shal be exalted and placed on the top of mouÌ„taynes and Nations shall flow vnto it and many people shall come saying Let vs ascend vnto the mountaine of our Lord and vnto the house of our God These markes the Prophets assigne of the Church of Christ which M. Crashaw shooting wide of his marke would haue to be the markes of the Sea of Antichrist and vpon this ruinous foundation without further proofe beginneth to build and turne the wordes of his text against the Church of Rome VVe would haue cured Babel 20. VVhich he doth particulerly apply as spoken of he great charity of English Protestants towards Catholicks here whom these godly Israelites being forsooth banished â—heir country led captyue kept in prison who mourne vpon he bankes of Babylon The Bachelours ridiculous applicatioÌ„ of his text sighing out Geneua psalmes by the Thames side who hauing hung their harpes and lutes and instruments of mirth on willow bowes can neyther sing nor â—augh nor banquet nor daunce nor be merry these he â—aith seeke to heale the Babylonians that is Catholicks which â—n England rule the sterne of the state liue in mirth ioy and â—oyllity doe wonderfully afflict and prosecute the righteous soules of these good Isräelites that they are euen weary of their liues this I say is the ridiculous application of his text which being most absurd without any proofe of congruity therein he makes the foundation of his long and bitter inuectiue against vs. 21. You see he doth omit to proue which is the hardest most controuersed and important point in his text Whether ProtestaÌ„ts be mystical Israel that his Church is mysticall Isräel that can heale the wouÌ„ds of the Roman by which she must be healed if she be wouÌ„ded For if she commit her self to euery sect that cryeth they will cure her insteed of healing her woundes she shall rend her self into more peeces then are countryes in Europe the different sects sprong from the roote of Luthers reuolt being more then euer were the deuided tongues at Babell She must become a Lutheran in VVittemberge a Zwinglian at Zurich a Presbyterian at Geneua a Parlamentarian in England an Anabaptist in Holland an Arian in Poland a Trinitarian in Transiluania to omit diuers other lesser and petty sects which cry as stoutly as their Syres we would cure Babel who if they get her into their care will neuer cease to mynce her into more partes and sects till her religion and piety vanish into Tobacco smoake or she proue an Atheist in the end Now what is the seauen-headed monster if this their multitude of Sects be not it What shall we do to be ryd of this crying crew of this barking Babel and tumult of tongues What counsell would M. Crashaw and his fellowes giue vs Perchance he will bid vs follow S. Iohns aduise Try (i) 1. Ioan. c. 4. spiritâ— whether they be of God and S. Pauls examine all (k) 1. Thes c. 5. v. 21. and choose what iâ— good This the Church of * In the Councell of Trent Rome hath done she hath tryed their spirits and findeth them to be spirits of errour pride contention which cannot be of God She hath examined what new faith they bring findeth whatsoeuer is differeâ—â— from hers is opposite eyther to Scripture or the practise of the Primitiue Church or the doctrine of ancient Fathers or the receaued custome of many ages in Gods Church 22. You will say she hath not examined the matter wel but how can she amend it Or what greater care or diligeÌ„â—â— could she vse She gathered togeather all her Bishops and the most learned Phisitians she had she fasted prayed and shed many teares and to preuent complaints and cauills that your phisick was sleightly reiected she caused her learned Doctours to examine (†) The Councell of Trent continued 27. yeares from the year 1545. to 1563 many yeares togeather conferring with the holy Ghost that receipt You cannot deny but the Fryer Author of your reuolt did learne by one excepâ— you can assure vs of more nights (l) See Luther de missa angulari tom 7. VVittemberg fol. 443. coÌ„ference with the Diuell Moreouer she made her Phisitians meet vpon the borders of those Countreys where you did most cry out of charity you say that you would heale her presuming you would performe in deed what you had promised in words She inuited you by louing letters earnest entreaties promising if you brought any thing worth the hearing to intertaine you with honour if otherwise yet to dismisse you without (m) See the safe conduct graÌ„ted vnto Protestants by the CouÌ„cell omnibus charitatis officiis Sancta synodus vt inuitat ita complectetur sess 13.15.18 harme Could any proceeding be more Christian or lesse obstinate or more reasonable then this Can you with any truth say you would haue cured her but she would not be cured Seeing she inuited you to confer with her learned Phisitians wherin she was wounded and yâ—â— refused to come You pretend danger that you durst not venture You had the Emperours the Popes the Councell warrant What greater security could she graunt or you desire You say we teach that faith giuen vnto heretikes may be broken by them that gaue it Heerin you mistake or else wilfully misconster our doctrine as you may see proued in this Treatise afterward That the Fathers of the CouÌ„cell of Constance brake their word to Iohn Husse is a cauill they gaue him not their word whose safe conduct he scorned trusting â—o the Emperours Warrant Wherfore it is apparent these are but idle feares of a slouthfull man that saith a Lion is in the (n) Prou. 22. n. 15. way or else excuses of your cowardize who knowing the weaknes of your cause durst not appeare before that assembly of the learned of our Church But suppose that your feare had bene iust that you had reason to suspect the CouÌ„cell would breake their word yet was there so little charity in your Church that not one would veÌ„ture his life to heale vs or at least to make the world see the Councell was treaâ—herous and our Church incurable Doe you remember what you say to the Brownists that for feare of persecution fly from you that had they true loue pag. 31. and charity they would care for no danger that might befall their body so they might heale your soules and gayne them to God Thus you speake of charity and â—each Brownists their duty and yet among so many cryers of your Church that they would cure the Church of Rome when she made offer to heare their counsell not one durst openly shew his face nor to saue our soules venture his body into an imaginary danger Why then doe you brag of your great charity and longing desires to heale vs Why do you make great boasts of little loue 23. And yet to stop your mouthes and take away all cause of complaint if
Carthage (m) CoÌ„cil Carthag 3. c. 47. did admit into the CanoÌ„ the same books which Councell was kept within the first foure hundred (n) In the yeare of our Lord 397. years or in the beginning of the fifth age consequeÌ„tly that those books were held Canonicall within the lightsome tymes of Christianity when Religion did most flourish Secondly he saith that neuer any Popish Generall Councell was so presumptuous before this of Trent that euer durst adde more bookes to the sacred Canon then we receiued from the Church of the old Testament which is most inconsiderately spoken and apparently false except he meane to reiect as Apocriphall the foure Ghospells all the rest of the Apostolicall Scriptures of the new Testament which were not receiued from the Church of the old Testament as all know Thirdly he saith it is little materiall whether the Generall Councell of Florence did admit these bookes into the Canon or no seeing it was but a small tyme before Trent scarce an (o) Aboue an 100. yeares betwen these 2. Councells FloreÌ„ce in the year 1438. Trent began in the year 1545. 100. yeares by which you see what small accompt this Bachelour makes of Generall CouÌ„cells not fearing to meet in the field all the learned men of the Latin Greek Church who were gathered togeather in that generall Councell of Florence thinking himselfe perchance to be the Sampson of Protestants able to put to silence a thousand of such Doctours with the iaw-bone of an asse 8. Fourthly It is cleare saith he that neuer generall CouÌ„cell made these bookes Canonicall before Trent This S. Hierome doth conuince to be false saying of the booke of Iudith (p) HieroÌ„ praefat in Iudith Hunc librum Nicena Synodus in numero saÌ„ctarum Scripturarum legitur computasse The Hebrews placed this booke among the Apocriphall writings the authoritie of which is not sufficient in their opinion to establish any doctrine of faith but seeing we read that the Councell of Nice hath accounted this booke among the Canonicall I haue yielded c. What say you to this Councell M. Crashaw Was it popish Was it made in darke tymes Was it presumptuous Or may not you rather seeme puppish presumptuous that talke in the darke you know not what Fiftly he saith that we are not able to bring one Father that held these bookes to be Canonical within the first foure hundred yeares after Christ Looke into Bellarmine (q) Tom 1. coÌ„trouers 1. de verbo Dei l. 1. c. 10. 11. 12. 13. 14. 15. and Coccius (r) Tom. 1. l. 6. art 4. 9. 12. 13. 17. 