trifle but iust (q) 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 (r) 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 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 (s) 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 (t) 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 (u) 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 (x) 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 (y) S. Thō in 4. d. 20. q. 1. a. 3. q. 2. ad 4. one yeares only The Indulgence also of the Lateran 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 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 (z) 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
Carthage (m) CoÌ„cil Carthag 3. c. 47. did admit into the CanoÌ„ 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 consequeÌ„tly 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 FloreÌ„ce in the year 1438. Trent began in the year 1545. 100. yeares by which you see what small accompt this Bachelour makes of Generall CouÌ„cells 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 CouÌ„cell made these bookes Canonicall before Trent This S. Hierome doth conuince to be false saying of the booke of Iudith (p) HieroÌ„ praefat in Iudith Hunc librum Nicena Synodus in numero saÌ„ctarum 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. coÌ„trouers 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 partibê° diuinae legis Iulius Africanus or S. Ambrose did reiect the booke of Tobie which he termes (y) lib. de Tob. 1. PropheticuÌ„ 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 CouÌ„cell 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
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 (d) 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 shal be 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 (e) Licèt Christus post coenā instituerit suis discipulis administrauerit sub vtraque 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 neque 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 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 (f) 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 (g) Luth. in disput contra Conc. Cōst for which Bellarmine (h) Bellar. l. 4. de Euchar c. 26. doth challeng him as euen the Bachelour doth acknowledg (i) 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 (k) Ioan. 8.44 pater eius Englishing the wordes as a Minister did he is a lyer and so was his Father before him 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 graūted 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 (l) 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 (m) 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 (n) 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 truth they receiue
S. Augustine 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 (a) Matt. 18. v. 17. He that heareth not the Church let him be to thee as an heatheÌ„ appoint the Apostles (b) Act. 15. and the Church since in all ages to practise to wit the definition of Councells You heard before of (c) 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 blowers be permitted If the voyce of so many Councells to which Christ did promise the holy Ghost and his (d) 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 Angelâ— 2. But the Minister not to stick in the number of 38. which number doth signify weaknesse infirmity as S. (e) Tract 17 in Ioan. NumeruÌ„ 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 theâ— that they were so far of from healing old woundes as theâ— did contrarywise establish diuers impious errours neuer bâ—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 theâ— authenticall translation To which cauills Catholikes haue answered many hundred times though they will take nâ— 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 sâ— strongly made in his Preface to deale faithfully and cyte the tâ—â—â— 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 oâ— 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 CoÌ„munion 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 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 disputatiâ—n c. and though he bind and confirme that safe conduct with any â—and whatsoeuer and though he would not haue come but vpon the assurance of the safe conduct yet hoc non obstante this notwithstanding â—e may be taken and proceeded against and burned as an heretike without my preiudice to the Catholike faith Thus he makes that Councell â—efine but with such false translating the words of the Caâ—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 â—he Heretike burned without preiudice of the Catholike faith But no such definition is in the Councell but only this (f) Concil Constant sessione 19. Ex eo â—aluo conductu nullum fidei Catholicae vel iurisdictioni Ecclesiasticae praeâ—udicium generari vel impedimentum praestari posse vel debere c. that â—s that such a safe conduct neither can nor ought to put any hinderance let or impediment to the Catholike faith â—r Church or to Ecclesiasticall iurisdiction of the CouÌ„cell â—ut they may that notwithstanding proceed c. Where you see the Councell doth not say that Oaths may be brokeÌ„ 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 â—uperiours nor the safe conduct of the Emperour oblige a generall Councell nor the Couenants of temporall Princes â—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 hauing intrapped heretickes by such oathes may breake the same and proceed against them But the wordes are hâ—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 coÌ„duct 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 aâ— farre as they are able decreeing in these wordes Sic (g) Concil vbi supra pâ—mittentem cùm fecerit quod in ipso ex hoc iam in aliquo non remâ—sisse obligatum That the makers of such oathes hauing donâ— what in them lyeth to keepe the same Princes others that make oathes vnto heretikes are bound to keep theÌ„ doe not remayne further obliged Who doth not
