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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

Nation of all that came from all the Sonnes of Noah be 〈◊〉 your religion All that came from Cham are of ours all that came 〈◊〉 Iaphet are of ours and all that came from Shem but only your sel●● c. And during the tyme that you haue had your Kings and Priests shew one Nation by you conuerted or one that came and ioyned with you all th●● tyme c. VVherfore neuer tell vs of healing vs beale your selues see●● fooles for you haue need as for vs we are well we are far better th●● Isräel can make vs. 4. Thus M. Crashaw who speaking so bitterly again●● Players in the end of his Sermon pag. 170. turneth the Pulpit into a stage and bringeth in a Babylonian to play the Vize which part ended pag. 20. he steppeth in himself to play the Epilogue with all his Ministeriall grauity in these wordes Thus did Babeled away the good counsell the Isräelites gaue them and pleased themselues in the like carnall arguments and fleshly conceipts as Papists in their Popery The prophanesse impie●y of the former discourse Which Epilogue if you consider the same well hath dare say more prophanesse impiety and blasphemy conched togeather in few words then those Players whom he doth pursue euer scattered abroad in the longest Playes For wheras other Protestants vse commonly to deny with what probability I will not discusse at this tyme the Church of Rome to be that Christianity that conuerted and ouerran the world that Church which hath lineall succession of Bishops from Christ and his Apostles confirmed by the vniforme consent of ancient Fathers the same that ou● Christian Ancestours famous for sanctity did professe which are the true markes of the Church we alleadge th● Bachelour seeming to make no bones to graunt vs all faith they are but carnall arguments fleshly and Babylonian conceipts The Bachelour putteth no difference betwixt Christianity and Idolatry not sticking to compare Christianity by the conuersion of Nations vnto Christ gloriously spread ouer the world which we challenge with the Babylonian deluge of Idolatry ouerwhelming the face of the earth the neuer interrupted succession of Bishops from the most Bl. Prince of the Apostles wherin we glory with the Babylonians carnall Pedigree from cursed Cham the authority of ancient Fathers and Doctours of the Church defining Controuersies in generall Councells which we alleage with the soothsaying and diuining of Chaldean Astrologers and their learned interpretation of dreames finally the piety and religion of our most Christian Ancestours which moueth vs to imbrace or rather to continue in their faith with the cruell and bloudy tyranny of Nemrod and other idolatrous Babylonian Monarches Can there be more prophane impiety or greater blasphemy then this to cast as he doth the glorious Iewells of Christian Religion to be troden vnder and defiled by Pagans feet If he were so moued against the Players for bringing two hypocrites on the stage vnder the names of Nicolas S. Anntlings pag. 71. and Symon S. Mary Oueryes two Churches in London which he and his fellow Puritans much haunt such open hypocrisy the meane tyme haunting them as it commeth to be perceaued euen of Players if this child of Babylon as he tearmes it did so offend him that like Phinees full of zeale he passeth the sword of his censure through it exclayming Oh what tymes are we cast into that such a wickednes should passe vnpunished what cause of iust anger haue all Christians against him that in the person of Babylonian Idolaters durst represent in the Pulpit as on a stage our famous Christian Ancestors that liued before Luthers tyme Haue they not iust reason to complaine and exclaime Oh what tymes are we cast into that such a wickednes should passe vnpunished Nay such a prophane play be put in print as the patterne of a modest Sermon 5. No lesse blasphemously in this discourse doth this Pulpit Stage player abuse the ancient Fathers making this Babylonian dispute against Isräelites in the same māner which he calls carnall as they did against old heretikes and we against these of our age The very first sentence wherewith he beginneth Can you silly Isräelites teach Babylon a better religion then it hath Is not hers of so many yeares and so many yeares continuance VVas it not the religion our forefathers liued and dyed in This sentence I say is taken almost word by word out of S. Hierome who by this argument carnall in Crassus his conceit casteth of the bringers in of new doctrine against the Church of Rome (a) Quisquis assertor es nouorū dogmatum quaeso te vt parcas Romanis auribꝰ c. Our post 400. ānos docere nos niteris quod ante nesciuimꝰ c epist ad Pāmachium Oceanum VVhosoeuer thou be saith he that doest bring new doctrine we beseech thee pardon our Romish eares and the faith praysed by the Apostles mouth After foure hundred yeares wilt thou teach vs that which we knew not before Vntill this day the world hath bene Christian without this your doctrine c. S. Hilary discourseth also against hereticks in the same Babylonian manner (b) Tardè mihi hos pijssimos Doctores aetas nunc huius saeculi protulit serò hos habuit fides mea quàm tu eruduisti