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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

shal be exalted and placed on the top of moūtaynes 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 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 woūded 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 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 (i) 1. Ioan. c. 4. spirit● whether they be of God and S. Pauls examine all (k) 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 (l) 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 (m) See the safe conduct grāted vnto Protestants by the Coūcell 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 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 (n) 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 Coūcell 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

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 (b) Horatius Bootem Crasso iurares äere natum Now if it be the property of a foole as the holy (c) 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 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 (d) 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 (e) 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 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 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 māner 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 All this Ghospel doth he gather

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 (l) 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 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 (m) 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 (n) See Cambdens Britannia Goddesse whome a Prime man (o) Aschā in epist fol. 255. and one of the first Preachers of their Ghospell in England calleth great (p) Tuis Dea magna Britānia Goddesse the only saluation of (q) tu sola salus tu sola colūna England praying vnto her to graunt them things that cannot be graunted but by God only (r) imperium placidū mundumque benignum peace plenty and that which Ministers most desire laeta (s) laetaque 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 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 itaque manifestè repertis apparet comministrum nostrum Ignatium per Imperialem tātum 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 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

any reason may content you yet the Church of Rome dareth proceed further make you a more reasonable offer You know (o) 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 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 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 (p) 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 (q) 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 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 (r) 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