off toes or fingers but also with big bookes beat out ech others braynes â—lamning themselues as Heretikes vnto hell mutually not cursing as we may charitably expound but prophesiyng â—ather what wil be their seuerall ends and I feare though in other thinges they be false yet in this they will proue but too true Prophets Which war betwixt them doth appeare both by the Catalogue of their bookes which they haue written one against another set downe by (f) Histo Sacram. part 2 Hospinian a Protestant and (g) Iodocus Coccius in his Thesaurê° c. Tom. 2. Prot. Apo. in the end others as also by the yearely Marts of Franckford in which store of such bookes wherewith they wound ech other mortally neuer want disagreeing in points most essentiall and not in sleight matters only as about Scriptures whether the Epistles of Iames of Iude the second of Peter the second and third of Iohn the Epistle to the Hebrewes the Apocalyps be authenticall or no which not some few but whole Churches and the chiefest (h) Luther Illyricus Chem nitiê° and others See Chem. enchirid p. 63. exam CoÌ„c Trid. part 1 p. 55. pillers of Protestancy deny about Christs Incarnation about the blessed Trinity and such like (i) See Edkandus his enchiridion of Contro betwene Protestant Churches points in which errours and heresies must needes passe to the hart of any Religion 7. As for their practises read the second part of Hospinians SacrameÌ„tary Story which I haue of late perused with great admiration to see how their Churches doe wound teare ech other in peeces for religion who to poore people that know not these things dare auouch their iarres to be tryfles There you may behould how they banish ech other by publike (k) Hospin p. 2. Sacr. Histor fol. 127. p. 2. fol. 227. fol. 389. Proclamation prohibiting the sale reading of ech others (l) 383. books cast ech other into (m) Hospin 393. prison not permitting common hospitality to those of the aduerse part passing by their (n) Hospin fol. 399. CoÌ„rad Schlusselb in his Catal. Haeret. l. 13. pag. 828. Townes rise in armes fight one against another for (o) Hospin fol. 395. OsiaÌ„d epit centur 16. p. 735. Religion finally mangling the very dead (p) Hospin fol 395. corses of the contrary faction not graunting (q) Hosp ibid. sepulture as vnto Christians in their Churches Now M. Crashaw are these woundes in the heele and not in the hart in the finger and not in the head Are these sister-Churches that do thus not onely byte and scratch which might be pardoned vnto their weake sexe and would perchance hurt but face finger but also cruelly cut ech other in pieces for Religion damning ech other to hell in words and sending themselues thither mutually with their swords Are not these deadly wounds euen those wounds wherof all heresies in former times haue euer bled vnto the death If you know not this point of spirituall surgery your Father Luther can teach you it who saith that (*) Neque nâ—vlli vmquam haeretici vi aut astu victi suÌ„t sed mutua dissentioÌ„e c. Tom. 3. VVitteÌ„berg in ps 106 in fine Heretikes neuer at any tyme haue bene ouercome by force or subtilty but by mutuall dissention neyther doth Christ fight with them otherwise then with a spirit of gyddines and disagreement Thus Luther Now M. Crashaw either heale this deadly desperate wouÌ„d in your Church if you be able or else if you be wise neuer brag of your Surgeons and salues hereafter 8. But let vs see whether there be any vertue in the second salue or meanes to hâ—ale vs which M. Crashaw and his Church as he saith hath layd to our woundes This is their deuout Prayers for our conuersion whereof the Minister braggeth in very good earnest pag. 43 45. though most ridiculously as you shall see saying that they haue the testimony of a good conscience that they pray for vs dayly yea continually publikely and priuately euery where ouer the world all of their Church that vse to pray for themselues Which last parenthesis warily put in by him I feare will depriue vs of a great deale of good prayers that exception reaching far and wyde in their Church not only to the swearers swaggerers and swas-bucklers therof but also vnto their purest Preachers and good men of God For to omit others of Iacobus Andreas a man of great credit in their Church as much honoured and famous in Germany as euer was Caluin or Beza in Geneua Chauncellour of the Vniuersitie of (r) Hospin p. 2. Histor SacraÌ„ fol 198. Tubinga of whose zeale against the Pope they giue this testimony that (s) Osiâ—nd in Epitom Histor ceÌ„t 16. p. 1044. concionibus suis grauiter in Antichristum RomanuÌ„ est inuectus multas Ecclesias piè reformauit In his sermons he did bitterly inueigh against the Roman Antichrist and piously reforme many Churches Of this great Preacher of the Ghospell reformer of Churches a (t) Nicolas Seluecer Protestant that liued very much with him doth affirme that he could