, seeing one wolfe will deuour another) though he pretend this excuse, because Christ Iesus their Captaine (forsooth) neuer did such a wonder. But if you pose them with written wonders, he and his Hugonots know how to do them at their fingers ends. And if I might pose them I should only require, that he and his good fellowes of England meet with their Brethren Hugonots of France midway betwixt Douer and Calis, walking vpon the waters as Christ and S. Peter did, which when they haue done, we may promise neuer to bid them more to goe tame wolues, seeing they so snuffe we should vrge them with S. Francis his myracles; nor do any other wonder after that, which alone might suffice to send them to their true Captaine, & rid Christendome of a great deale of trouble.

[Page 227]

The tenth, and eleauenth wounds or slaunders, concerning Indulgences graunted by the Pope to Churches, and Graynes.

THIS lying without booke or proofe, M. Crashaw doth likewise obserue in his two next wounds, à pag 105. ad p. 114. against Pardons, and Indulgences, graunted vnto Churches, & Grains, which he beginneth with a most palpable vntruth, That two or three hundred yeares agoe, Indulgences did grow to such height of rotten ripenesse, that all men of vnderstanding, euen of the Popes owne brood, were ashamed of them, and that many of the wiser, euen in that misty tyme, did see, and laugh at the nakednesse of Popery in that point. Where to omit the putred tearmes of rotten-ripenes, and misty tymes, which are fit phrases for a Bachelour of his brood, the substance of his saying is such, that the Minister may seeme to dreame, that he is speaking to posts, not vnto men of learning, among whome are none but know, The doctrine of Indulgences hath byn more fully handled with in these last 400. years then euer before. that Catholike Deuines within the last 400. or 300. yeares haue written more copiously, clearly, fully, and resolutely of this matter, then any before, as he that will discouer the Bachelours bouldnes in talking he knowes not what, may see the Deuines vpon the 4. Sentent. distinct. 20. the Canonists vpon the Decretalls, tit. de Poenitentijs, & remissionibus, besides many others that haue written large and peculiar Treatises of this subiect; so far they were from being ashamed therof. And I much wonder that such shamefull fooleries could creep into print, and that Ministers do not blush at their Bachelours bould ignorance herein.

8. But before we come to proue the sacred, and venerable antiquity of this practise, we must cleere our doctrine of Pardons, from the grosse slaunder wherwith our Bachelour seeketh to apparell Popery, standing, he saith, naked in this point, and as shamelesse in her impiety, as the VVhore in her sinne, the same modesty, and charity mouing him now to cloath her with lyes, and slaunders, which in the eight wound forced him to discouer her skirts, to wit, to make her odious, & hatefull. [Page 228]The slaunder is, That we teach that Beades, or Buckles of brasse hallowed by the Pope, haue such vertue of Pardon and Indulgence annexed vnto them, that Christs owne bloud can haue no more pag. 108. : and that for a toy, or trifle, a man hath graunted him many thousand yeares of Pardon, and is absolued from the guilt both of sinne, and payne, and made cleare, and free as he was the houre he was p. 105. baptized. Which vggly raggs of horrible blasphemy we doe detest, teaching, concerning Indulgences, the points of doctrine that follow.

9. First that whereas the least drop of Christs precious bould might suffice to redeeme a thousand worlds, no grayne, nor holy place can haue power or vertue annexed vnto it, to remit the guilt of the least sinne, no not of a veniall sinne, as Catholike Deuines teach Vide Bellar tō. 3. l. 1. de Indulg. c. 7. conclus. 1. Per indulgentias non absoluimur nec soluimur à reatu cul pae vllius, id est, nec laethalis nec venialis. Et quidē de culpa laethali nulla dubitatio esse potest. : and as for mortall sinnes committed after baptisme (for those before baptisme are remitted by that Sacrament) no such synnes can be forgiuen but by confessing the same with sorrow, and contrition of hart to a Priest, that hath authority to absolue: which to be our doctrine no child in our Church that is come to yeares of discretion but doth know. Secondly that though the guilt of sinne be remitted by the Sacrament of pennance through the merits of Christs precious bloud: yet there doth often remayne an obligation of temporall punishment to be payd by satisfactory workes in this life; or if we neglect them, by Purgatory fyer of the next. Thirdly, that these Pēnances may be eyther voluntarily assumed by ourselues, or imposed by the Church vpon vs, wherein she may vse some pardon, requiring lesse then the grieuousnes of our sinnes deserue, forgiuing the rest by the power of those keyes which Christ left her to bynd and loose on earth, not only temporall satisfactions, but euen sinne also in the Sacrament of Pēnance. Fourthly that the cause of this pardon must not be a toy, or trifle, but iust Conuenitinter omnes, si ne iusta causa indulgentiā non esse ratā, quod attinet ad expiandū reatū paenae coram Deo, vel in hac, vel in alia vita Bellar. loc. citat. c. 12. , and the pennance enioyned haue some proportion to obtayne so great a pardon, which wanting the pardon, is as S. Cyprian saith, Paxirrita perniciosa dantibus, & accipientibus non profutura Serm. de Baptis. , an empty peace or pardon, pernicious to them that graunt it, and not profitable to such as take it. And as we are certayne [Page 229]that Pastours of the Church haue power to graunt such pardons vpon iust causes: so likewise not knowing alwayes certaynly when the cause hath due proportion with the pardon, the counsell which prudent Catholickes giue, and take, is, that men so imbrace the pardons of Bishops, or Popes, that they neglect not thereupon satisfactory workes; which workes whosoeuer doth neglect, not doing what he is able in that kind vpon confidence of these pardons, some Deuines Caietā. tract. 10. de Indulgent. Arnulph. verbo Indulg. hould no pardons can profit them; which sentence Bellarmine tearmeth both pious, and profitable in practise, though not certayne, nor perchance Quae sententia vtilis est & pia, sed fortasse nō vera. loco citat. c. 13. true.

10. And as for his manuscript of Indulgences written two hundred yeares agoe, pag. 103. wherewith our Bachelour would now cloath the Church of Rome, she disdayneth to put on that rotten, and worme-eaten garment, as iustly she may for two reasons. First because the Councell Concil. Laterā. sub Innocēt. 5. of Lateran long since, much about those tymes, gaue warning to take heed of such manuscripts, and copyes of Indulgences, full of idle, impertinent, and empty pardons, graunted vpon trifling causes, put out by hereticks or prophane fellowes, that sought eyther to disgrace Catholick Religion thereby, or els to enrich themselues by making gayne of such Indulgences. Secondly, because Hospinian Hospin. de templis. l. 2. c. 28. p. 348. from whose shop the Bachelour receiued this rare peece of stuffe shaped to his hand, being an heretick, his known malice against the Church of Rome might moue him to set downe the pardons of that manuscript, in the worst, and most ridiculous fashion he could, making the garment for her, whom he did mortally hate. And that in very deed he hath delt falsely with her, or else our Bachelour for him, may appeare by the Indulgences graunted to S. Peters, so many 1000. yeares for going vp the stayres of that Church; wheras S. Thomas of Aquine writeth, that those that came ad limina Apostolorum, to S. Peters Church in Pilgrimage from Countryes beyond sea, gayned fiue yeares pardon, such as came from beyond the mountaynes three yeares, those that came from places neerer Rome S. Thō. in 4. d. 20. q. 1. a. 3. q. 2. ad 4. one yeares only. The Indulgence also of the Lateran [Page 230]Church, graunting freedome from all sinnes, as he was in the houre he was baptized, only for going through three doores therof, is ridiculous in our doctrine; who teach no mortall sinne can be remitted without confession, as hath bene said. And much more ridiculous is the Indulgence of S. Laurences Church to deliuer a soule, graunted to such as shall sit downe vpon the stone wheron he was broyled. For what man among vs, or child doth not know, that S. Laurence was broyled on a gridiron, not vpon a stone? Neyther do Catholikes vse to sit downe vpon Reliques, specially so precious as these imbrued with Martyrs bloud; such small reuerence to so sacred pledges, is Protestant deuotion without doubt: and as the penance is of their appointing; so likewise the Indulgence is of their graunting.

Euangel. Roman. ann. 1600. 11. The other two copies takē out of an heretical Ghospell of the Roman Church, are of as little credit, and it is cleare that M. Crashaw hath mangled, and patched them at his pleasure, to apparell therwith naked Popery; yet is there nothing in them, which a moderate Protestant can reprehend the doctrine of Pardons supposed. For both the graunts are moderate, the greatest pardon not exceeding an hundred yeares, and the reasons of those graunts very pious and iust, as the praying for the conuersion of heretikes, confessing sinnes with sorrow, frequenting the most diuine Sacrament, examining of conscience, and the like. By which the Reader may perceiue the pious vse of Pardons, and how M. Crashaw hath iustified the Ministery of England from the imputation of rayling by his modesty, who hauing cyted a copy of these Indulgences, falleth into this exclamation against vs. Fy vpon these impostors & deceauers, who by these their Atheisticall mockeries expose religion to all contempt; Rayling without reason or rithme. and these things being so common, and so notorions, no meruaile, though Italy (where these things are rifest) haue, besides some priuy Protestants, few but are eyther Atheists, or sooles. Thus he. What reason might moue the Bachelour to make this inuectiue, and giue such a barbarous censure of a doctrine that may seeme so pious, I know not any besides this, that a man who is wicked, prophane, and impious himselfe, will easily suspect others to be of the same temper. [Page 231]And though such exorbitant rayling vpon so noble a Natiō doth deserue a good penance in the iudgment, I dare say, of any reasonable Protestant; yet since we speake of Pardons, we will pardon him, with this gentle warning, that somtymes he call to mind, and weigh with himselfe, that saying of the holy Ghost; The foole going by the way side, thinkes others to be as he is, being a very foole himselfe Eccles. c. 10. v. 5. . As for his Italian priuy Protestants, seeing he knoweth them so well, M. Crashaws priuy Protestants. we will belieue vpon his word there are such visible men in Italy, whome the worst I wish, is, that they may long enioy their priuy, and latitant Churches, and neuer come forth to infect that noble Nation with their noysome sent, by preferring their priuate fancyes before the common consent of ancient Fathers, as heretickes do in this poynt of pardons, and all other; and therefore may be well tearmed priuy Protestants in this respect, as now we will clearely demostrate.

12. For is it so cleare, that the primitiue Church did vse to graunt pardons, and Indulgences, and relaxations of pennances vnto penitent sinners, which Protestants themselues cannot deny, seeing in the first Coūcell of Nice the 11. Canon, the Councell of Chalcedon act. 1. the Councell of Aurica the 2. and 5. Chapter (to omit other generall Councells) are extant cleare testimonyes thereof. Neither were the pennances that the primitiue Church did vse to pardon only inflicted for enormous crymes, and not for ordinary, and lesser, as some Protestants falsly affirme, seeing Innocent the first aboue 1200. yeares agoe doth testify, that it was the custome of the Roman Church in that tyme of her confessed purity, to release and pardon pennances, and satisfactions, non solùm grauioribus, sed etiam leuioribus epist. ad Decen. c. 7. commissis, not only for greater, but also lesser offences. And Burch. l. 19. & l. 8. can. 18. Burchardus an ancient writer Ann. 1020. doth likewise shew, that in the Church, pennances were appointed, euen for many common, and ordinary sinnes, as idle or rash oathes were punished, some with 15. some with 40. dayes; mayming with the pennance of a whole yeare; wounding with the fasting of fourty dayes; fornication with pennance of ten dayes, and so other vulgar, and ordinary sinnes.

[Page 232]13. By which you may see, that if this doctrine, and practise of the ancient Church be true, and sound, how many thousand yeares of pardon M. Crashaw doth need, for so many thousand slaunders, vntruthes, and blasphemyes against God, and his Church he hath vttered in his sermons since he began to preach? How many thousands would one sermon set him on the skore? This only slaunder which here he vttereth without proofe or shame, that a litle peece of white waxe, or crucifixe of a litle mettall, it may be brasse, or copper such as the Iesuits of late sent into England by thousands at once, as good inough to serue the English Catholicks, a litle medall, or a litle bead, or buckle, or other matter of no more value; these toyes, and trinkets, I say (saith he) they can sell by this meanes, and eueryday doe vtter at a higher rate then the Ieweller can his pearle, or dyamond. And I somwhat meruaile, that among these toyes & trinkets, medals and mettals, beades and buckles, brasse and copper he doth not also reckon lead, of which mettall the Gentlemen of the Temple know that he can make good gayne, whome for shoo-buckles of brasse, or latchets of leather one may trust, for the matter is not great, but for a pearle, and diamond so precious as is the soule, and in the affayre that concernes the eternall woe or weale thereof to belieue him, were extreme rashnes and folly, seing by this vntruth they may easely see he hath care, neyther of conscience or credit. For any may easely know, that all Catholicke Casuists, and Doctors teach it to be Symony, and a damnable sinne to sell any holy thing at a dearer rate because it is holy Si cariùs vendantur ratione consecrationis aut benedictionis quā antea valebant ratione suae materiae vel artis, Simonia committitur: haec est cō munis Theologorum & Sūmistarum assertio. Suarez de Relig. l. 4. c. 14. n. 3. : so that if the account of his lyes vtterd in the former wordes were exactly cast, I make no doubt, but the totall summe would amount to millions. How many thousand yeares of fasting and other pennance would the primitiue Church haue thought due to expiate so vast an vntruth, which did appoint so long space of pennance for lesser sinnes? And yet doth he meruaile that men may need, & the Church graunt Indulgences of a thousand yeares, which thousand yeares are vnderstood of Canonicall pennance anciently vsed in the Church Indulgentia tot dierū vel annorum &c. significat remissionē paenitētiae quae peragēda fuisset tot diebus vel annis, secundū veterem Ecclesiae ritū. Bellarm. l. 1. de Indulg. c. 9. , which still men are bound to practise, though the Church doe not vrge the publicke vse thereof. [Page 233]But the sharpnes of the punishment as sometimes in Purgatory, or the feruour of pennance which some vse in this life may satisfy the length of tyme, so that many thousand yeares sometymes may be satisfyed with the feruent pennance or sharp Purgatory paynes of one yeare, or day In hac vita paenitentia multorum annorū potest vna hora persolui, si paenitē tes tēporis diuturnitatem vehemētia charitatis cōpēsent. In Purgatorio quo (que) acerbitatis vehementia faciat, vt debitū viginti millium annorum annis 300. vel 400. expiari queat Bel. larm. l. 1. de Indul. c. 9. : which truth supposed, it is easy to answer the ignorant cauills which the Bachelour maketh, at the graunting of so many yeares pardon; because (saith he) Purgatory shall end with the world, and the world not last so many thousand yeares; which we confesse to be true, and further add, that many thousand yeares of Canonicall pennance may be purged by the sharp payne of Purgatory in one day, or houre.

14. It is cleare therfore that the ancient Church did practise both imposing of pennances for sinnes, and releasing of these pennances by pardon, which Protestants cannot deny: but their answere is, that those pennances which by Indulgence the Church did remit, were only appoynted for orders sake as signes of harty repentance, to terrify by that seuerity the faithfull to satisfy the Church her discipline, not God his wrath. But will this deuise serue their turnes to obscure the cleare truth? No. The testimonies of Fathers are playne, that those pennances were necessary to satisfy the iustice of God Per paenuētiā Deo satisfacere. Tertullian. l. de paenitent. : that by these satisfactions sinnes were redeemed Satisfactionibꝰ & lamentationibus iustis peccata redimuntur. Cyprian. lib. 1. epist. 3. , God pacifyed Dominus nostra satisfactione placandus. Idem serm. de la [...]sis. , his iustice satisfied Tum debet Sacerdos peccata dimittere, cùm viderit congruam satisfactionem. Innocent. 1. epist. 1. c. 7. , and his mercy obtayned: so that Kemnitius a pryme Protestant chosen among thousands to enter in the field against the whole Councell of Trent, doth make this publick confession of this truth. I know well (saith he) that the Fathers do too largely extend the Canonicall disciplyne of pennance; that Tertullian saith that sinnes are expiated by satisfactions; Cyprian, that by them sinnes are redeemed, washed, healed, and the iudge appeased, Augustine, that [Page 232] [...] [Page 233] [...] [Page 234]God is pacifyed by satisfactions for our former sinnes Kēnit. in Exam. sess. 25. Cō cil. Trid. &c. Thus Kemnitius writeth. And the like confession doth naked truth force Caluin vnto, another chosen Champion of the new Ghospell to encounter the Tridentine Councell. I do see indeed (saith he) many of the ancient Fathers, I will speake plainly, in a manner all whose books remaine, haue erred in this point, or spoken too crabbedly, or See Caluins Institutions translated into English. l 3 c. 4. n. 38. harshly. Thus you see the Protestants are compelled to graunt two points of Popery to haue bene the vniforme doctrine of the ancient Fathers, and Church. First that pennances, fastings, almes-giuing, and the like, were necessary, and required by the primitiue Christianity to satisfy God, not the Church only. Secondly that Bishops of the primitiue Church did vse to pardon these very pennances, and satisfactions, euen which were necessary to appease Gods wrath, which is the doctrine of Pardons, and Indulgences which we maintaine.

13. Who will not laugh at armed heresie, that is driuen by naked Popery, as she tearmeth this doctrine of satisfactions and pardons, from the field into a mouse hole, or some lesse honourable refuge? For whither will Protestants run, if we presse them with the authority of the Fathers? Prouocabimus (saith Kemnitius) ad locum communem, in quo ipsi Patres pronunciant, quid de hominum scriptis, sicubi à regula sacrae Scripturae declinare videntur iudicandum Kēnit. in Exam. sess. 25 Cō cil. Trid. sit. We will appeale and fly vnto a common place, out of which the Fathers themselues pronounce what ought to be iudged of the writings of men, when they swarue from the rule of Scripture. Thus Kemnitius. And vnto the like extremity is Caluin brought, who speaking of the Fathers doctrine about the exercises of pēnance & satisfaction, wheron pardōs are consequent The Reader shall pardon me (saith he) if I speake what I thinke, they seeme to haue stood too much vpon them Caluin. l. 5. Instit. c. 3. n 16. . Do you see, that Caluin to deny Pardons is forced to take a pardon without the Popes graunting, to contradict all the ancient Fathers? And is not this the common place of all Ariās, Nos Scripturarum sumus Discipuli. Apud Aug. Nestoriꝰ, Cuius haec fuit scelera ta praesū ptio, quòd sacrā scripturam se solum, & primū intelligere, & alios omnes ignorasse iactaret. Vinc. Lyrinens. c. 4 [...]. Heretikes, out of which they do pronounce (a fit Bench for such a sentence) that the Fathers, & Doctours of the ancient Church all, or in a māner all, swarued from the rule of Scripture, which neuer any did truely [Page 235]vnderstand but themselues? In which common place M. Crashaw may seeme to haue byn, when full of Protestant courage he dareth Papists, maintayning Pardons, pag. 114. to appeare before him. If liuely faith and true repentance (saith he) be in a man, let vs see that Pope, Cardinall, or other Papist, who dare say, that he shall not haue full remission, that neuer saw, nor touched one of these Blessed Beades. Thus he.

16. But Syr, except your liuely faith, and repentance include more then I thinke you meane, to wit, sorrowfull confession of your sinnes to a Priest, and doing penitentiall and satisfactory workes, I will bring forth ancient Popes, and Papists, that will send your liuely faith without confession vnto hell, and your repentance without satisfaction to fry in Purgatory for many yeares What do you say of Saint Gregory, was not he a Pope, and a M. Morton putteth S. Gregory among Papists. 1. p. Apol. Cathol in c [...] talogo Pō tif. lit G. Papist? Are you content to heare what he dateth say? Sinnes (saith he) are not only to be confessed but also we must seeke to cancell them out of our soules by a [...]sterity of pennance Non solùm cō fitenda peccata, sed etiam poenitētiae austeritate delenda. l. 6. in 1. Reg. expli [...]ans c. 15. ? Will you see another, and more ancient Papist, the most learned of the ancient Fathers S. Augustin God (saith he) out of his mercy will blot out our sinnes, if we neglect not to do competent satisfaction for them miserā do delet iam facta peccata, si non satisfactio cō grua negligatur Enchir. c. 7. And againe: Let the sin n [...]r come to the Pastours of the Church that haue the keyes, and as an obedient child let him receaue of the Ministers of the Sacraments, the measure of his satisfaction, and pennance Veniat peccator ad Antistites per quos in Ecclesia claues ministrantur, & à praepositis sacramentorum accipiat satisfactionis suae modum. l. 50. homil. homil. 50. c. 11. . And yet more plainly: It is not inough to amend our liues, and to leaue our former euills, except we make satisfaction vnto God for our sinnes already committed Non sufficit mores in melius commutare, & à factis malis recedere, nisi etiā de his quae facta sunt, satisfiat Deo. Idem ib c. 15. . And seeing you would fayne see a Cardinall teaching this doctrine, let S. Hierome appeare, to whome some giue that title See Alphons. Ciacon. l. de Cardinalitia dignitate. . Let the sinner (saith he) weare haire-cloth, and bewayle his sinnes, let him returne to the Church out of which he was cast for his sinnes, let him lye and sleep vpon sackcloth, punishing his former sinfull pleasure with rigour, and seuerity of pennance Hier. Qui peccator est &c. cilicio accingatur, ingrediatur Ecclesiam de qua propter peccata fuerat egressus, cubet in sacco, praeteritas delicias vitae austeritate compenset. In cap. 1. Ioel. . Thus S. Hierome. Had not Caluin, and [Page 236]such delicious Ministers reason to cōdemne ancient Fathers as harsh, and crabby Doctours, that durst teach a doctrine so displeasing to flesh and bloud? Neither will S. Ambrose, notwithstāding the Bachelours daring Papists, feare to professe himselfe a Papist in his sight, exhorting men, euen to buy pardons with money giuen to good vses. VVe haue many meanes (saith he) by which we may redeeme our sinnes. Hast thou money? Redeeme therewith thy sinne. God is not salable but thy self: thou didst sell thy selfe by sinne, redeeme thy self by thy workes, redeeme thy selfe with thy money Habemus plura subsidia quibꝰ peccata nostra redimamꝰ pecuniam habes? redime peccatū tuū. Non venalis est Dn̄s; sed tu ipse venalis es, peccatis tuis venū datus es; redime te operibus tuis; redime te pecunia tua. lib. de Helia & ieitm. c. 20. . Could any Catholick now lyuing haue spoken more Popishly then this Saint? Who yet saith no more then the holy Ghost by the mouth of Daniel did teach a sinner, Redeeme thy sinnes with mercifull deedes, and thy iniquityes with almes to the poore Daniel. 4 24. , which is the only market of Pardon and Indulgence, to which the Church of Rome doth exhort her children; other abuses in buying or selling pardons she doth detest Concil. Trid. sess. 25. .

17. Thus these foure Doctors of the Latyn Church, to which I might ioyne the rest in all ages, who impugne the Protestant plenary Indulgence of sole faith, absoluing from the guilt both of sinne, and payne, without any pardon of the Church remitting the one or other; which Indulgence of this new Ghospell is so known and famous, that the Professors thereof, cùm volunt indulgere genio (as their own Ghostly Father Benedictus Morgensterne tract. de Eccl. p. 221. confesseth) non verentur dicere hodie Lutheranicè viuemus, when they meane to be Indulgent to themselues, to take their ease, and giue the raynes vnto lust, feare not to say, This day we will liue Lutheran-like. By which we may perceyue the folly, and vanity of our Bachelour, and his fellowes that vse to obiect pardons vnto vs, as an indulgent, and dissolute doctrine, wondering pag. 104. It is strāge that all Papists are not saued. that we are not all saued: whereas the first thing of many we exact to saluation is the vtter most which they require. For wheras we require in a synner to obtayn full pardon: first a liuely faith in Christ: secondly harty contrition for his sinnes: [Page 237]thirdly, humble cōfession euen of his secret sinnes to a Priest, with full purpose to amend his life, and doe the pennance [...]ioyned: fourthly, to exercise himselfe in some satisfactory workes, to obtayne the full remission of the reserued temporall payne: fiftly, that the temporall payne, which is only [...]emissible by the Popes pardons, be not remitted but vpon iust, and graue causes, and by iniunction of some worke, which though it be not rigorously equall, yet hath some proportion with the greatnes of the pardon: whereas (I say) we requyre all these things; Protestants M. Crashaw in his Virginian Sermon, no true Christiās faith can faile eyther finally or totally. pag. 8. teach that a sole act of true faith is sufficient, which once had can neuer be lost by adultery, or murder VVhitak. de Eccles. Controu. 2. q. 5. pag. 301. Si quis actum fidei habeat, ei peccata nō nocere. Id quidē Lutherus affirmat; id nos ōnes dicimus. , or any such cryme; that by their Indulgence Dauid still remayned the child of God, and in his grace, euen when he stayned himself with these horrible crymes Fulk in the Tower disputatiō the second dayes Conference. . Who euer preached, or graunted such an ample, easy and plenary pardon, as this of Protestants is, if licence, and liberty to sinne may be tearmed pardon? what meruaile though Italian priuy Protestants contemne the Popes pardons, which are nothing to this of M. Crashawes graunting, which we will leaue him to preach in those priuy Churches, for which both the doctrine and the preacher were more fit, then for so honourable an Auditory, as is the Temple.

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THE FIFTH CHAPTER. CONCERNING the Sacraments of Baptisme, and the Eucharist, and Sanctuaryes, answering his tweluth and thirteenth wounds.

HIs tweluth wound hath two parts, or sores, as he termes them. The first about the blessing of Bells, the second concerning Communion in one kind. And as in other parts of his Sermō he excelleth in folly, a pag. 115. vs (que) ad 122. and impertinent raysing, any of his fellowes, that haue yet written: so here he striueth to surpasse in impertinency and ridiculous absurdity himselfe, seeking in very sober sadnes, and good earnest to proue, that we doe truly baptize Bells: where if we answer him according to his folly, as the holy Ghost doth counsell Prou. 26 v 5. Responde stulto iuxta stultitiam eius. , and beat his own Babel about his eares, that he may feele (seeing he will not vnderstand) his folly, he can haue no cause to complaine, nor the Reader to thinke, that we deale with him otherwise then he doth deserue.

2. First then, no Protestant I thinke, will, and sure I am no true Christian can deny, but creatures are blessed, [Page 239]hallowed, and sanctified by Gods word, and 1. Tim. 4. v. 5. prayer vnto certaine speciall vses in his diuine seruice, which euer both in the old, and new Testament hath bene practised by the Church: neyther need I stand to proue so cleare a thing; but a question may be to what vses these creatures of God may be hallowed by his word, and by the prayer of his Church. Three vses concerning the diuine seruice, we may imagine of these creatures. The first Naturall, which I call that vse these creatures are by their owne nature apt to be applyed vnto, as Churches for Christians to meet, Bells to call them togeather, Chalices to containe the consecrated wine and bloud of Christ; and vnto such ends I thinke no iudicious, and moderate Protestant will deny but creatures may be hallowed by the Church, which That the Church doth consecrate diuers outward thinges to the vse of Gods seruice. l. 4. c. 31. p. 266. D. Field doth graunt in expresse termes.

