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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	scripture_n	word_n	5,665	5	4.3306	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01006	The ouerthrovv of the Protestants pulpit-Babels conuincing their preachers of lying & rayling, to make the Church of Rome seeme mysticall Babell. Particularly confuting VV. Crashawes Sermon at the Crosse, printed as the patterne to iustify the rest. VVith a preface to the gentlemen of the Innes of Court, shewing what vse may be made of this treatise. Togeather with a discouery of M. Crashawes spirit: and an answere to his Iesuites ghospell. By I.R. student in diuinity.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.; Rhodes, John, minister of Enborne.	1612 (1612)	STC 11111; ESTC S102371	261,823	332

extr de Baptismo eius effectu Et in C. Sicut Iudaei Item extr de Iudaeis Saracenis D. Th. 22. q. 10. a. 8. ad 2. Val. tom 3 d. 1. q. 10. punct 6. lawes nor their yong children christened against both the parents will as Deuines teach How then may Ministers seeke to compell Catholikes from their Religion ●n which their Ancestours successiuely for many ages did both gloriously liue and religiously dye especially ours being a Religion which the more learned Protestants do confesse to be truly Christian and sufficient (s) See Protestāts Apology tra 2. sect 6. subd 1. to saluation 24. Were we Idolaters which in Ministers mouthes is our ordinay reproach or Heretikes with which title they please sometymes to disgrace vs what need they deuise new lawes seeing lawes haue bene enacted long since by God against the one by the Church against the other What is the reason they proceed not against vs by these lawes The cause is that when they call vs Idolaters and Heretikes their conscience doth secretly check their tōgue that these crimes are more stoutly pronounced by them then indeed practised by vs rather vttered by way of reproach then of truth Neither can iudicious Princes who measure others worthines by their owne be easily perswaded that their noble Ancestors whose valour and wisdome the admire were indeed drowned in such brutish Idolatry more then Cymerian darknesse For in truth should they proceed against vs as Idolaters and stone vs to death their harts might seeme harder then the very stones which they should force to fly at vs pursuing the faith of so many Kings Queenes Princes and famous Worthyes whose persons also they neyther would nor without exception of persons could spare being guilty with vs of the same faith were not these blessed and euerliuing stones now eternally placed in the glorious Pallace of Gods Kindgdome which the stones of malice can neither ouerthrow nor reach vnto who haue left behind them so many Monuments of their Christianity and piety which yet stand and may stand to the worlds end except Ministers destroying them imploy the stones to beat out of the world that faith and Religion that built them which should they doe the very stones if men were silent would cry vnto heauen for vengeance against them 25. And for burning vs as Hereticks such fire would giue a cleare light to make the shame of their new Ghospell apparant to all Christians should they which this their fury supposed we might expect at their handes make the fire of all Christian bookes which euen themselues doe confesse to teach the same doctrine for which Catholicks should burne For into such a flame not only so many thousand of bookes of the learned Deuines of this present age should enter but also the rest of all learned Christian Authors for these thousand (t) Protestants haue written saith M. Fulke that the Pope hath blinded the world these many hundred yeares some say a 1000. some 1200. some 900. Fulke in his treatise against Stapleton Martial pag. 25. yeares without any question and all the rest of all ancient Fathers some for one point some for another would by the Protestant Censure be cast on the same heape to serue for fewell from which their priuate spirits interpreting Scripture as they please would neuer be able to keep eyther the blessed Apostles or Christ himselfe who hath giuen his word neuer to part from the mouth and doctrine of his Church in any age to the (u) Matt. 28. v. 20. worlds end A fire made of so sacred fewell would yield rather flames of diuine loue to comfort the hart then corporall flames to consume the body neyther might that fire be thought so much to turne the sacred members of the Martyr into ashes as embalming his holy Reliques with the myrh of immortall memory commend them as pledges of Christiā cōstancy to the custody of future ages Such a death-bed how comfortable might it be to a Martyr where the flagrant sent of holy Scriptures by which Fathers proue their doctrine and as with flowers adorne their writings might make him with the glorious (*) S. Laurence Deacon in the middest of flames seeme to lye vpon roses where their sweet and diuine eloquence declaring the ioyes of heauen and miseryes of this life would yield a more pleasing gale of ●ynd to coole his burning heat then that which bedewed ●e Babylonian furnace where finally the rarest spices of all manner of learning conteyning within them the fiery per●me of Christian piety laid on a heape and set on fire ●ight make them neuer enuy the odoriferous death-bed of ●●e Arabian byrd And should they stay their fury against ●●ese bookes not to make our death more glorious and ●●eir cruelty more barbarous in the eye of the world yet ●●e bookes themselues full of spirit and zeale of their Au●●ors would be ready to leape into such a fire and to dye ●ith them in whose hartes they kindled the fire of that vi●orious fayth From which kept by force they would ●●mayne as so many fiery tongues to torment the conscienes of them that set such a glorious faith on fire togeather ●ith which had all Christian bookes that teach it beene ●urnt no ancient writer for Christianity had bene left So ●●at Catholicke Religion is indeed so glorious and so full of Maiesty euen in the eyes of her enemyes that they deuise ●●d enact new lawes to proceed against her disgraced with ●gly tearmes of treason or sedition against the State trem●ling to behould her stand at the bar in her natiue beauty ●nd Princely robes which lawes are the good and Godly ●eanes or salues to heale vs which M. Crashaw doth so much ●ag of 26. Now let vs looke into the lawes wherewith the Catholicke Church hath sought to heale The cause why Protestants are punished by Catholicks and reforme ●rotestants whose proceeding therin will appeare to haue ●eene both iust and mercifull and efficacious to worke ●hat effect if you consider eyther the cause for which or ●he lawes by which they were punished or the manner of ●he execution of them The cause of their punishment hath ●uer beene their leauing the Church whereof they were ●hildren their forsaking the faith whereof they were pro●essours their reuolting from the army whereof they ●ere souldiers their rebelling against the Kingdome wher●f they were subiects a thing punishable by the law of all Nations as by the law of all Cōmon-wealths doth appeare and among Christians the very brand of heresie set on he● forhead to make her knowne therby euen by Gods own● word they went out from vs (x) 1. Ioan. 2. v. 19. 2. Iud. v. 19. these are they which segregate themselues and that Protestants haue thus reuolted the world ca● witnesse Caluin (z) Discessionem à toto mundo facere coacti sumus ep 141. pag. 273. confesseth Now how great inexcusable this sinne is