neuer see nor heare nor by any probable coniecture gather quòd vel cubitum iturus â—el de lecto surrecturus autorationem Dominicam recitauerit aut vllam Dei mentionem secerit (u) Hospinian p. 2. Histor Sacram. fol. 389. that going to bed or rising from thence he did euer so much as say the Lords prayer or had any remembrance at all of God What may we thinke of the reformed Churches whose Reformer was so deuout How piously did he teach them to pray for the Pope that was so slack and slouthfull to pray for himselfe And yet did he preach against the Roman Antichrist as zealously as M. Crashaw spake of godlynes no lesse hypocritically reformed Churches more successiuely then euer he is like to do which example may giue vs iust cause to doubt whether such earnest declaymers against the Pope and busy searchers into wounds euer pray for themselues or no. So that this continuall praying for vs by Protestants euery where ouer the world seemeth a very incredible paradoxe and I do thinke most Protestants that should practise the same were it true doe somwhat wonder to see it in print 9. The Bachelour goeth forward to set out the pompe of his praying Church with more magnificent words This our diligence saith he so shamed them Catholikes for their negligence in the same pag. 41. that foure yeares agoe they published at Rome a forme of Letany and publike prayer for the peruerting of the Realmes of England and Scotland to Popery Thus he But if you aske me what valiant exployts I euer heard the Protestant Church to haue performed by praying that may iustly make the Church of Rome so much ashamed or vpon what shew or colour of truth the Bachelour speaketh such strange thinges in so confident manner I plainly confesse I
light wherof will shew I make no doubt more Catholike Priests that liued continent without any woman then Ministers that were content with one An Answere to the nyneteenth wound 30. THE nineteenth wouÌ„d deserueth no Answer being only an heape of slaunders without any proofe where putting his head out of the stewes loath to leaue them he saith in a loud voice that our Liturgy is full of blasphemy our Legend full of lyes our Cerimony full of superstition which Liturgy being lately corrected yet I dare say saith he that for one euill taken out there is another put in and some stand vnremoued and that both in pictures and points of doctrine they are as ill as the former at least This is all the proofe he brings or you may expect of him to wit that he dares say it whom you cannot but belieue M. Crashawes Dare-say being as by this Sermon appeareth a man so modest that no wordes are more rife in his mouth then whores and harlots not blushing to spend many houres in pulpit vpon that subiect so sincere that no Author is by him cited without some fraudulent trick to wrest their sayings from a true and playne to some false and slaunderous sense so louing towards the Church of Rome that he doth beat and busy his braynes to deuise the most horrible blasphemyes and barbarous practises hart can imagine to charge vpon her finally so religious towards God that out of scruple of conscience to spare the Pope he doth tell manifest slaunders that may giue vantage vnto prophane men to deny him Wherefore this wound being made only vpon the bare word of so graue a witnes we must leaue it as incurable not being in our power to stay his tongue from wounding the soules and consciences of credulous people that will belieue all he dare say without any proofe on whom he loadeth many damnable woundes that must needes cause in them if they be not healed eternall death THE SEAVENTH CHAPTER AN Answer to his last wound concerning the bad life of Catholicks IN the last wound he turneth to his stewes and their demaynes againe therein ending his Sermon à pag. 156 ad 166. and bidding his Auditory good night and giuing vs our last farewell with a charge of Adultery Drunkennes Ambition Idlenes Dissimulation Deceipts Cosenages Murders VVhoredomes in all estates particulerly in the Clergy with Ignorance Negligence Sodomy Symony and other corruptions to attayne places and honours in the Church bringing Bernardus Marlanensis a Poet S. Brigit S. Vincent Ferrere and Pope Adrian the sixt complayning that such sinnes and abuses were in the Church desiring the same might be reformed fearing otherwise that God would lay heauy scourges vpon Christendome With this and such like stuffe doth he fill vp ten or eleauen pages mingling lyes slaunders rayling and follyes with some truths This accusation as it is the vaynest emptiest of all other (a) August de vnit Eccl. c. 18. so is it most rife in the mouth of Protestants therewith they doe deceyue and delude ignorant people more then with any other as Donatists (b) Quod propterea DoÌ„atistae faciunt quia firma robusta veritate subnixa in uenire noÌ„ possuÌ„t documenta quibê° causam suam tueantur volunt