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
the sentence of Hierome it seemeth they are not quod saith he est valde notabile which is a thing much to be noted And it is in very deed notable to discouer the fraud and perfidious dealing of this Bachelour who seeing he could not charge the Church of Rome with this errour that Salomons bookes are not Canonicall knowing we admit not only the Prouerbs but also the bookes of VVisdome and Ecclestasticus which Protestants reiect he giueth vs quid for quo insteed of this errour and ouersight of the Glosse caused by ouer hasty reading the words of S. Hierome such an horrible blasphemy and monster as could scarse fall into the imagination of man which impiety against God and iniury vnto vs Protestants may better vnderstand by this example Luther not out of ouer sight as this Glosser but obstinately doth reiect the Epistle of S. Iames calling the same contentious swelling with pride and not worth a (m) Praefat in Ep. Iacobi contentiosam tumidam aridam stramineam in edit Ienensi rush If one to comfort Atheists should charge Luther and the whole Protestant Church for his sake that they teach that holy Scripture and the word of God is contentions prowde not worth a rush were not this wicked and perfidious dealing might not ProtestaÌ„ts iustly and would they not bitterly exclayme against vs who yet are so blinded that they permit their Bachelour to build such wicked Babels against vs to father such falshoods vpon vs making that mistaking of one Glosser doubting of the Canonicall authority of one booke of Scripture a deniall and contempt of all Scripture and euen of the knowne word of God in the whole Catholick Church I want wordes to expresse this wickednes which therefore I leaue to the ponderation of the Reader what a Church that is which permitteth and in what dreadfull danger they are that heare such Preachers who couertly seeke to strengthen Atheisme shewing that their owne iudicioâ— Protestant writer Hooker (n) In his Ecclesiasticall Hierarchy had reason to conceyue much feare that Puritans and such hoat-spurrs and enemyes of the Pope as this Bachelour vnder colour saith he of rooting out Popery will make in the end a way for Paganisme or for extreme Barbarity to enter 9. In the same wound he doth notoriously slaunder our learned Countreyman Doctor Heskins which though in regard of the matter they may seeme light and nothing compared with the former yet they be great tokens of his great malice Doctor Heskins in his Parliament of Christ tells a story of one whom he heard vpon the reading of the booke of Ecclesiastes earnestly say that it was a naughty (o) l. 1. c. 2. fol. 7. booke What was he saith the Bachelour that spake it a Protestant No a Papist Which is more then Doctor Heskins saith though he make it his answer For the man rather seemes to haue beene a Protestant seeing vpon conference had with the Doctour vpon the matter he seemeth not to haue yielded to the definition and doctrine of the Church which seemeth the Protestant practise of priuate spirits Secondly he said Doctor addeth of a Gentlewoman Heskins ibid. that hearing a â—ext of Scripture which seemed more liuely to describe the â—hamlesnes of some womeÌ„ their immodest behauiour vnder hedges theÌ„ her bashfulnes could well endure said that â—he would no more belieue Scripture for it was naught Heere the Bachelour asketh againe what was she that said this His answere is which he pretends to set downe in Doctor Heskins wordes A vertuous Catholick Gentlewoman and â—ne that feared God Here is another trick of the Bachelour â—dding the word Catholicke which is not in the Author â—hough the Bachelour might perchance very probably â—hesse by her blushing at womens shameles immodesty that â—he was not like those Godly sisters that goe weekely as I â—m informed to gossip with him to Pemlico Thirdly he â—hargeth Doctor Heskins that he telleth these storyes rather with approbation then with any detestation of them which to be a manifest slaunder the wordes of Doctor Heskins which follow vpon this story declare May not this saith he â—rieue a Christian hart that the Scriptures Gods holy word should be â—â—us blasphemed Is this to approue those sayings Doth he not detest them as blasphemyes Doth he not openly condemne them How doth malice blynd this Bachelour that dareth vtter such open and impudent slaunders 10. I omit his other cauils at Doctor Heskins his sayings as his accusing him of blasphemy for saying that the song of Salomon seemeth wanton in the outward face that the Book of the Preacher seemeth vehemently to diswade from wisdome (p) Here the Bachelour doth also falsify D. Heskins making him say of the whole booke what be speâ—keth of one only senteÌ„ce therof that some speaches of Scripture a modest man cannot repeate without blushing which the holy Ghost did purposely vtter that modest men should speake them with blushing that others might see their owne shame not blushing to do what the modest blush to name These cauils I say the Reader of himselfe doth see to be foolish which D. Heskins brings to proue that it is not conuenient that ignorant people should commonly read the Scripture in their vulgar tongue which doth much distast our Bachelour because he saith in another place (q) His 3. wound pag. 62. had his women vulgar people the Bible in their mother tongue they would startle hearing in pulpit some doctrine they do not vnderstaÌ„d would soone say that is false doctrine which whether it be good discipline or no Pride that women should by the Bible in their mother tongue get tongues of Mothers presuming to teach their Fathers and of sheep that should heare the voice of their Pastours Disorder become shrewes chiding them out of pulpit as he maketh his vulgar people