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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

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

rather beateth the Babell about their heads that will apply it against the Church of Rome For Zuinglius saith the wordes are spoken by hypocritical feygned friends who make a great boast of their little loue which exposition being true in the iudgment of so graue a Ghospeller we may wonder this Bachelour durst take this text into his mouth vttering such brags of his Churches charity as cannot be spoken but in only hypocriticall sense as shall afterward be proued The argumēt also vpon which he contemneth Zuinglius his iudgment is very weake because saith he this reason her iudgment is come to heauen is too diuine to proceed from a prophane hart as though hypocrites did vse to speake from the heart or did not vse to take into their mouthes the holyest things (p) Vae desiderātibꝰ diem Domini vt quid eam vobis Amos 5.18 most of all seeming to desire the day of iudgment whom the Prophet doth for that cause reprehend (q) Migremus hinc Ioseph l. de bell Iud. c. 12. VVoe vnto you that desire the day of our Lord what hath it for you 6. As for his owne exposition that the words are spoken of the true Church shewing her loue to Babel and their longing desire to haue done good to their soules I do not see how he can make it stand with the text For how could the people of Israel threaten Babel to forsake her where they were kept captyue This is as good as if a prisoner should threaten his Keeper to forsake the gaole Besides these words Let vs goe euery one into his owne Countrey doe insinuate that the speakers were of different Countreys and vpon the destruction of Babel they resolued to goe euery one into his owne wheras the people of Israel were all of the same Countrey as is knowne Wherfore the opinion of Carthusianus is more probable then his that the wordes were spoken by Angells who hauing charge of different Countreys yet all had speciall care of Babylon the head of the Assyrian Empyre to which those Countreys were subiect Which blessed spirits vse to forsake Countreys when God is minded to destroy them and you may find the like speach of Angells in (q) Migremus hinc Ioseph l. de bell Iud. c. 12. Iosephus the Iew of forsaking the Temple and Citty of Ierusalem before the destruction therof 7. He noteth also that these words of his text may be vnderstood in a double sense literall mysticall literally of the Isräelites Babylon of the old Testament mystically of the Isräelites and Babylon of the new which he sets out with many words as a great mystery of learning and in truth it is the best deepest poynt of doctrine in all his Sermon though very vulgarly knowne to euery meane scholler In declaration wherof he saith learnedly that it is worthily condemned by the Church as iniurious to Gods word to destroy the litterall and historicall sense of the old Testament which saying hath the cleare face of truth but he draggeth after it the serpentine trayne of a venemous slaunder as some old saith he and many late wryters that be Papists haue done A notable slaunder A slaunder so false that it can be true in no litterall nor mysticall sense there being neither letter in our late Authors that may seeme to sound of this errour nor any mystery or mist in his words that may hyde their shame from the eye of the learned Reader who hauing perused the workes of our late wryters Pererius Serarius Pineda Iansenius Genebrard Villapandus Ribera and others vpon the old testament cannot be ignorant of their exactnes to search and find out the litterall sense therof But the Bachelour is so full of spite against Papists that he could not liue were he kept long from spitting out his venome at them Quod si non aliqua nocuisses mortuus esses 8. But that he doth himselfe vse to destroy the litterall sense of the old Testament to build his new and mysticall Babell is apparent by this one example in this very Sermō For to build vpon the text in hand this lesson that a Coūtrey is forthwith destroyed of God when it is forsaken of the good men of God he meaneth Brownists sayth that the Babylonians cared not for the Isräelites company but assoone as they were gone destruction came vpon Babel which is spoken not only without booke but also against the booke of God which whosoeuer hath read ouer though but once in his life cannot but know that the Babylonians did not desire to be ryd of the Isräelites pag. 35. but kept them rather against their will neyther did Israel forsake Babylon and returne euery one to his owne Countrey till after the destruction therof to wit vnder King (r) 2. Paralip c. 36.20 Cyrus who ouerthrew that Citty so clearly doth he destroy the litterall and historicall sense of Scripture to buyld not a new but an old morality therupon stolne from some old Sermonary Summist Such ignorance in another man were pittifull in a Bachelour of Diuinity it is shamefull in a contemner of Catholike Deuines both of this persent and so many ages past and whole nations as fooles hatefull in this Sermon where he doth sharpely censure our Authors for this very point of ignorance intollerable want of iudgment 9. But to leaue the old and litterall Babells of the first part of his Sermon and to come to the second where he playeth with mysticall Babel which he will needes haue thought the Church of Rome challenging to himself and his fellowes the title of the Church of the new Testament or mysticall Isräel without any proofe though the matter be so doubtfull that a (s) Doct. King vpon Ionas 32. lecture pag. 442. in fine principall man both in Name and authority among them doth say that they are so far from being true Isräelites that they are indeed fully Atheists And yet vpon this ground as though there were no doubt thereof doth this Babell-builder by lyne and leuell draw the proportion of his Sermon which shal be foure square and consist in the declaration of foure points First that they would haue cured the Church of Rome Secondly that she is found incurable Thirdly that Christendome must forsake her Finally that being forsaken of the good men of God she shall be forthwith destroyed The two first saith he are already past the third is a doing and the fourth sure to be fulfilled in Gods good tyme. This is the summe of his Sermon in which he doth censure thinges past prattle of thinges present and prophesy of thinges to come vttering in the one slaunders out of malice in the other the fancyes of his idle head in the third the dreames and wishes of his vncharitable hart Against whom I shall endeauour to shew foure points that his reasons to proue the Church of Rome Babylon are follyes his salues for our woundes ridiculous brags his twenty wounds twenty horrible