videri aliquid dicere dum tacere erubescunt loqui inania noÌ„ erubescuÌ„t Aug. de vnit Eccl. c. 18. and Manichees (c) Aug. de moribus Eccles Cathol c. 15. other Hereticks did in former tymes Concerning which we will briefly consider two things First the quality of the witnesses which he bringeth and how they make against him Secondly the accusation it selfe how vaine empty and of no substance it is 2. To begin with the witnesses that complaine of the lewd life of some Catholiks I demaund of M. Crashaw whether they were Protestants or Catholikes themselues not Protestants for then he should produce contrary to his promise his owne men against vs. They were Catholikes then as he doth confesse Then I demaund againe whether they had conscience or no if they were without conscience then doth he produce faithlesse witnesses ready to speake vntruth without any scruple wherfore the Bachelour doth grauÌ„t also that these Catholikes or Papists as is his phrase had conscience and out of remorse of conscience and feare of God did confesse freely and deplore bitterly the misery that the sinfulnes of the Romish Church would bring vpon the world Thirdly I demaund where they came to that conscience or feare of God By the preaching of what Ministery By the Sacraments of what Church By the doctrine of what faith Doubtlesse of the Roman faith Ministry and Church wherin they both liued and dyed obedient children This being certaine let M. Crashaw call to mind what he teacheth against the Brownists that a good conscience cannot be seuered from effectuall calling And how can that be saith he but a true Church wherin men are ordinarily begotten to God How can that be but an holy and lawfull Ministry that brings men to saluation pag. 30. Thus he Now let M. Crashaw speake whether it were not a good conscience the remorse wherof moued these men to detest the sinfulnes of many in the RomaÌ„ Church Whether that was not true feare of God that did make them so bitterly deplore it Then againe eyther these men came to conscieÌ„ce without effectuall calling or were effectually called by the meanes of a false Church or else the Roman is the true Church detesting bad life whose doctrine breedeth in her louing children such an hatred therof And these Saintes and holy men as they are witnesses against the bad life of Catholiks which we much more then Protestants abhorre so likewise their example of not forsaking the Church notwithstanding the knowne bad life of some will be a testimony at the day of iudgment against the damnable pride of the Protestant reuolt out of a pretended horrour against sinne wherin they are neyther like these holy men of our Church nor the ancieÌ„t Prophets who as S. Augustine (d) Lib. 3. coÌ„t Cresc Grammat c. 38. Sanctos Prophetas Dei inter conteÌ„ptores legis Dei mandata sernare licuit atque in ipsos transgressores multa digna vera verba iaculari saith did keep the commaundements of God among the transgressours of his law liuing togeather with them in the same Church and darting many worthy and true sayings against their bad life But though they did detest abhorre and reprehend such heynous sinnes yet durst they not sibi alterum populum quasi purgatum liquatum separatione sacrilega constituere make a sacrilegious reuolt and gather togeather a new company as it were purged and purified from these sinnes So likewise saith S. Augustine we may neyther follow the wicked deeds of our Bishops and Prelates and other Profestours which you do rather obiect then proue nor yet therupon forsake the holy Church which as the Apostle
scarcely be made euen by impudency it selfe preaching at the Crosse in a Ministers weed For scarce is there any Catholike Author that hath of late writtē against Hetikes that hath not detested this blasphemy and censured Protestants as impudent slaunderers for charging the same to be a point of our Cath. (a) See Bellar lib. 3. de Rom. Pontif c. 19. 20. doctrine Secondly he saith that we hould the Pope to be aboue a Councell aboue Scripture it selfe aboue Kings and the reason is because he is God which are vast vntruths That the Pope is aboue a Councell some Catholikes deny that he is aboue holy Scripture we all detest teaching that he is bound to belieue the doctrine and to obey the precepts therof And though he be aboue Kings as spirituall iurisdiction exceedeth temporall yet the reason therof which we assigne is not because the Pope is God God the King of Kings which the Bachelour bringeth as ours but because the soule exceedeth the body heauen surpasseth earth and therfore the Pastour of the soule and the director vnto heauen is a more high and excellent office then that of earthly and temporall power so that in this his saying there is not one true word And no lesse false and impudent is the next that we hold that the Pope should take appeales from all the world weare a triple crowne be