to do with the Italian Fryer Bernardinus de Busto whether this I say be good discipline and whether reading Scripture in the vulgar tongue be not worthily forbidden by the Church of Rome if it do produce the former effects of startling correcting their Pastours and some saying they know not what these things I remit to the iudgment of any prudent Protestant or discreet man I am sure had this order byn kept with this Bachelour in this Sermon made at the Crosse to wit that men might haue soone said that is false that is a lye that is a slaunder that is folly knocking such Babes of Babel on the head straight as they came thicke and threefold out of his mouth he might haue bene I dare say interrupted so often that he would not haue ended in a yeare But the Church of God and God himselfe doth rather require that women and vulgar people haue the eares of daughters then the tongues of mothers not to startle from the beaten way of the faith of their Ancestors when they heare any doctrine preached they do not vnderstand nor so
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 terreaÌ„t isti torreÌ„tes multae haereses iam emortuae suÌ„t cucurreruÌ„t 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 theÌ„ diuers such publike disputations (c) Fox giueth testimony hereof in his Acts MonumeÌ„ts 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 fouÌ„d 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 ProtestaÌ„ts 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 â—tab ech other into the hart and in their writings not only with sharp penknifes of short Treatises cut
see that the Councell doth suppose that Princes are bound to keepe oathes made vnto hereticks as far as it lyeth in their power or as they may by law and iustice and without wronging others or restrayning the authority of them that are not their subiects which is to keep oathes made vnto heretickes as far as the same may be kept vnto any other which oathes can neuer bynd eyther beyond power or against iustice 5. Thus treacherously doth this Minister deale with the Councell about keeping faith and no lesse perfidiously doth he falsely misreport the doctrine of Bishop Simanchâ— whom he makes speake in this sort pag. 49. By the authority of thâ— Decree A most notorious slander it is now a rule in our Church that faith made to an heretickely a priuate man is not to be kept no nor if it be made by a Magistrate 〈◊〉 is proued by the practise of the Councell of Constance Marke saith the Bachelour how they are healed afore it was true in publick persons now it is true in priuate men also afore it might be broken without any fault but now it may not be kept Thus doth this fellow insult ouer vs. But looke into Simancha you shall find him teach in expresse tearmes as may be the contrary to that which here the Minister doth inforce him to speake He hath two conclusions about this matter the first concerning publick persons in these wordes (h) Iacobus Simancha in institut Cathol c. 46. n. 52. Si fides haereticis data esset à Principe vel publica potestate exactè seruanda esset si modò quod addixisset non sit de illo genere rerum quas lex aut inspirata aut naturalis vetat praestare Non enim videtur esse vetitum eorum quae ad naturae gentium ius attinet habere cum haeretico commercium Si fides haereticis data esset à Principe exactè seruanda esset c. If the Prince or publick Magistrate giue his word vnto heretickes the same is to be kept exactly except the promises be of such thinges as the â—aw of God or nature doth forbid for it is not vnlawfull to haue traffique with heretickes in such thinges as pertaine to the law of Nations and nature This is Simancha his doctrine How could he speake more plainely to conuince the Bachelour of false dealing What can be more contrary then faith giuen vnto heretickes by the magistrate is not to be kept which the Bachelour doth make Simancha say and â—t is exactly to be kept which are his very wordes The second â—onclusion of Simancha is about priuate persons specially which is set downe in this sort Fides haereticis data etiam iuraâ—ento firmata contra publicum bonum contra salutem animarum contra â—â—a diuina humana nullo modo seruanda est Faith giuen vnto heretikes when it is against the Common wealth against â—he saluation of soules against the lawes eyther of God or â—an is not to be kept In a bad promise saith (i) In malis promissis rescinde fideÌ„ inquit Isidorus iuramentum esse non debet vinculum iniquitatis Simancha vbi supra Isidorus â—reake thy word neyther can any oath bynd a man vnto â—inne Thus far Simancha Where you see the Bachelour â—oth conceale the limitation of Simancha his doctrine that â—athes are not to be kept when the promise is a sinne but when the â—hinges are lawfull then it is to be kept by the Magistrate â—xactly and by priuate men as far as they are able to keep the same without transgressing the law eyther of Nature or Christ or Man to whom they are subiect How this may be excused from wilfull lying and malicious corrupting the doctrine of Authors to make them odious I see not if he did peruse this place as he doth protest And thus much of the Councell of Constance 6. Let vs come to the Councell of Trent whome he doth yet more egregiously abuse and falsify not only changing some wordes of their Canon and peruerting the meaning therof as he did with Constance but indyting a new Canon for them in his owne wordes and those horrible exorbitant setting them a part from his owne in a differeÌ„t letter very conspicuously as the wordes decree of the Councell which is this The Apocriphall bookes of Tobiah Iudith and the rest shal be held and receiued of as Authenticall and Canonicall authority as any parts of holy Scripture whose authority was euer sacred This he saith