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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

Reynolds Parsons others who haue left behind them many excellent Monuments of our inuincible cause some of which remayne vnanswered euen vnto this day So that things duely considered this book-victory you so much brag of may seeme very doubtfull on your side euen in the iudgment of any indifferent Protestant though Authority hauing bound our hands haue giuen you free leaue a long time to beat vs with your bookes at your pleasure and afterwards sing your owne triumphes as you doe now in pulpit prophesying though you seeme neyther Prophet nor sonne of a Prophet that your writers works shall lyue whiles the world lasteth which I must confesse seemeth scarse credible vnto me hauing read in Storyes that many greater lakes of water to which S. Augustine (b) Non nos terreāt isti torrētes multae haereses iam emortuae sūt cucurrerūt in riuis suis decurrerunt siccati sunt riui nec eorum iam memoria reperitur In Psal 56. pag. 44. compareth heretikes falling from proud hills haue for a tyme ouerrun weake and ignorant people in more violent manner yet haue dryed away within few yeares the corne of Catholike doctrine growing where that inundation had raigned 4. But you must expect from this Bachelour no better proofes of what he saith then big words and if the former be not big inough he openeth his mouth yet wyder into the prayse of his later wryters If I may giue saith he my iudgment who can hold a man of his iudgment from speaking of these dayes the skirts of the Romish VVhore were neuer better discouered her grossest absurdities soulest impieties neuer so clearly displayed as they haue bene by Deuines of this present age Thus he This also you see is but a foolish florish in a foule phrase that might better become her mouth whose skirts he doth long to discouer then a Preacher at the Crosse For what Heretike or Sectary in the world might he giue his iudgment as this wiseman doth would not vaunt of the writings of his Church and prefer their bookes before all other as wonderfull salues to cure wounds But if his Doctours be such great Surgeons and so full of charity as he pretends first I aske why none of them durst appeare in the Councell of Trent to conferre with our Surgeons to which they were so inuited that not only charity but euen shame might haue moued them therunto Secondly why do none of these learned troupes so full of charity go to Rome to instruct the Pope Cardinalls other Prelates Doctours of our Church which were an enterprize worthy of their excellent charity learning specially seeing diuers Catholike Priests come to venture their liues and liberty in England to heale their wounds soules prouoking them to dispute euen in their owne Vniuersities Thirdly if his Deuines be so great Champions as he maketh them why durst they neuer yield to a publike Disputation with vs for fourty yeares aboue in the dayes of the late Queene Wheras Catholikes did not feare to graunt thē diuers such publike disputations (c) Fox giueth testimony hereof in his Acts Monumēts one in Paules Church for six dayes p. 905 at Oxford 931. Againe at Oxford pag. 1411. within the fiue yeares of Queene Maryes Raigne 5. Finally I demaund their Surgeons and salues being so excellent what is the cause the body of their Church is and euer hath beene full of woundes or rather rent and torne in many peeces whereas the Catholicke Church which they accuse as mortally wounded is vnited in peace and vnity of doctrine hauing soueraigne salues of instruction to heale any wound of discord or errour that may grow in her body whereof Syr Edwyn Sandes knowne to be zealous against vs writeth in this sort relating what he foūd experimentally in his trauayles (d) His relation c. fol S. 2. on the B. side The papist saith he hath the Pope as a common Father aduiser and conducter to reconcile their iarres to decide their dissentions to draw their religion by consent of Councells into vnity whereas on the contrary side Protestants are seuered or rather scattered troupes ech drawing aduerse way without any meanes to pacify their quarrells Mark this speach M. Crashaw no Patriarch one or moe to haue a common Superintendency or care of their Churches for correspondency or vnity no ordinary way to assemble a generall Councell the only hope remayning euer to asswage their contentions Thus this Protestant writeth of the remedilesse woundes and dissentions of their Church and of the peace and vnity of ours and that which is chiefest of the balme or salue or meanes to keepe and conserue the same amongst vs which Protestants want and euer will want and the woundes of their discord like to rot and rancle more and more for want thereof Which consideration should make euery Christian detest the salue and balme of Bookes which M. Crashaw doth present to cure vs the scope drift of which writings is that forsaking the authority of Gods Church and generall Councells