18. whom he citeth and you shall clearely find he careth not what he saith For they both bring diuers Fathers that liued within the foure first ages after Christ for all and euery one of those six bookes in so much that of the booke of VVisdome which both Protestants and Iewes reiect Eusebius (s) Lib. 4. Histor c. 22. writeth that Aegysippus and Irenaeus omnis antiquorum chorus all the company of ancient Fathers doe affirme Salomon to be the author thereof of the authority of whose bookes neuer ancient Father did doubt And the same might be proued of the other fiue as you shall heare by that which shal be proued against his next impudent assertion where like that frantick Athenian who vaunted in the streets that all the ships in the hauen were his not being owner of so much as one dareth say that he is able to proue that all the Fathers for foure hundred yeares did reiect them not citing in text or margin so much as one a signe that he is a great prouer against vs in pulpit where without controll he may lye as he lift 9. And seeing he is so skilfull in the ancient Fathers we will set him a taske against the next tyme he print Let him proue that S. Augustine who liued and was conuerted vnto Christ within the first foure hundred (t) in the yeare 385. yeares did not admit these bookes who not only doth number then in the Canon of Scripture in his priuate (u) l. 2. de doctrina Christiana c. 8. writings but also subscribed to the Councell of Carthage where all those books are admitted into the sacred Canon as hath been sayd Let him proue that (x) l. 1. de partibê° diuinae legis Iulius Africanus or S. Ambrose did reiect the booke of Tobie which he termes (y) lib. de Tob. 1. PropheticuÌ„ librum a Propheticall booke of Scripture That S. Cyprian did reiect the same booke who citing it saith (z) Serm. de eleemos initio Loquitur in Scripture Spiritus sanctus the holy Ghost speaketh in the Scriptures That S. Athanasius or the Councell of Nice did reiect the booke of (a) Hieron prafat in Iudith Iudith That the same S. Cyprian did * S. Cyril l. 2. in Iulian vltra medium calles the booke of Wisdome diuine Scripture Melito epist ad Onefimum putteth it in the Canon The General CouÌ„cell of Sardica vseth the testimony thereof as Scripture against the Arians as Theodoret doth mention l. 1. Histor c. 7. let M. Crashaw proue they did reiect them reiect the booke of VVisdome which he calleth (b) De habit virg diuinam Scripturam diuine Scripture maketh Salomon the (c) Serm. de mortalit Author thereof Let him proue that S. Augustine did reiect the booke of Machabees which he saith not (d) Libros Machabaeorum non Iudaei sed Ecclesia pro Canonicis habet lib. 18. de ciuit c. 36. the Iewes but the Church of Christ doth hould for Canonicall 10. And here by occasion of S. Augustine and the booke of the Machabees I must giue M. Crashaw warning that in proofe of his assertion he bring not such testimonyes as are the three Syr Edward Hobby alleadgeth out of S. Augustine to proue he reiected the Machabees ignorantly and impudently corrupted not by Syr Edward himself I cannot thinke so dishonourably of men of his calling but by his trencher-School-maister or some mercinary (e) Syr Edward Hobbyes letter p. 23. Lecturer perchance euen by M. Crashaw himself who is great in the booke of this credulous (f) pag. 55. Knight whom they make fly hoodwinke to catch flyes which hood if I pull from his eyes that he may see how they (g) His owne phrase pag. 92. abuse him I hope he will take it in good part The first is out of the booke De mirabilibus sacrae Scripturae (h) l. 2. c. 34. which he citeth by their direction as S. Augustines which all learned men by vniforme consent discard from that number as a booke of no accoumpt which censure was made of this booke many hundred yeares (i) by S. Thomas 3. p. q. 45. a. 3. ad 2. before Syr Edward was borne or his Church eyther whose antiquity he doth say truly the Ladyes are not able to (k) In
non quasi facienda esset scriptura laudauit Aug. loc cit death of Razias more admirable theÌ„ allowable hauing more shew of valour then true wisdome thâ— Scripture doth set downe in what manner it was done not prayse as a thing that should haue beene done Thus S. Augustine Who doth not see that Syr Edwards Readers of bookes and rosters of crabs by the fire side do slaunder S. Augustine as though he had beene as drunken and dizzy-brayned a Reader of the Machabees as themselues Can any corruptions be more grosse then these I could wish Syr Edward for his credits sake to lay the matter of his Pamphlet on the Minister that was the true Father therof only challenging to himself the style and phrase which may well beseeme a Knight and is too rich and goulden to choth the foule brat of a Ministers brayne 13. But to returne to M. Crashaw if he keepe thiâ— Caueat that he put not whole sentences into the Fathers oâ— the first foure hundred yeares he will neuer be able to proue that they all did discard from the Canon the former bookes as he doth brag he can doe nor that any ancient Father euen those that are most accused therof Origen (u) apud Eseb l. 6. Hist c. 19. Epiphanius (x) â—e ponderbus mensuris and Hierome (y) praefat in lib. Reg. did superstitiously tye themselues or the Church to the Canon of the Hebrewes Let him proue that Origen and S. Hierome doe not admit the two last Chpaters of Daniel concerning Susanna and the Dragon which both Protestants and Iewes reiect in defence of which Chapters Origen wrote an Epistle to Iulius Africâ—â— (z) Orig. epist ad IulianuÌ„ Africanum homil 1. in Leuit. and S. Hierom being charged by Ruffinus to reiect them because his wordes in his Preface vpon Daniel to the lesse wary Reader may seeme to carry such a sense doth answer (a) Qui hoc criminatur stultum se sycophantam probat Non enim quid ipse sentireÌ„ sed quid ipsi aduersus nos dicere soleant explicaui I did not set downe what my self thought but what the Hebrews â—re accustomed to say against vs. Further calling Ruffinus stultum â—cophantam a foolish SycophaÌ„t for mistaking and charging â—im therein with the hebrews opinion which title did S. Hierome lyue he would as with great reason he might lay â—pon M. Morton who still (b) Apol. Cathol p. 2. l. 1. c. 3. challengeth S. Hierome to be â—f his side and to reiect these two Chapters notwithstanding his earnest disclayming from that errour Finally let â—im proue that S. Epiphanius with the Hebrew and Proteâ—â—ant Canon doth reiect the booke of VVisdome and of Eccleâ—iasticus both which he numbreth among the Diuine Scriâ—tures (c) Haeres 76. and maketh Salomon authour of the (d) de mensuris ponder initio Epiphaniê° in that place leaueth these bookes out of the Canon of the Hebrues but he doth not speake according to his owne opinion first Let M. Crashaw I say proue these thinges the next tyme he apâ—eares eyther in print or pulpit and not only beat the ayre â—nd wound the eares of the learned with foolish brags and â—alpable falshoods Which he will neuer be able to proue much lesse can he proue that any ancieÌ„t Father or true Chriâ—â—ian since the tyme of Christ in any age was so Iewishly adâ—icted to the hebrew Canon as Protestants now are that â—hey were resolued in defence thereof to stand out against Canons of generall Councells of the Christian Church â—eing S. Hierome of all the Fathers thought to be most affected to the hebrew vpon the first sound of the Ordenance of the Nicen Councell for the booke of Iudith yielded thervnto which was the humble resolution of the rest far from â—he pride of our Bachelour and his fellowes who would â—ondemne such a Councell of the ancient Church as presumptuous and such a Canon as a high disgrace to holy Scripture resoluing rather to dye desperately by the curses proceeding from the mouth of such a Canon or OrdenaÌ„ce then yield to obey them 14. Now remaineth his cauill against another Canon taken likewise from the same Councell of Trent For saith â—he a Romish Councell will neuer meete for one euill therefore secondly they decree That in all disputations sermons lectures and to all other purposes that latin Translation called the vulgar shal be held the authenticall text and that no man presume vnder any pretext to refuse (e) CoÌ„cii Trident. sess 4. it Thus he where I may note that this Bachelour lightly neuer permitteth any Author passe his hands with one simple corruption of his saying but still printeth vpon it a double marke of falshood at least as now he peruerteth this Canon both by omission of some words that might haue made the same more plausible and adding some of his owne to draw it to an harder sound First he omitteth the description which the Councell maketh of this translation calling it (f) Longo tot saeculorum vsu in Ecclesia ipsa probata the translatioÌ„ approued in the Church by the long vse of mâ—â— ages which description with men of iudgment may be suâ—ficient to moue them to allow of that decree as very conformable both to reason wisdome and piety and therfore was left out by the Bachelour to leaue the Canon as bare as might be and in the worst sound he could But much more perfidious and full of wilfull malice is his adding to the Canon that this translation must be vsed for all purposes which is neither the text nor sense therof For the Canon doth not forbid but that we may haue recourse vnto the Originalls for foure purposes as Bellarmine noteth 1. To correct the faults that may be in the Latin print 2. To know which is the truest Lecture when the Latin copyes vary 3. To know the true sense of a place wheÌ„ the Latin is ambiguous 4. To know the force power and emphasis of the words that so we may better vnderstand the Scripture so that aâ—â— purposes was added to the text by the Bachelour of purpose to deceaue his Reader and slaunder our doctrine which may seeme wonderfull that no place can escape him without such palpable corruption therof after such promises of exact dealing the credit of the English Ministry lying vpon his head 15. Now yow will wonder if you read his Comment vpon this Canon pag. 51. A multitude of vntruths with what a multitude of false and foolish vntruthes he chargeth the same First saith he heere is a strange decree the streame shal be of more vertue then the fountaine the translation of more authority then the originall which is a strange vntruth there being no word of fountaine or originall or of being more or lesse vertue in the Canon but only the translation to be true the water from the fountaine cleare Cannot a translation be true except it be