was neuer till then decreed not in the darkest times of Popery The light of the Protestant Ghospell to see thinges that are not when ignorance superstition was without all controll which I do willingly yield vnto neyther had a Canon in such absurd and exorbitant terms byn euâ—â— indyted but in the dayes of the sun-shine of this new Ghoâ—pell when impudency and impiety is without all controll For this Canon he referreth vs to the fourth session of the Councell but truly if from the first line to the last of that CouÌ„cell in the fairest day of his sun-shining Ghospel when his eys are best he shal be able to shew me or any other a Canon where the Councell doth confesse books to be Apocriphal and yet define them to be of as Authentical Canonicall authority as those whose authority was euer sacred aâ— you see he doth make the tenour of their Canon to be and not only Tobias Iudith but the rest of Apocriphall books without limitation which are very many to be Canonicalâ— If I say he can shew me such a Canon I will coÌ„fesse the same was made in dark tymes of Popery But if this roaring souÌ„d the horrible crack of this Ordenance be faigned counterfaited by himselfe to fright poore ignorant people I am much deceiued in my conceipt of the conscience honour of most Protestants if they doe not highly detest such vnconscionable and shamefull dealing 7. Now as for the CanoÌ„ of holy Scriptures which the Councell of (k) Conc. Trid. sess 4. Trent doth professe to hould in which the books of Tobias Iudith Hester the book VVisdome Ecclesiasticus the first second of Machabees which Protestants following the Iews do reiect which were euer sacred in truth though some mistakers thought otherwise of them the truth therof may appeare by this that M. Crashaw is not able to speake one true word against it but laieth togeather such a multitude of palpable falshoods that more for number or greater for quality or for their impudency lesse excusable were scarce before euer vttered by any within the coÌ„passe of so few lines First saith he this was neuer decreed till then not in the darkest tymes of Popery which he speaketh by (l) Stultus vt luna mutatur Eccles 27. v. 12. pag. 50. moone-light as may appeare by his contradicting himselfe therin in the same page not many lines after graunting that the third Councell of
10. lib. 2. de CoÌ„cil c. 12. l. 1. de sacr matr c. 5. Authors Definitions and Decrees of Popes and this is one new trick of falshood Secondly he chargeth vpon the Canon-law that doctrine which euen in that place the new reformed booke of Gratian denyeth in expresse termes putting a maine difference betwixt diuine Canonicall Scriptures Popes Decretall Epistles declaring that the saying of S. Augustine cyted out of a corrupt copy of that Fathers workes (p) Bellar. l. 2. de Concil c. 12. by Gratian that might seem to magnify the Canonicall Epistles of Popes was not referred to the Decretalls but to the Canonicall holy (r) Quae quideÌ„ sententia B. Augustini noÌ„ ad decretales Romanorum PontificuÌ„ sed ad Canonicas sacras Scripturas refereÌ„da est Decr. dist 19. c. 6. In canonicis Scripture Which note the Bachelour doth acknowledge and no meruaile saith he though they confesse it For the name of Decretall Epistles of the Popes was to get and to beare many a fayre yeare after his dayes where his ignorance of Histories might be shewed by many Decretal (s) See their Epistles tom 1. Concil Epistles of Popes as of Anacletus Alexand. Victor Anicetus Marcellus others that liued many a fayre yeare before S. Augustine The Decretall Epistles of S. Leo Pope Protestants themselues do not doubt of who liued in S Augustines tyme and was made Pope not long after his (t) S. Augustine died 430. S. Leo chosen Pope 440. death Likewise the Decretall Epistles of Innocentius the first are no lesse certaine and vndoubtedly his who liued in S. Augustines tyme and dyed some yeares before (u) Innocentius anno 417. him as all that haue any acquaintance with antiquity do know So that this cauill is eyther foule ignorance or a faire lye But that which is most to our purpose the Bachelour cannot deny but that a distinction betwixt the authority of diuine Scriptures and Popes Decretalls is expressely taught euen in this place whence he would inforce the contrary doctrine which is not ignorance only but impudency also 2. Thirdly he doth peruert the playn and cleare meaning of Gratian in that place which I will shew out of that very distinction the more largely to stop the mouth of this Minister and his Mates who still come forth with this trish-trash triuiall slaunder For I demaund of him seeing his Conscience speaketh that he hath perused the whole scope of this place whether he doth not know that Canonicall Scriptures or writinges doe not there signify holy and diuine Scriptures but Codicem Canonum the Booke of Canons or Decrees of Generall Councells to which and not vnto diuine Scriptures Gratian intendeth to proue in that distinction that the Popes Decretalls are equall as appeareth both in the beginning ending body thereof The beginning is De (x) See the beginning of the 19. distinctioÌ„ 1. part Decreti Epistolis Decretalibus quaeritur an vim authoritatis obtineant cùm incorpore Canonum non inueniantur The question is whether the Decretall Epistles be of authority seeing they are not found in the body or booke of Canons This is the question which Gratian handleth in that distinction and maketh answere in the wordes cited by the Bachelour that the Decretall Epistles are reckoned among Canonicall writings concluding in the end with these words (y) Titulus cap. 6. Decretales itaque Epistolae Canonibus Conciliorum pari iure exequantur The Decretall Epistles haue right to be equalled to the Canons of Councells (z) in fine