3. The second I terme Sacramentall, because they serue as the matter of Sacraments which remit sinne, and infuse grace, as water in Baptisme, bread and wine in the Eucharist. And heere all Catholikes do agree, that the Church cannot hallow nor designe any element, or creature, to be matter of a Sacrament, besides these which God the Author of Grace hath appointed for that end; so that she can neyther giue Baptisme in wine, nor the Eucharist in water, nor any other kind of drinke, then that which Christ instituted. Wherin some Protestants Caluin, Beza, and the Church of Geneua. Pro vino aliudin ijs regionibꝰ vsitatae potionis genus vsurpare Sufficit quòd ijsdem in genere symbolis nempe cibo & potu vtamur. Bez. ep. 25. are exceeding bould, teaching, that when bread and wine be wanting, the communion may be giuen in any other proportionable meat and drinke, that are more vsuall in those places. And I haue credibly heard, that in England sometimes Ministers presume to giue Baptisme in the luyce of hearbes, or flowers, as in Rose water, which for want of the true matter, are not indeed Sacraments, nor the children christened which receiue them. But though the Church cannot appoint the matter of Sacraments, yet those kind of creatures which God hath designed for that vse, she may blesse, and hallow to that end, as water in Baptisme, bread and wine in the Eucharist; which also is cleare, and Doctour Field doth likewise graunt The Church daily sāctifieth the creatures of God, to be the matter of his Sacraments. l. 4. c. 31. it.

4. The third vse of these creatures may be termed Supernaturall, [Page 240]that is, to worke certaine miraculous, & strange effects, which surpasse the power of their nature, as to expell Diuells, heale diseases, and the like; and herein the controuersie betwixt vs, and Protestants doth consist, whether the Church may hallow creatures to worke these effects, namely to expell Diuells. Doctour Field doth graunt, that such as haue the gift of miracles may blesse, and hallow creatures, bread, wine, oyle, and the like, to worke miraculous effects. So did the Saints both of the old, and of the new, as he doth confesse of an holy man called Ioseph, whom S. Epiphanius Haeres. 30. doth write to haue caused a fire to burne which the Diuell hindered, by hallowing water, and casting it into the fire: but such as haue not the gift of myracles (he saith) may not hallow creatures for those vses which they haue not power to effect. Where first I doe not see how speaking consequently, he can deny, but the Church may hallow, and blesse creatures to expell Diuells out of mens bodyes, or other places, seeing Christ hath giuen her power and authority ouer Diuels to commaund them, as the vse of Exorcismes may witnes, which haue euer bene in the Church, and Ministers specially ordayned with authority for that See Iodocus Cocc. tom. 1. l. 4. art. 7. office. And though the Church had not this power, which daily experiēce doth shew she hath; yet the promise which Christ hath made to heare her prayers Matth. 7. v. 7. & 10. Marc. 11. v. 24. Luc. 11. v. 10. Ioan. 14. v. 13. & 15. v. 7. c. 6.23. ep. 1. Ioan. c. 3. v. 22 , may suffice, and be a sufficient warrāt, that she may hallow creatures by her prayers, desiring God, that at the presence of them the power of the enemy may be restrayned, his fury curbed so far forth as God shall see it to be for the good of them, that hauing faith in her prayers, and Christs promises vnto her, doe vse such creatures against their Ghostly enemy; the application and vse of which creatures is a kind of prayer, representing vnto God, & renewing the former petitions and prayers of the Church. And in this sort are bells hallowed against Diuells, specially to restrayne their power in the ayre, wherein they are more potent For which cause the Apostle nameth the Diuel Prince of the ayre. ad Ephes. c. 2. v. 2 and spirituall wickednes that are in high places. Ephes. 6. v. 12. : the ringing of which bells by Christians is a kind of virtuall prayer wherewith God is moued to mercy, and the Diuels frighted, as innumerable examples doe sufficiently proue of diuers witches, whom the Diuels [Page 241]that carryed them in the ayre, frighted by the sound of the sacred Bells, haue let fall, wherof I could bring some certaine, and recent Martinus Delrius l. 6. c. 2. sect. 3. q. 3. Binsfeldius de cō fess. malefic. post conclus. vlt. dub. 6. proofes.

5. And like to these Bells of Christians were the trumpets of the old Testamēt, which Num. 10. Moyses made by Gods order, to call the people togeather, to giue them signe when to march, when to fight, which trumpets Iosephus describing, saith, that their end was like to a bell Desinebat in extremitatē campanulae similem. l. 3. Antiq. c. 11. , the sound of which trumpets was a prayer in Gods eare, mouing him to mercy, and to deliuer them in their distresses. For thus doth Moyses promise; Clangetis vlulantibus tubis, & erit recordatio vestri coram Domino Deo vestro, vt eruamini de manibus inimicorum vestrorum v. 9. . You shall sound your trumpets, & the remembrance of you shall mount before your Lord God, that you may be deliuered from the hands of your enemies. Now is not God as prone, and ready to defend the Church as the Synagogue? What vertue to moue God was in these trumpets, which is not in our bells? Why should the sounding of the one, rather then the ringing of the other, if it be done with equall deuotion and faith, be a prayer, carrying vp the memory of his seruants vnto Gods throne? Certainly this practice of the old Testament may more iustly moue any Christian to allow this blessing of Bells, then all the cauills and scoffes, wherewith our aduersaryes deryde it to refuse the same: and the sound of these trumpets in any iudicious, and religious care will be able, I do not doubt, to drowne the loud clamors, and cryes, which our Bachelour, and his fellowes roare out against this ancient ryte and ceremony of the Church.

6. Now concerning the ceremony of washing the Bell, which hath bene vsed many hundred yeares in the Church, whereof Alcuinus He liued ann. 800. our learned Countryman, and Maister to Charles the Great doth write, as of an ancient custome in his tyme Ne (que) nouum videri debet, campanas benedicere, & vngere, & eis nomen imponere. de diuin. offic. de sabbato sancto Paschae. , I see no reason why the Bachelour should mislike it, rather then the washing of Churches, Altars, and Agnus Dei, which ceremonyes vsed in bells and all the rest, are referred to the same end to expresse the purity of life, and other propertyes which ought to be in a preacher [...] [Page 244]annoynteth the same in the name of the Trinity, betwixt which two actions, passeth a great space of tyme, the office of that solemnity being very long. Now the Bachelour ioyneth togeather the beginning, and end, head, and foot, washing and annoynting. The Bell is washt (saith he) and annoynted in the name of the Trinity; so couching togeather his wordes, that the Reader may be deceaued, to thinke that the Bell is both washt, and annoynted in the name of the Trinity, which is a manifest slaunder: yet if he be charged with that sense, he may say, he referred the name of the Trinity vnto the annoynting only, not to the washing. Now is this sincere dealing? Is there any conscience in such proceeding, specially after such Protestations of truth? By the like iugling togeather of actions that are deuided, one might proue that meat is christened, and baptized, because it is washed, and blessed in the name of the Trinity, to wit, washt by the Cooke before it be put into the pot, and blessed by the Priest in the name of the Trinity when it is brought to the table.

A most grosse lye about baptizing bells. 9. The second vntruth is yet more grosse, and apparent, to wit, that the Pontificall reformed by Clement the eight, doth appoint, that the Bell must haue Godfathers, and they to be persons of great note. For in that Pontificall of God fathers, either of great or litle note, there is no mention at all, as any that will looke into the book may see; so that this vntruth is palpable: but whether it be a low or loud lye, pag. 120. a base or an alt, let the Reader iudge, & wonder at this Ministers impudency. That we giue a name to the Bell, as we doe to the child, and that none must wash the Bell but the Bishop, are other two vntruths. For we giue not names to bells as we doe to children, calling them Iohn, or Mary, but as we doe to Churches, calling them S. Mary, S. Iohn &c. because they are dedicated vnto them, as the like naming of Churches euen Protestants in England obserue. The bell also is washt by the Acoluthi, or Ministers which assist the Bishop, who are not Priestes, whereof any that hath seene this Ceremony can beare witnes: so that you shall sooner find fishes on a mountaine, then any true sentēce in this rayling inuectiue.

10. No lesse false, but much more foolish is that [Page 245]which he saith, that in the baptisme both of bells, and children we vse creame, and salt. For creame is so strange a ceremony in our Church, See the Catholicke Manuals. that it may seeme he did dreame of eating a messe of Creame with his Gossips at Pemlico, when he put it into his sermon. Salt we vse in the baptisme of children, laying salt on their tōgues, praying they may haue salem sapientiae, the salt of wisdome, See Coccius in Thesauro. tom. 2. l. 5. c. 17. which ceremony is very ancient, to which S. Augustine seemeth to allude, saying, that from the very wombe of his mother he was marked with the signe of the Crosse, and seasoned with the salt of Christ, thereby expressing his affection to Christianity & baptisme. But that in the blessing of the bell we vse salt, laying the same on the bells tongue or clapper, I find no such ceremony in our Pontificall, neyther is it like to be made a ceremony in our Church till M. Crashaw come to be Pope. And seeing he saith we vse spittle in the baptisme of the child, I somewhat meruaile, he doth not also adde that we vse the same in the blessing of the bell, spitting into the bells mouth, as they say we doe into the childes. And I much feare this Minister hath not beene Christened as S. Augustine was, nor had his fore-head marked with the signe of the Crosse, nor his mouth seasond with the salt of Christ, for want whereof the one is so voyd of shame, & the words of the other so destitute of sense, that he neither bl [...]sheth to vtter known vntruths, nor perceyueth himself to speake palpable fooleryes.

11. Among which (to note one or two) this is very notorious, that he saith we pray for the bell in the blessing thereof, to wit when we pray, that at the sound of the bell, the deceipts and fantasyes of Sathan, the danger of whirle-wynds, thunders, lightnings, tempests, may be driuen away, and that deuotion may increase in Christian men when they heare it, M. Crashawes extreme sottishnes and want of salt. that such as come to Church at the sound thereof may be free from the temptations of the Diuell. These prayers doth this wiseman cite, and auouch that in them we pray for the bell, yea that we aske greater thinges for the bell then for the child (excepting saluation) which litle grayne of salt he straight lets fall out of his mouth, saying absolutely, that the prayers for the bell are for greater purposes: what man of iudgment doth not laugh at this folly? pag. 118. For are the aforenamed things [Page 246]beneficiall vnto bells? Can faith and deuotion increase in them? Do they feare to be scarred, tempted, or deceiued by the Diuell? Do they care whether it be faire or foule weather, thunder, or sun-shine, calme or storme? How then do we pray for bells, which the thinges we pray for do neither help nor hurt? Can any thing be more voyd both of rithme and reason, salt, and season, then this speach?

12. But no where doth he more discouer his want of reason, then in the manner of his argument out of an accidentall, and genericall likenes, which the blessing of the bell hath with a childs Christening, inferring the same to be Baptisme in this forme. They giue a name to the child, so they do to the bell, Incredible folly. the child must be washt in water, so must the bell, the child must be crossed, so must the bell, the child must be annointed, so must the bell, they pray for the child, so they do for the bell, nay at the washing of the bell, more prayers are made, and more psalmes read: Ergo, it is a more solemne Baptisme then that of the child. This is the argument wherin he doth triumph against Bellarmine, not perceiuing seely Bachelour, that by a like discourse one may infer, that a Bel-wether, or any other bruite creature is as good a man as he is, in this forme (which if his be good) doth no lesse infallibly conclude. VV. Crashaw hath head & braynes, so hath a Bell-wether, nostrils, lips, mouth, teeth and tongue, so hath a Bel-wether, flesh and bloud, skin & bone, so hath a Bel-wether, nay a Bel-wether hath foure legs, wheras he hath but two, and a long taile, and hornes, which he perchance wanteth, ergo, a Bel-wether is at least as good a man as M. Crashaw. This argument I hope doth make his folly apparent to euery reasonable man, and sensible to himselfe, which I haue proposed, not out of malice to the man, whose credit I do not desire to impayre, further then he doth abuse the same to the preiudice of his soule, and of other ignorāt & credulous people, the desire of whose saluation hath made me labour to make this folly of this sottish slaunder so apparent, that if this Bachelour, or any other of his fellowes presume to bring the same hereafter, they may hisse him out of pulpit, except he can shew that there [Page 247]is greater likenes betweene a bell blessing, and a childs baptisme, then betwixt a Bel-wether and himselfe, which he will neuer be able to do; nay I am content that any man endued with reason be iudge, whether there be not greater likenes betweene a Bel-wethers head, and his, then is betweene the receauing of a christened creature into Gods Church, and the hanging of a bell that is blest in the steeple, which he makes the first, and head of his twelue similitudes betwixt them. And if the Bel-wether want a reasonable soule, wherwith the Bachelour is endued, so likewise the washing of the Bell doth want the prescribed forme of words, wherin doth consist the forme of Baptisme, and if he can proue that that blessing may be truly said to be Baptisme, without the forme therof, in any Christian Vniuersity of the world I will vndertake to proue in the same, that a Bel-wether may be truly said to be as good a man as he is, though it want a reasonable soule.

13. One thing only in this Babell may require an answere, & the Reader desire to be satisfied, what is the cause a Bell must be blessed by a greater Minister thē the Child is, Why the Bel is blessed by a greater Minister then a child is Baptized. to wit, by a Bishop, & lōger prayers made at the blessing of the one, then in the baptisme of the other. To this I answer, that the reason is, because baptisme is a Sacrament, the vertue therof doth not depend on the goodnes or greatnes of the Minister, nor on the Churches prayers, but hath infallibly effect by Christs institution, and word, & therfore neyther are the prayers so long, nor the Minister requisitely so great as a Bishop, this Sacrament also being so necessary for all, God would not haue the administration therof tyed vnto Bishops who are but few, nor euer at hand. But the Bells blessing hath vertue from the authority of the Church, and the efficacy of her prayers, and therfore this blessing is of more vertue, when both the Minister therof is of greater power, and the prayers vsed therat more deuout, & pleasing vnto God, so that the greater solemnity in this blessing, thē in that of baptisme, doth rather proue against our Bachlour then for him, that one is a Sacrament and not the other. And thus much which I cōfesse, is too much of such a Babel.

[Page 248]

The second sore of his tweluth wound, concerning Communion in one kind.

14. I see no reason why the Bachelour might not haue made this a distinct wound, pag. 120. 121. 122. being a slaunder, or cauill, no lesse different from the former then any of the rest, perchance he was resolued not to exceed the number of twenty, or els hauing handled the same once before in this sermon, this repetition he thought not worth the name of a wound. Howsoeuer, we will briefely examyne, and answer what he saith in eyther place, and shew how notoriously he doth corrupt not only the holy Coūcell of Constance, but also the story of the Ghospell. pag. 47. VVhereas (saith he) it is known, and graunted that Christ at his last supper ordayning the holy Communion did consecrate and giue it both in bread, and wyne, and commaunded his Ministers after him, Doe this: and yet for all that comes the Popish Councell of Constance, and calls it a peruerse fashion, and ill order to giue the people the Sacrament in both kindes, and doe further decree, that ‘ Concil. Constant. sess. 13. Notwithstanding Christ ordayned the Sacrament in both kinds, and though the eldest Church did so receyue it: yet for all that this custome is lawfully, and laudably brought into the Church, that the layity shall receyue in one kind only; and that whosoeuer shall hould the contrary, shalbe proceeded against as an heretick &c.’ This is the Canon of the Councell cast in the mould of M. Crashawes head, out of which he seeketh to wound the Pope and the Church of Rome with the poysoned bullet of Blasphemy, saying, the Pope denieth the cup in the Sacrament to the layity though Christ ordayned the cōtrary. But read the Canon in the Councell, & you will meruaile at the impudency of this Minister, changing the shape, forme, sound, and sense thereof, for thus the Councell defineth, ‘ Licèt Christus post coenā instituerit, & suis discipulis administrauerit sub vtra (que) specie panis & vini hoc venerabile Sacramentum; tamen hoc non obstante sacrorum Canonum laudabilis, & approbata consuetudo Ecclesiae seruauit, & seruat, quòd huiusmodi Sacramentum non debeat confici post coenam, ne (que) à fidelibus recipi non ieiunis &c. Synodus Constant. ses. 13. Though Christ did institute the Venerable Sacrament after supper, and administer the same in both kindes to his Disciples, yet the [Page 249]laudable authority of sacred Canons, and approued custome of the Church hath practised, and doth still practise, that the Sacrament ought not to be consecrated after supper, nor be receiued of the faithfull but fasting.’ This is the true Canon, no more like that of M. Crashawes making, then is an aple to an oyster, or a figtree to a Fox. For by these wordes it is apparent, that the non obstante is not referred to Christs ordination or commaundement of both kindes (which commaundemēt the Councell doth expresly define in that Canon that Christ neuer gaue) but to the celebration after supper, not commaunded by Christ, but so practised by him vpon a speciall reason, which notwithstanding the Councell defineth that the Sacrament is not to be recyued but of such as are fasting. Neyther can I see which way the Bachelour hauing perused diligently the Canons, and the whole scope thereof, could without wilfull malice mangle the text, leauing out after supper, and fasting, except it be, that he perused the same after the supper of a Puritan fast, kept with good wyne and venison Their gluttony, & chamber cheere which they call fasting, & colour with tearmes of godly exercises. Sutclif. in his answer to a libell supplicatory pag. 89. , which might perchance make his pen stagger, when he wrot out the Canon. And herein he bringeth no new corruption, but followeth the lying steps of his Father Luther, who long agoe slaundered the Councell of the same blasphemy, corrupted the wordes of the Canon in the same manner Luth. in disput. contra Conc. Cōst. , for which Bellarmine Bellar. l. 4. de Euchar. c. 26. doth challeng him, as euen the Bachelour doth acknowledg pag. 48. , who nothing moued therewith, doe what we can, will needes run headlong into the same pit of falsehood, though he see it in Bellarmines bookes gaping before him, trampling vpon the text of the Canon with the same impure, and shamefull corruption. Such is his desire to cleaue to his Father, giuing vs iust cause to say of him, what Christ said of the Diuell, mendax est, Ioan. 8.44. & pater eius, Englishing the wordes as a Minister did, he is a lyer, and so was his Father before him.

[Page 250]15. But not only this Bachelour dareth corrupt the Canon of this Councell, pag. 47. but also falsify the wordes of Christ, and story of the Ghospell, to make the Councell seeme to haue crossed, and contradicted the same. It is knowne and graū ted (saith he) that Christ at his last supper ordayning the holy Communion did consecrate, and giue it both in bread, and wine, and commaunded his Ministers after him Do this. Where you see he would haue his Reader thinke, that Christ spake the cōmaūding words, Doe this, of the Sacrament in both kinds; in proofe wherof he saith in the margent, See all the Euangelists, and S. Paul 1. Cor. 11.23. which at his request we haue done, and find great want of conscience in this patterne of truth, & small respect to Gods sacred word. For I find that not all the Euangelists as he saith, but S. Luke cap. 22. v. 19. only makes mention of the precept, Do this, who noteth expressely the same was said of bread only, as the Church of Rome doth practise, saying, that Christ tooke bread, gaue thankes, brake, and gaue to his Disciples, saying, This is my body, Do this. But of the Chalice he saith, that Christ did blesse and giue to his Disciples, but not togeather this precept, Doe this, so directly doth S. Luke contradict the Bachelours Ghospell, that Christ said of both kinds, Doe this, S. Paul also speaketh of the same precept 1. Cor. 11.23. though not according to M. Crashawes Ghospell, but with S. Luke, that Christ said of the Sacrament in forme of bread absolutely, Doe this in remembrance of me, but comming to the Chalice, his diuine wisdome foreseeing, that heretikes would be more greedy of wine, then bread, doth change his phrase, and manner of speach, saying cōditionally, Doe this (as often as you drinke) in remembrance of me, not absolutely commaunding the faithfull to drinke of the cup, but only requiring when they did drinke, to drinke in remembrance of him, leauing it either to their priuate deuotion, which was the practise of the primitiue Church, which did vse indifferently the Sacrament in one, or both, as Bellarmine lib. 4. de Euchar. c. 24. , and other Catholikes do demonstrate, or to the Churches determination, which vpon iust reasons doth forbeare to giue the cup vnto Lay men. Wherin the Church doth not offer them wrong, as the Bachelour cauilleth, seeing in her doctrine, and in [Page 251]truth they receiue euery drop of Christs precious bloud vnder forme of bread. Neither do we deny wine to our Communicants, which though it be not consecrated, yet doth as truly, and really conteyne within it the precious bloud of Christ, as doth the wine of Caluins supper Corpꝰ Christi à nobis (in coena) tanto locorū interuallo distat, quāto caelum abest à terra. Calu. in cō sensione de re Sacramentaria in fine. , by which no lesse then by his, they may mount to remember, and to drink by faith the bloud of Christ in heauen. Heretickes in deed haue offered the wrong, not only to Lay men, but to the whole Church, taking away the Reall presence of Christs body, and bloud, the very essence, forme, glory, and splendor of the Sacrament, who exclayme against vs for bereauing the people of a cup, in their doctrine no more in substance then ordinary wyne, or not giuing them the sole accidents of wyne, as we teach, who giue (as hath beene said) the bloud also with the body in the forme of bread, wherein they may seeme to deale with the Church of God, like a Cauiller that hauing deuoured the oyster meat, should deliuer vnto the owner two empty shells only, bitterly exclayming against another, who restoreth the oyster whole, and entyre, though but vpon one shell. But to returne to M. Crashaw, you see he is no lesse bould with the Lord then with the seruant, corrupting the story of his Ghospell no lesse then the text of the Councell, charging him to haue giuen a precept which he neuer gaue, to take occasion thereby to slaunder the Church his spouse of neglecting a duty, to which she was neuer bound.

16. And that Christ did giue no such precept of communion in both kindes, I dare appeale from Luther to Luther in the same sort as Plutarch doth report a woman did from Philip to Philip, from him distempered with wyne, to him sober. For though loue of wyne, and women the cause of Luthers Apostacy in which he did dayly increase, as did in him the loue of his Ghospell, may seeme in the end to haue in a manner bereaued him of his wits; in which fit he wrote, that to multiply, and increase was a precept, and more then a precept Luther. serm. de Matrim. tom. 5. VVittēb. 119. , and to drinke wine in the Lords supper a commaundemēt of the eternall King Lib. de captiuit. Babyl. c. 1. , though also afterward growing worse, and worse, drunken more with heresy then with [Page 250] [...] [Page 251] [...] [Page 252]materiall wyne, though well tipled with both, he sets vp the non plus vltra of obstinate malice, saying Si quod Conciliū statueret aut permitteret vtrā (que) speciem, nos nequaquā vtra (que) vti vellemus, sed in despectum Concilij vna aut neutra, aut minimè vtra (que) vti vellemus &c. Luther. in formula Missae cited by Hospin. Histor. Sacram. p. 2. fol. 13. a. : If the Councell should in any case decree communion vnder both kindes, least of all then would we (saith he) vse both kindes, yea rather in despite of the Councell, and that decree, we would eyther vse one kind only, or neyther, and in no case both: where guyded by the spirit of giddines, he doth expresly contradict the commaundement, and institution of Christ, falling into that blasphemy in playn tearmes, wherof he doth falsly accuse the Councell. Which spirit of heresy, and contradiction seemeth also to haue conquered in Luther the strongest of all his loues Nothing is more sweet thē the loue of a woman. &c. Luth. in a marginal note vpon the prouerbs. c. 31.10. , and the most essentiall poynt of manhood in him to marry a wife Quàm non est in meis viribus vt vir non sim, tam non est mei iuris, vt sinc muliere sim. Luth. ser. de matrim. vbi supra. , which though a precept, and more then a precept, yet, if the Idem tom. 2. oper. Germ. fol. 214. Councell should graunt Church-men liberty to doe it, he would thinke that man more in Gods grace, who during his life tyme kept three whores, then he that marryed according to the Councells decree, and that he would commaund (whose commaundement must conquer the precept, and more then precept of God) vnder payne of damnation, that no man should marry, vpon that grant, but lyue chast, or else not despaire though he keepe a whore: though I say Luther did thus both write and preach in his drunken fit, yet when he was more sober, though an enemy to the Roman Church, the force of truth made him pronounce this moderate sentence, that Christ in this matter, in receauing in one, or both kindes, commaunded nothing as necessary, and that it were better to imbrace peace then to striue about the kindes Quamuis pulchrum quidem esset vtra (que) specie in Eucharistia vti, & Christus hac in re nihil necessarium praecepit, praestaret tamen pacem sectari quàm de speciebus contendere. Luth. ep. ad Bohemos. pag. 121. ; which sober sentence doth shew that M. Crashaw was scarce sober when he wrot, that we are playne States-men, and Polititians, who haue nothing in our heades but to mayntayne the height of our Hierarchy, and Maiesty of our Monarchy, seeing we will not amend that, which we see and know to be contrary to Christs institution, and whereof many of the better sort of our selues are vtterly ashamed.

17. Thus he rageth: but as for Polititians, & Statesmen, [Page 253]that tearme may best agree to himselfe, who is a man of so great policy, and a Minister of so simple truth, that he doth confesse, that he made publick this sermon to iustify the state, much more then honour the truth, which promise he doth accordingly performe, as may appeare by the last wordes of this inuectiue, that we know and see our practise to be against the institution of Christ, and that many of the better sort of our selues are vtterly ashamed of communion in one kind, not citying eyther in text, or margine any Catholicke author, many or few, better or worse that were eyther outwardly or inwardly ashamed of this practise, which is a signe, The Kingdome of Christ cō sisteth not in materiall wine. that he doth here vtter a lye without shame, which can be small honour to the truth, howsoeuer it may iustify the state. That we haue nothing in our heads but to maintayne the height of our Hierarchy, and maiesty of our Monarchy, is a speach that hath a litle rythme in sound, but no reason in sense, a wanton playing on the letter, without truth in the matter. For eyther he doth place glory, and maiesty in a cup of only wyne, or in the precious bloud of Chist conteyned in the cup: if in a cup of wyne only, therein indeed doth consist the Kingdome of Bacchus, not of Iesus, the power of Cupid Vinū in quo est luxuria. ad Ephes. 5. v. 18. , not of Christ whose wyne breedeth Virgins Zachar. 9. v. 17. . To the height, or rather depth of which drinking Hierarchy, Luther attayned, who as his schollars write as a great wonder, could drinke deeper into a pot, then any other new Ghospeller, the Creed, the Pater noster, and Decalogue at a draught. But if the maiesty, and glory of a Christian doth consist in the reall receyuing of the pretious bloud of Christ, the Laity is not depriued of this dignity, and honour, by our doctrine, who teach that they doe no lesse truly and really then Priests receaue euery drop of Christs bloud, togeather with the body vnder the forme of bread. And if we haue nothing in our heades (as indeed we should not) but the height of the celestiall Hierarchy, and the maiesty of Gods blessed Kingdome, to this we may no lesse certaynly attayne by eating the body of Christ, togeather with his bloud vnder the forme of bread only, then by eating and drinking the same in both kindes, seeing Christ saith, I lyue by my Father, Ioan. 6. and he that eateth me shall [Page 254]lyue by me. He that eateth this bread shall liue for euer. Finally speaking of outward pomp, I see not why our Hierarchy might not seeme as high, and our Monarchy as full of Maiesty, though we gaue the Sacramēt in both kinds vnto Laymen, did not other reasons vrge to this order besids pomp, and Maiesty, though the Bachelour very charitably without feare of rash iudgment saith we haue nothing els in our heades. Which reasons, he that desireth to be further satisfyed in this point, may see alleadged by Bellarmine lib. 4. de Euchar. cap. 28. , and Becanus tom. 2. de cōmun. sub vtrá (que) specie. c. 8. , and so discouer the vanity, and falshood of the Bachelour, that doth measure the emptines of others heads by his owne.