for many ages we reforme and refine our selues by Scripture vnderstood as we thinke best or as such writers shall make vs conceaue which is the very sourge of discord and endles debate Wherefore with more reason might we proclayme our salues which euen our enemyes are forced to admire and say with the Prophet (e) Hier. 3. v. 22. Is there not balme in Galaad Is there not a Phisitian there VVhy then is not the wound of my people recouered What more soueraigne balme to heale discord and dissention then the doctrine taught and decreed by Generall Councells What Phisitian more excellent or more to be desired of Christians then a common Father aduiser and directer to decide their differences to compound their iarres to keepe them being dispersed ouer the world in the vnity of the same faith How great the wounds of the Protestāts discords are Why then do so many Protestant Countryes remayne vnhealed Why doe they still rancle in dissention and discord betwixt themselues Why do they not repayre vnto Galaad where they may be healed where they confesse such a Phisitian and soueraigne salues to be found and out of which they haue no hope to find them in any other 6. M. Crashaw will perchance say that these woundes are not deadly they are not in the head or hart nor such as may endanger life though they doe somewhat blemish her beauty as one saith he may haue a hart sound and strong and yet haue 〈◊〉 blemish in the face or want of a finger But if we looke into the practises and writings which in their Churches an immortall and implacable hatred betwixt them for matter of religion hath brought forth you shall find that in their practises they do not only blemish faces but also seeke to ●tab ech other into the hart and in their writings not only with sharp penknifes of short Treatises cut

cap. 1. Luc. cubiculum ●uellae Gabriel saith he adolescentis forma amatorium quiddam nuptiale orditur virginem vt apparet pellici●urus ad concubitum Gabriel entring the maids chamber in the forme of a yong man begins a nuptiall and ama●ory speach c. my pen blusheth to put the rest into English And is not this thinke you a fit meditation for Luthers Ghospell which makes the Ghospell of Christ begin with a nuptiall song enticing a Virgin to marry or to do worse And yet this contemplant will not haue his Readers passe ouer the matter sleightly but insist vpon it apply their internall senses vnto ●t Meditetur apud animum suum qui volet pia curiositate quid sit videre comptulum adolescentulum solum cum puella clauso cubilis ostio dulciter alloquentem virginem quam se ambire nihil obscurè gestu oratione demonstrat Let him that wil meditate with pious curiosity in his mind what it is to see a trym yong man with a yong maid a●one in a chamber the dore shut speaking her fayre to whome both by gesture and speach he doth clearly shew himselfe to be a woer Do you perceiue the pious curiosity of these Ghospellers that will not rest with their thoughts till they know the Quid sit the very essence and quiddity of the locking vp of a try 〈◊〉 yong woer with a fayre yong virgin togeather alone in a chamber These owles they doe not harbour in the barne of their braynes nor keepe in some corner of their chamber but let them fly abroad in print in these dayes as they terme of light Nay they passe among them without wonder as sweet and deuout conceypts By which this marrying Mynistry that cannot liue chast turne the pure virgin water of diuine Scripture into the wanton wyne of lasciuious fancyes to keep the wedding feast of their woing Ghospell 42. They that thus turne the Ghospell of Christ into a wanton Comedy what meruaile though they change a Iesuits poeme into a Ghospell of their foule fancyes as grosse and carnall as womens breasts the obiects of Lutheran deuotion can make them What wonder though the diamond of a deuout cōtemplation set in golden verse be stayned by such (r) Cast not Iewels vnto swine least they tread thē vnder feet and rising against you rend you in peeces Matth. 7. v. 6. swyne who neuer yet could raise their thoughts out of mud what meruaile that hauing defiled the Iewell they teare in peeces those that cast it before them with all manner of foule and despicable reproaches as this Minister tearmeth Iesuits annointed with the oyle of mischeef about all their fellowes that they bynd their Nouices prentises vnto Beelzebub and the like not hauing any leafe or almost lyne not adorned with some such rare Iewell of contumelious termes though the most vsed by him is Vipers which was a title Luther did leaue togeather with his loue in his last (s) See Luthers last will in lib. de coena Ego Lutherꝰ alterū iam pedem habens in sepulchro c. will vnto the Caluinian brood whose nature he doth so describe by the metaphore of Vipers that I am content to make you Iudges whether he may not seeme to describe the Preacher at the Temple The (t) Apud Theodos Fabritium in locis cōmū Mart. Lutheri p. 4. Diabolꝰ ibid. p. 5. nature saith Luther of these