distinctioÌ„is 19. It is then playn that a distinction is made by Gratian betwixt Canonicall writings and holy Canonicall Scriptures and that the Popes Decretalls are said to be of equall authority with the first not with the second Which is yet more playnly set downe in the body of the distinction in the words of Nicolaus Pope about this matter bringing many arguments that the Decretall Epistles of Popes that are not in the Booke of the Canons of Councells are to be reckoned Canonicall and of authority to bynd If (a) cap. Si Romanorum saith he the Decretall Epistles of ancient Roman Bishops were not to be admitted because they are not inserted into the Codex Canonum the Code of the Canons then neither the constitutions of holy Gregory nor of any other Pope are to be receiued because they are not written in the booke of Canons Itaque nihil refert saith he vtrum fint omnia necne Decretalia Sedis Apostolicae coÌ„stituta inter Canones Conciliorum immista cùm omnia in vno corpore compaginari non possint That is It imports not though all the Decretall Epistles of the Apostolicall Sea be not ioyned with the Councells seeing that all could not be compacted into one corps or booke Thus writeth the Pope cited by Gratian. By which it is euident and by the whole scope of that distinction that Canonicall writings signify in that place the Code of Canons and not holy and diuine Scripture What shall we think then of the coÌ„science of this Bachelour which speaketh that he hath diligently perused the whole scope of this place and yet so notoriously falsifyeth the meaning thereof The fifth slaunder That the Popes Decretals are of more authority then diuine Scriptures â— THE second Babel about holy Scriptures and his fifth wound is that we not only equall but also prefer the Popes Decretalls before the holy Scripture for this ambitious Bachelour will needs proceed to higher degrees of slaunder not ceasing to clymbe till out of hatred to the Pope he become graduate in Atheisme a plaine Atheist as you shall heare in his next wound This Babel â—he seeketh to rayse vpon the words of S. Boniface our Countreyman famous for sanctity and learning who conuerted a great part of the Germayne Nation vnto the Christian fayth (b) See Baron tom 9. ann 722. 723. 724. seq and was therfore called the Apostle of Germany where he endured a glorious martyrdome for that cause (c) Vide Baron an 755. This blessed Saint and Martyr sayth That (d) Decret d. 40. in appendice ad cap. 6. all men do so much reuerence and respect the Primacy of the Apostolicall Roman Sea that they seeke some part of the disciplyne of holy Canons (e) NoÌ„nullam SaÌ„ctorum Canonum disciplinam which the Bachlour traÌ„slateth much of the discipline of holy Canons putting in to the text much of his owne and of the ancient Institutions of Christian Religion rather from the mouth of the Bishops thereof then eyther from holy Scriptures or the Traditions of Ancestors and that therefore if the Bishop of Rome be zealous of Gods glory carefull in his office irreprehensible in his life he is able by his doctrine and example to draw great multitudes of all sorts of professions vnto to Christ to the great increase of his reward But if on the contrary side he be carelesse of
hatred to the Pope then of loue to him from which proceed three fraudulent tricks heere vsed by him to raise this Babel that giueth aduantage vnto Atheists First he doth wittingly misconster the playne meaning of the Glosse giuing it this impious sense that the wordes of God are not of as good authority as the Popes and that they are to be belieued not because they are Gods but because the Pope hath pleased to put them in the Canon law which doctrine the Glosser neuer dreamed of who by canonizing the senteÌ„ce of Salomon The Glosser by canonizing the words of SalomoÌ„ doth not vnderstaÌ„d the making them Canonicall Scripture but only a part of the Canon law or a rule in the Ecclesiasticall Court doth not vnderstand the making it diuine and Canonicall Scripture but the making it a Canon law with authority to bynd or a rule to decide doubts in the Ecclesiasticall Court which authority a Prince that can make lawes may giue to a place of Scripture if he doe vtter his law in wordes thereof For all sentences of Scripture though truths which must be belieued haue not the necessity to bynd as lawes but some only as directions and counsells which may be made lawes of a Common-wealth eyther ciuill or Ecclesiasticall by the Princes Gouernours therof This sentence of Christ for example he that striketh with the sword shall dye by the sword is a truth that such as strike with the sword though perchance they do not kill yet deserue the punishment of death which is a law in some Countreys Now suppose that the Parlament intending to make a law that those that go into the field or fight with eminent danger of their liues be punished with death should set downe that law in these words of Christ Qui gladio percutit gladio peribit he that striketh with the sword shall dye by the sword should not the Parlament giue to that sentence of Christ the power of a ciuill and politike law which it had not before Should not they bestow impart their authority vpon it Should not they authorize that part of Scripture to be a part of our CoÌ„moÌ„ law Is there any blasphemy or absurdity in this speach Doth it giue any aduantage vnto Atheisme Were he not an absurd fellow or an Atheist that would therupon infer that the ParlameÌ„t gaue diuine authority vnto that sentence That the word of the Parlament is of more authority then the word of God All which Babels and many moe pag. 74. this Babel-Bachelour doth infer out of the saying of the Glosse that a sentence of Salomon was inserted by the Pope into the Canon law as a rule or law