carryed on mens shoulders giue his foot to be kissed dispose of Kings and Kingdomes at his pleasure because he that is God may doe more then all these For the Pope as all know that haue seen Rome vseth to go on foot or in Litter or in Coach neyther doth he giue his foot to be kissed though somtimes he permit the same to them that desire to offer that signe of reuerence vnto Christ whose Vicar he is neyther doth he challenge the authority of taking appeales in worldly and temporall affayres but in Ecclesiasticall only much lesse from all the world wherof a great part is not Christian least of all do Catholikes teach that he can dispose of Kings and Kingdomes at his pleasure But that which surpasseth beyond measure the bounds of modesty and truth is that we deriue these doctrines from the Popes Godhead what truth modesty or shame can be in this fellow that vseth such exorbitant lying and rayling What discretion of the English Ministry to make him the patterne of their modest Preachers Finally to make good what I said that you should find no sentence in him which is not eyther notoriously false or witlesse he concludeth with this sottish argument that we worship not the true God because our God admits another Lord God to wit the Pope and so is not God alone where I wish the Bachelour to examine his cōscience and search the corners of his inuisible Church and tell vs what Gods he and other Ministers do worship in priuate whether it be Iupiter or Mars or Cupid seeing their God whosoeuer he be will not be alone nor suffer his worshippers to liue single but admit the company of Lady Goddesses as Q. Elizabeth was tearmed The second wound and slaunder That the Pope can doe more then God hath done His secōd wound or head of slanders 14. IN the second wound the Bachlour mounteth a point higher charging the Church of Rome to teach tha◠the Pope can do more then God hath done which is indeed a note aboue a lye that no meruaile though he fell hoarce strayning his voyce to reach such high poynts of falshood l. 4. reuelat c. 13. This blasphemy he seeketh to build vpon the booke of the Reuelations of S. Brigit where saith he it is dogmatically deliuered as a matter without question Foure vntruths in few lines the foure corner stones of his Babel that Pope Gregory by his prayers lifted vp the heathen Emperour Traian out of hell In which few words are contayned foure notorious vntruths the foure corner stones on which the Babel of this feygned blasphemy is set First it is false that there is affirmed that Gregory did deliuer Traian out of hell there being no mention at all of hell Infidelem Caesarem eleuauit ad altiorem gradum he lifted vp the vnbelieuing Emperour to a higher degree Secondly it is false that the same is affirmed as a matter without question which is barely related at the most but as a credible story Thirdly it is false and notoriously false that the said story is there deliuered dogmatically that is as a matter of faith there being no word out of which he may gather it for though that booke was seene and allowed to be printed by a Cardinall at the appoyntment of the Councell of Constance yet it is ridiculous thence to inferr that all matters contayned in a booke set out by authority are pointes of Catholick faith as any man of iudgment doth know and the Bachelour doth affirme that our learnedest authors hold this story to be a fable as you shall heare Fourthly he falsely translateth bonus Gregorius Pope Gregory for holy Gregory which in truth were a small fault by itself did he not say the same as a foundation of foure huge Foure huge vntruths raysed by the Bachelour only on the word cogged into S. Brigits sentēce the foure walls of his Babel and horrible vntruthes as the foure walls on the top of which he reareth vp the blaspemy which reacheth aboue God For by putting in the word Pope which is not in S. Brigit he inferreth first that Gregory was Pope when he wrought the supposed miracle of raysing from death and deliuering Traian from hell which though he doe very constantly affirme and suppose as auouched by the authors of that story yet I thinke it is more then he can proue these authors seeming rather to affirme that Gregory did that miracle if euer he did it before he was Pope The second falshood which he inferreth from the intruded title of Pope is that Gregory did the sayd miracle as Pope deliuering Traian out of hell by his papall prerogatiue power contrary to the authors of that story who affirme that he did it by his prayers and by his teares Bonus Gregorius oratione sua infidelem Caesarem eleuauit ad altiorem gradum Holy Gregory saith the booke he citeth by his prayers lifted vp Traian to a higher degree 15. The third falshood is A fond discourse that the Pope in this respect because the miracle was done by a Pope doth defend this booke of S. Brigits and the story of Traian against many learned men to wit Melchior Canus Blasius Vegas and the two Cardinalls Bellarmine and Baronius who reiect the same as a fable And how doth he proue the Pope mayntayneth the story against these learned men Heare I pray you this learned Procter of the English Church discourse and then iudge of his wisdome Because saith he he suffered a Spanish Dominican fryar to defend it and not in word but in writing