not priuatly but openly not in a corner of the world but to come to Rome within these few yeares and there euen to write and publish vnder his nose and by his authority an Apology of this blasphemous fable endeauoring to proue it by many arguments that Gregory deliuered Traian out of hell Thus he Now is not this wife stuffe Is there eyther rythme or reason in this discourse If the Pope did approue this story by suffering the Spanish Dominican fryar to defend it doth he not also reproue the same by suffering Canus (b) l. 11. de loc c. 2. a Dominican fryar to refute and deryde it by suffering (c) in cap. 6. Apocal comment 3. sect 3. Vegas a Spanish Iesuite very lately also to reiect and confute the Apology of that Spanish Fryer What saith he of the two Italian Cardinalls Bellarmine (d) Bellar. l. 2. de purg c. 8. and (e) lib. 8. Annal. ann Dom. 604. n. 31. sequ Baronius Doe not they impugne the said story Doe not they confute by name the Apology of the said Fryer and not in word but writing not priuatly but openly not in a corner of the world but in Rome within these few yeares since that Dominican Fryer euen (f) Bellar. to Sixtus Quintus Baron to Clement the 8. to write and publish by the Popes authority in their learned workes dedicated vnto the Pope a confutation of this incredible fable indeauouring to proue by many arguments that Gregory did not deliuer Traian out of hell or any other place How imperinently doth this Bachlour dispu● who to shew this small iudgment as also memory so necessary a property in a Professour of the lying Art he cyteth Posseuinus giuing his censure vpon the Apology of the Dominican Fryer Posseuinus in verbo Alphōsus Ciacon Hanc Apologiam vti Historiam validis refutat argumentis Bellarminus This Apology for the story of Traian as also the story i● selfe Bellarmine refuteth with strong arguments This is Posseuins cēsure whose censure three or foure pages after the Bacehlour saith no man that knoweth the present state of our religion can deny but that it is the censure of our Church and ought so to be reputed Is ●t is true Then Syr how doe you charge our Church with allowing the story of Traian which by the censure of Posseuine which you that know so well the state of our Church must needs account her censure is so strongly refuted and worthily reiected as a fable Doe you see how malice blindeth you Into what pits of folly you plunge yourselfe pag. 58. in ●ine 16. The fourth falshood more impudēt then the former is about the cause that moueth the Pope to defend this story against so many learned men which is saith he because the same doth magnify him The story of Traian though it were true doth not magnify the Popes power and his Papall power prerogatiue signifying that Popes do challenge power and prerogatiue to raise men from death and deliuer soules out of hel as comming to them by succession from S. Gregory What intolerable insolency is this What Pope can he name that euer challenged or Catholike euer attributed such power vnto him Neither doth this story were it true magnify the power and prerogatiue of the Pope more then the power of any other holy man miracles being effects of prayer not of power of sanctity not of authority deeds of some Popes not as they were Popes but as they were Saints in great fauour with God if other men be as holy as Popes their prayers as deuout their deuotion as feruent they may worke miracles aswell as Popes Thus you see what a cunning Architect this Bachelour is who by thrusting the two words hell and Pope into the sentence of S. Brigit where neyther of them were hath built an hell of diuelish lyes and slaunders vpon the Pope and whole Church 17. You haue seene the foundatiō of this Babell in foure corruptions committed in the quotation of few words Two foolish arguments or inferēces you haue beheld also the walles therof foure notorious vntruthes raysed vpon the former corruptions Now it remains you view if your sight can reach so high for the Babell reacheth aboue God the top therof which he setteth vp in very excellent mood and figure by two arguments seeking to proue that the Pope by our doctrine doth exceed Christ in charity and God in power pag. 59. The first he proueth in this sort Christ saith I pray not for the world the Pope saith but I do Ergo the popes pitty and charity is more then Christs Alas alas is Rome the holy Church that seeth not these blasphemies Is she the liuing Church that feeleth not these wounds Thus he And verily I much wonder how England being a Church of men endued with reasō doth not see such open follies as these or seeing them doth permit them to be printed to iustify herselfe therby For what forme or fashion rithme or reason is there in this argument Or what Pope can he name that vsed this arrogant speach Christ prayed not for the world but I doe which he would seeme to make an ordinary vaunt of Popes Or how may the Pope be said to haue prayed for the world not rather for hell when he prayed for Traian that was dāned to hell if he euer prayed for him And in truth I could not but smile to read in the margent the exposition the Bachelour bringeth to shew his skill in Scripture of his saying of Christ I pray not for the world (g) Ioan. 17. v. 9. that is saith he for the wicked damned giuing such a sense to Christs prayer which his heauenly Father would neuer haue vnderstood without the help of this Prophets spirit then which a more ridiculous and fond exposition I doe not remember to haue read in any babeling Minister neither cohering with it selfe nor with the text nor with his purpose Not with it selfe for if by wicked and damned he vnderstand wicked men that yet liue in this world how can they be sayd to be damned If those that are dead and damned to hell what need was there to ioyn wicked with damned as though there were some damned that were not wicked It agreeth not with the text for if by the wicked he meane such as yet suruiue in the world it is false that Christs charity neuer prayed for them who on the Crosse prayed for his Crucifyers If he meane the wicked that are sentenced to eternall fire how can they be tearmed the world that are in hell and out of the world Finally this exposition makes not for his purpose for if by damned he vnderstand those that are irreuocably iudged to hell the Pope neuer prayed for such seeing Traian whose fable is the cause of this storme was not condemned but his sentence suspended vpon the foresight of S. Gregoryes prayer as the mantayners thereof