how to proceed in the Ecclesiasticall Court Now hath he not religiously discharged his duty to truth and giuen Atheists vantage where they had none Is not this proceeding to be detested by all that haue eyther religion or conscience in them 7. Secondly he doth conceale from his Reader that these wordes of the Glosse both in regard of their harsh sound as also because they are grounded vpon a grosse ouersight in the Glosser in all the latter Editions of the Canon law reformed by Gregory the 13. are left out so that now they should not be seene so much as in a secret Pamphlet did not such children of darknes as our Bachelour is bring them to light to giue aduantage vnto Atheists to obscure the light of all truths that God is And here M. Crashaw I caÌ„not but charge you vpon your Allegiance vnto God to discharge your duty to the truth and shame the Diuell by taking away the vantage you may haue giuen Atheists are not these words indeed left out in the latter impressions of the Canon law I named Heare his answer then iudge of the religion of the Minister If saith he they haue left it out in any latter impression so it be with open confession and detestation of the fault it is well but sure I am it is in the impression I haue and in all other which I could borrow further I do not know any Pope or Popish writer that hath with authority and allowance condemned and reproued this Atheisme If they know any they may do well to produce them Do you perceaue how he that before was so hoat to discharge his duty to the truth now is become so cold in the same duty that he flyeth from confessing the truth like a Beare from the stake feeding vs with iffs ands loath to bereaue Atheists of the aduantage he hath giuen them And not onely doth he conceale the truth but also against his conscience vttereth a mayne and malicious vntruth that he could not borrow any impression where these words were left out which to be notoriously false this very Sermon doth conuince in which he doth cite very often (k) pag. 5◠〈◊〉 70. pag. 72 pag. 42. the new impression of the Canon law corrected by the appointment of Gregory the 13. that of Lyons and that of Paris in both which impressions all other the aforesaid recited words are left out and his iffs and ands and humming about the matter doth make it more then suspicious that he did find them left out in that impression but would not confesse it nor discharge his duety to the truth which by the former flaunder he might haue obscured And I desire the Christian Reader specially the Gentlemen of the Temple to charge M. Crashaw to shew according to his promise the reformed Edition of Gregory the 13. which he did borrow and cyte in this Sermon wherby they may make tryall of his honesty and bring this lurking Atheist to light who vnder pretence of the Ghospell seeketh wickedly to conuey Atheisme into his Auditors harts which yet shal be made more plaine 8. Thirdly concerning the errour ouersight in the Glosse for which the former words were discharged wheras M. Crashaw requireth open detestation therof he cannot but know that we do curse detest it who seeing he could with no colour of truth charge that errour vpon the RomaÌ„ Church vnto which his owne Church doth come much nearer concealing the same from his Auditours in lieu therof fathereth his owne Atheisticall brat vpon vs. For what was that errour ouersight in the Glosse To think that the Sapientiall bookes of Salomon among which are the Prouerbs were not Canonicall mistaking a place of S. Hierome and of another Glosse where some bookes ascribed to Salomon as that of VVisdome and Ecclesiasticus were accounted Apocriphall reading the place sat citò sed non sat bene with more hast then good speed as M. Morton excuseth his (l) In his AnimaduersioÌ„s in the very end 2. p. Apol. Cathol Vide Deâ—ret l. 2. tit 23. ouersights For a little after the former wordes in that very place the Glosser moueth the question in termes whether the Prouerbs and other bookes of Salomon be Canonicall of authority or no and answereth that by
were tolerated sayth he whilest they liued yet being dead their bookes are eyther purged that is altered or els reproued And in his marâ—gent he nameth Arias Montanus Sixtus Senensis and Oleaster to be the men This is so strang an vntruth that to any learned man that hath perused these Authors he may seeme to speake in a dreame For who doth not know that is learned that these Authors both in their life and since they death are highly esteemed in our Church as may appeare by (a) in bibliotheca sancta Posseuinus his censure of them which the Bachelour saith ought to be accoumpted the censure of our (b) p. 67. Church And did these Authors stand out against this Canon of the Councell euen vnto death Nay did they not highly esteem prayse and commend this decree Let Sixtus Senensis who stands in the midst speake for the other two which he doth in the eight booke of his Bibliotheca sancta in the refutation of the thirteenth heresy which reiecteth the authority of the vulgar Translation where he doth coÌ„fute the Protestant Paradoxe of still reforming the translations vnto the originalls which were saith he to raise an eternall tumult and discord in the Church and neuer make an end of translating a new the Scriptures nor of correcting altering and censuring former translations (c) Vide SixtuÌ„ Senens l. 8. Biblioth sanct haeres 13. pag. 1051. Edit Venet. Proinde saith he hâ—â— animaduertens Sacrosancta Tridentina Synodus rectè c. VVherfoâ—â— the holy Councell of Trent perceyuing this to wit the necessity of oneâ— translation in Gods Church hath vpon good reason ordayned that of all Latin Editions which are extant only the old and vulgar be authenticall c. which Decree was made with great cause not only because