hundreds that yearely are hanged in England how can the Church of Rome be accessary to their death Or if she be not how can the bloud of all slayne vpon the earth sound in her Moreouer Ministers many tymes kill and murder their wiues when they are weary of them to marry some yong wench whom they more affect whereof England hath affoarded some lamentable examples and of the rifenes of this bloudy and barbarous practise in Scotland (y) Archibald Hamilton confu Calu. l. 2. c. 29. and Germany (z) Silu. Crecanouius de corruptis moribus vtriusque partis themselues doe complayne I cannot imagine though a man would fayne by what Chymericall deuise Sanctuaryes may be made the cause of these murders nor how the bloud of Ministers wiues so barbarously slayne by them may be layd vpon the Pope though I willingly graunt the Bachelours wit and brayne to build Babels surpasseth my capacity as also the wisdome of the Church of England to print this Sermon for a patterne to iustify themselues that they vse neyther to lye nor rayle in pulpit THE SIXT CHAPTER CONTAYNING An answere to his fiue next woundes concerning vncleane matters wherin he wasteth the rest of his Sermon FROM SaÌ„ctuaries he passeth vnto stewes or rather his impudency taketh Sanctuary in them hoping modesty would stay vs from the pursuite of him and discouering his fraudulent steps vpon such impure obiects which S. Paul would not haue so much as named among Christians (a) ad Ephes 5. v. 3. wherin yet this Puritan Ghospeller spendeth the rest of his Sermon scarce vttering one sentence which hath not whores or harlots or concubynes or other more shamefull stuffe in it in the pronouncing of which wordes he seemeth to take such delight as if they were sugar in his mouth But his impudency is such and so iniurious to graue and learned Authors that the modest Reader will not be offended I hope though I discouer some of his shamefull slaunders about that immodest obiect from which otherwise modesty would haue caused me to abstayne wherin I will procure to be as short as may be for as the Author of purity is my witnes my pen did often stop out of shame to set downe his soule phrases for which cause I seeke when I can to amend and vtter his mynd in more modest wordes The fourteenth wound concerning stewes How perfidiously he dealeth with our Authors namely Nauar and Graffijs accusing them of that doctrine which euen in the places by him cyted they detest 2. IN the fourteenth wound then he accuseth the Pope for the allowing of stewes for building pag. 132 ad 140. erecting places for that purpose for defending and patronizing such as professe that sinfull trade taking rent for the same and making gayne thereof The man whom he doth principally traduce as patron of this trade and in this respect much honoured by the Pope is the famous and learned Author Martinus Nauarrus renowned also for his graue and holy life (b) Iuris Canonici scientissimus vir summae sobrietatis pietatis Posseuin in apparatu sacro tom 2. pag. 135. Nauarrus in manual c. 17. n. 195. whom Popes and other Princes did highly esteeme for his aduise and direction in matters of conscience whoÌ„ this Minister doth so notoriously abuse as is scarce credible did we not see it with our eyes Nauar saith he one of their greatest Canonists of this last age and one whom the Popes held worthy to be called to Rome for his continuall aduise and discretion deales very playnly in this matter and saith that Kings Princes States and Magistrats of Cytties appointing stewes and seting out places for them in some conuenient place of their Cittyes wherein whores may exercise their whorish trade it seemes to be no sinne This he maketh to be the doctrine of Nauar and addeth this applause thereunto See heere a peece of Spanish deuotion and modesty Surely no meruaile though this man was sent for from Spayne to Rome for it seemes by this doctrine he was for the Pops tooth and much more for his Cardinalls Thus the Bachelour But with more cause may I say behold heere a peece not of English but Protestant impudency accusing this graue and learned Spaniard for teaching those things which he doth expresly detest in playne tearmes and in most earnest manner in that very place whose doctrine in this point I will set downe at large that all may see both how farre from any the least allowing of that damnable sinne RespoÌ„dimus primò Licet potestati publicae permittere vt in ali qua ciuitatis parte meretrices sint Man c. 17. n. 195. the