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
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
for answere of the Bachelours babling arguments 17. Now remayneth the third kind which is rayling his laying sinnes to our charge without any proofe Iâ— his Iesuits Ghospell he saith pag. 78. what is spirituall Babylon bâ—â— the Kingdome of sinne and Sathan of impiety Idolatry blasphemy prophanesse and where is that as in Popery 〈◊〉 where to be found so fully as in the bowells of the Popish state Thus he declaymeth in a vatinian veyne without any word or sillable of proofe But to his questions I answere that if Babylon be the Kingdome of sinne and Sathan the same is no where found so fully as in the Protestant Church euen as themselues confesse whose Professours (s) Iacob Andr. conc 4. in c. â—1 Luc. blaspheme the name of Christ more lewdly then the very Turkes 〈◊〉 one of ten that fall from vs to them which by the liberty of their doctrine doth not become prophane fellowes (t) Vix decimê° quisque eorum qui Euangelio nomeÌ„ dederunt fidei puritatem ad extrenum retinent A magistris licentiae delusi prophanescunt Caluin in 2. Petr. 2. whose Ministers that make the fâ—rest shew of singular zeale if you search into their bowells you shall sinfull of deceitptfulnes and (u) Praeclarum quidem zelum simulant si tamen intus excutias reperies plenos esse perfidia c. Caluin prael in Dan. c. 11. v. 34. fraud whom the seauen headed Diuell as (x) Septiceps Diabolus inuasit deteriores effecit quà m in Papatuâ— Praef. in postillam Ecclesiast Luther sayth doth possesse make them worse more cruell coueteous lasciuious impious then they were in Popery Thus their owne Fathers speake of their children Now be they noâ— cruell who like Nero will search into and rip vp the Roman Church which they cannot deny to be their mother 〈◊〉 find Babylon in her belly hauing the kingdome of sinne â—nd Sathan and of the seauen headed beast or monster as â—hey confesse in their owne bowels 18. Another example of his rayling is in this Sermon â—gainst the Rhemists distinction that heathenish Rome was â—abylon not Christian Rome which now is To which he â—hapeth vs a short answere pag. 41. 42 I answere briefly saith he if heathenish Rome be Babylon in regard of her sinfulnes and persecution of the â—aints then this Rome is Babylon also seeing in her sinfull abhominations â—nd cruell persecutions she is nothing inferiour to old heathenish Rome 〈◊〉 may be easily proued and shewed at large if this time and place requiâ—ed it as hath bene already shewed by diuers learned writers and in â—ood part coÌ„fessed by many of their owne Thus he taketh vs vp short â—eeking to proue by rayling what by reason he caÌ„not euince â—ot cyting so much as one author eyther of ours or his owne to coÌ„firme this enormous and incredible asseueration I know he might haue cited one like himself whom â—erchance he meant Gabriel Powell the sonne of Dauid and â—he Golias that with a proud challenge defieth the army of â—he liuing God who hath written a long rayling Treatise of that argument in the forhead of which booke he plaâ—eth this vncircumcised blasphemy I (y) Tam certò Romanum PontificeÌ„ esse magnum illuÌ„ AntichristuÌ„ quà m Deum esse in Caelis Powel p. 2. belieue the Pope to be Antichrist as certainly as there is a God a faire marke for the sling of Dauid to ayme at with stones taken from the cleare booke of holy Scripture as some Catholikes haue done and his (†) Premonitory epistle pag. 51. an obscure point A coÌ„iecture pag. 106. Maiesty also who teaching this to be at the most but a coniecture hit this Golias on the forhead laying him groueling on the grouÌ„d as an Atheist without any God And that he is â—o in very deed it may appeare by this (*) Powel l. 1. de Antichrist c. 34. n. 24. example that hauing taught it to be a dreame and a fable that the tyme of Antichrists persecution shal be (z) Diuturnitatis circuÌ„stantiam infallibiliter includit short which seemeth the expresse words of Christ saying Those dayes shal be made short for the (a) Matt. 24.22 elect and were not those dayes shortened no flesh should be saued which he (b) lib. 1. c. 4. n. 20. coÌ„fesseth that Christ spake of Antichrists persecution yet doth he not shew nor endeauour to shew how they may be true in his doctrine leauing theÌ„ to be thought an old wiues tale or a (c) So doth he call the doctrine of Catholikes that Antichrist shall raign but 3. yeares a halfe though the same be taught by most ancieÌ„t Fathers and expressed in Scripture both by yeares moneths and daies monkes dreame And is not this playne Atheisme in a Professour of Christianity thus grossely to abuse Christ whom he doth no more belieue I dare say to be God then the Pope to be Antichrist belieuing both a like vpon a fancy which may change with the moone and vnto the * Turcisme moone Such authours as these bearing so litle respect vnto Christ M. Crashaw might haue brought which dare affirme whatsoeuer they can imagine odious against vs thinking proofes needles as himself doth in this place to proue the Church of Rome to be Babylon though this be the foundation of his Sermon which is like to be sound and sure hauing a heape of slaunders stoutly pronounced without any proofe for the ground thereof 19. But to shew yet more the vanity of his reasons Why should any mislike the Lateran Sea because it standeth on the highest of the Roman mountaynes called Caelius as it were a Caelo or the Church of Rome because seated on the seauen Imperiall hills Whereas if you consult with Scriptures they seeme to point and direct vs vnto such a Church Christ saith that his Church is as a citty on the top of a mountayne which should neuer be (d) Matth. 5.15 hidden in the light whereof the Prophet (e) Esay 60.3 foretold that Kinges and Princes and Nations should walke as it were describing the Church of Rome to whose authority the greatest Nations and Monarchs of the world haue submitted themselues in which Christ placed the faith of Peter as a light with a promise that the same should neuer (f) Luc. 22.32 sayle to confirme his brethren and direct them the right way to heauen which directiue light though in other Seas yet neuer in his vnto this day fayled by defining or coÌ„manding any thing to be beleeued of Gods Church that was an errour The Prophets (g) cap. 2. v. 2. Esay and (h) cap. 4. v. 1. Micheas also moued both by the same spirit of God in the very same wordes describe the Church of Christ placed on the top of mountains hauing the Nations and Kingdomes of the earth subiect to it In the latter dayes the mountayne of the house of our Lord that is the Church of Christ
text (s) Gen. 11. v. 9. euery one into his owne Countrey as the buylders of Babel their toÌ„gues being deuided were dispersed vpon the face of the earth some one way some another into different Sects for number more then the CouÌ„treys of Europe more opposite then the foure corners of the world where euery Babylonian may curse the Pope in his owne language euery Heretike damne him in their owne Sect euery cocke crow at him on his owne dunghill euery Minister rayle at him in his owne pulpit euery good fellow drink to his damnation in the tauerne neere vnto the Church if not rather within it but meet togeather all in one general CouÌ„cell make an end of their disorders agree vpon the same salue or forme of faith in all points this they will neuer do so long as the foure coastes of the world shal be opposit one to the other nor euer so long as (t) Protestants Frigida pugnabunt (u) with Puritans calidis (x) Anabaptists humentia (y) with AriaÌ„s siccis (z) Soft Lutherans Mollia cum (a) with Rigid duris (b) SacrameÌ„taries which deny the Real presence sine pondere (c) with Realists that put it habentia pondus Hoat thinges with cold moisture with drought shall fight Soft thinges with hard and heauy thinges with light Let S. Augustine (d) Aug. de vtilit credend c. 14. Vos auteÌ„ tam pauci tam turbulenti tam noui nemini dubium est quà m nihil dignum authoritate praeferatis August ibid. conclude this Chapter and what he sayd to the boasting Manichees let