vipers the Caluinists is such as they cauill deceiptfully at wordes proceeding from a pious and ingenuous hart and turne them altogeather to another and to a quite contrary sense then they were meant In which art they are admirable Doctours surpassing in this point the skill wit of all the Rhetoricians in the world for they are gouerned by a malignant spirit which doth possesse and betwitch their wits that inraged with Satanicall virulency against pious and godly men they cannot but maliciously interprete their wordes and writings Wherein they are for all the world like spiders that suck poyson out of fayre and fragrant flowers the venime not being in the flowers but in themselues Thus far Luther In which wordes he doth so ●iuely describe M. Crashaw that whosoeuer shall read ●his Iesuits Ghospell will confesse that Luther did know him and the nature of a Caluinist as if he had spit him them out of his owne mouth from whence indeed this late swarme of Spyders and Vipers did originally proceed 43. The folly and falshood of your Preacher being thus proued already in this Epistle but more largely in this Treatise to the discredit of that Church that durst set him vp in Pulpit and out in Print I might speake vnto you in his owne words and what he saith against the Iesuits vnto the Catholikes of England Iesuites Ghosp p. 72. apply against him vnto you O my beloued Countreymen be not seduced by such impostors let not such Vipers eat out your harts but discouer the hypocrites and send them home to hell vnmasked where they were hatched for they that dare thus dally with God no meruaile though they be bold with your soules consciences your children and your estates and all that belongs to you I might I say present against M. Crashaw this Bill indyted by himselfe turning the rayling tearmes and cruell request vpon the Author But for sending him to hell I haue such horrour of that place that I cannot intertaine such an vncharitable wish nay I would willingly vndertake any labour and vndergoe any danger to saue him from it Neyther would he wish the Iesuits vnto that place did he as often thinke therof and as deeply as they do which maketh them so ready to venture their liues to saue men from that lake of vnquenchable fire I feare he will go thither too soone though no man send him The day when perchance he shall least dreame of such a dreadfull cast his Lord and ours shall appeare and cast him that trode vnder foot those of his family vnto fire where with hypocrites he shal burne for euer I wish he may liue many a yeare in this world to doe pennance for this heynous slaundering the Church Spouse of Christ and recant his falshoods according to his promise though hauing often found him false of his word we can giue no credit to his profers 44. But for the other part that you be not seduced by such Impostours nor permit such Vipers to eate vp your hartes nor Spyders to build in your Temples my request herein against him is so reasonable after manifest proofe and conuiction of so heynous a cryme that the strongest reasons both of honour and conscience doe bind you vnto it You may remember that a late worthy (u) The Earle of Salisbury Lord high Treasurer of Englād Peere of the Realme for Wisdome and Counsell renowned in most Countreys of the world did refuse to patronize his Sermon you know the Parlament House commaunded the Epistle Dedicatory of his

or small constancy in so soone changing 20. But seeing this Queene is now gathered vnto her Father I cannot say Fathers seeing not one of her noble Ancestors besides him were of her faith nor he but in part I will say no more only to her I dare oppose two Catholike Queenes of the same age much more worthy of eternall memory for their constant zeale to the truth two Maryes who chose indeed the best part the one of England the other of Scotland The first was constantly zealous to her religion not only in the dayes of her raigne when Puritans neither by their brags nor treasons nor bloudy bookes frō Geneua especially those of that Minister whose deeds made him vnworthy of his (k) Goodman name could cause her once to feare the● but before also in the dayes of her brother when Protestant ruled and ouerswayed all ventured her Princely life many tymes by the constant practise and profession of her Religion in their sight 21. The second no lesse zealous then the former stood most constantly in the truth euen vnto the death washing her Princely robes in the bloud of the lambe where Protestant Bishops and Ministers fearing to be sent againe as in the dayes of the former Mary into Iury to sing songs of Sion and not be permitted to chaunt Geneua Psalmes on English land had this Catholike Princesse come to the Crowne inciting the Queene in Court the people in pulpit with bloudy slaunders against her made a lamentable proofe what a (l) The executioners name Bull against an annoynted Princesse they can indite when they feare though but a farre off that in tyme they may come to touch their