Magistros l. 6. de Trinit ante medium Lord saith he speaking with Christ this last age hath brought forth ouer late these godly men to be my teachers they came not soone inough to be maisters of my faith which thou hadst before instructed I did belieue in thee when they had not yet preached That great Father of Gods Church surnamed the Diuine famous for sanctity and learning Gregory Nazianzen doth likwise rely his conscience vpon the religion his ancestours liued and dyed in (c) Si triginta his annis fides originem habuit cùm quadringenti anni ferè ab eo tempore fluxerint quo Christus palàm conspectus est inane tanto tempore fuit Euangelium c. Epist 2. ad Cheli●on If within thirty yeares saith he true faith began four hundred yeares being almost expired since Christ first appeared in vayne hath the Ghospell beene so long time preached in vayne hath the world belieued in vayne haue Martyrs shed their bloud in vayne haue so many and so great Prelates gouerned Churches Had not this Babylonian thinke you read these sayings of the Fathers at least cited in some Catholicke booke who could apply to his Idolatry their arguments for Christianity almost in their wordes only changing Rome into Babylon 6. The wordes also which follow in the same speach Is not our Religion generall and vniuersall ouer the world and yours only in a corner And is not ours visible doe shew that this Babylonian by some chaunce or other hath had a smack at S. Augustine who shaketh of hereticks with the same māner of argument (d) Sivestra est Ecclesia Catholica ostēdite illam per

vttering many falshoods which he could not but know to be such 6. VVhich that you may better vnderstand you must know there are two opinions among Catholick Deuines Two wayes or māners to declare or practice honoring Images of the Church or two wayes to declare the manner of worshiping the Images of Christ or Crosses which yet as you shall see come in effect to be both one The one is to worship the Images of Christ by themselues as holy things appointed to represent our Sauiour in his passion or byrth or some other mystery of his life by directing giuing vnto them some honour and reuerence inferiour vnto diuine and lesse then is giuen vnto any holy man and this honour is only a reuerent or respectfull vse of them like vnto that speciall care and respect with which men vse to keep things that be●ong to the person they dearely loue specially when the same doth liuely represent him and are left or giuen in memory of him wearing them about them or laying them vp in decent places This manner of worshiping Images is cleare from the least shaddow of giuing diuine worship to the Images themselues that euen our friend M. Crashaw could not find any hooke or crooke to fasten that imputation vpon it which is the opinion of Bellarmine (l) lib. 2. de imaginibus c. 21. 25. Suares (m) Tom. 1. in 3. p. D. Thom. disput 54. sect 5. Saunders (n) De honoraria Imaginū adorat l. 2. c. 7. and diuers others that Images are not truly and properly honoured but in this sort 7. And as this first manner of honouring Images is pure from any shew of Idolatry so much lesse would M. Crashaw accuse the other did he vnderstand the same which giueth lesse honour vnto Christs Image then this first and is so far from giuing diuine worship that it may rather seeme doth so seeme vnto some to giue no worship at all but only worship Christ with diuine worship before his Image For this manner is that by the image remembring Christ we worship and honour him directing vnto him the reuerence which is due shewing outward signes thereof before his image as kneeling vnto kissing and imbracing the same referring those acts as the Councell of Trent teacheth * Imaginibus veneratio impertienda non quòd credatur inesse ipsis aliqua diuinitas vel virtus propter quam sint colendaes sed quoniam honos qui ipsis exhibetur refertur ad Prototypa quae representāt sess 25. decret de sanctis Imaginibus to testify the inward respect and affection we beare towards our Sauiour resembled by his image by which signes of diuine worship though not directed to the Image of Christ yet done before it doth redound some kind of honour vnto the very image these signes shewing the dignity thereof the greatest an image as image can haue to wit to represent him whom we worship with diuine worship whom did not that image resemble we would not worship before it This manner of honouring Images not by honouring them directly in themselues but another in or before them both with one and the same act may be declared by a contrary example of the prophaning and dishonouring of Churches by the sacrilegious murther of a Priest or sacred person in them For that sacriledge though not done directly vpon the Church which is not killed nor the murtherer so sottish as to intend the killing therof yet by doing the murther in the Church or neere the Church the same Church is truly prophaned by that very murther wherewith the Church is not hurt And as it were folly to infer the Church is prophaned by the same act a man is killed which is murther therefore the Church is murthered or that act is a murther of the Church so likewise it is grosse ignorance to argue that we giue diuine worship to