The thirteenth wound about Sanctuaryes, as impudent, accusing the Church of Rome, as guilty of all the bloudshed vpon earth.

18. THE thirteenth wound, and the first dish of his second table (for the Bachelour parteth his feast of falshoods, and banket of slaunders into two tables) is that we allow sanctuaries for wilfull murder, whence he inferreth that ours is a bloudy Church, defender of bloud, and murther, weltring, and wallowing, and bathing herselfe in bloud, hauing made her selfe accessary by this doctrine, and practice, to all the murders, & bloudshed vpon the earth: for to maintaine (saith he) so many refuges, and defenses for a sinne, is to maintaine the sinne it selfe. Thus he. Where to omit weltring, wallowing, and bathing in bloud, phrases which might better become a Butcher, then a Bachelour, I wonder what Protestants thinke lying, and rayling is, if this wound of M. Crashaw be not rayling, the vanity and falsity wherof is such, as the very ground or principle wheron it is built, to wit, that to maintaine many Sanctuaries, is to maintaine the sinne it selfe: containeth blasphemy against God, who in the old Testament did allow Sanctuaryes for some offenders, namely in the case of manslaughter, when in casuall frayes they should chaunce to kill their enemies Qui nō est insidiatꝰ sed Deus tradidit illū in manus eius, constituam ei locum ad quem fugere debeat. Exod. 21. v. 13. Parcit illi (lex) qui iusto dolore prouocatus inimicum occurrentē occidit. Hieron. Oleaster in illum locū. , and [Page 255]yet none without blasphemy can affirme God to haue bene a maintayner of that sinne, or that he did welter, and wallow, and bath himselfe in bloud. And this priuiledge to protect offenders that fled vnto them, Christian Churches haue enioyed euer since Constantines dayes, that is, from that tyme that Christians had publikely Churches in the world. The Councell of Orleans aboue a 1100, yeares agoe, speaketh largely of this immunity, and defineth in this sort. Concerning murderers, adulterers, and theeues that take sanctuary in the Church, that shalbe obserued which the Ecclesiasticall Canons haue decreed, and Roman lawes appointed, to wit, that it is not lawfull to pluck away offenders eyther from the Court of the Church, or house of the Bishop. Before which Coūcell S. Augustine Epist. 187. ad Bonifac. Orosius writeth of Masceril punished by Gods speciall prouidēce for violating this immunity of Churches. l. 7. c. 36. maketh mention of this immunity, reprehending the Earle Bonifacius for presuming to take by force a malefactour out of a Church. And who doth not know how generally receaued the custome was in S. Chrysostomes dayes In the yeare 399. when the Eunuch Eutropius a wicked man, as great an enemy of the Church, as a fauorite of the Emperour Arcadius Socrates l. 6. c. 5. Sedulò dedit operam vt lex ab Imperatoribus promulgaretur, ne quisquam ad Ecclesiā tamquā ad asylum profugeret, sed vt ij qui eò profugerant inde abriperentur. Simulat (que) promulgata fuit, Eutropius in offensionem Imperatoris incurrens confugit ad Ecclesiam. Socrates vbi supra. hauing caused the sayd Emperour to make a law against the immunity of Churches to defend malefactors that fled vnto them, few dayes after the promulgation of that impious law, was forced, being accused of treason against the Emperour, to fly & take Sanctuary therin himselfe, whom the Emperour following stayed at the Church doore, notwithstanding his law, Altare reueritus, as S. Chrysostome saith, bearing such reuerence and respect vnto the Altar, on which he knew the body and bloud of Christ was offered Chrysost. tom. 3. homil. in Eutrop. That the coate or the flesh it selfe of Christ Iesus had not this priuilegde to be a sanctuary vnto offenders. pag. 128. .

19. By which you may gather the prophanesse of this Bachelour who dareth auouch, that the running euen vnto Christ in person and touching his garment ought to be no defence for a malefactor shewing that in such a case he would be ready to kill such guilty persons, euen at the feet of Christ, sprinkling their bloud vpon his garments, or the [Page 256]most respect he would beare him, were to draw such a malefactour by violence, without his leaue, from his feet to kill him, more barbarous then the Barbarians themselues, who in the Sack of Rome spared all that fled vnto Christian Churches, as S. Augustine writeth August. l. 1. de ciuit. c. 6. which respect and reuerence vnto Christ is the cause that some Hostiensis in c. Eccles. de Immunit. Ecclesiarū Nauar. in manu. c. 25. Suarez l. 3. de relig. c. 9. in fine. say, that a malefactour flying vnto a Priest, carrying the most diuine Sacrament in the streets, ought to haue sanctuary by Christs person present in that sacred host, which the Bachelour rageth against, calling that most diuine Sacrament blasphemously our Breaden God, not knowing what we belieue, that it is not bread, but the body of Christ, as the ancient Church did: with greater reason he might obiect a breadē God vnto his Father Luther, who ioyneth bread with the flesh of Christ in his supper. Neither is the Bachelours argument against Sanctuaries drawne frō Christs example beating buyers, and sellers out of the Temple worth a rush, seeing all teach, the Church cannot be a Sanctuary against such sinnes as are done in the Church, the man deseruing not to enioy the priuiledge of that place, the sanctity whereof he doth prophane Frustra inuocat auxilium legis, qui committit in legem. . Could he proue that Christ did driue out of the Temple any malefactours that had runne thither for refuge, he might seeme to speake something to the purpose, but such a bloudy mynd was as far from him, that was meeke and humble of hart, as it was naturall vnto Caluin, who without any necessity, and being Superintendent of Geneua, did sometyme sit in iudgment vpon criminall causes and pronounce sentence of death vpon the guilty This doth Heshufius a famous Protestant report of Caluin frō the mouth of those that saw him do it. In assert. cōtra blasphemam Caluinist. exegesim. vide Prateolū verbo Caluinistae. .

20. And as Caluin tooke such delight to be a Iudge, & dealing in bloudy matters, his scholler M. Crashaw seemeth no lesse to long to be hangmā, raging that by our Sanctuaries some be kept frō his clawes: which greedines of bloud makes him think they are more thē indeed they are, to wit, that the allowance of Sāctuaries euen for wilfull murder is practised in Coūtries Catholick, which is most false. For though some [Page 257]Deuines hold, that such murderers may enioy the benefit of Sanctuaries, and that only treacherous murderers are excepted by the sentence of God, if a man kill his neighbour of set purpose, and by lying in wayt for him, thou shalt take him from my altar, and let him dye Exod. 21. v. 12. ; of which opinion our Bachelour saith Anastasius Germonius is: out of whom he citeth much, I doe feare with the same treachery he hath vsed commonly withall our Authors, as hath bene shewed, though I cannot therein conuince him, not hauing seene that Author. But howsoeuer he and others hold, that a Church may be a Sanctuary for such a murderer, yet the common opinion is, that wilfull murderers enioy not that priuiledge, and the practise generally receiued in Catholick Kingdomes is agreable vnto this doctrine, as Contrarium tamē saepe fit in praxi, propter plurium Doctorū setentiam. l. 2. var. resolut. c. 20. n. 7. §. In his & § Nono. Couarruuias doth witnesse, not permitting Churches to be Sanctuarie for such offences; which cases of exception, not expressed in the Canō lawes; yet custome therein is equiualent vnto a law In casibus exceptis in iure vel aequiua lēti cōsuetudine, extrahi potest delinquens. Ita Doctores omnes. as our Doctours vniformly teach, by which custome neyther rauishers nor theeues haue benefit of Sanctuaryes Suarez l. 3. de relig. c. 11. n. 4. Fures simplices non gaudent hac immunitate, ex consuetudine. Suarez in loc. cit. Nec raptores virgin. n. 27. : so that if this Minister meane to be a Hangman in a Catholike Kingdome, he shall not haue his power so much abridged by Sanctuaryes, as he doth imagine.

21. This being the doctrine, & practise of our Church, you may perceyue this Bachelours folly, who cannot keepe his tongue from rayling, though he speake not a wise word, nor any thing to the purpose, declayming, that this Doctrine of Sanctuaries is the cause, that poysonning, and stabbing, and killing, and all kind of bloud shedding is rife in Popish states, and, that murderers, adulterers, and rauishers find fauour in the Popes law, for they are, saith he, amici Curiae: but theeues and robbers are not so: & such like Babells he heapeth togeather without any iudgment or truth: for why may not theeues and robbers be accounted amici Curiae, aswell as murderers, and adulterers, but only that the Bachelour will make the Popes friends whome he pleaseth? And to shew that he doth it by his lying art, in which he that hath not a good memory will often contradict himself, in this very wound he maketh theeues whome now he rangeth among the enemyes of the [Page 258]Pope, that cānot enioy sāctuaries, such friends of this Cour [...] that he sayth the vildest thiefe (by our doctrine of sanctuaryes) may easily escape the halter at Rome. As for poysoning and stabbing, and such like assassinats, who doth not know that they are treacherous murders, for which no Sanctuary is allowed by the generall practise of the Church, as euen he doth confesse.

22. And seing such kind of murders be most practised by Italians, when they meane to be reuenged of their enemyes as the world knoweth, how can our Sanctuaryes be the cause of such murders, in which they can find no defence by our law, and practise? Who doth not see how malice blindeth this poore Minister? Which doth more appeare by this argument à fortiori, which he makes. If this be so (saith he) so far from Rome as Portugal, then we may easily iudge how the world goeth in Rome and neere it, which is grosse ignorance, and folly. For Churches in Rome, and neere about, are not Sanctuaryes for any offence against euen the secular Iudges of the Pope, as Nauar noteth In vrbe, nulla Ecclesia vtitur hac immunitate aduersus Iudices etiam saeculares Papae. in Man. c. 25. n. 18. : so that Churches in Rome with lesse shew of reason are traduced, as causes of murder then in any other Citty. And as for Portugall, the same Nauar saith, that no Sanctuary is there allowed for any murder, no not for them that kill their aduersary in the field Secundum leges Lusitaniae vsu relapsas qui alium de proposito aut in duello occidit, aut percutit, non gaudet hac immunitate. in Man. c. 25. n. 21. . Neither doth Oleaster In c. 4. Gen. complayne thereof, but only that some did escape iustice by pretending to be in Orders when they were not, or by taking vpon them Orders after murder committed, which is cōtrary to the disciplyne of our Church; by whose lawes, wilfull murder maketh a man irregular that he cannot take Orders, wherewith the Pope neuer dispenseth Concil Tridēt. sess. 24 c. 7. de reformat. . Such an enemy our Church is to murder and bloudshed, though by the disciplyne of the Protestant Church (for any thing I know) butchers may be Bishops, and their Ministers hangmen.

23. Finally that by this practise of Sanctuaryes the Church of Rome is accessary to all murders, and bloudshed vpon the earth, as our Bachelour deduceth, I know not by what deuise he will build vp this Babel. For how many murders are done in Turkland, and in other Countryes of [Page 259]Infidells which haue no more relation vnto our Sanctuaryes, nor so much as hath M. Crashaws head to a cockscombe? What also shall we thinke of so many murders, committed by Protestants, so many hundreds that yearely are hanged in England? how can the Church of Rome be accessary to their death? Or if she be not, how can the bloud of all slayne vpon the earth sound in her? Moreouer Ministers many tymes kill, and murder their wiues when they are weary of them, to marry some yong wench whom they more affect, whereof England hath affoarded some lamentable examples, and of the rifenes of this bloudy, and barbarous practise in Scotland Archibald Hamilton confu. Calu. l. 2. c. 29. , and Germany Silu. Crecanouius de corruptis moribus vtrius (que) partis. themselues doe complayne. I cannot imagine, though a man would fayne, by what Chymericall deuise Sanctuaryes may be made the cause of these murders, nor how the bloud of Ministers wiues so barbarously slayne by them may be layd vpon the Pope, though I willingly graunt the Bachelours wit, and brayne to build Babels surpasseth my capacity, as also the wisdome of the Church of England to print this Sermon, for a patterne to iustify themselues, that they vse neyther to lye, nor rayle in pulpit.

[Page 260]

THE SIXT CHAPTER. CONTAYNING An answere to his fiue next woundes, concerning vncleane matters, wherin he wasteth the rest of his Sermon.

FROM Sāctuaries he passeth vnto stewes, or rather his impudency taketh Sanctuary in them, hoping modesty would stay vs from the pursuite of him, and discouering his fraudulent steps vpon such impure obiects, which S. Paul would not haue so much as named among Christians ad Ephes. 5. v. 3. wherin yet this Puritan Ghospeller spendeth the rest of his Sermon, scarce vttering one sentence which hath not whores or harlots, or concubynes, or other more shamefull stuffe in it, in the pronouncing of which wordes, he seemeth to take such delight, as if they were sugar in his mouth. But his impudency is such, and so iniurious to graue, and learned Authors, that the modest Reader will not be offended, I hope, though I discouer some of his shamefull slaunders, about that immodest obiect, from which otherwise modesty would haue caused me to abstayne: wherin I will procure to be as short as may be; for as the [Page 261]Author of purity is my witnes, my pen did often stop, out of shame to set downe his soule phrases, for which cause I seeke, when I can, to amend, and vtter his mynd in more modest wordes.

The fourteenth wound, concerning stewes: How perfidiously he dealeth with our Authors, namely Nauar, and Graffijs, accusing them of that doctrine, which euen in the places by him cyted, they detest.

2. IN the fourteenth wound then, he accuseth the Pope for the allowing of stewes, for building, pag. 132 ad 140. & erecting places for that purpose, for defending and patronizing such as professe that sinfull trade, taking rent for the same, and making gayne thereof. The man whom he doth principally traduce as patron of this trade, and in this respect much honoured by the Pope, is the famous, and learned Author Martinus Nauarrus, renowned also for his graue, and holy life, Iuris Canonici scientissimus, vir summae sobrietatis & pietatis Posseuin. in apparatu sacro tom. 2. pag. 135. Nauarrus in manual c. 17. n. 195. whom Popes, and other Princes did highly esteeme for his aduise, and direction in matters of conscience, whō this Minister doth so notoriously abuse, as is scarce credible, did we not see it with our eyes. Nauar (saith he) one of their greatest Canonists of this last age, and one whom the Popes held worthy to be called to Rome for his continuall aduise and discretion, deales very playnly in this matter, and saith, that Kings, Princes, States, and Magistrats of Cytties appointing stewes, and seting out places for them in some conuenient place of their Cittyes, wherein whores may exercise their whorish trade, it seemes to be no sinne. This he maketh to be the doctrine of Nauar, and addeth this applause thereunto: See heere a peece of Spanish deuotion, and modesty. Surely no meruaile though this man was sent for from Spayne to Rome: for it seemes by this doctrine he was for the Pops tooth, and much more for his Cardinalls. Thus the Bachelour. But with more cause may I say, behold heere a peece, not of English but Protestant impudency, accusing this graue, and learned Spaniard for teaching those things which he doth expresly detest in playne tearmes [Page 262]and in most earnest manner in that very place; whose doctrine in this point I will set downe at large that all may see both how farre from any the least allowing of that damnable sinne, Respō dimus primò. Licet potestati publicae permittere. vt in ali qua ciuitatis parte meretrices sint. Man. c. 17. n. 195. the Catholicke Church is, and what conscience, and forehead English Ministers haue, that dare with such impudency flaunder Authors.

3. Concerning this matter then, Nauar teacheth these fiue points. The first, is which is all that may any way sound of the fauouring of stewes, that Magistrates may permit women publickly to be in a part of their Citty, according to S. Augustine Quid sordidius &c. meretricibus, lenonibus &c. Aufer meretrices de rebus humanis, & omnia turbaueris libidinibꝰ l. 2. de ord. c. 6. , cited by S. Thomas, and commonly receyued of all, that as God doth permit some sinnes to auoyd greater euills, or for greater good; so the power of Kings, and Princes may doe the like, imitating God therein. Thus he writeth, and maketh this marginall note, Augustinus l. de Ordine, cap. 6. hoc habet. Verba eius citare non libuit, ne illi turpitudini fauere quomodocun (que) videamur Nauarrus in Enchirid. c. 17. n. 195. tom. 3. operum Lugdun. ann. 1597. pag. 137. Augustine doth indeed teach it. His wordes I would not cite, not to seeme any wayes to fauour that vncleane practise. This tooth against stewes doth this Spanish Doctor shew, let vs see the English Bachelours tooth against truth, who vpon this saying of Nauar rayseth two notorious slaunders. First out of this speach; and the like, where it is said, Stewes may be permitted, he doth inferre, and accuse vs that we doe allow them. Doth the Roman Clergy (saith he) thinke them so vile, and yet allow them? See the iniquity, and filthines of their Religion. But more reason haue we to say, see the filthines of his conscience, charging vs with the allowance of that which he must needs know we condemne, and detest. Neither can he find eyther this doctrine in any Catholick Author, that stewes are allowable, or allowed, or this folly in any Grāmarian, or latyn Dictionary, that permittere, and approbare, to permit a thing, and to allow a thing ate all one. Who doth not know that God doth often permit sinnes which he doth neuer allow, nay which he euer abhorreth? Who may not see in these slaunders so false and foolish his want both of conscience, and iudgment, and the filthines of that religion that put such slanderous Babels in print? The second slaunder is, that Nauar doth say, that Magistrates [Page 263]which doe appoint, and set vp houses for these women wherein they may exercise their whorish trade, seeme not to sinne. Doth Nauar say this? No truly; but no more then you haue heard, that Magistrates may permit the erecting, appointing, and renting out of such houses: but that they may erect, or appoint, or set out houses themselues Nauar doth not say: nay he saith the contrary in expresse Quamuis possit potestas publica permitteremeretri ces & adiutores earum; tamē non potest efficere, quod illae & hi non peccent: & negari non potest eum qui locat domum meretrici ad meretricā dū iuuare ipsam ad illud. tearmes in that place. Though (saith he) Magistrates may permit harlots and their counsellers, fautours, abetters, and such as goe to them; yet cannot authority make, that such as help, and fauour them, doe not sinne: neyther can it be denyed, but such as build, or set out houses vnto them, that therein they exercise their trade, doe help, and abetter them in their sinne. Thus writeth Nauar. Doth the Bachelour blush at his slaunder, or hath he the forehead of one of these women which will not blush?

4. The second point of Nauars doctrine is, that Respō dimꝰ secū dò, quòd non licet permittere lupanaria (eo modo quo alicubi constituūtur) cō stituendo eis patronos, & locando domus cariùs quàm locarentur honestis &c. Magistrats may not permit (as in some places is accustomed) stewes, appointing them patrons, or renting out houses vnto them at an higher rate then vnto honest persons, in regard of their more gayn full trade, receyuing part of their filthy lucre, because (saith he) this practise implyeth participation of gayne, rising out of sinne, and as Caietan saith learnedly, no permission of sinne is lawfull which is conioyned with participation of lucre giuen before the permission thereof. These are Nauars wordes, which make me wonder at the strange bouldnes of this Bachelour, who in the latyn quotation of Nauar in his margent bringeth these customes of appoynting patrons, and framing houses at a dearer price then vnto honest women, as part of Nauars doctrine, which he taught to please the Popes tooth, leauing out, and skipping ouer the wordes of Nauar, in which he doth reiect, and condemne the said custome. Can any dealing be more vnconscionable, and shameles then this, to insult vpon this learned Doctor, and whole Spanish Nation for his sake, as teaching that doctrine which in that very place, had the Minister put downe his wordes, he doth openly detest, & earnestly impugne? And yet doth this Doctor proceed further to detest the stewes, & to shew what a tooth and tongue this Minister hath to slaunder, & belye Authors.

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[Page 266]that sinne is secretly winked at, euen such as are known, who they are, goe as gay, and gallant as any other, without any note to be discerned from the rest Constitue meretrices matronarum loco, labe ac dedecore omnia dehonestaueris. Aug. l. 2. de ord. c. 6. . Finally such women in Spayne and Italy in the holy tyme of Lent are forced to frequent Sermons; and if any be conuerted, houses are erected where they may remayne the rest of their life, to doe pennance, and such as continue obstinate against such exhortations the whole tyme of Lent, in some Cittyes are made on good friday to goe bare footed, and bare legged in Procession in a scornefull attyre with a red crosse on their backes; which pennance were women in London that professe that trade, sure to be put vnto once a yeare, they would perchance be more restrained thereby, then by being a day or two in Bridewell, which now and then, and very seldome some of them endure for a shew. Wherefore whether a better course to keepe this raging sinne within some moderate compasse, seeing it cannot be altogeather restrayned, be held in Rome, or in England, a question I say may be moued, the decision whereof I am content to referre vnto those that are more skilfull in matters of gouerment, and policy then my selfe.

8. This I am sure, that most Protestants will not thinke probable what the Bachelour saith of the Romans, that would the Pope forbid stewes in Rome as he doth Protestant Churches, we should soone see as few, or fewer whores in Rome, then there be good Protestants. This prayse of the Romans, I say, not only Protestants, but euen of Catholicks, the most affected vnto Rome will scarse thinke likely to be true: and I doe much feare, that were such a law made there would be then more priuy Queanes in Rome, then now are priuy Protestants, as M. Crashaw tearmeth his sweet brethren; though also I doe not deny, but many common Courtezans may be secret Protestants, and the publicke stewes their priuy Churches, which by the instinct of their religion they haue more deuotion to haunt, then Churches, holy places, reliques, tombes of blessed Saynts, and Martyrs, whereof Rome is full. And the falshood of M. Crashawes coniecture about Rome, may be proued by the experience of London, where stewes are [Page 267]not tolerated, yet I thinke he dare not say, and sure I am he cannot say with any shew of truth that there are fewer whores in London, then Protestants in Rome. I know that a Minister of M. Crashawes M. Richard Ieffrey in his sermon at the Crosse the 7. of Octob. 1604. coat, in a Sermon at the Crosse made not long before he came to that honour, said openly and set it out in print, that by the experiēce in some trauels he had found, that more wantonnes was practised generally in England particulerly in the Citty of London, then done in Italy it selfe: which seeing it cannot be imputed vnto toleration of stewes, nor vnto the clymate which doth lesse inclyne to carnall sinne then the Roman, may iustly be thought to proceed from the roote and route of the new Ghospell.

9. But now to returne to Nauar, you see his tooth against stewes, who doth absolutely mislike the least permission of them: yet perchance he did allow imposts & yearely reuenews gathered from them, and therefore was for the Popes tooth, to which the Bachelour saith all gayne is sweet, and all rent welcome, though it come from whores. Let vs see, what he teacheth in this point, which is the fifth point of his doctrine. Peccatum mortale est quaerere lucrum ex meretricio. Hinc infertur (saith he) esse peccatum mortale &c. Hence is inferred that it is a mortall sinne to seeke gayne or tribute from whoring, or the vncleane game and trade of such women; which lucre, or rent Nicephorus l. 16. Histor. c. 20. Vectigal impurum, detestable, absurdum, Deo (que) inuisum, terris quibus (que) barbaris indigum, & execrandum piaculum. doth worthily call an impure impost, detestable, absurd, hatefull before God, vnworthy of any sauage and barbarous people, and a most execrable cryme. This doth Nauar write in the place by the Bachelour quoted after his comming to Rome, and being in Rome, with the knowledg, approbation, liking, & applause of Popes: and in the Index of his workes you shall find this doctrine, Meretricia ex opera tributum capere importunissimae dementiae Vide Indicem operum Nauarri tom. 3. verbo Meretrix. est: to take tribute of the trade of whores, is most importune, or impudent madnes. Did not the Bachelour say true, that Nauar deales very playnly? Could he speake more playnly to proue him a lyer in saying, that he was sent for from Spayne to Rome, because he was for the Popes tooth, to which all gayne though comming from whores is sweet? If the Popes did follow his continuall aduise, and direction (as the Bachelour saith, and it is certayne Romae plures annos ad sū morum Pontificū congregationes de casibus conscientiae adhibitus. Posseuin. in Appar. tom. 2. verbo Martinus Aspilcueta. they did) it is a grosse [Page 268]flaunder that they take tribute for the permittance of those places: for this tribute had they taken, and allowed, they would neuer haue sent for Doctour Nauar out of Spayne to be their directour in matters of conscience, nor euer haue permitted him in Rome to proclayme that practise, as a most impure, and horrible synne, hatefull to God and man, as you see he doth. Surely the Bachelour, except he haue lost all shame and modesty togeather with whores, whom his tongue speaking out of the aboundance of hart doth so often name, will blush at his owne madnes to accuse Nauar after diligent perusall of his doctrine as an approuer of that practise which he condemneth as insolent madnes. But if he be past grace and shame that he cannot blush, let some Protestants blush for him, to see the falsehood, ignorance and impudency of their English Bachelour, striuing with the grauity, learning, and modesty of this Spanish Doctour. In sooth for Countreys sake I am ashamed therat; neyther doe I thinke M. Crashaw would haue played such a fowle pranke, had not he beene in the stewes, where like a cock, on his owne dunghill he thought he might crow & crake and reuile whom be listeth, as he doth with the rest of the Authors cited in this wound, whom we will briefly runne ouer.