vs say to M. Crashaw and craking Ministers Redite in latebras vestras returne into your holes in which you lurked like dorme-mice so many ages before Luther Seeke not to impayre the credit of that Church that mayntained the name credit of Christianity before you were knowne The Church of him who bringing a soueraigne medicine to heale the most corrupted manners by miracles wonne authority by authority gayned credit by credit gathered a multitude by multitudes got antiquity by antiquity strenghtned the religion which neither the fond vanity of heretikes by their fraudulent deuises nor the ancient errour of the Heathens by violent fury shall euer be able to ouerthrow but You for number so few for age such vpstarts and for spirit so turbulent and deuided one against the other euery man may see that you carry neyther credit nor authority with you THE SECOND CHAPTER LAYING OPEN The vayne and ridiculous braggs of the Bachelour of foure salues very charitably applied by the Protestant Church to heale the woundes of the Roman THE Bachelour hauing layd no better foundation of his Sermon then you haue heard hauing brought no reasons at all to proue himself and his fellowes to be mysticall Israel and such reason to proue the Church of Rome to be Babylon as he might with more credit haue beene sileÌ„t The Bachelours 4. salues or plaisters yet doth he goe forward in his fancy and beginneth to build the first square of his Babel which is in the prayse of his Churches charity and of the excellent balmes and salues by her applyed to the woundes of Rome to wit these foure pag. 45. Instructions Prayers Examples Lawes by which he saith the heauens haue seene and the world will witnes with them they haue sought to heale Babylon nay such excelleÌ„t salues these are haue beene applyed by them with such admirable dexterity and skill that in his conceipt seing we are not cured he must needs pronounce vs incurable This he preacheth very stoutly and proueth so doughtily that I dare say the iudicious Reader will be moued to laugh at if not rather to pitty the misery beggery of his Church whose Preachers for want of better subiect of her praise are forced to fly to triuiall stuffe which euery hereticall Sect in the world doth brag of and may with as good reason as any this her Procter doth or can alledge in her behalf as will appeare by this short examination of them 2. The first meanes then to heale our woundes which he braggeth of is his Churches Instruction of vs pag. 4â— informing them saith he in the truth and discouering their errours both by holy Scripture and the ancient Fathers of the best and purest tymes Iewell A ValiaÌ„t Vaunt Fuâ—ke Whitaker Reynolds Perkins and many others who now sleep in Christ haue lest behind them such testimonyes of this truth as shall liue while the world lasteth and neuer can be confuted as appeares in that they haue not dared to answere most of their bookes to this day Thus he craketh giuing vs for our salue a plaister of big brags without any proofe For that some of their bookes haue not beene answered to this day the iudicious Reader will easely perceaue the cause to be that by authority they haue wronge the presse out of our handes not permitting vs so much as a corner where such weapons may be cast and keep so carefully the portes that no booke can passe except it be almost inuisible which though they know the world seeth Great vanity of English Ministers yet these ioylly Champions for want of greater proofes of their prowesse blush not to brag of euen in pulpit But might it please his Excellent Maiesty to permit this booke-warre about Religion indifferently on both sides so nothing be written that otherwise may offend the State that we might beare weapons as openly as they you should soone see the learned of our side make M. Crashaw and such Crakers that dare them now they haue nothing in their hands pull their hornes into their shells In other Countryes we doe not heare Protestants brag so much of their vnanswerable bookes in which kind of battayle they haue beene so beaten that now they seeme rather to trust as they thinke vnto stronger weapons 3. But indeed M. Crashaw haue we beene such dastards in England as you seeme to make vs Haue we bene so beaten with your bookes that one may iustly thinke we dare not meet you with such weapons in the field Nay such hath bene the strength of our inuincible cause that not withstanding the great aduantage you haue had to write at your wil yet very few of your books that might seem to need answer but haue returned vnto you with a full answere and many in the height of their pride haue receyued such blowes that their pen beaten out of their hand they were glad to run to take a (a) Iewels vain challeng who hauing dared catholikes to answere him the answere was no sooner come out but he got the same to be forbidden by Proclamation Proclamation for their defence vnto which shamfull shift M. Iewell whom you make leader of your learned army is knowne to haue bene dryuen by Doctour Harding And with far greater reason might we brag of our Hardings Sanders Allens Bristowes
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
vniuersam terram ramos suos copia vbertatis exteÌ„dere hinc enim Graeco vocabulo Catholica nominatur l. 3. coÌ„tra Gaud. Donat. c. 1. If saith he yours be the Catholicke Church shew that the doth extend her boughes ouer the whole earth by copious increase whence she is called Catholike by a greeke word signifiyng Vniuersall And hauing brought the wordes of Christ saying that his Ghospell should be preached to all nations (e) Quaecumque coÌ„gregatio cuiuslibet haeresis in angulis fedet coÌ„cubi na est non matrona l. 4. de Sym bolo c. 10. Heare you heretickes saith he the Church of Christ doth possesse the whole which her spouse left her in dowry VVhat company of hereticks soeuer sitteth in a corner is a Concubyne and not the Matrone that is the strumpet of the Diuell and not the Church of Christ And againe (f) Numquid digito osteÌ„dimê° EcclesiaÌ„ fratres mei nonne aperta est tract 1. in epist Ioan. Doe we not saith he point the Church with our finger and is she not visible VVhat (g) Quid dicam nisi caecos qui tam magnum montem non vident Qui contra lucernam in candelabro sitam oculos claudunt tract 2. in ep Ioan. shall I say more but that they are blynd that see not so great a mountayne VVho against the candle set on the candlestick shut their eyes And (h) lib. contra epist Parmenian c. 5. will not behold the Church declared in Scripture which placed on a mountayne cannot be hidden Thus S. Augustine What thinke you of him M. Crashaw Doth he not seeme vnto you to speake a Babylonian language Did he take his arguments from your Babylonian or rather your Babylonian out of him Could any Papist haue made the Church more palpable or as you say carnall then he doth Doth he not ferrit your lurking Church out of her darke holes where she would fayne lye and sleepe without being seene the long night of so many ages betwixt Christ and Luther Doth he not force her to come out and stand on the top of a mountayne in the eye of the world in all ages since Christ that one might haue pointed vnto her with his finger if she meane to be thought the true Church and not the concubine of Sathan that kept him secret company in corners whilest Christs true Spouse was conuerting the world vnto him 7. And what meaneth this Bachelour thinke you to adorne the Babylonians speach with the flowers of the Fathers doctrine and put their learned sentences which he had read in some Catholike writer into his Idolatrous mouth The reason is that he would imitate backward the prudent fact of that Emperour who hearing a man of infamous life bring forth a graue The Bachelours drift in making his Babylonian speak like the ancieÌ„t Fathers and worthy sentence commanded another of more grauity and honour to pronounce the same after him to giue credit and estimation vnto it Contrariwise M. Crashaw perceiuing by the perusall of our Authors the doctrine of ancient Fathers requiring Vniuersality visibility Succession Antiquity Conuersion of Nations as infallible markes of the true Church by which doctrine his Church is beaten into dust and ashes he bids a Babylonian step into pulpit and pronounce at the Crosse their sentences as his owne in defence of his Idolatry to discredit their doctrine with ignorant people to whome it might seeme to relish and sauour of Idolatry receiuing the same streyned through an impure Babylonian tongue This is the true cause that he played the Babylonian so long in pulpit that he permitted the Babylonian in print to fill vp with his babling so many pages of his Babell Is not this vizard now taken away Be not the skirts of his impious designe discouered Doe not you see his iugling how cunningly without being perceiued of the lesse intelligent he would conueigh true Christianity into Idolatry the Church of Rome into Babylon the vniforme doctrine of ancient Fathers into carnall conceipts Can any play be more prophane impious then this 8. And in truth the Babylonian to speake as Catholike and ancient Fathers doe doth so strayne and constraine hiâ— tongue to speake impertinently that it is cleare he would neuer haue coÌ„ceiued such follyes had not his head byn filled