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

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 I● his Iesuits Ghospell he saith pag. 78. what is spirituall Babylon b●● 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. ●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 decimꝰ quisque eorum qui Euangelio nomē dederunt fidei puritatem ad extrenum retinent A magistris licentiae delusi prophanescunt Caluin in 2. Petr. 2. whose Ministers that make the f●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 quàm in Papatu● 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 no● 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 ●nd Sathan and of the seauen headed beast or monster as ●hey confesse in their owne bowels 18. Another example of his rayling is in this Sermon ●gainst the Rhemists distinction that heathenish Rome was ●abylon not Christian Rome which now is To which he ●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 ●aints then this Rome is Babylon also seeing in her sinfull abhominations ●nd cruell persecutions she is nothing inferiour to old heathenish Rome 〈◊〉 may be easily proued and shewed at large if this time and place requi●ed it as hath bene already shewed by diuers learned writers and in ●ood part cōfessed by many of their owne Thus he taketh vs vp short ●eeking to proue by rayling what by reason he cānot euince ●ot cyting so much as one author eyther of ours or his owne to cōfirme this enormous and incredible asseueration I know he might haue cited one like himself whom ●erchance he meant Gabriel Powell the sonne of Dauid and ●he Golias that with a proud challenge defieth the army of ●he liuing God who hath written a long rayling Treatise of that argument in the forhead of which booke he pla●eth this vncircumcised blasphemy I (y) Tam certò Romanum Pontificē esse magnum illū Antichristū quàm 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 cōiecture 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 groūd as an Atheist without any God And that he is ●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 circūstantiam 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. cōfesseth that Christ spake of Antichrists persecution yet doth he not shew nor endeauour to shew how they may be true in his doctrine leauing thē 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 anciēt 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 cōmanding 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

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 hādle 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 cōmend 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 fōtes anteponēdi riuulis versionū quando cōstat fontes non esse turbatos nunc autem fontes multis in locis turbidos fluere ostendimꝰ 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 seeme●● to haue translated with meruailous sincerity and religion (q) Vetus Interpres videtur summa fide Libros Sacros interpretatꝰ Annot. in c. 1. Lucae v. 1. which for the most part saith he I doe follow and prefer before all (r) in praefat nou● Testamēti ann 1556. other With whom Molinaeus consenteth preferring our Translatiō before all others namely before the Translation of Erasmu● 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 ●hey are charged (y) In vi iurisiurandi virtute sanctae obediētiae c. vnder Censures (z) sub paenis iure consuetudine c. See the last session of the Coūcell to be present at ●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 ●hat all and euery Decree and Canon of the Councell was ●ssented vnto and subscribed by all that had voices in the Councell which were aboue three hundred as the Bache●our confesseth Neither were these matters handled first out ●f feare that they would not passe in a full Councell which are is to be committed to the holy Ghost but because the ●ourse order of doctrine did require those thinges should ●e first decided For as in euery science first agreement is to ●e made of the principles from which conclusions are deri●ed so likewise in Councells the first treaty ought to be con●erning the word of God and the authenticall text thereof when controuersy is about the same the word of God con●eyning the principles from which generall Councells are ●o deduce their definitions and Canons so that the Bache●our chargeth this Canon with the black powder of the ●alse and folish imaginations of his owne brayne 18. Finally not to weary you with the tedious rehear●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