10. The first is Cornelius Agrippa, whome he bringeth to witnesse that the Pope taketh rent frō the stewes 20000. Ducats a yeare, pag. 133. pag. 134. and that Pope Sixtus the fourth built a goodly stewes in Rome. Surely (saith the Bachelour) his Holynes, because he scornes ordinary cōpany, built that for himself, & his Princes & Peeres the Cardinalls. Thus he. Where marke his surely, which is both a sure lye, and a folish lye, and a cleare lye. Sure, because he could not be sure of the Popes intention, whereof yet he doth giue a sure censure. Folish, because it contradicts it self, for how did the Pope build a place to be a stewes, that is a publick and ordinary haunt, and yet not for ordinary company, but for the Cardinalls and himself? Cleare, because [Page 269]had such a fayre, and goodly house beene built, it would be seene some fayre day or other in Rome, which hitherto neuer man set his eye on. For let Protestants that repaire to Rome tell how big the same is, of what matter it is built, in what stret of Rome it standes, how nigh vnto the Popes pallace, seeing he built it for himselfe. Perchance the sure lyers of the new Ghospell will say, that place cannot be seene, accusing the Pope of building inuisible stewes [...]s themselues brag to haue enioyed in former ages priuy and inuisible Churches. Onuphrius in the life of this Pope writeth, that he built a goodly Hospitall for the sicke Xenodochium sancti Spiritus absoletum disiecit, & pulcherimis aedificijs ampliauit. and assigned houses for children whom their parents had left to the wyde world, bestowing portions vpon diuers yonge Pro puellis ex positis & eorū nutricibus. maides that they might he honestly placed, which works of charity these with a sure-lye, interpret to be erecting of stewes: and hence Cornelius Agrippa tooke occasion to raise this foule slaunder against him. And as for Agrippa, the Bachelour saith, he was a man of no meane place, nor ordinary vnderstanding, which we doe confesse, for he had speciall intelligence, and was in very great credit with the Diuell, being a Necromant and Heretick Agrippa quas pectore occuluerat haereses in Lotharingiā profugus coepit euomere. Martinus Delrio l. 2. disquis. Magic. q. 29. sect. 1. pag. 157. edit. Lugdun. an. 1608. and for such a one famously known, and his bookes for both respects censured, and condemned by the Church of Rome; by which you may see the vanity of the Ministers reasons, why we should belieue Agrippa.

11. First (he saith) he was a learned Papist, which is so notoriously false, that fearing to be taken napping in a lye, eating vp his word, he addeth, that he was a Papist for the most part, which is as foolish as the other was false. Who doth not know that the Professours of our Church must not be part Papists, part Hereticks, part Protestants, part Necromants? whosoeuer is heretick in one poynt, factus est omnium reus, he belieueth Catholickly no part of Christian faith. To ioyne parts & sects of diuers kinds, Caluinists, Lutherans, Zwinglians, Brownists in one body, is the monster of the Lutherans reuolt, whose Church may seeme like that Poeticall Babell, or mingle mangle of different beasts, ‘Prima leo, postrema draco, media ipsa Chimera est.’ [Page 270]But whatsoeuer he was (saith this wise man) he had no reason (marke this reason) to belye the Pope: as though there could be some reason why men should lye, or many men did not lye without reason, or if it had not beene a trick of hereticks, and Necromants in all ages to belye the Pope without any iust cause or reason, as Symon the Magitian and first heretick dealt with S. Peter the first Roman Bishop, leauing this hereditary hatred against the Pope vnto his cursed stock. VVhat hath the Apostolicall Sea deserued of thee (saith Cathedra tibi quid fecit Ecclesiae Romanae? Our Cathedram Apostolicam, Cathedram appellas pestilētiae? l. 2. cōtra litteras Petil. c. 51. S. Augustine vnto an heretick) that thou doest call it the Chayre of pestilence? And the same we might demaund of M. Crashaw, what reason he hath to tell so many lyes and slaunders of the Pope as haue beene conuinced against him, and namely this late lye, that he called Nauar to Rome to be a Patron and procter of the whorish trade, because he was for his tooth, so greedy of gayne, that he takes it from stewes? Truly no reason I thinke can be alleadged thereof; for though the Pope were as wicked as he would make him, yet it is ashame to belye the Diuell, much more the Vicar of Christ, the Father of Christians as the Pope indeed is, and hath euer beene so esteemed by the famous Christianity in all ages. Now, heare the third reason. VVe hyred him not (saith he, to wit Agrippa to belye the Pope) we thanke him for nothing but the truth. That Protestants hyred not this Necromant to belye the Pope he doth not proue, but barely say it, leauing vs as doubtfull as we were before, besides bewraying that such practises of hyring lying writers and witnesses do passe through their thoughts; which so great malice as this Bachelour doth shew against the Pope, may mooue vs to feare and suspect that many doe intertayne, hyring others to doe that they practise themselues, which may be the cause that so many lying Bookes and Pamphlets fly abroad, euen in some Catholicke Coūtreys. And thus much about Agrippa.

12. The second Author is Oleaster, a Spanish Doctor, and Inquisitor, pag. 155. who is not (he saith) subiect to exception as Agrippa was; whom he bringeth in complayning, that filthy gaynes are taken by some Ministers of the Church Oleaster in cap. 23. Deuteron. . But doth he speake of the Pope? or of rent and reuenewes [Page 271]taken from stewes? Neither of the one nor of the other; but of such presents, and gifts which such women did voluntarily offer vnto the Church, which God forbiddeth to be taken Deuts 23. v. 18. , and yet some Priests did accept therof, as he complaynes. But what is this to the Pope? If some Priests did take the gifts of such women, how doth it follow, that the Pope doth exact of them so many thousandes a yeare? Where also you may note by the way his fraud, who to make Oleasters wordes sound somewhat to his purpose, which truly cited haue not the least connexion with it, changeth the sentence, putting in wordes of his owne, and leauing out the wordes of the Author both in Latyn, and English. For wheras Oleaster saith, Noluit ab his munera acceptari: God would not haue the presents, and gifts of harlots accepted, he leaueth these wordes quite out, and putteth these of his owne in their roome, Vetat ne merces meretricum ei offeratur; God forbids to bring into his house the hyre of the whore, which is not Oleasters sentence, but is put in wholy by the Bachelour to obscure, and darken the meaning of his complaynts, as though they were against the Pope, for taking a rent of the Whorish trade, who complayneth (as hath beene said) against some inferiour Ministers for taking voluntary gifts of such women.

13. The third Author is In candelabro aureo tit. de confess. num. 60. Alphonsus Viualdus, pag. 136. whom he bringeth next after Nauar, as the second maintayner of the stewes, because he saith, that such women are not comprehended in the yearly excommunication, which Bishops pronounce against such as doe not confesse, and communicate at Easter. Doe you not perceyue how for want of direct proofe this Minister is fayne to goe about the bush to get some of our Authors that may seeme to fauour his foolish slaunder? And I am sory I cannot come to the sight of this Authour, whom it is apparant the Bachelour doth abuse by iumbling togeather thinges that haue no coherēce togeather, as the reasons which he makes Viualdus bring for this opinion, that such women are not excommunicate, do shew. The first, because the Romish Church doth neuer publish nor denounce them. The second, because none thereupon doth refuse their [Page 272]company, which are idle reasons to proue that intent, seing many are excommunicated by our Church who are not denounced by name, & whose company men are not bound to auoyd. And when I pray you doe these men, that obiect want of seuerity vnto vs, excommunicate such women, and denounce them by name? Who did euer heare that after excommunication any man refused their company out of feare to incurre their Bishops censure? What practise hath their Church of publick pennance, without which none of these women can be admitted to the Sacraments of our Church? Doe not such women goe from their houses in London which are but too much knowne, to the Church and communion without any other pennance, and preparation besides an act of sole faith, by which made as holy and pure (in Sumus pares matri Dei & aequè sancti sicut illa. Ser. de Natiuit. Mariae. Luthers Doctrine) as the B. Virgin, they returne sanctified to their wonted haunt, which they sanctify by such workes as are sutable with sole faith? And yet Ministers great Preachers forsooth of pennance, stout maintayners of Church discipline, doughty and deadly enemyes of Whores, if once a yeare they put one in a white sheete, haue forheads which doe not blush to obiect want of seuerity against such sinnes in the discipline of the Catholick Church, because all Bishops doe not yearly denounce them excommunicate by name, for not receauing at Easter; which is done (as Viualdus saith) out of contempt of such shameles, and impudent women, whom the Church iudgeth vnworthy, and too base to lay her censures vpon Meretrices non sūt dignae l [...]queis legum. . For though other synnes are more heynous and hurtfull, yet none more base, & contemptible then this, by which contempt it is thought they may more efficaciously be reclaimed, then be her censures.

14. The fourth is Iacobus de Graffijs Iacobus de Graffijs tom. 1. l. 1. c. 9. art. 8. & 9. a learned Casuist, whom not only he accuseth as a fauourer of the stewes, as falsly and impudently as he did Nauar, but also chargeth him, that to make vp the measure of his iniquity, he doth teach, that the law doth so far forth tolerate fornication and stewes, that it takes order to compell the whores to refuse no man, if he offer her her pay. The wordes (saith he) are too bad to be repeated in [Page 273]English Quid tacendo amplius criminaris? Vere. cundiam simulas vt Lector te putet parcere, qui mentiens nec animae tuae pepercisti. Hierom. Apol. 3. in Ruffin. c. 6. . Here indeed is a peece of Protestant modesty, that is of shameles impudency, to which perchance all other of their impudent prancks may stoope. For he repeateth whatsoeuer may be obscene in that sentence with more impure wordes then the Author vseth, and then maketh a shew to stop, out of modesty forsooth, as though the words following might not be rehearsed without shame. But his Virginall modesty shall giue vs leaue to repeat them, that the cause of his suddaine stop and bashfulnes may appeare. These be the wordes which for modesty he would not vtter: Ita Decius L. Inuitus. num. 7. &c. that is: So did Decius hold, or so did he declare the ciuill law; where he chargeth Iacobus de Graffijs with the opinion of Decius. But what more saith Graffijs in that place? let vs heare him out, and if the Bachelour blush to see his falshood, it will be some signe of grace, at the least a signe that he is not altogeather past shame, for he that doth not blush in this case, must haue I thinke a face of brasse. Quam opinionem (saith de Graffijs) vt erroneam, & nullo facto probabilem impugnat Couarruu. Var. resolut. Couarruuias. Which opinion as erroneous, and in no case probable Couarruuias impugneth; with whom he ioyneth other learned Authors reiecting the said opinion of Decius, out of whom he bringeth this euident demonstration, Graffijs loco [...]it. conuincing Decius his opinion to be false and erroneous; Meretrix non tenetur mortale peccatum cum quolibet committere, ergo nec inuita potest ad coitum compelli. Bad women are not bound to cōmit mortall sinne with any, wherfore they cannot be compelled against their will to any sinfull act. These were the wordes, and doctrine which the Bachelour out of blashfulnes did omit; such Virgins the Protestant Church breedeth, which blush not to charge, and reuile Authors for teaching that which they leaue reiected by graue authority, vnder sharpest censure, and confuted with euident reason. Let the Reader iudg which is the gracelesse child, impudent as his mother, Iacobus de Graffijs, or VVilliam Crashaw, and thereby ghesse, if by the children a coniecture may be made of the mother; which Church, Protestant or Catholick deserue the title of harlot so frequent in his mouth. Where also yow must note that [Page 272] [...] [Page 273] [...] [Page 274] Decius doth not speake of any law made by the Church of Rome, pag. 138. as the Bachelour lyeth, saying that the Romish Church tyeth whores by a law to refuse no man, but according to the ciuill law, by which in Decius his opinion, he that should offer violence to a woman that doth publickly professe that trade, is not punishable by the ciuill law (for no question but in conscience before God he doth sinne most grieuously) though therein l. 3. var. resolut. c. 14. Extraordinaria poena omnino puniendꝰ erit. Couarruuias proueth, that euen by the ciuill law such offenders are to be punished, though not ordinaria poena, which is appointed for rauishers of Virgins, & honest women, yet poena extraordinaria, at the arbitrement of the Iudg, as Bartolus teacheth; and Couarruuias Vbisubra. Neapolitana constitutio poena mortis puniendos esse statuit. addeth, that in some places, namely in Naples, such violence euen vnto publick women is punished as felony with losse of life.

15. Now followeth Cardinall Tolet, to whom, he saith the stewes were much bound, for teaching, that such women are not bound to restore the price of their hyre, how much soeuer it be, after it be once giuen, because that action is not against iustice; whereupon he addeth, that the Church of Rome byndeth men by a law to pay such women their hyre. pag. 138. But neuer expect to find the doctrine of our Authors truly related, or their wordes faithfully cited, pag. 139. and translated by this Bachlour, nor any thing but foolish lyes inferred out of them, howsoeuer he protest to the contrary. In this litle sentence of Tolet, first these wordes, quamuis accipiant in excessu, though they take money in excesse, that is, somthing aboue their due, he doth falsely translate, how much soeuer it be: secondly in these wordes, si liberè eis donetur Toletus in instruct. Sacerdot. l. 5 c. 10. edit. Lugdun. 1606. , if it be freely giuen them, he leaueth out freely, in which word all the force of that doctrine doth consist, translating it, if it be once giuen, they are not bound to restore; which is false, and expresly against Tolet, and the rest of our Casuists, who say, that when that money is not freely, and frankly giuen but extorted by fraud and deceipt Cùm fraude extorquetur pecunia. ibid. , these women are bound to restore, though it were once or twice giuen. Thirdly he peruerteth Cardinall Tolets reason, which is not, because that sinne is not against iustice, for sometymes when the man or woman is marryed, it is against iustice; but because the woman in that sinfull [Page 275]act, to wit, in taking the money which is freely giuen as a recompence thereof, doth no iniustice to the man that doth freely giue it; nam volenti non fit iniuria, as the Philosopher saith, a man cannot be wronged in a thing he is willing vnto. Fourthly, his inference is a false slaunder, that the Roman Church hath a law to tye men to pay the hyre vnto such women. For neyther doth Tolet speake of any law of the Church of Rome, but declares the law of nature, when gifts are valide, and when they are to be restored againe: nor doth he say, that men are bound in iustice to pay such women, but such women may retayne, or not returne vnto their lewd mates, what was once freely and frankely giuen them; but neyther can they make any such bargaine, nor after the performance thereof exact the hyre as a due without sinne, as our Peccat meretrix accipiendo mercedē, tamquam debitum operae suae fornicariae. Nauar. in man. c. 17. n. 40. Casuists teach, namely Nauar, whom he doth most traduce as a fauourer of this practise. And M. Crashaws eagernes to haue such women bound in iustice to restore, may make vs suspect, that he doth expect some good summes would returne to his hands home againe, were such restitutions made; but he should before hand haue remembred that Orators saying, Non amo tanti poenitere. Neyther doe I thinke Protestant Queanes vse to make such repayments, seeing among those of their better sort, restitution of any thing, though not freely giuen, but fraudulently gotten, is a rare byrd. But these men that loue to haue Babel the subiect of their Sermons, must bable something, though it make much more against themselues then any man els.

16. In the last place comes the Pope himselfe in person to be Patron of the stewes: and why thinke you? pag. 140▪ what doth he in their fauour? All the Bachelour can inuent against him is, that in the Bulla Coenae, which he makes to meete with all his enemyes at once, he doth not put in Whores. Where the Bachelour doth much complayne, that the Pope excommunicating Caluinists and Lutherans, and such hereticks, doth not ioyne all the Whores in the world with them, perchance because (as he saith, when the Pope doth curse any, God will blesse them Virginian Sermon pag. 60, more) he doth grieue, that women whom he loueth so dearely should be without this blessing. But [Page 276]such follyes deserue no answere: neyther do I thinke, that Protestants vse to excommunicate such women in their Bulla Coenae: and sure I am, that some of their owne friends do complayne, that in the very weeke before Easter, euen on good Friday after their Lords supper, in some places they are more dissolute, drunken, and vse the company of such women more then at other tymes Quoties nos cum magno dolore vidimus in ipsa magna Hebdomada laruis indutos discurrere, & crapula at (que) libidine in ipsa sacra Parascene ludibūdos diffluere in omni genere obscoenitatis at (que) lasciuiae. Crecanouius de corruptis moribus &c. . And yet as though they were great louers of chastity, and mourners for our misery, the Minister doth conclude; Seeing man (saith he) cannot separate whom the Diuell hath ioyned, let vs leaue the stewes in Rome, and the Pope in his stewes, and mourning for their misery, let vs proceed.

17. But, M. Bachelour, if you proceed in this sort you will soone proceed Doctour, and put the Diuell in danger to loose his Chayre. And though you haue played the Purseuant in Rome, seeking into the synkes of the citty to fynd some things against vs; and euen into priuyes to find some priuy Protestants and members of your Church; yet will I not follow your example to play the Constable in London, and search into your dunghills at Pickthach, and neere vnto Bedlam, and in Shorditch, which are places but too well knowne: and you know much more probable it is that I might find many Ministers, & your self among others in one of these haūts, then you the Pope in any stewes in Rome. But I will spare you at this tyme, and only wish you to reflect on that which the world knoweth, and some of your side doe much wonder at, to wit, that when any of our Priests can be kept no longer from stewes, they runne incontinently vnto your Churches. And tell me, I pray you, if you know, or informe your self Atkinsō, Rouse, Smith, & others. if you know not, whether the first Protestant Church these Conuertites visit and doe their deuotion in, be not euer commonly a knowne Conuenticle of your women professors? Whether such Penitents be not first admitted vnto the profession of your religion in the lap of that louing Congregatiō? where they make the first generall confession of their infirmityes with litle shame and much sorrow to haue bene so long chast; where they are absolued from their vow of chastity, and in pennance [Page 277]are bound to wallow in the sharp thornes of carnall lust, in which the swynish beginner of your Church by mariage with Bore the Nunne, doth say, that S. Bennet being tempted might better haue rubbed his skyn then in materiall Benedictus fise in sētes & vrticas cō iugalis vitae coniecisset, plus profecisset cutem (que) Suā longè meliùs perfricuisset. in Alcorano. p. 318. Vide Sedul. prae. scrip. aduhaeres. 20. n. 6. thornes; where finally stript naked of all goodnes they begin to put on the sole-faith-suite of your Ghospell. And this manner of receyuing Apostaticall Proselites into the body of your Church being so known, yet your Puritanicall sanctity can set a face on the matter, as though you longed our conuersion from stewes to your chast conuenticles, mourning for our misery vpon the bankes of Babylon, who feast and banquet and sing Geneua psalmes for ioy vpon the bankes of the Thames in the sunne-shyne of your new light with your louing sisters by your side: where we must leaue you, and would willingly leaue to speake further of these vncleant matters, but being once in the stewes, you will not out till your Sermon be ended.

His fifteenth wound or slaunder: That a man may keepe a wife, or a whore, as he pleaseth by our practise.

18. IN this fifteenth wound which followeth as an Appēdix to that of the Stews, he chargeth the Church of Rome with allowing Concubines, neuer allowed (saith he) in the old Testament, and absolutely condēned in the new. He citeth to this purpose the words of the Canon law, He that hath not a wife, but for a wife a Concubine, let him not for that he repelled from the Communion, yet so, that he be content with one woman, eyther a wife or Cō cubine Is qui non habet vxorē sed pro vxore Concubinam, à cō munione non repellatur. Decret. d. 34. c. 4. . But the Canon law (that none might be deceaued, but such as would wilfully shut their eyes not to see the truth, among whome this Bachelour is one) both before & after this Canon, doth declare in what sense the word Concubine is taken in it. By Concubine, in the following Canon, is vnderstood the woman that is marryed without legall instruments, but yet is taken with coniugall affection, which maketh her wife, though in law she be called Concubine Cōcubina hic intelligitur quae cessantibus legalibus instrumentis vnita est, & coniugali affectu asciscitur: hanc coniugem facit affectus, concubinam verò lex nominat. which acception of the word Concubine is [Page 278]conformable to the Ciuill law, and also to holy Scripture, which calleth Agar, Gen. 25. and Cecura both wiues, and Concubynes of Abraham: wiues, because they were taken by coniugall affection with obligation to lyue together: Concubines, because they were not solemnly marryed; so that their children had no title to their fathers goods; by which you see, that it is a manifest lye that we make such Concubines lawfull which were not allowed in the old Testamēt. The sense then of this Canon is, that the man that will not solemnly, and publickly marry, may be admitted to the Sacraments, so that he marry priuately; but such as keep women, and will neither solemnly, nor yet secretly marry, are to be altogeather repelled from the holy communion. How impudent is the Bachelour that doth exclayme, pag. 143. Is not this a holy table of the Romish Sacrament, from which he shall not be forbidden, that openly keepes a whore in roome of a wife? And to shew that he sinneth not out of ignorance, but out of set malice against his owne knowledge: I know (saith he) they haue coyned a distinction, wherby they would couer this wound, and say that a Concubine heere is to be taken for a woman whom a man hath, and keepeth with the affection of a Husband, only in outward fashion, and solemnity she is not a wife, nor publickly marryed. Thus he.

19. Doe you know this, M. Bachelour? Doe not you then speake against your owne knowledge, that we forbid not the Sacrament vnto such as openly keep a whore in roome of a wife? The word Cōcubine very ordinarily in all sorts of Authors doth signifie a wife not solemnly marryed. Be all women not publickly marryed, whores? or rather haue not you the forehead of one of these shameles women, that dare openly confesse, and glory in your shame? but what say you against this distinction? You call it a distinction of our coyning, but that shewes you to be a Bachlour of small reading, this distinction being so common in Authors, both Ciuilian, and Canonists, holy Fathers, and diuine Scriptures, as may be seene in Iustinian Nouella 18. cap. 5. August. de bono coniug cap. 5. Gen. 25. You say the best is naught, though you should graunt all that we say; but you know [Page 279]not what to mislike. Perchance you are offended that we graunt not that freedome that your Father Luther approueth, that if the Mistresse will not, the Mayd may: and that a man may haue a wife, & concubyne, which that Si quis habens vxorē cō cubinam habeat, à communione repellatur. Councell doth condemne, though Luther say it is no more forbidden Christians, then it was the Luther in c. 16. Gen. edit. Ienensi. non magis abrogatam quam cetera Mosayca, id est liberā, nec prohibitam. ancient Patriarches. You say that no cloake will couer the shame of this Canon which is written in the forehead thereof; to wit, this title: He that hath not a wife must haue a Concubyne in her roome, which you take to be a commaundement for all Catholicks to keep whores, or else be repelled from the most holy Sacrament: so litle wit you haue in your head, and so litle shame in your forehead; the sense of that title being playne, that he that will not altogeather refrayne from the company of women, must eyther marry publickly or priuatly, or els be forbidden the Sacraments. What absurdity is there in this doctrine?

The sixteenth wound or slaunder: That we make Matrimony worse then Whoredome, and Wiues worse then Strumpets.

20. BVT our Bachlour not content to haue brought his Babel to this height, that by our doctrine a whore is made equall to a wife, he will proue by our doctrine, that a wife is made worse then a whore, an adultresse, and common strumpet, and that we teach, that some had better lye with a whore then marry a wife of his owne. But heere I seeme to perceaue some signe of grace in M. Crashaw, if out of shame he be loath to tell what kind of good-men, or good-wiues they are whome we accompt worse then adulterers & strumpets, hauing indeed great cause to blush so much as to name thē. For say truth, M. Crashaw, do not we meane Martin Luther, and Katherine Bore, that good-man, and good-wife, that Apostata Fr [...]er, and runnagate Nunne, and the like, who hauing first by sollemne vow professed chastity, and wedded themseues vnto Christ, could neither marry, nor haue any [Page 280]husband of their owne, no more then a woman that is already married can take a husband, her first liuing.

21. This is the doctrine, not of Albertus Pighius only, whom the Bachlour doth father it vpon, but of all ancient Fathers, as we will proue, hauing first purged Pighius his sentence from his corruptions, pag. 134. who would fayne wrest & wring the same to an obscene sound, & some wicked sense. He makes Pighius moue this question, Had they that keep not their vow of continency better marry? and then giueth him this answere, Nay assuredly. Which is an assured lye. For neither doth Pighius moue that question, nor maketh that answere. His question is this, Pighius Controuers. 15. fol. 215. An nubere his minus malū minus (que) dā nabile quàm vri? Nam molius dicere non potes quod Apostolus damnationi imputat. Such as are not only tempted, but also do burne, were it a lesse euill, and a lesse damnable sinne for them to marry? For better (saith he) thou canst not say it were, seeing the Apostle layeth damnation vpon them for making void their first faith or promise. Where our Bachelour committeth two faultes; first concealing the doctrine of the Apostle, which condemneth to hell the cradle of Katheryne Bores Church; secondly forcing Pighius to propose a question, which he doth purposely auoid, as vnworthy of a Christian. To this question then Pighius maketh this answer. Consider (saith he) which is the worse or lewder seruant, he that by negligence or vnwary vsage of his body, maketh himself so weake, that he faynts in his maisters seruice, or he that proudly shaketh of the yoke? VVhich is the worse scholler, he that learneth, though not all his lesson (which he might haue done had he not slept ouer long, and filled his belly with too much meat) yet a good part thereof; or he that playeth the truant, and leaueth the schole, not learning so much as one word of his lesson? This is Pighius his answer, set downe in his words, which the Bachelour doth suppresse, because they giue, as you see, great light to his doctrine.

22. And hauing falsifyed the question, the answere, and reason thereof, pag. 144. at the last he corrupteth the conclusion also which in Pighius is, that to sinne out of infirmity is a lesse sinne, quàm si iugum in totum excutiamus, then if we wholy cast of the yoke; which this Minister doth translate, then to marry, for this is wholy to cast of Gods yoke; where he puts in, to marry, into Pighius his sentence (which he neither nameth nor meant) out of desire to marre the [Page 281]sense of his wordes, as if he had condemned true marriage, as not only a sinne, but also as wholy casting of Gods yoke and law. The like tricke he vseth with the last words of Pighius, which are these. VVe do not approue fornication, but compare a sinne committed out of infirmity with a deliberate, and continuall incest without any shame: which our Bachelour doth make English thus: we compare a slip or fall of infirmity with marriage, which in this case we accompt no better then a resolued, or deliberate, or continuall incest, vtterly without all shame. Which you see is falsly translated without all shame, to make the ignorant Reader belieue we account true marriage to be a continuall incest, wheras Pighius speaketh only of the wicked coniunctions of such men and women, as haue solemnly vowed, and wedded themselues vnto Christ, which matches can no more be marriages, then that should be of a shamelesse woman that would keep with another man as his wife, pag. 147. 143. 144. wedding her selfe to him, as far as she is able, her first husband being yet aliue, as Christ the Spouse of professed Virgins, and Votaries neuer dyeth.