Christs Image because the same is honoured togeather with Christ by one and the same act which act is diuine worship of the one but not of the other By this you may perceyue that there is small difference if any as Bellarmine noteth (o) lib. 2. de Imag. c. 25. betwixt these two manners of declaring the adoration of Images for both agree that the respect and honour due and giuen to the Images of Christ by themselues is infinitely inferiour vnto diuine and such as doth not reach to the honour due vnto the meanest Saynt but is answerable only to the dignity of a signe or figure to put vs in mind of him whom we worship as God and in this all Catholikes agree against the slaunders of the Bachelour and his Mates The seeming difference is in the manner how this inferiour respect and honour comes to Christs Image whether by a proper and speciall act of reuerence giuen vnto it which is a more perfect manner of honouring a thing or by worshipping Christ before the same many tymes without so much as thinking of the Image which is indeed most perfectly to adore the Image of Christ as an Image whose office is not to stand for it selfe but for another and to make vs only thinke of loue and reuerence him whom it doth represent forgetting all other things as when we cast an account we only remember the number of 20. 50. or 100. for which the counter standeth not regarding the same in it selfe whether it be brasse or siluer black or yellow great or little This supposed let vs come to the particuler Authors whome M. Crashaw traduceth of worshipping Christs Image as God 8. And first as touching all the ancient and our approued Deuines successiuely in all ages since Aquinas the six he quoteth in the margent in very truth do in expresse termes teach the contrary in those very places pag. 83. which might be conuinced by the seuerall testimonies of ech of them but seeing he doth but touch them by the way and it should seeme he hath not so much as read them whom he doth so confidently accuse I will not stand vpon it only you shal heare the first the last of the six speake for the rest the rather because both of them are our Countreymen famous in former ages for their learning (p) See Posseuine in his apparatu sacro tom 1 2. The first is one of the most ancient Deuines (q) Alexāder Halensis liued in the yeare 1240. who was Maister vnto Aquinas or S. Thomas himselfe Alexander Halensis who in the place by this Bachelour noted moueth this question Whether greater honour be due to the Crosse or to a man (r) p. 3. q. 30. a. 3. Ille maior honor qui exhibetur Cruci refertur ad rem significatā cuius est signum nō ad ipsam crucem in se Thomas VValdens vixit ann 1410. Note saith he somethings are Images of God by participation that is do not only represent but also haue in them part of the power wisdome and

the first dash he neyther quoteth right the verse nor wordes of his text For the verse is not as he saith the 11. though the number of passions fitteth well a passionate Pamphlet but the ninth which number sacred to the Muses by him fatuously or fatally reiected doth seeme to presage that none of those learned nyne shall haue part in his Sermon which may be thought rather the brood of the birdes that are most hated of them Nemorum conuicia picae caecaque garrulitas studiumque immane loquendi The pyes which woods with rayling charmes do batter A pratling blynd and vast desire to chatter The wordes also of his text in our translation are VVe haue cured Babel but she is not healed according to the Protestant English she could not be healed so that she would not be healed as M. Crashaw citeth the text is neyther in our nor the● Bible VVhich grosse errour I see not how he can excuse vnlesse by the variety of translations which are in their Church so many and so different this Proteus can wynd himself out of this knot 2. Hauing cited the wordes and verse of his text neither of them truly he falleth to examyne in whose person the wordes are spoken reiecting the two best expositions and choosing the worse out of desire to get a Bable to play with against the Church of Rome and a mysticall text for his miserable Sermon First he doth not like Carthusian●● his opinion that the wordes of his text be spoken in the person of Angells and marke his reason For thus doth he open his learned lips and very grauely begin his Sermon This is not spoken saith he in person of the angells that were set ouer Babylon for angels haue no charge of curing mens soules they mourne for mens sinnes and (c) Luc. 15.7.10 reioyce at their conuersion they (d) Psal 34.7 guard their bodyes and (e) Luc. 16.22 carry their soules to heauen but the curing and conuerting of the soule hath God delegated to his Prophets being men like out selues that so he might make man to loue man seeing he hath made man a sauer of men Thus he 3. Now is not this very learnedly spoken Or can one almost imagine more grosse and senseles doctrine then to giue Angels charge of mens bodyes not the cure care of soules Is not the office of Angels opposite to that of Diuells which is to wound and peruert not so much the body as the soule If Diuells suggest wicked thoughts that may wound the soule haue not good angells greater care to suggest wholsome and heauenly cogitations that may heale Can he name any Deuine ancient or of late dayes (f) Clemēs Alexand. strom 5. Angelis curationē nostri visitationē tribuit Catholick or (g) Caluin l. 2. Instit c. 14. §. 