with M. Crashawes braynes nor durst euer haue vttered such falsehoods had not he lent him his face insteed of a vizard that he could not blush ConuersioÌ„ of NatioÌ„s fondly challeÌ„ged by the Babylonian For what Babylonian durst haue said without a maske to an Isräelite Shew one Nation by you conuerted or that came ioyned with you during all that time you had your Kings and Priests seing it was well knowne that in other Nations there were diuers Proselites and worshippers of one God that agreed in Religion with the Iewes And who could better know and witnes then Babylonians the Isräelites power to conuert Kings and Nations by whome their King Nabachodonosor had bene lately conuerted and had commaunded by publike Edict all Nations vnder heauen to adore their God And what would M. Crashaw by this Babylonian circuÌ„locution against the Isräelites of their not conuerting Countreys He would forsooth comfort his good Mother and Church in her so great barrennesse not hauing bene able since the tyme of her Kings and Priests to conuert one Countrey or Citty or Towne of Infidells vnto Christ The Virginity of the Protestant Church He would flatter her and make her belieue she is a Virgin and like to the Virgin-daughter of Israel that was barren and without children in the same manner which were all he wisheth true is God wot but cold comfort For as therby he may happily proue his Church to be a Synagogue of Iewes confined to one corner of the world so doth he clearly remoue from her the title of the Church of Christ whose singular priuiledge aboue the Synagogue is to dilate herselfe ouer the world by conuerting Princes and Nations vnto Christ which care his good Church leaueth vnto †Longinquas istas peregrinationes locustis illis ementientibus nomen Iesu relinquamê° Beza apud Sarau de diuer s grad p. 309. Locusts as they tearme the reuerend Fathers of that Order that in this later age haue principally laboured in the successefull conuersion of many Heathenish Nations vnto Christ 9. What also may we thinke of that speach of the Babylonian to the Isräelites Is not your visible Temple now defaced Haue you any thing left that is not inuisible and in secret corners For was Salomons Temple such a mote in the sunne that the Iew might haue thought it inuisible had not the fond Babylonian â—ioyned the Epithete of visible with it Did not many Israelites in Babylon professe their Religion openly in the streets Were they not knowne ouer all Babylon not to worship their Gods What meaneth the Bachelour to make this Babylon speake of visible The ProtestaÌ„ts inuisible Church
of more authority then the originall Cannot water from the fountaine be cleare vnlesse it be more cleare and of more vertue then the fountaine Who is so voyd of iudgment that doth not see the vanity of this sottish slaunder Secondly many learned Papists saith he are ashamed of this if they durst vtter it A fond slaunder and Bellarmine and Coccius do bewray it by their sleight handling of the matter But first how commeth he to know the shame of our secret thoughts which we neither do nor dare vtter Haue Ministers more insight into our harts to see our secret blushing then they will graunt to Saints and Angells to know our inward praying Barl. Sermon 1602. in the Preface If we haue made him acquainted with our shame in secret confession why doth he proclaime it at the Crosse and sound it out with a peale of Canon as M. Barlow did the confession of the infortunate Earle And how may Bellarmine Coccius be said to haÌ„dle this matter sleightly Doth not Bellarmine spend many long (g) Chapter 14. of his 2. book de verbo Dei Chapters in it Doth not he proue the authority of the vulgar translation by many (h) c. 10. reasons by the authority of the Church that vsed the same for so many ages by the authority of Fathers that highly coÌ„mend the translation of S. Hierome (i) Coccius also l. 6. tom 1. art 3. whose the greatest part of the vulgar is which was so exact according to the Hebrew fountaine that S. Augustine (k) Cuius literatum laborem Haebraei fatentur esse veracem l. 18. de Ciu. dei c. 43. saith the very Hebrews were forced to confesse that translation to be true Doth not Bellarmine particulerly answere the obiections which (l) c. 13. Caluin and (m) c. 12. Kemnitius and others (n) c. 11. 14. bring to proue the vulgar translation corrupt May this be termed sleight handling of a question Doth this Babler know or care what he saith 16. Thirdly Bellarmine and Coccius saith he are wiser then to venture their credits vpon so false a matter and therefore doe wholy leaue it vpon the credit of that Conuenticle Are not these things newes to men that haue read Bellarmine and Coccius Dare they not defend what the Councell taught in that Canon Durst not Bellarmine venture his credit vpon it Is he not most earnest in defence of that Canon He doth not magnify the translation aboue the originall neither doth the Councell as hath beene said but that our translation (o) Negari non potest quin sint foÌ„tes anteponeÌ„di riuulis versionuÌ„ quando coÌ„stat fontes non esse turbatos nunc autem fontes multis in locis turbidos fluere ostendimê° c. 21. is more incorrupt then the originalls which now we haue and by which our new Maisters would correct the ancient text Bellarmine doth constantly auouch (p) cap. 2. which he doth conuince euen out of the confession of Caluin himself Neither haue we cause to be ashamed of this Translation which euen the Aduersaryes and enemies of the Councell writing one against anothers Translation do highly commend as most sincere and authenticall so potent is truth and true that Prouerb when theeues fall out true men come by their right For of this edition Beza saith that the Interpreter seemeâ—â— to haue translated with meruailous sincerity and religion (q) Vetus Interpres videtur summa fide Libros Sacros interpretatê° Annot. in c. 1. Lucae v. 1. which for the most part saith he I doe follow and prefer before all (r) in praefat nouâ— TestameÌ„ti ann 1556. other With whom Molinaeus consenteth preferring our TranslatioÌ„ before all others namely before the Translation of Erasmuâ— Bucer Bullinger Brentius the Tigurine and euen that of Iohn Caluin in so much that Pellicanus a learned Protestant is forced to confesse that the vulgar Interpreter was a most pious and learned Father truly indued with a propheticall (t) Conradus Pellicanus Praefat. in Psalter ann 1534. spirit and euen our English Aduersaryes in the end are content to yield that for the antiquity thereof the vulgar be preferred before al other latin (u) D. Doue in his persuasion to English Recusants pag. 16. bookes Who doth not see the vanity of M. Crashaw that bringeth our vniforme receyuing of the same authenticall text as a shame and wound of our Church which in the iudgment of best and most iudicious Authors is a glory and ornament therof But let vs heare the Bachelour goe forward in his falshood 17. Fourthly these two bills about the Canon of Scriptures and authenticall translation were carryed saith he in the beginning of the Councell (s) In cap. 17. Luc. in nou Testam part 30. when there were scarse sixty in the house for the Pope durst not for one of his crownes haue put these two bills concerning the Canon of Scriptures and authority of the vulgar translation especially the latter to the full house Thus the bell ringeth what the foole thinketh without any proofe For first the Pope did vse his best endeauour all possible diligence that all Bishops might be present at the beginning of the Councell as doth appeare by the Bull of Indiction and Conuocation thereof (x) vide Bullam indictionis where â—hey are charged (y) In vi iurisiurandi virtute sanctae obedieÌ„tiae c. vnder Censures (z) sub paenis iure consuetudine c. See the last session of the CouÌ„cell to be present at â—he beginning Secondly the Canons and Decrees of the Councell were not absolutely made before the end thereof when subscribed by the handes of all the Bishops they were presented to the Roman to be confirmed by him so â—hat all and euery Decree and Canon of the Councell was â—ssented vnto and subscribed by all that had voices in the Councell which were aboue three hundred as the Bacheâ—our confesseth Neither were these matters handled first out â—f feare that they would not passe in a full Councell which are is to be committed to the holy Ghost but because the â—ourse order of doctrine did require those thinges should â—e first decided For as in euery science first agreement is to â—e made of the principles from which conclusions are deriâ—ed so likewise in Councells the first treaty ought to be conâ—erning the word of God and the authenticall text thereof when controuersy is about the same the word of God conâ—eyning the principles from which generall Councells are â—o deduce their definitions and Canons so that the Bacheâ—our chargeth this Canon with the black powder of the â—alse and folish imaginations of his owne brayne 18. Finally not to weary you with the tedious rehearâ—all of all his intollerable falsehoods he concludeth with this notorious vntruth that since the Councell of Trent pag. 52. some Catholicke Authors haue dared euen to resist this Decree who though they
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.