23. This is Pighius his doctrine, which layeth open the vncleannes of the wedding bed of the votifragous Ghospell, betwixt Bore and Luther, which therefore the Bachelour calleth one of the sweet flowers of the Popes garland, Pope holy doctrine, that is beastly, prophane, bold, blasphemous, hatefull, and hoggish, neuer taught by the Church of Rome that I know (saith he) till these latter, and more shameles tymes, that the whore hath got her a brasen face. Thus he. Which storme of shamefull reproaches I doe not meruayle to see bluster out of his mouth, who hath not beene much conuersant with any learned, or ancient Doctors, nor knoweth against whom he speaketh Quaecū (que) ignorant blasphemant. . But I doe somewhat wonder that the Church of England would publish in print this ignorant rayling, hauing many learned that know it to be the vniform doctrine of the most ancient Fathers. I will alleadge some one, or two, and refer you vnto Bellarmine l. [...]. de Monach. c. 25.26.27. if you desire more number. The first shalbe Non se fallat qui à virginitatis curriculo, ad vitia carnis deflexit; non est enim libera, ne (que) mortuꝰ est vir eius, vt cui velit nubat &c. Basil. de vera virg. post med. S. Basil, who in his book de vera Virginitate, speaketh largely of this matter, prouing that Virgins are wedded vnto an immortall husband, the King of Kings, and [Page 282]therefore can neuer marry another seeing their spouse neuer dyeth, which if they attempt, they doe not marry, but incurre a shamefull, and ignominious state of coniunction, though some (saith he) after their profession of Virginity drawne away and conquered with the false sweetenes of carnall pleasure, seeke to Virginitatem Domino professae, stupriscelus honesto coniugij nomine obtegere cupiunt. Basil. ibid. cloake their wicked incest with the honourable name of marriage. The second is S. Chrysostome, who writing to an Apostata monke full of Luthers spirit though lesse impudent then he was. Marriage (saith he) is honorable, but thou mayest not enioy the priuiledg of mariage: though thou call thyne mariage, yet I hould it so much worse then adultery, as a blessed Angel is better then a mortall Angelorum societatem relinquere, adulterij crimen incurrere est: quamuis frequē ter nuptias voles, ego tamē adulterio tanto peius existimo, quanto melior est mortalibus Angelus. Ep. 6. ad Theodor. lapsū. man. Now would I gladly see that brasen face that dareth say eyther that S. Chrysostome doth not hould such marriages as Luthers was to be worse then adultery, or that the doctrine of these two Fathers is blasphemous, hatefull, hoggish, and the Church in their dayes a whore with a brasen face. With these Fathers agree the ancient Councells of the Church. The Councell of Towers in France aboue a thousand yeares agoe decreeth in this sort: Tom. 2. Cōcil. can. 21. fol. 656. in edit. Bin. If any Monke marry a wife, let him he excommunicated, and separated from her lewed company, vsing therein (if need be) the help of the secular iudg to part them. Which Councell doth also testifye that to draw any vowed virgin out of her Monastery, was punishable by death, by the Ciuill and Imperiall lawes. What would the fathers of this Coūcell haue thought of the mariage of Luther and such Progenitors of the Protestant Ghospell? And no lesse peremptory against these mariages are the fathers of Calcedon, one of the first foure generall Councels, which S. Gregory did honour as the foure Gospells l. 1. ep. 24. , & the Church of England doth professe to receaue See Thom. Rogers of the doctrine of the Church of England. : Virgins (saith this Councell) that haue consecrated themselues vnto God, and likewise Monkes may not contract marriage, which if they be found to attempt, let them be excommunicated. Thus decreeth that Great, Ancient, & Venerable Coū cell. Let Protestants giue their Bachelour leaue to brand it with stile of a Church with a brasen face.

24. But he will needs make the Iesuits the chiefe fautors and Authors of this peece of Popery, that they haue (to vse [Page 283]his loathsome phrase) lickt vp the imperfect heape of Pighius his doctrine, and brought it to forme, and perfection. pag. 145. He accuseth specially Cardinall Bellarmine, because he teacheth, that the speach of S. Paul, They that cannot conteyne themselues, let them marry, for it is better to marry then to burne, is not vnderstood, nor can rightly be said of them that haue vowed, for both are naught (saith Bellarmine) to marry, and to burne; yea it is worse of the two to marry, whatsoeuer Protestants say to the contrary. Thus he accuseth Bellarmine: but still you shall be sure to find him tripping, for he leaueth out the words of Bellarmine, wherin he putteth all the force of his doctrine, praecipuè ei qui hahet votum solemne, specially and principally for such as haue a solemne vow of chastity it is not better to marry then to burne, for vnto them that haue a single vow, he saith, it is absolutely better to marry then to burne, though in some respect worse, as shall be declared. Now if the ripenes, and perfection of Popery doth consist in this doctrine, that the sentence of S. Paul, It is better to marry then to burne, is not true in such as haue a solemne vow of chastity, Popery was brought to ripenes 13. hundred yeares at least before Iesuits were heard of, by the diligence, deuotion, and modesty of the most ancient, learned, and pious Doctours of Gods Church. S. Ambrose writing to a Virgin that after her vow had marryed, seeking to recall her, answereth this obiection that might be made in her behalfe. Dicet aliquis meliùs est nubere quàm vri Ambros. ad Virgin. lapsam l. 5. . Some will say it were better to marry then to burne. Is not this, M. Bachelour, the defence, and plea that you make for your mother Bore, that she did so burne in the monastery, that fire forced her to fly to be cooled in Luthers bed? Harken what S. Ambrose doth vrge against her. Hoc dictum (saith he) ad non pollicitam pertinet, ad nondum velatam &c Ceterū quae se spopondit Christo, & sanctū velamē acce pit, iam nupsit, iam immortali iuncta est viro. Si voluerit nubere communi lege connubij, adulterium mortis perpetrat [...] ancilla mortis efficitur. . This speach of the Apostle concerneth such as haue not yet vowed, that are not yet veyled: but shee that hath espoused her selfe to Christ, and taken the holy veyle, is already marryed, and wedded to an immortall husband, if she seeke to marry as other women doe, she commits adultery, and is made the handmayd of death. Thus S. Ambrose. What more doth Bellarmine say then this ancient Father? What Catholick could more condemne the burning of your Father Luther, [Page 282] [...] [Page 283] [...] [Page 284]wherewith he set the Christian world on fire? And yet S. Hierome speaketh no lesse clearely, saying Virgines quae post consecrationē nupserunt non tam adulterae sūt quàm incestae. Hieron. l. 1. in Iouin. c. 7. , that Virgins that haue dedicated themselues to Christ, the Apostle giueth no leaue vnto them to marry, but after consecration, and solemne vow, if they marry they are not so much adulterous, as incestuous Queanes. With whome S. Augustine doth agree: Such as do not containe, it is expedient (saith he) they should marry, and that is expedient which is lawfull; but after the vow of continency, it is neither expedient nor lawfull Illis qui se non continent, vti (que) expedit nubere & quod licet expedit: quae autem vouerint cō tinentiam, nec licet nec expedit. l. 1. de adult. coniug. c. 18. .

25. Concerning such as haue made a single vow of chastity, Bellarmine doth teach, that absolutely speaking, it is a lesse sinne to marry then lead an incontinent, or scandalous life Minus peccatum est nubere post votū simplex quàm perpetuò cū aliorum scandalo impudicè viuere. l. 2. de Mon. c. 34. ; and that therfore S. Hierome did exhort a Virgin, that after such a vow liued scandalously, rather to marry; not that it is no sinne (saith he) to marry after a vow, as Protestants thinke, but because it is a lesse sinne then to lead an incontinent life, and both wisdome and reason teach, of two euills to choose the lesse. Thus Bellarmine, who addeth, that in some sort it is a greater sinne for a Virgin to marry after a single vow, then to commit fornication; because by marriage she doth altogeather vnable herselfe to keep her vow, which she doth not by fornication: wherat our Bachelour rageth, saying, that it is plaine, that Popery voweth against marriage, not against adultery or fornication, against wiues, not against whores: which cauilling doth shew that Ministers are resolued not to vnderstand what they meane neuer to keep. For Bellarmine teacheth, that the vow of continency is broken eyther by fornication, or by marriage, but in different sort. After fornication such as haue vowed and broken their vow, may repent, and keep their vow of chastity the remnant of their life, which after marriage they cannot. For though they repent of the breach of their vow, yet being marryed, they cannot lead a single life, hauing giuen away the power of their body by that contract, in which respect to marry, is more against their promise of fidelity, though absolutely the other be the greater sinne. Which may be shewed by the example of a woman, that hauing betroathed herself to one, marryeth another, absolutely speaking, she sinneth lesse by this marrying then by committing fornication; yet if we regard her promise, she breakes that more by marrying, [Page 285]which makes her vnable to keep her promise, though she would: to which fornication doth not altogeather vnable her. Who can deny this to be true, that hath vse of reason? Would our Bachelour cauill thereat, did not malice against Popery make him a puppy, or rather a pig of Luthers sow, or of Katherine Bore, who to defend that prophane, and execrable marriage of his ghostly parents, dareth accuse the doctrine of the most ancient Fathers to be hoggish, & hatefull: to make that runnagate Nunne, & impudēt Strumpet of their Ghospell seeme an honest woman, doth charge the Church of God to be a whore with a brasen face, licking vp the swinish doctrine of that hatefull Heretike Iouinian Augustin. haeres. 82. wherwith he drew so many Nunnes out of their Cloisters, accusing Catholikes for feeding on the sweet flowers & odoriferous hearbes of the Fathers sentences, as hath bene proued.

The seauenteenth and eighteenth slaunders; That we permit Priests to haue Concubines at a yearly rent, and force such as would liue chast to pay the rent, because they may haue Concubines if they will.

26. NO where doth this Bachlour shew vs his face more impudently, then in his two next woundes, obiecting among the generally receaued doctrines, and practises of our Church, these two. First, that Priests are allowed to keep Concubines vnder a yearly rent. Secondly, that such as will liue chast, must yet pay a yearly rent, because they may keep whores, and Concubines if they will. What dares not this fellow say? Looke into the Canon Decrit. Dist. 81. & 82. law, and the Councell of Trent, & you shall see how this practise is condemned, and seuere punishments enacted against them that fall into such crymes Decret. de reformat. c. 14. sess. 25. . We know that Bishops are forbidden to tolerate such sinnes vnder pain of being suspended from their office Decret. dist. 83. c. Si quis Episcopus. . It is a sin to inuite to say Masse, or to affoard necessary ornaments to notorious Concubinary Priests, or to be present at their Masse, vnder paine of mortall sinne Nauar. in Man. c. 25. n. 80. , which if any do, they receiue a [Page 286]curse insteed of blessing. Could the Church of God vse greater diligence to banish and abolish this sinne, then she hath done, whose Councells make most seuere lawes against them, whose Bishops are bound vnder payne of suspension from their office to punish them according to those lawes: whose children finally are bound vnder payne of eternall damnation to disgrace them? What if a Bishop or two in Germany, who are also temporall Princes, against the Lawes of the Church did permit Concubynes vnto some Priests; must the fault of one or two Bishops be vrged as the doctrine, and generall practise of our Church? What can be more folish, and full of ignorant malice then this cauill? And yet doth he not proue substantially that euer any Catholick Bishop did permit any such practise. For the centum Grauamina Germanorum, which he citeth, are insufficient witnesses, being as himselfe confesseth Papists but in part, that is Protestants in very deed, the head whereof was Luther: so that against his promise he doth produce his owne Authors against vs. Espencaeus whom likewise he bringeth, though disgusted with the court of Rome, he gaue much liberty to his pen; yet he speaketh only vpon the report of these Protestant Germans, not giuing full & absolute assent thereunto, but saying, would to God the Germans had complayned thereof falsly, and without Vtinā & falsò, & immeritò extaret inter Grauamina Germanorum. Espenc. l. 2. c. 7. de cō tinentia. cause. Which wordes the Bachelour doth translate, whereof the German Nation complayned long agoe, and vpon too great cause, making no difference as you see betweene a doubtfull, and an absolute speach. When will this Bachelour or child of Babel be healed, and leaue this false trick? Did not I say in the beginning too truly, and vpon too great cause, that he citeth no Author whom he doth not corrupt? For he vseth the same fraud in the other testimonyes of Espencaeus, Epenc. loc. citato. who doubting of the truth of the Germans complaynt, that Priests that would liue chast were constrayned to pay rent, saith thereof: Si credere dignum est, if it be a thing that deserues credit, which the Bachelour translates, it is horrible to belieue, but too true. Which is quite kym kam, as you see: which treacherous dealing to vse it so perpetually in euery quotation after such oaths of [Page 287]sincerity is horrible to belieue, but too true.

27. That some Priests, and Monkes liue dissolute liues, disagreeing from their profession, whereof some of our Authors and Bishops complayne, the complaynt hath beene as ancient as the publick profession of Christianity in the world Et nos nouimus tales, sed non perijt fraternitas propter eos qui pro fitentur quod non sunt. , an vnauoidable euill, whereof Christ saith, Scandalls must needes come Matt. 18. v. 7. : neyther ought the examples of some that made shipwracke, daunt others from this gaynefull nauigation in the ship of chastity, with the gale of the holy Ghost, Christ being Pilot A fructuosa nauigatione, nauigio continentiae gubernatore Christo spiritus sā cti afflatu- Nissen. l. de virgin. c. vlt. , to vse the wordes of S. Gregory Nissen brother vnto S. Basil. Heluidius the heretike an enemy of Virginity did obiect the same, that some Virgins kept tauernes, which S. Hierome doth not deny, neyther did he think it any disgrace. Ego autem (saith he) & plus dico &c. Nay I say more, that some Virgins liue in adultery, some Priests keep Innes, some Monkes are vnchast: but who doth not see, that neither Virgins ought to keep tauernes, neither Priests Innes, nor Monkes commit adultery? What fault hath Virginity, if counterfaite Virgins be faulty? Thus S. Hierome: shewing that the fault of some ought not to be imputed vnto all, nor those sinnes disgrace a profession which none but such as swarue from it can commit. The state of chastity is high, to which none can mount that are not full of the fyre of diuine loue, which when it dieth, Quis nō statim intelligat, nec tabernariam virginem, nec adulterū Monachum, nec Clericum posse esse cauponem? Numquid virginitas in culpa est, si simulator virginitatis in crimine est? Hier. adu. Heluid. those that were before Nazaraeans, more white then snow, become incontinently more black then a coale; whose scandalous life, the Diuels instruments vse as a coale to black, stayne, and denigrate the good name of the rest Seruis Dei detrahunt, & quorum vitam peruertere non possunt, famam decolorare nituntur. August. epist. 136. , as our Bachelour now doth, which was their custome euen in S. Augustines tyme. If (saith he) a Bishop, or a Priest, or a Monke, or a Nunne fall into some sinne, they (the enemyes of vowed chastity) bestir themselues, they labour euen till they sweat, to make the world beleeue, that all Bishops, Priests, Monkes, and Nunnes are such, though they [Page 288]cannot be proued to be such. And yet (marke their partiality) when a maryed women is taken in adultery, they neither put away their wiues, nor accuse their mothers Ad quid sudāt isti, quid alij captāt, nisi vt quisquis Episcopus &c. omnes tales esse credāt, sed non posse omnes manifestari. Et tamen etiam ipsi cùm aliqua maritata reperitur adultera, ne [...] proijciunt vxores suas, nec accusāt matres suas. epist. 137. . Thus S. Augustine.

28. The Bachelours remedy against this frailty to permit them that haue vowed chastity to marry, when they begin to burne, is iniurious vnto God, to whom they made their vow, against the perpetuall practice of the Church, against the doctrine of the ancient Phisitiās of mens soules, who exhort those that haue vowed chastity in such cases to seeke remedy by prayer, and by pennance, by fasting, wearing haireclothes, lying on the hard ground, and specially by meditation of hell fire, of the ioyes of heauen, the life of Christ, and of other obiects, that may awake in their harts the flame of diuine loue. And if these remedies do not preuaile, in vayne will they seeke by the company of one woman to quench that fire that neuer saith inough, except a man by reason set a non plus vltra vnto it. What miseries, and disorders haue flowed into Germany togeather with Luther and his sensual doctrine, in which ou [...] Bachelour agreeth with him, that S. Paul cōmaundeth all that burne to marry, Protestants themselues complaine, to wit, that this Ghospell hath bereaued men of honesty, women of modesty, children of simplicity, Vt ex illa peruersa Paulinae legis interpretatione (saith Siluest. Crecanou. de corruptis moribus one) multò grauiora nobis Christianis expectanda sint, quàm Turcis ex sua Polygamina, quibus tot licet, quot libet vxores ducere. That out of this peruerse, and false interpretation of the place of S. Paul, we Christians may expect more impure, and beastly practises, then are euen among Turkes, who by their Poligamy may marry as many wiues as they list. Hence it is (saith he) that in former ages so frequent, and so manifold, and abhominable venery hath bene practised, as now is by both sexes, and all ages VVe see yong boyes goe openly to Queanes, from which if they be drawne, they stubbornly demaūd wiues The same is also in yong mayds, when they are lasciuious and wanton, being checked, they straight craue husbands, both pretending Luthers law, that none can liue chast The same doth the Protestant Wigandus report, de bonis & malis Germā. ; that venery is as necessary as meate and drinke. Thus he. What murders and massacres of their wiues this fire hath driuen Ministers vnto, seeking to quench their owne wanton flames in their wiues bloud the [Page 289]same Protestant doth largely recount, namely of a Minister Crecanouius vbi supra. At Newburge in Germany. that poysoned his wife, and being demaunded the cause that moued him to so bloudy a fact, made freely this answere: Coniugium in Lutheranis Sacerdotibus non extinguere vagas libidines: That marriage in Lutheran Ministers is not sufficient to quench the fire of their wandring lust, and affection to diuers women.

29. VVherfore M. Crashaw, if you seeke not to quench your fire by such water of pennance, and deuotion, as ancient Fathers prescribe, it is much to be feared the same will not burne long within your owne dores, nor your wife without danger keep in so furious a flame, specially if you be of the fiery temper that Zuinglius, & other your first Ghospellers were of, who say Non aliam matrimonij causam apud Paulū, quàm carnis ad libidinem aestum reperire licet, quem feruere in nobis negare non possumus cùm huius ipsius opera nos coram Ecclesijs infames reddiderint &c. Zuinglius tom. 1. fol. 115. edit. Tigur. an. 1581. that in S. Paul no other motiue of marriage is found, but only the burning of carnall lust; which cause they confesse was so manifest in them, that our burning (say they) hath made vs infamous before the face of Churches: and by burning lust we vnderstand carnall desires, and longings, wherwith a man euen set a fire, doth thinke of no other thing, then the pleasing of his libidinous appetites, spending all his thoughts, and meditations therein, wholy imploying himselfe how to satisfy the raging of his flesh. These are the very wordes of the first fire-brands of your Ghospell, and this was the fire and feruour which moued them to preach against the Pope, which whether it were from hell or heauen, from God or the Diuell, from the motion of the spirit, or fury of the flesh, let the Reader iudge; and whether marriage may be thought able to quench such raging flames of Apostaticall Priests, or how neighbours may be secure, whō but a wall doth part, from such fires; or rather let vs leaue this matter, and iudgment to him, who shall iudge the world by fire, the light wherof will shew, I make no doubt, more Catholike Priests that liued continent without any woman, then Ministers that were content with one.

An Answere to the nyneteenth wound.

30. THE nineteenth woūd deserueth no Answer, being only an heape of slaunders without any proofe, [Page 290]where putting his head out of the stewes, loath to leaue them, he saith in a loud voice, that our Liturgy is full of blasphemy, our Legend full of lyes, our Cerimony full of superstition; which Liturgy being lately corrected, yet I dare say (saith he) that for one euill taken out there is another put in, and some stand vnremoued, and that both in pictures, and points of doctrine they are as ill as the former at least. This is all the proofe he brings, or you may expect of him; to wit, that he dares say it, whom you cannot but belieue, M. Crashawes Dare-say. being (as by this Sermon appeareth) a man so modest, that no wordes are more rife in his mouth then whores, and harlots, not blushing to spend many houres in pulpit vpon that subiect; so sincere, that no Author is by him cited without some fraudulent trick to wrest their sayings from a true and playne to some false and slaunderous sense; so louing towards the Church of Rome, that he doth beat and busy his braynes to deuise the most horrible blasphemyes, and barbarous practises hart can imagine to charge vpon her: finally so religious towards God, that out of scruple of conscience to spare the Pope, he doth tell manifest slaunders, that may giue vantage vnto prophane men to deny him. Wherefore this wound being made only vpon the bare word of so graue a witnes, we must leaue it as incurable, not being in our power to stay his tongue from wounding the soules, and consciences of credulous people, that will belieue all he dare say, without any proofe, on whom he loadeth many damnable woundes that must needes cause in them (if they be not healed) eternall death.

[Page 291]

THE SEAVENTH CHAPTER. AN Answer to his last wound, concerning the bad life of Catholicks.

IN the last wound, he turneth to his stewes, and their demaynes againe, therein ending his Sermon, à pag. 156, ad. 166. and bidding his Auditory good night, and giuing vs our last farewell with a charge of Adultery, Drunkennes, Ambition, Idlenes, Dissimulation, Deceipts, Cosenages, Murders, VVhoredomes in all estates, particulerly in the Clergy, with Ignorance, Negligence, Sodomy, Symony, and other corruptions to attayne places and honours in the Church, bringing Bernardus Marlanensis a Poet, S. Brigit, S. Vincent Ferrere, and Pope Adrian the sixt complayning, that such sinnes and abuses were in the Church, desiring the same might be reformed; fearing otherwise that God would lay heauy scourges vpon Christendome. With this and such like stuffe doth he fill vp ten or eleauen pages, mingling lyes, slaunders, rayling, and follyes with some truths. This accusation as it is the vaynest & emptiest of all other August. de vnit. Eccl. c. 18. so is it most rife in the mouth of Protestants: therewith they doe deceyue, and delude ignorant people [Page 292]more then with any other, as Donatists Quod propterea (Dōatistae) faciunt, quia firma & robusta veritate subnixa in uenire nō possūt documenta, quibꝰ causam suam tueantur: & volunt videri aliquid dicere, dum tacere erubescunt, & loqui inania nō erubescūt. Aug. de vnit. Eccl. c. 18. , and Manichees Aug. de moribus Eccles. Cathol. c. 15. & other Hereticks did in former tymes. Concerning which we will briefly consider two things. First the quality of the witnesses which he bringeth, and how they make against him. Secondly the accusation it selfe, how vaine, & empty, and of no substance it is.

2. To begin with the witnesses that complaine of the lewd life of some Catholiks, I demaund of M. Crashaw, whether they were Protestants or Catholikes themselues? not Protestants, for then he should produce, contrary to his promise, his owne men against vs. They were Catholikes then, as he doth confesse. Then I demaund againe, whether they had conscience or no? if they were without conscience, then doth he produce faithlesse witnesses, ready to speake vntruth without any scruple; wherfore the Bachelour doth graūt also that these Catholikes, or Papists (as is his phrase) had conscience, and out of remorse of conscience, and feare of God, did confesse freely, and deplore bitterly the misery that the sinfulnes of the Romish Church would bring vpon the world. Thirdly I demaund, where they came to that conscience, or feare of God? By the preaching of what Ministery? By the Sacraments of what Church? By the doctrine of what faith? Doubtlesse of the Roman faith, Ministry, and Church, wherin they both liued, and dyed obedient children. This being certaine, let M. Crashaw call to mind what he teacheth against the Brownists, that a good conscience cannot be seuered from effectuall calling. And how can that be (saith he) but a true Church, wherin men are ordinarily begotten to God? How can that be but an holy, and lawfull Ministry that brings men to saluation? pag. 30. Thus he. Now let M. Crashaw speake whether it were not a good conscience, the remorse wherof moued these men to detest the sinfulnes of many in the Romā Church? Whether that was not true feare of God that did make them so bitterly deplore it? Then againe eyther these men came to consciēce without effectuall calling, or were effectually called by the meanes of a false Church: or else the Roman is the true Church, detesting bad life, whose doctrine breedeth in her louing children such an hatred therof. And these Saintes, and holy men, as they are [Page 293]witnesses against the bad life of Catholiks, which we much more then Protestants abhorre; so likewise their example of not forsaking the Church, notwithstanding the knowne bad life of some, will be a testimony at the day of iudgment against the damnable pride of the Protestant reuolt, out of a pretended horrour against sinne: wherin they are neyther like these holy men of our Church, nor the anciēt Prophets, who (as S. Augustine Lib. 3. cōt. Cresc. Grammat. c. 38. Sanctos & Prophetas Dei inter contēptores legis, Dei mandata sernare licuit at (que) in ipsos transgressores multa digna & vera verba iaculari. saith) did keep the commaundements of God among the transgressours of his law, liuing togeather with them in the same Church, and darting many worthy, and true sayings against their bad life. But though they did detest, abhorre, and reprehend such heynous sinnes, yet durst they not, sibi alterum populum quasi purgatum, & liquatum separatione sacrilega constituere, make a sacrilegious reuolt, and gather togeather a new company, as it were purged, and purified from these sinnes. So likewise (saith S. Augustine) we may neyther follow the wicked deeds of our Bishops and Prelates, and other Profestours, which you do rather obiect then proue, nor yet therupon forsake the holy Church, which (as the Apostle saith) doth increase and fructify in the world: so that these men liuing and dying members of our Church, the sinnes of whose Professors they did reprehend, and yet hauing conscience, grace, feare of God, which cannot be come by but in the true Church as M. Crashaw confesseth, it is cleare, that these witnesses cō demne Protestants of impious, and pernicious presumption, as S. Non veniat in cor nostrū impia & perniciosa presūptio, qua existimemus nos ab his esse separandos, vt peccatis eorum non inquinemur. in Breuic. collat. tertij diei. c. 4. circa med. Augustine termeth, running from the communion of the true Church, not to be stayned with sinnes and abuses, which were, are, and will euer be in any company of men, though most holy, liuing vpon earth.

3. Among other witnesses of the bad life of Catholicks especially of the Court of Rome, he bringeth Pope Adrian the sixt, with many great praises, that he was one of the honestest harts, that euer had the hindrance to be a Pope, the best that was these many yeares, of whom if it be possible of any, there was expectation of some reformation in the Church; a good man, too good to be Pope, at least too good to be Pope long, that after he had forgot himselfe, pag. 160. 193. and the honour of his Apostolicall seat (which cannot erre nor doe amisse, as he like a foole confessed) sorthwith order was taken that he should not trouble the [Page 294]world, nor disgrace his place any longer, for he soone dyed. Where he would giue his Reader to vnderstand, that the life of this Pope was by Catholicks abridged, because he might seeme to affect the Protestant reformation. Now the praises the Bachelour layeth on this Pope, comming from such an aduersary of Popes, no man may think other motiue did force him thereunto but truth, as indeed this Pope was both pious, wise, and learned, a Doctor, and Reader in Louayne, Maister afterward to Charles the fifth Emperour of famous memory, and Gouernour of his Kingdomes in Spayne in his absence, from whence he was called to the dignity of the Roman Sea. But for his affection to the Protestant deformation, it is so false, that neuer any Pope did more abhorre, neuer any more seuerely censure it, neuer any more earnestly impugne Luther, nor gaue cause of greater hope, that by his diligence and industry, that schisme & faction might haue beene suppressed, as any will perceyue that shall read Luthers Tom. 2. operum Luther. edit. VVitteberg. 1562. fol. 354. & sequent. ad 359. letters against this Pope, or the letters of this Pope against him, especially those to the Duke of Habetur tom. 4. Concil. fol. 706. Saxony, where among other thinges paynting out Luther in his owne colours, thus he writteth, and let the Bachelour marke the words of this Goodman, for they doe no lesse concerne him then Luther. Seeing it is written (saith this Pope) that raylers, and reuilers shall not possesse the Kingdome of God, and our Lord saith in his Ghospell, He that shall call his brother foole shall be guilty of hell fire, can any man be so blynd, as not to see, that Luther is the Apostle of Antichrist, who not only on the Priests of God, but also on the Prince of Priests, the successour of S. Peter, Christs Vicar on earth loadeth most vile, and infamous names? whom he doth rent and teare in peeces with such strange reproaches, contumelyes, and blasphemyes neuer heard of before, which both a modest tongue will blush to rehearse, and chast eares tremble to heare? VVho also doth not cease with his impious, and pestilent tongue to call the Apostolicall Sea the Chayre of Pestilence, the Kingdome of Antichrist, and of the Diuell; loading other more horrible and nefandious names which he could i [...]uent on that sea, in which the head of Apostles Peter sate, so many holy Bishops ruled, which the glorious Martyr Cyprian did not doubt to call the Principall Sea, whence Priestly dignity flowed.