7. Protestant that euer intertayned this carnall imagination touching the office of angels before himself who sets it on the forehead of his Sermon and printes it on the postes of his dore to shew the wisedome of the owner of the house If instructions prayers affections be salues to heale who can better apply them to the soule then angells Who can instruct better then they that cannot only speake to the eare but also styr our (h) Cassiā collat 7. c. 9. D. Thom. 1. p. q. 111. a. 3. inward fancies to apprehend and conceiue wholsome counsell and therfore are tearmed by the Fathers (i) Orig. homil 8. in Gen. Tutors (k) Basil l. 3. contra Eunom Teachers (l) Idem ib. Ambr. in c. 2. Luc. Pastours of soules Whose prayers are more efficacious then those of Angells who (m) Matt. 18.16 see the face of the Father in heauen What creatures haue more power then Angells to correct and afflict so heale the obstinate by such playsters Where were M. Cra ●hawes wits to begin his craking Sermon with such a notable folly And truly his exposition of this speach of the Prophet God hath giuen his Angells charge of thee drawing it to the custody and charge of body only may seeme to sauour of Epicurisme as though a man had no soule or were rather a body then a soule a lump of flesh then a spirit or that by man the carnall part rather then the spirituall were to be vnderstood What more absurd and senslesse then that God would set the Peeres Princes of his Kingdome to keep the dunghill of this corruptible carcase not rather the iewel or pearle bought at the rate of the most precious bloud hidden in it And yet seeing the Bachelour hath made this wise diuision of the Parish betwixt the Angell the Prophet or Minister cōmitting their bodyes to the Angel their soules to the Minister it were much to be wished this diuisiō were kept and as Angells seldome meddle with soules committed vnto Ministers charge so these Ministers and Prophets would not somtymes mittere falcem in alienam messem and meddle with the bodyes of some of their parish that are in the custody of Angells A ridiculous reasō why Angels haue not charg of soules 4. Now what is his drift in this doctrine by which he putteth Angells out of their office That man saith he may loue man which may rather seeme spoken in merryment or in iest then a graue Theologicall reason For why I pray you may not men loue Ministers and Angells both Or why should they loue Ministers the lesse if they loue Angels Or why should the soule of any haue her thoughts and affections so imployed on any Minister though he be her Husband that she may not spare some loue for blessed spirits Nay were it not good for many that they loued Angells more and Ministers lesse and that they spent that tyme cōuersing with Angells in their chamber that now they wast drinking with Ministers in tauernes In my iudgment if these Prophets for so they loue to be tearmed did labour to make these they deale with deuout to Saints Angells without so much care to be loued themselues they would be more honoured and respected of all good men and women And thus much of the folly couched togeather in the first sentence of his Sermō by which if S. (n) Bona domus in ipso vestibulo debet agnosci primo praetendat ingressu nihil intus latere tenebrarum Amb. lib. 2. de Virginit Ambrose his rule be good that a faire house is knowne by the entry one may ghesse what a goodly Babell we are like to find of this Sermon the gate wherof is so rare a peece of doctrine that the like was neuer perchance before seene in any the fondest Author 5. The second exposition which he reiects is of his venerable Maister the war-like Minister (o) in Annot super cōplan in Ierem. Zuinglius whose iudgment though otherwise of great respect the Bachelour in this poynt makes no accompt of because it wresteth out of his hands the text or

See Iodocus Cocc tom 1. l. 4. art 7. office And though the Church had not this power which daily experiēce doth shew she hath yet the promise which Christ hath made to heare her prayers (p) Matth. 7. v. 7. 10. Marc. 11. v. 24. Luc. 11. v. 10. Ioan. 14. v. 13. 15. v. 7. c. 6.23 ep 1. Ioan. c. 3. v. 22 may suffice and be a sufficient warrāt that she may hallow creatures by her prayers desiring God that at the presence of them the power of the enemy may be restrayned his fury curbed so far forth as God shall see it to be for the good of them that hauing faith in her prayers and Christs promises vnto her doe vse such creatures against their Ghostly enemy the application and vse of which creatures is a kind of prayer representing vnto God renewing the former petitions and prayers of the Church And in this sort are bells hallowed against Diuells specially to restrayne their power in the ayre wherein they are more potent (q) For which cause the Apostle nameth the Diuel Prince of the ayre ad Ephes c. 2. v. 2 and spirituall wickednes that are in high places Ephes 6. v. 12. the ringing of which bells by Christians is a kind of virtuall prayer wherewith God