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
soone say that this is false doctrine but enquire modestly of their Husbands at home or of others that are more learned But you M. Bachelour that like startling and soone-saying why do you reiect D. Heskins his Gentlewoman that did both startle and soone-say reiecting the booke of Ecclesiasticus iumping with you both in a chiefe point of your beliefe as also in the very principle therof of following her priuate spirit The seauenth slaunder or wound That Images are made Lay-mens bookes 11. HIS seauenth wound but fourth Babel about Scripture is that we make Images books for Lay-men insteed of Scriptures And marke saith he how this wound hath bene made deeper and wyder First they taught that the Scripture and Images togeather were good bookes for Lay men Then that Images without the Scripture were to be accompted bookes for Lay-men Now at last Images are easier and readier and therefore better bookes for Lay-men then the Scriptures Thus according to his fashion doth he clymbe buylding the Babel of slaunderous falshoods one vpon another without any ground that still in the end the Babel falleth on his owne head leauing him buryed eyther in horrible Atheisme or extreme ignorance or both as you shall see clearly by this seauenth wound For on what doth he build Babel Vpon a meere bable or babery rather that I doubt not but euen ProtestaÌ„ts themselues will laugh at his grosse mistaking and wonder at his intolerable impudency obiecting his owne more then babish ignorance as a wound of our Church All this high Babel-building of our Church in a worse and worse doctrine is grounded vpon his childish reading amisse the words of Peraldus who is made Prince of the doctrine which ioyneth Scriptures and Images in the same commission to vse his phrase to be Lay-mens teachers Thus he readeth (r) Gulielmus Peraldus summa virt vit tom 1. c. 3. Peraldus Vt Scripturae litterae sunt Clericorum sic Scriptura sculptura litterae sunt Laicorum As Scriptures are the bookes and containe the learning of the Clergy so Images and Scripture are the learning and bookes of Lay-men Thus he Where first you may note that wheras in the Latin commission by him cyted Peraldus giueth Scripture the first place the Bachelour putteth in the English Images before them which may be thought malicious in him who is so exact and curious to carp at the placing of our words one before another that because Scribanius euen in a verse placed the Virgin before Christ Ergo Parens Nate meis aduertite votis He doth thence gather Iesuits that he Marshals them in the order of his iudgment and affection and that as he placed the Virgin before her Sonne in his verse so we all do prefer and giue her the precedence in the deuotion of our soule 12. But indeed the true sentence of Peraldus hath not Scriptures at all which the Bachelour put in to haue occasion to rayle at the Pope as though he had made them to be left out in latter writers for the wordes are Pictura vel sculptura litterae sunt Laicorum (s) Tom. 1. summae virtutum vitioruÌ„ de iustitia part 6. quae est de dulia c. 3. paynted or carued Images of Christ and Saints and historyes of their liues are bookes of laymen Where you see the Bachelour was eyther blynd that he could not discerne betwixt Scriptures Pictures or rather wittingly mistooke the word to take an opportunity to build by degrees his Babel which may seeme probable hauing had good experience of his truly imoderate and insatiable desire to cauill and exagitate the Roman Church vpon euery imaginable fancy euen though it may giue aduantage vnto Atheists as you haue heard And this suspition that he doth willingly take vpon him this ignorance is strongly confirmed by his quoting the place of Peraldus in such sort as it might not be easely found without turning ouer the whole booke to wit Peraldus summae virt vit tom 1. cap. 3. By which quotation there being many thiâ—d Chapers in that Tome to wit as many as he doth handle seuerall vertues the place can hardly haue beene found without turning ouer the whole Wherfore hauing some security that wee could not discouer his false dealing by tracing his treacherous steps he falleth bouldly to exagitate the Pope for leauing out Scriptures which only himself put into Peraldus his sencence pag. 81. Peraldus saith he gaue Scripture so much honour as to be ioyned in Commission with Images they two to be ioynt teachers of the Laity Shamelesse lying and rayling now comes the great Penitentiary Lelius Zecchius and is well allowed by the Pope to leaue out the Scriptures as needles and to giue all power to Images Thus he What can a man say to such impudent and shameles lying that Zecchius left out Scriptures in Peraldus Nay that the Pope did allow him to doe it where they neuer were Must Popes and Catholikes be rayled at if Protestant Bachelours cannot read Let any moderate Protestant iudge whether these be not Babells indeed shewing babish ignorance ioyned with extreme malice Which two things ioyned togeathet make this Babe that euen now could not spell his lesson straight fall on babling Scriptures against the Pope leaping from Peraldus to him because they begin with the same letter in so ridiculous manner as sobernes it self might smyle thereat Search the Scriptures saith Christ and looke on them pag. 80. and on Images saith the Pope How readest thou saith Christ it is paynted and grauen saith the Pope Thy word saith Dauid is my light not the golden Cherubins but non saith Popery euen in the new Testament â—â—e Scripture and images are lay-mens light Thus he Might not 〈◊〉 Parrat chatter Scriptures as much to the purpose as he doth making Christ pose poore men that cannot read such as Peraldus meaneth with his question vnto the lawieâ— Quomodo lâ—gis how readest thou This forsooth is the new Ghospell men are not saued by belieuing but by reading not by their workes but by their booke they must learne their â—eck-verse against the day of iudgment when a tatling sister that hath read Scriptures and can prate of them like a parraâ— shal be better then an vnlearned Catholick that hath weâ—t many teares for his sinnes praying before an Image of the passion of Christ 13. Touching the doctrine it selfe that Images are bookes which teach and instruct ignorant men that cannot read what man well in his wits would deny it Doth not daiâ—y experience teach that the Images of Christ as he was borne in great pouerty and need in a stable crucified full of many sores and wounds of his flagellation crowning wiâ—h thornes and other passages of his life do help ignorant men to call to mind and liuely apprehend these mysteryes mouing them to deuotion and loue and sorowfull contrition for their sinnes What needed this Bachelour to search out later Authors
to find this doctrine which most ancient Fathers teach Thus S. (t) l. 9. ep 9. ad Serenum Massiliensâ—m Gregory writeth Quod legentibus Scriptura hoc idiotis praestat pictura cernentibus quia in ipsa etiam ignorantes vident quod sequi debeant in ipsa legunt qui literas nesciunt What Scriptures teach the learned the same things doe pictures teach the simple Pictura quasi Scriptura ad memoriaÌ„ filium dei reducit Idem Greg. lib. 7. epist 54. in them the ignorant behold what they ought to follow in them those read which cannot read This is the doctrine of this learned Father aboue a thousand yeares agoe which the Bachelour doth so wonder and rage to find in moderne Authors as though we were not to follow the doctrine deliuered vnto vs by the ancient Doctors of Gods Church 14. Concerning which you are to note two other false and fraudulent trickes he vseth to make our doctrine seeme more harsh The first is to extend as generally spoken of all Lay-men what all our Authors he bringeth speake namely and expressely of ignorant Lay-men onely Laicorum qui nesciunt litteras (u) See Peraldus loâ—o citato saith Peraldus Pictures are bookes for such Lay-men as cannot read ijs qui litteras ignorant (x) Zecchius in suÌ„ma moral Theolog c. 90. art 18. p. 609. saith Zechius such as know not the letters simplicibus idiotis for simple people and idiots saith (y) Feuardent lib. homil pag. 16. 