[Page 295]4. This, and much more writeth this Pope. By which you may perceiue first what a lewd fellow, and naughty hart Luther was, vnto whom this Good man, and honest hart was as opposite as heauen vnto earth, Christ vnto Belial, God vnto the Diuell. Secondly how falsely this Bachelour did auouch, that this Pop forgot himselfe, and the honour of his Sea, which cannot erre, nor doe amisse as he like a foole confessed, where, besides the scurrility of his speach, laying that title on so learned, and worthy a Prelate, which vnder payne of hell fire may not be giuen to the meanest Christian: Besides this scoffe, I say, marke the fate (shall I say) or folly of this fellow whose luck is such, that when he would seeme wise, and censure others as fooles, he still playeth the foole notoriously himself, as now in saying that Pope Adrian did disgrace his Sea by confessing like a foole, that the same could not erre, nor doe amisse. For is it a disgrace to a Bishop, or to his Chayre, that he cannot erre, nor doe amisse? How thē did the Pope disgrace his Chayre, or play the foole in confessing that his Chayre could not erre. But to leaue the Bachelours folly, who by great chance stumbled on a truth against his will, let vs take his meaning, which was to tell a lye, to wit, that Pope Adrian did confesse his Sea could erre, which other Popes and Catholicks deny; which to be false is made cleare by the former words of the Pope, in which he doth constantly mayntaine the dignity of his Sea against Luther as you haue heard.

5. And suppose he had graunted, that some Popes his Predecessors in that Sea had abused their authority, had not liued so well as that great dignity did require, had erred in matters of fact, though in the very truth this Pope doth not say so much, but only that some abuses were in the Court of Rome, which are, and euer will be more or lesse in all Courts in the world, which he made promise to doe his best to reforme: yet had the Pope graunted that some of his predecessors had done amisse, did he therefore forget himself, and the dignity of his Sea? What Catholicke doth attribute this dignity to the Roman Sea, that the Bishop thereof may not lead a bad life, and in his deeds swarue [Page 296]from his doctrine? Nay contrarywise we challenge this to be the dignity of his Sea, and chayre, that though the Bishop thereof be wicked, and of ill life (as he may be) yet he can neuer teach nor define any false doctrine, which is the priuiledge of the true Church, & the Pastour therof, as S. Ne dū boni putāt se malorū permixtione culpari, per humanas & temerarias dissentiones aut paruulos perdant, aut paruuli pereant, vs (que) adeo caelestis Magister cauendū praemonuit, vt etiam de praepositis malis plebem securam faceret, ne propter illos doctrinae salutaris Cathedra desereretur, in qua cogū tur etiam mali bona dicere. ep. 166. ad Donatist. in fine. Augustine taught long agoe. To the end (saith he) that none might presume to separate themselues from the vnity of the Church vnder pretence to fly the cōpany of the wicked, our heauenly Maister doth make his people secure, euen of their bad Pastours, least to shun them they should forsake the chaire of sauing doctrine, in which euen the wicked are forced to speake the truth. For the thinges they speake are not their owne, but of God, who in the Chayre of vnity hath placed the doctrine of verity. Thus S. Augustine, shewing that the doctrine of truth cannot be heard out of the Sea of Peter, which keepeth the whole Church of God in vnity and peace, which we are secure cannot erre, that euen the wicked Popes, and places haue not power to define any errours.

6. Now touching the accusation it selfe, I will briefly, but cleerly shew fiue thinges against Ministers concerning this point; which if they consider well, may suffice to stop their rayling mouthes against the life of Catholikes; to wit, that therin they shew themselues vngratefull, vayne, impudent, malicious, and wilfully blind. First they are vngratefull vnto the bad life of Catholikes, on which Luther built his pleasing, and sensuall Ghospell of sole-faith, which he could neuer haue done but vpon the corrupted life of Christians, among whom had the ancient loue of good works & pennance florished, he had neuer laid three stones one vpon the other in his building. This is not my conceipt, nor my hard opinion of his doctrine, but that great Architect of Churches doth himselfe confesse the same in expresse termes. If (saith he) the face of the ancient Papacy did now stand In cap. 4. ad Galat. fol. 399. 400. tom. 5. edit. VVittemberg. ann. 1562. Si staret illa facies veteris Papatus, parùm fortè nostra doctrina de fide contra eum efficeremus, presertim cùm iam parùm efficiamus. , perchance we should not [Page 297]preuaile much against it by our doctrine of faith. And more clearly in the same place. If Popery had the same sanctity, and austerity of life, which it had in the tyme of the Fathers, Hierome, Ambrose, Augustine, and others, what should we be able now to do against it? Thus Luther. Where you see he doth both confesse that the ancient Fathers most famous for sanctity were Papists, the Church in their dayes Popish, and that had he preached his Ghospell in their dayes, or they liued when he began to preach, their sanctity would haue detested the same, their learning haue crusht the brat of liberty in the cradle. Let the Reader iudge what a Ghospell that is, which antiquity would haue resisted, sanctity detested, the Church of God in her best tymes, not so much as haue heard of; which finally could neuer haue preuayled, but in this last age, when dissolution and loue of liberty hath preuayled against the ancient discipline, and sanctity of the Church, so that by this rayling they defile their owne nest, they shake the ground of their Ghospell, styr that stinking puddle, out of which their Progenitours did issue, and shew themselues vnthankefull vnto their Parent, and Mother, which is the rotten, and corrupt life of many Catholikes.

6. The second, to wit their vanity doth appeare by their ayming at a marke quite opposite to the drift of their Ghospell, which is to impugne not the dissolution, but deuotion, not the sinfulnes but the sanctity, not the wickednes but the holines of our Church, not our transgressing Gods precepts, but our following Christs Counsells. This to be their quarrell against vs, Luther himselfe their Captaine Generall doth witnesse. VVe Non pugnamꝰ contra Papatum hodie palàm impiū & sceleratū, sed contra speciosissimos eius Sanctos, qui putant se Angelicā vitam agere. Luther. in c. 4. ad Galat. tom. 5. fol. 400. fight not (saith he) against the open wickednes, and dissolute life of the Papacy, which those that are sound amongst them detest, but against her most beautifull Saints, which thinke they lead an Angelicall life, and that they doe not only keep the commaundements of God, but also the Councells of Christ, and doe workes of supererogation which they are not bound vnto. Thus doth Luther write, shewing that his intention is to lay wast the Sanctity of our Church, giuing her iust cause to complayne, as that womā of Thecua 2. Reg. 14. v. 7. , Extinguere volum scintillam meam, they seeke to extinguish and put out that little sparke of ancient sanctity, [Page 298]feruour and charity, that as yet remayneth in me. To which sanctity Luther was such a deadly foe, as he doth professe in the same place, he will not spare any most ancient Father, or Fathers, nor the whole army of them, did they now lyue, as they once did guilty thereof. Fingamus igitur illam religionem & disciplinā veteris Papatus, & obseruari illo rigore quo Eremitae, quo Hieronymus, Augustinus, Gregorius &c. & alij multi obseruarunt &c. Let vs suppose or imagine (saith he) that the piety, and disciplyne of the ancient Papacy did now florish, and were obserued with the same rigour that the ould Hermits, that Hierome, Augustine, Gergory, Bernard, Francis, Dominick did obserue it: yet ought we (saith he) by the example of S. Paul impugne false Apostles, and fight against the Iusticiaryes of the Popish Kingdome, and say, though you lead a most chast life, though you punish and weary your body with frequent pennances, though you walke in religion and humility like Angells, yet you are slaues of the law and sinne, and of the Diuell, and to be cast out of the house as children of Agar.

7. Thus doth this Saracen inueigh against ancient Fathers, the disciplyne and sanctity of the Primityue Church, whom he doth slaunder to haue sought saluation by their workes, and not by Christ, shewing the tooth of his Ghospell to be not against ryot and ribaldry of dissolute drunkards, but the pennance and piety of greatest Saynts, which being the drift of their sole-faith-religion, M. Crashawes long rayling against our sinfull life, may seeme from the purpose. Yet perchance I may herein be deceaued, and he goeth more cunningly about the matter then we imagine. For as the Falcon that flyeth at the Herne, seemeth often to take a contrary course, yet working into the wynd comes before one is aware ouer the Herns head to giue her the deadly stroke: so M. Crashaw, and other Ministers seeming in their Sermons to take a course against the open dissolution, and wickednes of some in our Church, as though their desire were to reforme the same, they doe so wynd, and turne the poore people about, that from the hatred of them that are wicked amongst vs, they bring them to detest, and abhorre euen the sanctity, and religious practise of piety in our Church, which the Genius of their Iouiall Ghospell cannot endure; and at the ouerthrow whereof it doth, as you haue heard Luther confesse, principally ayme: so that though their endeauours herein be not so vayne, and impertinent, [Page 299]yet their intention is much more wicked, and impious.

8. But that which makes me wonder is their want of reflexion, and their folly, that seeing nothing is more shamefull then a reproach returning vpon the Author; yet they obiect such vnto vs, which without extreme blyndnes they cannot but perceyue, that we may easely, and more strongly, and with aduantage retort vpon Haec nos multò copiosiùs, & probabiliùs obijcere possumus non ea inanitate qua isti, vt in eis causam constituamus; sed vt eis ostendamus, non ideo nos nolle talibus fidere quia non inuenimꝰ talia quae dicamusꝰ sed ne tempus rebꝰ necessarijs vtile in rebus non necessarijs conteramus. Aug. de vnit. Eceles. c. 18. them. For what more euident to the eye, more notorious to the world, more confessed, and complayned of by themselues, then that their Church is fuller of all horrible, and execrable sinnes then the Roman is? Who doth not see that the accusation of Adulteryes, Drunkennes, Ambition, Idlenes, Dissimulation, Deceyts, Cosenages, Murders, Whoredomes in all estates, Ignorance, Negligence, Sodomy, and Symony of the Clergy which the Bachelour obiecteth to the Roman, like balls of iron cast against a wall of Diamond, reflect strongly vpon the face of their owne Church, condemning her as a strumpet, void both of shame and iudgment, for accusing others of the sinnes for which she is more notable, and hatefull her self, euen by the iudgment of her owne friends [...]nd children, whereof they complayne in this sort, namely of the Church of England. VVhat eye so blynd, that it doth not gush out with teares to behold the misery of our supposed glorious Church, I meane the great ignorance, that superficiall worship of God, the fearefull blasphemyes, and swearings in houses and streets &c. the dishonour of Superiors, the pride, cruelty, fornications, adulteryes, drunkennes, couetousnes, vsuryes, and other like abhominations? O behould, and pitty the wofull and lamentable state of our Church in these thinges!

9. Thus their owne brethren complaine. Alexander Seuerus Emperour when one had set vp an Epigram in praise of Fescennius Niger, whome he had put from the Empire, his friends storming therat, he commaunded the same should stand, giuing this reason: If he were so valiant, let men know whom we did conquer; if not, yet let men thinke we were able to conquer such an one. The like we may say of the sinnes of Catholikes which M. Crashaw doth exalt, & extoll to the vttermost in this wound, let them stand, that if [Page 300]they be true, men may know how valiant in wickednes Protestants are, who in few yeares haue surpassed the daily increasing wickednes of many ages; if they be false (& much indeed is exaggerated beyond modesty and measure) yet seeing it is their owne fault and falshood, they haue no cause to complaine, though they should be thought more wicked then indeed they are: for that they go beyond vs in bad and dissolute life, how wicked soeuer they make vs, themselues do confesse. The confession of Luther is knowne that the world grew worse by his doctrine In ser. conuiual. Germ. f. 55. ; and of Caluin complayning of his Ghospellers, that they did scoffe and iest at the dorages of Papists, but themselues were vnworthy euer to returne to Popery Maior pars tot hominū qui cupidè Euāgelio nomen dederunt, homines Lucianici & Epicuraei Papistarū inepria [...] lepidè irridēt: sed ipsi indigni sunt qui vnquā ad Papismum reuertātur. Calu. de scand. inter opera eius Geneu. im press. ann. 1562. pag. 859. & 865. againe.

10. These two may suffice for Germany and France, Luther being the Patriarch of the one, Caluin of the other, who cannot be thought to haue spoken, eyther out of want of affection, or knowledge of them whom they begot & loued as their children. For England, let the testimonie of a famous man in their Church suffice, D. King now exalted to high honour, who in a Sermon vpon Ionas, speaking of the Protestant reformation, shewing how men were made worse therby, complayneth in this manner: Such King vpon Ionas sect. 32. p. 442. strangers a [...] we (sayth he) to the worke and fruits of repentance, that scarcely we vnderstand what repentance meaneth. And so farre it is of, that we are become true Isräelites with Nathaniel, or but almost Christians with Agrippa, that we are rather proued fully Atheists. And that which Tully reporteth amongst his wonders in nature, that in one Countrey drought causeth dirt, and rayne stirreth vp dust, may be truly applyed vnto vs, that aboundance of grace hath brought forth in vs aboundance of sinne: and as some tooke occasion by the law to waxe more sinfull: so iniquity had neuer bene so rife amongst vs, but through the rifenes of the Ghospell. Thus he. Behould a myracle to confirme the new Ghospell, which being so manifest, and apparent, he may verily be thought a myracle, or monster, that shall desire any other to proue the grace and goodnes therof. That the law of Moyses made some more sinfull, no wonder, seeing the same gaue knowledge of sinne Per legē cognitio peccati Rō. 5. v. 20. , not grace to ouercome it, which was neuer had but through Christ The law was giuen by Moyses, Grace and truth by Christ Iesus. Io. 1. v. 17. Iesus. But that [Page 301]the grace of Christ, and of the Ghospell should cause rifenes of sin, and the raine of the holy Ghost from heauen should rayse vp the dust of worldly desires, & hide God from mens sight, making them more addicted vnto temporall things, is such a wonder, that I dare say the like was neuer heard of before Luthers tyme, nor shall be seene againe till the worlds end. So that to conclude, their Professours being, as themselues confesse, worse and more wicked then ours, they cā not wound vs, but through their owne sides, and the Babels they reare vp against vs, come in the end to fall on their owne heads; such is their folly in their inuectiues against vs. Nay these sinnes fall more heauily vpon them, and leaue them more deeply buryed in shame, who after such clamors, and outcryes against Catholikes for dissolute life, promising to reforme all within few yeares, fell into the depth of more horrible, and abhominable sinnes, then the Church of Rome, declining from her first feruour of piety and charity, did arriue vnto in many ages, as themselues are forced to confesse. If it be the quality of a bad weed (as our Prouerb is) to grow apace, how wicked a weed may their Church be thought, that in few yeares is mounted higher in all manner of wickednes, & sinfull life then the Roman in so many ages, whose sinnes our Bachelour saith, now come to reach to the clouds?

11. Fourthly, they shew their malice, so eager to say somthing, that making the bad life of our men seeme worse then it is, they vrge that, as an incurable wound of our Church, which is an vnauoydable misery of this life, to haue many wicked ioyned with the iust, many sinners with Saints, euen the worst with the best. From which misery the Church of Christ can neuer be free nor healed, till she become glorious without spot or wrinkle in heauen Ephes. 5. v. 27. . Now she is a great house which conteyneth vessels of reproach, togeather with vessels of honour 2. Tim. 2. v. 20. : a net which draweth good & bad fish, through the waues of this life to the shore Matt. 13. v. 47. ; a floore that now is threshed, hauing chaffe mingled with corne Matt. 3. v. 12. ; a field where the Diuell soweth his darnell amidst Christs wheat Matt. 13. v. 25. which must grow togeather till haruest, when a diuision shall be made no lesse ioyfull for the one, then wofull for the other; when chaffe by heapes, darnell by bū dells [Page 302]shalbe cast into vnquencheable fire, the choyce corne & wheat of the elect layd vp in the granary of eternall glory. This is the blessed state, the Church of God doth expect: the meane tyme the office of good men is with great patiēce to suffer, whom neither their charity can conuert, nor their authority punish, seeking to keep themselues vnspotted, not by running vnto another Church, nor by knowing the sinnes of others, but by not consenting vnto what they know, nor iudging rashly of what they know not Non malefacta hominū cognoscē do, sed cognitis non cōsētiēdo; de incognitis verò nō temerè iudicādo innocētiam custodimꝰ. August. de vnit. Eccl. l. 2. , expecting the glorious comming of the great God Tit. 2. v. 23. , when secrets shalbe seene 1. Cor. 5. v. 5. , and men rewarded according to their workes Matt. 16. v. 27. . Vos interea quid saeuitis? (to speake vnto Protestants in the wordes of S. Augustine against hereticks of his tyme) quid excaecamini in studio partium? quid tanti erroris longa defensione implicamini l. 1. de moribus Eccl. Cathol c. 35. &c? In this interim of mortall life, why doe you rage? why doe you blind your selfe with partiall affection vnto your owne side? why doe you loose your selues in so long and vayne defence of your vast errours? seeke corne in the field, grayne in the floore, which will easely appeare, and shew it self to such as seeke it. Quid nimis in purgamē ta intēditis oculos? Quid ab opimi horti vbertate imperitos sepium asperitate terretis? Est certus aditus, quamuis paucioribus notus qua possit intrari, quem vos aut esse non creditis, aut inuenire non vultis. VVhy doe you cast your curious eye vpon chaffe only? VVhy doe you detayne ignorant people from the entrance into this fruitfull garden, by shewing thornes and bryers that grow in the hedge? There is a passage which leadeth men into this orchard, though not so obuious vnto all, which eyther you doe not belieue, or els will not find. Thus S. Augustine.

12. And thence appeareth the fifth thing I intended to proue, that Ministers in this point are willfully blynd, who cast their eyes euery way to seeke cauils against vs, not enduring to see the great, and heroycall sanctity of many in our Church. And first concerning our Ancestors 400. yeares agoe, whose sinnes this modest Minister rippeth vp to lay them vpon vs, they haue left so many famous monumēts of zeale and piety, that Protestants are no wayes comparable with them, whose religious liberality erected Churches, and endowed them with rents, and reuenewes for Catholick Priests, which marryed Ministers, with [Page 303]their wiues and children now enioy, who otherwise might goe a begging, how much soeuer they brag of their nursing Kings, and Queenes M. Crashaw in his Virgin. Sermon. : which superiority aboue them in works of piety, one of thē doth cōfesse with shame inough, saying: If we looke M. Stubbs in his motiue to good workes printed. 1596. p. 43. into the ages past, we shall find more godlines, deuotion, zeale (though blynd) more loue one towards another, more fidelity, and faithfulnes eueryway in them, then is now found in vs. And yet further: Is pag. 72. it not a shame vnto vs, that our forefathers liuing in the tymes of superstition &c. should notwithstanding so far passe vs in good workes, that we may not once be compared with them in any small measure? Thus he. Shewing the blyndnes of our Bachelour, and such Mates as rayle at the liues of our See likwise the testimony of the Centuriators cent. 7. c. 7. col. 181. Ancestors, with whom their Church is no wayes comparable; which howsoeuer she brag of her sun-shine, is more dark and obscure thē Egipt it self, if we respect the light of good workes, which Christ did commaund Matt. 5. v. 14. to shyne in his Church. And that now also there is an entrance into our Church to find out many good, and holy men, our Aduersary Syr Edwyn Sandes can witnes vpon his owne knowledg, who writeth in this sort: Let Protestants looke with the eye of charity vpon the Popery, as well as of seuerity, and they shall find some excellent orders of gouerment, some singular helps for increase of godlynes and deuotion, for the conquering of sinne, for the profitting in vertue In his relation of the religiō vsed in the west [...]ts of the world. sect. 48. . And of our Catholicke Clergy he saith. In their Sermons much matter both of faith and piety is eloquently deliuered by men surely of wonderfull zeale, and spirit sect. 6. . All Countryes are full of the Iesuits bookes of prayer and piety to their language, and wonderfull is the reputation which thence redounds to their Order sect. 7. . Thus doth this Protestant write of our Church vpon certayne experience after long trauailes: whereas M. Crashaw, who neuer moued foote out of England, by the intelligence he gets from his Gossips at Pemblico doth pronounce this iudgment and censure, that our Church is deliuered vnto a generall, and vniuersall pollution in all estates, and many other big wordes to the same purpose.

13. But when he commeth to touch either the sinnes, on sanctity of his owne Church, you may wonder how he doth mince his wordes about the one, and open his mouth wyde in the other. Touching the sinnes in his Church he [Page 304]doth confesse some are incurable, which he tearmeth litle petty Babells, or daughters and sprigs of Babylon. Examples of great Sanctity he hath none, but had he any to dilate vpon, how his tongue would swell in their praise you may see by this, that commending two Churches in London, S. Antlings, and S. Mary Oueryes, famously knowne to be the hauntes of Puritans and Brownists, he saith: In a Church in London (meaning one of the two) euery day in the weeke prayers and a Sermon at six a clocke in the morning, a blessed and rare example, scarce matchable in the world. Thus doth he rarify his one Church in the world; which howsoeuer cōpared with other Protestant Churches may seeme a great Lady of Isräel: yet parallelled with the piety, deuotion, and continuall prayers practised throughout the Catholike world in many Churches, the most fauourable eye can iudge her no more then a little petty Babell. For to omit so many thousand of Catholicke Churches in the world, where the name of God is daily called vpon publikely before six in the morning, what can the Bachelour say to so many hundred Monasteries, & so many thousands liuing in them, that rise euery day in the yeare at midnight to sing Psalmes, and praises vnto God, to read the diuine Scripture, and commonly heare an Homily, or Sermon of some ancient Father therupon. And not only men but also women (true Daughters of Isräel indeed) many of Noble families, which might haue had great fortunes in the world forsaking the greene woods of fading pleasure, haue voluntarily shut themselues vp in the cage of a religious Cloyster to be as it were Nightingals to sing day and night prayses vnto God, not fayling in this deuotion euen in the hart of winter, when his best and holyest Ministers, and euen relapsed Fryers who whilest they were with vs kept this custome, snort, and sleep soundly in their soft bed, with some petty, or pretty daughter of Babylon by their side.

14. I know Ministers when they heare but the name of Monastery, knowing that in so bright a glasse of godlines, their wicked, or at least worldly, and ordinary manner of life would seeme more vgly, haue euer at their tongues end a tale to staine, and defile the same, eyther foolish, or fabulous, [Page 305]or false, or perchance true; yet the fault of some few, can no more in iustice, and equity disgrace the Religious of that family, then the treasō of Iudas the sanctity of the other Apostles. And would Protestants with an vnpartiall eye with the eye aswell of charity, as of seuerity, looke on such Religious Orders, on the close and retyred life of Carthusiās, the rigour and pennance of Capuchins, the Obedience and charity of Iesuits, ready to goe to the most sauage people to conuert them, wherin so many hundred of them do fruitfully labour, and on other holy and pious practises which diuers Relgious Companyes do professe, considering these things vnpartially, they would not deny the face of Christs Church, which Quis nescit sumae continētiae hominum Christianorū multitudinem per totum orbem in dies magis magis (que) diffūdi? Multi vs (que) adeo Dei amore flagrantes, vt eos in sū ma continētia, at (que) mūdi huiꝰ incredibili contēptu etiam solitudo delectet. Quis non illos miretur & praedicet, qui contemptis atque desertis mundi huius illecebris, in communem vitam, castissimam, sanctissimam (que) congregati, simul aetatem agunt, viuentes in orationibus, lectionibus, disputationibus? Haec est etiam vita feminarum Deo sollicitè castè (que) seruientium, quae habitaculis segregatae ac remotae à viris quàm longissimé decet, pia tantùm illis charitate iungū tur, & imitatione virtutis. lib. 1. de mor. Eccles. Cathol. c. 31. S. Augustine described in his tyme, is now among vs, and that we may truly say vnto Ministers what that Father said vnto the Manichees: with whose words I will heale vp this wound, & seale vp my answere to M. Crashaws woūds. Look on these men, oppose your selfe vnto them, name them with disgrace if you can without vntruth, compare your fasting with their fasting, your chastity with their chastity, your attyre with their attyre, your dyet with their dyet, your modesty with their modesty, your charity with their charity, and that which doth most import, your Orders with theirs, you will soone see what a mayne difference there is betwixt vanity, and sincerity, walking the right way, and wandring betwixt truth and hypocrisy, solide strength, and proud swelling, betwixt blessednes and misery, superstition and religion, De mor [...] Eccles. cap. 34. the Syrene songs of deceiptfull heresie, and the secure hauen of Christian piety.

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THE EIGHT CHAPTER. Conteyning a Conclusion of this Treatise. SHEVVING The impiety of the Protestant reuolt from the Church of Rome, by the same foure arguments wherwith M. Crashaw vrgeth the Brownists for their Shcismaticall separation from the Church of England.

WE haue seene how M. Crashaw hath builded the two first quarters of his Babel, the first of the charity and falues of his Church, the second of the obstinacy and wounds of the Roman, and haue layd open the ridiculous vanity of his brags about the one, and the intollerable falsity of his slaunders touching the other. Other two points of his Sermon or quarters of his Babel remayne, pag. 16 [...]. pag. 168. to wit, the obligation of Christē dome to forsake the Church of Rome, and his Prophecy that the Church of Rome shall forth with be destroyed, and be [Page 307]fearefully confounded by the mouth of God, when their separation is ended in Gods good tyme: about which I will add a word or two for Conclusion of this Treatise, wherein I will not be long, neither shall I need, the Bachelour is so short, saying thereof litle or nothing at all.

2. First if the reuolt, and forsaking which beganne in Luther by the kindling of that fire that must burne the whore of Babylon, two thinges seeme vnto me very wonderfull and strang therein. The first is, that Luther who was raysed by Fox Act. & Monumēt. pag. 400. God, as these men say, to blow against Antichrist, neuer thought thereof till passion and pride against Dominican Fryers made him to puffe and blow, to see them preferred before his Order, & by this accident and chaunce not dreaming of any thing els, he fell to blow, and belch out the fire of his passions against our doctrine of Pardons. Shall the blast of enuy, pride, passion, and hatred be accounted the breath of Christ? Had Christ no other instrument to inspire, then an vnruly and passionate Hospian. p. 2. histor. sacram. fol. 5. Fryer?