is moued to mercy and the Diuels frighted as innumerable examples doe sufficiently proue of diuers witches whom the Diuels that carryed them in the ayre frighted by the sound of the sacred Bells haue let fall wherof I could bring some certaine and recent (r) Martinus Delrius l. 6. c. 2. sect 3. q. 3. Binsfeldius de cōfess malefic post conclus vlt. dub 6. proofes 5. And like to these Bells of Christians were the trumpets of the old Testamēt which (s) Num. 10. Moyses made by Gods order to call the people togeather to giue them signe when to march when to fight which trumpets Iosephus describing saith that their end was like to a bell (t) Desinebat in extremitatē campanulae similem l. 3. Antiq. c. 11. the sound of which trumpets was a prayer in Gods eare mouing him to mercy and to deliuer them in their distresses For thus doth Moyses promise Clangetis vlulantibus tubis erit recordatio vestri coram Domino Deo vestro vt eruamini de manibus inimicorum vestrorum (u) v. 9. You shall sound your trumpets the remembrance of you shall mount before your Lord God that you may be deliuered from the hands of your enemies Now is not God as prone and ready to defend the Church as the Synagogue What vertue to moue God was in these trumpets which is not in our bells Why should the sounding of the one rather then the ringing of the other if it be done with equall deuotion and faith be a prayer carrying vp the memory of his seruants vnto Gods throne Certainly this practice of the old Testament may more iustly moue any Christian to allow this blessing of Bells then all the cauills and scoffes wherewith our aduersaryes deryde it to refuse the same and the sound of these trumpets in any iudicious and religious care will be able I do not doubt to drowne the loud clamors and cryes which our Bachelour and his fellowes roare out against this ancient ryte and ceremony of the Church 6. Now concerning the ceremony of washing the Bell which hath bene vsed many hundred yeares in the Church whereof Alcuinus (*) He liued ann 800. our learned Countryman and Maister to Charles the Great doth write as of an ancient custome in his tyme (x) Neque nouum videri debet campanas benedicere vngere eis nomen imponere de diuin offic de sabbato sancto Paschae I see no reason why the Bachelour should mislike it rather then the washing of Churches Altars and Agnus Dei which ceremonyes vsed in bells and all the rest are referred to the same end to expresse the purity of life and other propertyes which ought to be in a preacher annoynteth the same in the name of the Trinity betwixt which two actions passeth a great space of tyme the office of that solemnity being very long Now the Bachelour ioyneth togeather the beginning and end head and foot washing and annoynting The Bell is washt saith he and annoynted in the name of the Trinity so couching togeather his wordes that the Reader may be deceaued to thinke that the Bell is both washt and annoynted in the name of the Trinity which is a manifest slaunder yet if he be charged with that sense he may say he referred the name of the Trinity vnto the annoynting only not to the washing Now is this sincere dealing Is there any conscience in such proceeding specially after such Protestations of truth By the like iugling togeather of actions that are deuided one might proue that meat is christened and baptized because it is washed and blessed in the name of the Trinity to wit washt by the Cooke before it be put into the pot and blessed by the Priest in the name of the Trinity when it is brought to the table A most grosse lye about baptizing bells 9. The second vntruth is yet more grosse and apparent to wit that the Pontificall reformed by Clement the eight doth appoint that the Bell must haue Godfathers and they to be persons of great note For in that Pontificall of God fathers either of great or litle note there is no mention at all as any that will looke into the book may see so that this vntruth is palpable but whether it be a low or loud lye pag. 120. a base or an alt let the Reader iudge wonder at this Ministers impudency That we giue a name to the Bell as we doe to the child and that none must wash the Bell but the Bishop are other two vntruths For we giue not names to bells as we doe to children calling them Iohn or Mary but as we doe to Churches calling them S. Mary S. Iohn c. because they are dedicated vnto them as the like naming of Churches euen Protestants in England obserue The bell also is washt by the Acoluthi or Ministers which assist the Bishop who are not Priestes whereof any that hath seene this Ceremony can beare witnes so that you shall sooner find fishes on a mountaine then any true sentēce in this rayling inuectiue 10. No lesse false but much more foolish is that which he saith that in the baptisme both of bells and children we vse creame and salt For creame is so strange a ceremony in our Church See the Catholicke Manuals that it may seeme he did dreame of eating a messe of Creame with his Gossips at Pemlico when he put it into his sermon Salt we vse in the baptisme of children laying salt on their tōgues praying they may haue salem sapientiae the salt of wisdome See Coccius in Thesauro tom 2. l. 5. c. 17. which ceremony is