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

to find this doctrine which most ancient Fathers teach Thus S. (t) l. 9. ep 9. ad Serenum Massiliens●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 memoriā 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 lo●o citato saith Peraldus Pictures are bookes for such Lay-men as cannot read ijs qui litteras ignorant (x) Zecchius in sūma 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 contēplatione discunt facilè breuiter simplices idiotae illa diuina mysteria miracula opera quae ex sacris libris aut vix aut nūquā 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 profūdos sensus c. epist 44. in which saith S. (c) Multis multiplicibꝰ obscuritatibꝰ c decipiuntur qui temerè legunt quibusdā 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 cōcerning 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 admonitiō 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 ●●●●●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 iudgmēt 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 VValdēsis others whome M. Crashaw citeth in his magent pag. 83. confessedly learned as their excellent workes doe witnes and of great sanctity and grauity

being Pilot (r) A fructuosa nauigatione nauigio continentiae gubernatore Christo spiritus sācti afflatu Nissen l. de virgin c. vlt. to vse the wordes of S. Gregory Nissen brother vnto S. Basil Heluidius the heretike an enemy of Virginity did obiect the same that some Virgins kept tauernes which S. Hierome doth not deny neyther did he think it any disgrace Ego autem saith he plus dico c. Nay I say more that some Virgins liue in adultery some Priests keep Innes some Monkes are vnchast but who doth not see that neither Virgins ought to keep tauernes neither Priests Innes nor Monkes commit adultery What fault hath Virginity if counterfaite Virgins be faulty Thus S. Hierome shewing that the fault of some ought not to be imputed vnto all nor those sinnes disgrace a profession which none but such as swarue from it can commit The state of chastity is high to which none can mount that are not full of the fyre of diuine loue which when it dieth (s) Quis nō statim intelligat nec tabernariam virginem nec adulterū Monachum nec Clericum posse esse cauponem Numquid virginitas in culpa est si simulator virginitatis in crimine est Hier. adu Heluid those that were before Nazaraeans more white then snow become incontinently more black then a coale whose scandalous life the Diuels instruments vse as a coale to black stayne and denigrate the good name of the rest (t) Seruis Dei detrahunt quorum vitam peruertere non possunt famam decolorare nituntur August epist 136. as our Bachelour now doth which was their custome euen in S. Augustines tyme. If saith he a Bishop or a Priest or a Monke or a Nunne fall into some sinne they the enemyes of vowed chastity bestir themselues they labour euen till they sweat to make the world beleeue that all Bishops Priests Monkes and Nunnes are such though they cannot be proued to be such And yet marke their partiality when a maryed women is taken in adultery they neither put away their wiues nor accuse their mothers (u) Ad quid sudāt isti quid alij captāt nisi vt quisquis Episcopus c. omnes tales esse credāt sed non posse omnes manifestari Et tamen etiam ipsi cùm aliqua maritata reperitur adultera ne● proijciunt vxores suas nec accusāt matres suas epist 137. Thus S. Augustine 28. The Bachelours remedy against this frailty to permit them that haue vowed chastity to marry when they begin to burne is iniurious vnto God to whom they made their vow against the perpetuall practice of the Church against the doctrine of the ancient Phisitiās of mens soules who exhort those that haue vowed chastity in such cases to seeke remedy by prayer and by pennance by fasting wearing haireclothes lying on