3. Another thing is yet more wonderfull, and no lesse euident, confessed euen by Luther himselfe de Missa angulari. tom. 7. operum VVittemberg. fol. 443. , to wit that the Diuell in person came from hell, ioyning his mouth with Luthers to blow both togeather against the Pope: nay the Diuell was the first that did breath & inspire into Luther the doctrine of Christ, if the doctrine which Luther preached against the holy Sacrifice of the Masse were Christs Lutherus à Diabolo edoctus, quòd Missa priuata res mala sit, eius rationibus conuictus eam aboleuit. Hospin. p. 2. Histor. fol. 131. . Had Christ no Angell in heauen that might be spared for that office, that the Black-smith of hell, so the Scripture tearmeth the Diuell Fabrū sufflantem in igne prunas, & proferentē vas in opꝰ suum. Isa. 54. v. 16. , was to be called out of his shop to blow the coales of faith in Luthers breast, to set the whore of Babylon a fire? They may belieue it, that can think all antiquity erred; that Christianity fayled; that no true Church of Christ was seene vpon earth for many ages; that haue no other Iudge to decide their doubts, or to expound Scripture, but the Diuel or their priuate spirit, which is all one; to whom M. Crashaw is driuen by the Brownists to appeale in this Sermon, saying: The Diuell himself cannot find one deadly wound in our Church, blessed be the Lord that hath thus healed vs pag. 28 . Is not the Diuell, thinke you, a fit iudge to take vp the [Page 308]matter betwixt them, and the Brownists, which of them two is the sound Church? Though I might aske M. Crashaw, whē he spake with the Diuel last, that he can say so certainly, that the Diuell now can find no fault with his Church? If he saw him not lately, his Church may perchance be deadly wounded since. But how shall we, with whome the Diuell doth not conferre, know so much of his good opiniō of their Church, who haue no such curiosity to know the secret, that we meane to go to hell to aske him? And though the Diuell should say it againe, & againe, that their Church is healed, should we therfore belieue it? No truly; that were as great madnes, as was Luther to belieue vpon the Diuels wordes, and arguments the Catholike Church was wounded.

4. This is the goodly beginning of that forsaking, or Apostacy which this Man calleth Christendome, and thinketh the same shall daily increase till the Church of Rome be ouerthrowne, which we see doth rather daily decrease, and the venome & malice of their breath to be now well spent, and the ayre so purified by the writing of Catholikes, that the venemous serpēts that hitherto haue infected the world, do themselues feare that shortly they must be forced to creep into their caues, and become priuy Protestants againe, not hauing any hope but in temporall power of some States, which being sand (for what else are humane things?) their building cannot be sure, nor continue long, but must expect the same issue that other Apostaticall reuolters, The Ariās. & heretikes haue had, who did insect greater Countreys, then these haue done, Virgin. Ser. pag. 39. and had more mighty Princes, and Kinges on their side, howsoeuer the Bachelour brag of the nursing Kinges, Queenes & Princes, that licke the dust of his new Isräel or Churches feet, very vainly as all men know, seeing their Church falleth downe at the feet of Kinges making them their Heads, ready to lick vp the dust of their feet, & do rather with the rents, and reuenewes anciently giuen to the Church, nurse Kings and Queenes, or at least many of their followers.

5. But further to shew the impiety of this reuolt, and [Page 309]to leaue nothing in this Sermon vntouched, I will briefly examine what he saith against Brownists, who vse, as he saith, against the Church of England the wordes of his text: VVe would haue cured Babel, but she would not be healed, let vs forsake her. This tall Champion will wrest this text out of their hands, and turne, he saith, the dint of their weapon against themselues, pag. 20. that is, against their errours, and this their bitter and Schismaticall separation, which he doth with such dexterity like a man florishing blind-fold, that he layeth neuer a blow on the Brownists, which is not a deadly stab into the hart of his owne Church, and yet is he and she so senslesse, that neyther doth he perceaue the sense of his wordes, nor she feele the smart of his wounds. His turning the dynt of the text against thē, consisteth in foure questions, which if they can answere, M. Crashawes 4. questions to the Brownists he will (he saith) become one of them, which perchance he spake from his hart, who may be one of them already, though his body be Protestant. The foure questions are: VVherin the Church of England is deadly wounded? In what Church were they, the Brownists healed? pag. 27. 28. 29. 30. 31. 32. 33, How they haue sufficiently endeauoured the healing of the English Church? Finally, whither will they goe if they forsake her? Let vs examine Luther vpon these questions, in M. Crashawes owne wordes, and you shall see how he turneth the dynt of this text against his owne Church in Luthers Ioynes.

6. And first let vs aske Luther, and the rest of the reuolting Companies with him, how they had sufficiently endeauoured our healing before their running from vs. M. Crashaw saith of the Brownists, It's certayne, pag. 31. none of them can haue of them can haue an assured testimony to his conscience, that he hath done all he can possibly for the healing of the English Church, till which time they may not forsake her, complayning of them, that insteed of healing them, contrariwise (saith he) they forsake vs and run into corners, and rayle on vs, and call vs Babylon, and Antichristian, & the Synagogue of the wicked; and that, we are no Church, & that Christ is not amongst vs. Are these the plaisters with which you would heale vs? Thus he. Verily, if M. Crashaw and his Church had grace to apply these plaisters to themselues, they would be salues of great force to cure the wound of their damnable reuolt. For may they not therin, as in a glasse, behould their owne [Page 310]peeuish proceeding with the Church of Rome? After their big brags of curing woundes, being called by the Councell of our Surgeons or Bishops, to see what salues and plaisters they brought, did they appeare? Did they come to shew vs our woundes? Nay did they not forsake vs, runne into corners, rayle on vs, and call vs Babylon, Antichristian, and that we are no Church, and that Christ is not amongst vs? Doe they storme that Browinsts vse them, as they vsed vs, and lay the same text of Scripture, and plaister of reproaches to their true sores, which they applyed to our supposed woundes? Doe not they see that they complayne without cause, seeing as Tertullian saith, Idem licuit Valentinianis, quod & Valentino lib. de praescrip. c. 42. , Marcionitis quod & Marciano de arbitrio suo fidem innouant &c. The hereticall disciples of Valentinus, and Marcion had as good reason and might aswell leaue their Maisters and begin a new sect of their owne head, as their Maisters did forsake the Church of Rome, and the rest of Christendome? Why then may not Brownists runne into corners, rayle at their pleasure, build Babylons, and Israells, coyne Christs and Antichrists, make Churches and no Churches in the sand of their owne fancyes, as Protestants gaue them example?

7. And why may not Brownists haue as an assured testimony of a good conscience, that they haue sufficiently endeauoured the healing of the English Church, as Protestants haue that they haue laboured fully the curing and conuerting of the Roman? Of what can M. Crashaw crake that the Brownists may not brag of the like, or better? That his men haue written many learned bookes, specially these later yeares; that, if he may giue his iudgment, the skirts of the Romish whore were neuer more clearely discouered: but haue not Brownists also written many bookes? Doe not they plentifully alleadg Scripture? And if they might speake freely their iudgment at the Crosse as this Wise man doth, The Brownists bookes. would they not say, they haue clearely discouered the skirts of the English Babylon, or Whore? Will our Bachelour boast of his Churches deuotion and prayer for the conuersion of Rome? But can he accuse Brownists as slack in this ponit, as not wishing hartily, [Page 311]or not praying earnestly for the conuersion of England? The Church of S. Antlings in London praying euery morning at six a clock, hys example scarse matchable in the world, Their prayers. are they not all, or most of them Brownists, and their friends, & fauourits that fill the Church, & pray so loud that they be heard to Rome, and shame the Pope, Their examples. and Cardinals for their negligence in this duty? Can M. Crashw except against the Brownists example of professing their owne religion in Englands sight? How many of that sort liue openly, and are knowne generally in the Realme, particulerly in London? whereas Protestants if any be in Italy or in Rome, they are priuy, so close, that no eye can see them, and so sweet that none haue list to smell them out.

8. M. Crashaws fourth salue of making lawes, executing in iustice, and suspending in mercy, Brownists yet haue not vsed towardes him and his fellowes, because they haue not the sword of temporall authority in their handes, which if they get (and to get it they haue done, and still vse their best endeauours, wherein M. Crashaw cannot iustly accuse them of slacknes) they will make Protestants vnderstand, that they can plaister them with their owne salues, both execute in iustice, and suspend in mercy, aswell as they, making Ministers weare sheetes insteed of Surplisses, and their Bishops looke through ropes, as they do now through Rochets. So that I see not which of M. Crashawes salues and plaisters applyed to vs, Brownists haue not with their best skill vsed vnto them that were in their power to vse, and therfore haue as good testimony to their conscience for their discharge, as Protestants can haue: nay, far better, and more assured; the reason therof is apparent, and a consideration of great moment.

9. For the English Church being yet but new, errours, and wounds in her, as she is distinct from the Roman, are new and greene, and therfore neyther deep, nor needing any extraordinary salues. The wounds of the Roman, if she be wounded, must needs be old M. Fulke sayth: Some Protestāts haue written, that the Pope hath blinded the world, some say 900. some 1000. some 1200. years In his Treatise against Staplet. and Martial. pag. 25. , and therfore dangerous, and hard to be cured: to vndertake the healing of which with only ordinary and vsuall salues, as are writing books, praying for them, giuing example, and the like, which euery [Page 312]religion doth vse in their kind, is the attempt of ignorant, and vnskilfull Surgeons, or rather fond endeauours of vayne glorious fooles, making boasts of their little loue. In truth to men of Iudgment, that do seriously consider of the matter, the vanity of the new Ghospellers must needs seeme admirable, who confessing the wounds of the Roman Church to be so old, hauing rankled in her body a thousand yeares togeather at least, and so deep, that the same errours were vniuersally spread, yet they come to cure vs with triuiall toyes, and trifles. If they write three or foure bookes very learned in their owne iudgment; Great vanity of Protestāts. if in one Church in the world some few of them meet at six a clocke in the morning to pray; if some Ministers walke modestly, & demurely in the streets, which very few of them, and very seldome they vse, they think their prayers are heard ouer the world, that the Pope and Cardinalls doe wonder at them, and as though all men must needes be straight conuerted that read their books, or do but see their outsides, they are amazed that all Christendome hath not yet forsaken the faith of their Ancestours, which because they haue not done, these good Surgeons must needs pronounce them incurable: so full of folly and vanity they are, and so fondly conceipted of their great skill, and excellent salues.

10. But are these toyes sufficient meanes to heale old sores? Doth God vse to apply no better plaisters, when he will haue men forsake the faith of their Ancestors? The practice of all ages past sheweth the contrary: nay Luther doth himselfe confesse other stronger & extraordinary salues are required. Vbicum (que) Deus ordinariāviam mutare vult, ibi semper miracula Luther. tom. 3. Ien. Germ. fol. 455. & apud Sleidā. l. 3. ann. 1525. & in loc. commū. classe 4. pag. 38. Deus nū quam aliquē misit, nisi vel per hominem vocatum vel per signa declaratum. facit. When God intendeth to change the ordinary course of things in his Church, he doth euer worke myracles. And in another place he biddeth vs examine Surgeons or Preachers when they come to practice their Phisick, Vnde Vbi sigilla quod ab hominibus sis missus? vbi miracula quae te à Deo missum esse testantur? tom. 5. Ien. Germ. fol. 491. venis &c. Whence commest thou? Who sent thee? Shew [Page 313]thy Patents if thou be sent from men: shew Myracles if thou be sent from God. These are the salues which must heale old wounds, without which we must not change the old, and ordinary way to heauen. Now who doth not know, but that Luther did change the ordinary course of things, and in the same change doth his Posterity continue? Who sent him with authority, and commission to make this change? to preach this doctrine? to giue this strange Phisicke? If God doth neuer change the ordinary course without myracles, doubtlesse he will worke some myracles for the Protestant change, if the same be from him, and not from the Diuell? But haue Protestants done this? Haue they myracles to heale vs? Haue they proued by this meanes the goodnes of their doctrine and phisick, without which we may not admit it? What dead men haue they raysed? What lame man haue they cured? To what blind man haue they giuen sight? If since the vnfortunate triall of their Phisicke made by Caluin vpon wretched Bruley Bolsec. in vita Caluini. c. 13. they neuer durst proue the same by doing myracles vpon men, let them shew the vertue therof by working wonders vpon a dead dog, or blind cat, or lame horse? Let them giue life to the one, sight to the other, and make the third runne Nullus illorū adhuc extitit, qui vel equum claudum sanare potuit. Erasmus de libero arbitrio contra Lutherum. , and then they may giue vs some cause to looke more into their Phisick, which now being against the ordinary course of Christianity for so many ages, we cannot with a safe conscience so much as intertaine a good conceipt therof, according to those rules of Phisick which euen themselues allow.

11. The other question we will aske Luther and his cō pany, is, seeing they will forsake vs, Whither will they go? M. Crashaw telleth the Brownists, that to forsake one thing for another, no better, is seely, but for a worse is folly and madnes. And then he asketh them to what other Church will they goe? pag. 32. To the low Countreys? To the Church of Scotland? To the Cantons of Zwitzerland? To the States and Princes of Germany? To the Church of France, or the Church of Geneua, or the free Cittyes of the Empire? And then he stoppeth their passage to any of these Churches, by laying the blocke of an huge lye in their way, saying, they are all of our Religion, At which impudent vntruth, as Brownists might [Page 314]be offended, so many iudicious Auditors that had trauailed into forrayne parts did (no doubt) smile to see with what manifest falshods seely people were deluded. But let vs now (as I sayd) examine Luther wither he will goe with his new companie, seeing he will needs goe from the Church of Rome? Will they goe to the Iewes? Or to the Turkes? Or to Atheists? Such indeed most of the reuolters proued as themselues Doctor King vpon Ionas pag. 442. Caluin. de scandalis pag. 118. 127. cōfesse, which I suppose at the first they neuer intended. Will they ioyne with the Grecian Church? That they sought, and would fayne haue done, but the Grecians did reiect and condemne them as hereticks, and would haue none of their company Vide censuram Orientalis Ecclesiae. . Whither then will Luther goe a Gods name, if he goeth not away in the Diuells name rather, with whom he did conferre therabout? I cannot but conclude in M. Crashawes owne wordes, pag. 32. and let the Reader iudge, whether the dynt of this weapon doe not pierce into the hart and bowells of his Church? VVhither will you goe, or what remaynes for you to goe vnto, but vnto your corners, and conuenticles, where you are your owne caruers, your owne iudges, your owne approuers, but haue not one Church in Christendome to approue you? Could any thing be spoken more properly against Luthers reuolt, then this?

12. And that you may better vnderstand how this argument doth wound Protestant religion, I will propose a question or two vnto M. Crashaw. First, whether when Luther made his reuolt, any Christianity, or Christian Church was in the world, or not? If not, why should any belieue in Christ, whose wordes, and promises concerning his Church haue proued vayne, that the gates of hell should not preuayle against it Matt. 16. v. 18. , that he would be with Christians to the worlds end Matth. c. vlt. v. vlt. ? To omit diuers other Prophesies of the glory, and Maiesty of Christs Church, which if we find to be false, as they must needes be false, if the Church of Christ fayled, why should we thinke any of the rest deserue credit, which depend vpon the infallible word of the speaker? But if true Christianity was then in the world, then I aske againe, whether that was the Church of Rome, or some other distinct from it, and not subiect to it? If the [Page 315]Church of Rome, then why did they forsake the Christian Church, and the Christianity of the world, the very note of heresy as all grant Exierūt ex nobis sed non erant ex nobis. 1. ep. Ioan. 2. v. 19. Out of your selues shall arise men speaking peruerse thinges. Act. 15. v. 24. These be they that segregate themselues. Iude v. 19. ? If that Christianity was distinct, and separate from the Roman, why did they not ioyne with it? Why did they not take their authority, and commission from that Church? why did they runne into the corner of a new Cōgregation & become their owne Iudges and approuers, admitting no other Iudge but the Scripture which hath euer bene the refuge of hereticks & the practise which themselues do now condemne in the Brownists? Let M. Crashaw thinke seriously of a full and cleare answere to this question: in the meane tyme I must leaue both Luther and him separated from all Christianity that was when they reuolted, in the world, changing not only for no better, which is seely, and for a worse, which is folly, and madnes, but also (which is playne infidelity) for no Church or Christianity at all, except we say, that the Christianity which Christ began with so many paynes and prayers did perish: but Fryer Martyn by his marriage with Katherine Bore begot a new Christian company, which shall continue to the worlds end, and neuer fayle.

13. If these thinges so necessarily consequent vpon Luthers reuolt, be most absurd, let Protestants looke backe, & see what reasons haue moued them to forsake the Church of Rome & all Christianity with her that was in the world when they began: let them consider another question of M. Crashawes which we will propose vnto them: VVherein are wee deadly wounded? In which question M. Crashaw making himselfe ignorāt of the woundes which the Brownists charge vpon the Church of England, bloweth strongly against them with an interrogatory blast of wordes without substance, only repeating the same in a different phrase for halfe a page togeather, at which if some Brownist sister might haue startled, and soone haue said, pag. 62. that it is false (the proceeding which M. Crashaw doth allow in his vulgar multitude with our Preachers) she would haue layd so many errors to the charge of the English Babylon, and haue proued them to be such with so many texts of Scripture, that for my part, I thinke [Page 316] M. Crashaw would haue bene blowne out of his pulpit, and fearfully confounded by the breath of a woman.

M. Crashawes wounds. 14. But we that haue refuted M. Crashawes woundes which he layeth to our charge, and haue proued that they are not our errours, but his slaunders, not our doctrines, but his falshoods; blasphemies, neyther deliuered nor practised by vs, but deuised and preached by him, we may now confidently demaund of him, wherin is the Church of Rome deadly wounded? And if M. Crashaw hauing spent the whole course of his studyes in seeking wounds in the diseased body of Popery, sparing neyther cost to get, nor labour to peruse our Recordes, yet was so farre from finding any true woundes, that he was forced to teare and rent our Authors sayings into peeces, to make our doctrine seeme wounded; how hoale & sound may the Church of Rome instly be thought, which can be traduced by no accuser but malice, conuicted by no witnes but falshood, condemned by no Iudge but folly ioyned in commission with fury? How miserable are those that haue forsaken the only Christianity, that was for so many ages in the world, scared with shaddowes, and frighted with falshoods?

15. Pliny writeth of a certaine kind of Eagle which maketh prey on water-foule, whom when they perceyue houering in the ayre, they dyue into the water where they are secure. But the Rauener what he cannot get by force, obtayneth by craft. He placeth himselfe on the side of the ryuer, in such sort, that his shaddow or shape appeareth on the other, which the foolish foule perceauing make towards the contrary side, and flying the shaddow ryse vp where the true Eagle doth indeed expect them Spectā da dimicatio: aquila vmbram suā nanti sub aqua à littore ostendente, & rursus aue in diuersa tendente, & vbi se minimè credat expectari emer gēte. Plin. l. 10. nat. Hist. c. 3. . The Diuell seeketh to make prey specially on such as liue in the cleere and deep water of the Catholike faith taught successiuely in all ages, within which, whilst they keep themselues, they need not feare the violence of their inuader, who therefore to seaze on by craft, whom he cannot surprize by force, by the help of his false and lying Preachers, casteth into these cleare waters his owne shape, that is vgly shewes and shaddowes of blasphemy, wherwith some seely people frighted, [Page 317]make towardes the side of herefie, and taking their flight from the confessed Christianity of many ages, fall into the clawes of the true Eagle, into most horrible blasphemyes indeed, being forced to say, that contrary to Christs promise his Church, and Christianity fayled, or insteed of being visible and glorious, the ioy of Kings and Nations, as was foretould for many hundred yeares at least, was neuer seene vpon earth.

16. Seeing then Protestants cannot haue the testimony of a good conscience, that they heere sufficiently indeauoured the healing of the Church of Rome, nor can forsake her without also forsaking all Christianity in the world, flying into corners, and Conuenticles, they are their owne caruers, their owne Iudges, their owne approuers, without any Church of Christendome to approue them, seeing the causes of this their alienation and reuolt from vs, are fables, falshoods, slaunders, places of Authors corrupted, shaddowes, and shewes of blasphemy voyd of truth, vpon which no priuate man were to be forsaken, much lesse a Church, and so glorious a Church as the Roman, let them seriously ponder M. Crashaws other question to the Brownists, wherin they may see the many benefits receaued of the Church of Rome, and be moued to looke backe to the rock from which they are cut, and vnto Sara that begot them. Let them consider, I say, & apply to themselues, what M. Crashaw asketh the Brownists, pag. 27. 29. where they came to know God, if they euer knew him? VVhere they were healed, called, regenerated, and begotten vnto Christ? VVas it not (saith he) in the wombe of this our Curch, pag. 30. and by meanes of the immortall seed of Gods word that is daily sowne in our Church? And, by the Ministery of those men that were called in our Church? And he concludeth, that, that Church and Ministry that bringes a man to grace, and to faith, is able to bring him to glory and saluation, and that which is alle effectually to begin, is able effectually to finish the good worke of God in any man, & therfore not to be forsaken. This doctrine, and these groundes supposed, I demaund what Church conuerted our English Nation first vnto Christ? By whose meanes came Englishmen to know God, and Christ, if euer they knew him? By the ministery of what men, Catholicke or Protestant? By [Page 318]seed of which word and doctrine, the Lutheran, or Roman? Was not the English Nation (and the like may be sayd of most Nations in Europe) first conuerted vnto Christ by preachers sent from Rome, aboue a thousand yeares agoe? By the immortall seed of Gods word, that is dayly sowne in our Church?

17. What will M. Crashaw answere? Will he say with Syr Edward Hobby, that the English Nation was not conuerted vnto Christ by S. Augustine, whom he tearmeth proud In his better to T. H. pag. 92. and insolent Augustine, Gregoryes delegate, affirming that he taught vs no more, then we knew before, setting some friuolous ceremonyes aside? Which notorious falshood I know M. Crashaw, or some other trencher Minister cast on Syr Edwards trencher, to put into his booke. Nay further they make the credulous Kinght say, that when we speake of the conuersion of England by S. Gregoryes meanes, we weary the world, and bob our credulous Ladies with a circular discusse, as though we had neuer heard of Gildas his testimony, that the Britons receiued the Christian faith from the beginning; nor what Baronius hath tould, that S. Peter was heere; Theodoret that S. Paul; Nicephorus that Symon Zelotes, and some that Ioseph of Arimathia did plant the faith amongst vs. Thus the Knight writeth by their suggestion, by which it is cleare, that he neuer read the Three Cōuersions of Englād. booke he seemeth to speake against; nay he doth not know so much as the subiect, and argument thereof, to wit, of the three Conuersions of England, which booke the Ladyes (if they haue it at hand, as he seemeth to complayne that it is still on their Quid quòd libelli Stoici inter sericos iacere puluillos amant? sayth Syr Edward, as it may seem of this booke, to the Romish Ladyes &c. pag. 4. Cushions) cannot looke into without seeing the falshood of this saying, and how the trencher Scholemasters of the Knight would bob them also with a playne vntruth, as they haue done him. For that booke taketh notice of, and handleth largely De extidio Britan. c. 6. see this testimony hā dled in the Three Cōuersiōs p. 13. Gildas his testimony, declaring the meaning thereof to be, that in the tyme of Tiberius Christ appeared to the world, not that Christian faith then entred into Brittayne, which is altogeather improbable; seeing Tiberius liued but fiue yeares after Christs Resurrection, in which tyme the Apostles eyther went not out of Iury, or did not preach but to the Iews only; nemini loquentes verbum nisi solùm [Page 319]Iudaeis Act. 11. v. 19. : as S. Luke saith in the Actes. That S. Peter was heere, that Treatise doth take notice of, & bringeth diuers arguments to confirme the same, vrging his preaching, as the the first conuersion of England, though other Apostles S. Paul, S. Symon, & Disciples Ioseph, Aristobulus. Of these that Treatise doth take notice, bringing diuers authorities to cōfirme their preaching in our Iland. p. 21. 22. 23. 24. might help thereunto. Neyther doe I think any English Christian is so auerted from the Roman Sea, that he will scorne this Kingdome should be the Cōuertite of that great Apostle, though the first Roman Bishop. These thinges in our bookes we take notice of, and examine them more exactly then Protestants haue done. But to what purpose are these brought by Protestants? The Britons receyued the Christian faith, some of them at the least in tyme of the Apostles vnder S. Peter the first Roman Bishop, the whole Realme openly and publickly vnder Eleutherius Pope in the second age In the yeare of Christ 180. , by Fugatius and Damianus sent from Rome in King Lucius his tyme, which Syr Edward maketh no mention of: what is this against the third Conuersion of the English Nation, which long after this tyme, being heathen hauing expelled the Britons, began to inhabite the Realme; who (the Britons neglecting them) were conuerted by S. Augustines meanes, sent by Gregory Pope, as that Treatise In the yeare of Christ 180. proueth, and all Historyes of our Countrey doe witnes, & euen Protestants themselues doe confesse, as is proued in the first Chapter and first section of the learned Treatise of the Protestants Apology for the Roman Church, and that it was conuerted to the now Catholick Roman faith? Thus do Ministers bob Syr Edward, making him print such stuffe either false or impertinent with the losse of his honour, which I dare say, had he seene the booke, he would neuer haue done against his conscience and knowledge.

18. Now how great this benefit is to haue beene conuerted by such men, and in such manner we may perceaue, if we confer the same with the conuersion and plantation of religion intended in Virginia by the new Ghospell, M. Crashawes New-yeares-gift to Virginia. wherof I will speake a word, seeing M. Crashaw in great glory and triumph made a long Sermon therof, with many false and bitter slaunders against vs. In which Sermon he doth denounce vnto all, that doe know the true intents of [Page 320]that conuersion, that they are bound to help therunto, eyther with their persons, pag. 27. or purses, or prayers, & such as assist it not, discouer themselues to be vnsanctified, vnmortified, and vnconuerted men. But this conuersion not being performable without Preachers of Gods word, the obligation of going in person, pag. 21. did lye chiefly vpon Ministers, who brag to be so specially conuerted thēselues from Paganisme & Popery, & therfore bound to conuert others according to M. Crashawes text. But did any troupe of Ministers vndertake that voyage? Doe they prepare for it now? Doe they learne the language of the Sauages to be able to conuert them hereafter? Doe not they thinke rather of conuerting themselues to their wiues, then Heathens vnto God? Doe not they desire to beget rather carnall then Ghostly children? Their deeds speake. Truly for my part I make no doubt, that had there bene a marryed Ministry in the Church in former ages, most Nations had bene vnconuerted at this day.