thâ—â— Edition hath bene approued in the Church by the continuance of so many yeares but also for that not any of the more recent translations is eyther more certaine or more secure or more exact or more faithfull them this 19. Thus writeth this Author and in that place proueth largely not hauing any sillable that may sound of the least dislike of this Canon but doth learnedly grauely anâ— sharply condemne Protestants for resisting the same Noâ— what shall we say of M. Crashaw that brings him in following a contrary course and standing out euen vnto death against thâ— doctrine of this Canon and curses of the Councell What trick or policy is it in this Minister to vtter such grosse falshoods and in his fellowes to allow them to be printed to iustifie the State Verily I know not what their policy may be heerin except they meane to amaze vs with their impudency and put vs out of hart euer to conquer their malice by shewing them the truth or that euer their mouths will close vp from rayling at vs for want of matter seeing they can create the same of nothing and find whatsoeuer they fancy against vs euen in those Authors where the contrary is both plainly earnestly taught their policy I say may be to thinke to discourage vs from answering their slauÌ„ders discouering their false tricks seeing that therin we do but wash bricks or Black-Moores that will not be white But let them know that they deceaue themselues we being resolued to follow S. (d) Vtamur igitur haereticis non vt eoruÌ„ approbemê° errores sed CatholicaÌ„ fidem aduersus eorum insidias asserentes vigilaÌ„tiores simus etiaÌ„ si eos ad saluteÌ„ reuocare noÌ„ possumus Aug. de vera relig c. 8. Augustines counsell to make vse of Heretikes Not saith he to approue their errours but that by defending the Catholike doctrine against their deceipts we may be more vigilant and wary our selues though we shall not be able to reclayme them from their damnable â—ourse And yet we cannot but expect that this dung of M. Crashawes falshood that he hath layd vpon the soyle of our Countrey consumed by the force of truth will make many the more apt and disposed to bring forth the corne of Catholike faith which we seeke by these labours to sow in their soules For as S. (e) Haec est verè dementia noÌ„ cogitare nec seÌ„tire quòd mendacia noÌ„ diu fallant nocteÌ„ taÌ„ diu esse donec illucescat dies clarificato auteÌ„ die soâ—e oborto luci tenebras caliginem cedere l. 1. ep 3. ad Cornel. Cyprian saith it is meere madnesse in Heretikes not to thinke or consider that lyes do not long â—yme deceyue that night doth continue no longer then till â—he breake of day and that the day being cleare and the â—unne rysen the darknes doth yield vnto the light 20. And thus much of the Protestant salues which the Bachelour hath with no more vehemency then vanity praysed and of his cauills and slaunders against Councells the salues to heale the wounds of errour and discord which the Church of God in all ages hath vsed which not onely â—aith but euen naturall reason not only the word of God â—ut also common sense must needs moue any discreet man that seriously and really desireth to be saued to prefer before the new conceipts of any humourizing Paracelsian that doth brag of his knowledg in spirituall phisick and â—nderstanding of Scripture aboue Fathers and Councells of former ages The end of the first Part. THE SECOND PART of this TREATISE THE FIRST CHAPTER CONCERNING the Errours and Blasphemies tearmed by him Woundes which the Bachelour doth falsly and slaunderously impute vnto the Roman Church NOvv we enter into the confession of M. Crashawes Babells we come to cleanse the Augaean stable of his Sermon M. Crashawes drift in his 20. wouÌ„ds deuided into twenty different roomes of slaunders the drift of which discourse is to make some principall points of Catholike doctrine which heretickes euer haue most hated as are the Primacy of the Roman Bishop the Intercession of the Blessed Virgin the Authority of Gods Church to decide doubtes about Scriptures the vse of holy Images directing prayers before them vnto Christ and such like Pillars of Christian piety seeme horrible blasphemyes accusing vs to teach what in truth we detest and to hould what we abhorre to wit that the Pope is God the Virgin Mary aboue God the Popes Decretalls of more credit then Scriptures that Images are to be prayed vnto worshipped as God And not to seeme to rayle altogeather without reason to make some little shew of proofe he citeth the most harsh and inconuenient sayings that haue escaped the pen of any Catholike writer in search wherof he hath spent as he doth confesse the (a) In his Epistle to the Lord Treasurer course of his studyes which he vrgeth not as the inconuenient or inconsiderate speaches of priâ—â— Authors but as generally receaued doctrines of our Church These are the woundes he chargeth the Roman Church withall these the graue and substantiall proofes of so grieuous and horrible slaunders this