non quasi facienda esset scriptura laudauit Aug. loc cit death of Razias more admirable theÌ„ allowable hauing more shew of valour then true wisdome thâ— 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 thiâ— Caueat that he put not whole sentences into the Fathers oâ— 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 (u) apud Eseb l. 6. Hist c. 19. Epiphanius (x) â—e ponderbus mensuris and Hierome (y) 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 Africâ—â— (z) Orig. epist ad IulianuÌ„ Africanum homil 1. in Leuit. and S. Hierom being charged by Ruffinus to reiect them because his wordes in his Preface vpon Daniel to the lesse wary Reader may seeme to carry such a sense doth answer (a) Qui hoc criminatur stultum se sycophantam probat Non enim quid ipse sentireÌ„ sed quid ipsi aduersus nos dicere soleant explicaui I did not set downe what my self thought but what the Hebrews â—re accustomed to say against vs. Further calling Ruffinus stultum â—cophantam a foolish SycophaÌ„t for mistaking and charging â—im therein with the hebrews opinion which title did S. Hierome lyue he would as with great reason he might lay â—pon M. Morton who still (b) Apol. Cathol p. 2. l. 1. c. 3. challengeth S. Hierome to be â—f his side and to reiect these two Chapters notwithstanding his earnest disclayming from that errour Finally let â—im proue that S. Epiphanius with the Hebrew and Proteâ—â—ant Canon doth reiect the booke of VVisdome and of Eccleâ—iasticus both which he numbreth among the Diuine Scriâ—tures (c) Haeres 76. and maketh Salomon authour of the (d) de mensuris ponder initio Epiphaniê° 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 apâ—eares eyther in print or pulpit and not only beat the ayre â—nd wound the eares of the learned with foolish brags and â—alpable falshoods Which he will neuer be able to proue much lesse can he proue that any ancieÌ„t Father or true Chriâ—â—ian since the tyme of Christ in any age was so Iewishly adâ—icted to the hebrew Canon as Protestants now are that â—hey were resolued in defence thereof to stand out against Canons of generall Councells of the Christian Church â—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 â—he pride of our Bachelour and his fellowes who would â—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 OrdenaÌ„ce then yield to obey them 14. Now remaineth his cauill against another Canon taken likewise from the same Councell of Trent For saith â—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 that latin Translation called the vulgar shal be held the authenticall text and that no man presume vnder any pretext to refuse (e) CoÌ„cii 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 (f) Longo tot saeculorum vsu in Ecclesia ipsa probata the translatioÌ„ approued in the Church by the long vse of mâ—â— ages which description with men of iudgment may be suâ—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 wheÌ„ 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 aâ—â— 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 shal be of more vertue then the fountaine the translation of more authority then the originall which is a strange 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
Virgins (z) 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 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 SacrameÌ„t 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 (b) lib. 4. de Euchar. cap. 28. and Becanus (c) tom 2. de coÌ„mun sub vtráque 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 (d) Qui noÌ„ est insidiatê° sed Deus tradidit illuÌ„ in manus eius constituam ei locum ad quem fugere debeat Exod. 21. v. 13. Parcit illi lex qui iusto dolore prouocatus inimicum occurrenteÌ„ occidit Hieron Oleaster in illum locuÌ„ and 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 shal be 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 CouÌ„cell S. Augustine (e) Epist 187. ad Bonifac Orosius writeth of Masceril punished by Gods speciall prouideÌ„ce 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 (f) 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 (g) Socrates l. 6. c. 5. Sedulò dedit operam vt lex ab Imperatoribus promulgaretur ne quisquam ad EcclesiaÌ„ tamquaÌ„ ad asylum profugeret sed vt ij qui eò profugerant inde abriperentur Simulatque 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 (h) 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 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 (i) August l. 1. de ciuit c. 6. which respect and reuerence vnto Christ is the cause that some (k) Hostiensis in c. Eccles de Immunit EcclesiaruÌ„ 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 breadeÌ„ God vnto his Father Luther who ioyneth bread with
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 (i) Ep. 55. Let S. Hierome speake Be it known saith he that the Roman faith praysed by the Apostle cannot be changed (k) 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 (l) 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 (m) 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 (n) Tunc mensarum labia intrinsecus reflectuntur quando Doctores ad cor reuocant tacita cogitatione quid dicunt c. homil 21. in Ezech. that a Preacher ought to reflect his speach vpon himselfe what he preacheth (o) 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 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. 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. 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. THE third Chapter VVherin is discouered M. Crashawes 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 pag. 112. 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 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. 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 Lay-mens bookes pag. 187. 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. THE fourth Chapter A Confutation of innumerable falshoods lyes and slaunders heaped togeather by the Bachelour concerning S. Frācis Indulgences VVhich point of Catholike doctrine is cleared from diuers slaunders and cauills and proued out of the consent of Antiquity pag. 221. 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. 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. 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. THE seauenth Chapter An Answere to his last wound concerning the bad life of Catholikes pag. 291. 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. 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