19. But M. Crashw makes a shew that the Pope is the cause they are so cold, pag. 60. that they are afrayd of him. Oh (saith he) the Pope will curse vs. Doubtlesse he can name many Popes that haue cursed Heretickes for conuerting Nations vnto Christ, and yet the man dareth not only doubtingly, as you haue heard, but constantly and plainly auouch in print and pulpit: pag. 62. VVe know (saith he) that as soone as this intent, and enterprize of our Nation is knowne at Rome, forthwith there wilbe a Consistory called, and consideration will be had (with wit and policy inough) what course may be taken to crosse vs, and ouerturne the busines. But if they haue neuer a Gamaliel left (saith he) let me tell them (and we are willing to heare him, for now he will speake a truth, which is a rare thing in him) if this worke be only of men, it will come to naught of it selfe without their help. Which Prophesy taken out of Scripture, the euent hath shewed most true. But the other that the Pope would gather a Consistory, and imploy his policy against it, the world knoweth to be false; and no meruaile being a prophesy deuised in M. Crashawes head, & vttered out of his owne spirit. And poore soule, that dreameth the Pope would hinder him and his fellowes from that voyage by cursing them, whome should [Page 321]the Kings Maiesty presse to go in person, and leaue his new wife, the man would (I dare say) take it very vnkindly, and though the Pope should prick him on with a spur, yet would he draw back.

20. No M. Crashaw, the miseryes which the enterprize of cōuerting Sauages doth bring with it, the wanting your natiue soyle, friends and Gossips wherwith now after Sermō you may be merry, the enduring hunger, cold, The difficult enterprize of cōuerting barbarous Nations. nakednes danger of death, and the like, but specially the want of the new Ghospells blessing, a fayre wife, too heauy a lump of flesh to be carryed into Virginia; these be such curses, & such hinderances, as you may speake of vnsanctified, vnmortified, & vnconuerted men yet once againe, before you sanctify, or mortify, or quicken any for that voyage. And as for your selfe, as you say of the Players, that they are so multiplyed in England, that one cannot liue by the other, & therfore are grieued that no Players are sent, by which meanes those that remayne would gaine more at home, I feare you do heere bewray your owne disease, and speake of others out of your owne hart, who seeing Ministers to be so multiplyed that you cannot well liue one by the other, you would fayne haue moued, and mortified some to forsake their Benefices, and goe to Virginia in person, that you might haue stepped into one of their roomes with your wife, whō perchāce then you had in hart if not in house (for you married not long after) but howsoeuer you might be minded to be a Virgin then, we are now out of hope you will go to Virginia in hast, or any store of marryed Ministers, till Virginia be in such ease as you may keep there your wiues as gallantly as in England, which is not like to be in your dayes, though you say, you do not doubt to see the day men shall speake of this Plantation, as it is spoken in another case In the Genitiue case, in which case M. Crashaw then was, who saith in this Virginian Sermon, that a man cannot forget the tyme he marryed. pag. 17. , though the beginning be small, yet thy latter end shall greatly increase: by which you may seeme to imagine to haue a long lease of your life, to see the end of so great an enterprize, which is a signe, that you thinke little of death, and therfore may be well termed in your owne phrase an vnmortified man.

21. Truly I heard a Gentleman of Honour say, that he heard it from the Lord De-la-VVare himselfe, that making [Page 322]meanes in both Vniuersityes to moue Ministers to goe with him this Apostolicall iourney, yet he had gotten no more then one; The valiant exploit of an Apostolicall Minister in Virginia. which one as I haue heard also credibly reported played the man. For when a troop of some English had arriued in Virginia, being in great distresse, hauing nothing left to liue on but a few pease, which spent they were to digg theyr dynners out of the ground; the pease being at the fire, the Sauages came vpon them, whom the Minister exhorting in the Lord to fight valiantly, himselfe remayned to be Cooke: and not to be idle whilest others were fighting, set sharpely on the pease-pottage, and deuoured greedily (for he had fasted long against his will) that poore pittance, shewing himselfe no lesse valiant then they were, who as they all fought for him, so did he eate for them all.

22. VVell, seeing we can get no more Ministers to be Virginian Apostles, let vs see what other Ghospellers we can find, where M. Crashaw saith, he will presse no man to goe in person, whom their owne resolutions doe not presse: yet I haue heard many were pressed, eyther to goe to Virginia, or to the Gallowes as they had deserued, which was a strong vocation to be Apostles. And for the whole Apostolicall company, though M. Crashaw would fayne grace them with the best names, pag. 25. and the best he can in his bounty giue them, is, to be euen such as remayne of all sortes, better or worse: which though it be no great commendation for Apostles; pag. 36. yet I know not how it may be any wayes honorable to such as remayne, seeing M. Crashaw cannot deny, but that not mockers only, but also friendes did obiect as a great discouragement the shamlesnes of their beginning, and pouerty of their proceeding, and that they were men in debt, lewd, loose, licentious, riotous, and disordered persons, rapt vp, and the refuse of the Realme, vnfit to bring to passe any good action. And though against mockers he stands vpon the iustification of that Apostolicall crew, pag. 36. yet to his friends he saith, that it is true for some, they were lewd fellowes indeed, but not for all. And in truth I think some very few may be excepted; but he addeth, VVe doe, and must send such as we can, not such as we would. And therein he hath reason. For what can they doe, the State being so full and swelling, as [Page 323]they cannot stand one by another, but send away the riffraff, and rascality of the Land to be the Conuerters of Nations, seing some must goe, and Ministers being better prouided will not goe. Wherefore they called Apostles from vnder hedges, from Tauernes, or where they could find them: yea many were taken when they were seing Playes, and Players, to whome Virginia in this respect was more behoulding then vnto Ministers, howsoeuer M. Crashaw speaketh against them as her deadly enemyes. Being thus taken vp they were brought togeather, men and women, better and worse, and married at the first sight: then straight shut vp, some in one place, some in another, least they should haue runne away. All which was done in such hast that meeting togeather when they were to depart, neyther could the Husbands remember their wiues, nor the wiues their Husbands, but some were fayn to put it to hap-hazard, thinking euen in this case, changery to be no robbery, as our Prouerbe is.

23. O England my deare Countrey, in this glasse thou mayst see thy great happines, A speach vnto England cō paring her conuersiō by S. Augustine, with this intended of Virginia. that thou wert not left to be conuerted till this later age, when that a marryed Ministry taketh this Apostolicall office vnto it. Hadst thou beene in this age without the knowledg of Christ, vnciuill, heathnish, barbarous, as once thou wert, these wiuing Ghospellers which now sit in the sunme-shine of thy wealthy State, driuing them away whom they call Locusts that seeke to conuert thee to thy first faith, would haue kept themselues within a full and swelling State with no more thought and care of thy conuersion, then now they haue of the Indyes, of which they blush not to say Beza cited by D. Sarauia in his booke de diuersis gradibus Ministr. pag. 309. edit. anni 1592. non est nobis magnopere laborandum; we are not much to trouble our selues: Longinquas illas peregrinationes Locustis ementientibus Nomen Iesu relinquamus: Let vs leaue these long (Apostolicall) iourneys vnto Locusts that falsely take vpon them the name of Iesus.

24. Thus they rid themselues of the Indian charge committing them to the care of Locusts, who must goe into barren Countryes, where euen corne is wanting, to Christen & Baptize them, whom when they shall haue brought to be a rich and florishing Christianity, then you shall see [Page 324]Ministers doe their best to driue away those Locusts, that themselues Locusts indeed, fruges consumerenati. may there swell, and swym alone with their wiues and children in that full State. And put case some tē porall respects had moued them to thinke of thy Conuersiō, yet would they haue dealt with thoe, as they do with Virginia now, into which they send not a troup of learned men, but vnder pretence of conuerting her, they empty into her bosome the refuse of their Realme, whome they terme the very excrements of their swelling State. Thou dost know Rome dealt not so with thee: she sent not such as the Virginian Messengers of thy Ghospell were, Men whome thy selfe wert glad to be rid of, but graue, learned, and Relious persons, and euen that man who was the S. Gregory. Mirrour of that age, parallelled for his learning with Augustine, for his eloquence with Cyprian, for his sanctity with Antony Vicit sanctitate Antoniū, eloquētia Cyprianū, sapientia Augustinū. Hildef. de vir. ill. was comming vnto thee in person to haue done this office, had not God myraculously stayed him for a greater vse and benefite of the world; yet he came vnto thee in his Disciples, with whome he sent thee his hart, his loue, his spirit, his sanctity, his learning. These thy Apostles were not taken from Tauernes, but from Monasteryes; not from Play-houses, but from Churches, and houses of prayer: they came not to conquer, but to conuert thee; not to be thy Lords, but thy Fathers; not to take thy temporall commodityes, but only to affoard thee heauenly blessings. They came with no other Standard then the Crosse, and the Image of Christ Crucē pro Vexillo ferētes argenteā, & imaginem Domini Saluatoris in tabula depictā. Beda lib. 1. Hist. gentis Anglor. c. 23. : with no other sword then truth: with no other armour then their Religious habit: sounding no other Al-arme to the battaile, then the prayers and Litanyes of Saints Litanias (que) canentes pro sua & eorum propter & ad quos venerant salute. Ib. . By these men Rome begot thee vnto Christ; she brought thee forth the Daughter of God, heyre vnto his eternall Kingdome; she washed thee from thy sinnes with the water of life; she nursed thee with the milk of Christian doctrine; she adorned thee with the attyres of all vertues, that although all the glory of the Kings Daughter be within Omnis gloria filiae Regis ab intus, in fimbrijs aureis. Ps. 44. v. 14. , yet also the very hemmes of thy garment trayling on the ground were of gold, I meane Monuments of piety planted vpon the ground, Churches, Monasteryes, [Page 325]Colledges, Hospitalls, and such like, some particles wherof left by thy late Deformers, still remaine wonders of ancient piety, spectacles of magnificent liberality, and are at this day the greatest ornaments of thy land. This Church first taught thee a Christian Language; turned thy barbarous tongue into the sweet sound of Alleluia; banished from thy lips the vncouth names of Paynim Gods, put into thy mouth the sauing name of Iesus. She fed thee at her owne table with grace, which from her Sacraments floweth; she gaue thee celestiall educatiō, teaching thee to conuerse with God, and Angells. She by her wordes inspyred into thy hart contempt of the world, heroycall thoughts worthy of thy noble birth, which made so many of thy Kings Sigebert, Elfride, Coenrede, Offa, Inas, Ceololfe, & others. , & Queenes Queen Alfrede, Ethelburg wife to K. Inas, Etheldred, Sexburge &c. , & Princely Children forsake the fading flowers of worldly glory. This benefit the chiefe of all others, to which compared the rest are nothing, hast thou receiued from that Church, whom some of thine, a degenerous ofspring of so noble a Stock, would perswade thee to pursue with sword & fire, for maintayning that very faith, which from Paganisme she conuerted thee vnto. A benefit so cleare, that without apparent impudency none can deny it: so great, that whilst thou hast any Christianity in thee, thou wilt euer esteeme it Quod nos magno beneficio affecit Gregorius, id sē per gratissima memoria recolemus. VVhitak. lib. 5. cont. Duraeum. pag. 394. : and it is great want of iudgment in any of thy children, that desire to retaine the name of Christians, to make a shew to contemne it.

25. Now if the Roman Church & Religiō can bring men vnto God, as by this Conuersion of our Countrey it proued (to say nothing of so many barbarous Nations, that are daily conuerted from Paganisme to Christ by the Ministery of our men, Protestants hauing so much busines at Nobisdomi & in propinquo satis super (que) est Beza vbi supra. And what busines this is, Tertullian told long age: Negotium est Haereticis non Ethnicos conuertendi, sed nostros peruertendi. de prascript. c. 42. home, that they haue not leasure to attend to it: it followeth out of M. Crashaws owne Principles, that the Romā Church is not to be forsaken, seeing the Church that doth beget men vnto Christ, can make them perfect in Christ; she that began, [Page 316]can effectually finish Gods worke in any man: finally the Church that can bring men to God, to grace, to faith, can bring them likewise to saluation, and glory. And seeing it is most certaine, & we confesse it (& Protestants also) in the Nicen Creed, that the Church is Neque enim multae Sponsae Christi. Cyprian. epist. 75. one, that it is Catholike, to wit, the same euery where ouer the world, it is cleare that they which are not one, and the same Church with the Roman, where God, grace, faith, saluation, and glory is found, are without true faith, out of Gods grace, and can neuer attayne to saluation, which cannot be had but in the one, and Catholicke Church. The Paschall Lamb must be eaten in one house, quia (saith S. Augustine) in vna Catholica Ecclesia vera hostia redemptionis immolatur Ser. 10. de tempore. ; because in the one Catholick Church the true Sacrifice of redemption is offered. And if you desire to know where this one Church is more particulerly, heare the same Father in another place. The Munus beatae vitae non nisi intra Ecclesiam reperitur, quae supra petrā fundata est, quae ligandi, & soluendi claues accepit. l. 4. de lapsis cont. Donatist. c. 1. gift of blessed life (saith he) is not found but within that Church which is founded vpon the rock, which receyued of Christ the keyes to loose and bynd. This Church is one, which doth hold, and possesse the whole power of her spouse, and Lord. Thus S. Augustine.

26. VVherfore they do deceaue men who make them belieue that they will bring them from the chamber of their mother, because she is an Adultresse, in conclaue Patris, into the conclaue or closet of the Father, not knowing, or not vnderstanding, or not being willing to belieue the saying of S. Cyprian: Adulterari non potest Sponsa Christi, the Spouse of Christ cannot be an Adultresse, she is vndefiled, she is chast, she keepeth with inuiolable chastity the sanctity of one chamber Incorrupta est, & pudica, vnam domum nouit, vnius cubiculi sanctitatē casto pudore custodit. ep. 73. . And what vndutifull children are these that accuse their mother of adultery An vt dogmata (Caluiniana) defendas, & coniugis Christi & matris suae viscera instinctu nefario, non erroris, sed furotis infamas? August. contra Iulian. l. 3. c. 17. without any proofe of the tyme when, or the place where, or the person with whōe she committed the same? She is the Schismaticke (saith M. Crashaw) for separating her self from Christ. The Roman Church (saith another) is indeed our mother, in whom, and by whom God did beget [Page 327]vs, and brought vs forth the heyres of his Kingdome; but because she is a whore, and adultresse, we contest, or beare witnes against her Romana Ecclesia est mater nostra, in qua, & per quam Deus nos regenerauit &c. Sed quia Meretrix & Adultera est, meritò cōtra eam contestamur. Sarauia de diuers. gradibus Minist. p. 57. . But can these witnesses tell the tyme when she went from her first faith? When she played this foule part? No truly. Some See the Protestāts Apology. tract. 1. sect. 9. subd. 25 say, straight after the Apostles, others in Constantynes tyme, others in S. Gregoryes dayes, others some two hundred yeares after. Doe they know with whome? Some say it was Pope Hildebrand or Gregory the 7. others Boniface the third, others S. Leo the great Beza confess. general. c. 7 sect. 12. , others S. Siluester Napier vpon the reuelatiōs. pag. 43. , & some think that Antichrist was borne in the Apostles tyme, glaūcing at S. Peter, as though he were the man Powel l. 1. de Antichristo. 34. n. 10. . And be these thinke you cōuenientia testimonia, agreeing testimonyes? Did the testimonies of the false witnesses against Christ more iarre then these doe against his Spouse? If the very Iewes in their extremity of malice durst not for shame condemne Christ by witnesses contradicting one another; what shall we thinke of these men that condemne the Church they confesse to be their mother, vpon such euidence as doth far lesse agre? But against them all let S. Cyprian be heard, who saith, that infidelity can haue no accesse to the Roman, and principall Sea Ep. 55. . Let S. Hierome speake: Be it known (saith he) that the Roman faith praysed by the Apostle, cannot be changed Hieron. l. 3. Apolog. cont. Ruffin. c. 4. . And though two agreeing witnesses may suffice, let vs add a third of no lesse credit, S. Augustine, who vpon Gods owne booke deposeth: the Roman Chayre is the rock, which proud gates of hell do not August. in Psal. contra partem Donat. conquer.

27. Wherfore for a friendly farewell, I wish M. Crashaw were like to the cleane beasts that chaw the cudd, that he would weigh, and ruminate his owne words, that seeing he doth professe himselfe a Preacher, he were one of the Mysticall Tables the Prophet Ezech. c. 40. v. 43. speaketh of, which were types of Preachers that had labia reflexa intrinsecus, their ledges, which the Scripture termeth lips, inwardly reflexed, signifying as S. Gregory noteth Tunc mensarum labia intrinsecus reflectuntur quando Doctores ad cor reuocant tacita cogitatione quid dicunt &c. homil. 21. in Ezech. , that a Preacher ought to [Page 328]reflect his speach vpon himselfe; & what he preacheth O doctor, intus reflecte labium, id est, ad cor reuoca sermonē: audi quod dicis, operare quod praedicas. Gregor. vbi supra. to others eares, seeke by reflexion to print in his owne hart; in which hart of M. Crashaw and his Auditors, I wish these his owne words ingrauen pag. 29. : How vndutifull, and vnthankfull are they to their spirituall Mother that forsake her, and cast the dust of contempt in her face, that bare them in her wombe, and brought them forth the Sonnes of God.

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A TABLE OF THE CHAPTERS AND SECTIONS handled in this Booke.

IN THE FIRST PART.

THE Preface to the right Honourable and VVorshipfull, the Students of the Common Law in his Maiesties Innes of Court. pag. 3.
1 THE first Chapter, shewing M. Crashawes and other Ministers extreme folly, in their ordinary applying the words of his text (we would haue cured Babell &c.) to the progeny of Martyn Luther, against the Church of Rome. pag. 63.
2 THE second Chapter, laying open the vayne and ridiculous brags of the Bachelour, of foure salues very charitably applyed by the Protestant Church, to heale the wounds of the Roman. pag. 88.
3 THE third Chapter, VVherin is discouered M. Crashawes impious stage-playing in Pulpit, bringing in a Babylonian to speake [Page]like a Catholike; seeking to disgrace therby ancient Christianity, and the glorious markes of the true Church, taught by the ancient Fathers. pag. 112.
4 THE fourth Chapter, discouering the Bachelours proud hereticall contempt of Generall Councells: and how notoriously he doth falsify diuers Canons taken out of the Councells of Constance, and of Trent. pag. 125.

IN THE SECOND PART.

1 THE first Chapter, concerning the Errours and Blaspemyes, termed by him Woundes, which the Bachelour doth falsly, and slaunderously impute vnto the Roman Church. pag. 145.
The second wound and slaunder, That the Pope can do more then God hath done. pag. 156.
The third slaunder; That we teach to appeale from God to the Virgin Mary. pag. 162.
2 THE second Chapter, of his slaunders concerning Scriptures. 173.
An answere to the fourth wound or slaunder; That the Popes Decretalls are made equall to holy Scriptures. pag. 147.
The fifth slaunder; That the Popes Decretals are of more authority then diuine Scriptures. pag. 177.
The sixt wound; In discouery wherof the Bachelour giues aduantage vnto Atheisme. pag. 179.
The seauenth slaunder, or wound; That Images are made Laymens bookes. pag. 187.
3 THE third Chapter, The eight wound and slaunder, concerning adoration of holy Images: where the Catholike doctrine in this point is shewed to be far from Idolatry, and false worship; and M. Crashawes manifould slaunders, & corruptions of our Authors are so discouered, that, will he stand to his word, he must publikely recant at the Crosse. pag. 162.
4 THE fourth Chapter: A Confutation of innumerable falshoods, lyes, and slaunders heaped togeather by the Bachelour, concerning S. Frā cis, & Indulgences: VVhich point of Catholike doctrine is cleared from diuers slaunders, and cauills, and proued out of the consent of Antiquity. pag. 221.
[Page] The ninth wound; An heap of lyes touching S. Francis, vttered by this Minister. pag. 222.
The tenth, and eleauenth wounds or slaunders; concerning Indulgences graunted by the Pope to Churches, and Graynes. pag. 227.
5 THE fifth Chapter, concerning the Sacraments of Baptisme, and the Eucharist, and Sanctuaryes, answering to his tweluth & thirteenth wounds. pag. 238.
The second sore of his tweluth wound, concerning Communion in one kind. pag. 248.
The thirteenth wound about Sanctuaryes, as impudent, accusing the Church of Rome, as guilty of all the bloudshed vpon earth. pag. 354.
6 THE sixt Chapter, contayning an answere to his fiue next wounds, concerning vncleane matters, wherin he wasteth the rest of his Sermon. pag. 260.
The fourteenth wound, concerning Stewes: How perfidiously he dealeth with our Authors, namely Nauar, and Graffijs, accusing them of that doctrine, which euen in the places by him cyted, they detest. pag. 261.
His fifteenth wound or slaunder: That a man may keep a wife, or a whore, as he pleaseth, by our practise. pag. 277.
The sixteenth wound or slaunder: That we make Matrimony worse then VVhoredome, and VViues worse then Strumpets. 279.
The seauenteenth and eighteenth slaunder; That we permit Priests to haue Concubines at a yearly rent, and force such as would liue chast to pay the rent, because they may haue Concubines if they will. pag. 285.
An Answere to the nyneteenth wound. pag. 289.
7 THE seauenth Chapter: An Answere to his last wound, concerning the bad life of Catholikes. pag. 291.
8 THE eight Chapter, conteyning a Conclusion of this Treatise: Shewing the impiety of the Protestant reuolt from the Church of Rome, by the same soure arguments wherwith M. Crashaw vrgeth the Brownists for their Schismaticall separatiō from the Church of England. pag. 306.

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Faultes escaped in the Printing.

Page	Line	Fault	Correction
29	8	to Tables	the Tables
31	29	somtymes that	confesse that
32	5	fire to.	fire. To
35	4	no	not
52	16	pistilent	pestilent
69	38	falsily	falsity
79	26	booke	brooke
107	29	the	they
113	36	is	it
120	30	begotted	begotten
135	24	gaine	to gaine
141	36	Anthors	Authors
Ibid.	Ibid.	they	their
166	10	thy fury	in thy fury
180	2	peosy	poesy
257	38	rangeth	ranketh
272	30	be	by
273	1	modest	modesty
288	25	polygamina	polygamia

FINIS.

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Author: Floyd, John, 1572-1649.1612

THE FIRST CHAPTER, Shewing M. Crashawes, and other Ministers extreme folly, in their ordinary applying the words of his text (VVe would haue cured Babell &c.) to the progeny of Martin Luther, against the Church of Rome.

THE SECOND CHAPTER, LAYING OPEN The vayne and ridiculous braggs of the Bachelour, of foure salues very charitably applied by the Protestant Church, to heale the woundes of the Roman.

THE THIRD CHAPTER. VVHERIN is discouered M. Crashaws impious stage-playing in Pul­pit, bringing in a Babylonian to speake like a Ca­tholike; seeking to disgrace therby ancient Chri­stianity, and the glorious markes of the true Church, taught by the ancient Fathers.

THE FOVRTH CHAPTER. DISCOVERING The Bachelours proud hereticall contempt of Generall Councells: and how notoriously he doth falsify diuers Canons taken out of the Councells of Constance, and of Trent.

THE FIRST CHAPTER. CONCERNING the Errours and Blasphemies, tearmed by him Woundes, which the Bachelour doth falsly, and slaunderously impute vnto the Roman Church.

The first of the twenty slaunders: That we teach, the Pope is God.

The second wound and slaunder, That the Pope can doe more then God hath done.

The third slaunder; That we teach to appeale from God to the Virgin Mary.

THE SECOND CHAPTER. OF His slaunders, concerning Scriptures.

An answere to the fourth wound or slaunder; That the Popes Decretalls are made equall to holy Scriptures.

The fifth slaunder; That the Popes Decretals are of more authority, then diuine Scriptures.

The sixt wound; In discouery wherof the Bache­lour giues aduantage vnto Atheisme.

The seauenth slaunder, or wound; That Images are made Lay-mens bookes.

THE FOVRTH CHAPTER. A Confutation of innumerable falshoods, lyes, and slaunders heaped togeather by the Bach. concerning S. Francis, & Indulgences: Which point of Catholike do­ctrine is cleared from diuers slaunders, and cauills, and proued out of the consent of Antiquity.

The ninth wound; An heap of lyes touching S. Francis, vttered by this Minister.

The tenth, and eleauenth wounds or slaunders, concerning Indulgences graunted by the Pope to Churches, and Graynes.

THE FIFTH CHAPTER. CONCERNING the Sacraments of Baptisme, and the Eucharist, and Sanctuaryes, answering his tweluth and thirteenth wounds.

The second sore of his tweluth wound, concerning Communion in one kind.

The thirteenth wound about Sanctuaryes, as impudent, accusing the Church of Rome, as guilty of all the bloudshed vpon earth.

THE SIXT CHAPTER. CONTAYNING An answere to his fiue next woundes, concerning vn­cleane matters, wherin he wasteth the rest of his Sermon.

The fourteenth wound, concerning stewes: How per­fidiously he dealeth with our Authors, namely Nauar, and Graffijs, accusing them of that doctrine, which euen in the places by him cyted, they detest.

His fifteenth wound or slaunder: That a man may keepe a wife, or a whore, as he pleaseth by our practise.

The sixteenth wound or slaunder: That we make Matrimony worse then Whoredome, and Wiues worse then Strumpets.

The seauenteenth and eighteenth slaunders; That we permit Priests to haue Concubines at a yearly rent, and force such as would liue chast to pay the rent, because they may haue Concu­bines if they will.

An Answere to the nyneteenth wound.

THE SEAVENTH CHAPTER. AN Answer to his last wound, concerning the bad life of Catholicks.

THE EIGHT CHAPTER. Conteyning a Conclusion of this Treatise. SHEVVING The impiety of the Protestant reuolt from the Church of Rome, by the same foure arguments wherwith M. Crashaw vrgeth the Brownists for their Shcismaticall separation from the Church of England.

THE THIRD CHAPTER. VVHERIN is discouered M. Crashaws impious stage-playing in Pulpit, bringing in a Babylonian to speake like a Catholike; seeking to disgrace therby ancient Christianity, and the glorious markes of the true Church, taught by the ancient Fathers.

The sixt wound; In discouery wherof the Bachelour giues aduantage vnto Atheisme.

THE FOVRTH CHAPTER. A Confutation of innumerable falshoods, lyes, and slaunders heaped togeather by the Bach. concerning S. Francis, & Indulgences: Which point of Catholike doctrine is cleared from diuers slaunders, and cauills, and proued out of the consent of Antiquity.

THE SIXT CHAPTER. CONTAYNING An answere to his fiue next woundes, concerning vncleane matters, wherin he wasteth the rest of his Sermon.

The fourteenth wound, concerning stewes: How perfidiously he dealeth with our Authors, namely Nauar, and Graffijs, accusing them of that doctrine, which euen in the places by him cyted, they detest.

The seauenteenth and eighteenth slaunders; That we permit Priests to haue Concubines at a yearly rent, and force such as would liue chast to pay the rent, because they may haue Concubines if they will.