to which S. Anselme saith that the purity of Gods Mother was requisitely such as greater vnder God cannot be (o) Ansel de concept virg c. 18. imagined And to me it seemes a wonder that this Bachelour should mislike those titles in the Virgin only which the Scripture alloweth euery Saint to be (p) 2. Petr. 1. v. 4. diuinae consortes naturae partakers consorts of the diuine nature consequently of power maiesty which is inseparable froÌ„ that nature to be (q) Rom. 8. v. 17. heredes Dei coheredes Christi the heyres of God fellow-heires with Christ And in what are Saints fellowes with Christ but in his Fathers Kingdome Or in what doth that consist but in honour glory power and maiesty In the diuision of which blisfull inheritance the greatest portion by all titles and rights is due to the Mother howsoeuer the Bachelour wonder at it saying that God hath deuided his Kingdome with a Creature euen with a woman and rage against it o ye heauens be astonished at this Where he calleth her woman by contempt not finding any thing in so glorious a creature that might seeme contemptible but her sexe he casteth that in her teeth which God by being her sonne made sacred and venerable to the very Angells The same loue to the Virgin makes him vtter this notorious vntruth pag. 64. that in our Ladyes Psalter we turne the Psalmes from Dominus to Domina from God to our Lady For that Psalter compiled by S. Bonauenture doth not turne the Psalmes of Dauid vnto the B. Virgin but maketh a new Psalter of Psalmes and Hymnes in her praise following therein the phrase and imitating the stile taking often the very wordes which he doth so temper with his owne that they may suite with all and not exceed the dignity of the Virgin But the Bachelour is so distempered with malice and want of affectioÌ„ towards Gods mother that to him euery thing seemeth to sound of blasphemy that tasteth of her honour a manifest signe of a reprobate as you heard Oecolampadius auouch to which reprobate sense we must leaue him beseeching the mother of Mercy and Wisdome that by her powerfull intercession he may be reclaymed wherof I should haue greater hope would he appeale from the Diuell the Father of falshood to her the Mother of God and truth THE SECOND CHAPTER OF His slaunders concerning Scriptures THE Bachelour hauing discharged his duty to the Pope done his deuotions to the B. Virgin by rayling on the one blaspheming the other lying against both passeth vnto holy Scriptures making great shew of respect and reuerence towards them with as much truth as former Heretickes haue done who by counterfayte deuotion to Scripture raysed lamentable tumults in the Church Nothing was more rife in the Arians mouths theÌ„ this brag that they were Scripturarum discipuli (a) Maximinus Arian oro opto scripturarum esse discipulê° August l. 1. contra Maxim initio Schollers in the booke of God By this preteÌ„ce of Scripture saith Tertullian hereticks seduce the weake they make the meaner stagger they weary and tyre the learned (b) in praescript c. 15. knowing that by this kind of weapons only aut nulla aut parùm certa victoria (c) ibid. c. 19. they cannot be conuinced or not so euidently but they may by some phantasticall shift (d) ibid. c. 16. euade This is the cause that nothing commeth out of their mouth which they doe not adorne with some wordes of Scripture (e) VinceÌ„t Lyrin aduersus haeres c. 35. priuately publickly in their speaches in their bookes abroad at home at table in the streetes the wordes of Scripture doe so flow from their mouth to make men belieue that they haue the spring therof in their harts as Vincentius Lyrinensis coÌ„plaineth cloathing their woluish senses with the soft woll of Gods sacred (f) Act. 36. word And because Catholikes refuse to stand to Scripturâ— only as (g) NoÌ„ ad Scripturas prouocaÌ„dum Tertull praescrip c. 16. Heretikes declare the same appealing from theâ— to the Churches (h) Vt diuinum canonem secunduÌ„ vniuersalis Ecclesiae traditioÌ„es interpreteÌ„tur Vincent vbi supra c. 38. iudgment from Scripture interpreted by the fancy of priuate men to the same declared by the spirit of truth which shall neuer forsake the true (i) Ioan. 25. v. 26. Church which practise though in truth it be an honour and not a contempt of Scripture yet it is a wonder to see what an vproare in all ages Heretikes haue made herupon accusing Catholikes as denyers of Gods word followers of the traditioÌ„ of (k) AriaÌ„s apud Aug. cont Maxim l. 1. initio men in which veyne M. Crashaw bestoweth fouâ—â— his twenty wounds treading the steps of his damned predecessours (l) NestoriaÌ„s apud Vincent aduers haeres c. 42. which though they be very triuiall cauills old Babells wherwith euery Minister commonly when he commeth to the Crosse playeth the foole in pulpit answered by vs many hundred tymes yet out of ambitious vanity to be thought the first discouerer of the whores skirtes he dareth say that they are rare thinges which haue not bene often touched by many wherat the learned will laugh wheÌ„ they shall heare them though I confesse he hath added some few falshoods more impious new follyes more ridiculous then euer any perchaunce did before him specially in the two latter of these foure that euen Turkes will abhorre his prophanesse in the one and children laugh at his ignorance in the other which I dare promise the Reader this Answer shall make apparant to be spoken in rigide truth without any exaggeration at all An answere to the fourth wound or slaunder That the Popes Decretalls are made equall to holy Scriptures 2. THE first of these foure his fourth wound he sets downe in these words In the Decree the Pope shameth not to affirme that his Decretall Epistles are numbred among the Canonicall (m) Decretum d. 19. c. 6. Scriptures This all know to be an old worme eaten carp which hath bene so often brought to the table and discouered to be a meere cauill that I wonder men do not loath the very sight therof yet the Bachelour to make the same more pleasant addeth the sauce of a new lye that this is the saying of a Pope The Pope saith he shameth not to affirme But first I demaund of him the Popes name was it Pope Ioane or Pope Gyn or Pope Geffrey Gratian (n) Vide Posseuin in Apparatu sacro the Author of the Decretum a booke so called was neuer Pope except he were created in the CoÌ„claue of the Bachelours idle braine Hath he not cause to be ashamed at his folly or fraud not to distinguish betwixt sentences of priuate (o) GratiaÌ„ and his Decretum is accused often of ignorance errours by Catholiks namly by Bellarmine l. 4. de Rom. Pont. c.