the hard ground and specially by meditation of hell fire of the ioyes of heauen the life of Christ and of other obiects that may awake in their harts the flame of diuine loue And if these remedies do not preuaile in vayne will they seeke by the company of one woman to quench that fire that neuer saith inough except a man by reason set a non plus vltra vnto it What miseries and disorders haue flowed into Germany togeather with Luther and his sensual doctrine in which ou● Bachelour agreeth with him that S. Paul cōmaundeth all that burne to marry Protestants themselues complaine to wit that this Ghospell hath bereaued men of honesty women of modesty children of simplicity Vt ex illa peruersa Paulinae legis interpretatione saith (x) Siluest Crecanou de corruptis moribus one multò grauiora nobis Christianis expectanda sint quàm Turcis ex sua Polygamina quibus tot licet quot libet vxores ducere That out of this peruerse and false interpretation of the place of S. Paul we Christians may expect more impure and beastly practises then are euen among Turkes who by their Poligamy may marry as many wiues as they list Hence it is saith he that in former ages so frequent and so manifold and abhominable venery hath bene practised as now is by both sexes and all ages VVe see yong boyes goe openly to Queanes from which if they be drawne they stubbornly demaūd wiues The same is also in yong mayds when they are lasciuious and wanton being checked they straight craue husbands both pretending Luthers law that none can liue chast (y) The same doth the Protestant Wigandus report de bonis malis Germā that venery is as necessary as meate and drinke Thus he What murders and massacres of their wiues this fire hath driuen Ministers vnto seeking to quench their owne wanton flames in their wiues bloud the same Protestant doth largely recount namely of a Minister * Crecanouius vbi supra At Newburge in Germany that poysoned his wife and being demaunded the cause that moued him to so bloudy a fact made freely this answere Coniugium in Lutheranis Sacerdotibus non extinguere vagas libidines That marriage in Lutheran Ministers is not sufficient to quench the fire of their wandring lust and affection to diuers women 29. VVherfore M. Crashaw if you seeke not to quench your fire by such water of pennance and deuotion as ancient Fathers prescribe it is much to be feared the same will not burne long within your owne dores nor your wife without danger keep in so furious a flame specially if you be of the fiery temper that Zuinglius other your first Ghospellers were of who say (z) Non aliam matrimonij causam apud Paulū quàm carnis ad libidinem aestum reperire licet quem feruere in nobis negare non possumus cùm huius ipsius opera nos coram Ecclesijs infames reddiderint c. Zuinglius tom 1. fol. 115. edit Tigur an 1581. that in S. Paul no other motiue of marriage is found but only the burning of carnall lust which cause they confesse was so manifest in them that our burning say they hath made vs infamous before the face of Churches and by burning lust we vnderstand carnall desires and longings wherwith a man euen set a fire doth thinke of no other thing then the pleasing of his libidinous appetites spending all his thoughts and meditations therein wholy imploying himselfe how to satisfy the raging of his flesh These are the very wordes of the first fire-brands of your Ghospell and this was the fire and feruour which moued them to preach against the Pope which whether it were from hell or heauen from God or the Diuell from the motion of the spirit or fury of the flesh let the Reader iudge and whether marriage may be thought able to quench such raging flames of Apostaticall Priests or how neighbours may be secure whō but a wall doth part from such fires or rather let vs leaue this matter and iudgment to him who shall iudge the world by fire the