17. Feuardentius this is one notable fraud and falshood often reiterated in this wound to incense Lay-men against vs as though they were forbidden to read Scriptures and sent to looke on pictures among whom many are learned and able to vnderstand Scriptures in Latin or any other learned language aswell as diuers Church-men Secondly because Feuardentius saith that simple people and idiots do more easily and in short tyme learne the mysteries miracles of Christs life then they could by reading Scriptures he doth charge him to teach that Images are better bookes then Scriptures which he calleth Popery growne to his full ripenesse strange fearfull doctrine which in truth is but his owne strange and fearefull lying there being no mention of better in Feuardentius (a) Ex Imaginum conteÌ„platione discunt facilè breuiter simplices idiotae illa diuina mysteria miracula opera quae ex sacris libris aut vix aut nuÌ„quaÌ„ percipere valeant his sentence And this inference they are readier and easier and therfore better bookes is not ripe but rotten geare or rather such green and childish stuffe that I wonder to see the same brought by one that may seeme to be come to the ripenes of reason For who doth not know that the best bookes are not euer easiest nor the easiest euer best The bookes of Aristotle in Philosophy are accounted best and yet are most hard nay if we belieue the holy Fathers no booke harder then holy Scripture which S. Ambrose tearmeth a sea of deep knowledge and enigmaticall sentences (b) Mare est Scriptura diuina habens in se profuÌ„dos sensus c. epist 44. in which saith S. (c) Multis multiplicibê° obscuritatibê° c decipiuntur qui temerè legunt quibusdaÌ„ autem locis quid vel falsò suspicentur non inueniunt lib. 2. de doctr Christiana c. 6. Augustine many are deceyued which rashly read it and in some places is so deep saith he that we can neyther suspect nor imagine what meaning it hath May one hence infer that Scripture is not the best booke because it is hardest and darkest and in some place almost impossible to be vnderstood May M. Crashaw be thought to be come to the vse of reason who maketh this inference so void of reason which euen children know to be false who learne first the easiest books but not the best Might not the Church of England with more credit haue sent their Bachelour with his Babels to some schoole among children then choose him as their Champion to wound the Church of Rome with his babish reading fond arguing and childish chattering of Scriptures 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 M. Crashaws manifould slaunders corruptions of our Authors are so discouered that will he stand to his word he must publikely recant at the Crosse THE spirit of pride essentiall vnto hereticks our Bachelour doth notably discouer throughout his whole Sermon but most singularly in this eight wound coÌ„cerning worshipping of Images where he accuseth the Church of Rome and all our approued Authors throughout all ages successiuely since the dayes of Aquinas for teaching fearefull doctrine and mayntayning horrible Idolatry to wit that Images of Christ or Crucifixes are be worshiped as God himself is with diuine worship (d) pag. 82. He doth confesse (e) pag. 85 that this imputation is generally cast of by Catholicks with this answer It is not so it is but an ignorant and malicious slaunder for the Romish Church giues only a certaine reuerence to holy Images but doth not worship them at all or at least with no diuine worship (f) pag. 85. Now can any know better how we honour Images then we our selues If we generally reiect the imputation of worshiping images with diuine worship as a false slaunder how can it be the generall receyued doctrine of our Church 2. Moreouer he doth acknowledg that some of his owne profession to wit the grauest and learnedst of their side who vse to read and can vnderstand our Scholasticall Doctors doe take our part herein ashamed A friendly admonitioÌ„ vnto M. Crashaw putting him in mind of himselfe as it should seeme their Bachelours should eyther so grossely mistake or falsely misreport the doctrine of our Authors in this point of worshiping Images by themselues with diuine worship And truly M. Crashaw me thinkes a man of more â—â—â—â—â—g learning vnderstanding and iudgment then you may iustly presume your self to be would suspect his owne ignorance mistrust his owne weaknes feare to be deceyued in this case where all Catholicks stand constantly in it that you doe them wrong and some Protestants second them in their complaynt that you and such Cauillers mistake our doctrine and shoot wyde of our Authors meaning You say you know your owne weakenes (g) pag. 83. which if you doe how can you stand so peremptorily on your owne iudgmeÌ„t against so many thousands partly Protestants partly Catholickes that contest against you If you know what ignorance and learning is can you so strictly condemne many thousands of Deuines successiuely in many ages (h) Halensis Albertus Bonauentura Richardus VValdeÌ„sis others whome M. Crashaw citeth in his magent pag. 83. confessedly learned as their excellent workes doe witnes and of great sanctity and grauity
armed heresie that is driuen by naked Popery as she tearmeth this doctrine of satisfactions and pardons from the field into a mouse hole or some lesse honourable refuge For whither will Protestants run if we presse them with the authority of the Fathers Prouocabimus saith Kemnitius ad locum communem in quo ipsi Patres pronunciant quid de hominum scriptis sicubi à regula sacrae Scripturae declinare videntur iudicandum (o) KeÌ„nit in Exam. sess 25 CoÌ„cil Trid. sit We will appeale and fly vnto a common place out of which the Fathers themselues pronounce what ought to be iudged of the writings of men when they swarue from the rule of Scripture Thus Kemnitius And vnto the like extremity is Caluin brought who speaking of the Fathers doctrine about the exercises of peÌ„nance satisfaction wheron pardoÌ„s are consequent The Reader shall pardon me saith he if I speake what I thinke they seeme to haue stood too much vpon them (p) Caluin l. 5. Instit c. 3. n 16. Do you see that Caluin to deny Pardons is forced to take a pardon without the Popes graunting to contradict all the ancient Fathers And is not this the common place of all (q) AriaÌ„s Nos Scripturarum sumus Discipuli Apud Aug. Nestoriê° Cuius haec fuit scelera ta praesuÌ„ptio quòd sacraÌ„ scripturam se solum primuÌ„ intelligere alios omnes ignorasse iactaret Vinc. Lyrinens c. 4â— Heretikes out of which they do pronounce a fit Bench for such a sentence that the Fathers Doctours of the ancient Church all or in a maÌ„ner all swarued from the rule of Scripture which neuer any did truely vnderstand but themselues In which common place M. Crashaw may seeme to haue byn when full of Protestant courage he dareth Papists maintayning Pardons pag. 114. to appeare before him If liuely faith and true repentance saith he be in a man let vs see that Pope Cardinall or other Papist who dare say that he shall not haue full remission that neuer saw nor touched one of these Blessed Beades Thus he 16. But Syr except your liuely faith and repentance include more then I thinke you meane to wit sorrowfull confession of your sinnes to a Priest and doing penitentiall and satisfactory workes I will bring forth ancient Popes and Papists that will send your liuely faith without confession vnto hell and your repentance without satisfaction to fry in Purgatory for many yeares What do you say of Saint Gregory was not he a Pope and a (r) M. Morton putteth S. Gregory among Papists 1. p. Apol. Cathol in câ—talogo PoÌ„tif lit G. Papist Are you content to heare what he dateth say Sinnes saith he are not only to be confessed but also we must seeke to cancell them out of our soules by aâ—sterity of pennance (s) Non solùm coÌ„fitenda peccata sed etiam poeniteÌ„tiae austeritate delenda l. 6. in 1. Reg. expliâ—ans c. 15. Will you see another and more ancient Papist the most learned of the ancient Fathers S. Augustin God saith he out of his mercy will blot out our sinnes if we neglect not to do competent satisfaction for them (t) miseraÌ„do delet iam facta peccata si non satisfactio coÌ„grua negligatur Enchir. c. 7. And againe Let the sin nâ—r come to the Pastours of the Church that haue the keyes and as an obedient child let him receaue of the Ministers of the Sacraments the measure of his satisfaction and pennance (u) Veniat peccator ad Antistites per quos in Ecclesia claues ministrantur à praepositis sacramentorum accipiat satisfactionis suae modum l. 50. homil homil 50. c. 11. And yet more plainly It is not inough to amend our liues and to leaue our former euills except we make satisfaction vnto God for our sinnes already committed (x) Non sufficit mores in melius commutare à factis malis recedere nisi etiaÌ„ de his quae facta sunt satisfiat Deo Idem ib c. 15. And seeing you would fayne see a Cardinall teaching this doctrine let S. Hierome appeare to whome some giue that title (y) See Alphons Ciacon l. de Cardinalitia dignitate Let the sinner saith he weare haire-cloth and bewayle his sinnes let him returne to the Church out of which he was cast for his sinnes let him lye and sleep vpon sackcloth punishing his former sinfull pleasure with rigour and seuerity of pennance (z) Hier. Qui peccator est c. cilicio accingatur ingrediatur Ecclesiam de qua propter peccata fuerat egressus cubet in sacco praeteritas delicias