sight to the other and make the third runne (u) Nullus illorū adhuc extitit qui vel equum claudum sanare potuit Erasmus de libero arbitrio contra Lutherum and then they may giue vs some cause to looke more into their Phisick which now being against the ordinary course of Christianity for so many ages we cannot with a safe conscience so much as intertaine a good conceipt therof according to those rules of Phisick which euen themselues allow 11. The other question we will aske Luther and his cōpany is seeing they will forsake vs Whither will they go M. Crashaw telleth the Brownists that to forsake one thing for another no better is seely but for a worse is folly and madnes And then he asketh them to what other Church will they goe pag. 32. To the low Countreys To the Church of Scotland To the Cantons of Zwitzerland To the States and Princes of Germany To the Church of France or the Church of Geneua or the free Cittyes of the Empire And then he stoppeth their passage to any of these Churches by laying the blocke of an huge lye in their way saying they are all of our Religion At which impudent vntruth as Brownists might be offended so many iudicious Auditors that had trauailed into forrayne parts did no doubt smile to see with what manifest falshods seely people were deluded But let vs now as I sayd examine Luther wither he will goe with his new companie seeing he will needs goe from the Church of Rome Will they goe to the Iewes Or to the Turkes Or to Atheists Such indeed most of the reuolters proued as themselues (x) Doctor King vpon Ionas pag. 442. Caluin de scandalis pag. 118. 127. cōfesse which I suppose at the first they neuer intended Will they ioyne with the Grecian Church That they sought and would fayne haue done but the Grecians did reiect and condemne them as hereticks and would haue none of their company (y) Vide censuram Orientalis Ecclesiae Whither then will Luther goe a Gods name if he goeth not away in the Diuells name rather with whom he did conferre therabout I cannot but conclude in M. Crashawes owne wordes pag. 32. and let the Reader iudge whether the dynt of this weapon doe not pierce into the hart and bowells of his Church VVhither will you goe or what remaynes for you to goe vnto but vnto your corners and conuenticles where you are your owne caruers your owne iudges your owne approuers but haue not one Church in Christendome to approue you Could any thing be spoken more properly against Luthers reuolt then this 12. And that you may better vnderstand how this argument doth wound Protestant religion I will propose a question or two vnto M. Crashaw First whether when Luther made his reuolt any Christianity or Christian Church was in the world or not If not why should any belieue in Christ whose wordes and promises concerning his Church haue proued vayne that the gates of hell should not preuayle against it (z) Matt. 16. v. 18. that he would be with Christians to the worlds end (a) Matth. c. vlt. v. vlt. To omit diuers other Prophesies of the glory and Maiesty of Christs Church which if we find to be false as they must needes be false if the Church of Christ fayled why should we thinke any of the rest deserue credit which depend vpon the infallible word of the speaker But if true Christianity was then in the world then I aske againe whether that was the Church of Rome or some other distinct from it and not subiect to it If the Church of Rome then why did they forsake the Christian Church and the Christianity of the world the very note of heresy as all grant (b) Exierūt ex nobis sed non erant ex nobis 1. ep Ioan. 2. v. 19. Out of your selues shall arise men speaking peruerse thinges Act. 15. v. 24. These be they that segregate themselues Iude v. 19. If that Christianity was distinct and separate from the Roman why did they not ioyne with it Why did they not take their authority and commission from that Church why did they runne into the corner of a new Cōgregation become their owne Iudges and approuers admitting no other Iudge but the Scripture which hath euer bene the refuge of hereticks the practise which themselues do now condemne in the Brownists Let M. Crashaw thinke seriously of a full and cleare answere to this question in the meane tyme I must leaue both Luther and him separated from all Christianity that was when they reuolted in the world changing not only for no better which is seely and for a worse which is folly and madnes but also which is playne infidelity for no Church or Christianity at all except we say that the Christianity which Christ began with so many paynes and prayers did perish but Fryer Martyn by his marriage with Katherine Bore begot a new Christian company which shall continue to the worlds end and neuer fayle 13. If these thinges so necessarily consequent vpon Luthers reuolt be most absurd let Protestants looke backe see what reasons haue moued them to forsake the Church of Rome all Christianity with her that was in the world when they began let them consider another question of M. Crashawes which we will propose vnto them VVherein are wee deadly wounded In which question M. Crashaw making himselfe ignorāt of the woundes which the Brownists charge vpon the Church of England bloweth strongly against them with an interrogatory blast of wordes without substance only repeating the same in a different phrase for halfe a page togeather at which if some Brownist sister might haue startled and soone haue said pag. 62. that it is false the proceeding which M. Crashaw doth allow in his vulgar multitude with our Preachers she would haue layd so many errors to the charge of the English Babylon and haue proued them to be such with so many texts of Scripture that for my part I thinke M. Crashaw would haue bene blowne out of his pulpit and fearfully confounded by the breath of a woman M. Crashawes wounds 14. But we that haue refuted M. Crashawes woundes which he layeth to our charge and haue proued that they are not our errours but his slaunders not our doctrines but his falshoods blasphemies neyther deliuered nor practised by vs but deuised and preached by him we may now confidently demaund of him wherin is the Church of Rome deadly wounded And if M. Crashaw hauing spent the whole course of his studyes in seeking wounds in the diseased body of Popery sparing neyther cost to get nor labour to peruse our Recordes yet was so farre from finding any true woundes that he was forced to teare and rent our Authors sayings into peeces to make our doctrine seeme wounded how hoale sound may the Church of Rome instly be thought which can be traduced
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