Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	age_n	write_v	year_n	1,957	5	4.7409	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01006	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.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.; Rhodes, John, minister of Enborne.	1612 (1612)	STC 11111; ESTC S102371	261,823	332

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 (s) 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 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 (t) 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 (u) 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 death-bed 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 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 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 (x) 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 (z) Discessionem à toto mundo facere coacti sumus ep 141. pag. 273. confesseth Now how great inexcusable this sinne is

Carthage (m) Cōcil Carthag 3. c. 47. did admit into the Canō the same books which Councell was kept within the first foure hundred (n) 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 (o) 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 Coūcell made these bookes Canonicall before Trent This S. Hierome doth conuince to be false saying of the booke of Iudith (p) 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 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 (q) Tom 1. cōtrouers 1. de verbo Dei l. 1. c. 10. 11. 12. 13. 14. 15. and Coccius (r) 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 (s) 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 shal be 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 (t) in the yeare 385. yeares did not admit these bookes who not only doth number then in the Canon of Scripture in his priuate (u) 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 (x) l. 1. de partibꝰ diuinae legis Iulius Africanus or S. Ambrose did reiect the booke of Tobie which he termes (y) lib. de Tob. 1. Propheticū librum a Propheticall booke of Scripture That S. Cyprian did reiect the same booke who citing it saith (z) 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 (a) 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 booke of VVisdome which he calleth (b) De habit virg diuinam Scripturam diuine Scripture maketh Salomon the (c) Serm. de mortalit Author thereof Let him proue that S. Augustine did reiect the booke of Machabees which he saith not (d) 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 (e) Syr Edward Hobbyes letter p. 23. Lecturer perchance euen by M. Crashaw himself who is great in the booke of this credulous (f) 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 (g) 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 (h) 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 (i) 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 (k) 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. (l) In the third yeare of the 12. Cyclus which he makes begin 624. almost 200. yeares after that S. Augustine (m) 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 (n) 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 (o) 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 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 (p) 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 (q) 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 cauendique 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 (r) 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 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 (s) 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 quēadmodum facta esset narrauit

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 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 (q) 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 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 Vbicumque Deus ordinariāviam mutare vult ibi semper miracula (r) Luther tom 3. Ien. Germ. fol. 455. apud Sleidā l. 3. ann 1525. in loc commū classe 4. pag. 38. Deus nūquam 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 (s) 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 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 (t) 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

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 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 exāples as Balaams (g) Num. 22. Asse Elias his (h) 1. Reg. 3. ● 17. Crow Daniels (i) 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 (k) 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 (l) 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 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 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 (n) 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 (o) 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 (p) 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