vitae austeritate compenset In cap. 1. Ioel. Thus S. Hierome Had not Caluin and such delicious Ministers reason to coÌ„demne ancient Fathers as harsh and crabby Doctours that durst teach a doctrine so displeasing to flesh and bloud Neither will S. Ambrose notwithstaÌ„ding the Bachelours daring Papists feare to professe himselfe a Papist in his sight exhorting men euen to buy pardons with money giuen to good vses VVe haue many meanes saith he by which we may redeeme our sinnes Hast thou money Redeeme therewith thy sinne God is not salable but thy self thou didst sell thy selfe by sinne redeeme thy self by thy workes redeeme thy selfe with thy money (a) Habemus plura subsidia quibê° peccata nostra redimamê° pecuniam habes redime peccatuÌ„ tuuÌ„ Non venalis est DnÌ„s sed tu ipse venalis es peccatis tuis venuÌ„datus es redime te operibus tuis redime te pecunia tua lib. de Helia ieitm c. 20. Could any Catholick now lyuing haue spoken more Popishly then this Saint Who yet saith no more then the holy Ghost by the mouth of Daniel did teach a sinner Redeeme thy sinnes with mercifull deedes and thy iniquityes with almes to the poore (b) Daniel 4 24. which is the only market of Pardon and Indulgence to which the Church of Rome doth exhort her children other abuses in buying or selling pardons she doth detest (c) Concil Trid. sess 25. 17. Thus these foure Doctors of the Latyn Church to which I might ioyne the rest in all ages who impugne the Protestant plenary Indulgence of sole faith absoluing from the guilt both of sinne and payne without any pardon of the Church remitting the one or other which Indulgence of this new Ghospell is so known and famous that the Professors thereof cùm volunt indulgere genio as their own Ghostly Father (d) Benedictus Morgensterne tract de Eccl. p. 221. confesseth non verentur dicere hodie Lutheranicè viuemus when they meane to be Indulgent to themselues to take their ease and giue the raynes vnto lust feare not to say This day we will liue Lutheran-like By which we may perceyue the folly and vanity of our Bachelour and his fellowes that vse to obiect pardons vnto vs as an indulgent and dissolute doctrine wondering (*) pag. 104. It
the Diuell (m) FabruÌ„ sufflantem in igne prunas proferenteÌ„ vas in opê° suum Isa 54. v. 16. was to be called out of his shop to blow the coales of faith in Luthers breast to set the whore of Babylon a fire They may belieue it that can think all antiquity erred that Christianity fayled that no true Church of Christ was seene vpon earth for many ages that haue no other Iudge to decide their doubts or to expound Scripture but the Diuel or their priuate spirit which is all one to whom M. Crashaw is driuen by the Brownists to appeale in this Sermon saying The Diuell himself cannot find one deadly wound in our Church blessed be the Lord that hath thus healed vs (p) pag. 28 Is not the Diuell thinke you a fit iudge to take vp the matter betwixt them and the Brownists which of them two is the sound Church Though I might aske M. Crashaw wheÌ„ he spake with the Diuel last that he can say so certainly that the Diuell now can find no fault with his Church If he saw him not lately his Church may perchance be deadly wounded since But how shall we with whome the Diuell doth not conferre know so much of his good opinioÌ„ of their Church who haue no such curiosity to know the secret that we meane to go to hell to aske him And though the Diuell should say it againe againe that their Church is healed should we therfore belieue it No truly that were as great madnes as was Luther to belieue vpon the Diuels wordes and arguments the Catholike Church was wounded 4. This is the goodly beginning of that forsaking or Apostacy which this Man calleth Christendome and thinketh the same shall daily increase till the Church of Rome be ouerthrowne which we see doth rather daily decrease and the venome malice of their breath to be now well spent and the ayre so purified by the writing of Catholikes that the venemous serpeÌ„ts that hitherto haue infected the world do themselues feare that shortly they must be forced to creep into their caues and become priuy Protestants againe not hauing any hope but in temporall power of some States which being sand for what else are humane things their building cannot be sure nor continue long but must expect the same issue that other Apostaticall reuolters The AriaÌ„s heretikes haue had who did insect greater Countreys then these haue done Virgin Ser. pag. 39. and had more mighty Princes and Kinges on their side howsoeuer the Bachelour brag of the nursing Kinges Queenes Princes that licke the dust of his new Isräel or Churches feet very vainly as all men know seeing their Church falleth downe at the feet of Kinges making them their Heads ready to lick vp the dust of their feet do rather with the rents and reuenewes anciently giuen to the Church nurse Kings and Queenes or at least many of their followers 5. But further to shew the impiety of this reuolt and to leaue nothing in this Sermon vntouched I will briefly examine what he saith against Brownists who vse as he saith against the Church of England the wordes of his text VVe would haue cured Babel but she would not be healed let vs forsake her This tall Champion will wrest this text out of their hands and turne he saith the dint of their weapon against themselues pag. 20. that is against their errours and this their bitter and Schismaticall separation which he doth with such dexterity like a man florishing blind-fold that he layeth neuer a blow on the Brownists which is not a deadly stab into the hart of his owne Church and yet is he and she so senslesse that neyther doth he perceaue the sense of his wordes nor she feele the smart of his wounds His turning the dynt of the text against theÌ„ consisteth in foure questions which if they can answere M. Crashawes 4. questions to the Brownists he will he saith become one of them which perchance he spake from his hart who may be one of them already though his body be Protestant The foure questions are VVherin the Church of England is deadly wounded In what Church were they the Brownists healed pag. 27. 28. 29. 30. 31. 32. 33 How they haue sufficiently endeauoured the healing of the English Church Finally whither will they goe if they forsake her Let vs examine Luther vpon these questions in M. Crashawes owne wordes and you shall see how he turneth the dynt of this text against his owne Church in Luthers Ioynes 6. And first let vs aske Luther and the rest of the reuolting Companies with him how they had sufficiently endeauoured our healing before their running from vs. M. Crashaw saith of the Brownists It 's certayne pag. 31. none of them can haue of them can haue an assured testimony to his conscience that he hath done all he can possibly for the healing of the English Church till which time they may not forsake her complayning of them that insteed of healing them contrariwise saith he they forsake vs and run into corners and rayle on vs and call vs Babylon and Antichristian the Synagogue of the wicked and that we are no Church that Christ is not amongst vs. Are these the plaisters with which you would heale vs Thus he Verily if M. Crashaw and his Church had grace to apply these plaisters to themselues they would be salues of great force to cure the wound of their damnable reuolt For may they not therin as in a glasse behould their owne peeuish proceeding with the Church of Rome After their big brags of curing woundes being called by the Councell of our Surgeons or Bishops to see what salues and plaisters they brought did they appeare Did they come to shew vs our woundes Nay did they not forsake vs runne into corners rayle on vs and call vs Babylon Antichristian and that we are no Church and that Christ is not amongst vs Doe they storme that Browinsts vse them as they vsed vs and lay the same text of Scripture and plaister of reproaches to their true sores which they applyed to our supposed woundes Doe not they see that they complayne without cause seeing as Tertullian saith Idem licuit Valentinianis quod Valentino (p) lib. de praescrip c. 42. Marcionitis quod Marciano de arbitrio suo fidem innouant c. The hereticall disciples of Valentinus and Marcion had as good reason and might aswell leaue their Maisters and begin a new sect of their owne head as their Maisters did forsake the Church of Rome and the rest of Christendome Why then may not Brownists runne into corners rayle at their pleasure build Babylons and Israells coyne Christs and Antichrists make Churches and no Churches in the sand of their owne fancyes as Protestants gaue them example 7. And why may not Brownists haue as an assured testimony of a good conscience that they haue sufficiently endeauoured the healing
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