free-hold such a Bull as all their clamours can ●euer proue to haue euer come from Rome Of the bloudines ●f which fact and constancy worthy of eternall memory ●f the Princesse that the Reader may more detest the one ●nd admire the other I will here set downe a few verses of ●hat subiect taken out of an excellent Poeme to requite by ●he way the liberality of M. Crashaw who bestoweth some ●able verses vpon the Lateran Sea Ecce Caledonij commissa piacula Regni Infandumque nefas en Regia colla securis Et (m) Q. Dowager of France and Q. of Scotland geminum diadema ferit quo nulla vetustas Funere maius habet seris nec proseret annis Posteritas magnique necem mirabitur instar Prodigij Regina tuam sed gloria maior Quo tibiculpa minor tantoque celebrius orbe Nomen erit quanto fidei constantia maior Dum iugulum petit intrepidum scelarata securis Quae tibi mens tum lictor erat cum verbere crudo Colla secas quae nec (n) Nolite tangere Christos meos Psal 104.15 manibus contingere fas est Si Marium post Teutonicos morsipsa triumphos Pauit attonito percussor constitit ore Tu Mariam vita priuas nec torpuit ictus Maiestate sacri capitis ferrúmue repressit Dextra nec Augustos acies defecit in artus Heu quantus Regina iacet ter maxima truncus Quae (o) Mother to our dread Soueraigne matres regumque nurus supereminet omnes And this may suffice to lay open to the eye of euery man the ●ntolerable vanity of this bragger of his Churches examples and professing religion in our sight 22. The fourth salue of wholsome lawes Now remayneth that I adde a word or two of the ●ourth sort of meanes or salues that M. Crashaw saith their Church hath applyed to our soares by which were we not ●ncurable we might be healed to wit wholesome lawes which saith he we haue deuised and enacted against their errours superstitions impietyes seditious courses sometymes in iustice executing ●hem sometymes in great mercy suspending them pag. 44. I cannot deny but ●hese haue beene strong salues which flesh and bloud could neuer so long tyme haue endured persisting constantly in the faith without speciall assistance from heauen salues that haue drawne not only goods and lands but also much noble bloud from diuers Catholikes who heires more vnto the vertue of their Ancestors then vnto their liuings haue chosen rather to part with the best bloud from their Noble Progenitors they receiued then from their faith and religion and the hope of eternall saluation and blissefull enioying their desired company euerlastingly in glory Some o● them I confesse may perchaunce haue byn executed in iustice that is permitted to hang till they were iust half dead Suspensiō in mercy no more nor lesse as the law requireth yet other haue bene executed short of iustice cut downe and bu●cherly vnbowelled being full aliue though I willingly graunt that many also haue bene suspended with great mercy as a fellow cryed out at Oxford at the execution of a Priest Let him hang till he be dead for the Queene is mercifull● But how may these lawes be thought salues to heale ou● woundes First M. Crashaw graunteth that they were de●●sed and enacted by themselues an euident signe that they Religion also for which these lawes are made was deuised and enacted by themselues otherwise Christian Princes Bishop in former ages would haue made lawes for it had they by● of it So that the very salue doth strongly sauour and thei● lawes clearly sound the nouelty of the religion that the● would force vs to imbrace as Ancient 23. Moreouer that the penall lawes in the late Queen tyme were executed vpon vs any wayes for conscience sake the grauest and greatest of their side doe constantly deny though the euidence of the truth wrung a confession of th● contrary from (q) In his Iesuites Ghospell he saith Priestes Iesuites in England dye for the Primary of the Roman Bishop som excepted that died for treasō pag. 79. M. Crashaw which may seeme a wonde● in so great a Statist who did publish his Sermon to iustifie th● State much more then honour truth How can their penall lawe● heale the wounds of our conscience vnto which they do● not apply them as plaisters not punishing vs they say for conscience sake Can the Maister iustly wonder if the Scholler amend not his fault when he will not tell him why he is beaten Catholiks are charged with fines cast into prisons put vnto shamefull deathes for their errours superstitions impieties as M. Crashaw saith yet they must not say nor so much as thinke that Religion is the cause This manner of ●uring vs or proceeding against vs may iustly strengthen ●nd confirme vs in our Religion seeing the maiesty therof ●o be such that euen those that do mortally hate it would ●ot be thought persecutors of it The very instinct of nature ●et downe in the law of Nations doth teach that it is cruelty ●o force any from the faith and beliefe of their ancestors wherin they haue continued time out of mind euen Iewes and Turkes cannot be drawne to be Christians by rigour of ●enall (r) C. Maiores