Catholicke Church is and what conscience and forehead English Ministers haue that dare with such impudency flaunder Authors 3. Concerning this matter then Nauar teacheth these fiue points The first is which is all that may any way sound of the fauouring of stewes that Magistrates may permit women publickly to be in a part of their Citty according to S. Augustine (d) Quid sordidius c. meretricibus lenonibus c. Aufer meretrices de rebus humanis omnia turbaueris libidinibê° l. 2. de ord c. 6. cited by S. Thomas and commonly receyued of all that as God doth permit some sinnes to auoyd greater euills or for greater good so the power of Kings and Princes may doe the like imitating God therein Thus he writeth and maketh this marginall note Augustinus l. de Ordine cap. 6. hoc habet Verba eius citare non libuit ne illi turpitudini fauere quomodocunque videamur (e) Nauarrus in Enchirid c. 17. n. 195. tom 3. operum Lugdun ann 1597. pag. 137. Augustine doth indeed teach it His wordes I would not cite not to seeme any wayes to fauour that vncleane practise This tooth against stewes doth this Spanish Doctor shew let vs see the English Bachelours tooth against truth who vpon this saying of Nauar rayseth two notorious slaunders First out of this speach and the like where it is said Stewes may be permitted he doth inferre and accuse vs that we doe allow them Doth the Roman Clergy saith he thinke them so vile and yet allow them See the iniquity and filthines of their Religion But more reason haue we to say see the filthines of his conscience charging vs with the allowance of that which he must needs know we condemne and detest Neither can he find eyther this doctrine in any Catholick Author that stewes are allowable or allowed or this folly in any GraÌ„marian or latyn Dictionary that permittere and approbare to permit a thing and to allow a thing ate all one Who doth not know that God doth often permit sinnes which he doth neuer allow nay which he euer abhorreth Who may not see in these slaunders so false and foolish his want both of conscience and iudgment and the filthines of that religion that put such slanderous Babels in print
his epistle to the Collapsed Ladyes conceaue though they may easily conceaue her nouelty seing some Ladyes â—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 â—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 haâ— causam in Canone morum non fidei censeri posset Thus they make S. Augustine speake shewing saith the Knight that theâ— must great sobriety be vsed in the hearing and reading oâ— 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 legatuâ— 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 thaâ— sense that the Iews did refuse them to wit euen as the Law Prophets and Psalms are Canonicall whose authority was euer sacred SecoÌ„dly 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 maÌ„ners but not of faith which coÌ„taineth 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 â—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 â—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 â—o driue a man out of a melancholy (p) pag. 102. fit 12. No lesse shamefully do they make the poore weake â—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 nusquaÌ„â—obis diuinitus praeceptum permissúmue reperiri potest vt vel ipsius adipisâ—endae immortalitatis vel vllius carendi cauendique mali causa * nobis ipsis necem inferamus vt Raâ—is seipsum occidens laudatur This place they gaue the Knight â—ut tould him not where it was to be found in S. Augustine â—eauing vs to seeke it in the wide world of his writings â—either haue the Latin words any sense as any that doth vnderstand that language must needs perceiue though in the â—nargent I haue both noted the place and added the words â—f S. Augustine that were waÌ„ting to make vp the sense which â—yr Edward doth thus turne into English In the holy Canonicall â—â—oks there is no diuine precept or permissioÌ„ to be found that we may eyther â—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 vnâ—o you this corrupted peece of S. Augustine adding to the text 〈◊〉 Razis seipsum occidens laudatur as Razis did kill himself and is â—herfore commended in the Machabees which words S. Auâ—ustine hath not and were put in to discredit the Booke of â—he Machabees in which to the lesse wary or sober Reader Razias for that is his name not Razis as your suggester doth â—â—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 huâ—â—ourizing discourser Far was it from S. Augustines grauity pag. 24 who â—aith the coÌ„trary in expresse terms in that very place against Gaudentius you cyted where the Circumâ—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 CoÌ„mon 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 morteÌ„ mirabiliorem quà m prudentiorem queÌ„admodum facta esset narrauit
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